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.
This onely is to be obserued, that the time when he liued, and the age wherevnto hee did prophesie, had great need of the doctrine which he taught them:
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:
and among that people, where (in any maner) his name is called vpon, the Lord wil euer (in more or lesse measure) make knowne his iudgements for their particular sinnes,
and among that people, where (in any manner) his name is called upon, the Lord will ever (in more or less measure) make known his Judgments for their particular Sins,
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yet when God ••all go thus far with vs, as to speake vnto vs out of his holie worde, to teach vs, not onelie in generall, what he required at our handes,
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,
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and submitting our selues to the rule and gouernment of his blessed worde, our excuse being (euen in our owne iudgement) lesse, our iudgement must needs be the more heauy.
and submitting our selves 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.
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Nowe euery one of vs must applie this to our owne hearts, and make it a particular doctrine for our seuerall instructions, seeing that God (in most plentifull maner) hath shewed vnto vs this vnspeakeable mercie and grace,
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,
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as to teach vs from time to time the waies that we are to walke in, which if we doe not, we make our selues guilty of our iudgement aboue thē of Sodom, and bring our selues into a more miserable condition than they of Gomorrah ?
as to teach us from time to time the ways that we Are to walk in, which if we do not, we make our selves guilty of our judgement above them of Sodom, and bring our selves into a more miserable condition than they of Gomorrah?
Now for so much as that time, & this, wherein wee presently do liue, being compared togither, are found to bee (in euery respect) very like the one to the other, I think the doctrine that then fitted them, to be very necessary for vs, vpon ye like occasion,
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 you like occasion,
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as the Lord hauing sent famine, which preuailed not with them, to their conuersion, did threaten to send a more violent and forcible rod, the inuasion of strangers vpon ye land:
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 you land:
if euer we look to be reduced soundlye againe into his fauour, must take the same course, that hee (which did knowe the best waye) prescribed vnto them. The word of the Lord.
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 downe vnto vs the matter of hys prophesie, he first of all speaketh of the party, that was sent to doe thys message,
) Before that the holy Ghost sets down unto us the matter of his prophesy, he First of all speaks of the party, that was sent to do this message,
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and famous man in Israell, nor of what Tribe hee was, whether he was of the ordinary ministers of the order of Leui, or of some other familie, raised vp extraordinarylie from God, wythout the calling of men:
and famous man in Israel, nor of what Tribe he was, whither 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:
For as concerning the doctrine, albeit it be euery way authenticall (that is, of sufficient authoritie in it selfe) yet when wee looke into the matters for which this prophet is alleadged, in the new Testament we shall see, that with the Lord it is of soueraigne account, being made (as it were) the vmpare of so great matters:
For as Concerning the Doctrine, albeit it be every Way authentical (that is, of sufficient Authority in it self) 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 vmpare of so great matters:
as a testimonie of most euident truth to cleare the matter in hand, and as concerning the partie, the lad (no doubt) of speciall purpose, passeth him ouer with few wordes, not so carefully describing his slocke,
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, passes him over with few words, not so carefully describing his slock,
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as often he doeth in others of the Prophets, to the ende, that the matter wherof he was to speake, being of so great importance they might regarde and respect it,
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,
which thing is also vnto vs worthy the consideration, to teach vs that wee maye not hang the credite or truth of the worde of God, on the sleeue of him that vttereth it,
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, on the sleeve of him that uttereth it,
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for as meate is stil the creature of God, ordained for the nourishing of mans bodie whatsoeuer it be, dressed and made ready by a neate and cleanlie cooke,
for as meat is still the creature of God, ordained for the nourishing of men body whatsoever it be, dressed and made ready by a neat and cleanly cook,
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so is the worde of God, being ordained for the feeding of the soule, still to be esteemed the same in it selfe, whatsoeuer he be that dispenseth it vnto vs,
so is the word of God, being ordained for the feeding of the soul, still to be esteemed the same in it self, 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 haue his meate dressed (if he can choose) by him that either for want of skill can not,
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 by some euil and vnwholsome mixture, it bring poison in stead of nourishment, euen so, no man that hath care in deede of his owne soule, will commit it indifferentlie (without any choice) to the riffe-raffe,
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,
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The word of the Lord that came vnto Ioel, that is, ye doctrine which is to be deliuered, is that which God determining to make knowen vnto the people of Israel, did first reueale vnto his seruāt Ioel, that he might speake it vnto them, which wordes beeing diligently marked, doe affoorde vnto vs diuers doctrines for our instruction, the first is that, wherein the calling of the prophet is prooued both vnto his owne conscience, and also to the people:
The word of the Lord that Come unto Joel, that is, you Doctrine which is to be Delivered, is that which God determining to make known unto the people of Israel, did First reveal unto his seruamt Joel, that he might speak it unto them, which words being diligently marked, do afford unto us diverse 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:
& surely this is a thing most needful to be examined & considered of, in these our dayes of the ministers of God, not onlie in generall in respect of their calling,
& 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,
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so on the other side, if we do nothing but that which is come vnto vs by the worde of the Lorde, that is inioyned vs from God that hath placed vs in our calling,
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,
for, if they shoulde haue denied yt which he spake to be true, or him to be the prophet of God, he had wherwith to answer & conuince them in both respects:
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:
or to many, but particularly to him, for that he was furnished, and euery way inabled, not onelie in the vnderstanding of that which hee was to deliuer,
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,
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Which if we marke it well, and gather a generall doctrine for our instruction out of it, doeth teach vs how to knowe the most reall and essentiall markes of those whome wee are to esteeme the messengers of God sent vnto vs:
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:
and care to aduance his glorie in the deliuerance of it vnto his people) then must it needes follow, that they who by reason of lacke of knowledge, diligently imploy themselues (in an ordinarie and lawfull calling, to breake vnto the people of GOD the bread of life,
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 bred of life,
for Gods people (who are to think as the Lord hath taught them in his word) must acknowlege and receiue (onely them that are found to be qualified with the giftes of his ministers, the first wherof is euery where in the word of god) saide to be the gift of teaching, the knowledge of his mysteries, which caused the Lord (before he sent the prophet Ezech. to preach vnto his people,
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 Mysteres, which caused the Lord (before he sent the Prophet Ezekiel to preach unto his people,
for many there be in the world, who (if they haue any more vnderstanding than the common sort haue) do by & by persuade thēselues that they are (as they are termed) learned ministers,
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,
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albeit they haue neither vtterāce to deliuer that which they know, neither (if they haue any gift that way) yet make smal cōscience whether they imploy themselues in painfull preaching or no:
albeit they have neither utterance to deliver that which they know, neither (if they have any gift that Way) yet make small conscience whither they employ themselves in painful preaching or not:
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For the first we must note, that ye holy ghost when he requireth of a Minister, to be apte to teach, wee must not thinke, that he meaneth him that hath it within him,
For the First we must note, that you holy ghost when he requires of a Minister, to be apt to teach, we must not think, that he means him that hath it within him,
and therefore it is, that the prophet Esay saith that God had geuen vnto him a learned toong, that hee might know to minister the word in time to him that is weary:
and Therefore it is, that the Prophet Isaiah Says that God had given unto him a learned tongue, that he might know to minister the word in time to him that is weary:
& for the second it is clear as the sun, that he who (hauing all the gifts that may furnish a Minister vnto his calling) laboreth not painefully wyth them to teach others, denieth the end for which he is placed there, which is to preach in season & out of seson, to teach, impro•ue, exhort,
& 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 to preach in season & out of season, to teach, impro•ue, exhort,
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Moreouer, in that it is said, that this word of the Lord was vnto Ioel, before it came to the people, we learne another lesson for our instruction, which is, that as the Lorde meant, that this worde shoulde be common vnto all Israell,
Moreover, in that it is said, that this word of the Lord was unto Joel, before it Come 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,
so doeth hee euer (in that ordinarie waie which hee in his word hath commended and commaunded vnto vs) deale with his people, that is, bring them to the knowledge of his worde by the ministerie of men, to the ende, that wee may learne (if wee bee willing to let God be our teacher) to submit our selues vnto that his ordinance,
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 Ministry of men, to the end, that we may Learn (if we be willing to let God be our teacher) to submit our selves unto that his Ordinance,
which doctrine is very needfull to be learned, for we see that men waxe so wise in their own conceit, that for the knowledge of the way to heauen, they thinke (as their practise declareth) to finde out a better waye,
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,
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and therefore doe betake themselues, either to such a sheepeheard, as shal keepe them in ignoraunce (for that he cannot open vnto them the Scriptures) al the daies of their liues,
and 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,
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and thinke their estate better then theirs that bee dailie instructed, or els they perswade them selues, that they can come to knowledge sufficient by their owne priuate reading,
and think their estate better then theirs that be daily instructed, or Else they persuade them selves, that they can come to knowledge sufficient by their own private reading,
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if they could be perswaded, that God is wiser then they, and yet he hath ordeined yt foolishnes of preching, (as wordlinges account it) to saue them that beleeue:
if they could be persuaded, that God is Wiser then they, and yet he hath ordained that foolishness of preaching, (as worldlings account it) to save them that believe:
and his cursse vpon them, & all their doings, that swarue from the rule of his commandements, they would be a great deale more carefull, to let him bee their counseller,
and his curse upon them, & all their doings, that swerve from the Rule of his Commandments, they would be a great deal more careful, to let him be their Counsellor,
and his woorde their instructour in this point, but the GOD of this world hath so blinded their eies, that they beleeue not the word of the Lord to be true,
and his word their instructor in this point, but the GOD of this world hath so blinded their eyes, that they believe not the word of the Lord to be true,
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but let vs that haue learned otherwise, take heed that their example draw vs not away, but that we with feare and reuerence, submit our selues vnto the ordinances of gods woorde, knowing that by it wee shalbe iudged at the day of reckoning:
but let us that have learned otherwise, take heed that their Exampl draw us not away, but that we with Fear and Reverence, submit our selves unto the ordinances of God's word, knowing that by it we shall judged At the day of reckoning:
Lastlie, in that it is said, that the woord of the Lorde came vnto him saying, Heare, &c. ) Wee may obserue what it was that he deliuered vnto them, to wit, that which he had receiued, the word of the Lord, whereby is sette downe vnto vs the dutie of euerie faithfull Minister of God, which is to keepe himselfe vnto the contents of his commission with all faithfulnesse,
Lastly, in that it is said, that the word of the Lord Come unto him saying, Hear, etc.) we may observe what it was that he Delivered unto them, to wit, 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,
but if there be anie thing, that maye offend, or bring anie daunger vnto the parties, they thinke that in anye case, that should not bee medled wythall, affirming, that other thinges are more necessarie,
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,
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for albeit the knowledge of the woorde of GOD, and euerie part thereof, belongeth vnto euerye member of his Church, in respect of the doctrine therein conteined,
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,
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But the Minister of God, which laboureth to do that which shalbe foūd vnblameable, will both deliuer without feare, (as God offereth conuenient oportunitie) all the counsel of God,
But the Minister of God, which Laboureth to do that which shall found unblameable, will both deliver without Fear, (as God Offereth convenient opportunity) all the counsel of God,
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and past drying vp, and him selfe neither to haue receiued anie thing els in commission nor to haue anie promise of blessing vpon anie other course) will keepe him selfe from time to time, within the boundes of the same,
and passed drying up, and him self neither to have received any thing Else in commission nor to have any promise of blessing upon any other course) will keep him self from time to time, within the bounds of the same,
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Heare ye this ) the calling of the prophet being confirmed, and the manner how hee was furnished, being laid down vnto vs, it remaineth that we come to the words that he vttered vnto them, wherein (before we come to the matter) hee exh••teth them to attendaunce,
Hear you this) the calling of the Prophet being confirmed, and the manner how he was furnished, being laid down unto us, it remains that we come to the words that he uttered unto them, wherein (before we come to the matter) he exh••teth them to attendance,
as if he should haue said, seing that I am sent from God, and furnished with the knowledge o• his word, to the end that by my meanes you may be instructed from him in that whic• he would haue you to knowe & put in practise, it behooueth therfore that euery one o• you, from the highest to the lowest, not onely the rulers & auncients of this land,
as if he should have said, sing 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 behooveth Therefore that every one o• you, from the highest to the lowest, not only the Rulers & ancients of this land,
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this being the summe of his entrance, it remayneth that wee consider more at large, the particular duties that are to bee learned out of the same. First, let vs note:
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:
and (if it bee ryghtlie considered) it is a most forcible reason, for seeing that the LORD is hee by whome wee haue our beeing, to whose glorie we are created,
and (if it be rightly considered) it is a most forcible reason, for seeing that the LORD is he by whom we have our being, to whose glory we Are created,
Now can wee thinke, that they beleeue it to bee gods word, or the messenger thereof to bee sent from God, which despise the particulars, that bee taught vnto them out of the same,
Now can we think, that they believe it to be God's word, or the Messenger thereof to be sent from God, which despise the particulars, that be taught unto them out of the same,
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then wold they also be perswaded, that the contempt & disobedience therevnto, were great & heinous offences against his glorious maiestie, which he would neuer leaue vnreuenged,
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,
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And therfore let euerye one of vs make triall of our selues by this, how surely we are persuaded in our harts yt it is the word of God, which is euen in so much measure,
And Therefore let every one of us make trial of our selves by this, how surely we Are persuaded in our hearts that it is the word of God, which is even in so much measure,
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Again, we se how the prophet nameth first of al the elders, wherby he meneth those, that were assistant vnto the priests in ye gouernment of the church, who are so called,
Again, we see how the Prophet names First of all the Elders, whereby he meaneth those, that were assistant unto the Priests in you government of the Church, who Are so called,
and persons of great regard among the people (& therfore easily drawing after thē the greater number) yelding obedience, might bee forcible meanes to bring on others,
and Persons of great regard among the people (& Therefore Easily drawing After them the greater number) yielding Obedience, might be forcible means to bring on Others,
or common-weale, to be very carefull and take especiall heede that they (yeelding obedience to the voyce of GOD by hys prophet, in this place) doe carefully harken vnto the woorde of God,
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 harken unto the word of God,
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and great meanes to drawe others on by their authoritie & example, but when they fal and giue them selues vnto the waies of sinne and wickednes, they go not that waie alone,
and great means to draw Others on by their Authority & Exampl, but when they fall and give them selves unto the ways of sin and wickedness, they go not that Way alone,
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but being meanes to driue them from hym, if wee could bee perswaded of the trueth of thys, O what care it would woorke in the heartes of euery one in his calling, it would make the princes of this worlde, and all the rulers put in authoritie to reason thus with thēselues, is it true that I haue a share in ye actions of euery one that is vnder my iurisdiction, either in his goodnes (if by my authoritie & good example hee be brought thervnto) or in his wickednes,
but being means to driven them from him, if we could be persuaded of the truth of this, Oh what care it would work in the hearts of every one in his calling, it would make the Princes of this world, and all the Rulers put in Authority to reason thus with themselves, is it true that I have a share in you actions of every one that is under my jurisdiction, either in his Goodness (if by my Authority & good Exampl he be brought thereunto) or in his wickedness,
then surely haue I great neede to looke narrowly vnto my own ways, & studie carefully howe I may be vnto all that cast their eies vppon mee, a president and patterne of all vertue and godlinesse,
then 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 president and pattern of all virtue and godliness,
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least either they or the rest of the people shoulde thinke, that it shoulde stretch no further, he also calleth vppon all the inhabitants of the land, of what condition soeuer they be, to the end, that the iudgements that were to be denounced, lessons that were to bee taught,
lest either they or the rest of the people should think, that it should stretch no further, he also calls upon all the inhabitants of the land, of what condition soever they be, to the end, that the Judgments that were to be denounced, Lessons that were to be taught,
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Which teacheth vnto vs thus much for our instruction, that the worde of GOD (forsomuch as it proceedeth from that GOD who requireth obedience of all, ministreth instruction needefull for al,
Which Teaches unto us thus much for our instruction, that the word of GOD (forsomuch as it Proceedeth from that GOD who requires Obedience of all, Ministereth instruction needful for all,
and that also, that none can beleeue wythout hearing of the word preached (for that by the same is knowledge, the ground-worke of faith begotten in the heart of man) and that hee that beleeueth not hath not the Sonne, that is, no part of redemption purchased by Iesus Christ the Sonne of God, it must needes follow, that if euer we looke to please God in this life,
and that also, that 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 hath not the Son, that is, no part of redemption purchased by Iesus christ the Son of God, it must needs follow, that if ever we look to please God in this life,
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or to inherit the kingdome of heauen after this life, wee must most carefully (of what estate soeuer wee bee) indeuour our selues to vse those meanes (which GOD hath ordained therevnto) that may daylie increase and confirme knowledge in our hearts.
