A Necessary Admonition out of the Prophet Joel — Edmund Bunny

A Necessary Admonition out of the Prophet Joel · Edmund Bunny

An Admonition, out of the Prophet Ioel.

The word of the Lord that came to Ioel the ſonne of Pethuel. Ioel. 1.1.

IN this Prophecie of Ioel we hauehave firſt ſette downe the Title of it: The títle of it.then the matter that is therein deliuered. The Title of it is ſet downe in the firſt verſe, and therein we are to conſider, not onelyonly of ſuch things as are plainly ſet downe therein: but of ſomewhat alſo, that is not expreſſed there, & yet notwithſtanding needefull to be thought on and to be gathered ſo well as we may. That which is plainely ſet downe therein, reſteth in two principall points: that the matter following (in all this Prophecie) came from the Lord: and was deliuered vntounto the people by the miniſterie of Ioel. In that it came from the Lorde, wee are to eſteeme of it accordingly: and in that it pleaſeth God to vouchſafe us ſuch treaſure in earthly veſſels, thoſe whom hee uſeth to ſuch a purpoſe, though they bee but ſeely things in them ſelues, yet ought they to be for this cauſe, and in this reſpect, ſo much the more welcome and deater unto us. That which is not expreſſed there, is concerning the time wherein he prophecied: which notwithſtanding is to be gathered of us ſo well as we may, becauſe that otherwiſe the ſenſe of the Prophet muſt needes bee harder unto us: as alſo it is ſufficientlie knowen, that thát hath giuen a great part of the occaſion, that the Interpreters hauehave varied ſo much in their iudgements thereon.

Firſt therefore to examine, The time vvhen hee prophecied. Which is gathered.what the time was wherein he prophecied, it ſeemeth to mee, that the iudgent of thoſe is clearely the beſt, that are of opinion, that he prophecied in the daies of Uzziah (otherwiſe called a2. king 14:21.Azariah) the king of Iudah: or, at leaſt, of Iotham his ſoon: and ſo conſequently apperteineth to that cō paſſe of time, when bHoſ. 1:1.Hoſeah prophecied unto the Iſraelites, and cIſa. 1:2…. & 2:1.Iſaiah beganne firſt among the Iewes, dAmos, 2:1, 3.Amos, and eMic. 1:1.Micah likewiſe, unto the Iſraelites, & Iewes together. And the warrant that we hauehave for this opinion reſteth on two principal grounds: the placing of it: Firſt by the placing of it.and the matter therein contained. As touching the placing of it, it is no more but this, that ſeeing that of old it is placed among thoſe, that, by good teſtimonie of the text it ſelfe belong to that time, (as Hoſeah, Amos, and Micah doe) therefore is it the moſt likelieſt that it appertaineth to that time alſo: partly, for that the ſcriptures are ever lightly in that maner digeſted: and partly for that fHier. in Ioel. 1.Ierom himſelfe, by this argument alſo, was ſo perſwaded. The Septuagint I graunt did gIdem in Proemio in Ioel.Otherwiſe place it: but it ſeemeth they vſed the rule of Leſbos: placing it ſo, as they thought the interpretation thereof would require: and not eaſily yeelding that the ſenſe ſhoulde bee ſuch, as the place, that long before them it had, ſhould ſeeme to import. Otherwiſe it is ſomewhat ſtrange, that they ſhould ſo alter the placing of it: conſidering that it is taken for hIdem in Praef. in 12. Prophetas.a rule among the learned, that when there is no time noted of any of the Prophets, then doth that Prophet belong to the time of the Prophet that goeth before. Then by the matter therein conteined.As touching the matter therein contained, it doth ſo fitly accord vntounto that compaſſe of time, that in my iudgement, we may rather maruaile, that diuers there be of very good account in the Church of God (and worthily too) that did not ſee it: then that our ſelues neede to ſtand in doubt thereof. For not only the whole matter doth fitly agree, to that which was propounded by others, that doe vndoubtedly belong to that very time: but diuers ſpeciall things there are beſides, that doe ſufficiently warrant that ſo it did. Concerning the whole, becauſe that there can bee no iudgement thereof, til the matter it ſelfe be unfolded, therefore the credite of it is to await the ende of the treatiſe: and then, either to ſtand, or to fall, in the iudgement of the indifferent Reader, By comparing this our Prophet, and Iſaiah together.without any further urging of it. Thoſe ſpeciall things that are beſides, I chiefly gather, out of the comparing of this Prophet of ours, and Iſaiah together: and that in the firſt fiue Chapters only which are moſt likely, by i1:1. and 6.1.Iſaiah himſelfe, to appertaine to the time that wee ſpeake of. For ſeeing that the ſecond time of his prophecying beginneth in the yeare that Ʋzziah died (as in the beginning of the ſixt Chapter it is recorded) and yet in the beginning of the firſt Chapter it is plainely ſet downe, that ſome part of his prophecie was uttered in the daies of Ʋzziah while yet he liued: therefore may thoſe firſt Chapters of that his prophecie be ſafely taken of us, if not as undoubtedly appertaining to that time (for kCalu. in Iſa. 6.1.ſome hauehave beene of their minde, not thinking that the firſt fiue Chapters did appertaine to a former time, in reſpect of that which in the beginning of the ſixt Chapter is noted: but that in thoſe fiue Chapters going before is ſet downe howe he beganne to prophecie, and then the time more ſpecially noted in the beginning of the ſixt) yet as the moſt likely, becauſe it is the iudgement of moſt of the learned: and the opinion of thoſe others hath no ſuch warrant by the text it ſelfe, but rather is thereby reprooued. And that which we finde in theſe fiue firſt Chapters of Iſaiah, ſo fitly agreeing to this Prophet of ours, doth partly he in thoſe things that they utter of the iudgementes of God: and partly in that which they doe both ſet downe as touching his mercy or fauoure towards them. Firſt in thoſe things that they utter of the iudgments of God.Thoſe things that they utter out of the iudgments of God againſt them, are two: firſt, a famine; then alſo, an armie. Concerning the famine, they doe not onelyonly both ſpeake of it: but alſo doe it in much like maner. For where as this Prophet doth altogether beate upon it, and more ſpecially telleth them that the famine ſhould be ſo great, that l1:4.what the Palmer woorme had left the Graſhopper had eaten, what the Graſhopper had left the Canker worme had eaten, and what the Cankerworme had left the Catterpiller had eaten … that m1:10.the fielde is waſted, the Lande moorneth, the Corne is deſtroyed, the vine is dried up, and the oyle is decayed: that n1:17.the ſeede is rotten under their clots: that o2:3.whereas the Lande was, as the garden of Eden before, it was after this, as a deſolate wildernes… and that p1:19, 20. 2:3.the fire devoured the paſtures of the wilderneſſe, the flamb brunt up the trees of the fielde, and the Riuers them ſelues were dried up: Iſaiah likewiſe in much like maner telleth them, that q3:1.the ſtay and the ſtrength of breade and water ſhould be taken from them: that the chiefe & principall ſort of them ſhould be as *5:13.famiſhed, and plainely confeſſe, r3:7.that they had neither breade, nor clothing: that ſ5:10.ten akers of vines ſhould yeelde but fiue gallons, and the ſeede that was ſown ſhold yeeld but the 10. part of it again: that t5:24.their roote ſhould be as rottēnes, and their bud riſe up like duſt: and that v1:30; 31. 5:24.they ſhould be as a garden that had no water, burnt and conſumed with fire, as tow, ſtuble, or chaffe. So that both doe ſpeake of a famine, & both doe ſignifie both that it ſhalbe very great, & that it ſhould, for a great part, come by immoderate drought or heat (as alſo appeared by thoſe wormes that Ioel doth ſpeake of:) and yet it appeareth by Ioel alſo, that otherwiſe it came by ouer-much wet for a time, when their corne was firſt ſowne, becauſe he ſaith, as we heard before, that their corne was foyſty & rotten under the clots. Concerning the army, although it may very well bee, that the one doe meane a further matter then the other: yet they both ſet forth their meaning, in much like manner and forme of ſpeach for whereas this our Prophet ſaith x2:3.that it is a great and mighty people y2:5.prepared to the battell z2:4.like vntounto horſemen a2:7, 8.marching in good aray b2:9.buſily rif…ing for their pray, that all c2:6, 10.ſhoulde be afraide of them (and many other thinges to ſuch like purpoſe) and d2:10.that the Sunne and the Moone ſhould be darke, and the Stars with drawe their light: Iſaiah ſaith likewiſe e5:26, 30.that the Lorde will lift vp a ſigne vntounto the Nations a farre of, and will hiſſe unto them from the end of the earth, and that they ſhoulde come haſtily with ſpeede; that none ſhoulde faint or fall among them; that none ſhoulde ſlumber nor ſleepe, neither ſhoulde the girdle be loſed from his loynes, nor the lachet of his ſhooes be broken; that his arrowes ſhoulde be ſharpe, and all his bowes bent; that his horſe hoofes ſhould be thought like flint and his wheeles like a whirle winde; that his roaring ſhoulde be like a Lyon, and he ſhould roare like a Lyons whelp; that they ſhoulde roare and lay holde on the pray, & ſo take it away that none ſhould deliuer it; that in that day they ſhoulde roare vponupon them as the roaring of the Sea; and that, if they looked vntounto the earth, they ſhoulde finde nothing but darkenes and ſorrow, and that the light it ſelfe ſhould be darkened in their ſkie. Thoſe things that they vtter of the merciemercy and fauour of God towardes them, Then in thoſe thinges that they vtter of his merciemercy & fauour.are more amplie ſet downe in this our Prophet: but yet effectually, and to like purpoſe in the other alſo. In this our Prophet it is declared (among many other thinges more fully ſet downe) that the Lord f3:2.12.13.would mightely deſtroy their enemies, that though they g3:9.11.gathered themſelues together h3:9.aſſembled the beſt warriours i3:9.cheared up one an other *3:10.brake their plowſhares into ſwordes, and their ſithes into ſpeares to furniſh themſelues with weapons to the vttermoſt, though the ſucceſſe ſhoulde be ſo likely, that k3:10.euen the weake alſo ſhould pluck vp their hearts, and l3:11.gather themſelues round about: yet that they ſhould be deſtroyed, as m3:2.….others of olde in the valley of Iehoſophat, that they n3:11.ſhoulde be caſt downe, that they ſhould be o…:13, 14.a an harueſt or vintage to the people of God: and that his people ſhould be p2:28, 29.endued with his holy ſpirite, that q2:…2.there ſhould be for the remnant deliuerance there, that r3:16.the Lord would bee the hope of his people, and the ſtrength of Iſraell, that they ſhould abounde with ſ3:18.wine, mylk, & water, & that he would t3:21.clenſe the blood of thoſe whom he had not clenſed. In Iſaiah likewiſe we hauehave it ſet downe, firſt as touching the enimies of the people of God, that v2:4.the Lord ſhould in ſuch ſort iudge the nations, and rebuke the people, that in the Church there ſhould be ſuch peace, that they ſhould breake their ſwoords into mattocks, and their ſpeares into ſithes, & no more lift vp ſwoord againſt another, nor learne to fight any more: then, as touching the peace and glorie of the Church, that x2:2.the mountaine of the houſe of the Lord ſhould be prepared, & exalted aboue the hilles, and all nations flow unto it: that the y…:2.bud of the Lord ſhould bee beautifull and glorious, and the fruit of the earth excellent and pleaſaunt to them that eſcaped, that hee that was z4:3.leaſt in Zion ſhould be holy, and every one written in the booke of the living, that a4:4.the Lord would waſh away the filthineſſe of Zion, and purge the blood of Ieruſalem by the ſpirit of iudgement and burning; that b4:5.the Lorde would create upon every place of mount Zion, and upon the aſſemblies there, of a clould and ſmoke by day, and the ſhinning of flaming fire by night, and a defence upon all the glorie; and that there ſhould be among them c4:6.a covering for a ſhadowe in the day for the heat, and a place of refuge, and a couert for the ſtorm and the raine. Manie moe things might eaſilie be to this purpoſe alleaged: but theſe I truſt will be ſufficient; and whoſoever will, may further induce him ſelfe to this perſwaſion, but more diligent comparing of theſe together, and others withall, that doe appertaine to the time wee ſpeake óf.

