The true remedie against famine and warres Fiue sermons vpon the firste chapter of the prophesie of Ioel, wherein the councell that the holy Ghoste gaue the Israelites to redresse the famine which they felt and preuent the warres that were threatened to come vpon them; is applied in particular vnto our present time: Preached in the time of the dearth. 1586. By Iohn Vdall, preacher of the worde of God at Kingston vpon Thames.

The fourth sermon.

Verse. 9. The meat offering and the drinke-offering is cutte off from the house of the Lord, the priests the lords ministers mourn.

(Book 4)

THe meat-offering, &c.) Hauing shewed the sorrowe that they were to conceiue,* 1.1 in regard of the heauy hand of God vppon them, and also the maner how it was to bee increased by the comparison of the virgin mourning for the husbande of hir youth, and knowing that this true and vnfeigned re∣pentaunce, is hardly perswaded vnto fleshe and bloud, because naturallie wee like not of it, he proceedeth now to lay open the cau∣ses, that were yet further to induce them therevnto: the first whereof consisteth in the consideration of the miserye that was vpon them in regard of the temple, and the publike seruice of God: for when he sayth, The meat-offering and drinke-offering is cutte off from the house of the Lord, his meaning is as much as if hee should say▪ haue you not great cause to mourne and lament? seeing that the temple which is your glory amōg the nations, and the daily sacrifices where∣with you daily serued God there, shall by

reason of the ruin that your foes shall bring vpon the land, bee so left desolate and forsa∣ken, that there shalbe no resorting thither, with any meate-effrings & drink-offrings: 〈◊〉〈◊〉 this wofull state did fall vpon them be∣cause of their transgressions, & disobedience vnto the word of God, which teacheth vnto vs this doctrine, that when, or whersoeuer, the publik profession of the gospel decaieth, or the gifts of the ministery wither away,* 1.2 or the labor of gods seruants become fruit∣les, it ariseth from the disobediēce and vn∣godly behauiour of the people, it springeth from this, that they for whose instruction y^e lord hath erected y^e ministery of his gospel, reiecting the food of their soules offred vn∣to them, do acount themselues a 1.3 vnworthy of eternal life, which doctrine is diligently to bee obserued: for it is now euery where the iust complaint of al that haue any sight into religion: that the profession of there∣of dooth decaie, the lyking thereof is in so few mens hearts, that Atheisme and pope∣rie is in more request euery wher then true religion, which is true: again it is the com∣plaint of many, that the word is not of that power in the mouth of y^e ministers thereof▪ y^t it hath bin hertofore, which also is to true.

But where is the fault▪ no doubt, Satan is not to bee excused, that slaundereth the truth, nor his instruments to be accounted giltlesse, that could stop the passage of the same: but if we could learn the lesson which the holie ghost teacheth the Israelites in this place, we should say, let vs mourne for that our sinnes haue caused the meat-offe∣ringes and drinke-offeringes to cease from the house of our God, that is, the passages of true religion to be stopped, that it flowe∣eth not vnto vs in such streames as it hath doone heeretofore, and doth at this daie vn∣to others, for why should we think that the sinnes of the reprobate, ordeined to destruc∣tion,* 1.4 should anye way hinder or further the proceedings of the gospell: for whether it bee taught, or buried in silence, whether it flowrish, or be extinguished, it is no matter to them: it is therefore the sinnes of the people of god, that dammeth vp the procee∣ding of the truth: for euen as it was a mat∣ter no waye appertaining to the nation which GOD threatneth by his prophet to come vpon the land of Israel, whether the lords worship in the temple florished or no: but was a thing perticularlie belonging vnto the Iewes, Gods chosen nation, and

it was not their sinnes, but the sins of the Israelites, that procured the decaie there∣of: euen so it is in the Church of God for euer, the sinnes of the vngodlie, and those that are without, doe neuer cause the Lord to ouerturne, or giue smal successe vnto his owne ordinance, but the transgressions of those who hauing receiued the woord of life, doe not frame their hearts within, and conuersation without, according to the rule of the same, this made the prophet a 1.5 Iere∣mie to tell them of Iudah, that their sins had turned away Gods blessings, and their transgressions turned good thinges from them, the Propet Isaiah like-wise telleth them b 1.6 that their sinnes were the cause, that iudgement was turned backward, and iustice stood a farre off, that truth was fal∣len in the streets, and equitie could not en∣ter. And therefore, let vs neuer poste the fault ouer to anie other, as Adam did vnto Eu••••, if any thing bee not as it should be, but let vs laye the fault where it is, to wit, in our owne sinnes: for assuredlie, if wee could in the vnrighteousnesse of our hearts, consent together amongest our selues,* 1.7 and with one accord seeke the aduauncement of Gods glorie. First in our selues, and