or to inherit the Kingdom of heaven After this life, we must most carefully (of what estate soever we be) endeavour our selves to use those means (which GOD hath ordained thereunto) that may daily increase and confirm knowledge in our hearts.
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For our continuall instruction and comforte wee haue yet to obserue an other thing in the maner of the Prophets speach, which is, that whereas he might haue spoken indefinitely vnto the inhabitants of the land, which indeede comprehendeth the elders also, hee speaketh distinctly vnto the elders,
For our continual instruction and Comfort we have yet to observe an other thing in the manner of the prophets speech, which is, that whereas he might have spoken indefinitely unto the inhabitants of the land, which indeed comprehendeth the Elders also, he speaks distinctly unto the Elders,
in the manner of which speache, the prophet seemeth, as it were of set purpose, to take away the excuse, that they might alleadge to keepe them away, first from the elders,
in the manner of which speech, the Prophet seems, as it were of Set purpose, to take away the excuse, that they might allege to keep them away, First from the Elders,
no doubt, if the elders were of that mind, wherof the greatest part of superiors be among vs, they would quickly alleage such things for thēselues that they might be exempted from hearing:
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:
for it is a common thing nowe adaies, that if a man haue in his owne opinion, any smattering in learning, that hee be able in anie sort to speake of the principles of the humane artes, hee is by and by puffed vp with such a pride in himselfe by the ouerweening of his owne gifts, that he disdaineth to submitte himselfe to the ordinaunce of GOD for any instruction, not onelie refusing to be instructed by the same,
for it is a Common thing now adais, 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 humane arts, he is by and by puffed up with such a pride in himself by the overweening of his own Gifts, that he disdains to submit himself to the Ordinance of GOD for any instruction, not only refusing to be instructed by the same,
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on the other side, if we be called vnto office, be it neuer so meane and easily performed, it is as common with the most to make that a sufficient excuse to keep them from the hearing of the worde of GOD, and if they can alleage, that they haue such and suche affaires of the common-wealth, to bee imployed about (albeit it bee oftentimes nothing so) they doe thinke themselues excused sufficientlye, both before GOD and man, in so much, that it is a rare thing of all other men, to see magistrates be ordinarie hearers of the word:
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, 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:
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if good successe depende vppon GODS blessing vnto that course which he hath commaunded, then must wee first seeke the kingdome of GOD, and his righteousnes:
if good success depend upon GOD'S blessing unto that course which he hath commanded, then must we First seek the Kingdom of GOD, and his righteousness:
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but contrariwise, they being great, and despising of instruction, become (often) the most notorious enimies vnto religion in the places where they dwell:
but contrariwise, they being great, and despising of instruction, become (often) the most notorious enemies unto Religion in the places where they dwell:
not wythout speciall reason therefore, doth the Prophet speake to the elders by name, least they shoulde finde some hole to creepe out at, and think them selues exempted.
not without special reason Therefore, does the Prophet speak to the Elders by name, lest they should find Some hold to creep out At, and think them selves exempted.
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after he had called vpon the elders, for (if they were of the minde of the common sorte in our time) they woulde quickly haue saide for themselues, wee are vnlearned, the woorde of God is a mystery that exceedeth our capacitie,
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 exceeds our capacity,
The Prophet therfore in the maner of his speaking doth preuent such obiections, and teacheth vs, that euen the simplest and vnlearnedst is to be taught out of the worde of God,
The Prophet Therefore in the manner of his speaking does prevent such objections, and Teaches us, that even the simplest and unlearnedest is to be taught out of the word of God,
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for it is the onely treasurie of all true and heauenly learning, and it is so tempered by the holie-ghost, who indited it, that (vnles hee bee a foole that hath it in handling) it speaketh to the vnderstanding of the most ignorant and simplest of al other, I meane of them that be the children of:
for it is the only treasury of all true and heavenly learning, and it is so tempered by the Holy Ghost, who Indited it, that (unless he be a fool that hath it in handling) it speaks to the understanding of the most ignorant and simplest of all other, I mean of them that be the children of:
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God, and are sealed by his spirite, for else it is too profound, and passeth the capacitie of the learnedst clearks in the worlde, which are (in Gods iust iudgement) cast off:
God, and Are sealed by his Spirit, for Else it is too profound, and passes the capacity of the Learnedest Clerks in the world, which Are (in God's just judgement) cast off:
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and reuealed them vnto habes, and therefore •nles thou thinke thy selfe too meane to desire to bee saued, neuer make thy selfe too simple to keepe thy selfe from the knowledge of the worde of God.
and revealed them unto habes, and Therefore •nles thou think thy self too mean to desire to be saved, never make thy self too simple to keep thy self from the knowledge of the word of God.
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Whether such a thing ) the Prophet hauing shewed vnto whom this his commission is to be made knowen, he nowe entereth into an admiration of the matter, before he speake it:
Whither such a thing) the Prophet having showed unto whom this his commission is to be made known, he now entereth into an admiration of the matter, before he speak it:
yet for so much as wee are daily vsed vnto them, and costome hath made them familiar vnto vs• the viewe of them doe not make so deepe impression in our heartes, 〈 ◊ 〉 that which commeth seldome,
yet for so much as we Are daily used unto them, and costome hath made them familiar unto vs• the view of them do not make so deep impression in our hearts, 〈 ◊ 〉 that which comes seldom,
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so that by this manner of speache hee setteth before our eies, first himself for an example of a faithfull Minister of GOD, who is to labour by all meanes, to affect the heartes of the people with the fence and feling of the doctrine that they teach,
so that by this manner of speech he sets before our eyes, First himself for an Exampl of a faithful Minister of GOD, 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,
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Againe, in that they had felt the thing (especiallye the first punishment of Famine) and yet had not laid it to heart, nor beene affected there wythall:
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:
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as if hee shoulde haue saide, I haue not onelye bestowed vppon you my woorde, whereby you may learne to leaue your synnes, but also haue pinched you with penurie, to bring you home the more effectually,
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,
secondly, it sheweth to what ende the Lorde doth from time to time exercise vs with sundrie temporall calamities and troubles, which is, that we might be the more effectually drawne vnto him, whyche is diligently to be noted,
secondly, it shows to what end the Lord does 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 owne hearts to be examined how they stand affected in this behalfe, whereby we shall haue iust matter ministred vnto vs, either of comfort, or of feare:
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:
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So then, heere is the triall of thy selfe, GOD punisheth, that we might amende, and wee doe not, then surelye, wee are such as profite not in his schoole:
So then, Here is the trial of thy self, GOD Punisheth, that we might amend, and we do not, then surely, we Are such as profit not in his school:
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and I am brought to a more carefulnesse, and heede-taking vnto my wayes, then may I conceiue comfort vnto mine own hart, in that I profit by the Lords correction.
and I am brought to a more carefulness, and heed-taking unto my ways, then may I conceive Comfort unto mine own heart, in that I profit by the lords correction.
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TEl it vnto your children ) Hauing shewed how strange a thing it is that hee is to speake, least they should think, that it were but for the time present,
Tell it unto your children) Having showed how strange a thing it is that he is to speak, lest they should think, that it were but for the time present,
but also to make them knowne, and teach the right vse of them to their children, which being spoken to them in one particular, is also enioyned vnto vs in regard of ye whole worde of God in generall, that is, that we haue a care to instruct and bring vp our children in the knowledge and feare of God, that the honour of God may bee retained among men,
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 you 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,
the which, albeit it was enioyned vnto them vnder the lawe, and confirmed vnto vs in the time of the gospell, that it might appeare to be a duty for euer required of the people of God,
the which, albeit it was enjoined unto them under the law, and confirmed unto us in the time of the gospel, that it might appear to be a duty for ever required of the people of God,
in so much, that for lacke of godly education (the parents letting them run at randon) the youth of this land doth seem already to haue receiued vnto themselues the profession of Atheisme and al impietie ▪ which (if parents thought it their duetie to instruct them otherwise) should among vs be redressed.
in so much, that for lack of godly education (the Parents letting them run At random) the youth of this land does 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.
and so from one to an other, and yet it is a particular action, the force whereof they onely felt, which teacheth vnto vs, that the workes of God that hee bringeth to passe in extraordinarie maner vppon the face of the earth, are (in regard of the vse and end of them) to be considered and regarded in all generations.
and so from one to an other, and yet it is a particular actium, the force whereof they only felt, which Teaches unto us, that the works of God that he brings 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.
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and especiallye those that it hath pleased the holie-ghost to register in the holie Scriptures, which are therefore set downe, that we might learne by them the punishments that wee sin not as they did that felte them,
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,
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That which is left of the palmer-worme, &c. ) This is the thing that hee hath made so much preparation for, the summe whereof is thus much, that the hand of God was so vppon them with punishment by famine and dearth, that not their superfluitie,
That which is left of the palmer-worm, 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,
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or a part of their necessarye foode was kepte from them, but the LORD hadde sent his seuerall punishementes vppon them, one after an other, that among them they had deuoured all, and left nothing.
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 wee looke into this that the Prophet speaketh according to the action don, there was none of the people that needed to be so prepared, that they might vnderstand it,
Now if we look into this that the Prophet speaks according to the actium dONE, there was none of the people that needed to be so prepared, that they might understand it,
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so that, the meaning of the holie ghoost beeing euident, it remaineth that wee obserue those thinges out of the words that are to be noted for our instructiō,
so that, the meaning of the holy ghost being evident, it remains that we observe those things out of the words that Are to be noted for our instruction,
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first, these so diuers and present punishmentes one after another, to execute that part of the Lordes determination, which ye former had left vndone, doth cōmend to vs ye power that God is of to punish ye sinners & transgressors of his law, to ye end that we may learne to take heed,
First, these so diverse and present punishments one After Another, to execute that part of the lords determination, which you former had left undone, does commend to us the power that God is of to Punish you Sinners & transgressors of his law, to you end that we may Learn to take heed,
& beware that we cast not behind our backs (as many mē do) ye consideration of Gods high hand against iniquity, but rather (cōsidering his power to plague his foes) to haue all watchfulnes ouer our own affections,
& beware that we cast not behind our backs (as many men do) you consideration of God's high hand against iniquity, but rather (considering his power to plague his foes) to have all watchfulness over our own affections,
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& regard to his cōmandements to do thē, least we procure against our selues ye force of that his power, which (taking hold on vs) must needs throw vs into a most forlorne & wretched cōditiō.
& regard to his Commandments to do them, lest we procure against our selves you force of that his power, which (taking hold on us) must needs throw us into a most forlorn & wretched condition.
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but if we could beleue that this people had as great cause (indeed) to stand vpon his mercy (for that they had as much experience as any since euer had,
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,
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or could haue) as we can any way pretend for our selues, & yet whē they walked a course, not agreable to the calling whervnto he had called thē, were seuerely punished, it would make vs more carefull to do wel, yt we feel not ye smart of his powerfull vengeance,
or could have) as we can any Way pretend for our selves, & 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 you smart of his powerful vengeance,
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& they bee, not the great & puissant princes that then liued, (thogh they be also at gods cōmandement) nor the power of darknes yt ruleth in the air,
& 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,
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& in our eies most contemptible, which notwithstanding) when they bee set on worke are armed with such force & might, as ye holy ghost termeth thē & such like, ye lords mighty host, wherby god hath many times ouerthrown great & mighty monarks,
& in our eyes most contemptible, which notwithstanding) when they be Set on work Are armed with such force & might, as the holy ghost termeth them & such like, you Lords mighty host, whereby god hath many times overthrown great & mighty monarchs,
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as Pharao, Herod, & others, to teach vs on ye one side, how al the creatures of God, that haue their beeing in and vpon earth round about vs, are Gods prepared souldiours to worke our vtter ruine,
as Pharaoh, Herod, & Others, to teach us on you one side, how all the creatures of God, that have their being in and upon earth round about us, Are God's prepared Soldiers to work our utter ruin,
when wee transgresse hys holye commaundementes, and on the other side, what little cause man hath (if hee weigh his estate aright) to bee proud in his owne conceit,
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 perswade him selfe of anie valour whereof he may boast to be in him selfe, (especiallie when hee walketh in the waies of wickednes) seing hee is inuironed with so manie and diuers of Gods creatures, the least,
or persuade him self of any valour whereof he may boast to be in him self, (especially when he walks in the ways of wickedness) sing he is environed with so many and diverse of God's creatures, the least,
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Now when he seeeth that, the destruction which the Palmer-worme made in their fruites, did not draw them therevnto, he sendeth the grassehopper to spoile that which the other had left,
Now when he seeth that, the destruction which the Palmer-worm made in their fruits, did not draw them thereunto, he sends the grasshopper to spoil that which the other had left,
God sendeth vpon a people, anie punishment to call them to repentaunce, and it worke not the same effect, God wil still send punishment vpon punishment,
God sends upon a people, any punishment to call them to Repentance, and it work not the same Effect, God will still send punishment upon punishment,
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and to walke in his waies, or else vntill it appeare, (as it did in Pharaoh, & his people, by their seuerall plagues, whereby they profited nothing) that it is a stiffe-necked generation, apparantlie refusing his grace,
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,
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Which doctrine (if we can rightlie applie it vnto our selues) is verie necessarie for our present instruction, to make vs see in what case wee be at this instant.
