True Remedy Against Famine and Wars, Sermon 4
The fourth sermon. Verse. 9. The meat offering and the drinke-offering is cutte off from the house of the Lord, the priests the lords ministers mourn.
THe meat-offering, &c.) Hauing shewed the sorrowe that they were to conceiue,14 in regard of the heauy hand of God vppon them, and also the maner how it was to bee increased by the comparison of the virgin mourning for the husbande of hir youth, and knowing that this true and vnfeigned repentaunce, is hardly perswaded vntounto fleshe and bloud, because naturallie wee like not of it, he proceedeth now to lay open the causes, that were yet further to induce them therevnto: the first whereof consisteth in the consideration of the miserye that was vponupon them in regard of the temple, and the publike seruice of God: for when he sayth, The meat-offering and drinke-offering is cutte off from the house of the Lord, his meaning is as much as if hee should say▪ hauehave you not great cause to mourne and lament? seeing that the temple which is your glory amōg the nations, and the daily sacrifices wherewith you daily serued God there, shall by reason of the ruin that your foes shall bring vponupon the land, bee so left desolate and forsaken, that there shalbe no resorting thither, with any meate-effrings & drink-offrings: … this wofull state did fall vponupon them because of their transgressions, & disobedience vntounto the word of God, which teacheth vntounto vsus this doctrine, that when, or whersoeuer, the publik profession of the gospel decaieth, or the gifts of the ministery wither away,From what cause the decay of religion ariseth. 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 vntounto them, do acount themselues aAct. 13.46.vnworthy of eternal life, which doctrine is diligently to bee obserued: for it is now eueryevery where the iust complaint of al that hauehave any sight into religion: that the profession of thereof dooth decaie, the lyking thereof is in so few mens hearts, that Atheisme and poperie is in more request eueryevery wher then true religion, which is true: again it is the complaint of many, that the word is not of that power in the mouth of ye ministers thereof▪ yt it hath bin hertofore, which also is to true.
But where is the fault▪ no doubt, Satan is not to bee excused, that slaundereth the truth, nor his instruments to be accounted giltlesse, that could stop the passage of the same: but if we could learn the lesson which the holie ghost teacheth the Israelites in this place, we should say, let vsus mourne for that our sinnes hauehave 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 vntounto vsus in such streames as it hath doone heeretofore, and doth at this daie vntounto others, for why should we think that the sinnes of the reprobate, ordeined to destruction,Not the sins of the reprobate but of gods people darken the beautie of the gospell. should anye way hinder or further the proceedings of the gospell: for whether it bee taught, or buried in silence, whether it flowrish, or be extinguished, it is no matter to them: it is therefore the sinnes of the people of god, that dammeth vp the proceeding of the truth: for euen as it was a matter no waye appertaining to the nation which GOD threatneth by his prophet to come vponupon the land of Israel, whether the lords worship in the temple florished or no: but was a thing perticularlie belonging vntounto the Iewes, Gods chosen nation, and it was not their sinnes, but the sins of the Israelites, that procured the decaie thereof: euen so it is in the Church of God for euer, the sinnes of the vngodlie, and those that are without, doe neuer cause the Lord to ouerturne, or giuegive smal successe vntounto his owne ordinance, but the transgressions of those who hauing receiued the woord of life, doe not frame their hearts within, and conuersation without, according to the rule of the same, this made the prophet aIere. 5.25.Ieremie to tell them of Iudah, that their sins had turned away Gods blessings, and their transgressions turned good thinges from them, the Propet Isaiah like-wise telleth them bIsa. 59.14.that their sinnes were the cause, that iudgement was turned backward, and iustice stood a farre off, that truth was fallen in the streets, and equitie could not enter. And therefore, let vsus neuer poste the fault ouer to anie other, as Adam did vntounto Eu…, if any thing bee not as it should be, but let vsus laye the fault where it is, to wit, in our owne sinnes: for assuredlie, if wee could in the vnrighteousnesse of our hearts, consent together amongest our selues,A necessary thing to bee obserued, and with one accord seeke the aduauncement of Gods glorie. First in our selues, and then in others: What wicked man? what Pope? What Deuill shoulde bee able to withstand vsus? and therefore hauehave we iust cause to mourne when wee see the preaching of the Gospell cutte 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: For the zeale of the people to receiue and practise the trueth, dooth open the mouth, inlarge the heart, and furnish the minister of GOD with graces in great aboundaunce, that may make his woorde more powerfull vntounto them: whereas on the other side, their sinnes, and colde attendance therevnto, doe freeze his affections, and stoppe his mouth, that hee cannot speak