then in others: What wicked man? what Pope? What Deuill shoulde bee able to withstand vs? and therefore haue we iust cause to mourne when wee see the prea∣ching of the Gospell cutte off from the peo∣ple, and the power thereof lessened that it conuerteth not where it is preached, see∣ing that our owne sinnes bee the cause of al these, with manie more abhominations: For the zeale of the people to receiue and practise the trueth, dooth open the mouth, inlarge the heart, and furnish the minister of GOD with graces in great aboun∣daunce, that may make his woorde more powerfull vnto them: whereas on the o∣ther side, their sinnes, and colde attendance therevnto, doe freeze his affections, and stoppe his mouth, that hee cannot speak vnto them wyth that maiestie, that so glo∣rious a message requireth. Againe, by this sequell following, vpon the warres in Israell, that the dailie offerings should bee cutte off, wee learne, that of all the trou∣bles, and afflictions that befall vnto the Church of GOD, warres bee the grea∣test enemie vnto the publike profession of religion:* 1.8 for though it be true, that as all other trialls, so this maketh the godly more

feruent▪ and stirreth them vppe to more feeling then they hadde in the time of their prosperitie and peace, yet, such is the con∣tradiction betwixt warres and the open profession of religion, that they do hardlie stande together, but especialie if the eni∣mies therof preuaile, then proue they the bane of it, and though they do not, yet such is the hurt that it receiueth thereby, as it is longe before it recouer the former con∣dition: For a good course beeing once in∣terrupted, is hardlie renewed: So many hynderaunces can Sathan inuent, and so readie is our nature to take vppe euerie lette, and alleadge it for an excuse, be∣sides that, because it is the nature of man: first to prouide for his owne * 1.9 steeled house, though the Arke of GOD dwell betweene the curtaines, that is, to haue greater care of hys priuate estate: then of the publique benefite of others, espe∣ciallie in matters of Religion: and yet when troubles arise in a nation, the first thyng that is discontinued, is Religion: Therefore it is, that Warres bee so greate an enemye therevnto: Then it shoulde followe of the contrarie, that peace should begette the most perfect building

of the kingdoome of Christ, and so should wee bee the most glorious that waie: but alasse, though it should bee so, yet it is fal∣len out cleane contrarie, for wee haue im∣ployed our selues in this time of our quiet∣nesse to build our selues strong in sinne, and to fortifie our hearts against the entraunce of anye good thing, so that in steade of the grapes, that our vine being so dressed shold haue brought foorth, we haue yeelded sow∣er a 1.10 grapes, and such as causeth the Lord to threaten the casting downe of the hedge, the ouerthrowe of the wine-presse, and the vtter ruine of the whole vineyard: howe much better had it beene for vs (if God had so beene pleased) if wee had beene left with the rest of our breathren, and good neigh∣bours round about vs, vnto the winde and wether, that our faith might the more haue bene purged, and our zeale made more fer∣uent: and not placed in this settled securi∣tie (as a standing people) which gathereth vnto it, and reteineth all kind of filth and corruption: let vs nowe consider (a lit∣tle) the reason which the Prophet vseth, to see whether it bee of force sufficient to perswade them to mourne, and it may seem that it is not: for the meat-offeringes and

drinke-offeringes that were brought into the temple, were either consecrated vnto the fire, or (for the most part) allotted vnto the priestes, and therefore this reason see∣meth to reach no further then onelie vnto them, that were to minister in the temple, because their liuings did decaie: but wee must note, that he meaneth not onelie that they should mourne because their ministers lacked liuing, (albeit, euen that is a iust cause, for the people of God to mourne) but especiallie hee had regard vnto the exercise of the ministerie in the temple, which con∣cerned both the glorie of God, and the sal∣uation of their own soules, and then the re∣son is in effect thus muche: there is great cause you should mourne, seing not onelie, the meanes wherby your soules haue bene fed, is taken away, but also the maner how the honor of God hath bin made more glo∣rious among you then in any other nation vnder the sunne. And surely the reason (vn∣to all those that haue anye sparkle of grace in them) is very forcible, for seing it is eui∣dent by manie places of the scripture, that the principall ende of our creation, is, that wee might with all possible endeuour, set forth the glory of God, it must follow that

when hee is glorified by vs in deede, wee must reioyce aboue all other things wher∣of we may take pleasure in this worlde: a∣gaine, the principall ende of our creation, and redemption (in respect of our selues) being the saluation of our soules, when the meanes to drawe vs therevnto bee (by the the mercie of God) bestowed vppon vs, it ought to affect our hearts with more glad∣nes, then anye other thing that can befall vnto vs: but when it shall come to passe, that the passage for both these shalbe stop∣ped vp, that is, that the greatest helpe for the aduancement of his glorie, and the at∣taining vnto the saluation of our soules, is taken away: what cause haue we then, to take delight in any thing vnder the sunne, but euen to wishe that our eyes may bee made a fountaine of teares, that wee may thorowly bewayle our miserable estate,* 1.11 and so passe out our time in lamentation and sorrow. There is no question, vnto thē that see anye thinge, whether the publike ministerie of the gospell in the puritie and sinceritie thereof, be this principall means whereof we speake▪ and therefore we are to make this vse of this doctrine vnto our selues, that whensoeuer the Lorde shal re∣mooue,

