True Remedy Against Famine and Wars, Sermon 5
The fifth sermon. verse 13. to the ende▪ 13 Gird your selues and lament, ye priests: howle ye ministers of the altar come, and lie al night in sackcloth, ye ministers of my God: for the meat offring, and the drink offring is taken away from the House of your God. &c.
GIrde your selues, O ye priests) the Prophet hauing spoken before in particular vntounto the husband-men,18 doth nowe continue his former course of application vntounto an other sorte of men, and that is, to the priestes of the Temple, that attended vponupon the daily sacrifices, 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 whiche may the better prepare them vntounto that publike action: saying, Gird your selues, &c as if he should say, seeinge that this miserie commeth vponupon the whole land, and seeing that you hauehave the places of the Lordes remembrancers, to put him in minde of his couenant vntounto Abraham, Esai. 62.6.and his mercy to his church, it behoueth you not to think lightlie, 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 vntounto the like humiliation and repentance:The ministers must giuegive al good example vntounto their flocks. which speache of the Prophet doth teache vntounto vsus, 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, 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 vntounto the Citie set on a hil, that is,Math. 5.14 looked vntounto farre and neere, whose behauiour is (often) regarded, as much (if not more, as their doctrine) must not onelyonly in generall hauehave a care and regarde, that their behauiour bee agreable to their speches, but yt also as the knowledg of the will of God, is first reueyled vntounto them, and by their ministerie vntounto 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, but that which they them-selues do…e with all carefulnesse walke in. And surely, howe so euer it bee true, that the ill life of the minister is no sufficient cause to make any man giuegive lesse obedience vntounto the doctrine, then is meet, for that they sittinge in Moses his chaire,Math. 23.2. we are to doe as they saye, and not as they doe: 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, as wholesome doctrine preache vntounto their people, bee the onelyonly ministers, whose labours are found fruitfull: and on the otherside, they that hauehave not this care, are seene to labour (if yet they labour at all) with little or small profite to them that heare them.
For the simple people (yea, and those that thinke them-selues no fooles also) when they heare anye doctrine deliuered vntounto them, that seemeth not to agree with flesh and blood, do by and by say: but wil he doe as he sayth, if it appeare by any of his disorders, that he doeth not, forthwith they say: why should wee beleeue him, or do as he telleth vsus, when he doth cleane contrary him-selfe, with out doubt, that whiche hee sayeth, is but for fashion sake, for hee knoweth some nearer way to heauen then hee telleth vsus (for els hee would not doe cleane contrarie) and therefore wee will venture as well as hee. I know (beloued) that the ministers of God, whose life is no way to be reprooued of men, are often charged to be such: 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, then their doctrine will root out in their whole life: & so much the greter cause hauehave we to lament our condition, that (being plunged in so many miseries) hauehave so few to be found among a gret number, that may faithfully goe before vsus in the practise of ye course, which may lead to the preuenting of gods iust iudgement against vsus. 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 vntounto that whiche concerneth the life to come. For it was the maner (as many places of scripture teach vsus) 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, but might perfourme the same, with more readines, and more effectuallie. Now the prophet by this kinde of speach, dooth teach the ministers, first, that they imploy themselues in the execution of those means that may turne awaie the iudgementes of God from the people with all expedition, and teacheth vsus this lesson, that whatsoeuer the Lorde commaundeth vsus out of hys woorde,We may not put off from day to day. wee take heede, of deferring or putting of from daie to daie, (for that the wrath of the Lorde commeth of a sudden) and with all speedines, endeuour to do the same, not consulting with flesh and blood, but propounding before our eies the authoritie of him that commaundeth, and the punishments which doe abide the transgressi…ours, and disobedient. Secondlie, (in this kinde of speach) hee willeth the Priestes, the Lords ministers to laie aside all lettes and impediments that might any way keep them from, or make them colde in the perfourmaunce of this dutie: whereby wee learn,We must carefullie auoid al lets vntounto godlines. that the Lord our God, doth not only require at our handes (in a generall sort) that wee do his will, but also that wee doe waxe wise by obseruation, and diligentlie marke by experience, what things they be that are anie waie a hinderance vntounto vsus in the discharge of that dutie that we owe vntounto God, & carefullie to vse al those meanes that may direct vsus to auoyd them, which is a lesson that is verie needfull to be learned of euerie Christian, and (beeing rightly vsed) shall greatlie increase vsus in true spiritual wisedome and holines, for in this regard it is, that christians are called souldiours not onelie that they may fight against the enemies of their soules, but also, that by experience, they may waxe wise and spirituallie polliticke, to obserue diligentlye wherein it is that they bee most ouertaken, and carefullie to fortifie them selues there, not onelie by strengthening their spirituall armour, but also by lessening the power of the olde man, in taking away all those allurements, or baytes that hee hath fedde him selfe vppon, to fight against the soule. Hee willeth them to lament, which is that earnest griefe whiche is conceiued in the heart by the liuelie sence of anie miserie. And this is not onelie enioyned vntounto them, as they are a part of the people, and therfore subiect to the generall punishment, but especiallie, for that they beeing the ministers of GOD, to stand (as it were in the gappe) betweene God and his people, to intreat the Lorde for them, and to speake in the name of all: for which cause it is requisite that the Ministers of God bee suche as hauehave an especiall sence of the thinges that the people stand in neede of, and that in more measure then anie common Christian, for els shall they neuer deale effectuallie with the LORDE for them, nor faithfullie with them from him.
