and in the daies of dearth they shall haue inogh And presently after I haue beene yong and now am olde yet neuer saw I the iust man forsaken nor his seede begging bread Although the iust bee mercifull and lendeth yet his posteritie shall not want Againe Psalme 33. Beholde the eye of the Lorde is vppon them that feare him to deliuer theyr soules from death and to feede them in the time of dearth Againe Psalme 34. The Lions lacke and suffer hunger but they that feare the Lorde shall want no manner of thing that is good Manie are the testimonies of the Prophetes wherein God sheweth that if his people turne vnto him with heartie repentaunce hee will giue them plentie As O see the second Ioel the first and second Amos the second Zacharie the eight Malachie the third In which places God sheweth that hee will relieue vs if we do repent Zach. 10.1 Aske yee of the Lorde raine and it shall bee giuen you Matth. 6. Christ though he forbid all anxietie and distrustfull care for the things of this worlde yet hee promiseth all vnto them that first seeke his kingdome Neither are they bare promises but armed for our comfort with manifold examples shewing how God hath fed manie and freed more in the time of such distresse Hee preserued Moses in the Mount Sinai without either meate or drinke fortie dayes togither He fed Eliah at the brooke Cherith in the Wildernesse and sent him foode by Rauens relieuing an hungrie man by the helpe of deuouring foules So dealt hee with the Widowe of Sareptâ—â—â— for giuing the Prophet that one loafe of bread which she had left albeit she looked for no other but death wheÌ„ that was gone neither the meal in her barrell nor the oile in her cruse fayling till the Famine ceased Which example for the excellencie thereof our Sauiour repeateth Luke 4. And againe the same Prophet beeing persecuted by Iezabel was fedde by an Angell in the desart in the strength of which meate he trauailed fortie dayes and 40. nights to the Mount Horeb. God when hee brought his people out of Egypt that you may see more generall examples of his prouidence fedde and preserued them in the wildernesse straungely fortie yeares togither insomuch that their Garments were not all that while worne giuing them Manna from Heauen appoynting them their daylie stint and portion When they wanted fresh water hee willed Moses to strike the Rocke so that the verie Cattle drunke their fill and beeing wearie of Manna and longing for flesh he gaue it them in aboundaunce and verie plentifullie For the Scripture sayth There went a winde foorth from the Lord and brought Quailes from the Sea and let them fall vpon the Campe a dayes iourney on this side and a dayes iourney on the other side round about the host and they lay the thickenesse of two cubites vppon the earth and the people gathered them night and day and he that gathered least gathered ten Homers full In the time of Elizeus he rid the Samaritans from an extreame Famine agaynst all hope where you haue an excellent example of a great Duke that would not beleeue the Prophet foretelling of this straunge plentie who for his distrust sawe it as the Prophet had said but inioyed it not 2. Reg. 7. Howe miraculouslie did Christ feed thousandes with little fiue loaues and two fishes Mat. 14. seuen loaues and a fewe fishes Matth. 15. and yet baskets of fragments remaining a miracle often repeated for the confirmation of our faith But you will say Christ now adayes worketh no such woÌ„ders He doth but we careles of them do not obserue them Cast an account of your dayly expence for things necessary lay it to your commings in and see if God do not blesse you much with a little I am sure that many haue woÌ„dred how they should be able to defray so many charges laid vpon them as nowe adaies they are put to hauing so small takings but by the blessing of God It is recorded in the Chronicles of Austria that Fredericke the Emperour hauing surnmoned a ParliameÌ„t at Collen to which resorted an huge multitude of all sorts he fearing that all the bread in the Citie would not suffice them and so the Parliament to be broke of willed that account should bee taken of all the prouision of bread and compare the loaues with the men and they found the number of loaues to be by many fewer then the persons yet the next day euerie man hauing eate his belly full there was much bread stil remaining In the Annales of Stumpsius there is a memorable example of Gods present assistance in extreame Famine In the yeare 849. in Germany among the Citizens of Turing one was purposed to flie with his wife and children and to trauaile abroad for succour of himselfe and them as hee passed through a wood being euen mad for hunger he prouides himselfe to kill and eate his sonne and being now at his childs throate with his knife on the sodain as God would haue it he spies two wolues praying