or threaten to extinguish the same, it being the chiefe thing that we can inioy in this life, and our sinnes being the onely cause of the remouing of the same, it must sit (of all other things) most neare vnto vs, and draw our hearts vnto the greatest sor∣row: and (doubtles) it dieth so in them that haue receiued any feeling of the sweetnes of the same: for they know what heauenly consolations are to be learned out of it, and in what wofull case they be that are depri∣ued of it.

What miserable condition bee they then in, that are so farre from taking this course, or being of this minde, that they bende all their powers both of their mindes and bodies, to extinguish and race out of memorie, that inestimable treasure of Gods holye woorde, and neuer thinke themselues in good estate, vntill they haue defaced the same? surely if the aduaunce∣mente of it bee an argumente of a care to honour GOD, and to haue thine owne soule saued, then the disanullinge, or desi∣ring the ouerthrowe thereof, is a fearefull token, that thou neyther carest for the glo∣ry of God, nor the saluation of thine owne soule, but rather (for that thou settest

thy selfe against the meanes of them both) art a professed enemie both to God & thine owne saluation. If those that are such eni∣mies vnto the preaching of the word, were perswaded, that this were true of them, they woulde looke more carefullie about them, weying in what state they stand, but while they go on in the contempt of all in∣strucion, and consider not that they con∣temne the Lord of hostes, and destroy their owne soules, it commeth to passe, that they passe on blind-fold vnto their own destruc∣tion.

The Priests the Lords ministers do mourne) these words conteine in them a second rea∣son to perswade them to mourne, which is thus: there is great cause that you should all mourne and lament, seeing they whom I haue made your guydes, in the matters of religion, who know more then you doe, and who are to haue that estimation a∣mong you, which becommeth messengers of so great affayers frō so mightie a prince,* 1.12 do go heauily, & take vp a lamentation, out of which reason, y^e prophet doth teach vnto vs this lesson, that the ministers of y^e land, whom he hath placed ouer a people, are by the same people diligētly to be obserued, &

their affections to bee imitated by those whom they are sent to instruct, for in this reson y^e Lord saith vnto them mourne you, because the Lordes Ministers do mourne, as if he should saye, marke them well that I haue set ouer you: and in all things that are not vnlawfull, frame your selues ac∣cording vnto them, the reason of the same is this: God appointing his minister to be his owne mouth vnto his people, reuea∣leth vnto him all that his will, whiche hee would haue them to know. And againe, he being a watchman vnto the people, stand∣eth aloft in the tower, and espieth a farre off the enimies that are a comming and gi∣uing the people a signe therof, they receiue it, and demeane themselues accordingly, or els are worthily set vpon by their enimies of a sudden, and ouerthrowne: so that the minister knowing more than the people of the will of GOD, and seeing the iudge∣ments of GOD approching, when the people (otherwise very godly) can not de∣serue them, it is meete that they so ob∣serue his course, as if he take vp a mour∣ning, it is because of the euil that he seeth approching vpon them, and therefore they are to mourne also, to the end, that by their

vnfained ioyning together in repentance, they may meete the Lorde by the waye, and preuent his iudgementes, that else shoulde haue light vppon them. Againe, in that he willeth them to mourne because the Lordes Ministers do so:* 1.13 we do learne that that people among whome the Mini∣ster of GOD hath cause geuen to be gree∣ued, haue iust cause to bee greeued them∣selues, whether it doo arise from that badde entertainement that hee hath a∣mong them, or from that carelesse atten∣daunce that they giue vnto the doctrine of the trueth taught them by him, in both which respectes our Sauiour Christe she∣weth the causes: for in regarde of the person hee saith: * 1.14 Hee that refuseth you refuseth mee, as if hee shoulde saye, that entertainement which they giue to you, who represent my person vnto them, I take to bee geuen vnto my selfe, and nei∣ther more nor lesse. And in respecte of the doctrine hee saith: * 1.15 When you en∣ter into a house, abide there, and if the sonne of peace bee there, your peace shall abide with him, but if not, it shall re∣turne vnto you againe: and whosoeuer shal not receiue you, nor heare your wordes,

when you depart thence, shake off the dust of your feete. Surely, I saye vnto you, it shall be easier for them of the land of So∣dome and Gomorrha in the day of iudge∣ment than for that citie. The reasons then are thus to bee gathered, they that giue Gods Minister cause of greefe a∣mong them, doe it either in the euill en∣treating of his person, or reiecting of his doctrine: but if they receiue not his per∣son with the entertainement due to the messenger of god, they refuse Iesus Christ, and if they refuse his doctrine, the dust of his feete that brought vnto them glad ty∣dings of peace,* 1.16 shall be a witnesse against them.