vntounto them wyth that maiestie, that so glorious a message requireth. Againe, by this sequell following, vponupon the warres in Israell, that the dailie offerings should bee cutte off, wee learne, that of all the troubles, and afflictions that befall vntounto the Church of GOD, warres bee the greatest enemie vntounto the publike profession of religion:Why wars be so great a so to religion. for though it be true, that as all other trialls, so this maketh the godly more feruent▪ and stirreth them vppe to more feeling then they hadde in the time of their prosperitie and peace, yet, such is the contradiction betwixt warres and the open profession of religion, that they do hardlie stande together, but especialie if the enimies therof preuaile, then proue they the bane of it, and though they do not, yet such is the hurt that it receiueth thereby, as it is longe before it recouer the former condition: For a good course beeing once interrupted, is hardlie renewed: So many hynderaunces can Sathan inuent, and so readie is our nature to take vppe euerie lette, and alleadge it for an excuse, besides that, because it is the nature of man: first to prouide for his owne 2. Sam. 7.2.steeled house, though the Arke of GOD dwell betweene the curtaines, that is, to hauehave greater care of hys priuate estate: then of the publique benefite of others, especiallie in matters of Religion: and yet when troubles arise in a nation, the first thyng that is discontinued, is Religion: Therefore it is, that Warres bee so greate an enemye therevnto: Then it shoulde followe of the contrarie, that peace should begette the most perfect building of the kingdoome of Christ, and so should wee bee the most glorious that waie: but alasse, though it should bee so, yet it is fallen out cleane contrarie, for wee hauehave imployed our selues in this time of our quietnesse to build our selues strong in sinne, and to fortifie our hearts against the entraunce of anye good thing, so that in steade of the grapes, that our vine being so dressed shold hauehave brought foorth, we hauehave yeelded sower aIsay. 5.1.grapes, and such as causeth the Lord to threaten the casting downe of the hedge, the ouerthrowe of the wine-presse, and the vtter ruine of the whole vineyard: howe much better had it beene for vsus (if God had so beene pleased) if wee had beene left with the rest of our breathren, and good neighbours round about vsus, vntounto the winde and wether, that our faith might the more hauehave bene purged, and our zeale made more feruent: and not placed in this settled securitie (as a standing people) which gathereth vntounto it, and reteineth all kind of filth and corruption: let vsus nowe consider (a little) the reason which the Prophet vseth, to see whether it bee of force sufficient to perswade them to mourne, and it may seem that it is not: for the meat-offeringes and drinke-offeringes that were brought into the temple, were either consecrated vntounto the fire, or (for the most part) allotted vntounto the priestes, and therefore this reason seemeth to reach no further then onelie vntounto them, that were to minister in the temple, because their liuings did decaie: but wee must note, that he meaneth not onelie that they should mourne because their ministers lacked liuing, (albeit, euen that is a iust cause, for the people of God to mourne) but especiallie hee had regard vntounto the exercise of the ministerie in the temple, which concerned both the glorie of God, and the saluation of their own soules, and then the reson is in effect thus muche: there is great cause you should mourne, seing not onelie, the meanes wherby your soules hauehave bene fed, is taken away, but also the maner how the honor of God hath bin made more glorious among you then in any other nation vnderunder the sunne. And surely the reason (vntounto all those that hauehave anye sparkle of grace in them) is very forcible, 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 vsus in deede, wee must reioyce aboue all other things wherof we may take pleasure in this worlde: againe, the principall ende of our creation, and redemption (in respect of our selues) being the saluation of our soules, when the meanes to drawe vsus therevnto bee (by the the merciemercy of God) bestowed vppon vsus, it ought to affect our hearts with more gladnes, then anye other thing that can befall vntounto vsus: 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, and the attaining vntounto the saluation of our soules, is taken away: what cause hauehave we then, to take delight in any thing vnderunder the sunne, but euen to wishe that our eyes may bee made a fountaine of teares, that wee may thorowly bewayle our miserable estate,Ierem. 9.1. and so passe out our time in lamentation and sorrow. There is no question, vntounto 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 vntounto 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, and our sinnes being the onelyonly cause of the remouing of the same, it must sit (of all other things) most neare vntounto vsus, and draw our hearts vntounto the greatest sorrow: and (doubtles) it dieth so in them that hauehave receiued any feeling of the sweetnes of the same: for they know what heauenly consolations are to be learned out of it, and in what wofull case they be that are depriued of it.