Againe, He biddeth them lie in sackcloth, which is also a phrase of speech expressing the manner of their behauiour in the actions of griefe and sorrowe: for they were woont in suche cases to couer themselues wyth Sackclothe, that they myght be the more induced vntounto mourning: the meaning (for the generall equitie and trueth thereof vntounto the Godlie for euer) is, that as wee were taught out of the woord Gird, to remooue from vsus all impediments that maie let vsus from well-dooing: so in this wee learne,Wee must vse al lawful prouocations & helps to stir vsus vp to godlines. that wee must take vntounto our selues, all prouoking meanes, whereby we maie bee made more fitte, and able to discharge our duties the more effectually, the which is (also) diligentlie to bee obserued, for as the nature of man, being prone to all ill, hath (on the one side) manie inticements, to drawe him from all goodnes, if they bee not wiselie looked vntounto: so hath it (on the other side) by reason of the dulnesse that it is of vntounto anie goodnesse, need of manie spurres and prickes to sturre him vppe, without which, hee shall not onelie keepe him selfe from the perfourming of many duties that be required at his hands, but also freeze and waxe cold in that which hee hath begunne: So that (ioyning the former and this together) hee that determineth to beecome a Christian indeede, and euer looketh to attaine vntounto anie acceptable measure of Godlinesse, or hauing attained therevnto, to contynue therein, vntounto the ende, must carefullie watche to remooue all thinges that hee seeth maye hynder hym, and diligentlie take vppe, all those helpes which maie further him in the same.
The lacke of obseruation whereof, is the cause, that so many in these last and dangerous daies take vponupon thē the name of christians with so smal reformation, & that so many shrink away from that good course which at the first they had begun. It is not onelie required at their handes, that they doe this, but also, that they lye therein all night, whereby he meaneth to shew them, that they must abide in that kind of humiliation, and not presently to begin and end the same, teaching vntounto vsus this doctrine, that the Lorde our God doth not onelyonly require at our hands,We must not onelyonly begin well, but continue so vntounto the end. onelyonly that wee beginne well, or that we like of good and godly motions for a time, and after suffer them to be quenched and die, but also that we so begin that we may continue, and so continue, that it may endure vntounto the ende, which lesson we hauehave great need to learne, in these declining daies, when men doe so generallie fall from their first louelove for we see, that the truth is of suche maiestie in it selfe, that it captiueth the hearts of the very reprobate, vntounto the like thereof for a season, but it is (onelyonly) as the flashe of a lightning, that commeth & goeth (almost) in one moment, but we are to know, that albeit it be a good thing to begin well, yet it profiteth vsus nothing, vnlesse wee continue therein, a2. Tim. 2.5.for none are crowned but they yt striue aright, and hee onelyonly that bMat. 24.13endureth to the ende shall bee saued. In most miserable case then be they that hauehave set their hand to the aLuke 9.62.plough and looke backe, that hauehave bReuel. 2.4.lost their first louelove, and fall away from the sinceritie of religion, for our Sauiour telleth vsus cMat. 12.45that the ende of such persons is woorse than their beginning.
Nowe least they shoulde take exceptions against him, as one that took too much vponupon him, and reprooued those that were to reprooue him, hee calleth them, Ye ministers of my God) wherein first of all, he auoucheth his authoritie and warrant, by vertue whereof hee did so instruct them, to shew them that in disobeying his words their offence was not against him, but the Lorde. Secondly, hee sheweth that he doth acknowledge them to be the Ministers of God, and yet dooth iustly shew them their duety, teaching vntounto vsus, that euen the ministers that are to instruct others when they do amisse, or faile in anie duetie, are to be reprooued for their fault, and taught howe to amend.
