Famine of Breade nor a thirst of water but of hearing the word of the Lord. Which famine euen in these our daies of dearth scarsitie hath not bene a little threatned and which thirst is tē thousand times worse then the former For this is the famine of the soule and the spirituall drought that the Prophet Ieremy speaketh of Chap. 50. ver 38 saying Siccit as super aquas A drought is vpon his waters and they shall be dryed vp c. For by how much the soule is more precious then the body by so much the more is the death or famine of it to be lamented then of the other But heere it may bee demaunded whether that the same bee the causes of the one as the other no for as the thinges be different so the causes are likewise cōtrarie yet being considered in a spirituall thought we shall finde them verie correspondent the one to the other For as disobedience corrupting vnthankfulnesse are the causes of the one so reiecting neglecting are the causes of the other Euen as the Israelites when they were cloyed with Manna murmured and had Quailes so manye amongst vs at this day beeing drunken with superfluitie but not of Wine haue spewed vp againe that which was good at the first receauing and haue longed for that which was worse as the Israelites did for the flesh-pots of Egipt Now concerning the third cause which I haue assigned to vnthankfulnesse for as much as the Lord in a maner looketh for nothing else at our hands for all the benefits that hee hath giuen vs appeareth by Dauid Psalm 116. verse 12. 17. where he saith What shall I giue or render vnto the Lord for all his benefits towards mee The answere is I will offer to thee a sacrifice of praise and will call vpon the name of the Lord as if he would say I will giue him thankes and praise his name And againe Psame 63. vers 5. 6. As long as I liue I will magnifie thee on this manner and will lift vp my hands in thy name my soule shall bee satisfied euen as it were with marrowe and fatnesse when my mouth prayseth thee with ioyfull lippes Yet our mouthes cannot so doe because they are otherwise filled with Oathes Cursses Blasphemies and other prophanes or else vtterlye mute and silent as I haue shewed Thus much concerning the causes both origninall and accidentall of Dearth the Metaphores or phrase of speech the sense and meaning thereof and the Misteries and Doctrines therein contained And so now I come to the effects and fruits thereof And I will send Famine vpon it this Famine as you haue heard is to bee taken two manner of waies that is eyther for the defect of Spirituall or of Corporall foode Concerning the first which I holde moste proper vnto this place the whole scriptures are pregnant shewing how God not onely threatned but also brought the same to passe in all ages punishing sometimes therewith some particular places and persons sometimes whole Nations and sometimes the whole world as wee read in Ge. Ch 12. 26. 41. 47. How the Lord visited the South in the daies of Abraham and Iacob Egipt in the daies of Pharaoh Samaria Ierusalem other Nations from time to time The prophets Esay Ieremie and Ezechiel in one and the selfe same Chap viz. the 14. as if they had spoken al three with one mouth as they did by one spirit doe shew that the Lord will kil the root of Palestina and not leaue the rebellions of Iuda Ierulem vnpunished with famine How iust true the Lord is in al his promises propheseings our own experiēce can best of all bear witnes who haue tasted the twigs of this rod three seuerall times within the space of twentie foure yeres wherein we haue or might haue heard and seene the poore miserablye crying and dying through the extreamitie of dearth and famine Oh! but happilye you will say I neuer heard or saw any such Ans But I haue who am both auritus and oculatus testis that is both an eare and an eye witnesse thereof Indeed I think that many of superiour place haue not seene so much for as the common saying is Aquila non capit muscas the Eagle taketh no Flies because shee soareth so hye And so doe many of the richer sort of this world sildome or neuer beholde nor heare or thoroughlye feele and vnderstand the State of the poore distressed As Diues little felt what were Lazarus paines or hūger But in as much as the Lord hath said he wil send famine vpon the land that committeth a trepasse against him let that bee one proofe Like as that wofull fact of that Woman in Samaria that sodde her Sonne one day and complained to the King that her Neighbour would not doe the like for her next day But heere it may be demaunded vnto what maner of persons this dearth of ours is a Plague or a famine Ans Not vnto the rich I suppose for they feele it not no more then Pharaoh did the dearth in Egipt and therefore it may well be called the poore mans plague for so it is But what you wil then say haue not the rich sinned as well as the poore yes And haue not they procured this plague as wel as the poore yes Why then are not they punished as the rest My censure you shall see First I say with the Apostle Saint Peter that iudgement beginneth at the house of God Secondly like as Pharao felt not the stroake of dearth in Egipt nor his iolly courtiers about him yet you see how afterward hee and they were all destroyed in the red sea So when God hath visited the poore which are his owne house hee will come vppon the mighty with greater iudgemēts afterwards for as Salomon saith the mighty shal be mightily tormented Sap. 6. 6. And Dauid saith He will not verily cleere the wicked It followeth And I wil destroy both man and beast forth of it Such is the iealousie and wrath of Almightie God that when sinners will not repent he not onely doth punish their sinnes to the third and fourth generation but also extendeth the same aswell vnto the vnreasonable creatures such as the Beasts and Birdes are as vnto the vnsensible earth and fruites thereof by making it either as hard as yron vnder foote or else the Heauen as brasse ouer head q. d. Both shall bee vnfruitefull and vnseasonable so that by their distemperature the Beastes or Cattel shall likewise be destroyed As for example what murrens of Cattel and rots of Sheepe haue wee had in this Land within the space of these fewe yeares past And as for the persons that dyed that way who can tell the number or names of them And so I come to the third and last part of this Text wherein are set downe the helpes and remedies of this dearth now beeing if they may be effectually put in practise It followes