What miserable condition bee they then in, that are so farre from taking this course, or being of this minde, that they bende all their powers both of their mindes and bodies, to extinguish and race out of memorie, that inestimable treasure of Gods holye woorde, and neuer thinke themselues in good estate, vntill they hauehave defaced the same? surely if the aduauncemente of it bee an argumente of a care to honour GOD, and to hauehave 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, nor the saluation of thine owne soule, but rather (for that thou settest thy selfe against the meanes of them both) art a professed enemie both to God & thine owne saluation. If those that are such enimies vntounto the preaching of the word, were perswaded, that this were true of them, they woulde looke more carefullie about them, weying in what state they stand, but while they go on in the contempt of all instrucion, and consider not that they contemne the Lord of hostes, and destroy their owne soules, it commeth to passe, that they passe on blind-fold vntounto their own destruction.
The Priests the Lords ministers do mourne) these words conteine in them a second reason to perswade them to mourne, which is thus: there is great cause that you should all mourne and lament, seeing they whom I hauehave made your guydes, in the matters of religion, who know more then you doe, and who are to hauehave that estimation among you, which becommeth messengers of so great affayers frō so mightie a prince,Gods people must frame their affections vntounto the good example of their ministers. do go heauily, & take vp a lamentation, out of which reason, ye prophet doth teach vntounto vsus this lesson, that the ministers of ye land, whom he hath placed ouer a people, are by the same people diligētly to be obserued, & their affections to bee imitated by those whom they are sent to instruct, for in this reson ye Lord saith vntounto them mourne you, because the Lordes Ministers do mourne, as if he should saye, marke them well that I hauehave set ouer you: and in all things that are not vnlawfull, frame your selues according vntounto them, the reason of the same is this: God appointing his minister to be his owne mouth vntounto his people, reuealeth vntounto him all that his will, whiche hee would hauehave them to know. And againe, he being a watchman vntounto 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 demeane themselues accordingly, or els are worthily set vponupon by their enimies of a sudden, and ouerthrowne: so that the minister knowing more than the people of the will of GOD, and seeing the iudgements of GOD approching, when the people (otherwise very godly) can not deserue them, it is meete that they so obserue his course, as if he take vp a mourning, it is because of the euil that he seeth approching vponupon them, and therefore they are to mourne also, to the end, that by their vnfained ioyning together in repentance, they may meete the Lorde by the waye, and preuent his iudgementes, that else shoulde hauehave light vppon them. Againe, in that he willeth them to mourne because the Lordes Ministers do so:The people may feare, that giuegive their Minister cause of griefe. we do learne that that people among whome the Minister of GOD hath cause geuen to be greeued, hauehave iust cause to bee greeued themselues, whether it doo arise from that badde entertainement that hee hath among them, or from that carelesse attendaunce that they giuegive vntounto the doctrine of the trueth taught them by him, in both which respectes our Sauiour Christe sheweth the causes: for in regarde of the person hee saith: Luke 10.16.Hee that refuseth you refuseth mee, as if hee shoulde saye, that entertainement which they giuegive to you, who represent my person vntounto them, I take to bee geuen vntounto my selfe, and neither more nor lesse. And in respecte of the doctrine hee saith: Math 10.11.When you enter into a house, abide there, and if the sonne of peace bee there, your peace shall abide with him, but if not, it shall returne vntounto you againe: and whosoeuer shal not receiue you, nor heare your wordes, when you depart thence, shake off the dust of your feete. Surely, I saye vntounto you, it shall be easier for them of the land of Sodome and Gomorrha in the day of iudgement than for that citie. The reasons then are thus to bee gathered, they that giuegive Gods Minister cause of greefe among them, doe it either in the euill entreating of his person, or reiecting of his doctrine: but if they receiue not his person with the entertainement due to the messenger of god, they refuse Iesus Christ, and if they refuse his doctrine, the dust of his feete that brought vntounto them glad tydings of peace,Roma. 10.15 shall be a witnesse against them.