As hee dealt with the husbandmen, so dooth hee with the priests, that is,19. declareth them the special cause that is to draw them to lamentation and mourning, which is, that the meat-offering and drinke-offering is taken away from the house of god: whereby 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 vntounto it: nowe that those offerings were to cease,The abridging of the gospel must greeue vsus. the Ministers of the Lord must so much be greeued therewithall, as the glorie of God is deere vntounto them. The vse of which doctrine (for our instruction) is this, that as the outward seruice consisted then in the multitude of sacrifices, so dooth it nowe in the enlargement of the preaching profession, and practise of the gospell, so that whensoeuer the same is any waye abridged (if we hauehave that zeale of Gods glory that we shoulde) it must driue vsus vntounto the same sorrowe that these are commanded to take vp in the like case. 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 vntounto vsus more at large.
Now in that hee sayth (The house of your God) he doth not only put them in mind of their calling from whence it came, and the Iudge to whome they must giuegive account, howe they hauehave demeaned themselues in it,The comfort of the Minister when the people be backe ward. 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 fear, that God was not therfore pleased with them, hee notwithstanding remained still their God, & 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. 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: for ye discoragements that we hauehave, by the carelesnes, & obstinat disobedience of the people to whom our feete ought to be most beautifull, are many and greeuous,Rom. 10 15. the depth whereof is hardly conceiued by any, saue those that hauehave experience of them. Nowe if we should measure al our comfort by the succes that we see our ministery hauehave in ye world, wee shoulde quickly be brought to say with the Prophet aIere. 20.9.that we wil speak no more in the name of the Lorde, but we hauehave a more sure staffe to lean to, which is that whatsoeuer fruit come of our labors though we be to all b2. Cor. 2.15that heare vsus, the sauour of death, yet are wee still a sweete smelling sauour vntounto the Lorde, for as it pleased his Maiestie to cGen. 18.26like well of Abrahams intreaty for Sodome, and to accept it as a worshippe vntounto his name, notwithstanding nothing to their profite: so is it his gracious good will, to accept of the faithfull diligence of his seruauntes in the ministerie of his woorde, 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.
Sanctifie you a fast, &c.) After that hee hath shewed vntounto them howe they are to behaue themselues priuately,20.21. and to prepare themselues to giuegive the people al good example of forwardnesse, he nowe proceedeth to shewe vntounto them what they are to doe publikely, that the punishment threatned beeing generall, the whole people might bee drawne vntounto a solemne repentance. These woordes (contained in the first of these verses) doe describe vntounto vsus, the exercise of a publike fast, almost in eueryevery circumstaunce of the same: so that I might hauehave iust occasion heere to handle the whole common place of it, which I thinke not so meete at this present, yet wil I briefly set it downe, so farre as this present place giueth warrant. And first of al, whereas hee willeth them to sanctifie a fast,What a publike fast is. we are first to consider what this fast is, to the ende, that it may the better appeare howe it is to bee doone: briefly therfore it may be thus described▪ it is an abstinence commaunded of the Lord, thereby to make solemne profession of our repentance. It is called an abstinence, not as if that were all and eueryevery thing requyred at our hands in such an action▪ but because it is the most noted outward helpe therevnto: for indeed fasting is no part of the thing, but onelyonly an outward helpe to drawe vsus the better vntounto the inward sense of that vnfained repentaunce, which wee are to shew foorth. Nowe this fasting is not like that of the Papists, wherein they abstaine from some kinde of foode, and cram themselues with others: but it is an vtter refusall of all the commodities and pleasures of this life, therby to make vsus ye apter to the inward vertue. And therfore wee reade, that the godlye were accustomed to refraine from all kinde of foode, vnttil the euening.Iudg. 20.26. VponUpon what occasion fasts are to be sanctified. Secondly, wee are to see, when, and vponupon what occasion this exercise is to bee taken in hande. One, and not the least, the woordes of our Prophet doe shewe vsus, who vppon consideration of the miserie that they felt, and iudgements that they feared, were commaunded to humble themselues before the lord: 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 vntounto this solemne fasting. Other causes there be of the same, as the electing of ministers or magistrats,Actes 13.2. but because they be not in my text, and my purpose is not to handle anie more of the common place than it affordeth, I wil not speake of them. Furthermore, this being an extraordinarie exercise, it is to be considered, whom the Lorde hath geuen the authoritie vntounto to proclaime it, some saye, that it resteth in the authoritie of the Magistrate, and some affirme it to bee a dutie of the ministers:Whether it belongeth to the magistrates or ministers to sanctifie a fast. 2. Cro. 20.3. Ionah. 