SERMON Vpon the xii xiij and xiiij Verses of the xiiij Chapter of Ezechiel Wherein are chiefly shewed both the originall accidentall causes of euerie dearth and famine and especially of this dearth in England now 1608. and 1609. With the effects and Fruites of the same as also the helpes remedies therof if they may be speedily and effectually practised Preached at STROWD in the Countie of Glocester and published for the good of the church Melitant Wherunto is added a like Meditation of the same Author upon the 26. verse of the 11. Chapter of Salomons Prouerbs which may be called the Poore mans plea. By William WOODWALL Minister and Preacher of the word 1609 LONDON Printed by E. A. for Ed. White are to be solde at his shop neere the ltttle North doore of S. Paules Church at the Signe of the Gunne 1609 TO His Christian Bretheren of the Clergie Grace Mercy and Peace from God our heauenly Father by Iesus Christ For as much as euerie true Minister is the Lords watch-man and thereapon bound by the band of obedience towards God to blow the Trumpet and warne the people when he seeth the sword of the Lord come uppon the land that is the Plague of Pestilence dearth Famine War or any suchlike and for that I haue not hitherto seene or heard of anye warning giuen by any brother in publike of this sword of the lord laide uppon this land by dearth of Corne and other commedities although I esteemed my selfe the moste unworthie of all others yet I could not withholde from the publishing of this little paper-worke hoping that it might be a motine unto those that are better able to take this matter in hand or at least a discharge unto my self of that Talent that God hath giuen me the which name end enour if it please Almightie God to blesse I shall account my trauel wel bastowed Let that saying therefore of this prophet Ezekiel written in the 33. Ch. ver 7. 8 be alwaies before thee in thy minde So thou O sonne of man I haue made thee a watch-man vnto the house Israel Therefore thou shalt heare the word at my mouth and admonish them from me when I shall say vnto the wicked O wicked man thou shalt die the death if thou doost not speake nor admonish the wicked of his way that wicked in an shall dye for his iniquitie but his blood will I require at thy hands By both which doctrines or lessons of the Lord we are taught how needfull and necessary a thing it is for the Minister of God to bestir himself both in season and out of season in the work and word of the Lord. A sorry watchman would he be counted of his Captaine that being set to watch the Citty would sleep in the night and play in the day and let the enemy come in which way he would so careles no doubt are many at this day amongst us who being set to watch ouer the house of the Lord let the lords enemies come in and out which way they list For could there such crueltie or couetousnes abound as doth or such dearth and fam in encrease as is like to be if the Trumpet of Gods word were well sounded and the people of this land duely admonished no no it could not be but some hearts would be opened for doth not the Lord complaine that his people are destroyed for lack of knowledge Hos 4. 6. could they or would they commit such things as are dayly don amongst vs if they were rightly admonished of the same Therfore looke unto it my bretheren that ye be not found negligent in the worke of the Lord I say that ye be not hot nor cold but zealous for the Lords glorie Gine the Lord no rest day nor night but call upon him continually call upon them likewise that are cōmitted to your charge that euery man may know his own disease and break off sins by repeat once and do the work of the Lord faithfully as it becometh good disposers of those treasures committed unto your trust not looking so much unto those things that concerne your own estate in this life as unto the things of the Lord Iesus his flocke his lambes his sheepe his People his Chruch his king dome which grace the Lord grant us for his Christs sake Amen Thine now and alwaies in the feare of God W. W. A SERMON vpon the 12. 13. and 14. Verses of the 14. Chapter of EZECHIEL THE TEXT 12 The word of the Lord came vnto me saying 13. Sonne of man when the land sinneth against mee by committing a trespasse then wil I stretch out my hand vppon it and wil breake the staffe of the bread thereof and wil send famine vpon it 14. Though these three men Noah Daniel and Iob were among them they shold deliuer but their owne soules by their righteousnesse saith the Lord. THe word of the Lord came vnto me saying Out of this whole text do arise three principall or especiall points right necessary of vs to be cōsidered both in regard of our owne instruction and admonition as also in respect of the time present it beeing a time of dearth and scarsitie and hunger amongst vs as that was a time of trouble amongst the Israelites when the Prophet Ezechiel vtttered these wordes vnto them so that this text or parcell of Scripture as Salomon saith Of the word spoken in his place or season Whichis like apples of gold with pictures of siluer meaning that as the one is pleasant to the eye to beholde and looke vppon so the other is or ought to be as pleasant and delectable to the eare heart and minde of man to cōsider of ponder vpon or like vnto the emplaister or potiō that is rightly imploied of the learned and skilfull phisition and expert chirurgian to the party diseased or member affected For as we say to come in time is the chiefest thing of al so to speak in time that is aptly to the purpose is a point very commendable and no lesse profitable The principall points or parts heerein to be handled are these First what is both the originall and accidental cause of dearth or famine declared in the 13. verse first part thereof Secondly what be the effects and fruits thereof laide down in the latter part of that v. Thirdly what be the helps remedies of euery such dearth plague or iudgement of God which are shewed set down in the 15. v. But before I can cōueniently come to entreat of these 3. I must giue you a taste of some other maters such as by the way of a preparatiō vnto the rest are described by this prophet in the 12. v. as namely what he meaneth by saying The word of the lord came vnto me the maner how it came from whome and vnto whome for like as euery Embassador heere on earth which is sent from one Prince or Potentate to another vpon any embassie