And therefore hauehave that people, who by either of these meanes make GODS Minister heauie hearted iust cause to sorrowe, for that the misery which greeueth him shall one daye light vppon them. If this were considered, and the trueth thereof perswaded vntounto our consciences, coulde wee (thinke you) offer vntounto them that villanie which wee doe, by slaunders, reproches, disgraces, and all kinde of molestations? Coulde wee suffer them to liue amongest vsus like beggars for want of maintenance, while they a2. Cor. 6.10make vsus rich with the heauenlie treasure of Gods holy worde? No, no, it woulde make vsus so affected to them, as the Galathians were to saint Paule, who bGal. 14.13.if it had beene possible would hauehave plucked out their owne eies, to hauehave giuen them vntounto him: it would make vsus learne, cGalat. 6.6.that he who is instructed in the word, should make him that teacheth him partaker of all his goodes: or coulde wee (thinke you) make a marte of the doctrine taught by them, refusing to giuegive it the hearing? Or if we do determine before hand, not to beleeue it, sauing so farre as it pleaseth our humour, no it is not possible, but rather it woulde make vsus, with all zealous care attend vntounto the voice of God speaking to vsus by them: pray to God continually, to teache vsus the vnderstanding of the same, and to indeuour vnfainedly to put in execution whatsoeuer appeareth vntounto vsus to bee enioyned from the mouth of the Lorde. I am persuaded, that among many our sinnes that crie to the Lorde for vengeance vppon vsus, this is not the least, that the true Ministers of God, and indeede the doctrine of the trueth taught by them, hauehave so manie snubs, and discouragements: and on the other side, they that prophecie vntounto vsus of wine and strong drinke, and speake vntounto vsus pleasant things, are had in such estimation, and their lying vanities so highlie regarded: wherein is truelie performed that euill that Solomon sawe aEccle. 10.6in hys time, that follie is set in great excellencie and the rich set in lowe place. Well, the land hath cause to mourne that giueth the Ministers of God occasion of sadnes.
The field is wasted) In these woords the Prophete sheweth yet an other reason to induce them vntounto mourning,15. which is annexed vntounto the former, as a thing, thoughe (in it selfe) not greater, yet by reason of mans corruption, who feeleth the wantes of his body sooner than of his foule, it is that which woulde more sensibly be felt, in which wordes hee reasoneth thus: Albeit neither the decay of religion, nor the sorrowe of Gods Ministers doe mooue you to mourne, yet (if you doe looke well into your estate) there is a miserie comming vponupon you, which wil touch you verie neerly, and that is, your fruitefull and pleasant fieldes, shall be so laide waste, that euen the very ground shall mourne and lament, to see her encrease so consumed, for the corne, the wine, and the oile (which are the chiefe yeeld in the lande, and the fruits which, you stand in greatest neede of) perish and come to nothing. Out of whiche wee learne first this lesson, that those whome neither the care of Gods glorie by the flourishing of true religion,If Gods word moue vsus not, he wil touch vsus in that whiche will mooue vsus. 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 vntounto the sence and feeling of their miserie by the remoouing of those things, that their affections are most setled vppon: the which, (if we looke into the word of God) is manifest vntounto vsus by diuerse exampls, aGe. 4.6 14.Cain that wicked murtherer, when hee would neither be moued with the voice of GOD speaking to him from heauen, nor the innocencie of his brother, iustified vntounto him, to refraine from his diuellish purpose: the Lorde sette a marke of such ignominie vponupon him, as made him euen by hys guiltie conscience thinke that all men abhorred him. All the wicked (of whome we reade from the beginning to the ending of the booke of GOD) hauehave euer reiected the woord of truth, that they might with more free libertie delight in the pleasures of sinne: but the LORD, hath euer in the ende, either remooued from them those thynges which possessed theyr myndes, and kept them from Godlinesse, or (which is more) inflycted vppon them the earnest of his eternall displeasure: the which is diligentlie to bee noted, (that wee maie make our profite of it) for if wee could learne it, and bee trulie perswaded of it, wee shoulde heare with more reuerence, and obeye wyth greater obedience, the holye woord of the Lorde our GOD. What is the cause that maketh men so lightlie to esteeme,The cause that so fewe do truly imbrace the word of god that heauenly course of life which the Gospell propoundeth vntounto vsus, but onelie this: that thorowe the corruption of their owne hearts, and seducementes of Sathan: They hauehave framed vntounto themselues, some course of life, and