Which Doctrine (if we can rightly apply it unto our selves) is very necessary for our present instruction, to make us see in what case we be At this instant.
wherein it may be, that we shall not be dissappointed of our hope, (for God may doe what pleaseth hym best) but this I dare saye, (& as sure as the Lorde liueth,
wherein it may be, that we shall not be dissappointed of our hope, (for God may do what Pleases him best) but this I Dare say, (& as sure as the Lord lives,
and his woord is true, it shall come to passe) that for somuch as this small sign of gods anger, hath wroght no amendment in vs, (which is the end why God afflicts his people) either he seeth, that we are a nation who haue so long dallied with his word that he meaneth to remoue it to a nation that wil bring forth more fruit,
and his word is true, it shall come to pass) that for So much as this small Signen of God's anger, hath wrought no amendment in us, (which is the end why God afflicts his people) either he sees, that we Are a Nation who have so long dallied with his word that he means to remove it to a Nation that will bring forth more fruit,
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then yet hee hath, or by some other more sharpe and bitter purgation, cleanse away the drosse that cleaueth so fast vnto vs, that hee maie make vs pure gold, fit to be made vessels of his honour,
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,
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but hee nameth one kinde of people, instead of al, and them aboue anie other, both for that the abuse of their former plenty was most apparant (euen in the sight of the blyndest) in them,
but he names 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 sighed of the blyndest) in them,
so it is the naturall effect of drunkennes, to depriue him (euen when he is sober) of all vnderstanding ▪ and capacitie of instruction, in so much, that of all wanderers from the Lord, they go the furthest,
so it is the natural Effect of Drunkenness, to deprive him (even when he is Sobrium) of all understanding ▪ and capacity of instruction, in so much, that of all wanderers from the Lord, they go the furthest,
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and of all impenitent sinners, they are in the most desperate condition, & the hardliest conuerted ▪ to the ende therefore that the Lorde might by his Prophet declare, that he looked for such a generall amendement of the land,
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,
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euen so setled in sinne, and drowned in the depth thereof, and contented to abide therin as the drunkard is in his drunkennes, that they might bee brought the more thorowlie to see their owne wretched condition, the more vnfaignedlie conceiue detestation of the fame•,
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 unfeignedly conceive detestation of the fame•,
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and the more endeuour their speedie amendment, whiche doth also teach vs, how necessarie a matter it is for vs to haue our sinful condition layd open vnto vs by the ministerie of Gods holie woorde, not onelie in a generall manner to bee tould that wee bee sinners,
and the more endeavour their speedy amendment, which does also teach us, how necessary a matter it is for us to have our sinful condition laid open unto us by the Ministry of God's holy word, not only in a general manner to be told that we be Sinners,
Againe, in that the Lorde by his generall punishment, doth labour to drawe the verie drunkard vnto sense and feeling, we learn that when God beginneth to inflict his punishmentes vppon a people, hee will make them of such force, that they shalbe felt of the most senselesse,
Again, in that the Lord by his general punishment, does labour to draw the very drunkard unto sense and feeling, we Learn that when God begins to inflict his punishments upon a people, he will make them of such force, that they shall felt of the most senseless,
but if he knew in what state he standeth, & how sodēly god wil tech him by his own foolish experience, ye vanity of his own perswasion, it would make him looke better about him,
but if he knew in what state he Stands, & how suddenly god will tech him by his own foolish experience, you vanity of his own persuasion, it would make him look better about him,
If we looke further into these wordes in searchinge of the causes why, this one kinde of sinne is named rather then any other, we shal see, yt by this example, whose offences were palpable, ye holy ghost would shew them, the principal cause of this scarcity that nowe they suffered, to be their lauishing,
If we look further into these words in searching of the Causes why, this one kind of sin is nam rather then any other, we shall see, that by this Exampl, whose offences were palpable, you holy ghost would show them, the principal cause of this scarcity that now they suffered, to be their lavishing,
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but al other mispenders of gods blessings) inuey sharplie & threaten most greeuous punishments against drunkards, to the end that all those that had in anie other kinde, mis-bestowed the things of this life, might be brought to amendment of their wais:
but all other misspenders of God's blessings) inveigh sharply & threaten most grievous punishments against drunkards, to the end that all those that had in any other kind, misbestowed the things of this life, might be brought to amendment of their ways:
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which is worthy ye consideration for vs to be admonished by, to see (as it were afore-hand) what GOD threatneth & may by the same iustice bring vpon vs:
which is worthy you consideration for us to be admonished by, to see (as it were aforehand) what GOD threatens & may by the same Justice bring upon us:
for if the abusing of the fat of the land of Canaan, by ye Israelites, gods own people, prouoked the lord in his iustice, not onely to remoue from them the superfluity & superaboundance, that they wallowed in,
for if the abusing of the fat of the land of Canaan, by the Israelites, God's own people, provoked the lord in his Justice, not only to remove from them the superfluity & superabundance, that they wallowed in,
so it is, yea, & much exceeding with vs, then euer can bee prooued to bee in Israel? With vs it is not onelie a common thing to sinne, (as it were for the prize) who can bee strongest to deuour strong drinke,
so it is, yea, & much exceeding with us, then 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,
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but also (which former times, were neuer acquainted with) to bestow not small cost vpon others, to the end to make them also of our owne wretched condition, to the end that wee may sport and laugh at them,
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,
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and bee not the blessings of God another way, (I meane in eating and drinking) as farre misbestowed? what superfluitie in banquetting? what excesse in ordinarie diet? what varietie of dishes more then neede be euery-where vsed? whereby it commeth to passe, that of all people, wee Englishmen are termed (and that worthyly) the greatest eaters that are,
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 then need be everywhere used? whereby it comes to pass, that of all people, we Englishmen Are termed (and that worthily) the greatest eaters that Are,
and as for aparell, another of the blessings of God, ordeined (onelie) for to couer our shame, in a ciuil decencie, is not our exceeding vanity, most monstrously to be seen therin? not onlie, in the excesse and cost lines thereof,
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 seuerall formes and fashions also, wherein, wee are so apish in imitating all nations, that wee shewe our selues the most inconstant people of all other:
but in the several forms and fashions also, wherein, we Are so apish in imitating all Nations, that we show our selves the most inconstant people of all other:
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howe manie thousands of quarters of the purest wheat, which God ordeined for the food of man, are yearlie conuerted into that most deuelish deuice of Startch, it cannot bee vnknowen vnto manye,
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,
so that (all these laid together) the Lords riches wherewith hee hath infinitly beautified this land, being euery-way so heinoussie abused, there remaineth nothing for vs to looke for, (except GOD worke in our hearts speedy repentance) but finall hauock, & vtter desolation.
so that (all these laid together) the lords riches wherewith he hath infinitely beautified this land, being everyway so heinoussie abused, there remains nothing for us to look for, (except GOD work in our hearts speedy Repentance) but final havoc, & utter desolation.
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& which they labour (as it were of purpose) to put from themselues, & rather to inforce their senses vnto an extraordinary riot & mirth, which they propound vnto themselues as their finall felicitie:
& which they labour (as it were of purpose) to put from themselves, & rather to enforce their Senses unto an extraordinary riot & mirth, which they propound unto themselves as their final felicity:
& to bee persuaded of an assuraunce, thereby euen vtterlye to dissapoint them of their purpose, to the end that we may learne to behold the exceeding vanity that man is blinded with,
& 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,
& inconueniences, and if I leaue them vndon, & in steed therof, do such & such a thing, (which indeed be vngodly & sinful) I shall find great ease & benefite in it:
& 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:
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or ye committing of any sin, to carrie neuer such a shew, and make vs neuer so fair promises we shalbe dissapointed therby and fall vnto that which wee least feared, it would make vs not to trust (as the moste men doe) vnto such weake and broken reedes ▪ but onelie vnto the LORDE, in his blessing vppon the obedience of his owne commaundement, labouring aboue all things to put the same in practize,
or you committing of any since, to carry never such a show, and make us never so fair promises we shall dissapointed thereby and fallen unto that which we least feared, it would make us not to trust (as the most men do) unto such weak and broken redes ▪ but only unto the LORD, in his blessing upon the Obedience of his own Commandment, labouring above all things to put the same in practice,
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The Prophet dooth yet further proceed, in laying open thys matter, and vrging them to bee affected wyth it, shewing that the drunkardes, who heretofore haue wallowed in all aboundaunce of wyne,
The Prophet doth yet further proceed, in laying open this matter, and urging them to be affected with it, showing that the drunkards, who heretofore have wallowed in all abundance of wine,
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euen vnto excesse, shall haue theyr condytion so farre chaunged, that it shall vtterly be cut from their mouthes, that is, they shal not haue any tast of it at al a merueilous chaunge, (if it bee well considered) that they shall come from so great plentye vnto such exceeding penury:
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:
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but we may see therin the iust iudgement of God, y• sendeth vpon man the gretest want of those things wherein hee hath most abused himselfe, the which is notablie set down by our Sauiour Christ, in the example of the prodical son, of whom it is said, yt after he had lauished out his patrimony vpon whores & riotous cōpany, he came vnto such exceding misery, that he would gladlie haue fed vpon the huskes that the swine ate,
but we may see therein the just judgement of God, y• sends upon man the greatest want of those things wherein he hath most abused himself, the which is notably Set down by our Saviour christ, in the Exampl of the prodical son, of whom it is said, that After he had lavished out his patrimony upon whores & riotous company, he Come unto such exceeding misery, that he would gladly have fed upon the husks that the Swine ate,
whereas it is sayde, that it shal be pulled or (as the originall woord signifieth) be cut from their mouthes, whereby hee meaneth, that it shall be taken away wythout anye remnant left, to come vnto them, to the ende, that they might further consider of the exceeding neede that they shoulde be driuen into,
whereas it is said, that it shall be pulled or (as the original word signifies) be Cut from their mouths, whereby he means, 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 bee persuaded, that the wrath of the Lord was more fierce against them ▪ which coulde not bee appeased wythout a speciall repentance on their behalfe,
and 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,
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as nothing can remooue them from delighting therein, vntill the meanes whereby they are fostered, be violentlie taken awaie, in whome wee see a right patterne of the obstinate and impenitent sinner, who will neuer bee brought to mislike his offences,
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,
the destructiō that was denounced against the olde worlde by the space of 120 yeeres, coulde neuer make them beleeue, that GOD would punish them indeede:
the destruction that was denounced against the old world by the Molle of 120 Years, could never make them believe, that GOD would Punish them indeed:
it had beene a harde matter to make the Sodomites beleeue that they shoulde be consumed with fire and brimstone vntil they felt it by their wofull experience:
it had been a harden matter to make the Sodomites believe that they should be consumed with fire and brimstone until they felt it by their woeful experience:
and would not the Iews haue laughed him to scorne (thinke you) that should haue auouched that vnto them which our sauiour tolde his disciples, that euen the day shoulde come when one stone of their goodly temple shoulde not be left vpon an other.
and would not the Iews 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 one stone of their goodly temple should not be left upon an other.
and therefore it is no maruell (there being no discipline to driue men vnto outward godlinesse vnlesse it please them) if so manie in euerye place, (yea where the woorde is most sincerelie preached) doe runne the race of wickednesse (it being a matter so hard to leaue) and so few that doe vnfainedly feare God,
and Therefore it is no marvel (there being no discipline to driven 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 raze of wickedness (it being a matter so hard to leave) and so few that do unfeignedly Fear God,
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Yea a nation commeth ) Albeit the woord that is here translated, Yea, doth naturally signifie, For, or Because, and the word, Commeth, in the Hebrewe bee the time past:
Yea a Nation comes) Albeit the word that is Here translated, Yea, does naturally signify, For, or Because, and the word, Comes, in the Hebrew bee the time passed:
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whereby these wordes may seeme to be either a reason of the former threatnings, or else a speach of an other punishement, which the Iewes did already feele more greeuous than the Famine:
whereby these words may seem to be either a reason of the former threatenings, or Else a speech of an other punishment, which the Iewes did already feel more grievous than the Famine:
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The summe of the woordes, is a description of the force and 〈 ◊ 〉 of their enimies, to the end, that they might be driuen to seeke vnto GOD for aide and strength to resist them.
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.
first, in that the Lorde, for the reclaiming of man vnto him selfe, doth (besides his worde which is the ordinarie meanes) vse many and diuerse afflictions, oftentimes of contrarie kinde one to an other, to the end, that if hee will not bee mooued wyth the one,
First, in that the Lord, for the reclaiming of man unto him self, does (beside 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,
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so dealte he also with the Israelites his chosen people, often, sometimes afflicting them wyth ciuill warres at home, sometimes with inuasion of ennimies from farre,
so dealt he also with the Israelites his chosen people, often, sometime afflicting them with civil wars At home, sometime with invasion of enemies from Far,
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the which, as it dooth on the one side commende vnto vs the great desire that the Lorde sheweth himselfe to haue of our good, in that hee tieth so many conclusions to profit vs,
the which, as it doth on the one side commend unto us the great desire that the Lord shows himself to have of our good, in that he tieth so many conclusions to profit us,
and called mee to repentaunce? And when that would not serue, hath hee not putte to his owne hand touching mee wyth diuerse afflictions, to bring mee vnto hymselfe,
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,
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and haue not I despised all these meanes, and preferred my delight and pleasure in sinne aboue whatsoeuer was promised in his holie woorde? What can I say for my selfe but euen this? That all the punishements that can be inflicted vppon mee, eyther in this life,
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 my self but even this? That all the punishments that can be inflicted upon me, either in this life,
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and so excellent meanes inuited vnto his owne wealth, dooth yet notwythstanding, still renounce and refuse it, to the ende, that wee maye learne howe harde a matter it is for a manne to beecome truelie religious,
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 harden a matter it is for a man to become truly religious,
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For doe wee not see, that he whose estate (of all other) is most wretched, doth yet notwithstanding flatter him selfe, deeming his condition to be as good as the best,
For do we not see, that he whose estate (of all other) is most wretched, does yet notwithstanding flatter him self, deeming his condition to be as good as the best,
and so either thinketh that hee is so religious as hee needeth to bee, or else, that it is a thing easly attained vnto, wherevppon it commeth to passe that he saith vnto knowledge, depart from me,
and so either Thinketh that he is so religious as he needs to be, or Else, that it is a thing Easily attained unto, whereupon it comes to pass that he Says unto knowledge, depart from me,
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how many colourable deceits his own heart hatcheth to keepe him in sinne, then shoulde hee bee brought willingly to confesse howe deepely hee had drunke before, of the cup of corrupt iudgement,
how many colourable Deceits his own heart hatcheth to keep him in sin, then should he be brought willingly to confess how deeply he had drunk before, of the cup of corrupt judgement,
The prophet describing the qualitie of their enimies, dooth speake in such manner, as euerye worde that he vttereth doth preuent an obiection that they might alleadge, and for their safetie and securitie in that land against all aduersaries.