3 But now to come to the Prophet himſelfe, and to ſee what it is, Of the prophecie it ſelfe.that in him wee hauehave deliuered, we may plainly ſee at the firſt, that it is of that nature, that it did not only concern thém of old; but alſo concerneth vsus now and therefore are we euer to apply the ſame from point to point, vntounto our ſelues, as our owne caſe requireth, and the ſenſe of the text it ſelfe will beare. The order enſuing.So are wee firſt from time to time to conſider, what it is that the Prophet deliuereth to them: and then howe wee may beſt apply the ſame to our ſelues. That which the Prophet deliuereth to them, reſteth on two principall partes: the former concerning d1:1. 2:17.the preſent calamitie that then they were in; the other concerning e2:18. 3:21.a better eſtate that afterward (upon their repentance) by the goodneſſe of God they were to enioy. As touching the preſent calamitie that thén they were in, whereas it is certaine, that it was ſent in the way of chaſtiſement to them for their ſinnes, and that the Prophet now would hauehave them, to leaue theſe ſinnes of theirs and turne to the Lord, and (to that ende eſpecially doth labour to hauehave them ſo ſenſibly touched with their preſent diſtreſſe, and yet himſelfe doth not recite any of thoſe ſinnes of theirs particularly (belike for that he ſpake but of ſuch, as in thoſe dayes were common among them, and well inough knowen, and ſuch as the Prophets of that age had already ſufficiently laide to their charge) that we therefore may better be able to apply this inſtruction to óur uſe, we are not onelyonly to conſider of thoſe thinges that we hauehave in this our Prophet, concerning that calamitie of theirs, but alſo to enter into ſome farther knowledge of thoſe ſinnes of the people, that wee may finde them to bee at that time infected withall. Of their preſent calamitie: whereof he would not hauehave them careleſſe.That which we hauehave in this our Prophet concerning that calamitie of theirs, doth leade us no farther but onelyonly to conſider, what it is whereunto he laboureth to bring them: and then how earneſtly he laboureth the ſame. That whereunto he laboureth to bring them, is, that they would in no wiſe be careles concerning that hande of God uppon them: but that they would ſtir up themſelues unto ſo ſenſible a feeling thereof, as that thereby they might growe to repentance, and turne to the Lord. As touching which, it ſhall be good more ſpecially to conſider, how it may appear, that the Prophet had that purpoſe wih him: and then what it may ſeeme to be, that did mooue him unto it. That the Prophet had that purpoſe with him, it is moſt euidēt, throughout the whole f… 2:….firſt part of this his prophecie: and almoſt in every member, of whatſoeuer ſentence or verſe therein is contayned. A thinge ſo euident (euen at the firſt ſight) in the text it ſelfe, that wee ſhall not neede to beſtow any further labour about it. That which may ſeeme to hauehave mooued him unto it, I take to be, partly that great ſecurity, As by nature we al are.that in all ſuch caſes by corruption of nature doth hang upon all: and partly the careleſneſſe, that, in this caſe of theirs, hee founde in them at that preſent. The ſecurity that in ſuch caſes by common corruption of nature doth hang upon all, is ſo paſſing great, and ſo many waies ſheweth it ſelfe, that it cannot be unknowne unto us. Whereupon Salomon truely ſaith, gPro. 27:22that the follie of the fooliſh is ſuch, as that although he were ſo beaten, that hee might ſeeme to be brayed in a morter, or beaten in peeces: yet would his folly ſtill remaine, and he neuer grow to vnderſtanding there by. A ſpeciall example of Dauid.And Dauid his father, a rare man for faith and godlineſſe, and many good graces that are of God, yet notwithſtanding, in this point, was farre ouerſeene. For h2. Sam. 21:1, 14.when on a time the Lord had ſent a ſpeciall famine upon that Land, it had laine three yeeres thereon, before that wee reade, that euer he was ſo ſenſibly touched therewith, as that he ſought to the Lord about it. But at length he ſought him, and thereby finding at the mouth of the Lord, that it was for Saule, and for his bloody houſe, becauſe he ſlew the Gibeonites, although he could not be ignorant, but that this would be ill interpreted of diuers (eſpecially of thoſe that were towards the houſe of Saule) as though it were no more in him but a worldly pollicie, by ſuch a deuice to take away thoſe that remained of Sauls family, to eſtabliſh the Crown ſo much the better to him ſelfe for the time, and after him, to his line likewiſe: yet finding the ſame to proceed of God, & the execution in it ſelfe to be iuſt, he cauſed it to be done accordingly, And they, in this caſe of theirs vvere.& ſo found the Lord to be appeaſed towards thē againe The other cauſe that might ſeeme to mooue this Prophet to call upon thē for this matter, was as I ſaid, the careleſnes of them, that, in this caſe of theirs, hee found in them at that praeſent. For ſeeing that the other Prophets, that doe apappertain to this compaſſe of time (as afterwarde wee are more fully to ſee) did plainely lay their ſinnes before them in particular, and denounced many grieuous iudgements of God againſt them, if they would not repent, but ſtill goe on in their wonted wayes: and this Prophet of ours entereth not into any recitall of their ſinnes, as the others doe, nor of the iudgements that others denounce: hence is it, that it may probably ſeeme, that God ſtirred up this óur Prophet, but onelyonly to this ende eſpecially (I meane for the matter that now we are in) that whereas the others, and whoſoeuer they were beſides whom God had then ſtirred up to ſpeake unto them, were ſo litle or nothing regarded, therefore ſhould he ſo call upon them to be better adviſed of thoſe mattérs, and of the hand of God upon them; being belike in the time of that famine, and hauing himſelfe experience of it, that was ſomewhat before denounced by others.The application of it

4 To come to our ſelues, we alſo are in great ſecurity, in all ſuch caſes, and at all times, generally: and, beſides that, very ſenſles and careles at this preſent alſo, Wee hauehave much forgotten our ſelues here to fore.when as notwithſtanding it is moſt certain, that the like hand of God hath bene of late, and (in ſome meaſure) upon us likewiſe. Wee hauehave bene long ſince reaſonably well pounded in the morter: and yet our follie, I feare, remaineth. It neede not be yet out of our remembraunce, how the enimie raged with fire and ſwoord, when he had the law in his hands: we cannot bee ignoraunt of our daily perill, by diuers abroade, and ſome at home. As Dauid in like caſe for a time did not ſeeke unto the Lord: and yet notwithſtanding, had the rod ſo laide upon the whole Land, that he might eaſily hauehave eſpied him ſelfe to be very iuſtly prouoked unto it: ſo it is to be doubted (or out of doubt rather) that as yet we hauehave not truely ſought unto him; how much ſoeuer we hauehave bene ſo deepely prouoked unto it, as that in no wiſe wee can bee ignoraunt, but that effectually he hath called us thereunto. At the length he ſought the Lord, and ſo eſcaped much of the famin that otherwiſe had tarried on them: and the ſooner that wé alſo ſhal ſeeke the Lord, the better wil it be for our ſelves, & the ſooner ſhal he withdraw his hand from us. Hé, being admoniſhed what the cauſe was, addreſſed himſelfe to take away the cauſe of that hand of God upon them; although that he could not ſo doe, but that he ſhould run into ſuſpition thereby, that he had ſome courſer meaning: neither is any, whom it cōcerneth, to forſake the courſe of iuſt execution, in any reſpect of credit or honour, that privately might come thereby: God alſo himſelfe, though he had taken away i…. Sam. 31:2, 3, 4, 6.Saule before, and his three ſonnes (wherof notwithſtanding euen Ionathan kIbidem, 2.was one, a very l1. Sam. 18:8.19:1.3. 20:9, 12, 13, 16.unfeined friend unto Dauid: the iudgements of God are very deepe and himſelfe is a ielous God on behalfe of his people): yet would he not ſo content him ſelfe, but now required a further execution to be done on thoſe that yet remained of his line. God be thanked for that, which (of this kinde) is done alredie, to verie good purpoſe, and in comfortable meaſure likewiſe: and I truſt, that God will ſo much the ſooner turne his hand from us. Now, ſom vvhat vvell done: but vvee ought to procede.But God give us grace to know withall (eſpecially to thoſe, to whom it doth chiefly belong) that if there be any of that ſorte left, guiltie of the innocent blood of the ſeruaunts of God alredie ſpilt, and of a continuall thirſt of more, they ought not to be ſpared, but to have the reward of their iniquitie laide upon them: that ſo the hand of Gods wrath be ſooner remooued from the lot of his owne inheritance. Though Ionathan (it may be) did not diſcent from that ſlaughter of the Gibeonites, yet was he ever faithfull to Dauid: and yet the Lord did not ſpare him neither. The more carefull wé are, that ſuch as be faithfull be euer praeſerved, and untouched by ús: the leſſe neede we care, to put all others to their lawfull triall, and to ſee that they have their iuſt deſerts. And all this ſo much the rather, as wee know that it is the more hainous, to determin ſuch practiſes againſt thoſe that are true Iſraelites in deede; and, among them, againſt the chiefe and principall of them; and that, in a bitter, & ſpitefull malice to the people of God: then as Saule did it, but againſt the Gibeonites, m2. Samu. 21:2.none of the people of Iſraell themſelues, though dwelling among them; and thoſe but of the common ſort, and meaneſt of all that dwelt in the Land; and that, nIbidem.on a zeale on behalfe of the people of God.He calleth on all to be aduiſed hereof: the Elders, and all generally.

5 How earneſtly this Prophet Ioel doth labour to ſtirre up the people unto this ſenſible feeling of the hand of God upon them, may eaſily be ſeene, both out of the maner of ſpeech, that o1:2. 20.at the firſt he uſeth unto them: and out of the repetition thereof againe, that p2:1.17.afterward he addeth thereunto. In that which at the firſt he uſeth unto them, by the courſe of his ſpeech it ſeemeth, that firſt he laboured q1:2.12.to pre pare them unto a publique Faſting or mourning, for that hand of God upon them: and then, after that, to r1:13.20.call them unto it. He ſeemeth firſt to prepare them to that kinde of exerciſe, becauſe he doth ſo earneſtly call on all ſortes, to ſtirre up them ſelves to an hearty ſorrow: and becauſe that afterwrad, in that which doth immediatly follow, he doth cōmend that exerciſe unto them: ſo expounding in that which followeth, what his minde was in that, which goeth before. And the better to prepare them to this publique faſting, firſt he calleth upon all to give eare unto him: then he ſetteth in hand with the matter, that he hath to deliuer unto them. He calleth on all to giuegive eare unto him, in theſe woordes, ſ1:20.Heare this, ô yee Elders: and give eare unto it, all yee inhabitants of the Land. Wherein we are to conſider, on whom he calleth: & what he doth require of them. He calleth on the Elders, or the chiefe or better ſort, more ſpecially: then alſo generally on all, even on all the inhabitants of the Land generally. For the Elders or chiefe of the people are thoſe, whom this matter chiefly concerneth: and who are able, beſt to help, to gather the people to publike repentance. And yet notwithſtanding, all the reſidue muſt needes account it to belong unto them likewiſe: both that they all hauehave iuſtly deſerued it: and therefore, that they all in like ſort, are now to humble themſelves to the Lord, whom they hauehave offended, and who likewiſe hereby did call them unto repentaunce. That which he doth require of them, is no more yet, but only to hearken or give eare to this matter: but thát he doth require, both of the Elders, and of all the inhabitants beſides. For neither are Elders, nor the higheſt of all exempted from this kinde of dutie, towards God, and his woord; beſides that, it concerneth likewiſe their peace and well-fare ſo much, that it is beſt for them to give care: neither may any of all the inhabitants exempt them ſelves from this; both becauſe it is their dutie, and concerneth their peace beſides.

6 As touching our ſelves, So vve like vviſe …ven from the higheſt, unto the lovveſt are to gather our ſelues to like adviſement.the matter is of that nature, as that chiefly it concerneth our Elders alſo: but yet notwithſtanding, all the inhabitants of this Land likewiſe. Our Elders it doth chiefly concerne, not onelyonly becauſe our ſins, for which this hand of God was upon us, are of that nature, that may ſeeme moſt of all to deſcend from them; and for that their eſtate likewiſe (if they doe not repent) is like to be neereſt to the greater fall: but alſo, becauſe that they can beſt both call in the people unto repentance; and amend theſe faults that doe prouoke the wrath of God againſt us, Generally it concerneth all the inhabitants of this Land likewiſe, bicauſe that all (one way or other) hauehave in ſuch ſort offended, as that we all, and eueryevery one of us, hauehave iuſtly deſerved this kinde of chaſtiſement: and if wee doe not, by this gentle warning, gather our ſelues to repentaunce now, then may wee pull downe an heavier judgement upon us; and that, not onelyonly when none of us all doe grow to repentaunce, but alſo bicauſe that by the impenitencie of ſome fewe, the goodneſſe of God is ſometime reſtrained to all generally. And unleſſe we be diſpoſed to hearken (both the higher, and lower together) we may not only hinder our ſelves of that reliefe of our praeſent neceſſitie, that otherwiſe we might obtain at the hands of God: but beſides that, we further prouoke him, by ſo great contempt of his mercifull calling, to caſt foorth ſome heavier judgement againſt us.