vpoÌ„ a Stag presently he leapes to them driues theÌ„ away refresheth himselfe and his with the new killed venison Sigebertus records it too only differing in one yeare In Anno. 1570. In Bauaria it rained corne of which much bread was baked A singular testimonie of Gods prouident presence The like was done in Naples Anno. 722. And in Vasconia anno 828. But albeit these promises be true and iust yet are they not so to be vnderstood as though we should vtterly bee without the crosse since that euen the Prophets and Apostles haue felt the smart of hunger For in these as in other things God dealeth as he pleaseth He maketh vs hunger that we may be the more feruent in prayer and againe though he keepe vs short of these earthly things yet he giueth vs greater gifts Faith Hope Patience this being one of our comforts which shall be the conclusion of this discourse which was our Sauiour his Prophecie Math. 24. Luc. 21 that Famine is one of the forerunners to the last day of iudgement whereby wee haue good cause to lift vp our heads and reioyce because that day draweth neare Wherein beeing deliuered from this and all other miseries and calamities whatsoeuer we shall there be euerlastingly crowned in his eternall kingdome To which he bring vs who hath bought it dearly for vs. FINIS Iob. 1.22 Luc. 12.42 Esa. 50.4 Ioh. 16.1 Rom. 12.11 For so I reade it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not as some doo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Caelum nudum sudum Macro Sat. lib. 2. cap. 3. Plat. Mâ—â— 2. Parts of Prayers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Basil. The Diuision How dearth and famine differ The kindes hereof Almanacke makers Grace at meales Diuers meanes by which Famine commeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Locusts Hayle VVhether Coniurers can raise stormes Raine The vermin of a realme VVarres Venery VViues Children Staffe of bread Perambulatians The second part Contempt of Gods word 2 Priuate gaine 3 Periury and oppression 4 Couetousnesse 5 Crueltie 6 Pride 7 Surfets 8 Neglect of tyth paying Parents VVhy the godly are thus distressed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. Sam. 7.3 Iam. 4.2 Zurick
the breath of Gods spirit foretold of an vniuersall famine ouer the whole world Acts. 11.28 which fell out true in the raigne of Claudius Caesar. These things it pleased God to reueale to his faithfull seruants that in due time they might prouide for themselues least afterward to the disgrace of the name of Christians they should be forced to seek for sustināce from the Paganish infidell True it is that wee reade of some Astrologers which haue foretold both of plenty and scarcitie to come among the rest Thales as Diogenes Laettius recordeth was accused that through giuing him selfe wholly to the studie of Philosophie hee neglected his familie and priuate gaine wherevppon hauing by naturall causes foreseen that there should be the next yeare following a great scarcitie of oile he ingrossed into his hands for that present yeare all the Oliue Gardens so that in the dearth he sold Oile at what price hee list himselfe Whereby hee shewed that Philosophie will serue for the enriching of a man if he will so employ it Notwithstanding this and the like predictions of starre-gasing diuiners howsoeuer they argue a possibilitie yet no necessitie of truth hauing oft times beene taken tardie For God is not bound to these second causes but eftsoones bringeth to passe many things besides and contrarie to the course of nature so that there is much difference betweene the foretellings of the holy Prophets and the cōiectures of these VVelkin VVisards whose Prognostications of euerie yeares warres diseases heate colde drought moysture grounded vpon no certaintie proue either manifest vntruthes or coniecturall ghesses most vncertaine conclusions most certaine collusions So that one of their owne late Prophets as beeing guiltie of their mockeries hath very fitlie prefixed before his yearely false oracles I would say Almanacks that speech of Dauid for the front verse of his calculations Let God be true and euerie man a liar No doubt there is otherwise good vse of the Ephemerides or Almanackes by them to knowe the motion of the Moone with set feastes and other things of like kinde as for the rest of the contentes they are like vnto them that make them alwayes certaine in their vncertaintie Husbandmen also haue their kind of obseruations foretelling of tempests winds through the whole yeare the assurance wherof is as wee commonly speake but Hit I misse I sometimes true verie often false For God being the Lord of nature ruleth as himselfe pleaseth without yea and against the rules of nature To which power Salomon respecting requesteth of God that if in time of Famin the people being assembled should pray for plentie it wold please him so to crosse or order those second causes that the present plague might be remoued Which if it shuld come rather by casuall accidents then by diuine ordinance should not need the vse of praiers were it neuer so extreame And what else meant God himselfe Leuit. 