The Prophet describing the quality of their enemies, doth speak in such manner, as every word that he uttereth does prevent an objection that they might allege, and for their safety and security in that land against all Adversaries.
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yea, and wil now do it, for the sins of the Cananites hauing driuen them out before your face, what cause can there bee why your sins also should not expel you before your enimies,
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,
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for when wee heare of inuasions to come vpon this land, and of forren foes to bend their power against vs, we do by & by flee vnto that broken reed of our own setled estate,
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,
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Was not the people that inhabited this land, of as great valor as we are? Nay, were they not Anachims, that is, great & mighty giants vpon the face of the earth? what was it thē that ouerthrew them,
Was not the people that inhabited this land, of as great valour as we Are? Nay, were they not Anakims, that is, great & mighty Giants upon the face of the earth? what was it them that overthrew them,
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What ouerthrewe that? Wee cannot say, that it was our number, for the most of vs were then in the loines of them that mourned for the ouerthrow of their honor,
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,
But you will say, the case is not alike, for they were idolaters, & throwne out for their idolatrie, that wee might bee planted that professe and maintaine true religion:
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:
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let vs not therefore couer our shame with any of these fig leaues, but rather say with the apostle if God spared not the natural branches, take heed least hee also spare not thee.
let us not Therefore cover our shame with any of these fig leaves, but rather say with the apostle if God spared not the natural branches, take heed lest he also spare not thee.
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this being then the meaning of the holie-ghost in this point, it remaineth that we obserue out of the same, these two profitable doctrines for our instruction:
this being then the meaning of the Holy Ghost in this point, it remains that we observe out of the same, these two profitable doctrines for our instruction:
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the first is this, in that the Lorde calleth it his land, we do learne, that whatsoeuer preeminences they had, wherewith they coulde preferre themselues vnto other people, it came from the Lordes blessing alone,
the First is this, in that the Lord calls it his land, we do Learn, that whatsoever preeminences they had, wherewith they could prefer themselves unto other people, it Come from the lords blessing alone,
for they themselues were as miserable when God tooke them to himselfe as any people coulde be (which if it be well weyed) will teache vs when wee thinke of our prerogatiues that wee excell others in, not to insulte presumptuously ouer them,
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, not to insult presumptuously over them,
and to waxe insolent, forgetting who separated vs, but to giue all glorie vnto God alone, from whome (indeede) euery good thing that wee haue did come,
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,
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secondly, in that he sendeth this nation to the ouerthrowe of his owne people, wee learne, that the priuiledge of grace and mercie, in the fauour of GOD,
secondly, in that he sends this Nation to the overthrown of his own people, we Learn, that the privilege of grace and mercy, in the favour of GOD,
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but (notwithstanding all that wee can saye for our selues) when we transgresse the commandements of God, we shall receiue the punishment due vnto the same, which thing is worthie to be noted,
but (notwithstanding all that we can say for our selves) 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 liue looselie in the course of their life, vnder pretence of this, that they are receiued vnto grace, Christ died for sinners:
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 yet when they sinned, they escaped not vnpunished, it woulde make them more carefull that they offende not the Lord, whose punishing hand is not turned away,
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,
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and therefore they can not hurt you, for they are a mightie people strengthened wyth the power of that God, who hitherto hath enabled you against all those enimies that set thēselues against you,
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,
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wherby the Prophet teacheth vnto vs this lesson, that it is a vaine thing for anye man (when hee heareth of the commyng of enimies) to stand vppon hys reputation,
whereby the Prophet Teaches unto us this Lesson, that it is a vain thing for any man (when he hears of the coming of enemies) to stand upon his reputation,
and so warlike (as wee take our selues, especiallye when wee sitte on our ale-bench) that wee thinke euery stranger doth quake at the name of an Englishman,
and so warlike (as we take our selves, especially when we sit on our alebench) that we think every stranger does quake At the name of an Englishman,
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which I doe confesse to be true, and if wee were as well acquainted wyth the Chronicles of other nations, it maye bee wee shoulde finde as great matters (if not greater) brought to passe by manye of them,
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,
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But can wee saye anye more for our selues in thys poynt, than the Babylonians might haue sayde for themselues, the Medes & Persians for themselues, the Assyrians for themselues, the Grecians for themselues,
But can we say any more for our selves in this point, than the Babylonians might have said for themselves, the Medes & Persians for themselves, the Assyrians for themselves, the Greeks for themselves,
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and yet for all this, where are they nowe? what is become of their glorious estate that was so famous throughout the world? Surely, it is defaced and brought to vtter ruine,
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,
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so that they are become a by-word, and speech of reproch vnto all nations vnder the sun, a most vaine thing it is therefore, to stand vpon our owne strength, seeing, that they onely shall preuaile in battell, whome the Lord will make mightie,
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,
Now if they should yet except against the Prophet, that they are a people of infinite number, insomuch, that to go about to ouerthrow them, were to dry vp the sea,
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 this is also a common allegation, that we bring to perswade our selues that no forreine foes can ouerrunne vs, seing that our land is so peopled, that wee seeme to bee as the stars in the skie, that cannot be numbered:
and this is also a Common allegation, that we bring to persuade our selves that no foreign foes can overrun us, sing that our land is so peopled, that we seem to be as the Stars in the sky, that cannot be numbered:
as cannot bee found elsewhere, and though it were so, that our aduersaries were not able to match vs this way, hath the victorie alwais fallen on the side of the greatest hoste? no,
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,
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for the holie woord of God affordeth vnto vs manie examples to the contrarie. Abraham going out with 318. men, onelie did discomfite four kings and all their hosts,
for the holy word of God affords unto us many Examples to the contrary. Abraham going out with 318. men, only did discomfit four Kings and all their hosts,
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but onely the breaking of pichers, blowing of trumpettes, and crying, the swoorde of the Lord and of Gideon. Was not ye power of Senacherib king of Ashur, with a mightie number by the conduction of his seruaunt Rabshaketh, when hee besieged Ierusalem with an army of an hundred, foure score & 50000. valiant men,
but only the breaking of pichers, blowing of trumpets, and crying, the sword of the Lord and of gideon. Was not the power of Sennacherib King of Ashur, with a mighty number by the conduction of his servant Rabshakeh, when he besieged Ierusalem with an army of an hundred, foure score & 50000. valiant men,
In the words following doth the prophet also preuent that which might bee alleaged against the enemies, that if they come, being in a strange land, they could not tell in how many daungers they should bee, they should not be able to haue any stomach to proceed or if they did, they would quickly bee quailed,
In the words following does 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,
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and besides that, haue the iawes of a great lyon, that is, not runne them selues out of breath, wyth theyr fiercenes, but preuaile and become inuincible:
and beside that, have the Jaws of a great Lion, that is, not run them selves out of breath, with their fierceness, but prevail and become invincible:
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and the common-wealth standeth, and shall stand so safelye as they leane vnto it, & no more nor longer) if they do not vnto vs all the mischiefe that can be deuised, it is for no other cause but onelye this, that God taketh awaie from them oportunitie to bring it to passe:
and the commonwealth Stands, 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 Takes away from them opportunity to bring it to pass:
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and to the end that this may appeare to bee true, (for they haue plaide the part of Ismael so long, that too manie of vs bee brought to bee as credulous as Gedoliah ) looke into the perticulars of their behauiour, in their seueral countries where they dwell, and callinges wherin they are:
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, in their several countries where they dwell, and callings wherein they Are:
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and you shall see that they bend all their credite, and authoritie to the crossing of religion, (which is the staffe of our state) and the countenauncing of treacherous papists, who be the sworne vnderminers of our welfare, either in soule or bodie:
and you shall see that they bend all their credit, and Authority to the crossing of Religion, (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:
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which when they meet togither, what spoil they make of all good things, the dailie experience of them where they are lysted to do what they wil, doth euidentlie shew vnto vs,
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, does evidently show unto us,
and bring foorth in such aboundaunce, as heeretofore, he pilleth the barke from it, to the ende that the sappe which it should be nourished withall, maie neither ascend,
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,
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The ende of all these so manie woordes to expresse the thing, is, that the people might be brought vnto a deep consideration therof, not onelie in the trueth,
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,
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For such is our nature, that when anie daunger is fore-tolde, to fall vppon vs, eyther wee doe not beleeue it, perswading our selues that no suche matter shall come to passe,
For such is our nature, that when any danger is foretold, to fallen upon us, either we do not believe it, persuading our selves that no such matter shall come to pass,
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or if wee thinke it will so fall out indeed, wee doe in our own opinions so extenuate and lessen it, that it maketh (in a manner) no impression in our hearts, neuer moouing vs to take it to heart vnfeygnedlie:
or if we think it will so fallen out indeed, we do in our own opinions so extenuate and lessen it, that it makes (in a manner) no impression in our hearts, never moving us to take it to heart unfeignedly:
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so on the other side the wicked, because they are the children of confusion, and disorder, doe (if it lie in their hands) make hauocke of euerie good thing, quicklie ouerturning that, which hath beene long in framing by the carefull diligence of others.
so on the other side the wicked, Because they Are the children of confusion, and disorder, doe (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 hys prophet sayeth that they bring destruction vpon his vine, he meaneth thereby (as Dauid dooth in the like case) the people of Israell his Church, which hee had there planted with his owne right hand, whereby he doth first of all giue them to vnderstande, that what soeuer priuileges they coulde any waie chalenge vnto themselues aboue all other nations, the same proceeded not from anie good thing, that came of themselues,
Now in that the Lord by the Mouth of his Prophet Saith that they bring destruction upon his vine, he means thereby (as David doth in the like case) the people of Israel his Church, which he had there planted with his own right hand, whereby he does 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 Come of themselves,
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but onely from this, that the Lord had beautified them with some excellencie beyond others, to the ende that they might know, that the Lord in his promise, of deliueraunce and protection, was no longer tied vnto them,
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,
for wee see that many men, beeing of greater gifts in the outward things of this life then others bee, do so insolently demeane them selues, that they offer iniurie vnto manye,
for we see that many men, being of greater Gifts in the outward things of this life then Others be, do so insolently demean them selves, that they offer injury unto many,
but if they did consider with themselues, yt if they enioy any good thing, it ariseth from this, that the Lord hath (in mercy inriched them) it would make them both more hūble in their own eies,
but if they did Consider with themselves, that if they enjoy any good thing, it arises from this, that the Lord hath (in mercy enriched them) it would make them both more humble in their own eyes,
againe, in that the Lorde calleth not onely the land his (as in the former verse) but also them with all the beautye wherein they excelled to be his, that is brought to ye passe by his framing & furnishing of them:
again, in that the Lord calls 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 you pass by his framing & furnishing of them:
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which techeth vnto vs this lesson, yt al the things which we do enioy here vpō the face of the earth, (whether they be for ye furniture of the mind) as learning, wisedom & such like) or for the body,
which teacheth unto us this Lesson, that all the things which we do enjoy Here upon the face of the earth, (whither they be for you furniture of the mind) as learning, Wisdom & such like) or for the body,
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which thing is worthy to be noted, for albeit it bee true, that there is not (almost) any one that will not easilie confes in words, that we are but stewards of these thinges for a time,
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,
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yet (indeede) a verie fewe of vs doe steadfastlie beleeue it, for if euerie man were fullie perswaded, that he must giue accompt of his stewardship vnto the Lord, who will be answered how euerie thing is bestowed:
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:
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were it possible (thinke you) that the blessings of God that are giuen vs for the aduauncement of his glory & our own good, shold so generaly he turned to the defacing of his honour,
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 owne soules? is it possible, for the idle person that loytereth out that good leasure which hee hath, doing no good? or the ruffin that lauisheth out all his patrimonie vpon brauerie? or the whoormonger, that giueth him selfe ouer to vncleannesse,
& destruction of our own Souls? is it possible, for the idle person that loitereth 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 gives him self over to uncleanness,
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or the Atheist that maketh a iest of Gods woord, to make anie man of reason beleeue, that hee thinkes that euer hee shall come to a reckoning for these thinges? no, no:
or the Atheist that makes 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:
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and the straightnes of the iudge, when he taketh the account, and in consideration therof, it would make him haue such a watchful eie ouer himselfe, that he would neuer cease to vse al good meanes that might draw his affections inwardly,
and the straightness of the judge, when he Takes 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,
he calleth it his vine, to this end, that he might bring thē to a due consideration of his continuall care ouer them, that so their own cōsciences might conuict thē of the greater ingratitude against his maiesty,
he calls 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,
for if this be a true saiing of Christ our Sauiour, that hee that hath receiued fiue talents must make his account according to that rate, that is, must gaine to his maister, the encrease of such a quantitie,
for if this be a true saying of christ our Saviour, that he that hath received fiue Talents must make his account according to that rate, that is, must gain to his master, the increase of such a quantity,
then surelie that standeth as an infallible truth, in the eies of the maiestie of God, that the more blessinges wee receiue from his hand, the greater must our obedience bee vnto him,
then surely that Stands 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,
Moreouer in that, this vine of the lords own planting and dressing, is saide to come to such a miserable confusion and ruine, we may first beholde the vnspeake-able hatred that the Lord beareth vnto sinne, who cannot abide it,
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 bears unto sin, who cannot abide it,
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then of all the worlde besides, which if we could see and perceiue, & make profit of it for our selues, we should finde it an exceeding help vnto godlines,
then of all the world beside, which if we could see and perceive, & make profit of it for our selves, we should find it an exceeding help unto godliness,
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for we see that the most men now-adaies (yea manie of them, that take them selues to bee great gospellers) do but make a very mock of sin, not esteeming it of anie importance, either to do good or harme,
for we see that the most men nowadays (yea many of them, that take them selves to be great Evangelists) do but make a very mock of since, not esteeming it of any importance, either to do good or harm,
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they them selues in the mean while conceiuing no grief at it at al, but if they had learned on the one side, that God doth most infinitlye detest sinne in all men, whose fierce wrath (without repentance) they can neuer hide themselues from:
they them selves in the mean while conceiving no grief At it At all, but if they had learned on the one side, that God does most infinite detest sin in all men, whose fierce wrath (without Repentance) they can never hide themselves from:
and on the other side, that if they bee the children of GOD, there must be a likenes betweene him and them, that those thinges which he loueth without measure, they ought to loue vnfeignedlie,
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 loves without measure, they ought to love unfeignedly,
yet the instruments that he vsed for the effecting thereof, had no such intent, but did run on head, beeing set on fire with an hatefull spite against them,
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,
the malice of the Iewes against Christ, & hys church, appeareth in the historie of the Euangelists & Acts, to be so great, that they not onelie pursued him to death,
the malice of the Iewes against christ, & his Church, appears in the history of the Evangelists & Acts, to be so great, that they not only pursued him to death,
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& if any man doe seeme to meruaile whye it shoulde bee so, seeing, that wee bee all the sonnes of Adam, and therefore shalbe desirous to aske a reason of it,
& if any man do seem to marvel why it should be so, seeing, that we be all the Sons of Adam, and Therefore shall desirous to ask a reason of it,
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God hath not ordeined all men to bee saued, but hath cast off the greatest number in hys eternall displeasure to bee vessels of his wrath wyth the Deuill and his angels, all which beeing in this life the vassals of sathan, to put in execution his auncient emnity against Gods people, are set on fire by him, from time to time, to woorke Christ Iesus (in his members) the greatest spite that they can, whervpon it commeth, that the wicked doe from time to time do so much hurt,
God hath not ordained all men to be saved, 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 Iesus (in his members) the greatest spite that they can, whereupon it comes, that the wicked doe from time to time do so much hurt,
The hauocke that the enemies make in Israell, dooth clearlie shew vnto vs, what will and courage they came vp withall, to wit, with a hope and purpose to ouercome the whole Lande,
The havoc that the enemies make in Israel, doth clearly show unto us, what will and courage they Come up withal, to wit, with a hope and purpose to overcome the Whole Land,
and yet a man woulde haue thought (if they hadde but considered the vnspeake-able victories ▪ that the Israelites hadde gotten agaynste all theyr enemies of all nations) that they neuer durst haue sette vppon them,
and yet a man would have Thought (if they had but considered the unspeakable victories ▪ that the Israelites had got against all their enemies of all Nations) that they never durst have Set upon them,
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and so muche the rather, for that it was obserued by the wise men of the Gentiles (as appeareth by the woordes of Zeresh, the wife of Haman, who told her husband, that if Mordecay were of the seede of the Iewes,
and so much the rather, for that it was observed by the wise men of the Gentiles (as appears by the words of Zeresh, the wife of Haman, who told her husband, that if Mordecai were of the seed of the Iewes,
before whome hee had begunne to fall, hee shoulde not preuaile, but fall before him) that the people of Israell had alwayes the victorie ouer theyr ennimies in the ende.