3.5. they that lay it vponupon 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: 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. 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, than both hee might and was commaunded to doe in eueryevery 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, and therefore it is, that the Holie-ghost in that place, (and also in that of Ionah) vseth a worde farre different from this in this place: for there the woorde signifieth to call or send forth, which maye in generall bee applied vntounto the promulgation of anye edict whatsoeuer, and heere it importeth (as it were) a conseecration, or hallowing withall, which is a thing peculiar to ye Ministers of the worde, so that thus farre it belongeth to the Magistrate to see it done, to enioine the doing of it, and (if it please him) to appoint the time thereof vntounto the ministers, but that the particular notifieng of it to ye people belongeth vntounto the ministers of the worde it is euident by these reasons: first, that which the Lorde commaundeth out of his worde vntounto 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: but the Lorde out of his worde commaundeth in this place, the Ministers of the Church of Israel, which was an established Churche, and that vnderunder a king, to sanctifie a fast, & call the solemne assemblie, therfore it is the duetie of the Ministers of ye word for euer: secondly, yt which cannot be done without doctrine and publike praier, that same is the office of the Minister: but the sanctifieng of a fast (that is, the preparing of the people by instruction what it is, and to what ende, and praying vntounto God to enable them therevnto) can not bee doone wythout doctrine and praier,1. Tim. 4.5. (for euerie thing is sanctified vntounto vsus by the woorde and praier) therefore to call a solemne fast, is the office of the Minister: thirdly, whatsoeuer belongeth to the publike seruice of God in the congregation, that same is the proper dutie of the Minister, but to sanctifie a fast belongeth to the publike seruice of God in the congregation: therefore, it is the proper duetie of the Minister. And that it belongeth to the publike seruice of God in the congregation, it appeareth by the turning of the reason thus: whatsoeuer is required of a Minister in regarde of hys ministerie, that same is a part of the publike seruice of God: but to sanctifie a fast, is required of the priests in this place, in respect of their ministerie, and therefore it is a part of the publike seruice of God. But you may say vntounto me, eueryevery Minister hath his proper charge, the limits whereof he may not passe, 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 vntounto him. Wherevnto I answere, that it is true,An obiectiō answered. one Minister hath no further authoritie than his particular flocke, and therefore can cal no publike fast further than amongest his owne people. But the whole Church being guided by a Councell of Ministers, is to be prepared to a fast, by the authoritie of the whole.
You may further saye vntounto me: 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?An other obiection answeared. I answeare, that if other men will not doe their duetie, yet I may not meddle wyth it, but the example or authoritie of others, must not make me leaue mine owne duety vndone. So that it is true a general fast, in a whole kingdome, or in manie partes thereof may not be proclaimed by one minister: yet may hee, (and by the worde of God hee ought) when God threatneth or punisheth,What is the ende of a publike fast. call his owne charge vntounto this same exercise.
Lastly, he sheweth in the latter ende of the verse,22. to what ende all this is, to wit, that they may crie vntounto the Lord, that is, bee the more effectually drawne vntounto the feeling of their sinnes, and the desert therof, that so they might powre out their praiers more effectually vntounto the Lord, for the remission of the same: 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,1. Tim. 4.8. and whether we eate we are not the worse,Rom. 14.17. or whether wee eate not we are neuer the better, in respect of any religion or holinesse) but as meanes to drawe vsus the better vntounto it.Our repentance in the day of fasting must be more than ordinarie. And therefore, when all these things are enioyned, to the ende, that wee may crie vntounto the Lorde: wee learne, that it is not an ordinary sorrowe for sinne, a crauing of pardon, that will serue the turne at suche a time, but as the circumstaunces bee more, and the causes more weightye, so must our humiliation bee in more measure, than at anye other time before or after, if it may bee accepted of the Lorde.
