The true remedy against Famine and wars.  
Five Sermons upon the first chapter of the prophesy of joel, wherein the Council that the holy Ghost gave the Israelites to redress the famine which they felt and prevent the wars that were threatened to come upon them; is applied in particular unto our present time: Preached in the time of the dearth. 1586.  
By john Udall, preacher of the word of God at Kingston upon Thames.  jerem. 2.29. 
Wherefore will ye plead with me, ye all have rebelled against me, saith the lord, I have smitten your children in vain, they received no correction.  
AT LONDON. Printed by Robert Walde-graue, for T. Man, and T. Gubbins.   

TO THE RIGHT Honourable, Lord AMBROSE DUDLEY, Earl of Warwick, Baron Lisle, Master of her majesties Ordinance, Knight of the most noble order of the Garter, and one of her highness privy Council: And to the right Honourable, and godly Lady his wife; john Udall, wisheth increase of all true Honour, and comfort in this life, & everlasting happiness, in that which is to come  
IT hath ever been the natural disposition of man, (right Honourable) in all those miseries that fall upon him, to turn his mind a contrary way, and think amiss of the cause of his estate and condition, & thereupon to use such means for the redress thereof, as shall never amend, but rather make worse that which they would help; or if they take in hand any of the ways that be lawful, yet it is that which should be the last, as their own policy and wisdom, and never think of their sins that have procured God's displeasure against them, that they might begin by repentance to seek reconciliation with him: which preposterous dealing doth not only possess the heart of particular men, but also beareth the sway (for the most part) even in commonwealths and governments. For we see, that when any thing is amiss in the same, there is great consultation, and provident advising, how things may be redressed: but the ways that be taken, are (for the most part) framed in the shop of human policy only, & therefore the effect thereof, is but as the lopping of some boughs or twigs from the top of a tree, after which, it doth rather flourish the more, then wither away: whereas it should be considered, that all ennormities and disorder do proceed from sin, and every breach in a state, from the displeasure of the Lord for the contempt or neglect of his holy commandments: and therefore (if ever we look to have our policies prosper) to search more narrowly into the will of God, to the end it may be established with more authority, and practised with more holy obedience; and then should those wise plots, that the gifts of nature or experience do teach us, (when once they come in their place attending upon that Sovereign sceptre of Gods most blessed word) receive a blessing from the Lord and have a good issue, which else shall be as the wind, that being long traveled of, when it is brought forth doth vanish, as the smoke in the sight of the sun. This lesson doth the holy Ghost, (by this his Prophet JOEL) teach unto us in his first chapter, more at large, the doctrine whereof (as near as I could remember) according as the Lord did enable me to utter it, I have penned, being drawn thereunto, both by the importunity of some, whom I might not well deny in so honest a request, as also by the conveniencye of the doctrine, for the instruction of more than heard it.  
Now among many other notable instruments, that the Lord (in his mercy) hath stirred up, not only to wish well unto, but also to travail for the good of that poor people his faithful servants, among whom it hath pleased him to place me, not only I, but they also do stand bound in duty (and shall so remain still) unto your HH. for that careful diligence, that it pleased you both to use, then, to entreat for us, when (if God had not been on our side) the floods of malicious men's practices had run over our heads, to the utter undoing of all good beginnings among us, so that whatsoever good it shall please the LORD to do in his Church by my weak labours, (whereunto I thought an end had been added) your Honours may justly be reputed the instruments of the same: In regard whereof, I (desiring too have some opportunity, to show the thankfulness of our hearts) have especially made choice of your Honours, unto whom I might dedicate these my poor labours, most humbly entreating the same, to accept hereof, not according to the value that it carrieth, (which is very small) but according to the affection of the giver, who acknowledging himself (together with that people which have the benefit of my ministry) to be bound to pray unfeignedly unto the Lord for your Hh. that it would please him to increase all the graces of his sanctifying spirit upon the same, to the further advancement of his glory, the greater benefit of his poor Church, and fuller consolation of your own souls. Sobeit.  
Your Hh. most humble to command in the Lord. john Udall.   