23.10 commaunding his people of Israel that the day after the Inning of the corne they shoulde bring a shease for an offering to the Lord and shake it before him and after that it was lawful for them to eat bread of new wheate And againe in the feast of Pentecost two loaues of their new corne for a first fruits vnto the Lord. vers 17. In the Autumne also the like vse in the feast of Tabernacles verse 39. then by all these ceremonies to teach them that plentie ariseth not by mans labour sweate or industrie but of Gods blessing onely and therefore he alone to be thanked both for Haruest and Vintage and alone to bee praied vnto to preserue the corne both on the ground and in the barn and withal to know how to vse those blissings to Gods glorie and their owne good For this is the right vse saith Saint Paule 1. Tim. 4.4 of Gods creatures to sanctifie them by praier and thankes-giuing From whēce ariseth that Christian order of Grace before after meales which custome not to vse I take it to bee rather brutish then heathenish for eeuen among the Heathen as Quintilian witnesseth it was duly and dayly obserued and amongst vs neuer so vsually omitted til that same Cupchallenging profession came into our land wherein manie drinking to Health drinke themselues out of Health and Reason out of VVealth and Religion Furthermore if God please to punish the world with famine and penurie it is not hard for him to doo it who hath them at his becke as we our seruants and attendants So in the 2. of Kings the 8. Psal. 105. and else where it is saide that he calleth for a famine and it commeth though there bee great hope of plentie againe he calleth for corne and it shall come Eze. 36.29 though no expected helpe for prouision Hence is that of Saint Paul in the 4. to the Rom. he calleth things that are not as though they were such is the power of God It hath beene found by experience that both Sommer and Haruest haue answered our desires both through the plentifull encrease vppon the ground and through the commodious housing into the barne insomuch that there hath been great hope of abundance as well of hay and corne as other fruits and so the price to be resonable and lowe and yet on the sudden beyond all expectation the yeeld hath failed and the price bene enhanced our sinnes prouoking God to curse our plentie as it fell out in the yeares 1525. 30.31 In Heluetia and this yeare 1596. with vs in England Againe on the contrarie in the greatest feare of scarcitie it hath pleased him to turne it from vs aboue all hope to the effecting of both which he hath manie and diuerse meanes The earth of it self bringeth forth no fruit except such as the curse forceth Gene. 3.18 yea though it be diligently tilled and manured yet the blessing of GOD which onely maketh it fruitfull and profitable must be expected For neither he that planteth is any thing nor hee that watereth but God which giueth the increase 1. Corin. 1.3 The land of Israel in olde time a moste fertile and lustie ground in our age they which come from thence report it to be verie barren and wilde almost In many countreys which are verie fruitfull sometimes but fewe fieldes are tilled for feare of bordering enemies oftimes no fielde nor vineyard at all husbanded or dressed for in long continued wars husbandrie is impeached husbandmen either miserably slaine or carried captiue into other Countries vines trees corne burnt and consumed heards and flockes of cattle and sheepe perish or are driuen away and if peace ensue yet these losses must needes leaue behinde them a great Dearth of victuals If the Pestilence be rise there must needes follow a Famine for these two are such felow like companions that the Grecians distinguish them but by one letter calling the Pestilence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Famine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Albeeit the Husbandman labour neuer so surely