promised to their owne hearts some present blessednesse, whych can not stande wyth the practise of sincere Godlinesse: Nowe if thys could bee dryuen into their heades, that there is nothing wherein wee canne hauehave anye safetye or true happynesse, when the woord of the Lorde is disobeyed, it woulde make them aboue all thinges seeke vntounto it, that they might learne out of the same, that true and vnfained attonement with God, whereby the lawfull fruition and delight in the thinges of this life, might bee possessed by them wyth more peace: but whilest they neuer once intertaine any such cogitation, but rather, on the contrary part thinke, ye religion bringeth with it these and these inconueniences, depriueth of such and such commodities, and abandoneth manye of those pleasures that they cannot leaue, it commeth to passe that they are so farre from thinking well of godlinesse, as they bid battell vntounto it, as if it were their greatest foe, to the end (as they falsely persuade themselues) that they may bee the more safe in their sinfull purpose. But (poore soules) if they coulde learne, or be perswaded of that which both Gods worde, and daily experience laieth before our eies, that the Lord will be sure to crosse that course which is anie waie taken in hand, to the impairing of his glory, (yea which hindereth vsus from being greeued at it when other impare it) they would alwaies labour to learne that lesson taught by our Sauiour Christ, aMath. 6.33.first seeke the kingdome of God, and his righteousnesse, and then all these things shal be ministred vntounto you. Againe, in that the Prophet presently vponupon the ouerthrow of religion doth speake of the misery of the land, as a present sequele vponupon the former, wee learne, that wheresoeuer the honor of God in the building of his church, by the ministery of his woorde decaieth, or is hindered,Religion being ouerthrown, the common-wealth cannot stand long. there dooth followe desolation and miserie to that common-wealth. For seeing that the glorie of God is the end for which he hath ordained people to be ruled by magistrats, which glorie is no way aduaunced but by the gospell. And seeing that the Lord saith plainly, aProu. 8.15.that kings raigne by him, and it is he that bEsay 45.7.giueth peace and maketh war, sendeth plenty, & pincheth with penurie: to conclude, seeing that God ordained, that euen cEsay 49.23▪kings should be foster fathers, & queens nursing mothers vntounto the church of God, & therfore commanded them dPsal. 2.12.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 vponupon any other ground-work, than onlie true religion, must needs come to ruine and desolation▪ which doctrine is diligently to bee obserued, especiallie in these our daies, wherein the moste blasphemous conclusions, and pestiferous platformes of that Italian helhound Machiauell, Against Machiauils policie.are so reputed of and esteemed, that he onelyonly is reckoned a right politist, that frameth his course after his rules, and who so doth not iumpe with him, is esteemed no man of state, (as they bee termed) nor worthye to rule in the lowest place of anie gouernement: and yet doth he esteeme as much of religion, as of Aesopes fables: wherevpon it commeth that one chiefe principle wyth the Machiauilites is Athisme, or refusal of all religion further then maye serue their turns, for the better effecting of their practises. And whereas it may bee sayde, that manie common-wealths hauehave flourished, whose law-giuers neuer knew God, as the Lacedemonian, Grecian, and Romane, gouernements: I answere, that for a time, they did seeme to be glorious, and quicklie vanished away: but (indeed) there was no such matter in them, for not euerie gouernment,The right flourishing of a common-welth. whose Princes are victorers, & 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, & 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, though it hauehave many outward titles of glory in the face of men, yet doth it gall ye hearts, & grieue the soules of the best people, that liue vnderunder the fame, and shal in the end (albeit God may suffer it to grow for a time) bring in vtter hauock and miserable confusion: the which wee see also verified in perticular men, for manie seeme in most nottable manner, to growe great in thys lyfe, some in honour, some in riches, some in one preferment, some in another, the foot-steppes of whose excellencie (if you looke into theyr posteritie) are scarse to bee found: Nowe from what ground shall wee saye that thys did arise, but euen hence, that the foundation was not layed in the Lorde, the kingdoome of GOD was not first sought and conscience grounded vppon true Religion, did not direct thē in the course which they tooke, but they would seeme to growe great, whether the Lorde woulde or no, and therefore in the continuaunce of their building, he letteth them see their owne follie at the beginning.