JOEL. 1. vers. 1, 2. ¶ The word of the Lord that came to joel, the son of Pethuel. Hear ye this, O elders, and hearken ye all inhabitants of the land, whether such a thing hath been in your days, or yet in the days of your fathers.  
COncerning the time when this Prophet lived, and prophesied, divers men have showed their divers judgements and opinions: whereof, if the best and most probable be received, yet it is but a conjecture, and therefore I will leave it (as doth the holy ghost in this place) undetermined, and so much the rather, for that the ignorance thereof, bringeth neither any damage to the truth of the prophesy, nor yet any darkness unto the understanding of the same. This only is to be observed, that the time when he lived, and the age whereunto he did prophesy, had great need of the doctrine which he taught them: for that (as appeareth by the course of his words) they were grown unto great extremity in rebellion against the Lord, and besotted so senselessly in their iniquity, that albeit the hand of God was heavy upon them, yet they considered it not, but to the end that those on whom God had ordained to bestow his grace, might be roused out of their sleepiness, and they whom in his heavy and eternal displeasure he had cast off, might be made the more without excuse: the Lord stirred up this prophet to speak unto them, which teacheth unto us this doctrine for our instruction, that in those places, and among that people, 
God never punisheth in his visible church before he give warning.  where (in any manner) his name is called upon, the Lord will ever (in more or less measure) make known his judgements for their particular sins, and show unto them the way to escape the same, and means how to prevent it: to this end, that when either in any one private person, the matter shall be discoursed in the court of his own conscience, or when the Lord shall call men unto a reckoning, all colour of excuse may be taken away, and their judgement (if they repent not) may be made unto them (even by their own confession) more just: for albeit that the very visible creatures of God, which we daily see before our eyes, and have (by the blessing of God) from time to time to attend upon us, and minister unto our several necessities, are sufficient to teach us, so much of the wisdom and knowledge of God, as to make us excuseless: yet when God ●●all go thus far with us, as to speak unto us out of his holy word, to teach us, not only in general, what he required at our hands, but in particular also, to convict us of the sins that we stand guilty of before his majesty, and to show us both the means how to be rid of them, and to do the things that he commandeth: when (I say) the Lord shall go thus far with us, if then we turn not unto him, in forsaking the ways of wickedness, and submitting ourselves to the rule and government of his blessed word, our excuse being (even in our own judgement) less, our judgement must needs be the more heavy. Now every one of us must apply this to our own hearts, and make it a particular doctrine for our several instructions, seeing that God (in most plentiful manner) hath showed unto us this unspeakable mercy and grace, as to teach us from time to time the ways that we are to walk in, which if we do not, we make ourselves guilty of our judgement above them of Sodom, and bring ourselves into a more miserable condition than they of Gomorrah?  
Now, to show you the cause, of this change of my course, in leaving of our ordinary porti●ns of scripture, & taking this in hand, it is briefly this: as all scripture doth at all times belong to god's church, good is to be taught therein: so are there some parts thereof that do more properly belong unto some times, 
Our time like unto that in which joel prophesied.  places, & persons: Now for so much as that time, & this, wherein we presently do live, being compared together, are found to be (in every respect) very like the one to the other, I think the doctrine that then fitted them, to be very necessary for us, upon the like occasion, for as the hand of God was upon them in the want of bread, so (though not in the like measure) is it upon us: as they had little sense, or feeling thereof, to acknowledge it, the punishment of god upon them for their sins, but ascribed it to other causes, so do we, imputing it, some to the hardness of wise men's hearts, some to the the every of transporting, and some to the unseasonable times, 
A comparison betwixt Israel & us, containing the sum of these sermons.  but few look into themselves, & their sins, that procure the Lord to turn the hearts of men, & the benefit of heaven & earth from us: as the Lord having sent famine, which prevailed not with them, to their conversion, did threaten to send a more violent and forcible rod, the invasion of strangers upon the land: so doth he by many warnings & tokens threaten the same unto us, & (lastly) as the Lord prescribed unto them, if ever they looked to have his judgements present, removed, or those that hanged over their heads, turned away, they must meet the Lord, and prevent his wrath, by fasting and prayer, which might be as means to bring them to the true humiliation of their souls: so we, that by the same sins, are punished, & threatened in the same manner, by the hand & rod of the same jealous God, if ever we look to be reduced soundly again into his favour, must take the same course, that he (which did know the best way) prescribed unto them.  
The word of the Lord.) Before that the holy Ghost setteth down unto us the matter of his prophesy, he first of all speaketh of the party, that was sent to do this message, and the Author from whom it was addressed, contained in the first verse: wherein, he describing the Ambassador that GOD, did send, doth not show his pedigree, from any notable, and famous man in Israel, nor of what Tribe he was, whether he was of the ordinary ministers of the order of Levi, or of some other family, raised up extraordinarily from God, without the calling of men: the which, (though it be so) bringeth no doubt either of the doctrine to be delivered, or of the party by whom it is to be made known. For as concerning the doctrine, albeit it be every way authentical (that is, of sufficient authority in itself) yet when we look into the matters for which this prophet is alleged, in the new Testament we shall see, that with the Lord it is of sovereign account, being made (as it were) the umpare of so great matters: for it is not only alleged by the apostle 
a Acts. 2.16.  Peter in the defence of the disciples accused to be full of new wine, and the miracle of divers tongues bestowed upon them: but also in that grave and weighty disputation of the calling of the Gentiles, the apostle 
b Rom. 10.13  Paul doth allege it, as a testimony of most evident truth to clear the matter in hand, and as concerning the party, the lad (no doubt) of special purpose, passeth him over with few words, not so carefully describing his flock, as often he doth in others of the Prophets, to the end, that the matter whereof he was to speak, being of so great importance they might regard and respect it, and not the party by whom it was to be uttered: which thing is also unto us worthy the consideration, to teach us that we may not hang the credit or truth of the word of God, 
The authority of god's word dependeth not on man.  on the sleeve of him that uttereth it, but to receive and embrace it (as it is indeed) for the word of God whatsoever he be that speaketh it: whereby I do not mean that we are indifferently, and with the like affection to hear him that sinisterly, or of a sinister purpose preacheth the word, and him also that sincerely, and with a sincere conscience delivereth it, but for the thing itself, to esteem of it as it is, in what vessel soever it be carried, and yet to desire, and (by all means) to labour that we may receive it in a vessel fit and worthy (as near as can be) so precious treasure: the which may be made more evident by a comparison from the body to the soul, and from the food of the body to the food of the soul: for as meat is still the creature of God, ordained for the nourishing of man's body whatsoever it be, dressed and made ready by a neat and cleanly cook, or by him that doth handle it sluttishly and unhansomly: so is the word of God, being ordained for the feeding of the soul, still to be esteemed the same in itself, whatsoever he be that dispenseth it unto us, but as there is no man that hath care of the health of his body, that will have his meat dressed (if he can choose) by him that either for want of skill can not, or of curious vanity will not use it as he should, least by the rawness thereof, or by some evil and unwholesome mixture, it bring poison in stead of nourishment, even so, no man that hath care in deed of his own soul, will commit it indifferently (without any choice) to the riffraff, and common sort of Popish priests, but to such a one, as both for knowledge is able, and willingness will be careful to divide unto him the word of God aright, and give him his portion in due season.  
The word of the Lord that came unto joel, that is, the doctrine which is to be delivered, is that which God determining to make known unto the people of Israel, did first reveal unto his servant joel, that he might speak it unto them, which words being diligently marked, do afford unto us divers doctrines for our instruction, the first is that, wherein the calling of the prophet is proved both unto his own conscience, and also to the people: to his own conscience thus, that when he should enter into the trial of himself, 
It is needful for a Minister to be assured of his calling.  and into the consideration of his estate, and seeing his course to be such as few would like of, yet this might be his comfort, the Lord had set him awork: & surely this is a thing most needful to be examined & considered of, in these our days of the ministers of God, not only in general in respect of their calling, and the manner of their dealing in it, that is almost every where gainsaid, but especially in those particular things, for which they are often called into question, condemned, and (as malefactors) punished by the worldlings that usurp upon them: for as on the one side, if we shall take that course which is displeasant unto God, and whereby we do also come into disgrace with men, our estate is most wretched & miserable, so on the other side, if we do nothing but that which is come unto us by the word of the Lord, that is enjoined us from God that hath placed us in our calling, though the world think hardly of us for it, & we suffer ignominy, loss, and smart because of it, yea, though it bring tediousness unto our own flesh, and wearisomeness to our spirits, yet this shall be unto us as an invincible fortress, as a brazen wall against our adversaries, and as a thousand witnesses to testify with us, and give us comfort in the midst of all extremities. Again, the calling of the prophet is approved by the fame (even) unto men, for, if they should have denied that which he spoke to be true, or him to be the prophet of God, he had wherewith to answer & convince them in both respects: in the first, that that which he said must needs be true, for that it came from God: on the behalf of the second, that he was the prophet of God, for that the word came not in general to all, or to many, but particularly to him, for that he was furnished, and every way enabled, not only in the understanding of that which he was to deliver, but also in his own conscience persuaded to be the man, forsomuch as GOD, sending the message unto him, did thereby assure him, that he had allotted, and called him to that function. Which if we mark it well, and gather a general doctrine for our instruction out of it, doth teach us how to know the most real and essential marks of those whom we are to esteem the messengers of God sent unto us: 
The marks of a true minister.  for if it be true that God sendeth first his word unto him (that is, furnisheth him with knowledge of his will, and care to advance his glory in the deliverance of it unto his people) then must it needs follow, that they who by reason of lack of knowledge, diligently employ themselves (in an ordinary and lawful calling, to break unto the people of GOD the bread of life, and train them up to the knowledge of the gospel, were never sent of God into that place, and therefore are not (of his people) to be received & esteemed as ambassadors from his majesty, but as wolves bursting in, and raveners sent of Satan to the keeping from them the key of knowledge, and so fore-closing unto them (as much as in them lieth) the passage and entry into the kingdom of heaven, for God's people (who are to think as the Lord hath taught them in his word) must acknowledge and receive (only them that are found to be qualified with the gifts of his ministers, the first whereof is every where in the word of god) said to be the gift of teaching, the knowledge of his mysteries, which caused the Lord (before he sent the prophet 
a Ezech. 2.8.  Ezech. to preach unto his people, & denounce those judgements that he meant to inflict upon them) to show to him a book, & command him to eat it, which signified, the knowledge & present readiness that he should have in executing his office: it is always said, the word of the Lord came to the prophets: our saviour christ saith, that 
b Mat. 13.52.  a Scribe taught unto the law, must be as one that bringeth out of his treasury old & new, & S. Paul describeth a B. (by which he meaneth every Minister of the gospel) that he 
c Tit. 1.9.  must be apt to teach & convince the gainsaier: but I will not stand on this point that is so clear (to them that have eyes) as the sun at noone-daye. Every man will confess, that no earthly prince will send an ambassador that wanteth either knowledge or utterance to deliver his message, & is not God far wiser than men?  
Again, in that it is said, The word of the Lord came unto joel, we must note to what end it was, namely, as followeth in his practice, that he might make it known unto the elders of the land, which is to be noted, for many there be in the world, who (if they have any more understanding than the common sort have) do by & by persuade themselves that they are (as they are termed) learned ministers, albeit they have neither utterance to deliver that which they know, neither (if they have any gift that way) yet make small conscience whether they employ themselves in painful preaching or no: the end for which the word came to joel, 
Learning maketh not a Minister.  condemneth both the sorts of them. For the first we must note, that the holy ghost when he requireth of a Minister, to be apt to teach, we must not think, that he meaneth him that hath it within him, & is as a tub without any vent, for that is but as a candle lighted, & after covered with a bushel, but he meaneth him that is so prepared and furnished thereunto, that he is also set on work in the same: and therefore it is, that the prophet Esay saith 
a Esay. 50.4.  that God had given unto him a learned tongue, that he might know to minister the word in time to him that is weary: & the apostles in their prayer entreated God for the gift of 
b Acts. 4.29  utterance: & for the second it is clear as the sun, that he who (having all the gifts that may furnish a Minister unto his calling) laboureth not painfully with them to teach others, denieth the end for which he is placed there, which is 
c 2. Tim. 4.2.  to preach in season & out of season, to teach, improve, exhort, and comfort with all continuance, and long-suffering to lift up his 
a Esay. 58.1.  voice like a trumpet, to 
b Ezek. 33.7.  watch daily, and show the coming of the enemy: to conclude, to deliver 
c Act. 20.27.  all the council of God, so far as he hath received, and to 
d Mat. 28.20  teach his people to observe whatsoever Christ hath commanded, and therefore let a man have never so much knowledge, and employ it not painfully hereunto, though he brag of his sufficiency never so much, and his people or worldly friends enrol him never so high in the catalogue of learned Ministers, the holy-ghost will take him down, and place him in his proper standing, that is, in the rank of those 
e Esay. 56.10  dumb dogs, and idol shepherds that the Lord by his prophet condemneth. Moreover, in that it is said, that this word of the Lord was unto joel, before it came to the people, we learn another lesson for our instruction, which is, that as the Lord meant, that this word should be common unto all Israel, yet sent it first to his prophet, that by his ministery they might be taught it, so doth he ever (in that ordinary way which he in his word hath commended and commanded unto us) deal with his people, that is, bring them to the knowledge of his word by the ministery of men, to the end, 
The preaching of the word is the means whereby God will be known.  that we may learn (if we be willing to let God be our teacher) to submit ourselves unto that his ordinance, and by such means as he hath and doth out of the same daily afford unto us, to beg and expect the blessing of knowledge, and the graces that accompany the same from his hands: which doctrine is very needful to be learned, for we see that men wax so wise in their own conceit, that for the knowledge of the way to heaven, they think (as their practice declareth) to find out a better way, and make it a shorter cut than GOD hath appointed: for whereas God hath ordained the preaching ministery of his word to be daily sounding in his church, to bring men unto knowledge, and by knowledge unto faith, and so to salvation, it is come now to pass, that (the most men think that way not so needful, but as an indifferent thing to be attended upon, or to be refused at their pleasure, and therefore do betake themselves, either to such a shepherd, as shall keep them in ignorance (for that he cannot open unto them the Scriptures) all the days of their lives, and think their estate better than theirs that be daily instructed, or else they persuade themselves, that they can come to knowledge sufficient by their own private reading, and so contemn, or accounted it too base a matter to be a scholar to preaching, but if they had learned that the governor of Queen Candares', was as wise as they, and yet confessed that he could 
a Acts. 8.31.  not understand that which he read, without a guide, if they could be persuaded, that God is wiser than they, and yet he hath ordained that 
b 1. Cor. 1.21  foolishness of preaching, (as wordlings account it) to save them that believe: they were come so far as to think, that the blessing of God is tied unto his own ordinance, and his curse upon them, & all their doings, that serve from the rule of his commandments, they would be a great deal more careful, to let him be their counsellor, and his word their instructor in this point, but the 
c 2. Cor. 4.4.  GOD of this world hath so blinded their eyes, that they believe not the word of the Lord to be true, and therefore no marvel, if they yield no obedience thereunto: but let us that have learned otherwise, take heed that their example draw us not away, but that we with fear and reverence, submit ourselves unto the ordinances of gods word, knowing that by it we shallbe 
a john. 12.48  judged at the day of reckoning: lastly, in that it is said, that the word of the Lord came unto him saying, Hear, etc.) We may observe what it was that he delivered unto them, to wit, 
God's ministers may speak no more nor less than gods word.  that which he had received, the word of the Lord, whereby is set down unto us the duty of every faithful Minister of God, which is to keep himself unto the contents of his commission with all faithfulness, neither declineth to the right hand, nor the left, neither diminishing any thing therefrom, nor adding any thing thereunto, but teaching all that which God hath put into his mouth, and no more, which is diligently to be observed, and carefully to be looked unto, because there is (often) great fault committed herein on both sides, for some are very willing to deliver, or have delivered unto the people, some of the word of GOD, but if there be any thing, that may offend, or bring any danger unto the parties, they think that in any case, that should not be meddled withal, affirming, that other things are more necessary, and that they belong not so much (as they persuade themselves) unto the auditory which in some things may after a sort be true, for albeit the knowledge of the word of GOD, and every part thereof, belongeth unto every member of his Church, in respect of the doctrine therein contained, yet there is some place and time, wherein the Minister of GOD, is not bound to speak some things contained directly in his commission: as for example, to make choice of a text to preach upon unto a country people, that teacheth the duty of kings, & out of the same to deliver only that doctrine, is not convenient: how then is it, and after what sort must we deliver all that we know? Surely thus: we proceeding in an ordinary course, and coming by order of the text unto places of Scriptures, that contain the duties of those that hear us not, yet are we bound to deliver herein, all the council of God: but you will say unto me, those matters (not belonging unto your people) you are to pass over and to teach that which is more necessary. I answer: that so should I betray that word that God hath put into my hand. For albeit the practise of a kings office belongeth not unto the ploughman, yet the doctrine is needful for him to know. For seeing the Lord will be praised for the blessing that we reap by good and virtuous rulers, and prayed unto for the amendment of them that be evil, how shall this be performed of him that hath not been taught it out of the word. For God accepteth no praises, neither heareth any prayers, which are offered unto him without faith and nothing is done in faith, but that which is grounded upon knowledge: the like is to be said of the corruptions, and wants that are from time to time descried to be in the Church, for the attaining of the amendment whereof, the prayer of the faithful, is very forcible in the presence of GOD: and so of all other things, what soever concerneth the good or hurt of the whole Church of God, or any member of the same: (though it be not for every one to practise) is to be taught by the Minister of GOD, unto the Church, and learned of every hearer, that he may give GOD his due praise for the one, and entreat his favour for the other.  
But the Minister of God, which laboureth to do that which shallbe found unblamable, will both deliver without fear, (as God offereth convenient opportunity) 
a Acts. 20.27  all the counsel of God, and also, (knowing the fountain of knowledge and wisdom, to be infinitely deep in the word of God, and past drying up, and himself neither to have received any thing else in commission nor to have any promise of blessing upon any other course) will keep himself from time to time, within the bounds of the same, for every thing that he shall deliver unto the people of God.  
Hear ye this) the calling of the prophet being confirmed, and the manner how he was furnished, being laid down unto us, it remaineth that we come to the words that he uttered unto them, wherein (before we come to the matter) he exh●●teth them to attendance, and diligently to listen to that which he was to speak unto them: as if he should have said, seeing that I am sent from God, and furnished with the knowledge o● his word, to the end that by my means you may be instructed from him in that whic● he would have you to know & put in practice, it behoveth therefore that every one o● you, from the highest to the lowest, not only the rulers & ancients of this land, but also all that dwell therein, do carefully and with all reverence hearken unto and receive, that which I am to deliver unto you: this being the sum of his entrance, it remaineth that we consider more at large, the particular duties that are to be learned out of the same. First, let us note: 
Because God speaketh man must hear.  how and upon what cause, this exhortation is uttered, (for no man will be persuaded to hearken unto a thing, but being induced thereunto by some reason rather) and if you mark well, you shall see that it is inferred upon the words of the former vers, as if he should say unto them on this wise, the Lord hath ordained me his messenger, and given me a message, to deliver uno you, and therefore it is meet, that with all carefulness, you hearken unto the same, and (if it be rightly considered) it is a most forcible reason, for seeing that the LORD is he by whom 
a Act. 17.28.  we have our being, to whose glory 
b Prou 16.4.  we are created, and from whom we 
c jam. 1.17.  receive every good thing, there is great reason that when he speaketh, we should lay our hands upon our mouths, & with all reverence receive that which he will utter: but how soever, men in general terms, will acknowledge that it should be so, yet indeed, when we come to the trial of the general, by his particulars, we shall find the very few do believe that it should be so: or if the tree be knoen by his fruit, 
a Math. 7.16.  than this persuasion is seen to rest in the hearts of a very few. For albeit many are found, that with their outward appearance, seem to be thus affected, yet, few are found, that learn this word with any love, or reform their lives after the rule of the same with any care or endeavour. Now can we think, that they believe it to be gods word, or the messenger thereof to be sent from God, which despise the particulars, that be taught unto them out of the same, and care not a jot for any obedience thereunto; no, it is unpossible for if ever it entered into their minds, that it were a message from God in deed, then would they also be persuaded, that the contempt & disobedience thereunto, were great & heinous offences against his glorious majesty, which he would never leave unrevenged, & so (if not for love of virtue, yet for very fear of punishment) they would not go on in such monstrous disobedience as they do. And therefore let every one of us make trial of ourselves by this, 
They that obey not the word do not believe it to be of God.  how surely we are persuaded in our heart's that it is the word of God, which is even in so much measure, as we carefully yield obedience thereunto, & no more. Again, we see how the prophet nameth first of all the elders, whereby he meaneth those, that were assistant unto the priests in the government of the church, who are so called, for that they were (commonly) before they were accounted fit for that place, men of ancient years, & of great gravity among the people, now he spoke first unto them, because that they being by reason of their authority, and persons of great regard among the people (& therefore easily drawing after them the greater number) yielding obedience, 
Great men should be forwardest in all godliness.  might be forcible means to bring on others, or refusing to hearken, might lead many with them to disobedience: the holy ghost thought it meet, that his prophet should be all first with them: whereby we have to learn this lesson for our instruction, that it behoveth them whom God hath placed in authority, either in the church, or commonweal, to be very careful and take especial heed that they (yielding obedience to the voice of GOD by his prophet, in this place) do carefully hearken unto the word of God, and in their lives (as they be placed above others) give no example for them to follow, but that which is good and holy, and (if they would well consider of it) they should see that there is great cause that they should do so, for as the great Cedars in Libanon, while they stayed, are a defence unto many shrubs and bushes under them, but if they fall, they crush all that be within their reach, even so, they that are of higher estate and calling, while they continue in the fear of God, & the ways of holiness, are as props and stays unto many that look upon them, and great means to draw others on by their authority & example, but when they fall and give themselves unto the ways of sin and wickedness, they go not that way alone, but are an occasion of falling unto many others besides of their inferiors, and followers, now albeit it be true that (because one man sinneth willingly) the 
a Eze. 18.4.  soul that sinneth shall die, yet shall their blood be required at the hands of all them, that have not done their duty to bring them to GOD, but being means to drive them from him, if we could be persuaded of the truth of this, O what care it would work in the hearts of every one in his calling, it would make the princes of this world, 
A meditation for all superiors.  and all the rulers put in authority to reason thus with themselves, is it true that I have a share in the actions of every one that is under my jurisdiction, either in his goodness (if by my authority & good example he be brought thereunto) or in his wickedness, if I govern him not aright, or give him in my life any other example than that which is good and lawful: then surely have I great need to look narrowly unto my own ways, & study carefully how I may be unto all that cast their eyes upon me, a precedent and pattern of all virtue and godliness, then would the Minister that hath charge of men's souls reason thus with himself: so would the master of family, the father of children, and in a word, all of any superior estate would make this use of it. 
The cause that maketh all superiors evil.  But alas, it is clean contrary, for almost every man looketh upon the pleasure, ease, and gain, that may be had in his calling, and followeth after that to the uttermost, not respecting what offence he give either unto God or man, but few are found in any estate whatsoever, that duly enter into the meditation aforesaid: and yet howsoever this is followed after, and the other not regarded, sure it is, that the former is that which GOD looketh for at our hands, and (which he teacheth us in this place) and the latter is that which shall most severely be punished. Moreover, the Prophet having spoken unto the elders, thereby assuring them, that the matter concerneth them in private, lest either they or the rest of the people should think, that it should stretch no further, he also calleth upon all the inhabitants of the land, of what condition soever they be, to the end, that the judgements that were to be denounced, lessons that were to be taught, & persuasions (for their own good) to be enforced, might be known aforehand to appertain unto them all. Which teacheth unto us thus much for our instruction, that the word of GOD (forsomuch as it proceedeth from that GOD who requireth obedience of all, ministereth instruction needful for all, and offereth those benefits that every man persuadeth himself to have portion in) is not to be restrained unto any one kind of people, and thought not to belong unto some others, but is to be heard, learned, believed, and practised of all: for if that be true, that 
a Hebr. 11.6.  without faith it is not possible to please God, and that also, that 
b Rom. 10.14  none can believe without hearing of the word preached (for that by the same is knowledge, the groundwork of faith begotten in the heart of man) and that he that believeth not 
c john. 5.12. All that will be saved must hear God's word.  hath not the Son, that is, no part of redemption purchased by jesus Christ the Son of God, it must needs follow, that if ever we look to please God in this life, or to inherit the kingdom of heaven after this life, we must most carefully (of what estate soever we be) endeavour ourselves to use those means (which GOD hath ordained thereunto) that may daily increase and confirm knowledge in our hearts. If we were persuaded of this, it would make the word of GOD to be of more price with us than it is, and provoke us more carefully to seek after it than we do: then should not the neglect and contempt of so precious and inestimable a Treasure, so generally overspread the face of this land, as it doth. But let us, whom it pleaseth GOD to teach these things, labour, to make right use of them. For our continual instruction and comfort we have yet to observe an other thing in the manner of the Prophet's speech, which is, that whereas he might have spoken indefinitely unto the inhabitants of the land, which indeed comprehendeth the elders also, he speaketh distinctly unto the elders, and then unto the inhabitants, as if he should say, hearken, both you to whom God hath given greatest measure of his graces, and so are advanced unto the place of government, and also you who have obtained less, and therefore live in meaner condition: that is, let neither the knowledge or authority of the elders, keep them from the hearing this word of God, nor mean estate or calling drive away the inferior, but let every one of every condition hearken: in the manner of which speech, the prophet seemeth, as it were of set purpose, to take away the excuse, that they might allege to keep them away, 
The reasons that the greater sort allege to keep themselves from hearing God's word.  first from the elders, and then from the people, from the elders thus. It might be (if he had spoken indefinitely) that the elders might have refused to hear, saying thus: God will have his word heard, but of whom, even them that are ignorant and need instruction, but as for us we are learned, and know as much of the word as the preacher can tell us: or, we have business about our offices and calling, that we cannot attend to hear him, we will do it when other things are dispatched: no doubt, if the elders were of that mind, whereof the greatest part of superiors be among us, they would quickly allege such things for themselves that they might be exempted from hearing: 
How the ungodly that have any learning esteem of preaching.  for it is a common thing now adays, that if a man have in his own opinion, any smattering in learning, that he be able in any sort to speak of the principles of the human arts, he is by and by puffed up with such a pride in himself by the overweening of his own gifts, that he disdaineth to submit himself to the ordinance of GOD for any instruction, not only refusing to be instructed by the same, but persuading himself (the spirit of pride possessing his heart) that he can learn as much, yea far more by his own private study, in so much that he accounteth himself abused if he should be thought so mean, as that he could learn any thing at sermons, and therefore doth he usually absent himself: or if it happen that he come now and then dropping in, is it, think you, with reverent preparation of his heart to receive, & humble submission of his affections to be informed by the lords message? Nothing less: but that he may sit there as a judge, to censure whatsoever shall be spoken, to approve or disprove whatsoever his humour leadeth him unto, and so in deed to set himself against the Lord's ordinance, to disgrace it, never giving any more reverence unto the word of God there delivered, than the man that speaketh, carrieth opinion of learning in his foolish conceit: and this is (in very deed) no less than to judge even the Lord, as many do use it, and to set him to school: but when the wisdom of such men shall be found more perfit than the Lords, then shall they have part in the benefit brought unto us by that word which they make so small account of: on the other side, if we be called unto office, be it never so mean and easily performed, it is as common with the most to make that a sufficient excuse to keep them from the hearing of the word of GOD, 
Why so few magistrates be religious.  and if they can allege, that they have such and such affairs of the commonwealth, to be employed about (albeit it be oftentimes nothing so) they do think themselves excused sufficiently, both before GOD and man, in so much, that it is a rare thing of all other men, to see magistrates be ordinary hearers of the word: but if they had either any care to discharge their duties with a good conscience, or any religion in their hearts at all (which maketh men to think reverently of the word) they would say with themselves, how can we think, that any thing we take in hand shall prosper, seeing we have no more care to hear the voice of GOD: if good success depend upon GOD'S blessing unto that course which he hath commanded, then must we first 
a Matt. 6. 33·  seek the kingdom of GOD, and his righteousness: but whilst these things are not thought upon, and so the word of GOD (even at their doors) neglected, and not harkened unto, it cometh to pass, by the just judgement of GOD, upon that preposterous dealing, that little, or no good at all is done, by the authority and government of the most: but contrariwise, they being great, and despising of instruction, become (often) the most notorious enemies unto religion in the places where they dwell: not without special reason therefore, doth the Prophet speak to the elders by name, lest they should find some hole to creep out at, and think themselves exempted. Again, he seemeth to take away excuse from the people, 
What the ignorant do allege to keep them from hearing God's word.  in that he nameth them apart, after he had called upon the elders, for (if they were of the mind of the common sort in our time) they would quickly have said for themselves, we are unlearned, the word of God is a mystery that exceedeth our capacity, and we are mean men that have enough to do in our calling, we can spare no time thereunto, we are not bookish, and therefore he doth not mean us, but our rulers, and them that be learned, that are able to understand him. The Prophet therefore in the manner of his speaking doth prevent such objections, and teacheth us, that even the simplest and unlearnedst is to be taught out of the word of God, and not to refuse it because he lacketh learning, but rather to be more desirous of it: for it is the only treasury of all true and heavenly learning, and it is so tempered by the holy-ghost, who indicted it, that (unless he be a fool that hath it in handling) it speaketh to the understanding of the most ignorant and simplest of all other, I mean of them that be the children of: God, and are sealed by his spirit, for else it is too profound, and passeth the capacity of the learnedst clerks in the world, which are (in God's just judgement) cast off: which caused our saviour Christ 
a Mat. 11.25.  to praise his father, who had kept the secrets of the gospel from the wise and prudent, and revealed them unto habes, and therefore ●nles thou think thyself too mean to desire to be saved, never make thyself too simple to keep thyself from the knowledge of the word of God.  
Whether such a thing) the Prophet having showed unto whom this his commission is to be made known, 
4.  he now entereth into an admiration of the matter, before he speak it: and all to the end that the people might be affected with the greater expectation of some strange and unaccustomed matter: for the matter being extraordinary, it behoveth them that will rightly profit by it to be moved with extraordinary affections. Now albeit the works of God, even in the course of the same, and moving of the planets: yea, to the order of nature in every thing, be in themselves strange and wonderful, yet for so much as we are daily used unto them, and custom hath made them familiar unto vs● the view of them do not make so deep impression in our hearts, 〈◊〉 that which cometh seldom, though it be of his own nature not of the like importance doth strike us with greater consideration: therefore is it that the Prophet saith, that the matter is so 〈◊〉, that neither they nor their fathers have heard of the like: so that by this manner of speech he setteth before our eyes, first himself for an example of a faithful Minister of GOD, 
A faithful Minister must labour to affect the hearts of his people with that which he teacheth.  who is to labour by all means, to affect the hearts of the people with the fence and feeling of the doctrine that they teach, and not to pass it over (as the greatest number do) with a 〈◊〉, regarding rather how to show themselves learned, than to bring the people to feeling, by their pathetical and powerful persuasions. Again, in that they had felt the thing (especially the first punishment of Famine) and yet had not laid it to heart, nor been affected there withal: but in a certain sleepy security had passed it over; not using it as a means to draw them unto any further consideration of their sins, and the horror of them before the Majesty of God, that they might learn them, his manner of speech doth the more reprove them, and convince them of the greater hardness of heart, and settledness in sin, as if he should have said: You have passed over the matter slightly, and had no more care to amend than before, and yet the thing that GOD hath wrought among you, is strange and wonderful: which (doubtless) is done to this end, that you might be made the more willing to be reduced out of your sins. The Prophet Amos handling the like argument, speaketh in the same manner, but in more express terms, saying: 
a Amos. 4.6.  I have given you cleanness of teeth in all your cities, and scarcenesss of bread in all your places, and yet have ye not returned unto me, saith the Lord: as if he should have said, I have not only bestowed upon you my word, whereby you may learn to leave your sins, but also have pinched you with penury, to bring you home the more effectually, and yet all will not serve, so that this doth first show unto us, that they are far gone in obstinacy, whom none of these things do move: 
God afflicteth man, to draw him to repentance.  secondly, it showeth to what end the Lord doth from time to time exercise us with sundry temporal calamities and troubles, which is, that we might be the more effectually drawn unto him, which is diligently to be noted, and by the same our own hearts to be examined how they stand affected in this behalf, whereby we shall have just matter ministered unto us, either of comfort, or of fear: for it is evident, that not only the Lord doth now and then send upon whole nations some punishment or other, but more, that every one of us of what estate soever, if he look narrowly into his own estate, shall find the lords rod upon him, and himself greatly to be crossed one way or other. Now every man either useth his cross, as a means to humble him further, and make him return the more effectually unto GOD, or he passeth it over as a matter of course, persuading himself, that there is no further matter in it: So then, here is the trial of thyself, GOD punisheth, that we might amend, and we do not, then surely, we are such as profit not in his school: on the other side, GOD layeth his cross upon me, I feel it, I acknowledge it his rod for mine offences, and I am brought to a more carefulness, and heede-taking unto my ways, then may I conceive comfort unto mine own heart, in that I profit by the Lord's correction.   

The second sermon. Vers. 3. Tell you your children of it, and let your children show it to their children, & their children to another generation.  
Tell it unto your children) Having showed how strange a thing it is that he is to speak, 
5  lest they should think, that it were but for the time present, or for themselves alone, he showeth in these words, 
We may not consider of God's word or works for the time only.  that they must so learn and mark it, that they may from time to time recount it, and teach it their children, with charge to have it propagated unto the generations that should come after: whereby we learn first, that we are not to hear or make use of the words of God for the time present, or consider of his works in mercy or judgement while they are fresh and new, and no longer, but to use his word as we do the food of our bodies, that is, to eat it, that we may digest it, be nourished by it, and made more able in the strength of it to walk in the course of this life.  

We must learn gods word for ourselves, & our children also  Again, we see, that it is enjoined them, not only, to know and consider those things themselves, but also to make them known, and teach the right use of them to their children, which being spoken to them in one particular, is also enjoined unto us in regard of the whole word of God in general, that is, that we have a care to instruct and bring up our children in the knowledge and fear of God, that the honour of God may be retained among men, and to their posterity, as also, that we may leave behind us a godly seed: the which, albeit it was enjoined unto them under the 
a Deut. 6.7.  law, and confirmed unto us in the time of the 
b Ephes. 6.4.  gospel, that it might appear to be a duty for ever required of the people of God, yet we see how little it is (almost every where) regarded: in so much, that for lack of godly education (the parents letting them run at random) the youth of this land doth seem already to have received unto themselves the profession of Atheism and all impiety▪ which (if parents thought it their duty to instruct them otherwise) should among us be redressed. But let all that fear GOD, and make a conscience to obey his will, look unto their duties in this behalf, and take heed, that they pass not over with carelessness, the education of their children, as is the manner of the wicked among whom they do dwell. Besides this, we see that the Prophet willeth this to be made known to the generations following, and so from one to an other, and yet it is a particular action, the force whereof they only felt, 
God's works once showed have a perpetual rest.  which teacheth unto us, that the works of God that he bringeth to pass in extraordinary manner upon the face of the earth, are (in regard of the use and end of them) to be considered and regarded in all generations. For if they be the works of his wrath in the punishments of his foes, or sharp and bitter afflictions upon his people falling from obedience to his truth, or yet of his mercy showed unto penitent sinners, or revenge for the injuries done unto his saints (the Lord being always the same) they are to be looked for upon the like occasions, and especially those that it hath pleased the holy-ghost to register in the holy Scriptures, which are therefore set down, that we might learn by them the punishments that we sin not as they did that felt them, lest we feel them also, and the mercies that we may take the same course which they did (that in the love of God) we may find the like favour, and so make the word of GOD both in the precepts, and also examples thereof a continual direction for the course of our whole life.  