before whom he had begun to fallen, he should not prevail, but fallen before him) that the people of Israel had always the victory over their enemies in the end.
but alwayes go on in the hardnes of their heart (as Pharaoh did) vntill they come to bee drowned in the redde sea of eternal perdition from the presence of god, which is the cause that men go on euen in these last dayes,
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,
if our owne particular experience could profite vs any whit that way: the world being now so olde, should haue beene before this time maruellous holie:
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:
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and also ruling in thē, with that vncessāt hatred (which we heard of before) against the godly, dooth so cunningly blindfold them, that the wiser they shoulde bee (by reason of their time) the worse they wax, and further from al goodnes.
and also ruling in them, with that uncessant hatred (which we herd 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.
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and were written to admonishe vs vppon whome the endes of the worlde are come, that the word of the Lord being the vnserchable rule of his eternal wil, might tech vnto vs what we are to looke for, either in the performance of his mercies to thē that feare him,
and were written to admonish us upon whom the ends of the world Are come, that the word of the Lord being the vnserchable 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 ye execution of his iudgemēts vpon the transgressors of his commaundements, to the end (then) that this application may be the more euident, we are first to lay this foundation, that God remaineth now the same that then he was, the arme of his power to execute his vengeance being no way shortned,
or you execution of his Judgments upon the transgressors of his Commandments, to the end (then) that this application may be the more evident, we Are First to lay this Foundation, that God remains now the same that then he was, the arm of his power to execute his vengeance being no Way shortened,
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secondly, we are to be resolued of this, yt his word is therfore left vnto vs that we may learne out of the same what is his wil (which he wil in his appointed time bring to passe) among men.
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 laide, wee must a little consider the maner of the Lordes dealing with the Israelites ▪ how it agreeth with his dealing with vs,
These two principles being laid, we must a little Consider the manner of the lords dealing with the Israelites ▪ how it agreeth with his dealing with us,
The Israelites hauing had many a blessing bestowed vpon thē (as namely the quiet possession of the lande of Canaan, with the plentiful store of al good things that it yeelded vnto them) were not only taught by the lords messēgers (which hee raised vppe among them from time to time) the true feare of God,
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 wee did long ago beginne to bee at ease in Syon, and rest vppon the mountaines of Samaria, insomuch that we are nowe approched vnto the seate of all iniquitie, not onely in that, many that neuer sawe the golden calfe in the wildernes, are fallen to the worshippe of the whoore of Rome, but also in that all iniquitie doth so preuaile that a generall Atheisme ouerspredeth the face of the whole land.
and we did long ago begin to be At ease in Syon, 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 Room, but also in that all iniquity does so prevail that a general Atheism ouerspredeth the face of the Whole land.
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The Israelites were so farre from hearkening to the voice of God by his Prophets, that they intreated them euill, imprisoned, and shamefullie abused them:
The Israelites were so Far from Harkening to the voice of God by his prophets, that they entreated them evil, imprisoned, and shamefully abused them:
and wee haue had the hand of God many wayes vppon vs (howsoeuer we haue felt it) and among others, with that scarcity of bread (though not in the like extremitie) that they felt.
and we have had the hand of God many ways upon us (howsoever we have felt it) and among Others, with that scarcity of bred (though not in the like extremity) that they felt.
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The Israelites not profiting by this gentle correction from the Lord, but continuing in their vngodly ways without repentance, were threatned to haue their forrein foes inuade them,
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 the holy-ghost had put in his mouth to speake of, least that now they should proceede in desparate maner in the committing and encreasing of their sinnes,
and the Holy Ghost had put in his Mouth to speak of, least that now they should proceed in desperate manner in the committing and increasing of their Sins,
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because there was no waye with them but destruction, he proceedeth now to shewe vnto them the only way that is to be found for thē to take, that they may escape the iudgements which aproched on them,
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 Judgments which approached on them,
In that the prophet hauing simply denounced gods iudgments without any clause of exception (vnles they repent or any such like) & yet dooth afterward enter into this trety of persuading thē to mourne, we may plainely see the end of the Lordes threatning of vs by his word, through the ministery of his seruāts, not to be our final desolation (vnles wee stop our eares refusing admonishment,
In that the Prophet having simply denounced God's Judgments without any clause of exception (unless they Repent or any such like) & yet doth afterwards 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,
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the which (indeed) causeth ye godly not only to be contented to hear their faults ripped vp, their sins reproued, and the iudgements of God laid open against them,
the which (indeed) Causes you godly not only to be contented to hear their Faults ripped up, their Sins reproved, and the Judgments of God laid open against them,
when their corruptions be most ripped vp, because they thinke it to be an argument of the Lordes great loue towardes them, who will not onely haue them to professe, beleeue,
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 vnto the image of his son Christ Iesus, by vnfained obedience vnto his lawes.
and take Comfort in his truth, but also to be daily more and more conformed unto the image of his son christ Iesus, by unfeigned Obedience unto his laws.
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and therefore not perceiue what good the Lorde offereth vnto them, when hee launcheth the festered wounde of their sinnes, with the sharpe knife of the lawe of God,
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,
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but onelye proceeding from the fantasticall immagynation or chollericke affection of the speaker, therefore it commeth to passe, that they hearing any thing spoken that semeth to point at them, they storme like mad men and conceiue such a heauie displeasure against the speaker, that (if it lie in their power) hee shall knowe by their kicking, that they felt themselues pitifully galled:
but only proceeding from the fantastical immagynation or choleric affection of the speaker, Therefore it comes 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 knowe, or could bee brought to beleeue, that such reproouers bee the instruments of GOD for their good, it woulde make them to be so farre from being offended with thē, that it would make them esteem of them with such reuerence,
but if they do know, or could be brought to believe, that such reprovers 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 thinges are woorthie of, but because it worketh these contrarie effectes in men of contrarie dispositions, the one beeing a note of a godlie heart ▪ and the other bewraying a wicked minde;
as the messengers of so good things Are worthy of, but Because it works these contrary effects in men of contrary dispositions, the one being a note of a godly heart ▪ and the other bewraying a wicked mind;
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it resteth, that euery one of vs, enter into consideration of our owne estates, tying our seuerall hearts by this touch-stone, whereby wee shall knowe whether wee be of that number which are godlie,
it rests, that every one of us, enter into consideration of our own estates, tying our several hearts by this touchstone, whereby we shall know whither we be of that number which Are godly,
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When the Holy-ghost dooth in this place by the mouth of the Prophet exhorts the Israelites to mourne, he meaneth not onely the outward lamentation which is apparant in the eyes of men,
When the Holy ghost doth in this place by the Mouth of the Prophet exhorts the Israelites to mourn, he means 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 griefe of hart, which they were to conceiue in regarde of the anger of God against them appearing by so manie fearefull effectes:
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:
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the first is, the ground wherevppon this lamentation must bee taken vppe, whiche may seeme to be onely in regarde of the temporall punishementes that so heauily pressed them, which if it were true,
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, which if it were true,
for wee see it a common thing, in dailie proofe, that the vngodlie (whose felicitie is in this life) being depriued of any worldlie commoditie, doo take it so to heart,
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,
so did Esau, when he sawe that hee had lost the blessing, which contained in it many worldlie priuiledges, it is saide, that hee wept for very sorrowe,
so did 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,
The Holy-ghost (therefore) laieth the foundation of this mourning more deepe, and fetcheth it from a further fountaine, which is the meditation of this ▪ that they had so misdemeaned themselues, that they had not onely purchased worldlie miserie and desolation to fal vpō them,
The Holy ghost (Therefore) Layeth the Foundation of this mourning more deep, and Fetches 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,
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And therefore of all things that may greeue vs, this must sitte nearest vnto vs, that wee doo anye way displease his Maiestie, whose goodnesse wee haue so much tasted of,
And 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,
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for whereas they are drawne to repentaunce by the losse of some carnall pleasure and worldly profite, the godlie are induced therevnto by this, that they haue wandered from him, in whom their chiefe felicitie consisteth,
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 manne is full of subtiltie, and (this beeing a principall grounde of true religion) Sathan dooth easily deceiue manne, perswading him, that hee mourneth aright,
but Because the heart of man is full of subtlety, and (this being a principal ground of true Religion) Sathan doth Easily deceive man, persuading him, that he Mourneth aright,
when (indeede) it is nothing so, wee are to knowe that the true lamentation which is that not to bee lamented for, approoueth it selfe, both vnto the Lorde, our owne hearts,
when (indeed) it is nothing so, we Are to know that the true lamentation which is that not to be lamented for, approveth it self, both unto the Lord, our own hearts,
and a turning of it into a better, that is, a serious and earnest indeuor to practise those vertues, which are most contrary vnto our former transgressions:
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:
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Againe, in that the Prophet hauing shewed the miseries of the land, and after going about to teache them howe to redresse them, perswadeth the people vnto repentaunce, wee learne:
Again, in that the Prophet having showed the misery's of the land, and After going about to teach them how to redress them, Persuadeth the people unto Repentance, we Learn:
or whensoeuer any bee oppressed wyth the burthen of any affliction, wherewith they are greeued (afflictions beeing to vs, the punishements of GOD for sin) the onely sounde remedie against it ▪ and meanes to turne it away, is, seeking vnto him that smiteth by humble praier, in the anguishe of thy repenting soule.
or whensoever any be oppressed with the burden of any affliction, wherewith they Are grieved (afflictions being to us, the punishments of GOD for since) the only sound remedy against it ▪ and means to turn it away, is, seeking unto him that smites by humble prayer, in the anguish of thy repenting soul.
or remembraunce of dangers imminent by musicke, •••des, or s•me other pastime (as they terme it) that their mindes being possessed with the vanitie present, maye bee emptied of the griefe, which else shoulde haue possessed them ▪ others (persuading themselues to be of inuincible valor) do rest vpon their own wisedome, knowledge,
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 ouerthrowne ▪ others betake themselues vnto the politike deuises of their worldlie wise acquaintaunce, thinking that to bee a meanes that must needes preuaile:
or strength, as on a tower, not able to be overthrown ▪ Others betake themselves unto the politic devises of their worldly wise acquaintance, thinking that to be a means that must needs prevail:
to conclude, all (whose heartes the spirit of grace hath not taught to aspire higher) rest vpon the second cause and leane vnto the worldlie helps that are to be had vnder the sunne.
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.