or message doth vpō his or their first arriuall vnto the person to whome they are sent make knowne both who sent him and wherefore as well for the further credit of his message as for the better acceptation of himselfe euen so doth this man of God the prophet Ezechiel in this place being called of God to deliuer his word vnto the children of Israel as it is to be seene more at large in the 1. 2. 3. ch of this prophesie doth in these words make knowne vnto them not onely what he was to say vnto them or what Embassage he was to deliuer but also who had sent him and whose Embassador hee was as out of the words of this text may be gathered The word of the Lord came vnto me Because euerie word of this text is verye pathetical I wil intreat of them verbatim as they say as they come in order And first wheras he entituleth his message by the title or name of the word of the Lord it giueth vs to vnderstand of some necessarie points to be considered of as namely and first of al what the word of the Lord is what he meaneth thereby in this place Secondly what the dignitie oc excellencie thereof is Thirdly what is the vtilitie and last of all the necessitie Concerning the first point what it is being considered in the whole it is reuerenced with many titles as the Lambes booke the Librarie of the holy Ghost fountaines of Israel waters of life the two edged sword Vrim and Thumim So it being considered in part is called the power of God vnto saluation to euerie one that beleeueth But what the Prophet meaneth in this place by it you must vnderstand Rom. 1. 16. that he meaneth no other thing but onely an holy Lesson counsell Doctrine or admonition or else an earnest and sharpe commination and dreadefull denunciation of Gods iudgement such as is contaiued in these words which I haue reade vnto you inspired or taught of God himselfe that is by his holy spirit for their instruction admonition or amendment to whome it was then sent as likewise vnto vs the church militant to whom it shold at any time hereafter be preached And this is both the meaning and signification of it in this place Now concerning the dignitie or excellencie therof although there can be no greater a praise or commendation be giuen thereof then that which you haue alredy heard Ro. 1. 16. c. Yet because the word it selfe is pregnant in this point it shall not be teadious vnto me to giue some tast therof Worthie therefore is that to be called to minde that the Prophet DAVID hath left recorded in Ps 19. ver 7. 8. c. saying The law of the Lord is perfect conuerting the soule the testimonie of the Lord is sure and giueth wisdom vnto the simple the statutes of the Lord are right and reioice the heart the Commaundements of the Lord are true and righteous altogether more to be desired then golde yea then much fine golde sweeter then honye and the hony combe yea dearer vnto me then thousands of gold and siluer All which is spoken of the word of the Lord either in generall or particular or in both that men might make good vse thereof and giue good regard thereunto when it is sent or preached vnto them A common fault amongst manye at this day which esteeme of it no better then of a tale of Robinhood or as this Prophet sheweth of the people in his time Ch. 33. ve 31. 32. who esteemed therof none otherwise then of a song of one that hath a pleasant voice to sing wel for the vtilitie or profit thereof The Apostle Saint PAVL will tell vs that the whole Scripture is giuen by inspiration of God and is profitable to teach to conuince to correct and to instruct in righteousnes that the man of god may be absolute and perfect vnto all good workes 2. Tim. 3. ver 16. 17. And Saint IAMES will say that it is able to saue our soules if it bee receiued with meekenes 1. IAM 1. 21. And for the necessitie therof let that be remembred which Salomon hath left recorded namely that where the word of the Lord is not preached there the people perish but he that keepeth the law shall be blessed Pro. 29. 18. These things being thus laide down doe giue vs to vnderstand not onelye what it is that heere the Prophet hath to say but also who this Lord is whose word is so powerfull precious profitable for although he is heere but barelye named Lord without anye further addition of this Title or declaration of his Maiestie yet this his word heere mentioned if we will search it well will teach vs and tell vs that it is euen that Lord of Lords and King of Kinges that onely hath immortallitie and dwelleth in light that Reu. 17. 14 1. Timo. 6. 16 Ps 50. 1. none can attaine vnto whome neuer man sawe nor can see vnto whome bee honour power euerlasting Amen Euen the God of Gods the Lord who hath spoken and called the earth from the rising vp of the Sunne vnto the going downe thereof The Lord of hoasts who buildeth his sphears in the heauen and hath laide the foundation of his Globe of Aug. 9. 6. elements in the earth He calleth the waters of the Sea and powreth them out vpon the earth The Lord is his name Came vnto me How and after what manner this word or message of the Lord came vnto the prophet EZECHIEL not only himselfe sheweth moste plainely Chap. 1. verse 3. and 29. Whereas he testifieth that the hand of the Lord was vpon him that is the spirit of Prophesie and that he heard a voice of one that spake to him But also the Authour to the Hebrewes Chap. 1. verse 1. 2 teacheth that the Almightie God at sundrie times and in diuers maners spake in olde time to our fathers the Prophets as in the first age to the Patriarkes by himselfe personally as to ABRAHAM MOSES c. So afterwards to the Prophets ESAY IEREMIE EZECHIEL and the rest by dreames visions and inspirations But in the fulnesse of time which the Apostle calles the last daies hath hee spoken to vs by his Sonne whome hee hath made heyre of all things like as in these our daies which are the last daies indeed he doth speake vnto vs the holy ministers of his word as vnto your selues by vs by his holy and diuine spirit according as the Prophet IOEL fore-tolde Cha. 2. 28. saying And after those daies I will poure out of my spirit vpon all flesh your Sonnes and your Daughters shall prophesie and your olde men shall dreame dreames and your yong men shall see visions Agreeable whereunto our Sauiour in the gospel saith Mat. 23. 34. Behold I send vnto you prophets and wisemen and Scribes c. And againe it is not you that speake but the spirit of your heauenly father