6  That which is left of the palmerworm, etc.) This is the thing that he hath made so much preparation for, the sum whereof is thus much, that the hand of God was so upon them with punishment by famine and dearth, that not their superfluity, or a part of their necessary food was kept from them, but the LORD had sent his several punishments upon them, one after an other, that among them they had devoured all, and left nothing. Now if we look into this that the Prophet speaketh according to the action done, there was none of the people that needed to be so prepared, that they might understand it, for it was apparent even before their eyes, so that the prophet seemeth after so great speeches afore hand, at the end to say (in effect) nothing, for if a man should come among us, and call men in the marketplace to draw near, and calling for attention, to a solemn proclamation, should in the end tell the people that corn is dear, and so departed, a number would condemn him of folly, and yet he should say as much (in effect) as the words of this prophet do express: but we must understand and that it is not simply the thing, that the prophet nameth them to consider of, and no more, but it is their senselessness, and security, in that they being thus smitten of the Lord, were not yet moved with repentance, nor cared any whit to seek reconciliation with his majesty: so that, the meaning of the holy ghost being evident, it remaineth that we observe those things out of the words that are to be noted for our instruction, first, these so divers and present punishments one after another, to execute that part of the lords determination, which the former had left undone, doth commend to us the power that God is of to punish the sinners & transgressors of his law, to the end that we may learn to take heed, & beware that we cast not behind our backs (as many men do) the consideration of God's high hand against iniquity, 
God is both able, and very willing to punish the transgressors of his law.  but rather (considering his power to plague his foes) to have all watchfulness over our own affections, & regard to his commandments to do them, lest we procure against ourselves the force of that his power, which (taking hold on us) must needs throw us into a most forlorn & wretched condition. Besides this, we may behold the readiness of the lords will to put this his power in execution, which also is to be observed: for every one of us, is easily drawn to acknowledge gods power & ability, to do what he will, but we think so little of his justice, and presume so much upon his mercy, that we persuade ourselves he will not execute his vengeance upon us, albeit, we have done & do daily provoke him thereto by our manifold rebellions against him, but if we could believe that this people had as great cause (indeed) to stand upon his mercy (for that they had as much experience as any since ever had, or could have) as we can any way pretend for ourselves, & yet when they walked a course, not agreeable to the calling whereunto he had called them, were severely punished, it would make us more careful to do well, that we feel not the smart of his powerful vengeance, & not go on in the course of our own ways, persuading ourselves that no evil shall happen to us, because the lord is gracious & merciful. Again, we are to consider of the instruments that God useth to show forth his displeasure upon them in this place, & they be, not the great & puissant princes that then lived, (though they be also at god's commandment) nor the power of darkness that ruleth in the air, nor the angels that attend continually upon him to do his will, for all those we account to be great & mighty in our own eyes, but it is the silly & poor vermin, that be of all other gods creatures in their own nature the weakest, & in our eyes most contemptible, which notwithstanding) when they be set on work are armed with such force & might, 
The least of gods creatures, can confound the greatest men when God will.  as the holy ghost termeth them & such like, the lords mighty host, whereby god hath many times overthrown great & mighty monarchs, as Pharaoh, Herod, & others, to teach us on the one side, how all the creatures of God, that have their being in and upon earth round about us, are Gods prepared soldiers to work our utter ruin, when we transgress his holy commandments, and on the other side, what little cause man hath (if he weigh his estate aright) to be proud in his own conceit, or persuade himself of any valour whereof he may boast to be in himself, (especially when he walketh in the ways of wickedness) seeing he is environed with so many and divers of God's creatures, the least, and meanest whereof, is of power sufficient, (if God speak but the word) to deface all that whereof he boasteth, and to dissapoint him of that felicity, that he vainly persuadeth himself long to enjoy: we may further observe out of these words, that God punished not this people with one affliction, and so leave them untouched any more, but sendeth upon them one of these creatures after another, because that the first had not effected that in their hearts for which the Lord sent it: for GOD scourged them to the end that they might be reclaimed from their wicked ways, unto true repentance, and amendment of life. Now when he seeth that, the destruction which the Palmerworm made in their fruits, did not draw them thereunto, he sendeth the grasshopper to spoil that which the other had left, and so after a third and a fourth kind of consuming vermin. Whereby we may learn this lesson for our instruction, 
God will never leave punishing till we be either converted or utter-confounded  that whensoever. God sendeth upon a people, any punishment to call them to repentance, and it work not the same effect, God will still send punishment upon punishment, and always the latter to be sharper than the former, until that people be either brought to renounce that course which God punisheth them for, and to walk in his ways, or else until it appear, (as it did in Pharaoh, & his people, by their several plagues, whereby they profited nothing) that it is a stiffnecked generation, apparently refusing his grace, & so to be cast off in his eternal displeasure. 
Mark well this application.  Which doctrine (if we can rightly apply it unto ourselves) is very necessary for our present instruction, to make us see in what case we be at this instant. We all know, that God hath begun to deal with us in this point, as he did with the Israelites in this place: that is, to abridge us of that plenty of bread, that heretofore (by his great mercy) we have long enjoyed: & yet by the show that appeareth upon the earth, in the forwardness of the corn, he seemeth to have made, or (at the least) to promise, an end of the former scarcity, whereby we also promise to ourselves abundance, and in the meanwhile, never altar our ways from any former course, wherein they have been framed, nor amend any thing that is amiss, either in the whole church and commonwealth, or any particular member of the same: wherein it may be, that we shall not be dissappointed of our hope, (for God may do what pleaseth him best) but this I dare say, (& as sure as the Lord liveth, and his word is true, it shall come to pass) that for somuch as this small sign of god's anger, hath wrought no amendment in us, (which is the end why God afflicts his people) either he seethe, that we are a nation who have so long dallied with his word that he meaneth to remove it to a nation that will bring forth more fruit, and so (leaving of to smite us any more) will let us run on to our own destruction: or (if we be that people with whom he meaneth to continue his word, & whom he will soundly convert unto himself, he will not let us alone with this light easy blow that he laid upon us, but he will either in the same kind, by removing all the fruits of the earth from us) touch us more nearly, then yet he hath, or by some other more sharp and bitter purgation, cleanse away the dross that cleaveth so fast unto us, that he may make us pure gold, fit to be made vessels of his honour, and therefore, let us not thus ●ooth up ourselves in persuasion of peace and plenty, for if they be restored unto us without our sound conversion unto God, and that in a more effectual manner, than yet England hath seen, our state shallbe of all men's most miserable.  
Awake ye drunkards) The prophet in these words, 
7  laboureth to draw the people unto the due consideration of their estate, & to make the right use of that punishment which was upon them, wherein albeit he speaketh unto the drunkards particularly, yet we must not think that he meaneth them alone, for the want, laying hold generally upon all the end thereof, must also be urged unto all, but he nameth one kind of people, instead of all, and them above any other, both for that the abuse of their former plenty was most apparent (even in the sight of the blindest) in them, for who is so senseless, that will not confess, that the drunkard mispendeth the creatures of god, as also, because of all the sorts of people, that were most settled in their sins, and brought unto the greatest depth of security, the drunkard is the greatest, for as it is the nature of the excess of drink, whilst it is in man's head, by his fuming power and efficacy, to make that man reasonless like a bruit beast, and senseless, as a block, 
Drunkards are hardest (of all other) drawn to repentance.  unfit unto the common and natural duties of a man: so it is the natural effect of drunkenness, to deprive him (even when he is sober) of all understanding▪ and capacity of instruction, in so much, that of all wanderers from the Lord, they go the furthest, and of all impenitent sinners, they are in the most desperate condition, & the hardliest converted▪ to the end therefore that the Lord might by his Prophet declare, that he looked for such a general amendment of the land, as might reform every estate, he speaketh by name unto the drunkards, which of all other were the furthest off from any such repentance. He maketh also choice of this kind of sin, rather than any other, to the end that he might show unto the people what estate they were generally in, even so settled in sin, and drowned in the depth thereof, and contented to abide therein as the drunkard is in his drunkenness, that they might be brought the more thoroughly to see their own wretched condition, the more unfaignedlie conceive detestation of the fame●, and the more endeavour their speedy amendment, which doth also teach us, how necessary a matter it is for us to have our sinful condition laid open unto us by the ministery of God's holy word, not only in a general manner to be told that we be sinners, for that passeth away as water from the top of a stone, and pierceth not our hearts, but even in particular, how severally and divers ways we are faulty, how ugly and loathsome our estate is before the majesty of God, and in what fearful plight we be, when our hearts are not wrought unto unfeigned remorse for the same. Again, in that the Lord by his general punishment, doth labour to draw the very drunkard unto sense and feeling, we learn that when God beginneth to inflict his punishments upon a people, 
God's judgements shall move the most senseless.  he will make them of such force, that they shallbe felt of the most senseless, even of them that have laboured most to put out of their hearts, the remembrance of all punishment for sin▪ which is worthy to be noted, for if we look into the affections of men, we shall plainly see, 
Amos. 6, 3.  that he who putteth furthest from himself the evil day, & least believeth any part of the word of God, persuadeth himself to be in best case: for that he taketh his pleasure in that things of this life according to his heart's desire: but if he knew in what state he standeth, & how suddenly god will tech him by his own foolish experience, the vanity of his own persuasion, it would make him look better about him, & examine his own ways, not by the crooked measure of his own deceitful heart, but by the undeceivable line of gods holy word, and esteem of them according as (in deed) they are, and not as they have seemed unto his own reason to be. If we look further into these words in searching of the causes why, this one kind of sin is named rather than any other, we shall see, that by this example, whose offences were palpable, the holy ghost would show them, the principal cause of this scarcity that now they suffered, to be their lavishing, and excessive misspending of God's blessings wherewith he had enriched them, and therefore do the 
a Esay. 5.11. & 56.12.  prophets often (no doubt, not meaning them only, but all other mispenders of gods blessings) inveigh sharply & threaten most grievous punishments against drunkards, 
The misspending of gods blessings the cause of scarcity.  to the end that all those that had in any other kind, mis-bestowed the things of this life, might be brought to amendment of their ways: which is worthy the consideration for us to be admonished by, to see (as it were aforehand) what GOD threateneth & may by the same justice bring upon us: for if the abusing of the fat of the land of Canaan, by the Israelites, gods own people, provoked the lord in his justice, not only to remove from them the superfluity & superabundance, that they wallowed in, but even those necessaries, which nature for the sustentation thereof did need: O Lord, what may we look for, from the seat of god's justice to befall us, if he should deal with us as he did with them? surely nothing but utter ruin & desolation from being a people any more in the sight of the sun: for if we shall match our state with theirs in particular, 
We exceed in abusing Gods blessings every way more than the jews did▪  & lay open (even) the worst that is in all the word of GOD to be found of them, and then look into ourselves with that blind sight that our weakness can offend us, we shall find that in nothing we are behind them, but in many, do we far go beyond them, for, is not drunkenness which we have heard to be so apparent a misusing of God's blessings, so it is, yea, & much exceeding with us, than ever can be proved to be in Israel? With us it is not only a common thing to sin, (as it were for the prize) who can be strongest to devour strong drink, and exceed his companion in heaping up the measure of his beastliness above his fellows: but also (which former times, were never acquainted with) to bestow not small cost upon others, to the end to make them also of our own wretched condition, to the end that we may sport and laugh at them, and be not the blessings of God another way, (I mean in eating and drinking) as far misbestowed? what superfluity in banqueting? what excess in ordinary diet? what variety of dishes more than need be everywhere used? whereby it cometh to pass, that of all people, we Englishmen are termed (and that worthily) the greatest eaters that are, and as for apparel, another of the blessings of God, ordained (only) for to cover our shame, in a civil decency, is not our exceeding vanity, most monstrously to be seen therein? not only, in the excess and cost lines thereof, but in the several forms and fashions also, wherein, we are so apish in imitating all nations, that we show ourselves the most inconstant people of all other: yea and for the feeding of our monstrous humour of vanity, even in the highest degree, how many thousands of quarters of the purest wheat, which God ordained for the food of man, are yearly converted into that most devilish device of Startch, it cannot be unknown unto many, for so much as it was evidently laid open (not long ago) in the Parliament, and yet (alas) no remedy provided to redress it. A sin so abominable, that (if there were no other) it doth cry so loudly in the lords ears for vengeance, as his justice must needs proceed against us for it, without speedy repentance: so that (all these laid together) the Lords riches wherewith he hath infinitely beautified this land, being every-way so heinoussie abused, there remaineth nothing for us to look for, (except GOD work in our hearts speedy repentance) but final havoc, & utter desolation. The prophet in this place persuadeth the drunkards to weep, which is a behaviour, that of all other people, they are furthest from, & which they labour (as it were of purpose) to put from themselves, 
God dissapointeth the sinner of his purpose.  & rather to enforce their senses unto an extraordinary riot & mirth, which they propound unto themselves as their final felicity: & yet the prophet persuadeth them unto weeping, which is the thing that they lest of all dreamt ever to be brought unto: but such is the manner of the Lords dealing, with them that seek to build themselves in sin, & to be persuaded of an assurance, thereby even utterly to dissapoint them of their purpose, to the end that we may learn to behold the exceeding vanity that man is blinded with, when he promiseth unto himself any good condition, with the disobedience unto gods commandments, or leaving of any part of his duty undone: which is a thing worthy to be learned of us, & so much the rather, for that so few do observe the issue of it, & therefore believe it not, for do we not see that (almost) every man in every calling, doth of purpose keep back, & (as it were) abridge the Lord of that obedience that his calling oweth unto him? & all upon these grounds: if I do these, & these things, I shall expose myself unto many dangers, & inconveniences, and if I leave them undone, & in steed thereof, do such & such a thing, (which indeed be ungodly & sinful) I shall find great ease & benefit in it: if we could be persuaded (which is most true) that the only true safety is to yield obedience unto the word of God in every point: and (on the other side) save the ●●auing of any part of our duties undone, or the committing of any sin, to carry never such a show, and make us never so fair promises we shallbe dissapointed thereby and fall unto that which we least feared, it would make us not to trust (as the most men do) unto such weak and broken reeds▪ but only unto the LORD, in his blessing upon the obedience of his own commandment, labouring above all things to put the same in practise, and to commit the success of it unto him, who (only is wise, and knoweth how to bring every thing to a prosperous end. The Prophet doth yet further proceed, in laying open this matter, 
God (often) punisheth the abuse of greatest abundance with greatest want.  and urging them to be affected with it, showing that the drunkards, who heretofore have wallowed in all abundance of wine, even unto excess, shall have their condition so far changed, that it shall utterly be cut from their mouths, that is, they shall not have any taste of it at all a marvelous change, (if it be well considered) that they shall come from so great plenty unto such exceeding penury: but we may see therein the just judgement of God, that sendeth upon man the greatest want of those things wherein he hath most abused himself, the which is notably set down by our Saviour Christ, 
Luke. 15.16.  in the example of the prodigal son, of whom it is said, that after he had lavished out his patrimony upon whores & riotous company, he came unto such exceeding misery, that he would gladly have fed upon the husks that the swine ate, but none gave them unto him, to the end (if we will profit by it) that we may learn to employ all God's blessings aright, but especially those whereof we have most abundance, lest the Lord conceiving displeasure against us, do so remove them from us, as we be brought into greater misery & want then they that never enjoyed any of them. The manner how this great want shall come upon them, is also to be observed, whereas it is said, that it shall be pulled or (as the original word signifieth) be cut from their mouths, whereby he meaneth, that it shall be taken away without any remnant left, to come unto them, to the end, that they might further consider of the exceeding need that they should be driven into, and so be persuaded, that the wrath of the Lord was more fierce against them▪ which could not be appeased without a special repentance on their behalf, and that in more measure than was required of others, who had in less measure provoked his displeasure. For albeit the Lord is no way appeased with any, unless he do unfeignedly repent him of his wicked ways: yet he looketh for a more deep lamentation and sorrow to be in those who have most grievously offended his majesty. 
The greatest sinner must repent most deeply.  Besides this, the manner of the speech doth show unto us the marvelous security that they were overwhelmed in, and the greatness of their incredulity, that being so sinful, as their own consciences could not choose but now and then accuse them, and having among others, this prophet, 
The impenitent never leave▪ their sin until God's vengeance enforce them.  so plainly to deal with them, do yet cleave so fast unto their sins, as nothing can remove them from delighting therein, until the means whereby they are fostered, be violently taken away, in whom we see a right pattern of the obstinate and impenitent sinner, who will never be brought to mislike his offences, nor to be persuaded that he is (by reason of them) in dangerous plight, until such time as GOD do set to his hand, and by some unwonted work of his justice do punish them, or until they fall into that punishment which before hath been threatened against them: the examples that the word of GOD doth afford unto us (besides the too plentiful experience that we have of it) do show this to be true: the destruction that was denounced against the old world by the space of 
a Gen. 6.3.  120 years, could never make them believe, that GOD would punish them indeed: it had been a hard matter to make the 
b Gen. 19.14  Sodomites believe that they should be consumed with fire and brimstone until they felt it by their woeful experience: little thought Pharaoh that ever the Israelites should departed out of Egypt, and he with his people be drowned for pursuing them, until the sea 
c Ezo. 14.27.  overwhelmed him and all his host: and would not the jews have laughed him to scorn (think you) that should have avouched that unto them which our saviour told his disciples, that even the day should come when 
a Luk. 19.44.  one stone of their goodly temple should not be left upon an other. The Scripture is full of such examples, and the world more full: it is the nature of sin to chain men's affections so near unto it, as all the threatenings, persuasions, exhortations, or any other the most forcible kind of speech that can be used, are not able to prevail with him, to make him believe it shall be so, until it come to pass, and that he see it is so indeed: and therefore it is no marvel (there being no discipline to drive men unto outward godliness unless it please them) if so many in every place, (yea where the word is most sincerely preached) do run the race of wickedness (it being a matter so hard to leave) and so few that do unfeignedly fear God, and show forth the fruits of it in their conversation.  
Yea a nation cometh) Albeit the word that is here translated, Yea, 
8.9.  doth naturally signify, For, or Because, and the word, cometh, in the Hebrew be the time past: whereby these words may seem to be either a reason of the former threatenings, or else a speech of an other punishment, which the jews did already feel more grievous than the Famine: for that it is not greatly material, it being spoken to declare their mystery, and bring them to repentance: whether it be spoken of the plague past, or to come, I will not much stand upon the one more than the other, albeit I see nothing against it, why we may not rather understand it of that which is to come, than of any thing that they felt already, both for that it is clear, that he speaketh of a different plague from the former, as also, that some things be spoken in the discourse following, which can hardly be said of the time past: neither doth that any way prejudice this sense, that the words in the Hebrew do all run, in the time past, as speaking of a thing already done: for they that are but a little acquainted with the phrase of the Prophets, do know, that it is their usual manner, to speak of the things to come, as though they were already come to pass; to the end, that the certainty of their prophecies may more evidently appear. The sum of the words, is a description of the force and 〈◊〉 of their enemies, to the end, that they might be driven to seek unto GOD for aid and strength to resist them. The lessons that we have to learn out of the same be divers: first, in that the Lord, for the reclaiming of man unto himself, 
God useth many and divers means to draw man unto himself.  doth (besides his word which is the ordinary means) use many and diverse afflictions, oftentimes of contrary kind one to an other, to the end, that if he will not be moved with the one, yet he may be drawn on by the other, so did he deal with the Egyptians his enemies, first, sending one plague, than an other, after that a third, and so to the number of ten, and all to the end that he might draw them to yield obedience to his commandment of letting his people go: so dealt he also with the Israelites his chosen people, often, sometimes afflicting them with civil wars at 
a judg. 12.1.  home, sometimes with invasion of enemies from 
b Esay 36.1.  far, and sometimes with great 
c 2. Kin. 6.25.  dearths and scarcity of victuals, sometimes with grievous diseases, as the 
d 2. Sa. 24.15.  plague and pestilence: and all to this end, that they might be drawn out of those corruptions and enormities wherein they delighted, unto the true and sincere service of the everliving God, whose people they always professed themselves to be, so doth he deal with us (as we may see by our own experience) sometimes he afflicteth us with sickness, and if that do us no good, he sendeth outward trouble by unquiet neighbours, if that prevail not, he bringeth us into poverty, after that into troubles, in respect of our wives, children, families, or kinsfolks: all which he doth to drive us from delighting in any thing of this life, that might draw us unto sin, and to put our whole affiance in him alone: 
This doctrine commend unto us: 