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and therefore that the onely true refuge in anye distresse is to flee vnto him in the greefe of our hearts, crauing pardon for that which hath procured his heauie countenaunce against vs,
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,
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Lastly, in that they are persuaded by the Prophet vppon the iudgements laid open against them, to mourne, we do learne that the threatning of Gods iudgements against sinne by the ministery of his seruants, is not lightly to be regarded,
Lastly, in that they Are persuaded by the Prophet upon the Judgments laid open against them, to mourn, we do Learn that the threatening of God's Judgments against sin by the Ministry of his Servants, is not lightly to be regarded,
as the meditation therof do leaue that impression of the greefe in vs, which maye inforce vs in the feruencie of our spirites, to powre out our praiers vnto the Lord in their behalfe:
as the meditation thereof do leave that impression of the grief in us, which may enforce us in the fervency of our spirits, to pour out our Prayers unto the Lord in their behalf:
Like a virgin girded, &c. ) To the end that the prophet might inforce this mourning the more effectually, he vrgeth it by a comparison, that is more familiar,
Like a Virgae girded, etc.) To the end that the Prophet might enforce this mourning the more effectually, he urges it by a comparison, that is more familiar,
and quicklie passed awaie, but it must bee like vnto that which the virgin is affected withall, who beeing be-couched in hir youth vnto an husband whome shee dooth dearelie loue,
and quickly passed away, but it must be like unto that which the Virgae is affected withal, who being be-couched in his youth unto an husband whom she doth dearly love,
and settling hir affections vpon him aboue all men in the world, reioycing in the hope of that societie where in shee is to liue with him all the daies of hir life, hath him suddenlie taken from hir,
and settling his 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 his life, hath him suddenly taken from his,
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First albeit the comparison, bee brought to inforce the sorrow of the Israelites, yet the proportion thereof vnto the matter in hande is to bee weighed, which also carrieth not the least force, in the vrging of the thing:
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:
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for it is an vsual thing in the scriptures, to compare the Lord and his church, vnto the husband & the spouse, both in regard of that nearnes which it hath plesed the Lord to make betwixt himselfe,
for it is an usual thing in the Scriptures, to compare the Lord and his Church, unto the husband & the spouse, both in regard of that nearness which it hath pleased the Lord to make betwixt himself,
for we all of vs easilie condemn that wife, who (the husband making choice of hir aboue all other women) shall refuse him & be take hir selfe to a stranger,
for we all of us Easily condemn that wife, who (the husband making choice of his above all other women) shall refuse him & be take his self to a stranger,
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but especiallie if he being a king, of royall maiesty, shall (finding hir no better than a beggars brat ▪) aduaunce her 〈 ◊ 〉 the estate of a Queene • if shee do not loue him, reuerence him, obey hym,
but especially if he being a King, of royal majesty, shall (finding his no better than a beggars brat ▪) advance her 〈 ◊ 〉 the estate of a Queen • if she do not love him, Reverence him, obey him,
and bee euerie waie pliable vnto his will, wee all of vs will easilie say that shee is vnworthie to liue, much more vnwoorthie of that high and glorious dignitie:
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:
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and therefore looke to bee pertakers in those priueleges which God bestoweth vpon the same, he found vs in the state of damnation, of his owne free mercie, hee begate vs againe by the woord of trueth,
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,
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for the blessings of God (with the imbracing of his gospel) are so many & so great, that if they draw vs not to an vnfained holines of life, they shall rise vp against vs at the day of iudgement,
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,
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as so many witnesses to iustifie, and so manye iust accusers to aggrauat and encrease our condemation, the drift of this comparison, is to vrge them vnto a deepe,
as so many Witnesses to justify, and so many just accusers to aggrauat and increase our condemnation, the drift of this comparison, is to urge them unto a deep,
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the which is further to bee learned in the consideration of this comparison, for when he biddeth thē mourn like a virgin for the husband of hir youth, it is as much as if he should saie, you haue as great cause to mourne as euer any such virgines haue,
the which is further to be learned in the consideration of this comparison, for when he bids them mourn like a Virgae for the husband of his youth, it is as much as if he should say, you have as great cause to mourn as ever any such Virgins have,
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for you haue lost as great a losse and greater, as anie of them can, thereby declaring, that their disobedience had so ascended into the eares of the Lorde of hostes, that it had procured a diuorce between him and them:
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 divorce between him and them:
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and therefore, seeing, that it depriueth vs of al the blessings of God, and procureth his anger and displeasure against vs, what cause haue we to bid battaile against it, all the daies of our life,
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,
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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 repentaunce, is hardly perswaded vnto fleshe and bloud,
and also the manner how it was to be increased by the comparison of the Virgae mourning for the husband of his youth, and knowing that this true and unfeigned Repentance, is hardly persuaded unto Flesh and blood,
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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,
for when he say, The Meat offering and Drink-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 serued God there, shall by reason of the ruin that your foes shall bring vpon the land, bee so left desolate and forsaken, that there shalbe no resorting thither, with any meate-effrings & drink-offrings:
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 shall no resorting thither, with any meate-effrings & Drink offerings:
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〈 ◊ 〉 this wofull state did fall vpon them because of their transgressions, & disobedience vnto the word of God, which teacheth vnto vs this doctrine, that when,
〈 ◊ 〉 this woeful state did fallen upon them Because of their transgressions, & disobedience unto the word of God, which Teaches unto us this Doctrine, that when,
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or whersoeuer, the publik profession of the gospel decaieth, or the gifts of the ministery wither away, or the labor of gods seruants become fruitles, it ariseth from the disobediēce and vngodly behauiour of the people, it springeth from this, that they for whose instruction ye lord hath erected ye ministery of his gospel, reiecting the food of their soules offred vnto them, do acount themselues vnworthy of eternal life, which doctrine is diligently to bee obserued:
or wheresoever, the public profession of the gospel decayeth, or the Gifts of the Ministry wither away, or the labour of God's Servants become fruitless, it arises from the disobedience and ungodly behaviour of the people, it springs from this, that they for whose instruction you lord hath erected you Ministry of his gospel, rejecting the food of their Souls offered unto them, do account themselves unworthy of Eternal life, which Doctrine is diligently to be observed:
that the profession of thereof dooth decaie, the lyking thereof is in so few mens hearts, that Atheisme and poperie is in more request euery wher then true religion, which is true:
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:
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again it is the complaint of many, that the word is not of that power in the mouth of ye ministers thereof ▪ yt it hath bin hertofore, which also is to true.
again it is the complaint of many, that the word is not of that power in the Mouth of you Ministers thereof ▪ that it hath been heretofore, which also is to true.
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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-offeringes 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 vnto vs in such streames as it hath doone heeretofore,
but if we could Learn the Lesson which the holy ghost Teaches the Israelites in this place, we should say, let us mourn for that our Sins have caused the Meat offerings and Drink offerings 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 daie vnto others, for why should we think that the sinnes of the reprobate, ordeined to destruction, should anye way hinder or further the proceedings of the gospell:
and does At this day unto Others, for why should we think that the Sins of the Reprobate, ordained to destruction, should any Way hinder or further the proceedings of the gospel:
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and conuersation without, according to the rule of the same, this made the prophet Ieremie to tell them of Iudah, that their sins had turned away Gods blessings,
and Conversation without, according to the Rule of the same, this made the Prophet Ieremie to tell them of Iudah, that their Sins had turned away God's blessings,
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and their transgressions turned good thinges from them, the Propet Isaiah like-wise telleth them that their sinnes were the cause, that iudgement was turned backward,
and their transgressions turned good things from them, the Prophet Isaiah likewise Telleth them that their Sins were the cause, that judgement was turned backward,
for assuredlie, if wee could in the vnrighteousnesse of our hearts, consent together amongest our selues, and with one accord seeke the aduauncement of Gods glorie.
for assuredly, if we could in the unrighteousness of our hearts, consent together amongst our selves, and with one accord seek the advancement of God's glory.
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 preaching of the Gospell cutte off from the people,
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 conuerteth not where it is preached, seeing that our owne sinnes bee the cause of al these, with manie more abhominations:
and the power thereof lessened that it Converts not where it is preached, seeing that our own Sins be the cause of all these, with many more abominations:
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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,
for though it be true, that as all other trials, so this makes the godly more fervent ▪ and stirs them up to more feeling then they had in the time of their Prosperity and peace,
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but alasse, though it should bee so, yet it is fallen out cleane contrarie, for wee haue imployed our selues in this time of our quietnesse to build our selues strong in sinne,
but alas, though it should be so, yet it is fallen out clean contrary, for we have employed our selves in this time of our quietness to built our selves strong in sin,
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 sower grapes,
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 grapes,
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or (for the most part) allotted vnto the priestes, and therefore this reason seemeth to reach no further then onelie vnto them, that were to minister in the temple, because their liuings did decaie:
or (for the most part) allotted unto the Priests, and Therefore this reason seems to reach no further then only unto them, that were to minister in the temple, Because their livings did decay:
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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 concerned both the glorie of God,
even that is a just cause, for the people of God to mourn) but especially he had regard unto the exercise of the Ministry in the temple, which concerned both the glory of God,
for seing it is euident 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 wherof we may take pleasure in this worlde:
for sing 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:
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but when it shall come to passe, that the passage for both these shalbe stopped vp, that is, that the greatest helpe for the aduancement of his glorie,
but when it shall come to pass, that the passage for both these shall stopped up, that is, that the greatest help for the advancement of his glory,
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, and so passe out our time in lamentation and sorrow.
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, and so pass out our time in lamentation and sorrow.
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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 remooue, or threaten to extinguish the same, it being the chiefe thing that we can inioy in this life,
There is no question, unto them that see any thing, whither the public Ministry 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 our selves, that whensoever the Lord shall remove, or threaten to extinguish the same, it being the chief thing that we can enjoy in this life,
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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,
or being of this mind, that they bend all their Powers both of their minds and bodies, to extinguish and raze out of memory, that inestimable treasure of God's holy word,
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and neuer thinke themselues in good estate, vntill they haue defaced the same? surely if the aduauncemente of it bee an argumente of a care to honour GOD,
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 haue thine owne soule saued, then the disanullinge, or desiring the ouerthrowe thereof, is a fearefull token, that thou neyther carest for the glory of God,
and to have thine own soul saved, then the Disannulling, or desiring the overthrown thereof, is a fearful token, that thou neither Carest for the glory of God,
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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.
nor the salvation of thine own soul, but rather (for that thou settest thy self against the means of them both) art a professed enemy both to God & thine own salvation.
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If those that are such enimies 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,
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, weighin in what state they stand,
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,
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 then you do,
& take vp a lamentation, out of which reason, ye prophet doth teach vnto vs this lesson, that the ministers of ye land, whom he hath placed ouer a people, are by the same people diligētly to be obserued,
& take up a lamentation, out of which reason, you Prophet does teach unto us this Lesson, that the Ministers of you land, whom he hath placed over a people, Are by the same people diligently to be observed,
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And againe, he being a watchman vnto the people, standeth aloft in the tower, and espieth a farre off the enimies that are a comming and giuing the people a signe therof, they receiue it,
And again, he being a watchman unto the people, Stands aloft in the tower, and espieth a Far off the enemies that Are a coming and giving the people a Signen thereof, they receive it,
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whether it doo arise from that badde entertainement that hee hath among them, or from that carelesse attendaunce that they giue vnto the doctrine of the trueth taught them by him, in both which respectes our Sauiour Christe sheweth the causes:
whither 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 shows the Causes:
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 neither more nor lesse.
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 my self, and neither more nor less.
The reasons then are thus to bee gathered, they that giue Gods Minister cause of greefe among them, doe it either in the euill entreating of his person, or reiecting of his doctrine:
The Reasons then 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:
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 slaunders, reproches, disgraces,
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,
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or coulde wee (thinke you) make a marte of the doctrine taught by them, refusing to giue it the hearing? Or if we do determine before hand, not to beleeue it, sauing so farre as it pleaseth our humour, no it is not possible,
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 Pleases our humour, no it is not possible,
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pray to God continually, to teache vs the vnderstanding of the same, and to indeuour vnfainedly to put in execution whatsoeuer appeareth vnto vs to bee enioyned from the mouth of the Lorde.
pray to God continually, to teach us the understanding of the same, and to endeavour unfeignedly to put in execution whatsoever appears unto us to be enjoined from the Mouth of the Lord.
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:
as a thing, though (in it self) not greater, yet by reason of men 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:
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,
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,
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Out of whiche wee learne first this lesson, that those whome neither the care of Gods glorie by the flourishing of true religion, nor the saluation of their owne Soules, by the preaching of the trueth, will anie thing mooue at all, are yet (often) by the iust iudgement of GOD, brought vnto the sence and feeling of their miserie by the remoouing of those things, that their affections are most setled vppon:
Out of which we Learn First this Lesson, that those whom neither the care of God's glory by the flourishing of true Religion, 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:
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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:
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:
They haue framed vnto themselues, some course of life, and promised to their owne hearts some present blessednesse, whych can not stande wyth the practise of sincere Godlinesse:
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:
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when the woord of the Lorde is disobeyed, it woulde make them aboue all thinges seeke vnto it, that they might learne out of the same, that true and vnfained attonement with God, whereby the lawfull fruition and delight in the thinges of this life, might bee possessed by them wyth more peace:
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:
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but whilest they neuer once intertaine any such cogitation, but rather, on the contrary part thinke, ye religion bringeth with it these and these inconueniences, depriueth of such and such commodities,
but whilst they never once entertain any such cogitation, but rather, on the contrary part think, you Religion brings with it these and these inconveniences, depriveth of such and such commodities,
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as they bid battell vnto it, as if it were their greatest foe, to the end (as they falsely persuade themselues) that they may bee the more safe in their sinfull purpose.
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.
and daily experience laieth before our eies, that the Lord will be sure to crosse that course which is anie waie taken in hand, to the impairing of his glory, (yea which hindereth vs from being greeued at it when other impare it) they would alwaies labour to learne that lesson taught by our Sauiour Christ, first seeke the kingdome of God,
and 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 impare it) they would always labour to Learn that Lesson taught by our Saviour christ, First seek the Kingdom of God,
as a present sequele vpon the former, wee learne, that wheresoeuer the honor of God in the building of his church, by the ministery of his woorde decaieth,
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,
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.
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, that kings raigne by him, and it is he that giueth peace and maketh war, sendeth plenty, & pincheth with penurie:
And seeing that the Lord Says plainly, that Kings Reign by him, and it is he that gives peace and makes war, sends plenty, & pincheth with penury:
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& therfore commanded them to kisse his son Iesus Christ, least he waxing angry, they perish in the way it must needs be that that cōmon-wealth which is founded vpon any other ground-work,
& Therefore commanded them to kiss his son Iesus christ, lest he waxing angry, they perish in the Way it must needs be that that commonwealth which is founded upon any other groundwork,
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than onlie true religion, must needs come to ruine and desolation ▪ which doctrine is diligently to bee obserued, especiallie in these our daies, wherein the moste blasphemous conclusions,
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,
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and pestiferous platformes of that Italian helhound Machiauell, are so reputed of and esteemed, that he onely is reckoned a right politist, that frameth his course after his rules,
and pestiferous platforms of that Italian hellhound Machiavelli, Are so reputed of and esteemed, that he only is reckoned a right politist, that frameth his course After his rules,
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& gretly 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 esteemed, whos subiects in general,
& greatly honoured of men, is flourishing (for then should the popedom, then which none was ever more tyrannical, be reckoned in the same rank) but that is truly to be so esteemed, whose Subjects in general,
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& 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 religion,
& particular do enjoy the benefit thereof, as well as their Nobles & Princes, but he that marks well, shall see that the most flourishing state that can be without the advancement of true Religion,
& grieue the soules of the best people, 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:
& 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 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:
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:
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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 grounded vppon true Religion, did not direct thē in the course which they tooke,
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,
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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 beginning.
but they would seem to grow great, whither the Lord would or no, and Therefore in the Continuance of their building, he lets them see their own folly At the beginning.