filthy cloutes Saint Paul also teacheth that not by the workes of righteousnesse which wee haue wrought but according to his mercie hee saued vs by the washing of the newe birth and renewing of the holye Ghost Tit. 3. 5. But then you will say how dooth the Prophet heere say that they should deliuer but their owne soules by their righteousnesse that is as I haue shewed already from some temporall plague or punishment threatned or deserued As wee reade of the King of Niniute and his people how they preuented their destruction by repentāce which otherwise should haue ensued within fortye daies Of Hezekia who calling vppon the Lord in the time of his sickenes and truely repenting prolonged his daies for 15 yeres afterward so examples might be giuen of many others Againe it may bee answered that Soule in this place is taken for the life of man as Ionas delareth the like Io. 4. 3. saying And now O Lord I beseech thee to take away my life for it is better for me to die then liue Where the Latine word which is put for life is Anima which signifieth the soule so that the righteousnesse of any man that is his perfection vprightnesse or holinesse of life is but to deliuer him from some temporall Plague or punishment and not that neither except hee require and seeke it at the handes of God in and by the righteousnesse merits and Mediation of Iesus Christ By whome as the Apostle saith Col. 4. 13 I am able to doe all thinges by the helpe of Christ who strengthneth me and without whome we are able to do nothing as himselfe teacheth Ion. 15. vers 5. saying Sine me potest is nihil Without mee yee can doe nothing But dooth not this gaine say the opinion of our aduersaries the Papists both for Inuocation Saints and for merrit of workes let it be well considered that followeth and ye shall see The words that followe are these Saith the Lord which words are added for a confirmation of the former Doctrine in mine opinion as if the holy Ghost had foreseene as no doubt but he did how much heereafter it would bee impugned as wee see how it is come to passe at this day amongst our aduersaries the Papists who relye much vpon the helps and audience of persons departed this life and also teach and holde both the merrit of the person and of the worke affirming that there is such a dignitie in the person that Infants dying immediatelye after Baptisme are worthy of eternall life because although they want good workes yet are not voide of this kinde of merrit And for the merrit of workes they say there is such a dignitie or excellencie in the work wherby it is made fit enabled to deserue euerlasting life for the dooer For works as they holde are meritorious two waies First by couenant because God hath made a promise of reward to them Secondly by their owne dignitie for Christ hath merited that they should merit as they say both which pointes are sufficiently repelled by this our Text wherein the prophet saith Though these three men Noe Daniel and Iob c. which were as holy worthy and excellent as euer were any yet they shal deliuer but their own soules by their owne righteousnesse By which falleth to ground all merrit of workes as well of congruo and condigno as of supererogation that because partlye as our text saith They shall deliuer but their own soules as also because no flesh is righteous in his sight whereby neither Infants how young soeuer they die who are defiled in the wombe and elders who liue they neuer so long yet cannot boast of one daies cleanenesse nor iustly say my heart is pure further because all our dignitie excellencie and righteousnes is non otherwise thē a defiled cloath finally if any man would builde vp inuocation of Saints heeron besides the verie expresse words of our Text the Apostle Saint Paul will tell vs that there is but one mediator betweene God and man euen Iesus Christ who gaue himselfe a ransome for al men to be a testimonie in due time 1. Tim. 2. 5. 6. And so as God which is the God of al trueth hath spoken and said Though Noe Daniel and Iob were amongst them yet they shall deliuer but their owne soules by their righteousnesse which may teach vs not to build our saluation vpon any mans holines guifts or perfection but rather euerie man to looke vnto God and to the doctrine of his holy word which teacheth first that the iust shall liue by faith and secondly that he will reward euerie man according to his workes that is to them which by continuance in well dooing seeke glorie and honor and immortallitie eternall life but vnto them that are contentious and disobey the truth and obey vnrighteousnesse shall be indignation and wrath Therefore let no man so deuote himselfe vnto other men though they seeme as holy iust and righteous as Noe Dantel and Iob that in respect of thē him or them they contemne all others A common fault in these daies God for his mercies sake giue vs eies to see and hearts to vnderstand the holy misteries of his sacred word that we be not onely hearers of the same but doers also And for so much as by our sins we haue caused thy iudgements of dearth and famine with the rest to be powred vpon vs giue vs O Lord a true touch and feeling thereof inwardly in our hearts that wee dally no longer with our selues in our sinnes and abuse of thy good creatures but rather consider with our selues how farre and how much we haue thereby prouoked thy wrath remembring also that for eating one peece of an Apple thou expelledst Adam out of Paradice for one lye thou destroyedst Ananias and Zaphira And for gathering of a few stickes on the Saboath day thou causedst that Israelite to bee stoned But our sinnes against thee committed haue not bene by one and by one but by Millions and Thousands so that if we should take vpon vs to number them wee know not where to begin nor how to make an end And yet thou continuest holy sendest foorth the light of thy word and the found of thy Trumpet to awake and raise vs vp and to guide our feet into the way of peace O Lord make vs wise vnto the kingdome of heauen that we may no longer relye vpon our owne wits workes or wisdome which is carnal sensual and diuelish but teach vs how to deliuer our owne soules by our righteousnesse that thou maist deliuer both our soules and bodies from all euill both heere in the kingdome of grace and there heereafter in the kingdome of glorie that we thy Church militant may be like thy Church Tryumphant and that by the merits and mediation of Iesus Christ onely in whome are all thy promises both yea and Amen Vnto which Iesus Christ with thee O father and the holy Ghost our
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