1. God's care of our good.  
2. How excuse is taken from us, and that by the testimony of our own conscience.    the which, as it doth on the one side commend unto us the great desire that the Lord showeth himself to have of our good, in that he tieth so many conclusions to profit us, so on the other side it showeth unto us, how all colour of excuse is taken from man, that when he doth any way amiss, and is punished for it, he shall be able to lay the blame in nothing in the world but himself only, yea, he shall by his own knowledge aggravate unto himself his own damnation: for he shall truly say of himself: Hath not GOD from time to time told me of my faults, by the ministery of his seruanutes, and called me to repentance? And when that would not serve, hath he not put to his own hand touching me with diverse afflictions, to bring me unto himself, and have not I despised all these means, and preferred my delight and pleasure in sin above whatsoever was promised in his holy word? What can I say for myself but even this? That all the punishments that can be inflicted upon me, either in this life, or in that which is to come, are no more than my misdemeanour and obstinate refusal of grace and goodness have justly deserved.  
It doth also declare unto us the miserable corruption that Man is naturally defiled withal: 
3. Our palpable corruption.  and the great backwardness that is in him towards any good thing, that being by so many, and so excellent means invited unto his own wealth, doth yet notwithstanding, still renounce and refuse it, to the end, that we may learn how hard a matter it is for a man to become truly religious, and how easy a thing it is for a man to deceive himself, in a persuasion of that which (in deed) he is far from. For do we not see, that he whose estate (of all other) is most wretched, doth yet notwithstanding flatter himself, deeming his condition to be as good as the best, and so either thinketh that he is so religious as he needeth to be, or else, that it is a thing easily attained unto, whereupon it cometh to pass that he saith 
a job. 21.14.  unto knowledge, depart from me, and unto reformation, I will not be acquainted with thee. But if his eyes were opened by the spirit of God, that he might see what a strait gate he must enter in at, before he can come to the treasure of an upright conscience, and how many lets and hindrances rest in himself to keep him from it, how many colourable deceits his own heart hatcheth to keep him in sin, than should he be brought willingly to confess how deeply he had drunk before, of the cup of corrupt judgement, and how far he was from any goodness, when he thought himself to be in excellent estate.  

divers objections of of the Israelites answered.  The prophet describing the quality of their enemies, doth speak in such manner, as every word that he uttereth doth prevent an objection that they might allege, and for their safety and security in that land against all adversaries. 
The first objection. God placed us here.  For first, whereas they might say for themselves, we are such a people as there is not the like, being all of the stock of one man, and brought from elsewhere to inhabit this land, in spite of all that could be against it, and therefore being placed here by the hand of god, what people is there in the world that can annoy us, to which the prophet answereth, by saying: a nation cometh, as if he should say you can allege no thing for yourselves in regard of any privileges or immunities that you enjoy, but God is able to entitle an other people into the like: yea, and will now do it, for the sins of the Canaanites having driven them out before your face, what cause can there be why your sins also should not expel you before your enemies, unless you think that God is not as much displeased with sin in one people, as he is in another. Now this being diligently marked, is very profitable for our present instruction: for when we hear of invasions to come upon this land, and of foreign foes to bend their power against us, we do by & by flee unto that broken reed of our own settled estate, & allege carnal reasons for ourselves whereby we persuade our own hearts of continuance in the same condition, as before, and so make no reckoning (at least to work any amendment in us before god) but say peace, peace, and promise to ourselves invincible security: but let it be said unto us, as it might justly be said to the Israelites. Was not the people that inhabited this land, of as great valour as we are? Nay, were they not Anachim's, that is, great & mighty giants upon the face of the earth? what was it then that overthrew them, & placed us in their rooms, our own strength or multitude? Alas, no, for they were more in number, and stronger in strength than they that overcame them, but it was their exceeding sin, the measure whereof was come to the full, and the heinousness whereof ascended into the ears of the Lord of Hosts, and cried for vengeance: but this (you may say) was long ago, and it may be it was not true. Admit it were so, let me then propound it in an example, so late & new as many of us are eye and eare-witnesses of: the kingdom of the Pope, that even (as it were) yesterday, was so seated and settled in this land, that it held all men willingly captive thereunto. What overthrew that? We cannot say, that it was our number, for the most of us were then in the loins of them that mourned for the overthrow of their honour, neither can we say, that it was our strength, wisdom, or policy, for in all these they did far exceed us: but it was even the heinous and horrible sins that were committed (without controlment) amongst them, even in the sight of the Sun: if then it be found (which a blind man may easily find out) that sin is grown unto as great a head amongst us as it was amongst them, and as little punished as then it was: what can we look for, but even the judgement that fell upon them, unless we think the Lord to be partial on our sides more than on theirs.  
But you will say, the case is not alike, for they were idolaters, & thrown out for their idolatry, that we might be planted that profess and maintain true religion: it is true, but might not the Israelites allege this much rather for themselves? and yet when they sinned, it profited them nothing: let us not therefore cover our shame with any of these fig leaves, but rather say with the apostle 
a Rom. 11.21 The second objection. We are the Lords inheritance.  if God spared not the natural branches, take heed lest he also spare not thee. They might further say for themselves, the Lord's inheritance is here, and though he should be willing to let us be overrun, yet he will respect us, forsomuch as we are the people with whom he hath chosen to dwell for ever. That this pretence might also be removed, the Lord saith by his Prophet, A nation cometh upon my land, as if he should say, albeit I have separated it unto myself, and chosen myself a seat to dwell there, yet shall not that privilege be any let: but I will nevertheless send upon them the rod of my wrath to execute my justice and vengeance upon their sins: this being then the meaning of the holy-ghost in this point, it remaineth that we observe out of the same, these two profitable doctrines for our instruction: the first is this, in that the Lord calleth it his land, we do learn, that whatsoever pre-eminences they had, wherewith they could prefer themselves unto other people, it came from the lords blessing alone, for they themselves were as miserable when God took them to himself as any people could be (which if it be well weighed) will teach us when we think of our prerogatives that we excel others in, 
Exech. 16. If we excel others, it cometh from the Lord alone.  not to insult presumptuously over them, and to wax insolent, forgetting who separated us, but to give all glory unto God alone, from whom (indeed) every good thing that we have did come, & not from any thing in ourselves: secondly, in that he sendeth this nation to the overthrow of his own people, we learn, that the privilege of grace and mercy, in the favour of GOD, or any prerogative of this life doth not give us licence to sin, 
The privileges of grace give us not leave to sin, then much less any other.  or be more careless of the true worship and service of God, but (notwithstanding all that we can say for ourselves) when we transgress the commandments of God, we shall receive the punishment due unto the same, which thing is worthy to be noted, for we see that very many take occasion to live loosely in the course of their life, under pretence of this, that they are received unto grace, Christ died for sinners: and many will do that which is unlawful, because they be wealthy, and can buy it out, or great in calling, and can bolster it, or have many friends, and who dare meddle with them. If any of these would reason thus with themselves, the Israelites had as many things to allege for themselves as they, and yet when they sinned, they escaped not unpunished, it would make them more careful that they offend not the Lord, whose punishing hand is not turned away, but rather made more heavy, by those his blessings, wherewith he hath enriched us.  

The third objection. We are strong.  Moreover, if they should say, though they come, they can do us no harm, for we are strong, and full of manhood and courage, the Prophet wipeth away that objection also, when he saith, that the nation that cometh is mighty, as if he should have said, never stand upon such terms, as that you be valiant, and therefore they can not hurt you, for they are a mighty people strengthened with the power of that God, who hitherto hath enabled you against all those enemies that set themselves against you, but now he hath turned his face, not against them that come against you, but even against yourselves: whereby the Prophet teacheth unto us this lesson, that it is a vain thing for any man (when he heareth of the coming of enemies) to stand upon his reputation, and persuade himself, that he and his countrymen be of such courage, that none shall do them any hurt, and it is (indeed) the common speech of us Englishmen, for we are so proud in our power, and so warlike (as we take ourselves, especially when we sit on our alebench) that we think every stranger doth quake at the name of an Englishman, and we have to allege for ourselves the Histories of former times, in which it appeareth that our ancestors have done great matters that way: which I do confess to be true, and if we were as well acquainted with the Chronicles of other nations, it may be we should find as great matters (if not greater) brought to pass by many of them, for GOD hath ever given unto several nations their glory one above an other, to one in this age, to an other in the next, as the course of the four Monarches doth evidently declare. But can we say any more for ourselves in this point, than the Babylonians might have said for themselves, the Medes & Persians for themselves, the Assyrians for themselves, the Grecians for themselves, and the Romans for themselves? and yet their glory is decayed, and every one of them hath sustained a shameful foil by their adversaries, yea, of obscure name in the world. Nay, can we build ourselves in more safety than the Israelites might? who had all the privileges that God ever bestowed upon any, and so many triumphant victories over their several adversaries, that their very name made the hearts of the kings on the earth to quake: and yet for all this, where are they now? what is become of their glorious estate that was so famous throughout the world? Surely, it is defaced and brought to utter ruin, so that they are become a byword, and speech of reproach unto all nations under the sun, a most vain thing it is therefore, to stand upon our own strength, seeing, that they only shall prevail in battle, whom the Lord will make mighty, yea though they be as weak as David, and their adversaries so strong (in the judgement of men) as Goliath the Philistin. 
The fourth objection. We are many.  Now if they should yet except against the Prophet, that they are a people of infinite number, insomuch, that to go about to overthrow them, were to dry up the sea, and measure the sand upon the shore. He preventeth that when he saith, that this mighty people that cometh, is without number, that is, as many as no man is able to reckon: and this is also a common allegation, that we bring to persuade ourselves that no foreign foes can overrun us, seeing that our land is so peopled, that we seem to be as the stars in the sky, that cannot be numbered: but it is as vain, as any of the former. For may not one nation be as populous as an other? can there be so many fight men in one kingdom, as cannot be found elsewhere, and though it were so, that our adversaries were not able to match us this way, hath the victory always fallen on the side of the greatest host? no, for the holy word of God affordeth unto us many examples to the contrary. 
a Gen. 14.17  Abraham going out with 318. men, only did discomfit four kings and all their hosts, and delivered Lot from their captivity. A man would think that the 
b judg. 7.12.  Medianites and Amalekites, being against Israel in number as the sand of the sea, should never have been overthrown: and yet the Lord discomfited them by the hand of Gideon, 
a judg. 17.12.  and his three hundred soldiers, without any stroke of weapon, but only the breaking of pichers, blowing of trumpets, and crying, the sword of the Lord and of Gideon. Was not the power of Senacherib king of Ashur, with a mighty number by the conduction of his servant Rabshaketh, when he besieged jerusalem with an army of 
b Esay. 37.36  an hundred, four score & 50000. valiant men, & yet they were all overthrown in one night: so that it is a broken reed of Egypt, when we rely upon multitudes, who are nothing against those few, unto whom the Lord will give the victory. 
The 5. obection. They willbe dismayed being in a strange country.  In the words following doth the prophet also prevent that which might be alleged against the enemies, that if they come, being in a strange land, they could not tell in how many dangers they should be, they should not be able to have any stomach to proceed or if they did, they would quickly be quailed, because they should never see an end of encounters, and so forth: all which is meet with all, when he saith, that they shall have teeth as a lion, that is, be sharp and fierce, and besides that, have the jaws of a great lion, that is, not run themselves out of breath, with their fierceness, but prevail and become invincible: In which words, are the enemies of the Church of GOD very notably described, whether they be such as have a will and cannot, or have not only a will, but also power to make havoc, and do hurt unto God's people.  
The first sort of enemies be described in the former Metaphor, wherein they are said, to have the teeth of a lion, that is, to be sharp, and bitter, very willing and desirous to ravin and devour, and prepared for the purpose against the day that they desire. And of this mind are (no doubt) all the Papists, that are in England, whether they be recusants or church-papistes, notwithstanding that they pretend a love unto the state, 
The affection of an English papist.  and a contentedness to live quietly in it, so that they may be let alone to use their conscience (as they falsely do term their heretical opinions) yet indeed, because they bear a deadly hatred unto the religion of jesus Christ (which is the only pillar whereon the safety of her Majesty, and the commonwealth standeth, and shall stand so safely as they lean unto it, & no more nor longer) if they do not unto us all the mischief that can be devised, it is for no other cause but only this, that God taketh away from them opportunity to bring it to pass: and to the end that this may appear to be true, (for they have played the part of Ishmael so long, that too many of us be brought to be as credulous as Gedoliah) look into the particulars of their behaviour, 
jere. 40.16.  in their several countries where they dwell, and callings wherein they are: and you shall see that they bend all their credit, and authority to the crossing of religion, 
Let them observe this that think papists may be good subjects.  (which is the staff of our state) and the countenancing of treacherous papists, who be the sworn underminers of our welfare, either in soul or body: and therefore I marvel, that any wise men can be drawn to think, that ever a papist can perform any loyal service to her Majesty, or good to his country, unless it be to wind himself in, that he may after do the greater hurt, as the experience of many of them hath showed in the sight of all men. And this is not only true in those rich enemies to religion the papists, but even in all other that be wicked men, whether they be Atheists, or men given unto wickedness of life: we see how (oftentimes) many of them do curry with God's Children, but yet let us never trust them the more, albeit, it be better that a dog fawn upon us, than bark and bite us, yet it is most sure that they never fawn, but to the end that they may come near unto us, and bite more earnestly. The second sort of enemies, is described in both these terms set together: for the one importing sharpness, and the other strength or might, his meaning is, that they shall have an earnest desire to devour, and an invincible might to execute the same: which when they meet together, what spoil they make of all good things, the daily experience of them where they are listed to do what they will, 
As appeareth by the Guise and his complices of France.  doth evidently show unto us, and the effect that this of theirs in this place bringeth to pass, will declare unto us in the next sermon: only let this be the sum for this time, that all men who are not truly religious, do bear a bitter enmity unto the same, and the professors thereof, which if it appear not by their works, it is either because, they want power to their will, or because God bridleth them by one means or other, to the end that we may learn to take heed, how we be familiar with any of them, or trust them further than we see them, for if we do, we shall see at one time or other, that they never did bear any faithful friendship unto us.   

The third sermon. Vers. 7. He maketh my vine waste, and pilleth off the bark of my figtree: he maketh it bare, and casteth it down: the branches thereof are made white.  