7 Concerning the matter that hee hath to deliuer: The matter that he hath to deliuer: firſt, to prepare them to a publique faſt.firſt he doth but note it generally: and afterward treateth more ſpecially of it. Generally he noteth it to be ſuch, as is ſtrange and rare, and not lightly to be eſteemed, which he doth two waies: firſt, ſending them ouer to the time paſt to enquire t1:2.whether ſuch a thing hath bene in their daies, or in the daies of their fathers: then by commaunding them to v1:3.tell their children of it, and that ſo it paſſe unto the next, and third generation. What the famin wasComing to treat of it more ſpecially: firſt he teacheth them to conſider in how ſtraunge and pitifull maner, the fruites of the earth were deſtroyed: then he calleth on certaine of thē thereupon to ſorrow. How pitifully the fruits of the earth were deſtroyed, he plainely declareth: that is, that x1:4.thát which was left of the palmer worm, the graſhopper had eaten: and the reſidue of the graſhopper, the canker-worm had eaten: and the reſidue of the canker-worm, the catterpiller had eaten. Wherein they might very plainely behold, both that now they muſt needs be very ſore diſtreſſed for want of victualles, when as the fruits of the earth were ſo much deſtroyed: and that the ſame came of the hand of God, becauſe that ſo many noiſome creatures in ſuch ſorte ſucceeded one another, and becauſe they came in ſuch aboundance, that being ſo ſeely a vermin as they are in their owne nature, Who they are, on whom hee calleth more ſpecially.yet as now they were ſtrengthened in the multitude of them, they were able to waſte the whole land. In his calling on certain of them we are to conſider, who they are on whom he calleth: and in what maner he calleth on them. Thoſe of whom he calleth y1:5.are drunkards: and all drinkers of wine: meaning, as it ſeemeth, by drunkards, ſuch as were moſt in ordinately giuen to that kind of exceſſe: & by drinkers of wine, ſuch as liued voluptuouſly in the wealth & aboū dāce that God had giuen thē. On both which, he might ſo ſpecially cal, not only in reſpect of thē ſelues, but alſo, in reſpect of others. In reſpect of themſelues he might doe it, both becauſe that they ſhould ſooneſt be diſtreſſed: and bicauſe it was meete they ſhould, for that, the one ſort of them had made ſo great waſt: and the other had giuen them ſelues to their pleaſure. In reſpect of others he might doe it, that ſo it might the better appeare, that all ſorts and eſtates whatſoeuer, had occaſion to moorne and ſorrow, when he called on theſe to doe it: the one ſort of them being a ſecure and ſenſles people, and therefore leaſt able ſo to conſider of the matter, as might ſtir them up to ſome ſpeciall ſorrow: the other being of the greater and the wealthier ſort, and therefore by likelihoode, fartheſt óf from all ſuch ſorrow. In the maner of his calling upon them we hauehave to conſider, what it is whereunto he doth call them: and what reaſons he uſeth, the better to ſtirre them up unto it. That whereunto the Prophet doth call them, is to z…:5.awake: and to lament. In that he willeth them to awake, it plainly imploieth, How they are to awake and lament.both in what caſe at thát time they were, that is, a ſleepe (and yet had God giuen them good occaſion before, to have left óf ſleeping, and to looke up:) and that ſuch ſleepines and drowſines of theirs, was nothing meete for the buſines that now they had in hand. In that he willeth them to lament, we may therin perceave, not onelyonly that he doth require it generally: but alſo, that he doth (after a ſort) praeſcribe unto thē the maner of it: that he doth require it generally at large, that only may teach us, both how litle yet they were touched with that hand of God upon them: and that now the Prophet would needs have thē take an other courſe. That he doth after a ſort praeſcribe unto thē the maner of it we are there to note, both how we may finde, that ſo he doth: and to what uſe it, might be, that ſuch a maner was praeſcribed unto them. It is euident that ſo hee doth, becauſe he requireth ſuch a lamē tation, ſorrowing, or moorning, as not only may cauſe a1:5.both weeping, and houling: but alſo may be ſo earneſt & vehemēt, as whē b1:8.a virgin lately married hath loſt the huſbād of hir youth, and girding hirſelfe with ſakcloth, doth moorn for him: for weeping is an undoubted tokē (if it be unfained) that the mind is woūded, when the ſorrow is ſuch, as preſſeth out teares: and houling goeth ſomewhat further, proceeding of a great, & vehemēt ſorrow, & ſo yeelding, in ſuch proportion, a crying out correſpondēt unto it. But bicauſe the affections of a young couple lately married (if they meete together in mutual love) are very ſtrong, eſpecially in the woman (that is more ſubiect unto hir affections) therfore the ſorrow of ſuch a virgine, in ſuch a caſe as there is deſcribed, muſt needes be great, and ſo is affoorded the higheſt place. The uſe whereunto it might very wel ſerv, to hauehave ſuch a form of this their ſorrowing preſcribed unto them, ſeemeth to be, the more effectually to frame them unto it: ſuch as ſorrowed nothing at all, to be provoked hereby to ſorrow ſomewhat: and ſuch as ſorrowed but in ſlender maner, to fal better unto it, and to endeuour to get ſo neere unto this as they could. The reaſons that the Prophet uſeth, The reaſons why.the better to ſtir them up unto it, are of two ſorts: ſome of them taken of the conſideration of the thing it ſelfe: and ſome, of certaine other perſons touched therewith, The thing it ſelf, out of which the Prophet doth reaſon, is the famin that he ſpake óf before: which now he telleth them, is very great: and ſheweth how it cometh upon them. It is ſo great, that the c1:5.new wine is on the ſoden pulled away or cut óf from the mouth of thoſe drunkards, and drinkers of wine: who, if it might be had, would otherwiſe hauehave it, the one ſort, for their unſatiable thirſt they had unto it: the other, becauſe they have wherewith all to get it, were it otherwiſe neuer ſo ſcant. In what maner it cometh upon them, is heere ſet down, firſt by declaring the power & ſtrength of it: then what effect enſueth thereon. The power & ſtrength of it is ſuch, that theſe weake vermins (being ſo ſtrengthned by God as they are, to this purpoſe) are compared to a d1:6.nation, mighty, and innumerable: and that their teeth be like unto the teeth of a Lyon: and their axelteeth, as the axel-teeth of a great & fierce Lyon. The effect that enſueth on their coming upon the land, is, that e1:7.the vines are made baren, & the fig-trees unfruitfull: that their bark is pilled óf, the leaves and tender braunches eaten up, and the clusters pale for lack of moisture. Thoſe other perſons that are touched herewith whereby the Prophet would better ſet forth the greatnes of this famin, are Prieſts and Huſbandmen. Concerning whom we are to conſider, firſt how much it ſtrengthneth the matter, if they be founde to be ſtrengthned with it: then, how far it may appeare, that they were ſtrengthned therewithal. It doth ſtrengthen the matter, & ſheweth the famin to be great, becauſe that thereby it came to paſſe, both that the Priests had not f1:9.where with to doe ſacrifice unto the Lord: nor Huſbandmen g1:12.wherewithall to relieve themſelves. That both theſe kinde of people were much ſtrengthned with this famin, it appeareth likewiſe, in that which is (to that purpoſe) ſet down in either of them. As touching the Prieſts, how much théy were touched with it, is ſet downe by h1:9.theſe two things: that the meate-offring and drink-offring was cut óf from the houſe of the Lord; and that the Prieſts themſelves, the ministers of the Lord, moorned, to ſee the ſervice of the Lord intermitted, and them ſelves without reliefe. As touching the Huſbandmen, (both tillers of the ground, and ſuch as dreſt vines) how much likewiſe they are ſtrēgthned with it, is alſo ſet down, both in the want that they hauehave of thoſe things that ſhuld yeld thē reliefe: & in ſhewing, how they are affected therwith. The wāt that they had in thoſe things that ſhuld have yeelded thē reliefe, is ſet down, firſt as touching their fields: then as touching their fruit-trees. As touching i1:10.…their fields they are ſaid to be waſted & to moorn: & that corn, wine, & oyle, wheate, & barly; & the whole harueſt is periſhed. As touching their fruit-trees, it is ſaid that the k1:12.vine, the fig-tree, the pomgranate, the date, the aple-tree, & al the trees of the field are withered. How they were affected herewith is alſo declared, becauſe it is ſaid, firſt that they l1:11.are confoū ded, and moorn: then, that all m1:12.ioy (ſuch men as are woont to have at getting in their harveſt or other fruits of the earth) is withered away from the ſons of men.

8 And now to take, out of this alſo, How far we are to… ched with the like hand of God.ſome part of the inſtruction unto our ſelves, although firſt it cannot be denied, but that the ſcarcity that of late we had, and is not cleane finiſhed yet, is nothing like unto this other that the prophet here ſpeaketh óf, neither for the ſtraungnes, nor eſpecially for the grievouſnes of it: yet notwithſtanding, was it not in either of thoſe reſpects, of ſo ſmall importaunce, but that we had, and yet have good cauſe to enter into ſpeciall conſideration of it. For although it came not in ſo ſtrange maner, as the other, nor as ſome others that heretofore this land hath ſeene; yet may wee finde it to bee ſuch, as ſheweth it ſelfe to have come óf God: proceeding, as it did, of ſo unſeaſonable weather, and eſpecially the ſeaſon being ſo very wet, both in ſeed time and harueſt, two yeeres together. And although it did not ſtrengthen ús, ſo much as the other did them: yet muſt it needes touch us neere alſo, when as not only our corne failed ſo much as it did, but our cattle alſo, great, and ſmale: and that in a maner, generally throughout the whole, and in all parts of the Land whatſoever. The like ſort of people among us alſo are to be quick ned up unto the cō ſideration of it.The ſame ſort of people likewiſe, whom the Prophet called on thén, might well be called on at this preſent: thoſe that have lived in ſome ſpeciall exceſſe; and others likewiſe that have lived in pleaſure, in that aboundance that God hath given them. For if they have lived in ſome ſpecial exceſſe, then have they good cauſe to ſorrow, not only on behalfe of them ſelves that now were ſtrengthned ſo much the more; and, for that they did ſo grievouſly offend thereby: but alſo, becauſe that exceſſe of theirs was ſo great a cauſe of that ſcarcity ſince. So likewiſe, if they did no more, but only enjoy their owne aboundance, yet therein alſo they have good cauſe to lament: partly for that many of them at the leaſt were ſince much ſtreightned of that liberall allowaunce, that before they tooke to them ſelves; but eſpecially, for that hereby they may finde, that ſeeing they would neuer take up of them ſelves, but ſtill take their pleaſure ſo much as they did, they have ſo brought to paſſe, that, to their further reproach ſince, God himſelfe was fain, in this ſort to teach them, to gather thē ſelves unto ſome better courſe of ſobrietie. That both theſe ſorts alſo are to take one, and the ſelſe ſame leſſon (together with thoſe others) out of the Prophet, it needeth ſo much the leſſe to be doubted, as we may very plainly ſee, that all ſuch diſpoſition of theirs is ever void of all ſuch affections, and yet notwithſtanding much doth neede them. For firſt as touching thoſe that give them ſelves to ſo great exceſſe, as they doe never acquaint them ſelves with any kinde of godly ſorrow; ſo, by the reaſon of the exceſſe that they doe uſe, they are not ſo much as able, in any good meaſure, to hold up their eyes or to awake: and yet were it good, and needfull for them, not only to ſtir up themſelves, and to awake, that ſo they might the better ſee what caſe they are in, before it be too late to amend it; but alſo to give them ſelves to earneſt ſorrow, both in reſpect of the waſte they hauehave made, and for the vengeance that is due to the ſame. Then alſo as touching thoſe that have not made ſo great exceſſe; but, bicauſe they had wherewithall, have alwaies framed their portion accordingly, and taken their pleaſure of the aboundance that God hath given them, becauſe that uſe of aboundance and wealth doth eaſily make men to forget them ſelves, and unable to beare in good and orderly maner, a ſtraighter allowance: therefore are théy alſo ſo much the rather to ſtir up them ſelves from that their drowſie forgetfulneſſe; and to be ſorie, that they have ſo far diſabled them ſelves, to take in good part, & quietly to beare an harder eſtate. Our ſorrow alſo ought to be ſound.And bicauſe that ſo many waies, we have ſo far provoked the wrath of God againſt us, and eſpecially both theſe ſorts aforeſaid, therefore it is meete likewiſe, that we never content ourſelves with a ſlender ſorrowing, but that ever wee ſeeke to bring it to the meaſure that of them is required, as before we have heard: eſpecially, when the reaſons that the Prophet there doth uſe, doe come (in a maner) as neere unto us, as they did to them. For firſt as touching the thing it ſelf, although the good bleſſings of the earth were not altogether ſo much cut óf from us (eſpecially from thoſe that now we ſpeak óf, bicauſe that they wil lightly have them, when others do need them) as they were from thém: yet were they ſo far cut óf from ús alſo, that very many were much diſtreſſed, & ſome among us utterly loſt; and thoſe alſo that among ús had before ſo exceeded, or els had but lived in that aboundance, could ſince in no wiſe holde on that courſe, nor come any thing neere it, but that needs they muſt ſtreighten the meaner ſort ſo farre, that they ſhould make them ſelves anſwerable for the diſtreſſe of thoſe that were ſtreightned, or did miſcarie. Which our neceſſitie was in ſuch ſorte alſo ſent unto us from the hand of God, as that it coulde not have bene avoided of us, but was unto us as a mighty people, ouer-ſtrong for us to deale withall: and hath in a maner laide much of our land waſte likewiſe, not only for that our cattle died, and our corn failed, ſo much as they did; but alſo, for that by reaſon thereof, even yet alſo many of our paſtures are empty, and no ſmale part of our land for a time unſowen for want of ſeede. The like reaſons with ús, as with thē.Then as touching thoſe others that in ſuch ſort were touched therewith, as that the ſame ought to be a reaſon to ús, rather to ſorrow for that hand of God upon us, we may eaſily ſee, that the ſame kinde of people alſo with us, were in like ſort touched as were thoſe others. For firſt to come to the Prieſts, it is moſt evident, that the ſervice of the Lord not only was, but yet alſo is ſo very much failed, in many of our churches likewiſe, that our miniſtery or eccleſiaſticall eſtate hath good cauſe to moorn: all the whole multitude of us for the want of Gods ſervice in ſuch meaſure as were to be wiſhed; & many of us alſo, for want of things needefull to this praeſent life, which not-withſtanding cometh not ſo much of the ſcarcitie that now we ſpeak óf, (for then it might be more eaſily born, and were likely to be much ſooner amended) as it doth out of two other cauſes that are much ſtronger, and make the ſore almoſt incurable. Whereof the one is that ſort of Impropriations, that hath altogether taken away many of our church-livings, not only from the miniſterie, but alſo from al other eccleſiaſtical uſe: the other, that inſatiable greedines of moſt of our Patrons, that daily more and more convert to their own proper uſe, either the whole, or els ſome part of thoſe that remain, & were cōmitted, of ſpecial truſt, unto their defence & cuſtody. Our buſbandmen likwiſe were ſo much diſtreſſed, that they had not wherewithall to relieve their moſt juſt & urgent neceſſities; and their woonted joy (in thoſe matters alſo) was parted from them: and yet, not only by the late ſcarcity that then they were in; but by the hard dealing of their hard and unmercifull Land-lords, that now of long (ſince the daies of our peace, by the uniting of the two hovſes together in moſt places of this land have prayed upon thē, & daily do more & more.