And therefore haue that people, who by either of these meanes make GODS Minister heauie hearted iust cause to sor∣rowe, for that the misery which gree∣ueth him shall one daye light vppon them. If this were considered, and the trueth thereof perswaded vnto our consciences, coulde wee (thinke you) offer vnto them that villanie which wee doe, by slaun∣ders, reproches, disgraces, and all kinde of molestations? Coulde wee suf∣fer them to liue amongest vs like beggars

for want of maintenance, while they a 1.17 make vs rich with the heauenlie treasure of Gods holy worde? No, no, it woulde make vs so affected to them, as the Gala∣thians were to saint Paule, who b 1.18 if it had beene possible would haue plucked out their owne eies, to haue giuen them vnto him: it would make vs learne, c 1.19 that he who is instructed in the word, should make him that teacheth him partaker of all his goodes: or coulde wee (thinke you) make a marte of the doctrine taught by them, re∣fusing to giue it the hearing? Or if we do determine before hand, not to beleeue it, sauing so farre as it pleaseth our humour, no it is not possible, but rather it woulde make vs, with all zealous care attend vnto the voice of God speaking to vs by them: pray to God continually, to teache vs the vnderstanding of the same, and to inde∣uour vnfainedly to put in execution what∣soeuer appeareth vnto vs to bee enioyned from the mouth of the Lorde. I am per∣suaded, that among many our sinnes that crie to the Lorde for vengeance vppon vs, this is not the least, that the true Mini∣sters of God, and indeede the doctrine of the trueth taught by them, haue so manie

snubs, and discouragements: and on the o∣ther side, they that prophecie vnto vs of wine and strong drinke, and speake vnto vs pleasant things, are had in such estima∣tion, and their lying vanities so highlie regarded: wherein is truelie performed that euill that Solomon sawe a 1.20 in hys time, that follie is set in great excellencie and the rich set in lowe place. Well, the land hath cause to mourne that giueth the Ministers of God occasion of sadnes.

The field is wasted) In these woords the Prophete sheweth yet an other reason to induce them vnto mourning,* 1.21 which is an∣nexed vnto the former, as a thing, thoughe (in it selfe) not greater, yet by reason of mans corruption, who feeleth the wantes of his body sooner than of his foule, it is that which woulde more sensibly be felt, in which wordes hee reasoneth thus: Albeit neither the decay of religion, nor the sor∣rowe of Gods Ministers doe mooue you to mourne, yet (if you doe looke well into your estate) there is a miserie comming vpon you, which wil touch you verie neer∣ly, and that is, your fruitefull and pleasant fieldes, shall be so laide waste, that euen the very ground shall mourne and lament,

to see her encrease so consumed, for the corne, the wine, and the oile (which are the chiefe yeeld in the lande, and the fruits which, you stand in greatest neede of) pe∣rish and come to nothing. Out of whiche wee learne first this lesson, that those whome neither the care of Gods glorie by the flourishing of true religion,* 1.22 nor the saluation of their owne Soules, by the preaching of the trueth, will anie thing mooue at all, are yet (often) by the iust iudgement of GOD, brought vnto the sence and feeling of their miserie by the remoouing of those things, that their af∣fections are most setled vppon: the which, (if we looke into the word of God) is ma∣nifest vnto vs by diuerse exampls, a 1.23 Cain that wicked murtherer, when hee would neither be moued with the voice of GOD speaking to him from heauen, nor the in∣nocencie of his brother, iustified vnto him, to refraine from his diuellish purpose: the Lorde sette a marke of such ignominie vp∣on him, as made him euen by hys guiltie conscience thinke that all men abhorred him. All the wicked (of whome we reade from the beginning to the ending of the booke of GOD) haue euer reiected the

woord of truth, that they might with more free libertie delight in the pleasures of sinne: but the LORD, hath euer in the ende, either remooued from them those thynges which possessed theyr myndes, and kept them from Godlinesse, or (which is more) inflycted vppon them the earnest of his eternall displeasure: the which is dili∣gentlie to bee noted, (that wee maie make our profite of it) for if wee could learne it, and bee trulie perswaded of it, wee shoulde heare with more reuerence, and o∣beye wyth greater obedience, the holye woord of the Lorde our GOD. What is the cause that maketh men so lightlie to esteeme,* 1.24 that heauenly course of life which the Gospell propoundeth vnto vs, but one∣lie this: that thorowe the corruption of their owne hearts, and seducementes of Sathan: They haue framed vnto them∣selues, some course of life, and promised to their owne hearts some present blessed∣nesse, whych can not stande wyth the practise of sincere Godlinesse: Nowe if thys could bee dryuen into their heades, that there is nothing wherein wee canne haue anye safetye or true happynesse, when the woord of the Lorde is disobeyed,

