can he seeing that they are spiritually discerned Therfore haue I thought good at this time to lay opē more at large the sence Doctrin vses of this Scripture But first let vs consider what coherence or reference it may haue with other places of like nature for in Ieremy the 15. Chap. v. 1. it is saide vpon like occasion Though Moses Samuel stood before me yet mine affection could not bee toward this people The sence or meaning of both which places is thus that there is no entreatie with the Lord for the wicked and vnrepentant people of the world But in no case anye preiudice vnto the faithfull flocke of Iesus Christ For as we may see how absolutely the Lord refuseth to heare Moses and Samuel praying for them yet it shutteth not the dore of repentance to the faithful and penitent as we finde in verse 15. 19. where the Lord both promiseth vnto Ieremy that if hee would returne vnto him and the people with him they should bee brought againe and stand before the Lord. And Ieremy for his owne part notwithstanding the former communication prayeth saying O Lord thou knowest remember mee and visite and reuenge mee of my persecutors take mee not away in the continuance of thy wrath c. Euen as in this place it is saide though Noe Daniel and Iob were amongst them c. where againe we learne that as there is no place nor reason of reconciliation left vnto the wicked cōtinuing in their wickednes yet the faithfull and repentant how few soeuer they be haue alwaies free accesse vnto the throane of grace so oft as they shal return vnto the Lord their God which maketh much for the consolation of the godly as on the contrary part it may increase the terrour trouble of the wicked more and more which doctrine the Prophet Dauid maketh plaine ps 32. 10. saying Many sorrowes shall come to the wicked but he that trusteth in the Lord mercy shall imbrace him on euery side A most euidēt example we haue of this in the destruction of Core Dathan and Abiram with their cōpany the deliuerance of Moses and Aaron with their partakers notwithstanding there was offring of Incense on both sides yea and that at one the selfe same time yet the rebellious part onely perished and the obedient were preserued and deliuered Againe when the plague was begunne and the wrath of the Lord gone foorth for the murmuring of those that escaped the swallowing of Corah as were read in the same chapter v. 14. so that there died 14. thousand and seauen hundered in a short time and the Lord had saide that he would destroy euen the whole congregation yet when Aaron at the commaund of Moses had taken a Censer put fire therein of the Altar with Incense and made the attonement hee standing betweene the dead and the liuing the plague ceased A singuler document for vs at this day who standing in the like predicament of punishment of for as they were punished with the plague of pestiilence for their rebellions against the ministers of God enen so we for our rebellions against the word of God with dearth and Famine and therfore had neede to take our Censers that is our hearts and put fire therein as Salomon saith in the person of VVisdome My Sonne giue mee thy heart and put therein the fire and zeale that wee may bee feruent in Prayer and call vpon the name of the Lord earnestlye as our high Priest Iesus Christ hath taught by his owne example who in his Agonie when the hand of the Lord was vpon him as wee reade in S. Luke chap. 22. verse 44. prayed most instantly This is the verie doctrine of this place for what doth the prophet else mean whē he saith Though Noe Daniel Iob that were amōgst thē but this that such mē as these were who called vpon the name of the lord in their troubles as Daniel preached his word faithfully as Noe and practised the same effectually in their cōuersations as Iob did shal deliuer their own soules by their righteousnes that is such as repent them truely of their sinnes and put their trust in the Lord euen as Salomon likewise teacheth saying When there shal be famine in the land when there shall be pestilence blasting or Mildew Groshopper or caterpiller when the enemie shall beseidge them in the cittie of the Land or any plague or any sicknesse Then what prayer or supplication soeuer shall be made of any man or of al thy people Israel when euerie one shal knowe his owne Plague and his own disease shal stretch forth his hands towards this house meaning the Temple Heare thou then in heauen thy dwelling place and be merciful and giue euerie man according to his waies as thou doost knowe his heart for thou onely knowest the hearts of the Children of men Thus doth Salomon like as Moses teach how in al our troubles and distresses we must take the censure of a troubled and sanctified soule and come to the Lord his Temple wheresoeuer two or three shall bee gathered together in the name of the Lord Iesus Christ and make our praiers and supplications knowing acknowledging our plague and our disease that is our own fin shal stretch forth our hands towards the new Ierusalem that then God will heare in heauen his dwelling place and be mercifull giue euery one according to his waies Therefore shall euerie one that is Godly saith Dauid Psalm 32. 