The vse then of all this whiche is saide, (if wee hauehave anie care to profite by religion in deede) is first in generall for whole peoples, nations, and kingdomes, that if euer they looke to hauehave such a setled estate as shall be vnmooueable, then must they build it vponupon mount Sion, that is, they must lay the first stone of the foundation in true religion, by the sincere establishment of the same, for god cannot away with that building, whose arch-piller & corner stone his son Christ Iesus is not: and secondly, it is for the instruction of eueryevery particular man, that seeing wee do all desire our owne good, and the benefite of our posteritie, that wee hauehave this care aboue all things, that we aduaunce true religion in our owne heartes, and in the heartes of our children, making it the principall care that we hauehave, and then in all other thinges to go no further than the rules thereof wil permit vsus, either in the matter that wee take in hande, or in the manner howe wee doe it, which is, the onelie way that the Lord prescribed to the Israelites for their aDeu. 10.13 Iere. 32.39.wealth and good of their posteritie 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: but while they esteeme Religion a needelesse thing, and thinke they shall do well enough, though they neuer looke into it, (all one in effect, as if they should thinke to doo well enough whether GOD will or no) it commeth to passe, that they prospering for a time, receiue that successe, which such vngodly proceedings do iustlie deserue.
Be yee ashamed O yee husbandmen) The Prophet hauing perswaded them vntounto lamentation for their miseries,16. and enforced the same by diuerse effectuall reasons, because that it is a harde matter to frame the heart of manne vntounto that true repentaunce, whiche is required at hys hande: hee entreth nowe into a more narrowe waye, and applieth hys speaches whiche before were generall, vntounto particular estates: and firste hee beginneth with the husbandman, laying before hys eies the particular miseries that he should feele.
Now in that the Prophet hauing laid open their miserie so plainely, as none coulde exempt him selfe, but euerye one must needes be touched, doth yet notwithstanding enter into a more particular application.Application of doctrine is verie needefull. We are to consider what should be the cause thereof, for we may not think that it was for lacke of other matter (as the wicked thinke of Gods Ministers in the like case) nor, that the people were well enough taught that point before, for then had hee spoken in vaine: but it was (doubtlesse) to teach them, and vsus, and all the godlie for euer, that it is meete and conuenient, if wee looke for anie profite by the ministerie of Gods worde, or would hauehave his Ministers deale substantiallye wyth vsus for our good, that not onelye they tell vsus the trueth in generall, but also applie it so neerelie vntounto vsus, that eueryevery one of vsus hauehave no way to shift the doctrine from being specially spoken to our selues, for such is the backwardnes of our nature, and vnwillingnes to make aplication vntounto our selues, that if we can finde any starting-holes, or any shifts to remoue it from vsus, it shall take no hold on vsus, to do vsus anie good.