maligned or cursed of the people is a thing very loathsome and worse then the losse of any worldly thing beside as it is well noted by the holy ghost in this place The last of al Gods iudgements against sinners the greatest is Ite maledicti that is go ye cursed that 's Gods curse from whence we may learne how grieuous a thing the curse of man is Euen the greatest grieuance or iniury that man can doe to man as we may gather by the words of Iobs wife who seing her husband plagued her goods and children destroyed bids him curse God and dye As if she would haue sayd spit out all thy venome or seeing thou canst doe nothing els in the way of reuenge curse God and die Like vnto that of Sampson who when he pluckt downe the pillar of the Temple slewe both himselfe and the Philistines also For what doth a man or a woman intend or mean or desire when they curse their neighbour or aduersary but euen the greatest mischiefe plague or punishment that they can deuise in the bitternes of their soules to light vpon him or her whome they curse And therefore it is recorded of the holy ghost in Iude v. 9. as a caueat to all christians to take heed of cursing others or causing others to curse them By the example of Michael the Archangell who when he stroue about the body of Moses would not blame him with cursed speaking but only said The Lord rebuke thee But happily heere some will demaund how it falleth out that the deere Saints and seruants of God do many times feele the stroak of this sting I meane the curse of the people for answere whereunto it is not so much to be considered who are cursed for all are subiect ro the tiranny of the tongue as we see by Christ himselfe as wherefore they are cursed for if it be for righteousnes or reproouing of sinne it commeth not but is a blessing rather as our Sauiour sheweth it saying Mat. 5. 11. Blessed are ye when men reuile you and persecute you and shall falsely say all manner of euill against youfor my names sake c. for in this case they are blessed of God himselfe but if it be for secret sinnes against God or for open iniuries oppressions and trespasses against our neighbours then let them take heed least as they say God say Amen for although it be heere said The people will curse him yet as it apeareth by Dauid 2. Sam. 16. v. 10. 11. God himselfe dooth permit and suffer it it being his iust iudgement against such persons as haue sinned against him The which the Prophet Dauid wel considering would not suffer Shimei when he cursed him to be smitten but rather saide What if God hath bidden him it may be that God will looke upon mine affliction and do me good for his cursing This Moses maketh manifest in the 27. of Deu. where he denounceth euen from God himselfe many sorts of people accursed which would not walk in the waies of the almightie but transgresse his commaundements as thus Cursed is he that curseth father or mother cursed is he that maketh the blinde to goe out of his way This dooth Saint Iames also confirme saying that such men as hourd vp their riches garments gold or siluer or with-hold the wages of the hireling euen til it rust or canker by them or the moath doth fret or eat it hauing no compassion on the poore that want it are no better then accursed with the rest euen of God him selfe as appeareth by his words Chap. 5. v. 1. 2. 3. saying Goe to now ye rich men weepe and howle for the miseries that shall come upon you your riches are corrupt your garments are moath-eaten your gold and siluer is cankered and the rust of them shall be a witnesse against you and shall eat your flesh as it were with fire ye haue heaped vp treasure against the last daies As if he would say ye are accursed all and euery one of you like as they that with-draw their Corne from the poore and keepe it in their Barnes Rickes or Garners vntill it be so mouldie or fustie that the Rats and Mice wil scant eat it Therefore let them take good heed I meane al cruel couetous Corn-breeders buyers Cornemasters corne-mongers cloath-maisters and euery other pinching penny-father who are such louers of themselues and shew so little pittie towards others not withstanding that they swim in their Superfluities and aboundance of all wordly treasures and pleasures do not so much as bring forth their corne coyne nor cloath nor any thing els to releeue them that want and stand in destres But haply it may heere be saide are there not many good lawes and orders made for the releeuing and keeping of the poore in euery Parish and euery Parish hath ouer-seeers to prouide them harbour and sustenance yes it is so I graunt and yet for all this the poorelie still complaine in vaine without both house-roome and food Though the King make his statute and the Iustice send his precept yet saith Christ The poore ye shall haue alwaies with you and so we haue as poore as euer were and as I suppose neuer more and all by reason of such with-drawers of Corn as be now a daies many amongst vs who notwithstanding the people do daily curse them and the Lord doth curse them and the deuill be ready to fetch them yet there is no compassiō pittie nor redresse But what will all these with-drawers of Corne and with-holders of comfort from the poore do when he shall come in place that shal say vnto them when I was naked ye cloathed me not when I was hungry ye fed me not when I was harbourlesse ye housed me not nor so much as vouchasafed me a nights lodging in their Barnes c. Goe ye cursed into hell fire prepared for the Deuill and his angels Now if God reward these with-drawers of Corn so heauily that famish or starue the bodies of their bretheren and sisters by with-drawing or keeping from them their corporall foode what will he do to those that with-draw and with-hold from them the spiritual foode of their soules and do not break to them the bread of life I meane that do not preach the Gospell of Iesus Christ hauing receiued a talent that way or holding the place of such as should do it An Item to all Parsons Vicars Patrons and Fermors of spirituall liuings which liue by the sweat of other mens soules yet notwithstanding so muzzell vp the mouth of the Oxe that treadeth out the Corne that where the Parsonage is many times worth two or three hundreth pounds by the yeare the Oxe I say that treadeth out the Corne that is the Minister that breaketh and bringeth the foode that perisheth not hath not aboue ten pounds or twenty markes by the yeare and that but sorily paid too If this be not a with-drawing of Corne and all other necessaries I