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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,
then must they built it upon mount Sion, that is, they must lay the First stone of the Foundation in true Religion, by the sincere establishment of the same,
or in the manner howe wee doe it, which is, the onelie way that the Lord prescribed to the Israelites for their wealth and good of their posteritie after them.
or in the manner how we do it, which is, the only Way that the Lord prescribed to the Israelites for their wealth and good of their posterity After them.
If this lesson were learned, it woulde make these greedie and couetous worldlinges that thinke the tyme spent ill which is bestowed in the hearing and learning of the woorde of GOD, more carefull to attend vppon the same:
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:
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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 prospering for a time, receiue that successe, which such vngodly proceedings do iustlie deserue.
though they never look into it, (all one in Effect, as if they should think to do well enough whither GOD will or not) it comes to pass, that they prospering for a time, receive that success, which such ungodly proceedings do justly deserve.
Be yee ashamed O yee husbandmen ) The Prophet hauing perswaded them vnto lamentation for their miseries, and enforced the same by diuerse effectuall reasons,
Be ye ashamed Oh ye husbandmen) The Prophet having persuaded them unto lamentation for their misery's, and Enforced the same by diverse effectual Reasons,
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,
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,
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,
if we look for any profit by the Ministry 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,
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 entring into his owne heart, to make vse of it for his proper instruction:
and to say, he means 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:
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the Lord therfore 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 deliuer vnto his people,
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 Ministry of his Servants, putting not only his word in their mouths to deliver unto his people,
to the ende that they might also put that in practise which (from the mouth of the Lord (he had enioyned vnto all, he speaketh vnto them by name, whereby we learne first this lesson, that those, who hauing greater aboundance then others in time of a common calamitie, doe labour onely to prouide for themselues,
to the end that they might also put that in practice which (from the Mouth of the Lord (he had enjoined unto all, he speaks unto them by name, whereby we Learn First this Lesson, that those, who having greater abundance then Others in time of a Common calamity, do labour only to provide for themselves,
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,
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,
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Secondlie it teacheth vnto vs this lesson, that when the Lorde meaneth to punishe a nation, hee will not (of all other) suffer them to escape, that pretende moste priuileges to exempte them selues from the same,
Secondly it Teaches unto us this Lesson, that when the Lord means to Punish a Nation, he will not (of all other) suffer them to escape, that pretend most privileges to exempt them selves from the same,
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for when the Lord sent famine vpon the land, (no doubt) there were many among them that beeing of more wealth then others, were hard harted towards them,
for when the Lord sent famine upon the land, (no doubt) there were many among them that being of more wealth then Others, were hard hearted towards them,
& surely this fitteth vs in these our daies merueilous well, for if yt shold ensue, this want of bread, which was threatned to come vppon the Israelites, should the rych (thinke you) whose hearts are pyttilesse to their brethren bee spared? no, no, the hungrie souldiour, that fighteth for the spoyle, will bee sure (of all other) to ransacke hym,
& surely this fits us in these our days marvelous well, for if that should ensue, this want of bred, which was threatened to come upon the Israelites, should the rich (think you) whose hearts Are pyttilesse to their brothers be spared? no, no, the hungry soldier, that fights for the spoil, will be sure (of all other) to ransack him,
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,
this is God's 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,
and therefore let vs bee carefull to demeane our selues religiouslie in thys time of the Lordes gentle warning ▪ least wee prouoking hys Maiestie vnto displeasure, purchase vnto our selues, those iudgementes that shall lie more heauilie vppon vs. The thyng that hee willeth them to doe, is, that they should bee ashamed, that is, by reason of their sins & transgressions, to account them selues vnworthy the name of men,
and Therefore let us be careful to demean our selves religiously in this time of the lords gentle warning ▪ lest we provoking his Majesty unto displeasure, purchase unto our selves, those Judgments that shall lie more heavily upon us The thing that he wills them to do, is, that they should be ashamed, that is, by reason of their Sins & transgressions, to account them selves unworthy the name of men,
whereby the Prophet teacheth vs, how greatly we should bee greeued with our selues, and mislike our condition when we consider of the sinnes and rebellions that wee commit against the Lord,
whereby the Prophet Teaches us, how greatly we should be grieved with our selves, and mislike our condition when we Consider of the Sins and rebellions that we commit against the Lord,
but (alasse) sinfulnes thorowe custome, hath put on suche a brasen face, and godlines by discontinuance is so straunge among vs, that it is an easy thing to find him that wil be ashamed of weldoing,
but (alas) sinfulness thorough custom, 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 welldoing,
the vine is dried vp, &c. Generallie, because they had so ill successe in their callings, wherby we learn this lesson, that whensoeuer we do carefullie employe our selues in the discharge of our duty in that calling, wherin the Lord hath set vs,
the vine is dried up, etc. Generally, Because they had so ill success in their callings, whereby we Learn this Lesson, that whensoever we do carefully employ our selves in the discharge of our duty in that calling, wherein the Lord hath Set us,
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,
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,
if masters and Parents coulde be perswaded that the vnfaythfulnesse of their seruants, and vngratiousnes of their children were a punishment from God for their transgressions.
if Masters and Parents could be persuaded that the unfaithfulness of their Servants, and vngratiousnes of their children were a punishment from God for their transgressions.
To conclude, if he that goeth backwarde, in the worlde, could thinke that God punisheth him therewith for his carelesnesse in godlines, it woulde make euery one of vs more religious and godly,
To conclude, if he that Goes 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,
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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,
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 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,
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 Teaches unto us,
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& 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,
& be the more throwly conformed to the liking of it, and Therefore it is, that the Holy Ghost requires in a minister, to be instant in season and out of season, to improve, rebuke, exhort with all long suffering,
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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,
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 afterwards being laid open,
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surely ye ioye is withered away from the sonnes of men, that is, the thing wherein the sonnes of men vse to reioyce, the which the Prophet doth not only terme by the name of ioye,
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 does not only term by the name of joy,
GIrde your selues, O ye priests ) the Prophet hauing spoken before in particular vnto the husband-men, doth nowe continue his former course of application vnto an other sorte of men,
Gird your selves, Oh you Priests) the Prophet having spoken before in particular unto the husbandmen, does now continue his former course of application unto an other sort of men,
and were the Lordes ministers, and before that he shew them what they are to doe, in publike to the Lord, in the name of al the people, he teacheth them, the things that concerne them-selues in priuate,
and 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 Teaches them, the things that concern themselves in private,
and seeing that you haue the places of the Lordes remembrancers, to put him in minde of his couenant vnto Abraham, and his mercy to his church, it behoueth you not to think lightlie,
and seeing that you have the places of the lords remembrancers, to put him in mind of his Covenant unto Abraham, and his mercy to his Church, it behooves you not to think lightly,
or careleslie of these thinges, but with suche griefe and sorrowe to conceiue them, as may inforce you to all outwarde signes of the same, that your example may draw the people on vnto the like humiliation and repentance:
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 Exampl may draw the people on unto the like humiliation and Repentance:
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which speache of the Prophet doth teache vnto vs, first this lesson, that the ministers of the word of God (for so much as they are to guide the people in the wayes of knowlege,
which speech of the Prophet does 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 thē to the obseruation of those things which they teache them out of the woord) and for so much as they bee lyke vnto the Citie set on a hil, that is, looked vnto farre and neere, whose behauiour is (often) regarded,
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, looked unto Far and near, whose behaviour is (often) regarded,
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and by their ministerie vnto the people, so they may be the firste, and most forwarde in the execution of euerye good dutie of Christianitye, to the ende, that it maye appeare that they teache others no course of life,
and by their Ministry 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,
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when they saye well, and doe not accordingly, yet (whosoeuer looketh into the experience thereof) shall see, that suche as doe as well in their holy behauiour,
when they say well, and do not accordingly, yet (whosoever looks into the experience thereof) shall see, that such as do as well in their holy behaviour,
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and on the otherside, they that haue not this care, are seene to labour (if yet they labour at all) with little or small profite to them that heare them.
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.
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For the simple people (yea, and those that thinke them-selues no fooles also) when they heare anye doctrine deliuered vnto them, that seemeth not to agree with flesh and blood, do by and by say:
For the simple people (yea, and those that think themselves not Fools also) when they hear any Doctrine Delivered unto them, that seems not to agree with Flesh and blood, do by and by say:
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why should wee beleeue him, or do as he telleth vs, when he doth cleane contrary him-selfe, with out doubt, that whiche hee sayeth, is but for fashion sake,
why should we believe him, or do as he Telleth us, when he does clean contrary himself, with out doubt, that which he Saith, is but for fashion sake,
for hee knoweth some nearer way to heauen then hee telleth vs (for els hee would not doe cleane contrarie) and therefore wee will venture as well as hee.
for he Knoweth Some nearer Way to heaven then he Telleth us (for Else he would not do clean contrary) and Therefore we will venture as well as he.
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but it is not of them that I speake, it is too true, that the complaint is most iust of manie, whose behauior (though they can speake neuer so smoothly in their pretenced eloquence) doth sow more seedes of atheisme in one year,
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) does sow more seeds of atheism in one year,
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& so much the greter cause haue we to lament our condition, that (being plunged in so many miseries) haue so few to be found among a gret number, that may faithfully goe before vs in the practise of ye course, which may lead to the preuenting of gods iust iudgement against vs. In that the ministers are willed to gyrd them selues, the Prophet vseth a borrowed speech, from the behauiour of the bodie in the businesses of this life vnto that whiche concerneth the life to come.
& so much the greater cause have we to lament our condition, that (being plunged in so many misery's) have so few to be found among a great number, that may faithfully go before us in the practice of you course, which may led to the preventing of God's just judgement against us In that the Ministers Are willed to gird them selves, the Prophet uses a borrowed speech, from the behaviour of the body in the businesses of this life unto that which concerns the life to come.
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For it was the maner (as many places of scripture teach vs) of the Iewes and other the people of the East countreis, to go in long garmences, which (when they were to do any labour of importance) they did gird vp, to the end that they myght no waie be hindered,
For it was the manner (as many places of scripture teach us) of the Iewes 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,
Now the prophet by this kinde of speach, dooth teach the ministers, first, that they imploy themselues in the execution of those means that may turne awaie the iudgementes of God from the people with all expedition,
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 Judgments of God from the people with all expedition,
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and teacheth vs this lesson, that whatsoeuer the Lorde commaundeth vs out of hys woorde, wee take heede, of deferring or putting of from daie to daie, (for that the wrath of the Lorde commeth of a sudden) and with all speedines, endeuour to do the same, not consulting with flesh and blood,
and Teaches us this Lesson, that whatsoever the Lord commandeth us out of his word, we take heed, of deferring or putting of from day to day, (for that the wrath of the Lord comes of a sudden) and with all speediness, endeavour to do the same, not consulting with Flesh and blood,
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Secondlie, (in this kinde of speach) hee willeth the Priestes, the Lords ministers to laie aside all lettes and impediments that might any way keep them from,
Secondly, (in this kind of speech) he wills the Priests, the lords Ministers to lay aside all lets and impediments that might any Way keep them from,
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but also that wee doe waxe wise by obseruation, and diligentlie marke by experience, what things they be that are anie waie a hinderance vnto vs in the discharge of that dutie that we owe vnto God,
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 owe unto God,
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and carefullie to fortifie them selues there, not onelie by strengthening their spirituall armour, but also by lessening the power of the olde man, in taking away all those allurements,
and carefully to fortify them selves there, not only by strengthening their spiritual armour, but also by lessening the power of the old man, in taking away all those allurements,
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and therfore subiect to the generall punishment, but especiallie, for that they beeing the ministers of GOD, to stand (as it were in the gappe) betweene God and his people, to intreat the Lorde for them,
and 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,
Againe, He biddeth them lie in sackcloth, which is also a phrase of speech expressing the manner of their behauiour in the actions of griefe and sorrowe:
Again, He bids them lie in Sackcloth, which is also a phrase of speech expressing the manner of their behaviour in the actions of grief and sorrow:
the meaning (for the generall equitie and trueth thereof vnto the Godlie for euer) is, that as wee were taught out of the woord Gird, to remooue from vs all impediments that maie let vs from well-dooing:
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 welldoing:
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so hath it (on the other side) by reason of the dulnesse that it is of vnto anie goodnesse, need of manie spurres and prickes to sturre him vppe, without which, hee shall not onelie keepe him selfe from the perfourming of many duties that be required at his hands,
so hath it (on the other side) by reason of the dulness that it is of unto any Goodness, need of many spurs and pricks to stir him up, without which, he shall not only keep him self from the performing of many duties that be required At his hands,
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The lacke of obseruation whereof, is the cause, that so many in these last and dangerous daies take vpon thē the name of christians with so smal reformation,
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,
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It is not onelie required at their handes, that they doe this, but also, that they lye therein all night, whereby he meaneth to shew them, that they must abide in that kind of humiliation,
It is not only required At their hands, that they do this, but also, that they lie therein all night, whereby he means to show them, that they must abide in that kind of humiliation,
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and not presently to begin and end the same, teaching vnto vs this doctrine, that the Lorde our God doth not onely require at our hands, onely that wee beginne well,
and not presently to begin and end the same, teaching unto us this Doctrine, that the Lord our God does not only require At our hands, only that we begin well,
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but also that we so begin that we may continue, and so continue, that it may endure vnto the ende, which lesson we haue great need to learne, in these declining daies,
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,
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when men doe so generallie fall from their first loue for we see, that the truth is of suche maiestie in it selfe, that it captiueth the hearts of the very reprobate,
when men do so generally fallen from their First love for we see, that the truth is of such majesty in it self, that it captiveth the hearts of the very Reprobate,
and reprooued those that were to reprooue him, hee calleth them, Ye ministers of my God) wherein first of all, he auoucheth his authoritie and warrant, by vertue whereof hee did so instruct them, to shew them that in disobeying his words their offence was not against him, but the Lorde.
and reproved those that were to reprove him, he calls them, You 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.