6. make his praier vnto thee in time when thou maist be found And therefore are these Patriarkes and Prophets heere named Noe Daniel and Iob who all of them called vpon the Lord in their necessities and were holpen as we read in Gen. 7. Dan. 6. Iob. 39. chapters For heere by prayer-making or calling on the Lord is ment the whole worship of God a part put for the whole as likewise our Sauiour teacheth in the Gospell saying Come vnto me all ye that are wearie and laden and I wil ease you where by comming vnto me Christ teacheth what hee would haue vs to doe namely First to beleeue in him to heare his word to receiue his Sacraments to sanctifie his Saboaths and powre foorth our hearts before him in all maner of praier cōfession thanks-giuing supplication as we learn in 1. Tim. 2. 1. Therfore doth the prophet heere say Though Noe Daniel and Iob were amongst them signifying heereby how small the number of true conuerts should bee in all ages Likewise Noe before the Law amongst the Patriarkes as Daniel vnder the Lawe amongst the Prophets and Iob without the Lawe amongst the Gentiles Againe like as Noe signifieth rest so there should be few at al times in the Church that should bee at rest or peace with God through a true and liuelye faith in Iesus Christ And as Daniel signifieth iudgement of the Lord so there should be fewe that vnderstand aright his iudgements And as Iob
vp of the New Ireusalem he sendeth forth his word that is he speaketh by his spirit in the heartes mindes of his holy Ministers that they should speake vnto the congregation that which he enioyneth them The second obseruation is that in as much as it is not simply we that speake vnto you but the spirit of our heauenly father that speaketh in vs whereupon the Prophet saith The word of the Lord came vnto me that you yeelde such attention to the word spoken by vs as vnto the word of the eternal liuing God as Christ himselfe teacheth saying He that heareth you heareth me c. Mat. 10. and that especiallye because we are vnto you as this prophet was vnto the people of ISRAEL the Embassadors or Legates of the Lord as Saint PAVL plainely prooueth saying Now then are we Embassiadors of the Lord as though God did beseech you through vs wee pray you in his steede that you would bee reconciled vnto God for hee that made him to be sinne for vs which knew no sinne that we might be the righteous of God through him 2. Cor. 5. verse 20 21. And therfore to conclude of this point I say let him that hath an eare heare what the spirit speaketh vnto the congregation Thirdly by this we may obserue and learne how farre foorth the Almightie God whome the heauen of heauens cannot hold or conteine doth conforme himselfe to our weakenes vouchsafing to speake to vs to talk with vs familiarly according to our capacities whose voice otherwise is so mighty so strong that it is compared to the thunder-claps which breaketh the Cedars of Libanus renteth the Rockes and maketh the Mountaines to cleaue in sunder This the Israelites make plaine who when they had heard the Lord speake vnto Moses and saw the thunder and the lightning they desired that Moses might speake vnto them affirming that if God spake vnto them they should dye Exo. 20. 19. so terrible is the voice of the immortal creator to the mortall creature And yet notwithstanding for our instruction admonition amendment he vouchsafeth to speake vnto man sometimes sencibly sometimes secretly euen in his eare as our Sauiour sheweth Mat. 10. 27. saying Whatsoeuer you shall heare in the eare that is whatsoeuer I shall priuately by my selfe or secretly by my spirit instill into your eares hearts or mindes for thus doth the word of the Lord come vnto vs at this day I meane the knowledge intelligence of his word euen when we are lying in our beds walking on the way looking on our bookes or otherwise sequestred from the affaires of this world in reading preaching meditating or conferring Then I say are our hearts ascending vp to God and his spirit discending downe to vs as the Angels on Iacobs ladder for euen as the naturall mans delight is in those things wherein his corrupted nature taketh pleasure And as the worldely minded mans thoughts do runne vpon his monies and his markets his buyings buildings bargaines brablings profits pleasures or any such like vanities Euen so are the spirituall mans cogitations totally and continually exercised and meditating in the lawe of the Lord and in the misteries of godlines as the Prophet Dauid manifesteth in the first ps v. 3. where he shewing how the godly man bestoweth his talent saith That his delight is in the lawe of the lord and in that law doth exercise himselfe both day and night Or if at any time he doth stoope so low as to associate or busie himselfe with the affaires of this worlde as to eat drinke talke walke laugh buy sell or recreate himselfe with any the creatures for that cause subdued vnto vanitie it is none otherwise then as the Apostle S. Paul saith 1. Co. 7. 