can not tell what is O consider this ye that swallowe vp the poore and make the needy of the land to faile These are such with-drawers as ye heard of euen now that hyre labourers to reap downe their fields and then will not pay them their wages O King consider O King of Kings remember thy chosen flocke and send vs some releefe I meane thy chosen Israell from all our paine and griefe O consider this both priest and people for where the word of God is not preached the people perish not in body but in soule as the apostle St. Paul proueth plainly saying How can they call on him in vvhome they haue not beleeued hovv can they beleeue in him of whome they haue not heard how can they heare vvithout a preacher hovv can they preach except they be sent Ro. 10. 14. And yet so mindefull is he of his promise that once said I am with you to the end of the world that now and still he saith vnto his little flocke Beholde I send vnto you Prophets and vvisemen and Scribes what followes thus and of them you shall kill and crucifie and some of thē you shal scourge in your Sinagogues not with whips of cords so much as with the whips of your whipping tongues and of them you shall persecute from Cittie to Cittie c. and who do all this now adaies but these with-drawers of Corn which with-draw not onely from the market but from the minister not onely from the poore but from the preacher and from the church and all may I not complaine with the Prophet Amos 7. 8. once again say Shall not the land tremble for this eueryone mourn that dwell therin and it shall rise vp as a flood and it shall be cast out and drowned as by the flood of Aegipt that is destroyed with one iudgement or other It followes But blessing shal be vpon his head that selleth corne Hitherto ye haue heard of the curse that commeth downe on the heads of the with-drawers either of Corn from the poore people or of mainteinance from the minister Now of the blessing that belongeth to both or all of them that sell their Corne at a reasonable rate and in due time or breake the bread of life or giue competent mainteinance to the Minister And first whereas Salomon seemeth to vtter his speeche in the singular number as appeereth by the words Blessing and his head yet it shal appeere vnto you that they include and comprehend both a pluralitie of blessings and a multiplicitie of heads or parts both of soule and body for such is the wisedome of God that vnder the number of few words yea those most commonly darke and obscure to the naturall man are conteined many misteries much doctrine and great knowledge as we see in Christ his parrables sweet sentences and holy sermons vttered in the gospell and all to this end that like as we say a man must cracke the Nut before he can eat the kirnell so he would haue vs to study pray meditate exercise our selues in the word of God before we can come to the depth of knowledge vnderstanding of his truth This our Sauiour maketh manifest in Mat. 13. v. 11. and 13. saying To you it is giuen to know the misteries or secrets of the kingdome of heauen q. d. To you my desciples that followe me and heare my voice and doe seeke for the kingdome of God But blessing shal be vpon his head or blessings for God is not as man who when he hath blessed one can blesse no more as Isaac blessed Iacob and after had scant a blessing for Esaw But rather as Moses who when he had blessed one tribe blessed an other and neuer left vntill he had blessed them all Or as Christ himselfe who when he had pronounced the poore in spirit blessed he proceeded to the pure in hart then to the meeke then to the mourners hungrie and thirstie mercifull peacemakers and patient and pronounced them all blessed Euen so here though he spake in the singuler number saying Blessing shal be vppon the heade yet he meaneth many blessings or that he shal be many waies blessed according as he hath promised vnto Israel saying If thou shalt obay dilligently the voice of the Lord thy God and obserue and do all his commandements which I haue commaunded thee this day the Lord thy God will set thee vp on high aboue all nations of the earth and all these blessings shall come vpon thee Blessed shalt thou be in the Cittie and blessed in the fielde blessed shalt thou he in the fruit of thy body and of Deut. 28. 1. 3 c. thy ground blessed in thy cattell and in the encrease of thy kine and in the flockes of thy sheepe c. and blessed shalt thou be in all that thou puttest thy hand vnto Thus we see how many waies almightie God blesseth all those that keepe his commaundements This the prophet Dauid confirmeth saying Blessed is the man that considereth the poore and needy the Lord shall deliuer him in the time of trouble Yea the Lord will helpe him and preserue him aliue He shal be blessed vpon earth and thou wilt not deliuer him vnto the will of his enemies The Lord will strengthen him on the bed of his sorrowe make his bed in his sicknes Now as by this we learne what blessings shal be on the head heart and soule of such a man as ministreth comfort vnto them that be in necessitie So on the other part we may gather what curses shall come on such as with-drawe corne coyne or comfort from them by any manner of meanes For like as it is said of the mercifull man The Lord shall deliuer him c. the Lord shall blesse him on earth and not betake to the will of his enemies so contrarywise shall it befall the vnmerciful that haue no bowels of pittie nor compassion in them Letthe example of holy Iob be our comfort in this case who was a stasse vnto the lame an eye vnto the blinde and a father vnto the fatherles c. All which his kindenes how the Lord requited and what end he made who knoweth not Vnto this patterne of pittie I might ad the examples of Abraham Lot the Shunamite woman Lidia Cornelius and the rest whose charitie hospitalitie kindenes and comforting the needy members of Iesus christ is yet much spoken off recorded in holy writ vnto this end and for the same shall be had in an euerlasting remembrance Let vs therefore heerewithal looke vp on the Nauigators and Seafaring men of this world who for the preseruation of their liues in time of tempest or danger on the Sea doe not sticke to cast out their Corne or whatsoeuer commoditie else they haue ballast their Ships withall although it bee to their great detriment and losse rather then they will lose their liues And shall not Christian men sayling amidst the manifold tempests