it woulde make them aboue all thinges seeke vnto it, that they might learne out of the same, that true and vnfained attone∣ment with God, whereby the lawfull frui∣tion and delight in the thinges of this life, might bee possessed by them wyth more peace: but whilest they neuer once inter∣taine any such cogitation, but rather, on the contrary part thinke, y^e religion bring∣eth with it these and these inconueniences, depriueth of such and such commodities, and abandoneth manye of those pleasures that they cannot leaue, it commeth to passe that they are so farre from thinking well of godlinesse, as they bid battell vnto it, as if it were their greatest foe, to the end (as they falsely persuade themselues) that they may bee the more safe in their sinfull pur∣pose. But (poore soules) if they coulde learne, or be perswaded of that which both Gods worde, and daily experience laieth before our eies, that the Lord will be sure to crosse that course which is anie waie ta∣ken in hand, to the impairing of his glory, (yea which hindereth vs from being gree∣ued at it when other impare it) they would alwaies labour to learne that lesson taught by our Sauiour Christ, a 1.25 first seeke the

kingdome of God, and his righteousnesse, and then all these things shal be ministred vnto you. Againe, in that the Prophet pre∣sently vpon the ouerthrow of religion doth speake of the misery of the land, as a pre∣sent sequele vpon the former, wee learne, that wheresoeuer the honor of God in the building of his church, by the ministery of his woorde decaieth, or is hindered,* 1.26 there dooth followe desolation and miserie to that common-wealth. For seeing that the glorie of God is the end for which he hath ordained people to be ruled by magistrats, which glorie is no way aduaunced but by the gospell. And seeing that the Lord saith plainly, a 1.27 that kings raigne by him, and it is he that b 1.28 giueth peace and maketh war, sendeth plenty, & pincheth with penu∣rie: to conclude, seeing that God ordained, that euen c 1.29 kings should be foster fathers, & queens nursing mothers vnto the church of God, & therfore commanded them d 1.30to kisse his son Iesus Christ, least he waxing angry, they perish in the way it must needs be that that cōmon-wealth which is foun∣ded vpon any other ground-work, than on∣lie true religion, must needs come to ruine and desolation▪ which doctrine is diligent∣ly

to bee obserued, especiallie in these our daies, wherein the moste blasphemous conclusions, and pestiferous platformes of that Italian helhound Machiauell,* 1.31 are so reputed of and esteemed, that he onely is reckoned a right politist, that frameth his course after his rules, and who so doth not iumpe with him, is esteemed no man of state, (as they bee termed) nor worthye to rule in the lowest place of anie gouerne∣ment: and yet doth he esteeme as much of religion, as of Aesopes fables: wherevpon it commeth that one chiefe principle wyth the Machiauilites is Athisme, or refusal of all religion further then maye serue their turns, for the better effecting of their prac∣tises. And whereas it may bee sayde, that manie common-wealths haue flourished, whose law-giuers neuer knew God, as the Lacedemonian, Grecian, and Romane, gouernements: I answere, that for a time, they did seeme to be glorious, and quicklie vanished away: but (indeed) there was no such matter in them, for not euerie gouern∣ment,* 1.32 whose Princes are victorers, & gret∣ly honoured of men, is flourishing (for then should the popedome, then which none was euer more tyrannicall, be reckoned in the

same rank) but that is truly to bee so estee∣med, whos subiects in general, & perticular do enioy the benefit therof, as well as their nobles & princes, but he that marketh wel, shall see that the most florishing state that can be without the aduancement of true re∣ligion, though it haue many outward titles of glory in the face of men, yet doth it gall y^e hearts, & grieue the soules of the best peo∣ple, that liue vnder the fame, and shal in the end (albeit God may suffer it to grow for a time) bring in vtter hauock and miserable confusion: the which wee see also verified in perticular men, for manie seeme in most nottable manner, to growe great in thys lyfe, some in honour, some in riches, some in one preferment, some in another, the foot-steppes of whose excellencie (if you looke into theyr posteritie) are scarse to bee found: Nowe from what ground shall wee saye that thys did arise, but euen hence, that the foundation was not layed in the Lorde, the kingdoome of GOD was not first sought and conscience groun∣ded vppon true Religion, did not direct thē in the course which they tooke, but they would seeme to growe great, whether the Lorde woulde or no, and therefore in the

continuaunce of their building, he letteth them see their owne follie at the begin∣ning.