And the people to whome these prophets doo prophecie shall be cast out in the streets of Ierusalem because of the Famine and the Sworde The verie same doctrine did Ezechiel preach in Babilon which Ieremy did in Iudah and Ierusalem that for their Idolatrie and greeuous sinnes manie of them should be giuen ouer by God to the Plague and Famine both they which were alreadie and they also which shuld return home afterward In the 4. Chapt. he is more vehement and plaine where God willeth him to pourtray the Cittie of Ierusalem vpon a brick to besiege it the whole time of the siege to eate bread made of wheate barley beanes lentiles millet fetches and that by weight and drinke water by measure and insteede of coales to bake his breade with to take mans or bullockes dung By all which as himselfe interprets it Verse 16 it was meant that the force of nourishing should be taken from the bread and that their bread shuld be giuē them by weight and their water by measure and that they should want fuell necessarie in Ierusalem For whiles Cities are besieged and in defensed places by Garrisons kept if Famin or Dearth be feared all the corne is vsually carried to the Generall and Captaines which serue it out to euerie man by weight and measure and so water also in drie places for in many vplands the souldiers haue bene constrained to fetch their water by force and armes as in Ierusalem the cause of all this he yeeldeth in the ende of the Chapter Bread and water shall faile them and they shall consume away because of their iniquitie The same hee repeateth almost word for word in the 12. Chapter he said Thus saith the Lord Verse 7. Because you haue not walked in my statutes nor kept my iudgements Verse 10. The fathers shall eate their sonnes and the sonnes shall eate their fathers c. This was a iust iudgment of God they contrarie to God his expresse commaundement sacrificed their sonnes to Moloch that is he whom the Gentiles call Saturnus so that this was a punishment by Retaliation a like plague for the like offence And a litle after ver 16. I wil send vpon you the euil Arrowes of Famin which shall be for your destruction and I will increase the Famine vppon you and will breake the staffe of bread By the Arrowes of Famine he meaneth the Canker and Palmer wormes the grashoppers vermin immoderate heat vnseasonable weather and showres as also those walking Vermin those Tempests of a common wealth Monopolists Ingrossers Cornhoorders who had rather the corne should waxe fustie in their garners then to sell it out at a reasonable rate And chap. 6. verse 11. Thus saith the Lorde smite the earth with thy hand and stretch foorth with thy foote and say Alas for al the wicked abhominatiōs of the house of Israel for they shal fall by the sword by the Famine and by the pestilence And in the 7. chap. he againe foretelleth of a great afflictiō to ensue for the abhominable wickednes of the lād VVithout the sword within plague Famin. And a litle after he speaketh vnto Richmen to whom also he threateneth the like punishment who like vnto the wealthy Cormullions of our time increase their wealth by others want some of them abusing the barrennesse of the earth and the Dearth of graine to their owne gaine other feeding faring most riotously whē as the poore did starue most rufully Their siluer and their golde cannot deliuer them in the day of the wrath of the Lorde God they shall not satisfie their soules neither fill their bowels for this ruine is for their iniquitie Rich men of all others thinke themselues best armed against all daungers that may happen either to soule or bodie Prouer. 10.15 The rich mans goods are his strong cittie that is as souldiers trust to their munition so doo they to their wealth which often failes them for the time may come wherein they may feele the like want which the poore distressed doo whome they so litle regard for in the siege and expugnation of Citties the Rich vsually fare worse then the poore the common souldier forcing them by torture of paine or terror of death to confesse where their wealth lyeth In the fourth Chapter hee threateneth to the hard hearted and impenitent sinners soure plagues Sword Pestilence Famine noysome beastes Of Famine thus he speaketh vers 13. Sonne of man if the land sinne against me by committing a trespasse the Hebrew word signifieth a lie I will stretch out my hand vpon it and will breake the staffe of the bread thereof and will send Famine vpon it and though these three men Noah Daniel Iob were among them they should deliuer but their owne soules by their righteousnesse saith the Lord God The cause why this Prophet Ezechiel vrgeth the people with the threats of this plague more vehemently and hotly then the other Prophets is because the state of the Iewes was then most daungerous no threatenings no warnings woulde mooue them rebellious they were alway and stifnecked therefore he repeateth the oftner this Blow to make it the more to enter into and pearce them and in a fewe words hee compriseth much matter First that God is the efficient cause of Famine the impulsiue or forcing causes their sinnes the maner The bread shall not nourish them the effects Man and beast rich and poore pelly melly shall die Now go we on to the smaller Prophet Hos. cap. 4 makes a long catalogue or beadroule of sinnes for which God chasteneth his people with this affliction Thus hee speaketh The Lorde hath a controuersie with the Inhabitaunts of the lande because there is no truth nor mercy nor