9 But now to return to our Prophet again, Having ſo far foorth praepared them unto it, now he commendeth that Faſt unto them.when he hath ſo prepared all generally unto the exerciſe that he was deſirous to commend unto them, then doth he gather himſelfe to that matter, and a1.13.20.commendeth a publik faſt unto them, And we therein are to conſider, firſt how he doth call upon theſe, to whom it belonged, for that matter: then how himſelfe doth further urge it. In his calling on thoſe to whom it belonged, we are likewiſe to note, who they are on whom he calleth: and what it is that for this matter he requireth of them. Thoſe on whom hee calleth are … ….23. Calling on the Prieſts eſpecially.the Prieſts: whom there alſo he calleth the Miniſters of the altar; and the Miniſters of his God. Whereby it appeareth that it was their parts, to have an eye to ſuch matters: and when neede was, to call on the Magiſtrates, and on the people, to join together in a publike faſt. That which for this matter he requireth of them, doth partly concern them ſelves: and partly others. That which doth concern themſelves, Shewing thē what they ſhall doe.is firſt to ſhew them what they are to doe: and then for what cauſe they have to do it. That which they are to do concerning themſelves, is to quicken up themſelves to earneſt ſorrowing: that ſo the better they they call upon others; and themſelves be leaders unto thē. To this end it is required of thē, not only that they doe the thing that is required, that is, that they p1:13.gird themſelves unto it, and lament: but alſo that they do it in earneſt maner, and therefore that they howl; enter in, and lie all night in ſakcloth, which in thoſe countries was their maner in ſpeciall moorning. The reaſon why they were to doe it, was, becauſe the q1:13.meatoffring and drink-offring was taken away from the houſe of their God. That which they were to doe cōcerning others, was moſt of al to get the church together unto this exerciſe: & then how to hold thē occupied when they came there. To get the church together, they were willed, firſt to r1:14.ſanctifie a faſt, & to proclaime or publiſh a day of ceaſing frō uſual labours, otherwiſe called a ſolemn aſſemblie: and ſo gather thereunto, both the Elders: & al the inhabitants of the Land, unto the houſe of the Lord their God. When thus they had gathered all together, then, to holde them occupied there, in ſuch ſort as was moſt convenient, ſ1:14.they are willed in the name of them all, to crie unto the Lord. Cōcerning the Prophets further urging them hereunto, Strongly urging thē unto it.I am to acknowledge herewithal, that the ſame which I do take in that ſenſe, ſome others do take rather as the form of cōplaint, that they were to make unto the Lord: which alſo is a good ſenſe, and may well agree with the text it ſelfe. But in my judgment it lieth more likely, to be the ſpeach of the Prophet himſelfe; then to be appointed to them, for the form of their complaint: and therfore hauehave I ſo applied it here, not praejudicing the judgment of any other. Wherin firſt the Prophet laboreth thoſe Prieſts and Miniſters of the Lord to take that courſe that he hath called them unto: then, though they will not, yet he profeſſeth, that he for his part will ſurely do it. In this his labouring of others, we are to note, firſt, that by likelyhood he eſpied them to be over heavie in this matter: then, in what maner thereupon he doth labour them. If they were ſo heavie hereunto, that the Prophet needed ſo to labour them, then did the Prophet very well, ſo much the more to put to the ſpur, as he did ſee that the heavines of thoſe did neede it. In the maner of his labouring of them we are to note, firſt, that the Prophet him ſelfe doth lament that their diſtreſſe: then how he ſheweth verie good reaſon, that ſo he may. He lamenteth it t1:15.in crying out, Alas for this day. Then coming to ſhew, that he doth it not lightly, but hath good reaſon ſo to do, firſt he ſetteth down the reaſon it ſelfe: and then he doth confirm the ſame.By very good reaſon. The reaſon it ſelfe that here he giveth, is no more in effect, but to ſhew how ſorrowfull a day it is: and that doth he two waies; firſt, as touching the ſubſtance of it; and then, by the maner of proceeding. For the ſubſtance of it, he ſaith, that v1:15.it is a day of deſtruction, or that doth make them vtterly waſte. In the maner of proceeding, or in what ſort it cometh upon thē, he noteth two things: one, that it cometh mightily on them, or in very ſtrong maner, calling it the day of the Lord, and ſaying that it cometh from the almightie; the other, that it is even at hand, or that now they are very neere to utter deſtruction. In his confirmation of it, firſt he ſetteth down the matter, out of which he will confirm it: & then confirmeth or further ſtrengthneth that ſame likewiſe. The x1:16.matter that he ſetteth down for the confirmation of it, reſteth in two pointes: the one, that their meate is cut óf before their eyes; or that they may plainly and evidently ſee, that now they have nothing whereon to live: the other, that ioy and gladnes is alſo cut óf from the houſe of their God, as evident a token of pręſent deſtruction, as the other is. That which he bringeth for the confirmation and further ſtrengthning of this alſo, is by ſhewing that thoſe things are utterly failed, which ſhould miniſter, both to them all neceſſarie foode: and joy and gladneſſe to thoſe that ſerved in the houſe of the Lord. To this end he addeth, firſt as touching their y1:17.corn, that they had ſo litle hope or comfort thereof (partly for ſo much as was ſown, was moſt of it rotten under the clods, by immoderate wet; and partly for that ſuch as was left, was alſo withered) that now men did cōmonly let even their barnes, and garners goe down: then, as touching their z1:18.cattle, not onelyonly that they all moorn, but alſo that both their heards of greater cattle pine away for lack of paſture (that was deſtroyed by immoderate a1:19, 20.heat that afterward followed) but alſo that even their flocks of ſheepe, who are woont to make good ſhift, in very bare paſtures, were loſt notwithſtanding, even the whole flocks for lack of paſture. In his profeſſion or proteſtation that hé will doe it, although they will not, we are to note, firſt, what it is that he will doe, and then, wherefore he will doe the ſame. That which he will doe, is, that he will b1:19.crie unto the Lord. The reaſon is, for that the fier hath devoured the lodges or paſtures of the wildernes, and flamb hath burnt up the trees of the fiedes: and for the beaſts of the fielde did alſo (after their maner) crie unto him, for want of water, bicauſe the rivers were dried up; and for want of meat, bicauſe their paſtures were devoured or burnt with heat.

Which that we may in like maner applie to our ſelves; It appertaineth to thoſe that are of the miniſterie with ús likewiſe, to have an eye to this matrer: & ſometimes they need to be ſtirred up by ſome other.firſt, whereas he calleth on the Prieſts for this matter, who were the ordinarie teachers of the people, we may note, that among us likewiſe, ſuch as are our ordinary teachers, ſhould hauehave an eye to theſe matters: and when neede is, admoniſh the magiſtrats and people alſo, to joyn together in ſuch good exerciſe. And whereas thoſe ordinarie teachers, which no doubt were many, were now ſo earneſtly called upon by this our Prophet, who was ſent in extraordinarily, and was but one: it alſo may teach us, that though our ordinarie teachers, bee many, yet may they forget them ſelues ſo much (euen all, ſometimes) that God may finde it needefull, to ſend in ſome other extraordinarilie, to put them in minde of ſuch matters, and to quicken them up thereunto; and though théy be many, and the other but one, yet may they not therefore deſpiſe him. For it falleth out very often, that though they live of the Altar, yet doe they not ſo much oft-times regarde theſe things that belong to the Altar; I meane the true ſervice of God, and the advancement of his glorie: and though they be the Miniſters, or ſervants of God: yet are they not alwaies ſo carefull of the ſervice of him, whoſe ſervants they are. And as at this time one other was found, that had no part of his living of the Altar, nor was any of the number of thoſe, that were the ordinarie ſervants of God; and yet was very carefull for the Altar, and to promote his maiſters buſines: ſo in theſe daies alſo it pleaſeth God ſometimes to ſtir up ſome one or other amōg us, that being nothing maintained by the altar, nor any of our ordinarie teachers neither, nevertheleſſe doth that kind of buſines much more ſometimes then thoſe that are; and when it pleaſeth God to ſend any ſuch, they are not lightly to be regarded. In that they are admoniſhed, firſt to ſtir up them ſelves to ſorrow, before that they ſhould call upon others, that ſo they might the better doe it; therein likewiſe may we very well note, what cauſe it is that they have to follow, that in this caſe would do any good: that is, firſt of all to begin with them ſelves, from whom others are to take their light and direction. For unleſſe they ſorrow them ſelves, and be effectually touched with their miſeries, it is not to be looked for, In what maner they ought to ſorrow.that théy ſhould ſtir up others unto it. And whereas it is of them required, not only to ſorrow, but alſo to doe it in very earneſt and hearty maner, (and therefore it is required of them, that they houl, and lie all night in ſakcloth, although that we are not to account our ſelves neceſſarilie tied to their maner of moorning, & ſo cōſequently to their maner of ſakcloth neither: yet are we to doe it in very earneſt and fervēt maner, & to know withal, that as we are not neceſſarily tied to their ſakcloth, ſo neither do our cābriks, and lawns, our ſhak-haire, undecent loks of uncleannes or pride, & other exceſſe (or whatſoever other badges of our wō ted delicacie, or tēder nicenes) any thing becum thoſe, that profeſſe that godly ſorrow that now we ſpeake of. Inſomuch that as God himſelfe c…. 33:5.on a time admoniſhed the children of Iſrael, (whē they had offended, & the Lord being angrie with thē, they had now to ſeek his favour againe) to lay aſide their coſtly apparel, that thereby hee might the better ſee, how far they repented, & then how to deale accordingly with them: ſo we likewiſe have need to account it as needfull for us, eſpecially for thoſe that ought to be leaders unto others, to lay aſide the great exceſſe that now is uſed, before that either thēſelves ſhal ſee, that there is any true repentance in them; or before that others, by their example, or cold exhortation, whilbe gathered to any ſuch ſorrow, as now in this caſe wee have in hād: for certenly exceſſe in apparel doth never agree with ſound repentance, bicauſe it argueth not only over good a liking of our ſelves; but alſo a very ſmale care of our neighbour: both which are contrary to ſound repentance, and that as directly as can bee deviſed: The like reaſon with ús, that was with thē.and to the end that theſe leaders of others may the better ſtir up them ſelves to an earneſt ſorrow, that ſo they may the better induce thoſe unto it, that they are to call thereunto, they may do wel likwiſe to conſider, how effectually the reaſon that was alleaged to thē, is now accōpliſhed with us likwiſe: for howſoever that in many places, there is cōvenient entertainmēt left, to mantain inſtruction, and the ſervice of God; and ſo conſequently, thoſe places have accordingly (for certain of them) the Goſpell truly and plē tifully preached, to the glory of God, & to the edifying of the people there: yet others there be, both moe in number, and (for the moſt part) the greater congregations alſo, that are ſo utterly deſtitute of this ſo juſt & needfull help, that in thoſe places they may plainly ſee, that the meat-offring, & drink-offring are clean cut óf from the houſe of the Lord their God; inſomuch, that thére the people of God have neither meate nor drink (ſuch as is cōvenient, & needfull for them) & God himſelfe is alſo defrauded, almoſt of all the honor and ſervice that there among them is due unto him. In that they were willed to publiſh a faſt, to gather the people unto it, and when they were com together, then to pour forth their complaints unto God, out of it may we learn to doe the like: that is, that though our ſelves cannot appoint it, but muſt await the appointmēt of thoſe that are in forraign authoritie (ſo far as we looke that others ſhould be tied unto it) yet both that we doe admoniſh others, both the Magiſtrates them ſelves, and the people alſo, how meete and ſeemely it were for this caſe of ours, a litle to withdraw their cogitations from their other affaires and to gather them ſelves to a publike faſt; and, when they are come, that then we doe direct them aright, in their ſupplications and praiers to God. But where as this our Prophet doth ſo earneſtly cal on thoſe Prieſts ſo to doe (which belike was, bicauſe that otherwiſe they were ſo heavie of them ſelves) that alſo may teach vsus, that our ordinarie leaders may in like ſort be ſo dull generally, that they neede ſome ſuch extraordinarie quickning up, unto ſuch cōſiderations as theſe. And yet notwithſtanding, it cannot be hid, but is I am ſure over plain to be ſeene, both that our late ſcarcitie was ſuch, as that divers of the poorer ſorte were famiſhed by it, and many moe doe ſtill drop away by the diſtemperature & weakneſſe, that thereby they fell into: and that not only now, but long ſince alſo, in divers places, joy and gladnes is clean cut óf from the houſe of the Lord. And as in the one part of this our neceſſitie we may plainly ſee, that by immoderate wet, much of our ſeede did then periſh under the clods: ſo in the other might we as quickly find, that not only barns, and garners, but all other neceſſarie buildings beſides, in the houſes of God are clean let down, or much decaied.