The vse then of all this whiche is saide, (if wee haue anie care to profite by religion in deede) is first in generall for whole peoples, nations, and kingdomes, that if euer they looke to haue such a setled estate as shall be vnmooueable, then must they build it vpon mount Sion, 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 Iesus is not: and secondly, it is for the instruction of euery particu∣lar man, that seeing wee do all desire our owne good, and the benefite of our poste∣ritie, that wee haue this care aboue all things, that we aduaunce true religion in our owne heartes, and in the heartes of our children, making it the principall care that we haue, and then in all other thinges to go no further than the rules thereof wil permit vs, either in the matter that wee take in hande, or in the manner howe wee doe it, which is, the onelie way that the Lord prescribed to the Israelites for their

a 1.33 wealth and good of their posteritie after them. If this lesson were learned, it woulde make these greedie and coue∣tous worldlinges that thinke the tyme spent ill which is bestowed in the hear∣ing and learning of the woorde of GOD, more carefull to attend vppon the same: but while they esteeme Religion a neede∣lesse thing, and thinke they shall do well enough, though they neuer looke into it, (all one in effect, as if they should thinke to doo well enough whether GOD will or no) it commeth to passe, that they pros∣pering for a time, receiue that successe, which such vngodly proceedings do iustlie deserue.

Be yee ashamed O yee husbandmen) The Prophet hauing perswaded them vnto lamentation for their miseries,* 1.34 and en∣forced the same by diuerse effectuall rea∣sons, because that it is a harde matter to frame the heart of manne vnto that true repentaunce, whiche is required at hys hande: hee entreth nowe into a more nar∣rowe waye, and applieth hys speaches whiche before were generall, vnto parti∣cular estates: and firste hee beginneth with the husbandman, laying before hys

eies the particular miseries that he should feele.

Now in that the Prophet hauing laid open their miserie so plainely, as none coulde exempt him selfe, but euerye one must needes be touched, doth yet notwith∣standing enter into a more particular ap∣plication.* 1.35 We are to consider what should be the cause thereof, for we may not think that it was for lacke of other matter (as the wicked thinke of Gods Ministers in the like case) nor, that the people were well enough taught that point before, for then had hee spoken in vaine: but it was (doubtlesse) to teach them, and vs, and all the godlie for euer, that it is meete and conuenient, if wee looke for anie profite by the ministerie of Gods worde, or would haue his Ministers deale substantiallye wyth vs for our good, that not onelye they tell vs the trueth in generall, but also ap∣plie it so neerelie vnto vs, that euery one of vs haue no way to shift the doctrine from being specially spoken to our selues, for such is the backwardnes of our nature, and vnwillingnes to make aplication vn∣to our selues, that if we can finde any star∣ting-holes, or any shifts to remoue it from

vs, it shall take no hold on vs, to do vs anie good.

Wherevppon it commeth to passe (as we see by daily experience) that whensoe∣uer we heare any sin reproued in generall termes, or the iudgements of God denoun∣ced against the same, wee are very readie to applie it vnto others, and to saye, hee meaneth by such a one, or this was a good lesson for such and such people (albeit he be as neerely touching himselfe) neuer en∣tring into his owne heart, to make vse of it for his proper instruction: the Lord ther∣fore knowing our wants this way, and (in his mercy) intending vnfainedly our good, hath prouided a remedie against the same, in the ministerie of his seruaunts, putting not onely his worde in their mouths to de∣liuer vnto his people, but also giuing them the worde of wisedome, whereby they may applie it according to the circumstaunces of time, place, and person, vnto euerye estate and condition, to the ende, that ei∣ther they might be soundly brought home vnto him, or else al colour of excuse might be taken away from them.

Againe, in this application the Prophet nameth one kinde of people, and leaueth

the rest, because it were very tedious to write euerye particular calling: but the cause why (of all the common-wealth) hee nameth the husbandmen may seeme to bee this, for that they might perswade them∣selues to bee furthest from that miserye which he had spoken of, because that (if a∣nye fruite of the earth at all were to bee had) they being the owners thereof, would first serue them-selues, and therefore might (as fleshe and blood would easilye teache them) saye, let them mourne that want, for wee are likest to shift of all o∣thers, seeinge they can haue nothing but our reuersion and leauinges: to the ende that they might also put that in practise which (from the mouth of the Lord (he had enioyned vnto all, he speaketh vnto them by name, whereby we learne first this les∣son, that those, who hauing greater aboun∣dance then others in time of a common ca∣lamitie,* 1.36 doe labour onely to prouide for themselues, and are carelesse and harde hearted to them that are in need, the Lord will increase that punishement vntill it take holde also vpon them, or els send some other, which they shalbe sure to haue their part in with y^e depest, which lesson is wor∣thy