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Secondly, hee sheweth that he doth acknowledge them to be the Ministers of God, and yet dooth iustly shew them their duety, teaching vnto vs, that euen the ministers that are to instruct others when they do amisse,
Secondly, he shows that he does 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,
As hee dealt with the husbandmen, so dooth hee with the priests, that is, declareth them the special cause that is to draw them to lamentation and mourning, which is, that the meat-offering and drinke-offering is taken away from the house of god:
As he dealt with the husbandmen, so doth he with the Priests, that is, Declareth them the special cause that is to draw them to lamentation and mourning, which is, that the Meat offering and Drink-offering is taken away from the house of god:
whereby hee dooth first of all teach them, that forsomuch as the glorie of God in the visible aduancement of the same, stoode in this, that the temple had great abundance of sacrifices brought vnto it:
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:
so that whensoeuer the same is any waye abridged (if we haue that zeale of Gods glory that we shoulde) it must driue vs vnto the same sorrowe that these are commanded to take vp in the like case.
so that whensoever the same is any Way abridged (if we have that zeal of God's glory that we should) it must driven us unto the same sorrow that these Are commanded to take up in the like case.
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Again, we learn by this (comparing it with the cause thereof) that whensoeuer the word of God, either in the profession or practise of the same hath not that free passage that is meete, the cause therof resteth in the sins of the people, that profes ye same word according as we heard yesterday deliuered vnto vs more at large.
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 rests in the Sins of the people, that profess you same word according as we herd yesterday Delivered unto us more At large.
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and the Iudge to whome they must giue account, howe they haue demeaned themselues in it, but also (in the generall backewardnesse of the people) comforteth so many of them as laie these thinges to heart, that howsoeuer they might bee discouraged by the frowardnes of the people,
and the Judge to whom they must give account, how they have demeaned themselves in it, but also (in the general backwardness of the people) comforts so many of them as lay these things to heart, that howsoever they might be discouraged by the forwardness of the people,
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& reckned of them according to their faithfulnes in their calling, & not after the fruit that came of it, which hee always reserueth in his owne hand, to lessen or encrease it, according to his good pleasure.
& reckoned of them according to their faithfulness in their calling, & not After the fruit that Come of it, which he always reserveth in his own hand, to lessen or increase it, according to his good pleasure.
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And surely, this lesson is very needefull to bee learned in these euill dayes, of those faithfull Ministers that doe with a good conscience discharge their duties:
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:
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for ye discoragements that we haue, by the carelesnes, & obstinat disobedience of the people to whom our feete ought to be most beautifull, are many and greeuous, the depth whereof is hardly conceiued by any, saue those that haue experience of them.
for you 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, the depth whereof is hardly conceived by any, save those that have experience of them.
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Nowe if we should measure al our comfort by the succes that we see our ministery haue in ye world, wee shoulde quickly be brought to say with the Prophet that we wil speak no more in the name of the Lorde,
Now if we should measure all our Comfort by the success that we see our Ministry have in you world, we should quickly be brought to say with the Prophet that we will speak no more in the name of the Lord,
yet are wee still a sweete smelling sauour vnto the Lorde, for as it pleased his Maiestie to like well of Abrahams intreaty for Sodome, and to accept it as a worshippe vnto his name, notwithstanding nothing to their profite:
yet Are we still a sweet smelling savour unto the Lord, for as it pleased his Majesty to like well of Abrahams entreaty for Sodom, and to accept it as a worship unto his name, notwithstanding nothing to their profit:
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though they doe not conuert one soule, for howsoeuer it be, Gods glorie shall be aduaunced therby, which must bee the principall marke that we are (in all our actions) to aime at.
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.
Sanctifie you a fast, &c. ) After that hee hath shewed vnto them howe they are to behaue themselues priuately, and to prepare themselues to giue the people al good example of forwardnesse, he nowe proceedeth to shewe vnto them what they are to doe publikely, that the punishment threatned beeing generall, the whole people might bee drawne vnto a solemne repentance.
Sanctify you a fast, etc.) After that he hath showed unto them how they Are to behave themselves privately, and to prepare themselves to give the people all good Exampl 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 woordes (contained in the first of these verses) doe describe vnto vs, the exercise of a publike fast, almost in euery circumstaunce of the same:
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:
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And first of al, whereas hee willeth them to sanctifie a fast, we are first to consider what this fast is, to the ende, that it may the better appeare howe it is to bee doone:
And First of all, whereas he wills them to sanctify a fast, we Are First to Consider what this fast is, to the end, that it may the better appear how it is to be done:
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It is called an abstinence, not as if that were all and euery thing requyred at our hands in such an action ▪ but because it is the most noted outward helpe therevnto:
It is called an abstinence, not as if that were all and every thing required At our hands in such an actium ▪ but Because it is the most noted outward help thereunto:
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for indeed fasting is no part of the thing, but onely an outward helpe to drawe vs the better vnto the inward sense of that vnfained repentaunce, which wee are to shew foorth.
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.
so that whensoeuer the Church of God is in any distresse, or feareth any danger approching, it is the duetie of the guides thereof, to call them vnto this solemne fasting.
so that whensoever the Church of God is in any distress, or fears any danger approaching, it is the duty of the guides thereof, to call them unto this solemn fasting.
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Furthermore, this being an extraordinarie exercise, it is to be considered, whom the Lorde hath geuen the authoritie vnto to proclaime it, some saye, that it resteth in the authoritie of the Magistrate,
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 rests in the Authority of the Magistrate,
they that lay it vpon the magistrate, doe alleadge for their profe the examples of Iehosaphat, king of Iudah, and the king of Niniuie, who both in the like extremitie proclamed generall fasts amongest their people: but they are aunswered thus:
they that lay it upon the magistrate, do allege for their proof the Examples of Jehoshaphat, King of Iudah, and the King of Nineveh, who both in the like extremity proclaimed general fasts amongst their people: but they Are answered thus:
First, that their particular examples doe not prooue a generall doctrine in this case, seeing that the commandement of God (as shall appeare) is expresse on the other side.
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.
Secondlie, it can not bee prooued, that Iehosaphat (for the other was a heathen king, whose example can prooue nothing) didde anye more in that action,
Secondly, it can not be proved, that Jehoshaphat (for the other was a heathen King, whose Exampl can prove nothing) did any more in that actium,
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than both hee might and was commaunded to doe in euery part of religion, and, that is, to proclaime and by his authoritie to compel them to whom the Church matters appertained to doe their dueties faithfully,
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,
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first, that which the Lorde commaundeth out of his worde vnto the Ministers of a Church established, the same (vnlesse it be repealed by some countermaunde) is the office of the Ministers of the word for euer:
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:
and to what ende, and praying vnto God to enable them therevnto) can not bee doone wythout doctrine and praier, (for euerie thing is sanctified vnto vs by the woorde and praier) therefore to call a solemne fast, is the office of the Minister:
and to what end, and praying unto God to enable them thereunto) can not be done without Doctrine and prayer, (for every thing is sanctified unto us by the word and prayer) Therefore to call a solemn fast, is the office of the Minister:
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but a solemne fast is a generall thing, peraduenture thorowe a whole kingdome, and therfore is it a matter, that (being larger than he hath authoritie to deale in) belongeth not vnto him.
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.
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What if the Eldershippe of Ministers doe not, or will not proclaime it, whether oughte a particular Minister (who in that case is as a priuate manne) to doe it or no? I answeare, that if other men will not doe their duetie,
What if the Eldership of Ministers do not, or will not proclaim it, whither ought a particular Minister (who in that case is as a private man) to do it or no? I answer, that if other men will not do their duty,
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Lastly, he sheweth in the latter ende of the verse, to what ende all this is, to wit, that they may crie vnto the Lord, that is, bee the more effectually drawne vnto the feeling of their sinnes,
Lastly, he shows in the latter end of the verse, 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,
so that this fasting or solemne assemblie or anye other of the outward thing thereof, he not commaunded as any part of Gods seruice (for bodily exercise profiteth nothing, and whether we eate we are not the worse, or whether wee eate not we are neuer the better, in respect of any religion or holinesse) but as meanes to drawe vs the better vnto it.
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, and whither we eat we Are not the Worse, or whither 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.
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Alas for the day) The crie that they are to make vnto the LORD, is in generall sorte sette downe in this Uerse, wherevnto the entraunce is wyth a kinde of speache, not onelie expressing a great and heauie griefe,
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,
euen (as it were) to breake our owne heartes, and to enforce them vnto a more deepe meditation of our forlorne condition than euer hath entered into vs heretofore.
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.
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Againe, whereas they are willed to say, the day of the Lorde is at hand, hee dooth not meane that generall day, wherein hee wil call to account both the quicke and the dead:
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 ruine which was to fall vppon the land, wherein the people thereof shall seeme to be cutte off from vnder heauen,
but in consideration of that miserable ruin which was to fallen upon the land, wherein the people thereof shall seem to be Cut off from under heaven,
Moreouer, it is saide to bee at hande, thereby to teach them, that if they woulde in such maner as might be acceptable vnto God, humble themselues before him,
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 vnto themselues one houre space, but rather to assure themselues of present desolation, which is diligently to bee learned of all persons,
then must they beware of promising unto themselves one hour Molle, but rather to assure themselves of present desolation, which is diligently to be learned of all Persons,
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For hee that will any way sooth him selfe in hope of the least tyme of forbearing, shall so quench all the motions of true repentaunce, that hee shall perfourme nothyng therein,
For he that will any Way sooth him self in hope of the least time of forbearing, shall so quench all the motions of true Repentance, that he shall perform nothing therein,
when hee sheweth hymselfe a victorer or ouercommer, whereby the Prophet geueth them an other meditation of their miserie, that the Lord of heauen and earth, by whome, not onely all things are guyded and gouerned,
when he shows himself a victorer or ouercommer, 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,
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but as a most terrible Iudge, and seuere destroier, because that they had rebelled against him, who hadde euer beene so gratious and bountiful vnto them:
but as a most terrible Judge, and severe destroyed, Because that they had rebelled against him, who had ever been so gracious and bountiful unto them:
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for in a solemne sorrowe before the Lorde, what can go more neare vs (if we looke into the matter aright) than this, that the honour of God shall be stained,
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 ministerie of the woorde ceasing) the price of the pretious bloud of the Sonne of GOD fall to the ground, by reason that his kingdome receiueth no encrease by the preaching of the Gospell which maye conuert soules vnto him? Nowe in that hee calleth it ioy and gladnesse, hee dooth first of all teach vs, that (if wee bee of the number of them that doe in heart wishe, that which in woordes they daily begge at the hand of God, that is, that his kingdome may come,
and (the Ministry of the word ceasing) the price of the precious blood of the Son of GOD fallen 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 calls 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 principall ioy, and chiefest thing that wee long after to labor to enlarge the spreading abroad of the gospell, that manie may embrace it, and bring foorth fruites woorthie the same,
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, and bring forth fruits worthy the same,
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but if wee haue litle or small care hereof (which indeede is the disposition of the most) it is a signe, that wee neuer yet profited so farre in godlinesse,
but if we have little or small care hereof (which indeed is the disposition of the most) it is a Signen, that we never yet profited so Far in godliness,
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For if wee gaine the whole worlde, and doe loose our owne soules, what doth it auaile vs. But if we be not partakers of the ministery of Gods worde, the meanes of our saluation dooth ceasse,
For if we gain the Whole world, and do lose our own Souls, what does it avail us But if we be not partakers of the Ministry of God's word, the means of our salvation doth cease,
and be without Christ Iesus, who is the Sauiour of them (onelie) that learne by the knowledge of his blessed woorde, to beleeue in hym, we shoulde but enioy so many weyghts to wey downe our condemnation,
and be without christ Iesus, 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 commend the redresse of it to the Lord, the particular speeches which are heere more than in that before, are to be considered: first, where hee saieth:
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:
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and both they, so bent againste man for his disobedience to his maker, that in manie places of this land, they denied him all, not accompting him woorthy to receiue his seed againe:
and both they, so bent 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:
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How did the beasts mourne?) The prophet dooth further will them to saie vnto the Lord, that the beasts did mourne, whereby hee first sheweth the miserable case of this people, that were so afflicted,
How did the beasts mourn?) The Prophet doth further will them to say unto the Lord, that the beasts did mourn, whereby he First shows the miserable case of this people, that were so afflicted,
so that thys beeing another of the causes of the Israelites sorrowe, wee are to assure our selues that vnlesse we make the right vse of it, we shall feele that punishment,
so that this being Another of the Causes of the Israelites sorrow, we Are to assure our selves that unless we make the right use of it, we shall feel that punishment,
In all this councell, which the Lorde by his Prophet giueth them heere, is no mention made of anie aduice to prepare them selues for the Warres, that they myght resist the enemies,
In all this council, which the Lord by his Prophet gives them Here, is no mention made of any Advice to prepare them selves for the Wars, that they might resist the enemies,
But hee speaketh of that which is the first to bee doone, and beeing trulie perfourmed, will both teach and gyue a blessing vnto the seconde meanes, whereby wee learne this lesson, that vnlesse wee take thys course first,
But he speaks of that which is the First to be done, and being truly performed, will both teach and gyve a blessing unto the seconde means, whereby we Learn this Lesson, that unless we take this course First,
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which thing (O the want of England heerein) if it were considered, then should wee see a better issue, of manie notable plottes, that fall to the grounde,
which thing (Oh the want of England herein) if it were considered, then should we see a better issue, of many notable plots, that fallen to the ground,
or to anye other good meanes that hee hath allowed vs, before wee seeke reconciliation wyth hym, hee will bee sure to laie his cursse vpon our labors, that they shall bring forth wind,
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 labors, that they shall bring forth wind,
first, to seeke true reconciliation with him, and then shall their pollicie prosper, or els can we looke for nothing in the end but miserie and desolation:
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:
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if euer he looke to haue it helped indeed, hee must beginne with this sound conuersion vnto GOD, with whome hee beeing once at one, other things shall fall out well,
if ever he look to have it helped indeed, he must begin with this found conversion unto GOD, with whom he being once At one, other things shall fallen out well,
but hee continuing in displeasure with him (which he will doe so long as he abideth in impenitencie) how can any thing that hee taketh in hand go well with him.
but he Continuing in displeasure with him (which he will do so long as he Abideth in impenitency) how can any thing that he Takes in hand go well with him.
To thee will I crie.) The prophet seeing that these things did mooue them very little, and perceiuing the wretchednesse that they are now growing into, resolueth with himselfe, that though they regard not their owne good,
To thee will I cry.) The Prophet seeing that these things did move them very little, and perceiving the wretchedness that they Are now growing into, resolveth with himself, that though they regard not their own good,
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yet will hee continue his care ouer them, in intreating the lord for them, whereby wee learne first this lesson, that the ministers of God, must neuer be so discouraged,
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, must never be so discouraged,
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yet must he not cast of the care of the church of God, but euen get him (with Ieremy ) a cottage in the wildernes, and spend his dais in mourning for the desolation of Syon.
yet must he not cast of the care of the Church of God, but even get him (with Ieremy) a cottage in the Wilderness, and spend his dais in mourning for the desolation of Syon.