that speaketh in you Mat. 10 20. From whence commeth this obseruation that our moste gratious God in all ages hath had such a care in building vp his Church that he hath vouchsafed to speake vnto the same to send forth labourers into his vineyard from time to time that like as in the beginning creation of all things he said Let there be light there was light let there be a firmament c. I say as in the creation of the materiall frame and substance of this externall and visible world God made al things by his word for he spake the word and they were made Ps 148. 5. So in the new regeneration building 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 migh ty 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 though 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
and IOSEPH As since that time how hath the Lord stretched out his arme for vs and for our deliuerance Anno 1588. when the great inuafion was pretended by the Spanish Nauie And againe since that 1605. when the Gun-powder treason was prepared for to haue made hauocke of vs all The Lord lifted vp his mightie and stretched out arme for our defence and succour Osanna his holye name haue the praise for it Now as for the defence and preseruation of his people the Lord stretcheth out his arme when they walke in his waies and turne to him by repentance So likewise when he intendeth to correct or punish his people for their Rebellions against him he is saide to stretch out his hand as we read in Iob. when Sathan saide to God concerning Iob. Stretch out thyne hand and touch all that hee hath c. q. d. punish and plague him c. Likewise in Ieremy the 15. Chap. verse 6. We reade thus Thou hast forsaken me saith the Lord and gone backward meaning the Iewes therfore wil I stretch out my hand against thee and destroy thee for I am wearie of repenting Vppon it By these words we learn that whether they are taken literally or figuratiuely that both the earth it selfe and the people which dwell on the earth and are earthlye minded are in the hand of the Lord subiect vnto his correction for as he correcteth the one by famine dearth Pestilence warre c. So hee smiteth the other and the fruites thereof with blasting drought Mildew Caterpillers and such like So that to whether of either he stretcheth out his hand they must indure and suffer it which may teach vs in due time to fly vnto the lord for succour helpe and fauour especially when wee see his hand stretched fourth both towards the one the other For not onely our staffe of bread is broken whereby many of the poorer sort of people are plagued but also the earth it selfe is smitten wherby in many places her fruites encrease haue failed it cannot be denyed And I will breake the staffe of bread therof q. d. I will punish the people of that place with dearth and scarsitie of corne and with hunger and famine These words are partly figuratiue as the former therfore the more deeply to be considered For many waies is the lord said to break the staffe of bread acording as I finde in his holy writ as now I wil declare vnto you to the end that you may perfectlye vnderstand the meaning of these wordes and the will of the Lord contained in them Three maner of waies doe I finde that these words may conueniently be taken as first when the Lord doth diminish or abate the fruites of the earth as of Wheate Barly Rye c. and so bring in a dearth famine amongst the people as he foretelleth by Moses saying The Lord shall smite thee with a consumption and with the Feauer and with a burning Ague and with feruent heate and with the sword and with blasting myldew c. This also he fore-sheweh by Ezechiel to come vpon the Iewes in their Captiuitie saying Thou shalt also take vnto thee Wheat Barly and beanes and Lintell and Millet and Vetches and put them in a vessel and make thee bread thereof according to the number of the daies that thou shalt sleep vppon thy side c. And in the 16. verse of the same Chapter he saith I wil break the staffe of bread in Ierusalem and they shall eate bread by weight and drinke water by measure and with astonishment meaning through the rarity scarsenes of Corn this is the first way of breaking the Staffe of bread And after the which way or maner the Lord hath broken our staffe of bread in some measure in this Land by causing the earth to faile of her encrease of some sort of graine as Wheate especially The second way or meane whereby the staffe of breade is broken is when though there bee Corne sufficient in the land as yet is notwithstanding the earth failing her encrease through the charitable assistance of some other Nations yet the price therof is so enhaunsed and raised vp through the couetousnes and cruelty of the Corn-breeders buyers and sellers Conueyers and Corn-mongers that the poore are not able to compasse it And though they do for a time hold out by selling and pawning all that they haue yet at the last they can hold out no longer but miserably die of the dearth and famine Of this kinde of breaking the staffe of bread the Prophet AMOS maketh mention Chap. 8 verse 4. 5. saying Heare this O ye that swallowe vp the poore and make the needie of the land to faile saying When will the new Moone he gone that we may sell Corne and the Sahoath that we may set forth Wheate and make the Ephah small and the shekell great and falsifie the weights by deceit As wee haue many amongst vs at this day that spie out their oportunities to raise their prices as both at sowing time full tide the latter end of the yere By this means it may be also truly said that the lord hath broaken our staffe of bread for though heere be corne and graine sufficient in the land as I haue prooued yet the price is inhaunsed so high that the poore cānot attain to it for how can they when their earnings amount not to aboue foure or fiue shillings a weeke for a man hee hauing seauen or eight persons depending vpon him to bee releeued with the same as for example I know many poore Ministers yea and some of them sufficient preachers who hauing but ten poundes a yeare stipend to liue on who are charged as I haue said whose maintenance will not suffice to finde him and his breade onelie after the rate and price that Corne is now come vnto a pittifull case consider O King let all such hard-hearted Corne-sellers and consumers of their bretheren that either by hardnesse of heart couetousnesse or crueltie transportation or conueying away of Corne from their natiue countrie and neighbours now in time of dearth scarsitie especially to Aliens Pyrates or other nations and see and suffer their poore Bretheren and Sisters at home to lye in the Streets and at their doores and complaine and pine and perish Let thē I say consider what the Lord of hosts saith vnto them verily thus The Lord hath sworne by the excellency of Iacob and saide surely I will not forget any of their workes And againe shall not the land tremble for this and euery one mourne therein Amos. 8. verse 4. 5. As if he should say to them hereafter as Abraham once said to Diues Sonne remember that thou in thy life time liuedst in pleasure and Lazarus in paine now he is comforted and thou art tormented The third and last way whereby the Lord is said to break the Staffe of bread is when the Lord giueth the fruits of the