Wherevppon it commeth to passe (as we see by daily experience) that whensoeuer we heare any sin reproued in generall termes, or the iudgements of God denounced against the same, wee are very readie to applie it vntounto others, and to saye, hee meaneth by such a one, or this was a good lesson for such and such people (albeit he be as neerely touching himselfe) neuer entring into his owne heart, to make vse of it for his proper instruction: 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 onelyonly his worde in their mouths to deliuer vntounto his people, but also giuing them the worde of wisedome, whereby they may applie it according to the circumstaunces of time, place, and person, vntounto euerye estate and condition, to the ende, that either they might be soundly brought home vntounto him, or else al colour of excuse might be taken away from them.
Againe, in this application the Prophet nameth one kinde of people, and leaueth the rest, because it were very tedious to write euerye particular calling: but the cause why (of all the common-wealth) hee nameth the husbandmen may seeme to bee this, for that they might perswade themselues to bee furthest from that miserye which he had spoken of, because that (if anye fruite of the earth at all were to bee had) they being the owners thereof, would first serue them-selues, and therefore might (as fleshe and blood would easilye teache them) saye, let them mourne that want, for wee are likest to shift of all others, seeinge they can hauehave nothing but our reuersion and leauinges: to the ende that they might also put that in practise which (from the mouth of the Lord (he had enioyned vntounto all, he speaketh vntounto them by name, whereby we learne first this lesson, that those, who hauing greater aboundance then others in time of a common calamitie,They that are not moued with the miserie of others, shall bee brought to feele it thē selues. doe labour onelyonly to prouide for themselues, and are carelesse and harde hearted to them that are in need, the Lord will increase that punishement vntill it take holde also vponupon them, or els send some other, which they shalbe sure to hauehave their part in with ye depest, which lesson is worthy to be learned, for it is to cōmon a thing with men, that the greatest prouide onelyonly for them selues, and euerie man (as the saying is) to see to one, in the meane while little care is had ouer them that cannot see to them selues, yea I appeale vntounto euerie mans conscience, whether (in this time of scarcitie) hee hath not had this cogitation often, in his head: I hope I shall prouide for my selfe, and mine owne familie: I trust I shall hauehave sufficient for mine own turne, and then I care not: but if we would learn the right vse of this doctrine, wee must say in such a case, GOD hath straightned his hand among vsus, partly to see howe wee of more wealth will open ours to them that neede, and partlie to see how carefull wee will bee to make the best, for many, of that which is in the possession of a few, and therfore are we carefully to aduise how we may remedie that want which is among vsus, and not (as is the maner of the most) make the dearest times serue our turnes beste, and seeke to grow rich by the miseries of manie, for if we do so, wee shall heare such a voice as GOD vttereth vntounto this people: that he will send a punishment that shalbe sure to touche vsus, because wee had no remorse nor pittie ouer the want of our pore brethren:Those shall soonest bee punished that least looke for it. Secondlie it teacheth vntounto vsus this lesson, that when the Lorde meaneth to punishe a nation, hee will not (of all other) suffer them to escape, that pretende moste priuileges to exempte them selues from the same, as for example, in this case of the Iewes generall hauock is threatned to all, but by name, vntounto the husband-men, who might hauehave manye thinges to say for them selues: but (if you note it well) it falleth out to be especialy grieuous vntounto such by the iust iudgement of God, for when the Lord sent famine vponupon the land, (no doubt) there were many among them that beeing of more wealth then others, were hard harted towards them, nowe the second punishment comming to mooue them, whome the former could not, of all other it must needs lay hold vponupon them, & surely this fitteth vsus 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, because there is more hope of bootie, then with the pore man that is in extremitie, and then maie the rich man saye that against himselfe, whiche hee woulde neuer beleeue before: this is gods iust iudgemēt vponupon me, for my hard heart against the needy, that because I hadde no care to let hym hauehave something of that which GOD hath giuen mee in plentifull manner, when hee was dryuen into exstremitie: he hath iustlie sent vppon mee these spoilers, who shall hauehave no pittie ouer mee, and therefore let vsus bee carefull to demeane our selues religiouslie in thys time of the Lordes gentle warning▪ least wee prouoking hys Maiestie vntounto displeasure, purchase vntounto our selues, those iudgementes that shall lie more heauilie vppon vsus. The thyng that hee willeth them to doe, is, that they should bee ashamed, that is, by reason of their sins & transgressions, to account them selues vnworthy the name of men, & (as it were) to hide their faces before the creatures of God: whereby the Prophet teacheth vsus, how greatly we should bee greeued with our selues, and mislike our condition when we consider of the sinnes and rebellions that wee commit against the Lord, for you knowe that the thing whereof man is ashamed, dooth greatly moue him vntounto an inward condemnation of that which hee hath done: but (alasse) sinfulnes thorowe custome,Mo be ashamed of godlines then of sinne. hath put on suche a brasen face, and godlines by discontinuance is so straunge among vsus, that it is an easy thing to find him that wil be ashamed of weldoing, and beare out all maner of vngodlinesse with a bolde countenance, and hard to find him that is ashamed of sinne, blushing at the committing thereof, and contrariwise, followeth after truth and righteousnes with a bolde face, and an inuincible courage.