31. Vsing this world that is this pleasure or that profit as thogh he vsed it not for why his hart is stablished in the Lord and his principle ioy is in the holy ghost I would say in the law of the Lord or word of God vnto me that is to me Ezechiel the strength of the Lord for so my name dooth signifie As if he would say though I be of my selfe a weak poore simple sinfull soule yet by his grace I am such a one as it hath pleased him to make choise of for the ministery of his word for such is his maner to chuse as S. Paul sheweth 1 Cor. 1. 27. 28. saiing But God hath chosen the foolish thinges of this world to confound the thinges which are mightie and vnnoble thinges of the World and thinges which are despised hath God chosen you and things that are not to bring to naught things that are So I by the Lord though small in the sight of man am now called vnto this holy function to be the Lords Embassador or thus whereas by my naturall Parents and birth I was the childe of death sinne and corruption for I was defiled in the wombe and euer since but now sanctified by the Spirit of sanctification begottē of the immortal seed of Gods word enabled to the ministery therof by my heauenly father both Name Nature is changed and by his grace I am that I am saying If anye demaunde whether this speech vnto the prophet was sencible or secret it is not much materiall whether either for that God vseth to speake both waies vnto his Seruants as before is prooued but seemeth in this place rather to be audible then intellectuall as appeareth in the first Chapter verse 29. where as he saith hee heard a voice of one that spake Sonne of man as if he would say Thou which art but earth and ashes though I vouchsafe to speake to thee in familiar maner to manifest my glorie to thee as in chap. 1. verse 3. 4. 5. 6. c. Yet be not thou proud thereof as some of thy fellowes before thee haue bene for knowledge puffeth vp but rather goe and doe thy message that I shal enioine thee be not as IONAS who being sent to Niniuie went to Tharsis neither as ADAM who beeing charged not to taste of the tree of knowledge of good and euill tasted of the forbidden fruite Neither as that man of God mentioned in the first booke of Kinges Cap. 13. ver 1. 2. c. that came out of Iuda and prophesied a-against the Alter that Ieroboam had set vp Who beeing charged by the word of the Lord not to eate breade nor drinke water nor to turne again the same way that he came who though he denyed the King requesting him so to doe yet afterward yeelded vnto the olde Prophet and was destroyed of a Lyon for his labour Whose example I counsell thee Ezechiel to marke that thou doe not the like least I destroy thee before them as I destroied him before thee for thou art of no better substāce nor strength thē he was or the rest before named nor more able to withstand or resist mee then they were Remember therefore
enter into the kingdome of GOD And againe in the selfe same place That it is hard for a rich man to enter into the kingdome of heauen I maruaile that the rich men of these our daies do no better looke vnto it then many of them doe especiallye such as hauing the substance of this world in such superfluitie and aboundance as they haue for was it not vppon great reason that our Sauiour did so say seeing that the desire of money is the root of all euill and they that will be rich fall into tēptation and snares and into manye foolish and noysome lusts which drown mē in perdition destructiō as we may easily see perceiue both by the manifolde vanities they doe embrace and maintaine as also by the sundrie wickednesses and corruptions they doe commit through the power and strength I would say the vaine hope confidence they haue in their wealth some building Babel or Towers of confusion some heaping vp Mydaes mountaines and cannot tell who shall inherit or dispend them Some as Diues in vanities of apparell some in superfluitie of meats wines drinks c some in hawking hunting Cock-fighting Beare-bayting Dycing dauncing and others in Tobacco taking dispending their reuenewes or the greatest part thereof for what is it to see a yong man of twentie foure yeres healthy in body sound in constitution to dispend an hundred markes per annum in Tobacco when as his Father Grandfather whole generation before him happilye neuer in all their time spent one farthing that way What a vanitie is it then for a man to spend so much that way without the which hee may liue wel enough Besides if a man should rip vp the treacheries and treasons that haue beene from time to time complotted amongst the richer sort we shall finde it moste true that Salomon saith Pro. 10 16. The labour of the righteous tendeth to life but the reuenues of the wicked to sin As if hee would say more plainly the wicked spend al their lands rents reuenues liuings for the most part in euil vngodly waies 1. In one kinde of vanity or other such as I haue shewed which how true it falleth out in these daies who seeth not Amongst all which wickednesses vanities or sinnes there is not a greater in mine opinion then this that is heere mentioned in this sentence following Him that with draweth the Corne the people wil cursse c. For how be it that other vanities and corruptions doe bring destruction to the dooers thereof and to some few of their posteritie This reacheth further euen to the whole multitude or number of the poore which is so infinite that it cannot easily be numbred And by how