knowledge of God in the lande by swearing and lying and killing and stealing and whoring they breake out and bloud toucheth bloud Therefore shall the lande mourne the foules of the heauen the beastes of the fielde and the fishes of the sea shall be taken away And in his ninth Chapter verse 1. Reioyce not ô Israel for ioy as other people for thou hast gone a whoring from thy God thou hast loued a rewarde vppon euerie corne floore The floore and the VVinepresse shall not feede them and the new VVine shall faile in her c. Amos cap. 4 vpbraydeth the people who for religions sake went on pilgrimage to Bethel and yet defiled themselues with Idolatry false whorsip telleth them that therfore he will giue them cleannesse of teeth that is they shal not need any Toothpikes to cleanse their teethe for any meat sticking in them because hardly they shuld haue brown bread to chew on By all which places it sufficiently appears that Famin Dearth is sent for the punishment of sinnes especially Atheisme and false worship And so much generally or as we say in the whole lumpe of all the enormious sinnes which are causes of this iudgement now we will single some of them out and
In the dayes of Ahab many godly in Israel this way afflicted God himselfe confessing that there were seuen thousande which neuer bowed knee to Baal yet they thus distressed and fed priuily by Obadias in caues Paule 1. Cor. 11. felt this scarcitie Many of the Saintes killed with Famine in the 11. to the Hebrewes VVandring about in Desarts in dennes in holes on hilles where commonly is no great plentie Wee aunswere that euen the most faithful are sinners their corruption naturall wil sticke by them to the death although it brake not out into manifest blaines and grosse sinnes and yet sometimes it doth as when they are slacke in punishing offenders or backwarde in preferring men of good qualitie and desert so that it is good for them that God punisheth them in their bodies for if in his exact iudgement hee should deale with them they should be in daunger of eternall perdition But this happily will not satisfie you for if Idolatry and notorious crimes are to be punished with Dearth and Famine thē should they bee most subiect to this plague which are more wicked then any other For thogh the godly haue their slips and straines yet it greeueth them that their standing is so slippery and their knees so weake they wish that they might shake off those occasions to sinning but the Infidels and impudent sinners little regard anie amendment which think it not inogh to offende God themselues but are readie to drawe other into the same pitfals yea and are angrie as the Apostle speaketh if others will not goe on with them in that excesse of riot and yet these are no more nay not so much punished as the other hauing in such times of Famine their arts and shiftes by which they not onely scape the brunt of this heauie iudgement but inrich themselues therby Rather had the godlie starue for hunger then to vse these sleightes to preserue their life and yet is their condition no better then theirs This tentation hath in all ages much distracted and troubled the mindes of the verie best men hath forced them to doubt of gods prouidence as though hee regarded not the actions of men whether good or ill Malachy in his third fourth Chapter saith that many haue burst out into these blasphemies It is in vain to serue the Lorde and it is all one to doo well or ill for neither is the iust rewarded nor the ill man punished But we must know there is a great difference betweene the wicked and godly in the like punishment as also that albeit sinne is the principall and chiefe cause of all mischiefe for other causes God dooth afflict men with Famine Swoord or Pestilence The two Theeues on the Crosse died the like death yet great was the difference betweene them the one patiently taking his death and acknowledging Christ to be the Messias the other storming at his punishment and scorning our Sauiour to his face Many causes there are which moue God to punish his children more then others as we shall in briefe see for our comfort First God by Famin such like plagues stirreth vp his chosen to a more earnest repentance for presently vpon the infliction of any punishment the godly search out the cause thereof When Dauid saw the dearth of victuals ceased not he inquired of the Lord wherefore hee was so angry with his people Answer was made him as you heard before Ofttimes the faithful fal into many errors and sinnes neither can they bee recalled into the right way vnlesse God by punishment do fetch them in Amos cap. 1 God complaineth that although he had punished his people with scarcitie of bread and drinke yet they returned not vnto him Whereout we gather that God therefore sendeth Famine vppon the earth that Men may bee turned to him As we plucke backe