11 In his repetition we are to note, The Prophet repeateth the ſame again and twice for fa…ling.that he doth not content him ſelfe to repeat it once: but very plainly repeateth the ſame d2:1.14. …:15.17.two ſeveral times. Which (belike) was, bicauſe he perceaved, that notwithſtanding this havie hand of God upon them, yet were they very deaf in this matter and would not be induced to enter into any ſuch conſideration of it. In the former of which his repititions he doth very earneſtly labour to bring them to the exerciſe that he hath already propounded unto them: in the other he doth briefly knit it up, as needing no more now (after ſo much calling on them before) but onelyonly to put them in mind again of it, and therewithall holding himſelfe contented. But in the former of them we are more ſpecially to conſider, His former repetition.firſt, howe he ſetteth foorth that hand of God againſt them: then, how he doth likewiſe exhort thē, unto a publike and hartie repentance. He ſetteth foorth the heavines of this hand of God upon them, firſt, A deſcriptiō of their miſerie.by ſhewing how it is to be taken of others, or howe others are to be affected at it: and then, by ſhewing what it is in it ſelfe. How it is to bee taken of others, hee ſheweth, when as in the verie beginning he ſetteth downe, that the Prieſts and Leuites e2:1…muſt blow the trumpet in Zion, and ſhout in his holy mountain: & that al the inhabitants of the land muſt tremble. What it is in it ſelfe he declareth likewiſe by two ſimilitudes: the one of a ſpeciall great darkneſſe; the other, of a feareful armie. Concerning the former, there by he doth but generally declare, what it ſhall be; that is, a ſore or greevous time, and verie diſcomfortable. To which end f2:2.he doth both call it a daie of darkeneſſe, and blacknes; a daie of clouds & obſcuritie: and compareth it to a cloud of the moorning, ſpread on the mountains; that doth for a time darken the parts beneath, & bondeth foul weather beſids. But coming to the other, on that doth the Prophet more fully follow; firſt deſcribing duplicate page duplicate page duplicate page duplicate page duplicate page duplicate page it g2:1.3.generally, & h3:4.11.then Propounding certain principall things that more ſpecially are to be conſidered therein. In his generall deſcription of it, we are to note both what kinde of army it is in it ſelfe: & what is the effect thereof towards others. In it ſelfe it is ſaid i2:2.to bee great and strong: and ſuch, as neither hath beene from the beginning; neither ſhalbe frō any generation after. The effect that cometh thereby towards others, is k2:3.that it is as a fire & flamb, before, & behind: inſomuch that although the country were before as Eden, yet is it afterward made by it, as a deſolate wildernes; and that nothing at all doth eſcape it. Thoſe principal things that in this armie are propoū ded, to be conſidered, are two: firſt how l2:4.6.feareful it is to ſee to, in the ſhew, or out ward appearance of it, then m2:7.11.how readily they put in executiō whatſoever they have to do. Both which he deſcribeth, firſt, as they do ariſe, only out of the cō ſideration of the thing it ſelfe: & then of the effect that it worketh with others. And firſt for the fearfulnes of it, as wee are taught to gather it out of the conſideration of it ſelfe alone, it is ſaid to bee n2:4, 5.not only as horſes, horſemen, and chariots running too and fro on the mountaines; but alſo as a mighty people and thoſe prepared to battaile: of the effect that it worketh, that it is as fire conſuming ſtuble; and ſuch as o2:6.maketh that the people tremble before it, and that all faces are blancke and pale to beholde it. Then for the other, that is, how readily they put in execution whatſoeuer, they hauehave to doe, and firſt, as it is ſet foorth unto us out of the conſideration of it ſelfe alone, we have there ſet downe, how they buckle themſelues towards their buſines before they come at it: and then how they doe the thing it ſelfe when once they come to it. In the former of which we have delivered unto us, not only ſuch things, as doe appertaine unto the diſcipline of good ſouldiers: but ſomewhat alſo, how proſperous they are therein.

Thoſe thinges that concerne the diſcipline of good ſouldiers, are two: one, that they are induſtrious; the other, that they are orderly in all their wayes. Their induſtrie is declared in that they are ſaide p2:7.to runne like ſtrong men, and to clime up to the walles like warriours, and not to ſtay or turne backe in the way they have to walke: their orderlines alſo, in that they are ſaid q2:3.not to thruſt one an other; but to walke everie one in his aray. That which is ſaid of their proſperouſnes therein, is no more but this, (and yet a matter of great importance) that though they r2:3.fail on the ſworde, yet are they not wounded therewith. In what ſort they doe the thing it ſelfe, when once they come to it, is ſet downe by the example of rifling a citie; how ſ2:9.they run vp and down therein a long by the wales, & into the houſes, to deſtroy and to ſpoil. As it is ſet foorth unto us, out of the effect that it worketh: the Prophet doth not only note what effect it is that it worketh: but alſo the reaſon, why it cometh to paſſe that it hath ſo ſtrong an effect. The effect that it worketh, is, that mē ſhalbe at their wits end t2:10.as if the heauēs & the earth were aſtoniſhed at it, & clean confounded and as if the Sun & the Moone were darkened, & the Stars tooke in their light a gain. In giuing of the reaſon here of the Prophet doth not onelyonly ſhewe what the reaſon is: but alſo how mightily the ſame doth worke. The reaſon it ſelfe that cauſed this effect to enſue, is that v2:11.the Lorde himſelfe did by his word authorize, and by his power enable hereunto: and it is ſaid to worke ſo mightily, that the ſame day ſhould be great and verie terrible, and that none ſhuld be able to abide it. An exhortation to publike faſt.In the exhortation that now doth next enſue whereby he laboureth to bring them to a publike hartie repentance, we are to conſider, firſt how to that end he doth ſet before them the worde of the Lord: then, howe himſelfe doth further deale with them thereupon. In the word of the Lord that he ſetteth before them x2:12.he doth not onelyonly ſhew what it is that the Lord would have them to do, that is, to turn unto him with all the heart, and with faſting and weeping, and with moorning: but alſo, that even yet, he would have thē to take that courſe, though they have driven óf verie long alreadie. That ſurther dealing that hereupon the Prophet himſelfe uſeth towards them, reſteth in two points: firſt that he doth in like ſort cal them unto the ſelfe ſame courſe, then that he uſeth ſome ſtrength of reaſon to perſwade them unto it. He doth in like ſort call them to the ſame courſe, by willing them y2:11.to rent their hearts, and not their garments, and to turne vntounto the Lord their God.

The ſtrength of reaſon that there hee uſeth to perſwade them herein, is upon the likely-hoode they have to obtaine favour: which he doth, firſt by ſetting downe very plainely, how mercifull the Lord is: then by inſinuating how themſelues may become partakers of it. As touching the mercifulnes of God z2:13.he plainely ſaith, that he is gracious and mercifull, Slow to anger, of great kindnes, and one that will readily turne from the euill that he purpoſed. How themſelues may be partakers of it, though he do not plainely tell them: yet both he doth inſinuate the ſame; and putteth them in good hope of a ſpeciall bleſſing. That which he doth inſinuate to them, is that they ſeeke it in moſt carneſt maner, as a thing that otherwiſe is hard to be attained: and thereupon demandeth a2:14.who doth know, whether he will not be intreated to leaue a bleſſing behinde him? The ſpeciall bleſſing that he putteth them in hope to obtein, is that after that great famine, it might be, that the Lord would yet give ſuch great plenty, that they ſhould content themſelves to part with, a b2:14.meat-offring and drink-offring vntounto the Lord their God.His latter repetition.

In his latter repetition wherein he ſeemeth to have it is purpoſe now, but onelyonly to knit up the matter briefly having already called on them ſufficiently for it, firſt the Prophet doth will them to bid or publiſh this faſt: then doth he direct them in a fewe principall things that doe concerne the maner of it. In that he doth will them to publiſh this faſt, it appeareth withal, both that he would have the exerciſe held: & that he would hauehave the congregation gathered together to ſolemnize the ſame. As touching the former, he willeth them again c2:15.to blowe the trumpet in Zion, and to ſanctifie or publiſh a faſt: as touching the other, he willeth likewiſe, that they d2:16.gather the people together and aſſemble the congregation. Thoſe fewe principall thinges that doe concerne the manner of it are but two, one, howe throughly hee woulde have the people to bee gathered together in this exerciſe; the other, howe they ſhould be exerciſed there. He would have them ſo throughly gathered together, that he would have none wanting e2:16.neither the old, nor the young: no, not the verie ſucking children; nor ſo much as the bridgrome nor bride. Concerning their exerciſe there, hee f…:17.giueth them direction, both who ſhould be the chief… leaders therein: and what it is that they ſhould doe. The chief… leaders therein ſhould be the Prieſts the Miniſters of the Lorde. Concerning that which they have to do he doth not onelie praeſcribe the thing it ſelfe unto them, but alſo the place where it ſhould be done. The thing it ſelfe reſteth in two points: to weepe; and to pray. Concerning Weeping, he doth no more but onelyonly require it. But comming to their Prayer, he praeſcribeth unto them the maner of it: both what to crave; and how to plead for it. He would have them to crave, that the Lord would Spare his people: and not to give his heritage over in reproach unto the heathen. In reproach to the heathen they might eaſilie be given, even by their famin only, both becauſe that in this caſe, they might eaſily be over runne of their enimies: and becauſe it was reproachfull to them, being by profeſſion the people of God, to be notwithſtanding in ſuch diſtreſſe, whē the heathen had all things needfull in plentifull maner. Their pleading he would hauehave to relie on the honor of God, teaching them to ſay, Wherfore ſhould they ſay among the people, where is their God. Concérning the place where it ſhould be done, he would have it, not at home, or whereſoever els; but onelyonly in the Temple (where g1. king 8.37. & 9:3.God in this kind of diſtreſſe alſo promiſed to heare) even Betweene the Porch and the Temple.