much the more any euil sparseth it selfe abroad or groweth more generall by so much the more it is reprooueable and to be condemned Then high time it is for the greate ones of this world the greate rich Diueses I meane that spend so manye poundes and pence in meere vanities in effecting or bringing to passe so many great greenous corruptions as many of them do to looke consider with themselues in time what will bee the end of all this verilye none other then what is expressed in this prouerb sentence of Salomon heere following First that they shall but gaine the curse of the people Secondly of God for the preuenting and auoiding of both which I haue thought good to giue this admonition to all that haue their eyes open I meane any sparke of grace that they might yet in time bethinke themselues and turne to the Lord from their euill waies Be counselled therefore Oye rich receiue the word of exhortation make friendes of your vnrighteous Mammon sell that you haue and giue almes For what auantageth it a man to winne the whole world and to loose his owne soule Attend vnto the voice of him that once saide Woe be vnto you rich for you haue your consolation Wherefore learne to suffer some affliction heere in this life that yee bee not afflicted in the world to come We are taught in the word of God to beare one anothers burden beare ye therefore some part of this crosse with your poore bretheren that are so hardlye pressed with pennurie dearth and famine Bethink with your selues how many good dueties yee haue beene called vnto how many good occasions haue bene ministred and how many by you omitted of euery of which ye shal be sure one day to giue an account But yet me thinks I heare the voice of Christ saying in mine eare T is easier for a Camell to goe through the eye of an needle then for a rich man to enter into the kingdome of heauen Yea but what do the rich men pleade for themselues in this case namelye thus that although it be vnpossible with men yet not vnpossible with God well I graunt it yet I say were it not better for a man to make his election sure and certaine vnto him then to stand vpon possibilities wee commonlye say better is one bird in hand then two in the bush so I say it were far better for men to make their election sure by dooing of good works while space grace is offered then with the fiue foolish virgins to runne vp and down from one to another to buy oyle for their lampes when none can be had for any money Who knoweth not that there is nothing impossible with God Christ saued the theese vpon the gallowes repenting that was one of his possibilities to approoue himselfe to bee God but shall men therefore play the theeues all the daies of their liues and rob God of his honour as many doe the poore of their goods and say nothing is vnpossible with God is not this rather to tempt God then to serue him to resist the Lord then to obey him he so dayly calling vpon them by the Doctrine of his word to be liberall to be mercifull to bee louing kinde and naturally affected one towards another and yet it cannot be obtained at our hands nor wrung out of the hearts of many who are so wonne by the world that they will not leaue off to treasure vp vengeance for themselues against the day of the wrath of the Lord who will reward euerye man according vnto his workes which one found of the Lords Trumpet were sufficient to make a breach in our obstinate soules if it were well attended vnto and to cause vs to abhorre sinne as a Serpent or at the least to conceiue some feare in committing thereof and continuing therein so resolute as many do God for his mercies sake in Iesus Christ vouchsafe to lighten the eyes and open the hearts of those that are either so wilfullye blinde or hardned in heart that they will not see nor vnderstād those things which are so apparāt before their faces that they may in good time bee conuerted from their euill waies to serue the Lord in all holy obedience and newnesse of
life Amen Your well willer in the Lord. W. W. A Meditation vpon the 26. verse of the 11. Chap. of the Prouerbes which may fitly be called The poore-mans Plea Pro. 11. verse 26. He that withdraweth Corne the people will curse him but blessing shall be vpon his head that selleth Corne. LIke as for the incitation and stirring vp of good men vnto vertue godlines there are many priuiledges and promises set downe in Gods worde for their further encouragement and going forward therein So againe on the other side for the terrour and reproofe of the wicked there are many sentences and sayings recorded to the end they might desist leaue off their wickednes and turne to the Lord their God Amongst which this is one that I haue read vnto you and yeeldeth most euident demonstration as in the seuerall parts thereof which are a curse and a blessing may ealsiy be gathered For in the first part it is saide He that withdraweth Corne the people will curse him from whence we may first learne that like as it is not vnlawfull to keepe or lay vp Corne in time of plenty against a time of scarsitie and dearth or want as Ioseph did in Aegipt so in time of scarfitie and dearth when we may conueniently spare it others doe want it then to with-holde the