Alas for the day) The crie that they are to make vntounto 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, but also a minde exceedingly troubled in the same: for the words (Alas this day) which should go together, doe in effect signifie thus much: Great and greeuous is our miserie, and the burthen thereof lieth so heauie vppon vsus, that thys day we are as vtterly cast away, and feele such a smarte of the Lordes displeasure at hande as we tremble and quake to thinke of it: So that these woordes doe expresse vntounto vsus, what humbled soules, and what greeued heartes wee are to bee of, when (the Lorde threatning to punish vsus) wee are employed in this exercise, to the ende that wee may learne, euen (as it were) to breake our owne heartes, and to enforce them vntounto a more deepe meditation of our forlorne condition than euer hath entered into vsus heretofore. 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: but in consideration of that miserable ruine which was to fall vppon the land,What is meant by the day of the Lorde. wherein the people thereof shall seeme to be cutte off from vnderunder heauen, and in regarde of the mighty power wherewith the Lorde will stretche out his arme in such a manner, as though he meant to consecrate it, as a peculiar daie to expresse his maiestie. For as the Lorde is saide (of manne) to sleepe,Psalm. 7.6. when hee sheweth not foorth his might, and (as it were) to hauehave lefte thinges vntounto theyr owne disposition, so on the other side, it is saide to bee hys daye, when by any extraordinarie power he declareth himselfe, eyther by deliueraunce of hys, or ouerthrowe of their foes.
Moreouer, it is saide to bee at hande, thereby to teach them, that if they woulde in such maner as might be acceptable vntounto God, humble themselues before him, then must they beware of promising vntounto themselues one houre space, but rather to assure themselues of present desolation, which is diligently to bee learned of all persons, and at all times of repentaunce: For hee that will any way sooth him selfe in hope of the least tyme of forbearing,True repentance geueth no place to put farre off the euill day. shall so quench all the motions of true repentaunce, that hee shall perfourme nothyng therein, but in such superficiall maner as shall bee to no purpose. The fountaine from whence all thys woe must bee looked for to fall vppon them, is sayde to be the Almighty, which name is properly geuen to God, 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 onelyonly all things are guyded and gouerned, but also they (in peculiar manner) had many waies bin enriched and blessed, was no more to bee looked for as a deliuerer or a protector, but as a most terrible Iudge, and seuere destroier, because that they had rebelled against him, who hadde euer beene so gratious and bountiful vntounto them: and it teacheth vntounto vsus this lesson, that if wee enioye the blessings of God, and make not the right vse of them, when the Lorde seeth that we swarne from him, & doe that which seemeth good in our owne eies, hee will come against vsus wyth his seueritie so much the more intolerable, as we hauehave receiued his blessings in greater abundance.
23.Is not the meat-offering, &c.) The causes of mourning (which wee hauehave heard at large before) are heere repeated: for in a solemne sorrowe before the Lorde, what can go more neare vsus (if we looke 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 vntounto him? Nowe in that hee calleth it ioy and gladnesse, hee dooth first of all teach vsus, 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, 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,The ioy of the godlie. and bring foorth fruites woorthie the same, but if wee hauehave 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, as these people, who (for all that are ready to be throwne into finall destruction.
And moreouer, it doth teach vsus,Religion decaying, the godlie hauehave not matter of gladnesse in this world that if wee want this, and see that it goeth to wracke, then is there nothing vnderunder the sunne that can giuegive vntounto vsus anie iust matter of gladnesse. And (indeede) if wee consider well of it, wee shall see, that it is most apparaunt: For if wee aMat. 16.26gaine the whole worlde, and doe loose our owne soules, what doth it auaile vsus. But if we be not partakers of the ministery of Gods worde, the meanes of our saluation dooth ceasse, and therefore, though wee shoulde enioy honour, wealth, pleasure, and all that our heart can desire, 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 make it more intollerable vntounto vsus.
24.Is not the seed?) The destruction of the common-wealth (which also we heard before) is here repeated as a matter for them to meditate vppon, 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: that the seede is rotten vnderunder the clods, his mening is, that their seed which they did sowe, and hoped to reape agayne wyth encrease, did neuer spring vppe, but rotted vnderunder the grounde. Nowe if this was a cause to induce the Israelites to saye: Alas for this day, then surely hauehave wee iust cause for to sing the verye same Song, or rather for to mourne wyth the verye same lamentation: for we can none of vsus be ignorant, how the Lorde hath delt with vsus, in sending so great aboundance of moisture, whose nature is to nourish, and so drowning the earth therewith, whose kind is to bring foorth for the vse of man, that the earth was vntounto the corne, as a graine, & the raine vntounto the earth, as the running of a floode, 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: so that we may assure our selues of the lords anger against vsus, which will be sure to burst out as aIere. 4.4▪a fire, which none shalbe able to quench, vnlesse, we returne by speedy repentance.