12 Out of which likewiſe wee may take to our ſelves many good leſſons to our inſtruction. If théy were ſo heauie, much to be doubted, that weare not alwais ſo verie readie.And firſt if théy were ſo heauy that the Prophet needed to call on them ſo oft for this matter; and the Prophet thereupon ſtook not to beſtowe all this labour upon them: neither may we thinke, that wee are eaſilie woon to a godlie ſorrow, eſpecially, when wee are to teſtifie the ſame in publique maner; neither may anie, to whome it belongeth, thinke much to call on thoſe that ſhould do it, again, and again. We alſo have cauſe to ſorrow.If that alſo were a juſt cauſe for them, to blow the trūpet in Zion, & to ſhout in his holy mountain; & for all the inhabitants of the land to tremble: truely this alſo was as iuſt occaſiō to ús, to doe the like in ratable maner, or in ſuch meaſure, as thē the hād of God was on ús or yet is in much like maner, as it was on them. For this alſo was a diſcomfortable darknes, whē as the poorer ſort were ſo very much ſtreightned, as then they were, & yet are, & whē their eye waxed dim for want of needful ſuſteināce: whē as this cloud of darknes was ſpread ſo generally ouer the poorer ſort, & over many of the mountaines themſelues, that it darkned much the light of our wonted comfort & ioy; & hāging on vsus ſtill ſo much as it doth, bodeth I know not what further diſtreſſe to be towards us alſo. Or if we caſt our eyes to that armie, that was ſo fierce & ſore upon them, we have no great cauſe to cōceave our ſelves to be freed from it, whē we may ſee, that oùr land alſo, being in a maner as the gardē of Eden before, hath ſince been ſo far waſted by this, that in many parts of it, it hath beene (in the yeeld of things needful) not far unlike to a wildernes alſo: and that the ſame that hitherto was woont to helpe many others with all maner of graine, was ſince fame to ſeeke far óf, that which we wanted to our needfull relief, and yet could not get it with all wee could doe. But howſoeuer it hath pleaſed God to take away the force of that army from us: yet ſtill doth he threaten us with certain others; & ſuch as would gladly pray upon us, & kindly doe it, if once they might attaine vntounto it. If we doe not, it is our fault: it boadeth not that we have no ſuch reaſon.Inſomuch that if our faces alſo bee not abaſhed thereat, it is but oúr fault: it is no argument that we were not then ſtreightened ſo far as we ſpeake of, or that yet it is not euidēt that God doth ſhake his rod againſt us. But whē as ſo many faces were pale for wāt of needfull relief, & yet are, partly by it, and partly by the ſickenes that is among us, and when as we may plainely perceaue that it is the hand of God y^t is on vsus: it is a foul ſhame for vsus, if our countnāce be not ſomthing appauled thereat; & a very ill token beſides, if neither that diſtres of ſo many, nor our own ſins that hauehave brought ſuch a wrath upon us, can ſo far worke with us, as to be in ſome good meaſure abaſhed thereat. For ſurely that neceſſity of ours did alſo rū very ſtrōgly againſt us, prępared to the battel with great ſpeed, & in good aray; & ſo ſtrengthned beſides by the hād of God; that in no wiſe we could avoyde it: and ſo did it breake into our cities; it climed up into our howſes; it both ſpoiled and rifled all. I can not ſay, that the Heavens and the Earth were aſtoniſhed at it; that the Sunne and the Moone were darkned; nor that the ſtars tooke their light. God be thanked wee were not there yet: our diſtres or ſcarcitie was not ſo great, that in theſe creatures it might be ſaid to appeare ſo much as that other, in that ſenſe that the Prophet doth mean it. Nevertheleſſe it can not be denied, but that by that praeſent ſcarcitie we were ſo ſtreightned, that the …eavēs by unſeaſonable wether for thoſe two yeares, and the earth by the ſmall increaſe of corn that it hath yeelded, & both together by the loſſe of our cattell withall, did pregnantly witnes the hand of God to have bene upon us: and our ſcarcitie being ſuch as it was, thoſe that were diſtreſſed thereby, could have ſo litle comfort by thoſe other creatures, that to thém the Sun & Moone and Stars (after a ſort, and in ſome meaſure) were darkned alſo, in that ſenſe that the Prophet meaneth. Our ſpiritual famin.And if we go further, to y^t ſpiritual famin that not only was, but yet alſo is among us, in all thoſe places where the meat offring and drink-offring is taken from the houſe of the Lorde, therein may we ſee, (though in another ſenſe, but yet verie pregnant, & of great importance) that the heavens no doubt are aſtoniſhed, and that the earth might verie well tremble to ſee the Sunne, the Moone and the Starres, the Truth it ſelf, the Church among us (in all ſuch places) and our verie leaders themſelves to bee ſo darkned as they are, partly by their owne former ignorance, and error, and partly by the negligence and careleſnes of thoſe, that now ſhould either amend themſelves, That we alſo ſhould give our ſelves to our moſt ſorrow.or at leaſt make ſure that others did it. And now that wee are in this caſe that we are, what is there more ſeemely or convenient for us, then to turne to the Lorde: and to doe that in ſo heartie maner, that neither ſuch faſting, nor weeping, nor moorning, as the Prophet requireth be wanting from us? For what elſe doe theſe things teach us, but to turn unto him? and ſeeing that this hand of God that was on us, did in ſome meaſure lie upon all (though ſome were much more ſharplie touched therewith, then were ſome others) how could we do better, then to have the profeſſion of our repentance, publike alſo? and whereas we doe plainely and dayly ſee; that many were ſore diſtreſſed herewith; and cannot be ignorant but that our ſinnes, that had prouoked his wrath againſt us, are many and great: howe may wee account it any other then our bounden duety, and plaine debt, that this our faſting bee very throughly, and kindely ſteeped in weeping and mourning; and that wee ſtirre up our ſelves unto ſo unfeined and earneſt ſorrowe in both theſe reſpectes aforeſaide, that even our heartes might (in ſome meaſure) bee ready to rent or cleaue in ſunder, for the ſorrowe that they conceave, as not able to contein the ſame? And this ſo much the rather, as that we nów knowe much better then the Iſraelites could thén, both what wrath is due unto ſin in the juſtice of God: and eſpecially the great mercies of God; and how ready he is to receave all ſuch as do come unto him. For we now ſee both thoſe ſo plainly (beſides all other meanes, which are infinite) onelyonly in the death and paſſion of Chriſt, that as in reſpect of our offences, and the judgements of God that are due vntounto them (which in the death of Chriſt, the onelyonly begotten Son of God we may ſee to be great) we are ſtrongly urged, in moſt humble wiſe to ſeeke to him: ſo in reſpect of his great mercies, and his moſt prompt readines to be intreated of us (which alſo we may ſee in the death of Chriſt, a great deale more clearely, then the light of the Sun, when it ſhineth the cleareſt of all) we may come with good hearts unto him, and in full aſſurance, for to obteine his gracious favor. How beit we muſt know therwith all that the matter is very hard: hard I ſay, but yet not doubtfull. So that although we may not doubt it: yet muſt we make ſure, that we labour it earneſtly, with all our power, & all our ſtrength, even to the uttermoſt that we are able. And ſo doing, wé alſo may hope, that, notwithſtanding this, the Lorde will much rather leave us ſuch meat-offring, and drinke-offring, as ſhall be needefull: as alſo our ſelves ſhoulde take good heede, that wee neuer withdrawe that from thoſe to whome it is due; no, not in our owne diſtreſſe, as hDeut. 2….14.we may finde our ſelves directed in the lawe of the Lord. And whereas the Prophet requireth that both old & yong, ſucklings alſo & thoſe that are but new-married, ſhoulde come forth to this exerciſe, we alſo might learn that it were needefull for us likewiſe, to withdraw our ſelves for a time from our wonted delights, & worldly affaires, and with one heart to aſſemble our ſelves together to ſeeke the Lord. Wherein, as al are to ſtir up themſelves to a godly & an harty ſorrow, of what eſtate, ſexe, or age ſoeuer they be: ſo are the Miniſters of the Lord eſpecially to take ſo good a courſe therein, as beſt may ſerve to ſtir vp themſelves, and others alſo, ſoundly, and thoroughly to doe what they hauehave in hand; & well to remember, that, being, as they are, the ſalt of the earth, they make the ſame now to appeare, eſpecially in this. But wheras that late ſcarcitie of ours, the ſicknes that now is, & the troubles that are doubted by diuers might well bee greevous unto us, not onelyonly in reſpect of our ſelves, but much more for that the glory of God might be touched therby, and our holy profeſſion ill ſpoken of likewiſe; although we may very well be touched with the ſēſe of our own neceſſities, yet are we in any wiſe chiefly to reſpect the glory of God: & for that cauſe eſpecially, to deſire the Lord to be favourable therein unto us, that whereas hee hath vouchſafed us to be his people, & himſelf to be our God, we may in ſuch ſort have his gracious help in al theſe matters, that it may be ſeene, that we hauehave a good & a gracious God; & that he accounteth no otherwiſe of us (though in our ſelves we can nothing deſerve it) but as of his peculiar, & entirely beloued people. He that iMat. 22:32.ſaid that God is not a God of the dead, but of the liuing, upon our hearty repentance would ſoone procure, that though our eſtate were ſo hard, yet ſhould it be ſo altred, from worſe, to better, from want to plēty, frō ſicknes, to health: frō troubles, to godly peace, y^t in our owne experiēce ſoone we ſhould find, that the father him ſelf would accoūt it diſhonorable to him that we his people ſhuld ſtil be miſerable, How to finde out what thoſe ſins were, of which they had to repent them now.& as it were ſwallowed up with diſtreſſe.

13 Thoſe ſins in particular that the people thē wer infected withal, although this our Prophet doth not name thē (as it ſemeth, upō ſuch reaſō as before is declaerd: yet both they may be eaſily gathred out of the hiſtorie of that time; and it is good that we herein hauehave ſome eye unto them, that ſo we may the more to our aedifying, apply this call of the Prophet unto our ſelves. And the hiſtorie of this praeſent time is ſet foorth unto us ſufficiently, at leaſt, to this purpoſe) both in the hiſtorie of the kings of Iudah: and in certaine of the Prophets beſides: Out of the ſtorie of the Kings.But in the ſtorie of the kings of Iudah there are but two of thoſe their kings, on whom we may relie for this matter: which are Vzziah, and Iotham his ſonne. To the time of Vzziah we hauehave recourſe, becauſe it is found to be the time whereunto his prophecie doth chiefly belong, as before is declared: Sect. 2.to Iotham likewiſe, not only becauſe he ſucceeded next (and ſo belongeth very much to that time likewiſe) but becauſe that he k2. Chho. 26:19.bare the ſway in his fathers dayes, after that once his father was ſtroken with leproſie. In both which that wee may the better finde out the eſtate of the people in their dayes, and ſo conſequently what it was wherein they chiefly offended, we are to conſider of what diſpoſition they were thēſelves: & ſo ſhall we find in ſome reaſonable maner; the wayes of the people that were gouerned by them. For, beſides that the Scripture doth not otherwiſe ſet downe unto us, what their wayes were (but very litle) in this ſtorie, we ſee that experience doth commonly teach, that ſuch as the Prince is, ſuch alſo are the people generally. Inſomuch that if the Prince be religious, the people doe ſo much the more imbrace religion; if otherwiſe himſelfe regarde not religion, the people alſo make light of it: and ſo do we euer for the moſt part ſee it, not only in religion, but alſo in all other thinges beſides. Vzziah.Firſt therefore to beginne with Vzziah (who alſo l2. Kings 14:21.is called Aziriah) we are to ſee in what ſort he is deſcribed unto us: firſt as touching his inclination to Religion; and then as touching his diſpoſition in ſuch thinges as belonged to his ciuil eſtate. In his inclination to religion likewiſe we are to conſider what was commendable in him: and what was reprovable. Commendable it is, that he is m2. Chro. 26:4, 5.ſaid to have done uprightly in the ſight of the Lord, and that in the dayes of Zachariah, who underſtoode the viſions of God, he did more ſpecially ſeek the Lord; and in ſuch ſort ſomtimes, that the Lord did proſper him for it. It is likewiſe reprovable nIbid. verſ. 4.that he folowed not the Lord with all his heart, but onelyonly as his father Amaziah did (of whom it is ſaid oIbid. 25:5.that he did uprightly in the ſight of the Lorde but not with a perfect heart; as alſo p2. King. 14:4.that he tooke not away the high places, but that the people did ſacrifice and burne incenſe thereon: and that q2. Chro. 26:16:19.himſelfe did praeſume to intermeddle with the Prieſts Office, and therein woulde not be admoniſhed by the Prieſts that forbad it unto him. As touching his diſpoſition in theſe matters that concerne his ciuill eſtate, ſome there were that were honorable unto him; others againe, that did not ſo well become the perſon and ſtate that he ſuſteined. Honorable it was, that he r2. Chro. 26:6, 7, 8.did ſo valiantly againſt the enemies, the Philiſtines, Arabians, and Ammonites: and that ſ2. Chro. 26:9, 11-15.both the fortified Ieruſalem; and, not onelyonly had in a readines ſo ſtrong an armie for the number of men (being two thouſand and ſixe hundreth Captaines, of ſpeciall account, and three hundred and ſeaven thouſand and fiue hundred others beſides, but alſo had in a readines for them all maner of furniture, even to the very ſtones that were for their ſlings. That which did not ſo well become the perſon and ſtate that he ſuſteined, was that he had ſuch a fanſie to huſbandry & imployed himſelfe ſo very much about his owne priuate gaine. For tIb. verſ. 10.it is ſaide not onelyonly that he loved husbandrie (which if he had done like a Prince, careful to cheriſh it in his kingdome, it had beene very commendable likewiſe:) but alſo that himſelfe had much cattle in the valleyes and plaines, plowmen alſo and dreſſers of vines, in the mountaines and in Carmel; and that, for that purpoſe, he builded towers or lodges in the wilderneſſe, …otham.and digged Ciſterns for them alſo, Concerning Iotham his ſonne, it appeareth alſo, that v2. King. 15:34, 35. & 2. Chro. 27:2.6.he was much like to his father: and ſo conſequently that his manner of gouernement, was like unto his, not onelyonly when hee ruled for his father, but when hee reigned for him ſelfe likewiſe.