to be learned, for it is to cōmon a thing with men, that the greatest prouide onely for them selues, and euerie man (as the saying is) to see to one, in the meane while little care is had ouer them that cannot see to them selues, yea I appeale vnto euerie mans conscience, whether (in this time of scarcitie) hee hath not had this cogitation often, in his head: I hope I shall prouide for my selfe, and mine owne familie: I trust I shall haue sufficient for mine own turne, and then I care not: but if we would learn the right vse of this doctrine, wee must say in such a case, GOD hath straightned his hand among vs, partly to see howe wee of more wealth will open ours to them that neede, and partlie to see how carefull wee will bee to make the best, for many, of that which is in the possession of a few, and ther∣fore are we carefully to aduise how we may remedie that want which is among vs, and not (as is the maner of the most) make the dearest times serue our turnes beste, and seeke to grow rich by the miseries of ma∣nie, for if we do so, wee shall heare such a voice as GOD vttereth vnto this people: that he will send a punishment that shalbe sure to touche vs, because wee had no re∣morse

nor pittie ouer the want of our pore brethren:* 1.37 Secondlie it teacheth vnto vs this lesson, that when the Lorde meaneth to punishe a nation, hee will not (of all o∣ther) suffer them to escape, that pretende moste priuileges to exempte them selues from the same, as for example, in this case of the Iewes generall hauock is threatned to all, but by name, vnto the husband-men, who might haue manye thinges to say for them selues: but (if you note it well) it fal∣leth out to be especialy grieuous vnto such by the iust iudgement of God, for when the Lord sent famine vpon the land, (no doubt) there were many among them that beeing of more wealth then others, were hard har∣ted towards them, nowe the second punish∣ment comming to mooue them, whome the former could not, of all other it must needs lay hold vpon them, & surely this fitteth vs in these our daies merueilous well, for if y^t shold ensue, this want of bread, which was threatned to come vppon the Israelites, should the rych (thinke you) whose hearts are pyttilesse to their brethren bee spa∣red? no, no, the hungrie souldiour, that fighteth for the spoyle, will bee sure (of all other) to ransacke hym, because there

is more hope of bootie, then with the pore man that is in extremitie, and then maie the rich man saye that against himselfe, whiche hee woulde neuer beleeue before: this is gods iust iudgemēt vpon me, for my hard heart against the needy, that because I hadde no care to let hym haue something of that which GOD hath giuen mee in plentifull manner, when hee was dryuen into exstremitie: he hath iustlie sent vppon mee these spoilers, who shall haue no pittie ouer mee, and therefore let vs bee carefull to demeane our selues religiouslie in thys time of the Lordes gentle warning▪ least wee prouoking hys Maiestie vnto dis∣pleasure, purchase vnto our selues, those iudgementes that shall lie more heauilie vppon vs. The thyng that hee willeth them to doe, is, that they should bee asha∣med, that is, by reason of their sins & trans∣gressions, to account them selues vnworthy the name of men, & (as it were) to hide their faces before the creatures of God: whereby the Prophet teacheth vs, how greatly we should bee greeued with our selues, and mislike our condition when we consider of the sinnes and rebellions that wee com∣mit against the Lord, for you knowe that

the thing whereof man is ashamed, dooth greatly moue him vnto an inward condem∣nation of that which hee hath done: but (a∣lasse) sinfulnes thorowe custome,* 1.38 hath put on suche a brasen face, and godlines by dis∣continuance is so straunge among vs, that it is an easy thing to find him that wil be a∣shamed of weldoing, and beare out all ma∣ner of vngodlinesse with a bolde counte∣nance, and hard to find him that is ashamed of sinne, blushing at the committing there∣of, and contrariwise, followeth after truth and righteousnes with a bolde face, and an inuincible courage.

The reason why the prophet perswa∣deth them heerevnto,* 1.39 is sette downe in the woords following, to witte, because the haruest of the field is perished: the vine is dried vp,* 1.40 &c. Generallie, because they had so ill successe in their callings, wherby we learn this lesson, that whensoeuer we do careful∣lie employe our selues in the discharge of our duty in that calling, wherin the Lord hath set vs, and we see little fruit redound vnto vs from the same, we haue iust cause to howle and be ashamed, because that our sinnes haue stepped betweene the Lorde and vs, to keepe from vs his blessing vpon

our labours, which doctrine is needfull to bee learned in euerie condition, for if wee, that are the ministers of the word, could be perswaded, that y^e not profiting of our peo∣ple is because of our sinnes, if the Magi∣strate could beleeue that the rebellion and vnrulines of his subiects, were the fruit of Gods anger against him for his offences: if masters and Parents coulde be perswa∣ded that the vnfaythfulnesse of their ser∣uants, and vngratiousnes of their children were a punishment from God for their transgressions. To conclude, if he that go∣eth backwarde, in the worlde, could thinke that God punisheth him therewith for his carelesnesse in godlines, it woulde make e∣uery one of vs more religious and godly, & to lessen the kingdome of sinne within vs daylie more and more. The cause whiche the Prophete alleageth is, (as you see) sett downe in very many wordes,* 1.41 all which do signifie one thing in effect, and might (as before) haue beene expressed in one shorte sentence, but the Prophet knowing howe hard a thing it was to make them beleeue that they shoulde so bee depriued of their commodities, doeth not onely tell it vnto them, but also vrge, and (as it were) in force