The reason why the prophet perswadeth them heerevnto,17 is sette downe in the woords following, to witte, because the haruest of the field is perished: the vine is dried vp, Ill successe in our calling must draw vsus to repentance.&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 vsus, and we see little fruit redound vntounto vsus from the same, we hauehave iust cause to howle and be ashamed, because that our sinnes hauehave stepped betweene the Lorde and vsus, to keepe from vsus his blessing vponupon our labours, which doctrine is needfull to bee learned in euerie condition, for if wee, that are the ministers of the word, could be perswaded, that ye not profiting of our people is because of our sinnes, if the Magistrate could beleeue that the rebellion and vnrulines of his subiects, were the fruit of Gods anger against him for his offences: if masters and Parents coulde be perswaded that the vnfaythfulnesse of their seruants, and vngratiousnes of their children were a punishment from God for their transgressions. To conclude, if he that goeth backwarde, in the worlde, could thinke that God punisheth him therewith for his carelesnesse in godlines, it woulde make eueryevery one of vsus more religious and godly, & to lessen the kingdome of sinne within vsus daylie more and more. The cause whiche the Prophete alleageth is, (as you see) sett downe in very many wordes,The necessitie of vrging the worde in teaching. all which do signifie one thing in effect, and might (as before) hauehave 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 onelyonly tell it vntounto them, but also vrge, and (as it were) in force it vntounto them, that they might with the more sence and feeling bee affected with the same, which teacheth vntounto vsus, howe necessarie a thing it is, for vsus, not onelye to hauehave the trueth of Gods woorde tolde in plaine and clear termes, but also vrged, inlarged, & stood vponupon to the ende, that our harts which are dull, may by little and little, receiue impression with the same, & be the more throwly conformed to the liking of it, and therefore it is, that the holy-ghost requireth in a minister, to bee instaunt in season and out of seson, to improue, rebuke, exhort with al long suffering, and doctrin, for wee see that the capacitye of man is so narrowe, that oftentimes he gainsaying a good thing propoūded generally vntounto him, which afterward being laid open, & inlarged by the causes, commodities & circumstances therof, he imbraceth with great liking, to the end that we may learne to like of & imbrace: the necessitye of those continuall discourses, whereby the word of God is persuaded vntounto our consciences, & not (as is the maner of many) to contemne and despise them. Lastly, the prophet hauing laid open this matter by his particulars, concludeth it with an epiphoneme, or general sentence, saying: surely 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, because men so relie of it, but also, because the Lorde hath allowed vsus so to vse them as we may reioyce therein, for that they are the blessings of God bestowed vponupon vsus, for our necessitie and delight, yet so, as it be with these conditions, first, that our greatest and chiefe pleasure be in the meditation,With what conditions we may reioyce in the things of this life. & practize of the law of God: secondly, that our harts be purified by faith in Christ, for thē are all things cleane vntounto vsus: thirdly, that we do reioyce in them to the end to make vsus more fit to ioy in the Lorde, who is the giuer of them, if these thinges bee not obserued, not onelye our reioycinge in the thinges of this life is vnlawfull in vsus, and sinnefull vntounto vsus, but also, euen the ver…e vse thereof for our necessitie, shall turne to our condemnation.