But as touching x2. King. 15:34, 35 & 2. Chho. 27:2, 3, 6.his inclination to Religion, wee are more ſpecially to note, that though it bee ſaide of him, that hee did uprightly in the ſight of the Lord; and builded the high gate in the houſe of the Lord: yet is it witneſſed alſo, that he ſought the Lord, but as his father did; that the high places remained, and the people corrupted their wayes; and that himſelfe did not enter into the Temple. Out of certaine of the Prophets.The Prophets that doe apperteine, both to this people that we hauehave in hād, and to the time that now wee ſpeake of, are onelyonly Iſaiah, Amos, and Micah: of which, Iſaiah onelyonly kept himſelfe to the Iewes alone (I meane in the firſt part of his prophecie, which is all, as I noted before, that we may ſeeke to for this matter) whereas both the others ſpake to the Iſaralites, and Iewes together. But they all eaſily may be found in a people that have ſuch Princes as we ſee that Vzziah and Iotham were. Iſaiah.For Iſaiah firſt rebuketh them, not onelyonly in matters that concerne Religion: but alſo for ſuch other vices, as may very well ſeeme to come from ſuch diſpoſitiō as their Princes had. Concerning Religion, he plainely chargeth them that y5:24.they had caſt of the law of the Lord, and contemned the word of the holy one of Iſrael: and that they z1:19.had groves and high places, and delighted therein: and therefore a1:11-15.did the Lord earneſtly proteſt, that he miſliked al their offrings & holy aſſemblies. As touching other vices among them, ſome he layeth to the charge of all generally: others againe more ſpecially to the charge of ſome. Generally to all, that wheras now, they ſhould hauehave b5.4.brought foorth the right or naturall grape, they c5:19.made light of the threatning of God; and d3:9.were of ſuch countenances, that, that thereby they made their ſin manifeſt even as Sodome. More ſpecially hee noteth the greater ſort of them with two ſpeciall faults: both with hard dealing towardes others; and, when ſo they are come to immoderate wealth, that then they wax inſolent and exceſſiue therewith. As touching their hard dealing, ſome part of it he ſeemeth to allot to thoſe that deale in adminiſtration of juſtice: and ſome part of it to others againe indifferently. Thoſe that deale in adminiſtration of juſtice he charged that e1:23.they loved gifts and followed rewardes: and that f5:7.in ſteede of Iudgement: there was oppreſſion, and in ſteede of righteouſnes, crying: That which he laid to the charge of others of them indifferently, was, that they g5:8.joyned houſe to houſe and land to land, that they might dwell alone that their i1:15.handes were full of blood; that they k3:14, 15.did eate up the vineyeard: having the ſpoyle of the poore in their houſes, beating the people in peeces & grinding the very faces of the pore. As touching their owne inſolencie, and exceſſe he chargeth them alſo, that they l2:11.27.had high lookes, and were hauty and loftie: & that not only all that ſort of thē generally m5:11, 12.gaue themſelves to immoderate drinking & feaſting, & muſicke ioyned withall, no man regarding the worke of the Lord, but alſo that n3:16-24.the women were proude, nice, & vaine in their behaviour, & exceſſive and coſtly in their attire. Amos.Amos dealeth not very much with the Iewes (to ſpeake of) yet he alſo chargeth them both with great default towards religiō; & with thoſe other vices beſides. In their default of religion he chargeth thē thus far, o3:4.that they had caſt away the lawe of the Lord, & not to have kept his Commandements: and that their lies, after which their fathers walked, cauſed them to erre. As touching thoſe other vices p6:3.he alſo do charge thē that they deale violently with others, or approch to the ſeat of iniquity: & that they q6:1.take their eaſe on their beds of yvorie r6:4.6.live in abundāce & plentie, nothing ſorrowing for the afflictiō of Ioſeph; & that they ſ6:3.regard not Gods threatnings. Micah.Micah likewiſe doth charge them partly with cōtumacie to wards God: but eſpecially with hard dealing towardes their neighbour. As for the former he plainely ſaith, that t2:6.they forbad the true Prophets to prophecy unto them, & choſe rather to hear men pleaſers. As touching their hard dealing towardes others, firſt hee layeth that ſin to their charge: then he denounceth certain judgements of God againſt them. Concerning that their ſin, he doth plainly tel thē, that v6:12.they are full of cruelty: that they x7:2.lie in wait for blood, & that eueryevery mā hūteth his neighbor with a net, that in the nighttime y2:1, 2.deviſing what means to worke by on their beds, in the morning they ſet in hand with it, taking away fieldes and houſes by violence, oppreſſing a mā & his heritage together: that z2:8.themſelves being clothed do ſpoile others of their garments, & that whē there is no war but peace, y^t a2:9.they ſpare neither womē nor childrē: that they b3:2, 3.plucke of the skin frō the pore, & their fleſh frō y^e bones, and chop them in peeces as fleſh to the pot, and then pray upon them: and that c7:4.the beſt of them all is as a brier; and the moſt righteous of them as a thorn-hedge. The judgementes of God that for theſe things, he denounceth againſt them, are firſt as touching them ſelves, that d2:4.they ſhall be utterly waſted, and e3:4.in their neceſſity not be heard when they cry unto the Lord: then as touching the whole ſtate, that f3:12.for théir ſakes Zion ſhould be plowed, Ieruſalem ſhoulde bee made an heape of ruble, and that the mountain of the howſe ſhould be as the high places of the foreſt.

14 Hauing ſo found out what thoſe ſinnes were, What thoſe ſins of theirs were.that ſtorie of that praeſent time doth lay to their charge, nowe may we with one labour beholde, both what thoſe ſins were, with which the people were infected then, and which the Prophet would have them to leave, and turn to the Lord: and what thoſe ſinnes were, which wé alſo may thinke of on behalfe of our ſelves, if ſo it be, that by this occaſion we thinke good now, in ſome ſpeciall maner to turne to the Lord. Concerning them, in Religion firſt we ſee, that their Princes them ſelves were farre to ſeeke of that ſinceritie and zeal, In Religion: vvhichwhich vvas profeſſed by them, but much neglected.that was to bee looked for of them. For though they did not give themſelues to Idolatry as diuers others of their anceſtors had done, nor yet inhibit the ſervice of God by the law appointed: yet were they but weak profeſſors of Religion them ſelves, and tolerated much corruption beſides among their people. Vzziah, though he ſought the Lord, and did uprightly, in compariſon of many others: yet notwithſtanding had not his heart perfect, and plainely declared himſelfe to be very ignorāt, or at leaſt very careles of a known, and a principall point of the law of God. He was ſuch an husband, that it is leſſe maruel though he were but a meane Divine. Iotham his ſonne built a faire gate unto the Temple, but himſelfe did not enter into it. Though he laid open a way unto others and that in faire, and honorable maner: yet himſelfe did take no benefit of it. It was well, that hee made a way to others: but it had beene much better, if he had takē the uſe thereof to him ſelfe likewiſe. And as for the people, it is plainely ſet downe, that in the dayes of both theſe, they had the high places, and worſhipped there: which was clean contrary unto the rule that the Lawe praeſcribed. But ſeeing that we have ſo evident teſtimonie of the ignorance of the one, and coldenes of the other, it is no great marvell, if neither of them both did much regard it: the one, becauſe it may well be that the lawe of God, or at leaſt that it was not of ſo great importance; the other, for that himſelfe caring ſo litle as he did to frequent the Temple, he coulde leſſe miſlike of others that came there as litle as hee, but elſe-where beſtowed the devotion they had. It may be alſo that firſt hee himſelfe, and then the people together with him, refuſed the Temple and worſhipped elſe-where, becauſe that Vzziah his father was in ſuch ſort ſtroken there for going to farre. For ſuch is the untowardnes (or frowardnes rather) of the heart of man, that if they may not doe as they would, neither will they in any wiſe be brought to doe as they ſhould. In civile matters they provided well againſt the enemy but were grievous to their own people at home.In matters that concerne their civile eſtate, firſt that they both were ſo well given (but eſpecially the father) to fortifie Ieruſalem, and before hand to provide, and to have in a readines ſuch forces and furniture, as were meete for the needefull defence of the State, it was not onelyonly very commendable and honorable to themſelves: but alſo to great uſe to the Church of God. For Ieruſalem had then enemies inow, and the people of God had otherwiſe been in danger of them. And yet becauſe that otherwiſe Religion was no better regarded, thereby it appeareth, that this tended not ſo much to the praeſeruation of the Church of God: as, either to their owne honour, or to the maintenāce of their earthly eſtate. Inordinate care of priuat wealth not meete for the higher ſort.But that they were ſo very much given (eſpecially the father) to encreaſe their priuate wealth, that was not onelyonly evill in it ſelfe: but, no doubt, the occaſion of much evill beſides. It was ill in it ſelfe, firſt becauſe the lawe of God gDeut. 17:17.did plainely ſette downe, that ſuch as ſhoulde bee Kings ouer his people, ſhoulde not multiplie their treaſure, or endevour themſelves to encreaſe their riches; and, beſides that hNum. 26:52 56. Ioſ. 11:25.praeſcribed unto them ſuch a diſtribution of the land among them, as woulde not affoorde the Prince to have any ſuch part to his owne proper uſe: then alſo, becauſe that it was not ſeemely, but very diſhonorable, that ſuch as ſhoulde make others rich, and attend the wealth of all, ſhould ſo much bee given unto the louelove of money themſelves, as ſuch kinde of exerciſe doth import that they were. For otherwiſe, to what ende ſhoulde the King of Iudah have ſo much cattle, in the valleyes, and in the plaine; yea even in the wast or deſert places? To what other ende ſhould he digge thoſe wels and ſet up thoſe new buildings of his for his heardes and flocks, and for ſuch as he had to attend upon them? To what other ende ſhoulde hee have ſuch fields and vineyards, plough-men likewiſe, and dreſſers of vines. Much euil cometh thereby.The evill that by occaſion hereof might otherwiſe come, may be ſo much, and ſo very great, that hardly may any man think to find out or to reckon the ſame: inſomuch that the Apoſtle himſelfe doth account it the roote of all ill. But if we may find that ſuch things as the Prophets (as before was alleaged) did lay to the charge of that people, and of that time may juſtly bee imputed to this: then ſhall that courſe bee ſufficient for us; and we ſhall not neede to force any more upon it. For if the defect of religion that thoſe Prophets doe charge them withall, and thoſe other vices, may be found to be of that nature, that they might proceed of this, then is it no wrōg ſo to conceave of ſuch inclination of theirs, and the matter that now we have in hand will be ſufficiently cleared likewiſe. Coldnes in religion.Firſt therefore as touching that defect of theirs in religion, without al quaeſtion ít might eaſily come of thís. For whereſoever there is ſuch a love of priuate wealth, & a nature diſpoſed, ſo buſily to imploy it ſelfe, about thoſe inferior & earthly matters, there is religion ſoone let downe, or thriueth but ill, though after a ſort as yet it ſtand. Hard dealing with others.But then if we come to thoſe other vices (hard dealing with others, and exceſſe in them ſelves) thoſe are of ſuch nature, as that eueryevery one may plainely ſee, how they may very kindely proceede of ſuch diſpoſition of thoſe as before is deſcribed. For as for their hard dealing with others, when the Princes themſelves get into their handes thoſe fields and vineyeards, and had ſuch paſtures, and were ſuch husbands for corne, cattle, and wines, what others were there in all that country (that had ability) that would not ſoone attempt the like: when as the Princes example had firſt ſet them on, and gave them beſides ſo good hope of protection for the time to come? And ſurely it is not unlikely, but that al generally (eſpecially the greater ſort of them) did ſo follow on this naughty courſe ſo ill begun, that it is no marvel, though Iſaiah complaine ſo earneſtly both of joyning houſe to houſe, & land to land, and beſides that, that when ſuch things come in quaeſtion, and the weaker ſort were faine to ſeeke to the Magiſtrate for helpe, their oppreſſion notwithſtanding was litle eaſed, and ſtill they had juſt cauſe to complaine. Mo marvel neither, though Micah do ſo grievouſly charge them, to be full of crueltie; to lie in wait for blood, to hunt their neighbors; to take away from them their grounds, & houſes; to oppreſſe a man, and his heritagé; to ſpoil thē of their garments, in time of peacé; to ſpare neither ſexe nor age; to pull of their skins; & to chop them in peeces unto the pot: and that the beſt of them all are ſo infected with his corruption, that although they deal much more moderatély in reſpect of the others, yet they alſo are in truth no better, in this kinde of dealing, then briurs and thornes. So likewiſe, Exceſſe in themſelvesfor their exceſſe in themſelves, it is, as we know, moſt commonly ſeene, that when men are come to immoderate wealth, then doe they ſoone waxe wantons withall. And then no marvell, that Iſaiah doth ſo complaine of the high looks of that people, & that they were ſo haughtie & loftie; that they were ſo givē to feaſting, drinking, & muſicke to make thēſelves mery: & yet that in all this, they nothing regarded the worke of the Lord. No marvell neither, that the women of that time were grown now to ſuch a faſhion, as that he is forced ſo to complaine both of their attire, and of their behaviour. And theſe thinges conſidered it is no marvell that Amos is ſo bolde, as to looke into the bed-chambers alſo of the wealthier ſort, and thence to bring us worde, that even in Zion they live at eaſe, and take their pleaſure: and that none of them all, either is ſorie for the affliction of Ioſeph, or elſe regardeth the threatnings of God.