10.11.  HE maketh my vine waste.) The prophet having showed, the power, multitude, & fury of the enemies that came upon the land, he now proceedeth to declare, what they shall do, and that in a borrowed speech, wherein he comparing the people of Israel and their land, unto a vine, he doth in the particulars, explain the hurt that this invading people should do, saying, he pulleth down the hedge, and all defence that was round about it, and not only that, but lest it should flourish, and bring forth in such abundance, as heretofore, he pilleth the bark from it, to the end that the sap which it should be nourished withal, may neither ascend, nor descend, yea he maketh it bare round about, that no hope of juice may be left in it, he throweth it down, lest the roots should send up some new branches, insomuch that it is clean withered away: the meaning (in one word) is, he bringeth it to utter ruin and final destruction, that it shall be past hope, ever to recover again. The end of all these so many words to express the thing, is, that the people might be brought unto a deep consideration thereof, not only in the truth, but also the measure of it: For such is our nature, that when any danger is foretold, to fall upon us, either we do not believe it, persuading ourselves that no such matter shall come to pass, or if we think it will so fall out indeed, we do in our own opinions so extenuate and lessen it, that it maketh (in a manner) no impression in our hearts, never moving us to take it to heart unfeygnedlie: and therefore doth the Prophet lay open this judgement of theirs so particularly: so that the prophet's meaning being this, we learn from the same, first this lesson, 
It is the property of the godly to do good, and of the wicked to make havoc of every good thing.  to wit, by what note, and mark we may discern the godly from the wicked, which is by their fruits, for as it is the property of gods children (considering) that they are placed in this life to advance God's glory, and benefit his Church) to labour by all lawful means how they may do good, and better things that any way are amiss, and may be amended by them: so on the other side the wicked, because they are the children of confusion, and disorder, do (if it lie in their hands) make havoc of every good thing, quickly overturning that, which hath been long in framing by the careful diligence of others. Now in that the Lord by the mouth of his prophet sayeth that they bring destruction upon his vine, he meaneth thereby (as David 
a Psal. 80.8.  doth in the like case) the people of Israel his Church, which he had there planted with his own right hand, whereby he doth first of all give them to understand, that what soever privileges they could any way challenge unto themselves above all other nations, the same proceeded not from any good thing, that came of themselves, but only from this, that the Lord had beautified them with some excellency beyond others, to the end that they might know, that the Lord in his promise, of deliverance and protection, was no longer tied unto them, than they were careful to perform the covenants of the league which were to be done on their behalf: which thing is worthy the noting, that we may make our own profit of it, for we see that many men, being of greater gifts in the outward things of this life than others be, do so insolently demean themselves, that they offer injury unto many, yea (by sinning against the Lord) unto their own souls, and persuade themselves, that for such and such causes no evil shall happen unto them: but if they did consider with themselves, that if they enjoy any good thing, it ariseth from this, that the Lord hath (in mercy enriched them) it would make them both more humble in their own eyes, & made careful to yield obedience unto the Lord, who hath so many ways been good unto them: again, in that the Lord calleth not only the land his (as in the former verse) but also them with all the beauty wherein they excelled to be his, that is brought to the pass by his framing & furnishing of them: he showed that he had so put his blessings into their hands, 
We may not do what we list with gods blessings bestowed on us.  as yet they remained still his own by which he did look to be honoured & served: which teacheth unto us this lesson, that all the things which we do enjoy here upon the face of the earth, (whether they be for the furniture of the mind) as learning, wisdom & such like) or for the body, as riches, honour, credit, health, or strength, or whatsoever else: are not so absolutely in our possession as we may employ them as please us without controlment, but only as of trust, to be bestowed unto his use that is the owner of them: that is, to the glory of that GOD, whose only they are: which thing is worthy to be noted, for albeit it be true, that there is not (almost) any one that will not easily confess in words, that we are but stewards of these things for a time, yet (indeed) a very few of us do steadfastly believe it, for if every man were fully persuaded, that he must give account of his stewardship unto the Lord, who will be answered how every thing is bestowed: were it possible (think you) that the blessings of God that are given us for the advancement of his glory & our own good, should so generally he turned to the defacing of his honour, & destruction of our own souls? is it possible, for the idle person that loytereth out that good leisure which he hath, doing no good? or the ruffian that lavisheth out all his patrimony upon bravery? or the whoormonger, that giveth himself over to uncleanness, or the Atheist that maketh a jest of God's word, to make any man of reason believe, that he thinks that ever he shall come to a reckoning for these things? no, no: if he did think it (indeed) it would make his heart quake within him to think of the rearedges that he is already run into, and the straightness of the judge, when he taketh the account, and in consideration thereof, it would make him have such a watchful eye over himself, that he would never cease to use all good means that might draw his affections inwardly, & his temporal blessings outwardly, to be holy bent to honour him▪ whose heavenly disposition hath cast them upon him to the end, besides this: he calleth it his vine, to this end, that he might bring them to a due consideration of his continual care over them, that so their own consciences might convict them of the greater ingratitude against his majesty, and declare them to be worthy of the more heavy judgements which also serveth for our instruction, for if this be a true saying of Christ our Saviour, that he that hath 
Mat. 25.16.  received five talents must make his account according to that rate, that is, must gain to his master, the increase of such a quantity, if he and his reckoning be accepted: & if this be also true, that he who hath most 
b Luk. 7.43.  debt forgiven him, ought (in reason) to acknowledge himself best beholden unto the forgiver, and so love him more entirely: then surely that standeth as an infallible truth, in the eyes of the majesty of God, that the more blessings we receive from his hand, the greater must our obedience be unto him, or else the more intolerable shall our damnation be. Which if it were learned, then should this be a general rule in the world, the greater that a man is in riches, wisdom credit, or any other preferment, the holier, the zealouser, and more obedient unto God he should be, but while it is not regarded, the clean contrary is practised, that so many things as we excel others in, or abound in, so many occasions do we take to draw us into sin, & wickedness, but let such persons (if they will learn any thing) know, that as they have been advanced higher, in the things of this life than others have, so shall they (for abusing the good blessings of God be thrown down lower into hell, and receive the greater condemnation. Moreover in that, this vine of the lords own planting and dressing, is said to come to such a miserable confusion and ruin, we may first behold the unspeakable hatred that the Lord beareth unto sin, who cannot abide it, nor let it go unpunished, 
God cannot abide sin, no not in his dearest children.  no not in his peculiar people whom he made more reckoning off, then of all the world beside, which if we could see and perceive, & make profit of it for ourselves, we should find it an exceeding help unto godliness, & a breakneck, of all impiety and wickedness: for we see that the most men nowadays (yea many of them, that take themselves to be great gospelers) do but make a very mock of sin, not esteeming it of any importance, either to do good or harm, but if they have committed it, laugh it out, or if they cannot shift it off, an other help shall come, God is merciful: they themselves in the mean while conceiving no grief at it at all, but if they had learned on the one side, that God doth most infinitely detest sin in all men, whose fierce wrath (without repentance) they can never hide themselves from: and on the other side, that if they be the children of GOD, there must be a likeness between him and them, that those things which he loveth without measure, they ought to love unfeignedly, and those things that he hateth with a perfect hatred, they must hate from the bottom of their hearts, or else they can have no assurance, that they be any better than bastards, it would (doubtless) make them to look better about them, and have in more detestation, all sin and iniquity both in themselves and others. 
The malice of the wicked against the church is unappeasable.  Secondly we do learn the unappeasable malice, that the wicked do bear to the church of God, for albeit this punishment was a just judgement of God upon the Israelites for their rebellion against his majesty, yet the instruments that he used for the effecting thereof, had no such intent, but did run on head, being set on fire with an hateful spite against them, and a thirsting desire to satisfy their own affection: now in that it is said, that they not only lay it waste, but pill it, make it bare, & cast it down: it appeareth manifestly, that their malice was not satisfied in hurting them, nor spoiling them, nor yet in killing and destroying many of them: but still they proceeded to the utter racing out of their memory (as much as in them was) from under the sun: and if we look into the examples of the word of God, we shall see the same verified in practice from time to time. Pharaoh the king of Egypt, did not only impose upon the Israelites such 
a Ezo. 1.11.15.  burdens as they were not able to bear, but also gave commandment, that all the male children should be killed, to the end, that within one generation, they might be rooted out: the malice of the jews against Christ, & his church, appeareth in the history of the Evangelists & Acts, to be so great, that they not only pursued him to death, but also other, that would any way take his part, the daily experience of the bloodsucking papists doth verify the same: & if any man do seem to marvel why it should be so, seeing, that we be all the sons of Adam, and therefore shallbe desirous to ask a reason of it, if he will look into the holy word of God, he shall easily find that the cause thereof is this: God hath not ordained all men to be saved, 
Why the wicked do so deadly hate the godly.  but hath cast off the greatest number in his eternal displeasure to be vessels of his wrath with the Devil and his angels, all which being in this life the vassals of sathan, to put in execution his ancient enmity against God's people, are set on fire by him, from time to time, to work Christ jesus (in his members) the greatest spite that they can, whereupon it cometh, that the wicked do from time to time do so much hurt, and bear so unreconcilable hatred to the godly: the use of which doctrine is, that we never promise unto ourselves any security here, but prepare our bodies & souls unto the battle against sin, the world, and the Devil, so long as we shallbe in this vale of misery. The havoc that the enemies make in Israel, doth clearly show unto us, what will and courage they came up withal, to wit, with a hope and purpose to overcome the whole Land, and yet a man would have thought (if they had but considered the unspeakable victories▪ that the Israelites had gotten against all their enemies of all nations) that they never durst have set upon them, lest the same cud should befall them, that came unto the attempters of the like, and so much the rather, for that it was observed by the wise men of the Gentiles (as appeareth by the words of 
a Ester. 6.13.  Zeresh, the wife of Haman, who told her husband, that if Mordecay were of the seed of the jews, before whom he had begun to fall, he should not prevail, but fall before him) that the people of Israel had always the victory over their enemies in the end. But their example doth show unto us, the marvelous blindness of the enemies of the truth, who albeit they have never so often the repulse, and receive never so many shameful overthrows by setting themselves against the godly, yet they will never learn to leave off, but always go on in the hardness of their heart (as Pharaoh did) until they come to be drowned in the red sea of eternal perdition from the presence of god, which is the cause that men go on even in these last days, as earnestly in the course of ungodliness, as ever they did. For if time (which maketh men wise by experience in other things) could teach the ungodly any fear of God, or if continual course of God's vengeance against sinners (some presidents whereof the eyes of all men do now and then behold) yea, if our own particular experience could profit us any whit that way: the world being now so old, should have been before this time marvelous holy: but the god of this world having (above all other) foreclosed the eyes of the reprobate, that they should not see these things, and also ruling in them, with that uncessant hatred (which we heard of before) against the godly, doth so cunningly blindfold them, that the wiser they should be (by reason of their time) the worse they wax, and further from all goodness.  
Now it remaineth that we make one entire application of the whole matter unto ourselves, for our further instruction considering that 
a Rom. 15.4.  whatsoever was written before was written for our learning, and seeing that the Holy-ghost telleth us, that 
b 1. Cor. 10.11.  these things fell upon the Israelites for exampls, and were written to admonish us upon whom the ends of the world are come, that the word of the Lord being the unsearchable rule of his eternal will, might tech unto us what we are to look for, either in the performance of his mercies to them that fear him, or the execution of his judgements upon the transgressors of his commandments, to the end (then) that this application may be the more evident, 
Mark this application, and note the conclusion of it.  we are first to lay this foundation, that God remaineth now the same that then he was, the arm of his power to execute his vengeance being no way shortened, & the fountain of his mercy towards his elect, being not drawn dry: secondly, we are to be resolved of this, that his word is therefore left unto us that we may learn out of the same what is his will (which he will in his appointed time bring to pass) among men. These two principls being laid, we must a little consider the manner of the Lords dealing with the Israelites▪ how it agreeth with his dealing with us, and so conclude the application unto ourselves. The Israelites having had many a blessing bestowed upon them (as namely the quiet possession of the land of Canaan, with the plentiful store of all good things that it yielded unto them) were not only taught by the lords messengers (which he raised up among them from time to time) the true fear of God, and manner how he will be worshipped, but also the right use of those blessings: and we have received from his hands the like temporal blessings (if not greater) and have been taught and instructed in as plentiful a manner, how to fear God and employ his benefits bestowed upon us (or if we have not, the cause resteth in ourselves, that have refused instruction, and the means that might have doubled it amongst us.) The Israelites began to wax fat with the good things of this life, and over turning the sincere worship of God, fell to Idolatry, and all other ungodly behaviour: and we did long ago begin to be at 
a Amos. 6.1.  ease in Zion, and rest upon the mountains of Samaria, insomuch that we are now approached unto the seat of all iniquity, not only in that, many that never saw the golden calf in the wilderness, are fallen to the worship of the whore of Rome, but also in that all iniquity doth so prevail that a general Atheism overspredeth the face of the whole land. The Israelites were (by those prophets whom God sent unto them) reproved for their backsliding, threatened to be plagued by the hand of God, and cried out of that good land, and also taught how to begin and proceed in a reformation acceptable in the sight of God: and we have (both by the lively voice, and writings of God's ministers) been reproved the judgements of God denounced out of his word against us, and plainly taught out of the same word, what way to take, both for the appeasing of God's wrath against our sins already committed, and also for taking such a way, as may (indeed) stop up the spring heads of all the abominations in this land. The Israelites were so far from hearkening to the voice of God by his Prophets, that they entreated them evil, imprisoned, and shamefully abused them: and we have so little profited by the voice of God sounding in our ears, by the mouths of God's Ministers, and make so little account of the reformation offered unto us by the mouth of God, that we conceive displeasure against the messengers.  
The Israelites (when the Lord saw that the ministery of his servants profited them not) were afflicted with the hand of God, and among other scourges, with a scarcity of bread, which they had enjoyed before in great abundance: and we have had the hand of God many ways upon us (howsoever we have felt it) and among others, with that scarcity of bread (though not in the like extremity) that they felt. The Israelites not profiting by this gentle correction from the Lord, but continuing in their ungodly ways without repentance, were threatened to have their foreign foes invade them, and utterly to overturn both the state of religion, and the common wealth, subduing the land unto intolerable misery: and we are threatened (I will not say with whom, nor when, no more than this Prophet did) with a people as great as they were, as ravenous to devour, as desirous of our confusion, as their foes were of theirs. If then we have no more to allege for ourselves than they had, if we have sinned as grievously as they had, if God have taken the same course with us, that he did with them, if we profit as little by it as they did, and if he remain the same God without changing that then he did: then let me see who can allege any reason why I may not conclude, that as fearful a destruction approacheth fast upon England as fell upon them.  

12.  Mourn like a virgin) The Prophet having denounced against the Israelites those judgements which their sins had procured against them, and the holy-ghost had put in his mouth to speak of, lest that now they should proceed in desperate manner in the committing and increasing of their sins, because there was no way with them but destruction, he proceedeth now to show unto them the only way that is to be found for them to take, that they may escape the judgements which approached on them, & be freed from those that they did already feel. 
God threateneth to the end to draw us to repentance.  In that the prophet having simply denounced gods judgements without any clause of exception (unless they repent or any such like) & yet doth afterward enter into this trety of persuading them to mourn, we may plainly see the end of the Lords threatening of us by his word, through the ministry of his servants, not to be our final desolation (unless we stop our ears refusing admonishment, & harden our hearts, not believing his word) but to the end that we being brought to the sight of our miserable estate by reason of sin, and of the punishments that we deserve for the same might be roused from the delighting in, & love of any transgression, unto a true & unfeigned amendment of our ways, & so into a better condition than before: the which (indeed) causeth the godly not only to be contented to hear their faults ripped up, their sins reproved, and the judgements of God laid open against them, but even to desire and long after it in such wise that they think themselves best edified, when their corruptions be most ripped up, because they think it to be an argument of the Lords great love towards them, who will not only have them to profess, believe, and take comfort in his truth, but also to be daily more and more conformed unto the image of his son Christ jesus, by unfeigned obedience unto his laws. But the ungodly on the other side) because they cannot 
a 1. Cor. 2.14  discern the things that are of God, and therefore not perceive what good the Lord offereth unto them, when he launcheth the festered wound of their sins, with the sharp knife of the law of God, nay because they cannot be persuaded, that the particular application of reproof unto their several conditions of men, is of God, but only proceeding from the fantastical immagynation or choleric affection of the speaker, therefore it cometh to pass, that they hearing any thing spoken that seemeth to point at them, they storm like mad men and conceive such a heavy displeasure against the speaker, that (if it lie in their power) he shall know by their kicking, that they felt themselves pitifully galled: but if they do know, or could be brought to believe, that such reproovers be the instruments of GOD for their good, it would make them to be so far from being offended with them, that it would make them esteem of them with such reverence, as the messengers of so good things are worthy of, but because it worketh these contrary effects in men of contrary dispositions, the one being a note of a godly heart▪ and the other bewraying a wicked mind; it resteth, that every one of us, enter into consideration of our own estates, tying our several hearts by this touchstone, whereby we shall know whether we be of that number which are godly, or of the sort of them which abhor the ways of the Lord.  
When the Holy-ghost doth in this place by the mouth of the Prophet exhorts the Israelites to mourn, he meaneth not only the outward lamentation which is apparent in the eyes of men, but rather that, whereby this mourning is effected, to wit, the sorrow and inward grief of heart, which they were to conceive in regard of the anger of God against them appearing by so many fearful effects: So that the meaning of the Prophet being laid down, it remaineth that we observe the things that are to be noted for our instruction: the first is, the ground whereupon this lamentation must be taken up, which may seem to be only in regard of the temporal punishments that so heavily pressed them, 
The difference between the sorrow of the wicked and the godly.  which if it were true, then were there no more required at their hands, but only that which the wicked may easily, and do daily (in the like case) perform: for we see it a common thing, in daily proof, that the ungodly (whose felicity is in this life) being deprived of any worldly commodity, do take it so to heart, as it wringeth (often) from them great sorrow and lamentation, and yet they no whit the nearer to GOD: so did 
a Gen. 27.34  Esau, when he saw that he had lost the blessing, which contained in it many worldly privileges, it is said, that he wept for very sorrow, and yet 
b Heb. 12.17  found he no place to repentance.  
The Holy-ghost (therefore) layeth the foundation of this mourning more deep, and fetcheth it from a further fountain, which is the meditation of this▪ that they had so misdemeaned themselves, that they had not only purchased worldly misery and desolation to fall upon them, but (which was much more grievous to think of) the anger, wrath, and deep displeasure of that GOD, of whose love, liberality, and protection, they had had so manifold experience, which is diligently to be marked, and to be meditated of by every one of us in the like case. For albeit it be a gre●uous thing to be punished with any misery in this life, as sickness, poverty, disgrace, or any such like. Yet we remaining in the favour of GOD, these things can not greatly hurt us, but when it cometh to pass, that these, and whatsoever else light upon us, proceed from the lords wrath and displeasure. Where then shall we have any comfort? Of whom shall we be relieved? And what means can we find out whereby we may be helped? Surely none, for all good things come from him, and all places are in his presence, we can neither in death nor in life hide us from the fierceness of his wrath. And therefore of all things that may grieve us, this must sit nearest unto us, that we do any way displease his Majesty, whose goodness we have so much tasted of, and whose heavy hand is every way so intolerable: and surely, the repentance of the godly, is in this point especially discerned from that of the wicked, for whereas they are drawn to repentance by the loss of some carnal pleasure and worldly profit, the godly are induced thereunto by this, that they have wandered from him, in whom their chief felicity consisteth, but because the heart of man is full of subtlety, and (this being a principal ground of true religion) Satan doth easily deceive man, persuading him, that he mourneth aright, when (indeed) it is nothing so, we are to know that the true lamentation which is that not to be lamented for, approveth itself, both unto the Lord, our own hearts, and unto others, by two such infallible effects, as will be able to clear and justify the same against all adversaries whatsoever, and those be, first an unfeigned and hearty loathing of that former estate which procured the anger of God against us, and a turning of it into a better, that is, a serious and earnest endeavour to practise those virtues, which are most contrary unto our former transgressions: and without this, we plainly declare ourselves either not to mourn, or to do it with Esau's affecction, which shall profit us nothing, but to increase our punishment in more clear and evident condemnation.  
Again, in that the Prophet having showed the miseries of the land, and after going about to teach them how to redress them, persuadeth the people unto repentance, we learn: that whensoever the Lord hath conceived a displeasure against any nation, or any particular congregation, or person, the only way to be reconciled again, and to return into his favour, 
The only true way to be rid of any misery.  is true and unfeigned repentance, or whensoever any be oppressed with the burden of any affliction, wherewith they are grieved (afflictions being to us, the punishments of GOD for sin) the only sound remedy against it▪ and means to turn it away, is, seeking unto him that smiteth by humble prayer, in the anguish of thy repenting soul. Which doctrine is diligently to be noted: for as it is the nature of all men when any grief troubleth them, or any danger hangeth over their heads, to endeavour many ways how to be eased, & to use divers remedies to prevent the dangers approaching: so is it not in the nature of any man to go about or find out the right salve for any such kind of sore, & therefore we see it cometh to pass, that some labour to put from themselves▪ the sense of sorrow present, or remembrance of dangers imminent by music, ●●●des, or s●me other pastime (as they term it) that their minds being possessed with the vanity present, may be emptied of the grief, which else should have possessed them▪ others (persuading themselves to be of invincible valour) do rest upon their own wisdom, knowledge, or strength, as on a tower, not able to be overthrown▪ others betake themselves unto the politic devices of their worldly wise acquaintance, thinking that to be a means that must needs prevail: to conclude, all (whose hearts the spirit of grace hath not taught to aspire higher) rest upon the second cause and lean unto the worldly helps that are to be had under the sun. Whereas (indeed) they should consider; that all miseries are the punishments of GOD for sin, and every approaching danger, a messenger of the Lords heavy hand for the same: and that there is no way to satisfy God's anger but by repentance: and therefore that the only true refuge in any distress is to flee unto him in the grief of our hearts, craving pardon for that which hath procured his heavy countenance against us, & promising (by the assistance of his gracious spirit) the unfeigned endeavour of the amendment of our ways. But while these things are not thought upon of many, nor known of more, it cometh to pass▪ that we are smitten oftentimes, & never feel it, or if we do, yet conceive we not whose hand it is, what cause thereof is in ourselves, nor to what end we are touched, and so become so far from making the right use of it, that it rather hardeneth our hearts, and maketh us more careless, ascribing the same to Nature or Fortune, which we could not withstand, and not at all to our sins, 
God's judgements denounced must greatly move us to sorrow.  which we should amend. Lastly, in that they are persuaded by the Prophet upon the judgements laid open against them, to mourn, we do learn that the threatening of God's judgements against sin by the ministry of his servants, is not lightly to be regarded, or easily to be passed over, but so to be applied unto our own hearts, as that the consideration of them do effect us in such manner, that it may work in us a sorrowing of heart, and mourning of soul, yea though they be such judgements as we ourselves (by the mercy of God) shall be sure to escape, for if our hearts be framed unto that sympathy and fellow feeling that one member hath of another's condition, then must the miseries of our brethren (yea though they be only brethren according to the flesh) so grieve us, as the meditation thereof do leave that impression of the grief in us, which may enforce us in the fervency of our spirits, to power out our prayers unto the Lord in their behalf: then much rather must we take heed, that when those threatenings are uttered, whereof we ourselves are guilty, that we be not senseless, and (as the greatest number do) carelessly let it pass: for those men must needs be in a fearful plight, who are not moved with those things whereat the very devils do quake and tremble.  
Like a virgin girded, etc. 
13. ) To the end that the prophet might enforce this mourning the more effectually, he urgeth it by a comparison, that is more familiar, even unto natural men, which is, that this mourning which they are to take up, in regard of the miseries that they feel, and are to look for, must not be a slight touch of heart, easily conceived, and quickly passed away, but it must be like unto that which the virgin is affected withal, who being be-couched in her youth unto an husband whom she doth dearly love, and settling her affections upon him above all men in the world, rejoicing in the hope of that society where in she is to live with him all the days of her life, hath him suddenly taken from her, and all her expectation being dissappointed, she is driven into an exceeding agony, and grief of mind, which woundeth her so woefully, as any earthly thing, can any man in the world. Now (saith the prophet) this goeth very near her, and your misery must as deeply affect you: so that this being the meaning of the prophet: it remaineth, that we see what profitable instructions, this same comparison affordeth unto us: First albeit the comparison, be brought to enforce the sorrow of the Israelites, yet the proportion thereof unto the matter in hand is to be weighed, which also carrieth not the least force, in the urging of the thing: for it is an usual thing in the scriptures, to compare the Lord and his church, 
Christ the husband, & we the spouse, what we do learn by it.  unto the husband & the spouse, both in regard of that nearnes which it hath pleased the Lord to make betwixt himself, and her, as also in respect of the love and liking of the one unto the other: now this comparison doth first of all convict the Israelites of most heinous and horrible ingratitude, for that the Lord finding them in such woeful case as the prophet 
Chap. 16.3  ezechiel doth tell us he did, and having advanced them to so high a dignity as to make them even his own darling, that they should so monstrously requite him with unthankfulness, as to fall from him, and go a whirring after their own ways: for we all of us easily condemn that wife, who (the husband making choice of her above all other women) shall refuse him & be take herself to a stranger, but especially if he being a king, of royal majesty, shall (finding her no better than a beggar's brat▪) advance her 〈◊〉 the estate of a Queen ● if she do not love him, reverence him, obey him, and be every way pliable unto his will, we all of us will easily say that she is unworthy to live, much more unworthy of that high and glorious dignity: and even so it fareth with us, we profess ourselves to be the church of God, and therefore look to be partakers in those privileges which God bestoweth upon the same, he found us in the state of damnation, of his own free mercy, he begat us again by the word of truth, and hath set us into the glorious liberty of the sons of God, joining us in the inheritance with his only son: Now if we shall by our wicked lives any way stain that glory that he hath bestowed upon us, if our conversation be not every way answerable unto that thankful love, fear, and obedience which he requireth at our hands, then shall we be found guilty (even our own mouths condemning us) of the most heinous rebellion, and most horrible ingratitude, that can be committed amongst the sons of men: And therefore we have great need to look more circumspectly unto our ways, that our steps be strait in the ways of Godliness, for the blessings of God (with the embracing of his gospel) are so many & so great, that if they draw us not to an unfeigned holiness of life, they shall rise up against us at the day of judgement, as so many witnesses to justify, and so many just accusers to aggravat and increase our condemation, the drift of this comparison, is to urge them unto a deep, and unfeigned grief of heart for sin, whereby we learn, that we must have it in a high detestation, loathing & abhorring it in all men, but especially in ourselves, and grieving at the committing of it in any, labouring by all the good means we may to stay the streams of it, and where we cannot, to be grieved at the very heart at it, which lesson, though every one will acknowledge to be true, yet very few do in any measure put it in execution, but rather clean contrary, making but a test of sin, as though it carried no inconveniences with it, but the Lord in this place teacheth all them that will be instructed by him out of his blessed word, to have it in more detestation, and when it is committed, to be more sensibly affected with grief for it, then for any other thing in the world: the which is further to be learned in the consideration of this comparison, for when he biddeth them mourn like a virgin for the husband of her youth, it is as much as if he should say, you have as great cause to mourn as ever any such virgins have, for you have lost as great a loss and greater, as any of them can, thereby declaring, that their disobedience had so ascended into the ears of the Lord of hosts, that it had procured a 
a Hosa. 2.19.  divorce between him and them: for as the Lord matcheth his church unto himself in righteousness, and in judgement, and in mercy, and compassion: so when we fall to iniquity, and forgetting the Lord, fall to do those things that seem good in our own eyes, then is it the nature of those sins to be 
b Esay. 59.2.  separate betwixt God and us, and to hide his face that he will not hear: and therefore, seeing, that it depriveth us of all the blessings of God, and procureth his anger and displeasure against us, what cause have we to bid battle against it, all the days of our life, and to hate it, above all things that we hate most, seeing, that it is of that nature, to deprive us of every good thing, and to wrap us in all misery and desolation.   