it vnto them, that they might with the more sence and feeling bee affected with the same, which teacheth vnto vs, howe necessarie a thing it is, for vs, not onelye to haue the trueth of Gods woorde tolde in plaine and clear termes, but also vrged, inlarged, & stood vpon to the ende, that our harts which are dull, may by little and lit∣tle, receiue impression with the same, & be the more throwly conformed to the liking of it, and therefore it is, that the holy-ghost requireth in a minister, to bee instaunt in season and out of seson, to improue, rebuke, exhort with al long suffering, and doctrin, for wee see that the capacitye of man is so narrowe, that oftentimes he gainsaying a good thing propoūded generally vnto him, which afterward being laid open, & inlar∣ged by the causes, commodities & circum∣stances therof, he imbraceth with great li∣king, to the end that we may learne to like of & imbrace: the necessitye of those conti∣nuall discourses, whereby the word of God is persuaded vnto our consciences, & not (as is the maner of many) to contemne and de∣spise them. Lastly, the prophet hauing laid open this matter by his particulars, con∣cludeth it with an epiphoneme, or general

sentence, saying: surely y^e ioye is withered away from the sonnes of men, that is, the thing wherein the sonnes of men vse to re∣ioyce, the which the Prophet doth not on∣ly terme by the name of ioye, because men so relie of it, but also, because the Lorde hath allowed vs so to vse them as we may reioyce therein, for that they are the bles∣sings of God bestowed vpon vs, for our ne∣cessitie and delight, yet so, as it be with these conditions, first, that our greatest and chiefe pleasure be in the meditation,* 1.42 & pra∣ctize of the law of God: secondly, that our harts be purified by faith in Christ, for thē are all things cleane vnto vs: thirdly, that we do reioyce in them to the end to make vs more fit to ioy in the Lorde, who is the giuer of them, if these thinges bee not ob∣serued, not onelye our reioycinge in the thinges of this life is vnlawfull in vs, and sinnefull vnto vs, but also, euen the ver••e vse thereof for our necessitie, shall turne to our condemnation.

Notes

• * 1.1

  14
• * 1.2

  From what cause the decay of re∣ligion ari∣seth.
• a 1.3

  Act. 13.46.
• * 1.4

  Not the sins of the repro¦bate but of gods people darken the beautie of the gospell.
• a 1.5

  Iere. 5.25.
• b 1.6

  Isa. 59.14.
• * 1.7

  A necessary thing to bee obserued,
• * 1.8

  Why wars be so great a so to religi∣on.
• * 1.9

  2. Sam. 7.2.
• a 1.10

  Isay. 5.1.
• * 1.11

  Ierem. 9.1.
• * 1.12

  Gods peo∣ple must frame their affections vnto the good exam∣ple of their ministers.
• * 1.13

  The people may feare, that giue their Mini∣ster cause of griefe.
• * 1.14

  Luke 10.16.
• * 1.15

  Math 10.11.
• * 1.16

  Roma. 10.15
• a 1.17

  2. Cor. 6.10
• b 1.18

  Gal. 14.13.
• c 1.19

  Galat. 6.6.
• a 1.20

  Eccle. 10.6
• * 1.21

  15.
• * 1.22

  If Gods word moue vs not, he wil touch vs in that whi∣che will mooue vs.
• a 1.23

  Ge. 4.6 14.
• * 1.24

  The cause that so fewe do truly im∣brace the word of god
• a 1.25

  Math. 6.33.
• * 1.26

  Religion being ouer∣thrown, the common-wealth can∣not stand long.
• a 1.27

  Prou. 8.15.
• b 1.28

  Esay 45.7.
• c 1.29

  Esay 49.23▪
• d 1.30

  Psal. 2.12.
• * 1.31

  Against Ma∣chiauils po∣licie.
• * 1.32

  The right flourishing of a com∣mon-welth.
• a 1.33

  Deu. 10.13 Iere. 32.39.
• * 1.34

  16.
• * 1.35

  Application of doctrine is verie needefull.
• * 1.36

  They that are not mo∣ued with the miserie of others, shall bee brought to feele it thē∣selues.
• * 1.37

  Those shall soonest bee punished that least looke for it.
• * 1.38

  Mo be asha∣med of god∣lines then of sinne.
• * 1.39

  17
• * 1.40

  Ill successe in our cal∣ling must draw vs to repentance.
• * 1.41

  The neces∣sitie of vr∣ging the worde in teaching.
• * 1.42

  With what conditions we may re∣ioyce in the things of this life.