15 But to leave them, and to come to our ſelves, firſt as touching Religion, there is no quaeſtion, That we alſo may finde the ſelfe ſame faults among ús likewiſe. In Religion, a godly and a commendable care to be found in ús.but that wee are deepely & much beholding to God, for that which we have alreadie among us: as any ſuch people in theſe our dayes is, or heretofore to our knowledge hath beene, ſince the world began. For of óur Superiors likewiſe, it may I truſt, as truely be ſaid, that they have done uprightly, and directed their waies aright in the ſight of the Lord: and both with Vzziah doe more ſpecially ſeeke the Lorde ſometimes; and with Iotham likewiſe have repaired that high gate to the houſe of the Lorde, and made a readie way for all to come unto it that will. For whereas religion was corrupted before, and both ſuperſtition and idolatrie alſo were commonly taken for the true worſhip of God, they have laide the word of God before them, and made reformatiō according to the level thereof: and beſides this generall reformation for all, ſomtimes beſides they have more ſpecially ſought the Lorde, when ſome ſpeciall cauſe hath ſo required; and when they have had concurring withal the direction of ſuch, as have dealt ſincerely with them in the name of the Lord. Likewiſe it is very cleare, that they have repaired againe that high, and chiefe, and principall gate of the Temple, even Ieſus Chriſt (who ſaid himſelfe, that he was the gate or dore to the houſe of the Lord) and have not onelyonly made a ready way for all to enter into the houſe of the Lorde; but alſo have beene at ſpeciall charges in repairing the rúines of the buildings themſelves that are to that uſe. But the like corruption to be founde likewiſe.But then it is to be doubted withall, that the infirmitie & corruption that was in them, doth cleave ouer faſt to us likewiſe: & ſo conſequently, that it is not done with a perfect heart; but rather as ſome Amaziah hath done, that is gone before us. High places remayning with ús alſo.For firſt as touching that fault that was common to them both, that is, that the high places did ſtill remaine; and that the people did ſacrifice and burne incenſe there: that ſame fault may certainely be found overmuch with us to this praeſent day that now we are in, if wee can rightly diſtinguiſh of thoſe high places, that are moſt likely here to be meant. For whereas they were all places of worſhip, but ſome of them tended to the worſhip of the ttue God, though not in ſuch ſort as his worde required (in which ſenſe Gibeon alſo, where the Tabernacle was for a time, i2. Chro. 1:3.is termed an high place) others againe to the worſhip of jdols (as k1. King. 11:7, 8.thoſe places are termed that Salomō builded to certain idols after that once he fel to idolatry; & many others) it is not likely that the high places which among them were ſaid to remain, were any of thoſe that belonged to idols: but onelyonly of thoſe where the people were woont of old to worſhip the Lord; which notwithſtanding ought not to have bin, after that once God himſelf had appointed the place where hee would be woorſhipped. For if theſe had bin of that other ſort of high places, that is, of thoſe that were ordeined to the uſe of idolatry, then could not theſe Kinges that let them remain, in any ſenſe have had that cōmendation, that they did uprightly in the ſight of the Lord, &c. Taking it therefore in the other ſenſe, their overſight or fault was this, that they did not make the people to come to Ieruſalē (as the Lord had appointed) to worſhip there: but ſuffred thē to worſhip in divers other places, that they had before inured themſelves unto. In which ſenſe it doth challenge us alſo herein to be offendors with them: that is that wee alſo have high places remaining, whereſoever God is not worſhiped as he hath appointed, but onelyonly after our owne cuſtome. For where ſo ever the maintenance of inſtruction is taken away to prophane uſes, and no other proviſion made for the needful reliefe of the people there (of which ſort there bee very many with us, and thoſe, for the moſt part, of the greateſt congregations alſo) there may we be ſure is an high placé remaining: there doe the people worſhip, as they were woont; but not in ſuch ſort as the Lord hath appointed. And hove offenſiue they are unto God.Which alſo may be a very good cauſe, why, although the hiſtorie do give them ſo good commendation, becáuſe they did (in their weake maner) keepe to the Lord, and turned not aſide unto idols as others did: yet the Prophets doe ſo roundly charge the people of that time, as before we have heard, and namely that the Lorde was nowe growne to a great hatred of their aſſemblies, and utterly rejected, both their oblations, and them ſelves withall. And it is very much to bee doubted of us likewiſe, that God alreadie hath, or elſe ſome may conceave ſuch an hatred, not only of thoſe aſſemblies that yet d… worſhip in theſe high places of ours (becauſe that they obtrude unto him, that which in no wiſe hee can accept of) but alſo of all our other chiefe and higheſt aſſemblies likewiſe, even the beſt that we have, though there we worſhip him never ſo rightly, onelyonly becauſe we doe but ſuffer thoſe others to have naught elſe in effect but high places as yet, …ome of ús alſo ſomevvhat to far, and others to ſhort.for lukers ſake. Thoſe that were proper to either of them, were but a couple: for ech of them, one. Vzziah medled ſomewhat too farre in the Prieſts office: and Iotham came as farre behind when as he entered not into the Temple. And how ſoeuer it be that I doe not ſee, how we are in danger of that fault of Vzziah, unleſſe that for matters of religion we take our direction otherwiſe, then from the learneder and godlier ſort of the Miniſtery (which, as I take it, in ſome reſpects is much to be doubted) yet in the other we may plainely ſee, that we alſo are very great offendors, divers of us abſenting our ſelves from the Church of an inward hatred unto it; and many moe for filthy luker, paſtime, or eaſe; nicenes, or pride. And diligent ſearchers (I am perſwaded) might likewiſe find that whether it were the fault of Iotham or not, that he would not enter into the Temple, becauſe his father might not thére doe what hee would; yet that it might plainly be found in diuers of ús, that there is no greater cauſe of the abſence of many of us: and that as Iotham that entered not into the Temple, neuertheleſſe beſtowed coſt on it; ſo it might be founde among us, that divers of thoſe that in outwarde ſhewe beare a good countenance towardes the Goſpell, and doe ſomewhat for it, yet nevertheleſſe when neede requireth are but diſſembling and looſe friends unto it. In thoſe things that are ciuill.In matters that concerne our ciuill eſtate likewiſe, it is very commendable that her Maieſty hath in ſo good readineſſe ſuch proviſion of men, money, and furniture, as (God be thanked) ſhe hath on behalfe of the ſtate againſt the enimie; eſpecially, ſeeing that their quarrel is againſt the Goſpell, and to ſet up Popery againe: yet by the covetouſnes of ſome fewe, and to mainteine their exceſſe and riot, the common ſouldier is oft times ſo much defrauded of his pay, that himſelfe is diſtreſſed, others diſcouraged, & her Majeſties ſervice not a litle defeated thereby. But if we come to thoſe other vices, therin may we finde our ſelves ſo plainely deſcribed, Certaine ſpeciall vices.& as it were ſo truly ſet out in our lively coulours, that the Prophets therein may ſeem, as much to have ſpoken before of ús, as to have applied their ſpeach unto thē Not ſo much here tofore.For howſoever that the time heretofore hath been, whē thoſe vices were not to be found ſo rife among us, as they are now: yet in theſe daies of ours they are grown to ſuch head, & every where are ſo commonly found, that now the Prophets may have thoſe ſaynges of theirs as fully verified in us, as at that time it may ſeeme that they were in thē. When we were not only at variance among ourſelves (about the title of the Crowne, betwixt the two houſes of Yorke & Lancaſter, untill that it pleaſed God of his goodnes to unite thē together in one) but alſo in ſo miſerable bondage to the Biſhop of Rome, that no body coulde have any comfortable fruitiō of lands or goods, thē was there made leſſe reckoning of them: then might the meaner ſort more quietly have thē; & thē were not our courts ſo peſtred with daily complaints of oppreſſion & fraud, nor the judges themſelves to be ſo eaſily charged with delayes, exceſſive charges, reſpect of perſons, & others ſuch like. But now very plainly.But ſince the time that God hath vouchſafed us greater mercies, that we may not onelyonly have, but alſo injoy in peaceable maner, both lands & goods, without the fear of any cōtrary parts at home, or of thoſe Romiſh publicans frō abroad, that ſo inſatiably exacted of us what ſo ever we had: now are we all generally ſo ready to take the advantage of this opportunity, that though all doe ſcāble, & help them ſelves ſo well as they can; yet doe the mightier ſort overlay the weaker, & daily do praevail againſt them more & more. And ſo pręuailing, what is it they do, with that great & immoderate wealth that they have? What is it elſe but either that they make it a way, or readier meane to attaine unto more: or elſe to abound in ſuch exceſſe, as no words that theſe Prophets have uſed, are ſufficient to expreſſe the ſame; nor former examples, in this country of ours, for many ages able to match it? In ſo much that exceſſe is much greater with ús, then it was with them: and as for oppreſſion, both it is very rife among us (even the moſt greevous, that the Prophets hauehave named) and when our Courtes are ſought unto for helpe, what by the exceſſiue chargeablenes they are come unto, and what by delayes; and, when matters come toward ending, what by corruption or reſpect of perſons then, wee alſo may ſee, that our juſtice is very much turned to worme-wood and gall, and that oppreſſion may ſometimes be found in place of judgement, and crying out for lacke of help, where there ought to have been aequity done. The nature of this hād of God conſidered may indifferent plainely teach us our offēces herein.And ſeeing that theſe thinges are ſo rife among us, we are leſſe to maruel, and withall to acknowledge his righteous judgements, that God hath ſo touched us with this late ſcarcity: both for the abuſe of his plenty before, and for our hard dealing with our neighbours alſo. Whereby wee alſo may the better be able to ſee, what theſe ſins are, whereof more ſpecially we are to repent, if ſo be that we are diſpoſed, by occaſion of this hande of God upon us, truely to turne our ſelves unto him.

A Necessary Admonition out of the Prophet Joel, Admonition (1 of 2)

p. 1An Admonition, out of the Prophet Ioel.

An Admonition, out of the Prophet Ioel.