The fourth sermon. Verse. 9 The meat offering and the drinke-offering is cut off from the house of the Lord, the priests the lords ministers mourn.  
THe meat-offering, etc.) Having showed the sorrow that they were to conceive, 
14  in regard of the heavy hand of God upon them, and also the manner how it was to be increased by the comparison of the virgin mourning for the husband of her youth, and knowing that this true and unfeigned repentance, is hardly persuaded unto flesh and blood, because naturally we like not of it, he proceedeth now to lay open the causes, that were yet further to induce them thereunto: the first whereof consisteth in the consideration of the misery that was upon them in regard of the temple, and the public service of God: for when he saith, The meat-offering and drinke-offering is cut off from the house of the Lord, his meaning is as much as if he should say▪ have you not great cause to mourn and lament? seeing that the temple which is your glory among the nations, and the daily sacrifices wherewith you daily served God there, shall by reason of the ruin that your foes shall bring upon the land, be so left desolate and forsaken, that there shallbe no resorting thither, with any meate-effrings & drink-offrings: 〈◊〉 this woeful state did fall upon them because of their transgressions, & disobedience unto the word of God, which teacheth unto us this doctrine, that when, or wheresoever, the public profession of the gospel decayeth, or the gifts of the ministry wither away, 
From what cause the decay of religion ariseth.  or the labour of gods servants become fruitless, it ariseth from the disobedience and ungodly behaviour of the people, it springeth from this, that they for whose instruction the lord hath erected the ministry of his gospel, rejecting the food of their souls offered unto them, do account themselves 
a Act. 13.46.  unworthy of eternal life, which doctrine is diligently to be observed: for it is now every where the just complaint of all that have any sight into religion: that the profession of thereof doth decay, the liking thereof is in so few men's hearts, that Atheism and popery is in more request every where then true religion, which is true: again it is the complaint of many, that the word is not of that power in the mouth of the ministers thereof▪ that it hath been heretofore, which also is to true.  
But where is the fault▪ no doubt, Satan is not to be excused, that slandereth the truth, nor his instruments to be accounted guiltless, that could stop the passage of the same: but if we could learn the lesson which the holy ghost teacheth the Israelites in this place, we should say, let us mourn for that our sins have caused the meatofferinges and drinke-offeringes to cease from the house of our God, that is, the passages of true religion to be stopped, that it floweeth not unto us in such streams as it hath done heretofore, and doth at this day unto others, for why should we think that the sins of the reprobate, ordained to destruction, 
Not the sins of the reprobate but of god's people darken the beauty of the gospel.  should any way hinder or further the proceed of the gospel: for whether it be taught, or buried in silence, whether it flourish, or be extinguished, it is no matter to them: it is therefore the sins of the people of god, that dammeth up the proceeding of the truth: for even as it was a matter no way appertaining to the nation which GOD threateneth by his prophet to come upon the land of Israel, whether the lords worship in the temple flourished or no: but was a thing particularly belonging unto the jews, God's chosen nation, and it was not their sins, but the sins of the Israelites, that procured the decay thereof: even so it is in the Church of God for ever, the sins of the ungodly, and those that are without, do never cause the Lord to overturn, or give small success unto his own ordinance, but the transgressions of those who having received the word of life, do not frame their hearts within, and conversation without, according to the rule of the same, this made the prophet 
a jere. 5.25.  jeremy to tell them of judah, that their sins had turned away God's blessings, and their transgressions turned good things from them, the Propet Isaiah likewise telleth them 
b Isa. 59.14.  that their sins were the cause, that judgement was turned backward, and justice stood a far off, that truth was fallen in the streets, and equity could not enter. And therefore, let us never post the fault over to any other, as Adam did unto Eu●●, if any thing be not as it should be, but let us lay the fault where it is, to wit, in our own sins: for assuredly, if we could in the unrighteousness of our hearts, consent together amongst ourselves, 
A necessary thing to be observed,  and with one accord seek the advancement of God's glory. First in ourselves, and then in others: What wicked man? what Pope? What Devil should be able to withstand us? and therefore have we just cause to mourn when we see the preaching of the Gospel cut off from the people, and the power thereof lessened that it converteth not where it is preached, seeing that our own sins be the cause of all these, with many more abominations: For the zeal of the people to receive and practise the truth, doth open the mouth, enlarge the heart, and furnish the minister of GOD with graces in great abundance, that may make his word more powerful unto them: whereas on the other side, their sins, and cold attendance thereunto, do freeze his affections, and stop his mouth, that he cannot speak unto them with that majesty, that so glorious a message requireth. Again, by this sequel following, upon the wars in Israel, that the daily offerings should be cut off, we learn, that of all the troubles, and afflictions that befall unto the Church of GOD, wars be the greatest enemy unto the public profession of religion: 
Why wars be so great a so to religion.  for though it be true, that as all other trials, so this maketh the godly more fervent▪ and stirreth them up to more feeling than they had in the time of their prosperity and peace, yet, such is the contradiction betwixt wars and the open profession of religion, that they do hardly stand together, but especially if the enemies thereof prevail, then prove they the bane of it, and though they do not, yet such is the hurt that it receiveth thereby, as it is long before it recover the former condition: For a good course being once interrupted, is hardly renewed: So many hindrances can Satan invent, and so ready is our nature to take up every let, and allege it for an excuse, besides that, because it is the nature of man: first to provide for his own 
2. Sam. 7.2.  steeled house, though the Ark of GOD dwell between the curtains, that is, to have greater care of his private estate: then of the public benefit of others, especially in matters of Religion: and yet when troubles arise in a nation, the first thing that is discontinued, is Religion: Therefore it is, that Wars be so great an enemy thereunto: Then it should follow of the contrary, that peace should beget the most perfect building of the kingdoome of Christ, and so should we be the most glorious that way: but alas, though it should be so, yet it is fallen out clean contrary, for we have employed ourselves in this time of our quietness to build ourselves strong in sin, and to fortify our hearts against the entrance of any good thing, so that in stead of the grapes, that our vine being so dressed should have brought forth, we have yielded sour 
a Isay. 5.1.  grapes, and such as causeth the Lord to threaten the casting down of the hedge, the overthrow of the winepress, and the utter ruin of the whole vineyard: how much better had it been for us (if God had so been pleased) if we had been left with the rest of our brethren, and good neighbours round about us, unto the wind and wether, that our faith might the more have been purged, and our zeal made more fervent: and not placed in this settled security (as a standing people) which gathereth unto it, and retaineth all kind of filth and corruption: let us now consider (a little) the reason which the Prophet useth, to see whether it be of force sufficient to persuade them to mourn, and it may seem that it is not: for the meatofferinges and drinke-offeringes that were brought into the temple, were either consecrated unto the fire, or (for the most part) allotted unto the priests, and therefore this reason seemeth to reach no further then only unto them, that were to minister in the temple, because their livings did decay: but we must note, that he meaneth not only that they should mourn because their ministers lacked living, (albeit, even that is a just cause, for the people of God to mourn) but especially he had regard unto the exercise of the ministery in the temple, which concerned both the glory of God, and the salvation of their own souls, and then the reason is in effect thus much: there is great cause you should mourn, seeing not only, the means whereby your souls have been fed, is taken away, but also the manner how the honour of God hath been made more glorious among you then in any other nation under the sun. And surely the reason (unto all those that have any sparkle of grace in them) is very forcible, for seeing it is evident by many places of the scripture, that the principal end of our creation, is, that we might with all possible endeavour, set forth the glory of God, it must follow that when he is glorified by us in deed, we must rejoice above all other things whereof we may take pleasure in this world: again, the principal end of our creation, and redemption (in respect of ourselves) being the salvation of our souls, when the means to draw us thereunto be (by the the mercy of God) bestowed upon us, it ought to affect our hearts with more gladness, than any other thing that can befall unto us: but when it shall come to pass, that the passage for both these shallbe stopped up, that is, that the greatest help for the advancement of his glory, and the attaining unto the salvation of our souls, is taken away: what cause have we then, to take delight in any thing under the sun, but even to wish that our eyes may be made a fountain of tears, that we may thoroughly bewail our miserable estate, 
jerem. 9.1.  and so pass out our time in lamentation and sorrow. There is no question, unto them that see any thing, whether the public ministery of the gospel in the purity and sincerity thereof, be this principal means whereof we speak▪ and therefore we are to make this use of this doctrine unto ourselves, that whensoever the Lord shall remove, or threaten to extinguish the same, it being the chief thing that we can enjoy in this life, and our sins being the only cause of the removing of the same, it must sit (of all other things) most near unto us, and draw our hearts unto the greatest sorrow: and (doubtless) it dieth so in them that have received any feeling of the sweetness of the same: for they know what heavenly consolations are to be learned out of it, and in what woeful case they be that are deprived of it.  
What miserable condition be they then in, that are so far from taking this course, or being of this mind, that they bend all their powers both of their minds and bodies, to extinguish and race out of memory, that inestimable treasure of God's holy word, and never think themselves in good estate, until they have defaced the same? surely if the advancement of it be an argument of a care to honour GOD, and to have thine own soul saved, than the disannulling, or desiring the overthrow thereof, is a fearful token, that thou neither carest for the glory of God, nor the salvation of thine own soul, but rather (for that thou settest thyself against the means of them both) art a professed enemy both to God & thine own salvation. If those that are such enemies unto the preaching of the word, were persuaded, that this were true of them, they would look more carefully about them, weighing in what state they stand, but while they go on in the contempt of all instruction, and consider not that they contemn the Lord of hosts, and destroy their own souls, it cometh to pass, that they pass on blindfold unto their own destruction.  
The Priests the Lords ministers do mourn) these words contain in them a second reason to persuade them to mourn, which is thus: there is great cause that you should all mourn and lament, seeing they whom I have made your guides, in the matters of religion, who know more than you do, and who are to have that estimation among you, which becometh messengers of so great affairs from so mighty a prince, 
God's people must frame their affections unto the good example of their ministers.  do go heavily, & take up a lamentation, out of which reason, the prophet doth teach unto us this lesson, that the ministers of the land, whom he hath placed over a people, are by the same people diligently to be observed, & their affections to be imitated by those whom they are sent to instruct, for in this reason the Lord saith unto them mourn you, because the lords Ministers do mourn, as if he should say, mark them well that I have set over you: and in all things that are not unlawful, frame yourselves according unto them, the reason of the same is this: God appointing his minister to be his own mouth unto his people, revealeth unto him all that his will, which he would have them to know. And again, he being a watchman unto the people, standeth aloft in the tower, and espieth a far off the enemies that are a coming and giving the people a sign thereof, they receive it, and demean themselves accordingly, or else are worthily set upon by their enemies of a sudden, and overthrown: so that the minister knowing more than the people of the will of GOD, and seeing the judgements of GOD approaching, when the people (otherwise very godly) can not deserve them, it is meet that they so observe his course, as if he take up a mourning, it is because of the evil that he seethe approaching upon them, and therefore they are to mourn also, to the end, that by their unfeigned joining together in repentance, they may meet the Lord by the way, and prevent his judgements, that else should have light upon them. Again, in that he willeth them to mourn because the lords Ministers do so: 
The people may fear, that give their Minister cause of grief.  we do learn that that people among whom the Minister of GOD hath cause given to be grieved, have just cause to be grieved themselves, whether it do arise from that bad entertainment that he hath among them, or from that careless attendance that they give unto the doctrine of the truth taught them by him, in both which respects our Saviour Christ showeth the causes: for in regard of the person he saith: 
Luke 10.16.  He that refuseth you refuseth me, as if he should say, that entertainment which they give to you, who represent my person unto them, I take to be given unto myself, and neither more nor less. And in respect of the doctrine he saith: 
Math 10.11.  When you enter into a house, abide there, and if the son of peace be there, your peace shall abide with him, but if not, it shall return unto you again: and whosoever shall not receive you, nor hear your words, when you depart thence, shake off the dust of your feet. Surely, I say unto you, it shall be easier for them of the land of Sodom and Gomorrha in the day of judgement than for that city. The reasons than are thus to be gathered, they that give God's Minister cause of grief among them, do it either in the evil entreating of his person, or rejecting of his doctrine: but if they receive not his person with the entertainment due to the messenger of god, they refuse jesus Christ, and if they refuse his doctrine, the dust of his feet that brought unto them glad tidings of peace, 
Roma. 10.15  shall be a witness against them.  
And therefore have that people, who by either of these means make GOD'S Minister heavy hearted just cause to sorrow, for that the misery which grieveth him shall one day light upon them. If this were considered, and the truth thereof persuaded unto our consciences, could we (think you) offer unto them that villainy which we do, by slanders, reproaches, disgraces, and all kind of molestations? Could we suffer them to live amongst us like beggars for want of maintenance, while they 
a 2. Cor. 6.10  make us rich with the heavenly treasure of God's holy word? No, no, it would make us so affected to them, as the Galathians were to saint Paul, who 
b Gal. 14.13.  if it had been possible would have plucked out their own eyes, to have given them unto him: it would make us learn, 
c Galat. 6.6.  that he who is instructed in the word, should make him that teacheth him partaker of all his goods: or could we (think you) make a mart of the doctrine taught by them, refusing to give it the hearing? Or if we do determine before hand, not to believe it, saving so far as it pleaseth our humour, no it is not possible, but rather it would make us, with all zealous care attend unto the voice of God speaking to us by them: pray to God continually, to teach us the understanding of the same, and to endeavour unfeignedly to put in execution whatsoever appeareth unto us to be enjoined from the mouth of the Lord. I am persuaded, that among many our sins that cry to the Lord for vengeance upon us, this is not the least, that the true Ministers of God, and indeed the doctrine of the truth taught by them, have so many snubs, and discouragements: and on the other side, they that prophecy unto us of wine and strong drink, and speak unto us pleasant things, are had in such estimation, and their lying vanities so highly regarded: wherein is truly performed that evil that Solomon saw 
a Eccle. 10.6  in his time, that folly is set in great excellency and the rich set in low place. Well, the land hath cause to mourn that giveth the Ministers of God occasion of sadness.  
The field is wasted) In these words the Prophet showeth yet an other reason to induce them unto mourning, 
15.  which is annexed unto the former, as a thing, though (in itself) not greater, yet by reason of man's corruption, who feeleth the wants of his body sooner than of his foul, it is that which would more sensibly be felt, in which words he reasoneth thus: Albeit neither the decay of religion, nor the sorrow of God's Ministers do move you to mourn, yet (if you do look well into your estate) there is a misery coming upon you, which will touch you very nearly, and that is, your fruitful and pleasant fields, shall be so laid waste, that even the very ground shall mourn and lament, to see her increase so consumed, for the corn, the wine, and the oil (which are the chief yield in the land, and the fruits which, you stand in greatest need of) perish and come to nothing. Out of which we learn first this lesson, that those whom neither the care of God's glory by the flourishing of true religion, 
If God's word move us not, he will touch us in that which will move us.  nor the salvation of their own Souls, by the preaching of the truth, will any thing move at all, are yet (often) by the just judgement of GOD, brought unto the sense and feeling of their misery by the removing of those things, that their affections are most settled upon: the which, (if we look into the word of God) is manifest unto us by diverse exampls, 
a Goe 4.6 14.  Cain that wicked murderer, when he would neither be moved with the voice of GOD speaking to him from heaven, nor the innocency of his brother, justified unto him, to refrain from his devilish purpose: the Lord set a mark of such ignominy upon him, as made him even by his guilty conscience think that all men abhorred him. All the wicked (of whom we read from the beginning to the ending of the book of GOD) have ever rejected the word of truth, that they might with more free liberty delight in the pleasures of sin: but the LORD, hath ever in the end, either removed from them those things which possessed their minds, and kept them from Godliness, or (which is more) inflycted upon them the earnest of his eternal displeasure: the which is diligently to be noted, (that we may make our profit of it) for if we could learn it, and be truly persuaded of it, we should hear with more reverence, and obey with greater obedience, the holy word of the Lord our God. What is the cause that maketh men so lightly to esteem, 
The cause that so few do truly embrace the word of god  that heavenly course of life which the Gospel propoundeth unto us, but only this: that thorough the corruption of their own hearts, and seducementes of Satan: They have framed unto themselves, some course of life, and promised to their own hearts some present blessedness, which can not stand with the practice of sincere Godliness: Now if this could be driven into their heads, that there is nothing wherein we can have any safety or true happiness, when the word of the Lord is disobeyed, it would make them above all things seek unto it, that they might learn out of the same, that true and unfeigned atonement with God, whereby the lawful fruition and delight in the things of this life, might be possessed by them with more peace: but whilst they never once entertain any such cogitation, but rather, on the contrary part think, the religion bringeth with it these and these inconveniences, depriveth of such and such commodities, and abandoneth many of those pleasures that they cannot leave, it cometh to pass that they are so far from thinking well of godliness, as they bid battle unto it, as if it were their greatest foe, to the end (as they falsely persuade themselves) that they may be the more safe in their sinful purpose. But (poor souls) if they could learn, or be persuaded of that which both God's word, and daily experience layeth before our eyes, that the Lord will be sure to cross that course which is any way taken in hand, to the impairing of his glory, (yea which hindereth us from being grieved at it when other impair it) they would always labour to learn that lesson taught by our Saviour Christ, 
a Math. 6.33.  first seek the kingdom of God, and his righteousness, and then all these things shall be ministered unto you. Again, in that the Prophet presently upon the overthrow of religion doth speak of the misery of the land, as a present sequel upon the former, we learn, that wheresoever the honour of God in the building of his church, by the ministry of his word decayeth, or is hindered, 
Religion being overthrown, the commonwealth cannot stand long.  there doth follow desolation and misery to that commonwealth. For seeing that the glory of God is the end for which he hath ordained people to be ruled by magistrates, which glory is no way advanced but by the gospel. And seeing that the Lord saith plainly, 
a Prou. 8.15.  that kings reign by him, and it is he that 
b Esay 45.7.  giveth peace and maketh war, sendeth plenty, & pincheth with penury: to conclude, seeing that God ordained, that even 
c Esay 49.23.  kings should be foster fathers, & queens nursing mothers unto the church of God, & therefore commanded them 
d Psal. 2.12.  to kiss his son jesus Christ, lest he waxing angry, they perish in the way it must needs be that that commonwealth which is founded upon any other groundwork, than only true religion, must needs come to ruin and desolation▪ which doctrine is diligently to be observed, especially in these our days, wherein the most blasphemous conclusions, and pestiferous platforms of that Italian hellhound Machiavelli, 
Against Machiauils policy.  are so reputed of and esteemed, that he only is reckoned a right politist, that frameth his course after his rules, and who so doth not jump with him, is esteemed no man of state, (as they be termed) nor worthy to rule in the lowest place of any government: and yet doth he esteem as much of religion, as of Aesop's fables: whereupon it cometh that one chief principle with the Machiavilites is Atheism, or refusal of all religion further than may serve their turns, for the better effecting of their practices. And whereas it may be said, that many commonwealths have flourished, whose lawgivers never knew God, as the Lacedaemonian, Grecian, and Roman, governments: I answer, that for a time, they did seem to be glorious, and quickly vanished away: but (indeed) there was no such matter in them, for not every government, 
The right flourishing of a commonwealth.  whose Princes are victors, & greatly honoured of men, is flourishing (for then should the popedom, than which none was ever more tyrannical, be reckoned in the same rank) but that is truly to be so esteemed, whose subjects in general, & particular do enjoy the benefit thereof, as well as their nobles & princes, but he that marketh well, shall see that the most flourishing state that can be without the advancement of true religion, though it have many outward titles of glory in the face of men, yet doth it gall the hearts, & grieve the souls of the best people, that live under the fame, and shall in the end (albeit God may suffer it to grow for a time) bring in utter havoc and miserable confusion: the which we see also verified in particular men, for many seem in most nottable manner, to grow great in this life, some in honour, some in riches, some in one preferment, some in another, the footsteps of whose excellency (if you look into their posterity) are scarce to be found: Now from what ground shall we say that this did arise, but even hence, that the foundation was not laid in the Lord, the kingdoome of GOD was not first sought and conscience grounded upon true Religion, did not direct them in the course which they took, but they would seem to grow great, whether the Lord would or no, and therefore in the continuance of their building, he letteth them see their own folly at the beginning.  
The use then of all this which is said, (if we have any care to profit by religion in deed) is first in general for whole peoples, nations, and kingdoms, that if ever they look to have such a settled estate as shall be unmovable, then must they build it upon mount Zion, that is, they must lay the first stone of the foundation in true religion, by the sincere establishment of the same, for god cannot away with that building, whose arch-piller & corner stone his son Christ jesus is not: and secondly, it is for the instruction of every particular man, that seeing we do all desire our own good, and the benefit of our posterity, that we have this care above all things, that we advance true religion in our own hearts, and in the hearts of our children, making it the principal care that we have, and then in all other things to go no further than the rules thereof will permit us, either in the matter that we take in hand, or in the manner how we do it, which is, the only way that the Lord prescribed to the Israelites for their 
a Deu. 10.13 jere. 32.39.  wealth and good of their posterity after them. If this lesson were learned, it would make these greedy and covetous worldlings that think the time spent ill which is bestowed in the hearing and learning of the word of GOD, more careful to attend upon the same: but while they esteem Religion a needless thing, and think they shall do well enough, though they never look into it, (all one in effect, as if they should think to do well enough whether GOD will or no) it cometh to pass, that they prospering for a time, receive that success, which such ungodly proceed do justly deserve.  
Be ye ashamed O ye husbandmen) The Prophet having persuaded them unto lamentation for their miseries, 
16.  and enforced the same by diverse effectual reasons, because that it is a hard matter to frame the heart of man unto that true repentance, which is required at his hand: he entereth now into a more narrow way, and apply his speeches which before were general, unto particular estates: and first he beginneth with the husbandman, laying before his eyes the particular miseries that he should feel.  
Now in that the Prophet having laid open their misery so plainly, as none could exempt himself, but every one must needs be touched, doth yet notwithstanding enter into a more particular application. 
Application of doctrine is very needful.  We are to consider what should be the cause thereof, for we may not think that it was for lack of other matter (as the wicked think of God's Ministers in the like case) nor, that the people were well enough taught that point before, for than had he spoken in vain: but it was (doubtless) to teach them, and us, and all the godly for ever, that it is meet and convenient, if we look for any profit by the ministery of God's word, or would have his Ministers deal substantially with us for our good, that not only they tell us the truth in general, but also apply it so nearly unto us, that every one of us have no way to shift the doctrine from being specially spoken to ourselves, for such is the backwardness of our nature, and unwillingness to make application unto ourselves, that if we can find any starting-holes, or any shifts to remove it from us, it shall take no hold on us, to do us any good.  
Whereupon it cometh to pass (as we see by daily experience) that whensoever we hear any sin reproved in general terms, or the judgements of God denounced against the same, we are very ready to apply it unto others, and to say, he meaneth by such a one, or this was a good lesson for such and such people (albeit he be as nearly touching himself) never entering into his own heart, to make use of it for his proper instruction: the Lord therefore knowing our wants this way, and (in his mercy) intending unfeignedly our good, hath provided a remedy against the same, in the ministery of his servants, putting not only his word in their mouths to deliver unto his people, but also giving them the word of wisdom, whereby they may apply it according to the circumstances of time, place, and person, unto every estate and condition, to the end, that either they might be sound brought home unto him, or else all colour of excuse might be taken away from them.  
Again, in this application the Prophet nameth one kind of people, and leaveth the rest, because it were very tedious to write every particular calling: but the cause why (of all the commonwealth) he nameth the husbandmen may seem to be this, for that they might persuade themselves to be furthest from that misery which he had spoken of, because that (if any fruit of the earth at all were to be had) they being the owners thereof, would first serve themselves, and therefore might (as flesh and blood would easily teach them) say, let them mourn that want, for we are likest to shift of all others, seeing they can have nothing but our reversion and leavings: to the end that they might also put that in practise which (from the mouth of the Lord (he had enjoined unto all, he speaketh unto them by name, whereby we learn first this lesson, that those, who having greater abundance than others in time of a common calamity, 
They that are not moved with the misery of others, shall be brought to feel it themselves.  do labour only to provide for themselves, and are careless and hard hearted to them that are in need, the Lord will increase that punishment until it take hold also upon them, or else send some other, which they shallbe sure to have their part in with the deepest, which lesson is worthy to be learned, for it is to common a thing with men, that the greatest provide only for themselves, and every man (as the saying is) to see to one, in the mean while little care is had over them that cannot see to themselves, yea I appeal unto every man's conscience, whether (in this time of scarcity) he hath not had this cogitation often, in his head: I hope I shall provide for myself, and mine own family: I trust I shall have sufficient for mine own turn, and then I care not: but if we would learn the right use of this doctrine, we must say in such a case, GOD hath straightened his hand among us, partly to see how we of more wealth will open ours to them that need, and partly to see how careful we will be to make the best, for many, of that which is in the possession of a few, and therefore are we carefully to advise how we may remedy that want which is among us, and not (as is the manner of the most) make the dearest times serve our turns best, and seek to grow rich by the miseries of many, for if we do so, we shall hear such a voice as GOD uttereth unto this people: that he will send a punishment that shallbe sure to touch us, because we had no remorse nor pity over the want of our poor brethren: 
Those shall soon be punished that least look for it.  secondly it teacheth unto us this lesson, that when the Lord meaneth to punish a nation, he will not (of all other) suffer them to escape, that pretend most privileges to exempt themselves from the same, as for example, in this case of the jews general havoc is threatened to all, but by name, unto the husbandmen, who might have many things to say for themselves: but (if you note it well) it falleth out to be especially grievous unto such by the just judgement of God, for when the Lord sent famine upon the land, (no doubt) there were many among them that being of more wealth than others, were hard hearted towards them, now the second punishment coming to move them, whom the former could not, of all other it must needs lay hold upon them, & surely this fitteth us in these our days marvelous well, for if that should ensue, this want of bread, which was threatened to come upon the Israelites, should the rich (think you) whose hearts are pyttilesse to their brethren be spared? no, no, the hungry soldier, that fighteth for the spoil, will be sure (of all other) to ransack him, because there is more hope of booty, then with the poor man that is in extremity, and then may the rich man say that against himself, which he would never believe before: this is gods just judgement upon me, for my hard heart against the needy, that because I had no care to let him have something of that which GOD hath given me in plentiful manner, when he was driven into exstremitie: he hath justly sent upon me these spoilers, who shall have no pity over me, and therefore let us be careful to demean ourselves religiously in this time of the Lords gentle warning▪ lest we provoking his Majesty unto displeasure, purchase unto ourselves, those judgements that shall lie more heavily upon us. The thing that he willeth them to do, is, that they should be ashamed, that is, by reason of their sins & transgressions, to account themselves unworthy the name of men, & (as it were) to hide their faces before the creatures of God: whereby the Prophet teacheth us, how greatly we should be grieved with ourselves, and mislike our condition when we consider of the sins and rebellions that we commit against the Lord, for you know that the thing whereof man is ashamed, doth greatly move him unto an inward condemnation of that which he hath done: but (alas) sinfulness thorough custom, 
more be ashamed of godliness then of sin.  hath put on such a brazen face, and godliness by discontinuance is so strange among us, that it is an easy thing to find him that will be ashamed of well-doing, and bear out all manner of ungodliness with a bold countenance, and hard to find him that is ashamed of sin, blushing at the committing thereof, and contrariwise, followeth after truth and righteousness with a bold face, and an invincible courage.  
The reason why the prophet persuadeth them hereunto, 
17  is set down in the words following, to wit, because the harvest of the field is perished: the vine is dried up, 
Ill success in our calling must draw us to repentance.  etc. Generally, because they had so ill success in their callings, whereby we learn this lesson, that whensoever we do carefully employ ourselves in the discharge of our duty in that calling, wherein the Lord hath set us, and we see little fruit redound unto us from the same, we have just cause to howl and be ashamed, because that our sins have stepped between the Lord and us, to keep from us his blessing upon our labours, which doctrine is needful to be learned in every condition, for if we, that are the ministers of the word, could be persuaded, that the not profiting of our people is because of our sins, if the Magistrate could believe that the rebellion and unruliness of his subjects, were the fruit of God's anger against him for his offences: if masters and Parents could be persuaded that the unfaithfulness of their servants, and ungraciousness of their children were a punishment from God for their transgressions. To conclude, if he that goeth backward, in the world, could think that God punisheth him therewith for his carelessness in godliness, it would make every one of us more religious and godly, & to lessen the kingdom of sin within us daily more and more. The cause which the Prophet allegeth is, (as you see) set down in very many words, 
The necessity of urging the word in teaching.  all which do signify one thing in effect, and might (as before) have been expressed in one short sentence, but the Prophet knowing how hard a thing it was to make them believe that they should so be deprived of their commodities, doth not only tell it unto them, but also urge, and (as it were) in force it unto them, that they might with the more sense and feeling be affected with the same, which teacheth unto us, how necessary a thing it is, for us, not only to have the truth of God's word told in plain and clear terms, but also urged, enlarged, & stood upon to the end, that our hearts which are dull, may by little and little, receive impression with the same, & be the more thoroughly conformed to the liking of it, and therefore it is, that the holy-ghost requireth in a minister, to be instant in season and out of season, to improve, rebuke, exhort with all long suffering, and doctrine, for we see that the capacity of man is so narrow, that oftentimes he gainsaying a good thing propounded generally unto him, which afterward being laid open, & enlarged by the causes, commodities & circumstances thereof, he embraceth with great liking, to the end that we may learn to like of & embrace: the necessity of those continual discourses, whereby the word of God is persuaded unto our consciences, & not (as is the manner of many) to contemn and despise them. Lastly, the prophet having laid open this matter by his particulars, concludeth it with an epiphoneme, or general sentence, saying: surely the joy is withered away from the sons of men, that is, the thing wherein the sons of men use to rejoice, the which the Prophet doth not only term by the name of joy, because men so rely of it, but also, because the Lord hath allowed us so to use them as we may rejoice therein, for that they are the blessings of God bestowed upon us, for our necessity and delight, yet so, as it be with these conditions, first, that our greatest and chief pleasure be in the meditation, 
With what conditions we may rejoice in the things of this life.  & practise of the law of God: secondly, that our hearts be purified by faith in Christ, for them are all things clean unto us: thirdly, that we do rejoice in them to the end to make us more fit to joy in the Lord, who is the giver of them, if these things be not observed, not only our rejoicing in the things of this life is unlawful in us, and sinful unto us, but also, even the ver●e use thereof for our necessity, shall turn to our condemnation.   