How did the beasts mourne?) The prophet dooth further will them to saie vntounto the Lord, that the beasts did mourne, whereby hee first sheweth the miserable case of this people, that were so afflicted, as the verye sence thereof did (after a sort) mooue the brute beasts, and yet did they remaine hard harted, wherby he sheweth their condition to bee worse then that of the beast without vnderstanding. Secondly hee sheweth the miserable confusion that the sinne of man bringeth vppon all creatures, that for the same (euen) the whole frame of heauen, and earth becommeth out of square: and the dumbe creatures, are pinched with penury, in suche wise, as they according to their kinde do grone, vnderunder the burden of mans transgressions.
Nowe whereas hee sayeth, that the flockes of sheepe are destroyed, hee toucheth one kinde of punishment that wee are to thinke of, for albeit, it be true that if wee respect the generall number, it is not so with vsus, yet in regarde of the particular estate of diuers, it may bee trulie saied that it hath also fallen vppon vsus, for it is knowen, that the vnseasonable wette that did fall, infected with rottennes, verie manie flockes in diuers countries, 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, and farre greater,In seeking to redresse any thing we must begin with seeking reconciliation with God. (except in time wee repent) that yet we doe not perceiue.
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, nor of pollitike prouision in the time of this dearth to make things reach so farre, and bee so well ordered as maie bee, which hee dooth not leaue our, as though they were vnlawefull.
But hee speaketh of that which is the first to bee doone, and beeing trulie perfourmed, will both teach and gyue a blessing vntounto the seconde meanes, whereby wee learne this lesson, that vnlesse wee take thys course first, and afterward proceede vntounto the second, (whych also was the practise of that good king: a2. Chro. 20.Iehosaphat, in the like case) all our preparation and politike deuises shall vanish as the smoake, and doe more harme then good: which thing (O the want of England heerein) if it were considered, then should wee see a better issue, of manie notable plottes, that fall to the grounde, and doe no good, because the LORD cannot awaye to bee made seruaunt vntounto fleshe and blood, and therefore when hee smyteth or threateneth to smyte vsus, and wee flee to anye other helpe then hym, or to anye other good meanes that hee hath allowed vsus, before wee seeke reconciliation wyth hym, hee will bee sure to laie his cursse vponupon our labors, that they shall bring forth wind, and therefore let vsus pray vntounto the Lord our God, that he would direct those that he hath set ouer vsus, first, to seeke true reconciliation with him, and then shall their pollicie prosper, or els can we looke for nothing in the end but miserie and desolation: and let euerye priuate man learne the lesson for his owne profite, that whensoeuer anye thing goeth a crosse with him, and hee would amend it, let him know that the cause being in his sinne that hath displeased the Lorde, if euer he looke to hauehave it helped indeed, hee must beginne with this sound conuersion vntounto GOD, with whome hee beeing once at one, other things shall fall out well, but hee continuing in displeasure with him (which he will doe so long as he abideth in impenitencie) how can any thing that hee taketh in hand go well with him.
To thee will I crie.) The prophet seeing that these things did mooue them very little,25.26. and perceiuing the wretchednesse that they are now growing into, resolueth with himselfe, that though they regard not their owne good, yet will hee continue his care ouer them, in intreating the lord for them, whereby wee learne first this lesson, that the ministers of God,How Gods ministers must behaue themselues, whē all good things are resisted. must neuer be so discouraged, as to leaue that calling wherein GOD hath set them, for any desert of the people: againe, that Gods ministers must hauehave a care ouer thē (being of their charge) that care not for themselues, but run headlong to destruction: according as our sauiour hath giuen them an example, praying for his pesecutors, & saying: aLuk. 23.34.Father forgiue them for they know not what they do: lastly, when all thinges are in suche desperate condition, that godlines is oppugned (euen) with high hand, & the minister of the word, can do no good in his ministery, no nor bee suffred to exercise the same, yet must he not cast of the care of the church of God, but euen get him (with Ieremy) a cottage in the wildernes,bIere. 9.2. and spend his dais in mourning for the desolation of Syon. Let vsus beseeche the Lord our God, euen for his beloued son Christs sake, to pardon the sinnes, & forget the offences of this land, or els, the ministers of his truth shall (before it bee long) hauehave iust occasion to lament with Ieremie & say: How doth the land become solitary, &c.
The honour be to God alone, and the profit to his Church.
End of the text · John Udall, True Remedy Against Famine and Wars (1588)