and stay our horses if either they gallop too fast or goe any thing out of the way so doth God reduce vs into a right path with such chastisements If a boy that is put to learning either runne away or play the treuant presently we send for him to fetch him to schoole perhaps with a rodde at his backe Secondly God by these trieth our faith in him and our loue towardes our neighbours as also our patience in our selues Wee many times persuade our selues that we haue a sound faith yet if wee bee any long time pincht with anie distresse then wee feele how necessary it is to crie with the Apostle Lord increase our faith Peter walked vpon the lake when Christ bid him but feeling the winde so fierce and his ground so slipperie in dismay of minde hee began to sinke that by his maisters hand he might be supported Math. 14. God will trie our behauior toward our neighbors either in the paiment of our debts or in lending to the needie or giuing freely and such like againe howe patiently we can endure the crosse whereof we glorie much before miseries come but when they light vpon vs in some weight and number then we grow discontented and impatient feeling our owne infirmities how weake and fraile we are The soldier which neuer saw a pight field promiseth himself much courage but whē he seeth the armies ioyne hears the thundring of the Cannons and spies a tempest of bullettes whirling beholdes riuers of mens bloud flowing and heapes of his fellowes lying some dead some wounded then hee trembleth and quaketh wishing himself at home God knowes our weaknesse before he chasten vs yet lest we should thinke better of our selues then we ought he will make vs feele his hand that we may confesse it our selues Some will not stick to say I wil rather die then rob alas not knowing the gripes of hunger and Famine which wil as we say breake through stone walles who afterwarde beeing in want are driuen to fall into suche leaude practises for life is sweete Thirdly hee will in a manner preuent these afflictions that is keep vs from falling into more greeuous enormities like a skilfull Phisitian that giueth his patient phisicke to preuent a disease to which he is inclining so dealeth God with vs that we might say to our selues as our Sauiour to the woman Iohn 8 Goe thy wayes sinne no more lest a worse thing happen vnto thee The Germans haue a prouerbe which we in Englande vse The burnt childe dreads the fire So if any haue bene once distressed hee will beware lest hee fall into the same or some greater danger There is also another cause why god thus exerciseth his childrē namely that they may pray earnestly for such is our nature that if he afflict vs not we are more slack in praying For Plentie makes wantonnesse and prosperitie dissolute Which mischiefes Famine and calamities preuent making vs more instaunte in prayer They that are full fedde prooue vnthankfull who if they be but toucht with want then flie they vnto him whome before they forgatte and not for themselues onelie but for others also
which are secundary causes of this plague The temple of Salomon was a type representation of Christ and his Church so that he requesting the Almightie to heare his people praying in that Temple it is all one as if he had desired the Father to heare them for and in the name of his sonne Christ. From whence also it is euidēt that because God only knoweth the hearts of men Salomon is of this minde that God onely is to be prayed vnto Oft-times wee onely pray in hart sildom expressing our thoughts by woorde of mouth and manie times we are troubled in our praiers so that we cannot vtter what we conceiue especially our speach failing vs as at the instant of death So that the praiers made to them which hear vs not are in vaine neither vnderstanding our thoughts nor knowing our wants nor able to supplie our necessities nor to rid vs from any trouble Paule Rom. 10. saith that he onely is to be praied to in whom we beleeue and we beleeue in none but in God Again in Scripture there is neither precept nor example nor promise made to praiers and inuocation of saints That which they bring out of Ezechiell is a verie lame one as after shall appeare The Popish sort in these times of Distresse flie to their Letanies and Processions as to their sacred Anchor which as they are vsed by them are meere forgeries of men and derogation to God Gregorie the great and Claudius Mamertin Bishop of Vienna first inuenting them wherein God hath the least part Angels Patriarches Martyrs Confessors Virgins VVidowes filing vp the row and roome whom they haue canonized as their Turn-away Gods to rid them from such plagues which is in the onely wisedome and power of God himselfe But what are the things which wee must desire of God Surelie that it would please him not to deale with vs after our desertes but to turne from vs or at least