The fifth sermon. verse 13. to the end▪ 13 Gird yourselves and lament, ye priests: howl ye ministers of the altar come, and lie all night in sackcloth, ye ministers of my God: for the meat offering, and the drink offering is taken away from the House of your God. etc.  
Gird yourselves, O ye priests) the Prophet having spoken before in particular unto the husbandmen, 
18  doth now continue his former course of application unto an other sort of men, and that is, to the priests of the Temple, that attended upon the daily sacrifices, and were the lords ministers, and before that he show them what they are to do, in public to the Lord, in the name of all the people, he teacheth them, the things that concern themselves in private, and which may the better prepare them unto that public action: saying, Gird yourselves, etc. as if he should say, seeing that this misery cometh upon the whole land, and seeing that you have the places of the lords remembrancers, to put him in mind of his covenant unto Abraham, 
isaiah. 62.6.  and his mercy to his church, it behoveth you not to think lightly, or carelessly of these things, but with such grief and sorrow to conceive them, as may enforce you to all outward signs of the same, that your example may draw the people on unto the like humiliation and repentance: 
The ministers must give all good example unto their flocks.  which speech of the Prophet doth teach unto us, first this lesson, that the ministers of the word of God (for so much as they are to guide the people in the ways of knowledge, and to persuade them to the observation of those things which they teach them out of the word) and for so much as they be like unto the City set on a hill, that is, 
Math. 5.14  looked unto far and near, whose behaviour is (often) regarded, as much (if not more, as their doctrine) must not only in general have a care and regard, that their behaviour be agreeable to their speeches, but that also as the knowledge of the will of God, is first revealed unto them, and by their ministery unto the people, so they may be the first, and most forward in the execution of every good duty of Christianity, to the end, that it may appear that they teach others no course of life, but that which they themselves do●e with all carefulness walk in. And surely, how so ever it be true, that the ill life of the minister is no sufficient cause to make any man give less obedience unto the doctrine, then is meet, for that they sitting in Moses his chair, 
Math. 23.2.  we are to do as they say, and not as they do: when they say well, and do not accordingly, yet (whosoever looketh into the experience thereof) shall see, that such as do as well in their holy behaviour, as wholesome doctrine preach unto their people, be the only ministers, whose labours are found fruitful: and on the otherside, they that have not this care, are seen to labour (if yet they labour at all) with little or small profit to them that hear them.  
For the simple people (yea, and those that think themselves no fools also) when they hear any doctrine delivered unto them, that seemeth not to agree with flesh and blood, do by and by say: but will he do as he saith, if it appear by any of his disorders, that he doth not, forthwith they say: why should we believe him, or do as he telleth us, when he doth clean contrary himself, with out doubt, that which he sayeth, is but for fashion sake, for he knoweth some nearer way to heaven than he telleth us (for else he would not do clean contrary) and therefore we will venture as well as he. I know (beloved) that the ministers of God, whose life is no way to be reproved of men, are often charged to be such: but it is not of them that I speak, it is too true, that the complaint is most just of many, whose behaviour (though they can speak never so smoothly in their pretenced eloquence) doth sow more seeds of atheism in one year, than their doctrine will root out in their whole life: & so much the greater cause have we to lament our condition, that (being plunged in so many miseries) have so few to be found among a great number, that may faithfully go before us in the practice of the course, which may lead to the preventing of gods just judgement against us. In that the ministers are willed to gird themselves, the Prophet useth a borrowed speech, from the behaviour of the body in the businesses of this life unto that which concerneth the life to come. For it was the manner (as many places of scripture teach us) of the jews and other the people of the East countries, to go in long garmences, which (when they were to do any labour of importance) they did gird up, to the end that they might no way be hindered, but might perform the same, with more readiness, and more effectually. Now the prophet by this kind of speech, doth teach the ministers, first, that they employ themselves in the execution of those means that may turn away the judgements of God from the people with all expedition, and teacheth us this lesson, that whatsoever the Lord commandeth us out of his word, 
We may not put off from day to day.  we take heed, of deferring or putting of from day to day, (for that the wrath of the Lord cometh of a sudden) and with all speediness, endeavour to do the same, not consulting with flesh and blood, but propounding before our eyes the authority of him that commandeth, and the punishments which do abide the transgressi●ours, and disobedient. secondly, (in this kind of speech) he willeth the Priests, the Lords ministers to lay aside all lets and impediments that might any way keep them from, or make them cold in the performance of this duty: whereby we learn, 
We must carefully avoid all lets unto godliness.  that the Lord our God, doth not only require at our hands (in a general sort) that we do his will, but also that we do wax wise by observation, and diligently mark by experience, what things they be that are any way a hindrance unto us in the discharge of that duty that we own unto God, & carefully to use all those means that may direct us to avoid them, which is a lesson that is very needful to be learned of every Christian, and (being rightly used) shall greatly increase us in true spiritual wisdom and holiness, for in this regard it is, that christians are called soldiers not only that they may fight against the enemies of their souls, but also, that by experience, they may wax wise and spiritually politic, to observe diligently wherein it is that they be most overtaken, and carefully to fortify themselves there, not only by strengthening their spiritual armour, but also by lessening the power of the old man, in taking away all those allurements, or baits that he hath fed himself upon, to fight against the soul. He willeth them to lament, which is that earnest grief which is conceived in the heart by the lively sense of any misery. And this is not only enjoined unto them, as they are a part of the people, and therefore subject to the general punishment, but especially, for that they being the ministers of GOD, to stand (as it were in the gap) between God and his people, to entreat the Lord for them, and to speak in the name of all: for which cause it is requisite that the Ministers of God be such as have an especial sense of the things that the people stand in need of, and that in more measure than any common Christian, for else shall they never deal effectually with the LORD for them, nor faithfully with them from him.  
Again, He biddeth them lie in sackcloth, which is also a phrase of speech expressing the manner of their behaviour in the actions of grief and sorrow: for they were wont in such cases to cover themselves with sackcloth, that they might be the more induced unto mourning: the meaning (for the general equity and truth thereof unto the Godly for ever) is, that as we were taught out of the word Gird, to remove from us all impediments that may let us from well-doing: so in this we learn, 
We must use all lawful provocations & helps to stir us up to godliness.  that we must take unto ourselves, all provoking means, whereby we may be made more fit, and able to discharge our duties the more effectually, the which is (also) diligently to be observed, for as the nature of man, being prone to all ill, hath (on the one side) many enticements, to draw him from all goodness, if they be not wisely looked unto: so hath it (on the other side) by reason of the dullness that it is of unto any goodness, need of many spurs and pricks to stir him up, without which, he shall not only keep himself from the performing of many duties that be required at his hands, but also freeze and wax cold in that which he hath begun: So that (joining the former and this together) he that determineth to become a Christian indeed, and ever looketh to attain unto any acceptable measure of Godliness, or having attained thereunto, to continue therein, unto the end, must carefully watch to remove all things that he seethe may hinder him, and diligently take up, all those helps which may further him in the same.  
The lack of observation whereof, is the cause, that so many in these last and dangerous days take upon them the name of christians with so small reformation, & that so many shrink away from that good course which at the first they had begun. It is not only required at their hands, that they do this, but also, that they lie therein all night, whereby he meaneth to show them, that they must abide in that kind of humiliation, and not presently to begin and end the same, teaching unto us this doctrine, that the Lord our God doth not only require at our hands, 
We must not only begin well, but continue so unto the end.  only that we begin 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 unto the end, which lesson we have great need to learn, in these declining days, when men do so generally fall from their first love for we see, that the truth is of such majesty in itself, that it captiveth the hearts of the very reprobate, unto the like thereof for a season, but it is (only) as the flash of a lightning, that cometh & goeth (almost) in one moment, but we are to know, that albeit it be a good thing to begin well, yet it profiteth us nothing, unless we continue therein, 
a 2. Tim. 2.5.  for none are crowned but they that strive aright, and he only that 
b Mat. 24.13  endureth to the end shall be saved. In most miserable case then be they that have set their hand to the 
a Luke 9.62.  plough and look back, that have 
b Revel. 2.4.  lost their first love, and fall away from the sincerity of religion, for our Saviour telleth us 
c Mat. 12.45  that the end of such persons is worse than their beginning.  
Now lest they should take exceptions against him, as one that took too much upon him, and reproved those that were to reprove him, he calleth them, Ye ministers of my God) wherein first of all, he avoucheth his authority and warrant, by virtue whereof he did so instruct them, to show them that in disobeying his words their offence was not against him, but the Lord. Secondly, he showeth that he doth acknowledge them to be the Ministers of God, and yet doth justly show them their duty, teaching unto us, that even the ministers that are to instruct others when they do amiss, or fail in any duty, are to be reproved for their fault, and taught how to amend.  
As he dealt with the husbandmen, so doth he with the priests, that is, 
19  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 he doth first of all teach them, that forsomuch as the glory of God in the visible advancement of the same, stood in this, that the temple had great abundance of sacrifices brought unto it: now that those offerings were to cease, 
The abridging of the gospel must grieve us.  the Ministers of the Lord must so much be grieved therewithal, as the glory of God is dear unto them. The use of which doctrine (for our instruction) is this, that as the outward service consisted then in the multitude of sacrifices, so doth it now in the enlargement of the preaching profession, and practise of the gospel, so that whensoever the same is any way abridged (if we have that zeal of God's glory that we should) it must drive us unto the same sorrow that these are commanded to take up in the like case. Again, we learn by this (comparing it with the cause thereof) that whensoever the word of God, either in the profession or practice of the same hath not that free passage that is meet, the cause thereof resteth in the sins of the people, that profess the same word according as we heard yesterday delivered unto us more at large.  
Now in that he saith (The house of your God) he doth not only put them in mind of their calling from whence it came, and the judge to whom they must give account, how they have demeaned themselves in it, 
The comfort of the Minister when the people be back ward.  but also (in the general backwardness of the people) comforteth so many of them as lay these things to heart, that howsoever they might be discouraged by the frowardness of the people, and fear, that God was not therefore pleased with them, he notwithstanding remained still their God, & reckoned of them according to their faithfulness in their calling, & not after the fruit that came of it, which he always reserveth in his own hand, to lessen or increase it, according to his good pleasure. And surely, this lesson is very needful to be learned in these evil days, of those faithful Ministers that do with a good conscience discharge their duties: for the discoragements that we have, by the carelessness, & obstinate disobedience of the people to whom our feet ought to be most beautiful, are many and grievous, 
Rom. 10 15.  the depth whereof is hardly conceived by any, save those that have experience of them. Now if we should measure all our comfort by the success that we see our ministry have in the world, we should quickly be brought to say with the Prophet 
a jere. 20.9.  that we will speak no more in the name of the Lord, but we have a more sure staff to lean to, which is that whatsoever fruit come of our labours though we be to all 
b 2. Cor. 2.15  that hear us, the savour of death, yet are we still a sweet smelling savour unto the Lord, for as it pleased his Majesty to 
c Gen. 18.26  like well of Abraham's entreaty for Sodom, and to accept it as a worship unto his name, notwithstanding nothing to their profit: so is it his gracious good will, to accept of the faithful diligence of his servants in the ministery of his word, though they do not convert one soul, for howsoever it be, God's glory shall be advanced thereby, which must be the principal mark that we are (in all our actions) to aim at.  
Sanctify you a fast, etc.) After that he hath showed unto them how they are to behave themselves privately, 
20.21.  and to prepare themselves to give the people all good example of forwardness, he now proceedeth to show unto them what they are to do publicly, that the punishment threatened being general, the whole people might be drawn unto a solemn repentance. These words (contained in the first of these verses) do describe unto us, the exercise of a public fast, almost in every circumstance of the same: so that I might have just occasion here to handle the whole common place of it, which I think not so meet at this present, yet will I briefly set it down, so far as this present place giveth warrant. And first of all, whereas he willeth them to sanctify a fast, 
What a public fast is.  we are first to consider what this fast is, to the end, that it may the better appear how it is to be done: briefly therefore it may be thus described▪ it is an abstinence commanded of the Lord, thereby to make solemn profession of our repentance. It is called an abstinence, not as if that were all and every thing required at our hands in such an action▪ but because it is the most noted outward help thereunto: for indeed fasting is no part of the thing, but only an outward help to draw us the better unto the inward sense of that unfeigned repentance, which we are to show forth. Now this fasting is not like that of the Papists, wherein they abstain from some kind of food, and cram themselves with others: but it is an utter refusal of all the commodities and pleasures of this life, thereby to make us the apt to the inward virtue. And therefore we read, that the godly were accustomed to refrain from all kind of food, unttil the evening. 
judg. 20.26. Upon what occasion fasts are to be sanctified.  Secondly, we are to see, when, and upon what occasion this exercise is to be taken in hand. One, and not the least, the words of our Prophet do show us, who upon consideration of the misery that they felt, and judgements that they feared, were commanded to humble themselves before the lord: so that whensoever the Church of God is in any distress, or feareth any danger approaching, it is the duty of the guides thereof, to call them unto this solemn fasting. Other causes there be of the same, as the electing of ministers or magistrates, 
Acts 13.2.  but because they be not in my text, and my purpose is not to handle any more of the common place than it affordeth, I will not speak of them. Furthermore, this being an extraordinary exercise, it is to be considered, whom the Lord hath given the authority unto to proclaim it, some say, that it resteth in the authority of the Magistrate, and some affirm it to be a duty of the ministers: 