selling of or to keepe it hutched vp in our barnes Ricks or Garners in hope to raise the price of it and to enrich our selues by vndooing or famishing of others is a verie inhumane and vnchristian part And this is it that the Holy Ghost reporteth in this place a common fault at this day for as wee are taught by the Lawe and the Prophets To doe as wee would bee done vnto as we reade in Mat. 7. verse 12. Now say then that this were thy case or mine as it is of manye thousands that either of vs did want foode or rayment would we be content so to be dealt withall as to giue or paye double or treble the price for eyther as they were vsed to be sold at or as in any equitie or conscience they are worth for so are many compelled to do or else they cannot haue them And all because that many through couetousnesse and crueltie and hardnes of heart are giuen so many waies to with-drawe their Corne from their Bretheren as they doe For not only doe they hutch and hide it vp in their Barnes Rickes and Garners not vouchsafing to store the Markets with it as they ought But also when they bring out any it is in so scant and pinching a manner and measure and at so hie a price that the poore who moste do want it are neuer the neere beeing not able to compasse it Besides this when they cannot sell it at their own price that they would haue for it they set it vp or send it home againe and then transport it by water beyond Seas vnto some other place of Marte where they may sell it at their pleasure And by all these waies may it be said that they with draw their Corne from the people as first when they bring it not to the market secondly when they sell it or hold it at too deere a price and thirdly when they transport it to other places and therefore it were good that all such with-drawers of Corne from the people or from the Market did well consider of this that the holy Ghost hath heere left recorded for the opening of their hearts if they be not past cure as I feare me many of them be for he that doth either miserably hutch it vp in his Barne as the rich man mentioned in the 12. of S. Luke that built his barnes bigger or hold the price so hie that the poore cannot reach it as many did in the daies of the prophet Amos Chap. 8. 5. saying When will the new Moone be gone that we may sell Corne and the Saboath that we may set foorth wheate and make the Ephah small and the shekel greate and falsifie the weights by deceit or vnneighbourly transport it vn to other nations or people as many amongst vs do at this day the which how dreadfull and damnable a thing it is we may learne by these manifolde Doctrines and diuine dueties which Christ our Sauiour hath left recorded in his holyword teaching vs the contrary As namely first of all to be merciful and therfore saith Bee mercifull as your heauenly father is mercifull meaning thereby that wee should rather giue Corne and other foode franckly and freelye vnto those that want it then by any cruell and couetous meanes to with-draw it from them as our Saniour plainely in an other place saith Giue to euerie man that asketh frō him that wold borrow turn not thy face away This also was the meaning of Saint Iohn when he saide Whosoeuer hath this worlds goods and seeth his brother want and releeueth him not how dwelleth the loue of God in him Beside our Salomon heere v. 25. saith to the same purpose That the soule of the liberall waxeth fat and he that giueth plentifully shal poure foorth As if he would say as we commonly say he shall haue neuer the lesse at the yeres end yet so diffident and distrustfull are many in this case that they will rather say with the Prince mentioned in 2. Reg. 7. 2. who when Eliza prophesied of plenty the day folowing answered the man of God thus Though the Lord would make windowes in heauen could this come to passe so diffident I say are many now adoies especially of these withdrawers of Corne that if a man speake to them in the word of the Lord that is perswading or exhorting them to liberallitie towards the poore or vnto destributing of their Corne to the needy at a reasonable price by any the sentences or sayings of Christ or manner of his miracles wrought vnto that end as we may beholde by the encrease of the fiue barly-loaues two fishes seauen loaues and a few fishes at an other time they wil answer as the prince before named answered Eliza Though the Lord would make windowes in heauen c. For which cause let this be knowne againe vnto them that he which soweth sparingly shall reap sparingly As by the example of Diues that rich withdrawer of Corne and bread for by Corne heere you may vnderstand bread drink cloth coin or any such like thing that would not vouchsafe poore Lazarus the crustes nor crummes of his trencher when he lay at his gate begging for them how righteously was he rewarded againe when he would haue had of Abraham but one drop of water to coole the heat of his tongue being tormented in hell fire and could not haue it a speciall document or warning to all with-drawers of Corne Coyne Cloth or comfort from their bretheren in time of necessitie and distresse Other examples are left recorded in Gods word to this end and purpose viz. to stir vp the hard hearts of