diminish the grieuousnesse of this affliction graunting vs patience and thankefulnesse with amendment of life and desire of doing well Christ willes vs to pray for our daylie bread that is for the thinges which concerne this and the other life all which as wee must earnestlie entreate so we must as constauntlie beleeue that hee is able and willing to perfourme that wee desire Vsing in the meane time these lawful and honest meanes patientlie induring his heauie hand till it please him to ease vs and auoyding those thinges which may eyther hinder the feruencie of our prayers or prouoke his displeasure further hauing rather an especiall regarde to the ordering and bettering of our lyues which course the holie Scriptures commend and set out The Israelites being slaine by the Philistims and the Arke of God taken 1. Samuel 1. Sam. 7.3 exhortes them to repent and by forsaking the Heathenish Idolles heartily to turne to their God who would deliuer them if they did so and the euent proued this promise true Which example though it concerne VVarre yet may it as well serue for Famin and Dearth The same order did Daniell obserue Dan. 9.5 6. VVee haue sinned and haue committed iniquitie and haue done wickedly yea wee haue rebelled and haue departed from thy precepts and from thy iudgements For wee would not obey thy seruaunts the Prophets which spake in thy name to our Kings to our Princes to our Fathers and to all the people of the land He confesseth that euerie one had sinned excepting none although some had offended more grieuously yet all were guiltie of some sinnes See Amos 4. and Ioel. 1. and 2. Chap. Thus haue all the godlie behaued themselues not despairing of Gods grace nor denying the faith nor flying to meanes vnlawfull and extraordinarie in the Famine The Prodigall Sonne the liuely remembrance of mankind broght himselfe by his owne folly into these streights that for very hunger he was driuen to bee Swineheard and full glad he was if he might be so happie but to feede so well as his hogs but this Penurie making him to remember himselfe hee returned to his Fathers house spying his father cried out vnto him a farre off Father I haue sinned against heauen and against thee neither am I worthie to be called thy sonne A verie good president for vs when God visiteth with scarcitie and want to acknowledge our owne faults and flie to him for a supply thereof who is as readie to receiue vs as wee are willing to returne to him which if we omit either in neglecting him and his worde or not regarding the amendement of our liues or slacke assiduitie of our praiers no maruaile it is if God weigh vs downe with his heauie hand Iam. 4.2 Ye fight and warre and get nothing because ye aske not yee aske and receiue not because you aske amisse that ye might consume it on your lusts Ezechiel in his fourth Chapter telleth vs that euen the praiers of the most godly men are not allowed of God vnlesse they for whome they pray doe repent Although Noah Daniel and Iob these three men stande vp yet shall they onelie saue their soules in their righteousnesse So speaketh Ieremie 15. Chapter If Moses and Samuel were before me I woulde not yet regarde this people Cast them out of my sight that they may go And if they say whither then say vnto them such as are appoynted to the sworde to the sworde and such as are for the Famine to the Famine The Iewes relyed much vpon the prayers of the faythfull what neede wee feare say they the Prophets threates sithence there are so manie good men praying for vs whome GOD no doubt will heare Well sayeth the Prophet bee it that euen these the most faithfull seruants of the Lorde doe pray for you yet shall they not auaile you By which wee learne that other mens prayers are nothing profitable to the vnrepentant sinner Therefore in the seuenth of Ieremie God saith vnto the Prohet Pray not for this people neyther lift vp thy voice for them Thus was Samuel reiected when he prayed for Saule Now then if the praiers of such faithfull men will not preuaile with God much lesse the Orisons of Superstitious Hirelings worse perhappes then they for whome they pray Againe if the prayers of the godlie alone heere on earth profite nothing can we thinke that they which are in heauen and deliuered from the sense of these calamities can ayde or ridde vs from them So that to ground vppon these places the Inuocation of Saints is most ridiculous For the Proposition is conditionall and as Zuinglius hath well obserued vppon that place of Ieremie The Prophete sayeth If they shoulde stande not they doe stande and intreate For it is a Proposition or a supposition of persons which were and are not as if he should say If Iob and Noah were now aliue and would request your deliuerance and ease I would not bee entreated by them Moreouer Daniel whom Ezechiell nameth was then aliue so that to argue