Whether it belongeth to the magistrates or ministers to sanctify a fast.  
2. Cro. 20.3. jonah. 3.5.   they that lay it upon the magistrate, do allege for their proof the examples of jehosaphat, king of judah, and the king of Niniveh, who both in the like extremity proclaimed general fasts amongst their people: but they are answered thus: First, that their particular examples do not prove a general doctrine in this case, seeing that the commandment of God (as shall appear) is express on the other side. secondly, it can not be proved, that jehosaphat (for the other was a heathen king, whose example can prove nothing) did any more in that action, than both he might and was commanded to do in every part of religion, and, that is, to proclaim and by his authority to compel them to whom the Church matters appertained to do their duties faithfully, and therefore it is, that the holyghost in that place, (and also in that of jonah) useth a word far different from this in this place: for there the word signifieth to call or send forth, which may in general be applied unto the promulgation of any edict whatsoever, and here it importeth (as it were) a conseecration, or hallowing withal, which is a thing peculiar to the Ministers of the word, so that thus far it belongeth to the Magistrate to see it done, to enjoin the doing of it, and (if it please him) to appoint the time thereof unto the ministers, but that the particular notifying of it to the people belongeth unto the ministers of the word it is evident by these reasons: first, that which the Lord commandeth out of his word unto the Ministers of a Church established, the same (unless it be repealed by some countermand) is the office of the Ministers of the word for ever: but the Lord out of his word commandeth in this place, the Ministers of the Church of Israel, which was an established Church, and that under a king, to sanctify a fast, & call the solemn assembly, therefore it is the duty of the Ministers of the word for ever: secondly, that which cannot be done without doctrine and public prayer, that same is the office of the Minister: but the sanctifying of a fast (that is, the preparing of the people by instruction what it is, and to what end, and praying unto God to enable them thereunto) can not be done without doctrine and prayer, 
1. Tim. 4.5.  (for every thing is sanctified unto us by the word and prayer) therefore to call a solemn fast, is the office of the Minister: thirdly, whatsoever belongeth to the public service of God in the congregation, that same is the proper duty of the Minister, but to sanctify a fast belongeth to the public service of God in the congregation: therefore, it is the proper duty of the Minister. And that it belongeth to the public service of God in the congregation, it appeareth by the turning of the reason thus: whatsoever is required of a Minister in regard of his ministery, that same is a part of the public service of God: but to sanctify a fast, is required of the priests in this place, in respect of their ministery, and therefore it is a part of the public service of God. But you may say unto me, every Minister hath his proper charge, the limits whereof he may not pass, but a solemn fast is a general thing, peradventure thorough a whole kingdom, and therefore is it a matter, that (being larger than he hath authority to deal in) belongeth not unto him. Whereunto I answer, that it is true, 
An objection answered.  one Minister hath no further authority than his particular flock, and therefore can call no public fast further than amongst his own people. But the whole Church being guided by a Council of Ministers, is to be prepared to a fast, by the authority of the whole.  
You may further say unto me: What if the Eldership of Ministers do not, or will not proclaim it, whether ought a particular Minister (who in that case is as a private man) to do it or no? 
another objection answered.  I answer, that if other men will not do their duty, yet I may not meddle with it, but the example or authority of others, must not make me leave mine own duty undone. So that it is true a general fast, in a whole kingdom, or in many parts thereof may not be proclaimed by one minister: yet may he, (and by the word of God he ought) when God threateneth or punisheth, 
What is the end of a public fast.  call his own charge unto this same exercise.  
Lastly, he showeth in the latter end of the verse, 
22.  to what end all this is, to wit, that they may cry unto the Lord, that is, be the more effectually drawn unto the feeling of their sins, and the desert thereof, that so they might power out their prayers more effectually unto the Lord, for the remission of the same: so that this fasting or solemn assembly or any other of the outward thing thereof, he not commanded as any part of God's service (for bodily exercise profiteth nothing, 
1. Tim. 4.8.  and whether we eat we are not the worse, 
Rom. 14.17.  or whether we eat not we are never the better, in respect of any religion or holiness) but as means to draw us the better unto it. 
Our repentance in the day of fasting must be more than ordinary.  And therefore, when all these things are enjoined, to the end, that we may cry unto the Lord: we learn, that it is not an ordinary sorrow for sin, a craving of pardon, that will serve the turn at such a time, but as the circumstances be more, and the causes more weighty, so must our humiliation be in more measure, than at any other time before or after, if it may be accepted of the Lord.  
Alas for the day) The cry that they are to make unto the LORD, is in general sort set down in this Verse, whereunto the entrance is with a kind of speech, not only expressing a great and heavy grief, but also a mind exceedingly troubled in the same: for the words (Alas this day) which should go together, do in effect signify thus much: Great and grievous is our misery, and the burden thereof lieth so heavy upon us, that this day we are as utterly cast away, and feel such a smart of the lords displeasure at hand as we tremble and quake to think of it: So that these words do express unto us, what humbled souls, and what grieved hearts we are to be of, when (the Lord threatening to punish us) we are employed in this exercise, to the end that we may learn, even (as it were) to break our own hearts, and to enforce them unto a more deep meditation of our forlorn condition than ever hath entered into us heretofore. Again, whereas they are willed to say, the day of the Lord is at hand, he doth not mean that general day, wherein he will call to account both the quick and the dead: but in consideration of that miserable ruin which was to fall upon the land, 
What is meant by the day of the Lord.  wherein the people thereof shall seem to be cut off from under heaven, and in regard of the mighty power wherewith the Lord will stretch out his arm in such a manner, as though he meant to consecrate it, as a peculiar day to express his majesty. For as the Lord is said (of man) to sleep, 
Psalm. 7.6.  when he showeth not forth his might, and (as it were) to have left things unto their own disposition, so on the other side, it is said to be his day, when by any extraordinary power he declareth himself, either by deliverance of his, or overthrow of their foes.  
Moreover, it is said to be at hand, thereby to teach them, that if they would in such manner as might be acceptable unto God, humble themselves before him, then must they beware of promising unto themselves one hour space, but rather to assure themselves of present desolation, which is diligently to be learned of all persons, and at all times of repentance: For he that will any way soothe himself in hope of the least time of forbearing, 
True repentance giveth no place to put far off the evil day.  shall so quench all the motions of true repentance, that he shall perform nothing therein, but in such superficial manner as shall be to no purpose. The fountain from whence all this woe must be looked for to fall upon them, is said to be the Almighty, which name is properly given to God, when he showeth himself a victorer or overcomer, whereby the Prophet giveth them an other meditation of their misery, that the Lord of heaven and earth, by whom, not only all things are guided and governed, but also they (in peculiar manner) had many ways been enriched and blessed, was no more to be looked for as a deliverer or a protector, but as a most terrible judge, and severe destroyer, because that they had rebelled against him, who had ever been so gracious and bountiful unto them: and it teacheth unto us this lesson, that if we enjoy the blessings of God, and make not the right use of them, when the Lord seethe that we swarm from him, & do that which seemeth good in our own eyes, he will come against us with his severity so much the more intolerable, as we have received his blessings in greater abundance.  

23.  Is not the meat-offering, etc.) The causes of mourning (which we have heard at large before) are here repeated: for in a solemn sorrow before the Lord, what can go more near us (if we look into the matter aright) than this, that the honour of God shall be stained, and (the ministery of the word ceasing) the price of the precious blood of the Son of GOD fall to the ground, by reason that his kingdom receiveth no increase by the preaching of the Gospel which may convert souls unto him? Now in that he calleth it joy and gladness, he doth first of all teach us, that (if we be of the number of them that do in heart wish, that which in words they daily beg at the hand of God, that is, that his kingdom may come, then is our principal joy, and chiefest thing that we long after to labour to enlarge the spreading abroad of the gospel, that many may embrace it, 
The joy of the godly.  and bring forth fruits worthy the same, but if we have little or small care hereof (which indeed is the disposition of the most) it is a sign, that we never yet profited so far in godliness, as these people, who (for all that are ready to be thrown into final destruction.  
And moreover, it doth teach us, 
Religion decaying, the godly have not matter of gladness in this world  that if we want this, and see that it goeth to wrack, then is there nothing under the sun that can give unto us any just matter of gladness. And (indeed) if we consider well of it, we shall see, that it is most apparent: For if we 
a Mat. 16.26  gain the whole world, and do lose our own souls, what doth it avail us. But if we be not partakers of the ministry of God's word, the means of our salvation doth cease, and therefore, though we should enjoy honour, wealth, pleasure, and all that our heart can desire, and be without Christ jesus, who is the Saviour of them (only) that learn by the knowledge of his blessed word, to believe in him, we should but enjoy so many weights to weigh down our condemnation, and make it more intolerable unto us.  

24.  Is not the seed?) The destruction of the commonwealth (which also we heard before) is here repeated as a matter for them to meditate upon, and commend the redress of it to the Lord, the particular speeches which are here more than in that before, are to be considered: first, where he saith: that the seed is rotten under the clods, his meaning is, that their seed which they did sow, and hoped to reap again with increase, did never spring up, but rotten under the ground. Now if this was a cause to induce the Israelites to say: Alas for this day, then surely have we just cause for to sing the very same Song, or rather for to mourn with the very same lamentation: for we can none of us be ignorant, how the Lord hath dealt with us, in sending so great abundance of moisture, whose nature is to nourish, and so drowning the earth therewith, whose kind is to bring forth for the use of man, that the earth was unto the corn, as a grain, & the rain unto the earth, as the running of a flood, and both they, so bend against man for his disobedience to his maker, that in many places of this land, they denied him all, not accounting him worthy to receive his seed again: so that we may assure ourselves of the lords anger against us, which will be sure to burst out as 
a jere. 4.4.  a fire, which none shallbe able to quench, unless, we return by speedy repentance.  
How did the beasts mourn?) The prophet doth further will them to say unto the Lord, that the beasts did mourn, whereby he first showeth the miserable case of this people, that were so afflicted, as the very sense thereof did (after a sort) move the brute beasts, and yet did they remain hard hearted, whereby he showeth their condition to be worse than that of the beast without understanding. Secondly he showeth the miserable confusion that the sin of man bringeth upon all creatures, that for the same (even) the whole frame of heaven, and earth becometh out of square: and the dumb creatures, are pinched with penury, in such wise, as they according to their kind do groan, under the burden of man's transgressions.  
Now whereas he sayeth, that the flocks of sheep are destroyed, he toucheth one kind of punishment that we are to think of, for albeit, it be true that if we respect the general number, it is not so with us, yet in regard of the particular estate of divers, it may be truly said that it hath also fallen upon us, for it is known, that the unseasonable wet that did fall, infected with rottenness, very many flocks in divers countries, so that this being another of the causes of the Israelites sorrow, we are to assure ourselves that unless we make the right use of it, we shall feel that punishment, and far greater, 
In seeking to redress any thing we must begin with seeking reconciliation with God.  (except in time we repent) that yet we do not perceive.  
In all this council, which the Lord by his Prophet giveth them here, is no mention made of any advice to prepare themselves for the Wars, that they might resist the enemies, nor of politic provision in the time of this dearth to make things reach so far, and be so well ordered as may be, which he doth not leave our, as though they were unlawful.  
But he speaketh of that which is the first to be done, and being truly performed, will both teach and give a blessing unto the second means, whereby we learn this lesson, that unless we take this course first, and afterward proceed unto the second, (which also was the practice of that good king: 
a 2. Chro. 20.  jehosaphat, in the like case) all our preparation and politic devices shall vanish as the smoke, and do more harm then good: which thing (O the want of England herein) if it were considered, then should we see a better issue, of many notable plots, that fall to the ground, and do no good, because the LORD cannot away to be made servant unto flesh and blood, and therefore when he smiteth or threateneth to smite us, and we flee to any other help then him, or to any other good means that he hath allowed us, before we seek reconciliation with him, he will be sure to lay his curse upon our labours, that they shall bring forth wind, and therefore let us pray unto the Lord our God, that he would direct those that he hath set over us, first, to seek true reconciliation with him, and then shall their policy prosper, or else can we look for nothing in the end but misery and desolation: and let every private man learn the lesson for his own profit, that whensoever any thing goeth a cross with him, and he would amend it, let him know that the cause being in his sin that hath displeased the Lord, if ever he look to have it helped indeed, he must begin with this sound conversion unto GOD, with whom he being once at one, other things shall fall out well, but he continuing in displeasure with him (which he will do so long as he abideth in impenitency) how can any thing that he taketh in hand go well with him.  
To thee will I cry.) The prophet seeing that these things did move them very little, 
25.26.  and perceiving the wretchedness that they are now growing into, resolveth with himself, that though they regard not their own good, yet will he continue his care over them, in entreating the lord for them, whereby we learn first this lesson, that the ministers of God, 
How Gods ministers must behave themselves, when all good things are resisted.  must never be so discouraged, as to leave that calling wherein GOD hath set them, for any desert of the people: again, that God's ministers must have a care over them (being of their charge) that care not for themselves, but run headlong to destruction: according as our saviour hath given them an example, praying for his pesecutors, & saying: 
a Luk. 23.34.  Father forgive them for they know not what they do: lastly, when all things are in such desperate condition, that godliness is oppugned (even) with high hand, & the minister of the word, can do no good in his ministry, no nor be suffered to exercise the same, yet must he not cast of the care of the church of God, but even get him (with jeremy) a cottage in the wilderness, 
b jere. 9.2.  and spend his days in mourning for the desolation of Zion. Let us beseech the Lord our God, even for his beloved son Christ's sake, to pardon the sins, & forget the offences of this land, or else, the ministers of his truth shall (before it be long) have just occasion to lament with jeremy & say: How doth the land become solitary, etc.  
The honour be to God alone, and the profit to his Church.