earth in aboundance and habilitie sufficient to prouide them in somuch that many eat and drinke thereof continually and yet notwithstanding they are alwaies empty hungry and not satisfied And al because God hath not blessed it vnto them neither they shewed themselues thankfull vnto him therefore for how many of this sorte of people may a man finde at this day amongst vs that sit downe and eat and drink and fill themselues from day today and rise vp againe neuer thanking the lord for his benefits This point the prophet Ose toucheth Chap. 4. 10. saying For they shall eat and not haue enough they shal commit adultery and shall not encrease and all because they haue left off to take heed vnto the Lord as if he would say to be thankful vnto the Lord for his benefits Agreeable thereunto the Prophet Hagge Chap. 1. 4. saith also Ye haue sowen much and bring in little ye eat but ye haue not inough ye drink but ye are not filled ye cloth you but ye are not warm ye earn much but ye put it in a bottomles bag like vnto those that haue the dropsie who are euer drinking are euer dry or as the couetous who are alwaies catching and neuer satisfied nor content and all because the Lord doth not blesse it vnto them not considering that the blessing of God maketh rich and bringeth no sorrowes with it Pro. 10 22. It is wonderful to consider if many had grace so to do how much the blessing of God auaileth in this case For to speake vpon mine owne experience heerein I haue seene where the creatures of God haue bene receiued without reuerence and giuing of thankes that as much hath bene weekely dououred in bread onely of two persons as where they haue ben taken with sobriety and thankfulnes hath sufficed eight other persons yea and those eight in better liking and state then the other two As we read of Daniel and his fellowes who feeding on pulse and drinking water were in better liking then those that had the kings portiō I speak it I say vppon perfect knowledge and experience Of which sort of people the Poet Iuuenall maketh mention to haue bene in his time of whome he writeth thus Nos numerus sumus fruges consumere nati meaning that there were a number borne as it seemed to no other end but onely to eat and drink and die Of whome the Apostle saint Paul maketh mention saying For many walke of whome I haue tolde you often and now tell you weeping that they are the enemies of the crosse of Christ whose end is damnation whose belly is their God whose glory is their shame which minde earthly thinges c. From whence it may appeare that when the Lord breaketh the staffe of bread blesseth not the labour where thanksgiuing is not vsed neither sobrietie practised nor regarded there is both hunger and famine continually Which may serue for an Item to all Epicures Atheists and swaggerers that neither think on God receiuing his benefits nor thanke him for them being receiued But me thinkes I heare it demaunded wherefore doth the Lord vse such darke and figuratiue speeches in deliuering his message vnto his people partly for the deepe sense and manifold vses thereof to be made and partly as our saniour saith Mat. 13. 13. To you it is giuen to know the misteries of the kingdome of God That is to the prudent studious and louers of wisedome for as the greatest treasures are commonly found in the deepest mines and the sweetest kirnell within the hardest shell so the darker speech the deeper sense and the harder words the higher mistery As may appeere by that which heere ensueth For like as a staffe is a strength stay vnto an old lame impotent person in his gate if it be whole and sound or as a man that hath a iorney to goe taketh a staffe in his hand aswell for defence if any danger hap as also for other necessary vses which if it be crackt or broken standeth in no steed but if it be whole it auaileth much So bread is vnto the body of man a necessary supply to support him in the affaires of this life so long as he can haue it but if it hap to be scanted or with-holden from him he cānot longindure Both which may teach vs these good dueties First dayly and dilligently to aske it at the hands of God by prayer as also to returne vnto him due sacrifice of praise and thanksgiuing therefore In both which respects no doubt but there are many very negligent and remisse But howsoeuer or whensoeuer it is broken or diminished we see by this that is heere saide that our sinnes are the cause of it but for what sinne or sinnes there is the question for some thinke it is for pride and so it may well seeme for was there euer such flaunting in fashions or cost in coloures such lasing and fasing cuts or conceites as are now adaies vsed of many who neuer stint cutting of whole cloth into iags and rags and all for a little paltry pride and filthy fashion most contrary vnto Christ his coat which had no seame which although in mistery doth teach an other thing yet in plaine words should teach vs to make our garments somewhat decent modest and christian-like Some againe thinke that couetousnes is the cause thereof aswell it may be supposed for was there euer such lease-monging copie catching or running for reuersions as is now a daies for if a man haue but a life or two in his liuing if it be any thing better then his yearely rent he shal be sure to haue it taken ouer his head if he bestirre not himselfe the better or if he haue 20. or 30. yeares to come in his lease except he make the better haste he is like to come too short of a further estate yea though the yeres current and vnexpired be not like to be ended before the worlde be ended Some againe thinke whoredome to be the cause of this dearth which indeede so ouerfloweth the land as Noes flood did sometime the world Some impute it vnto vsury and extortion for neuer was there such vsury I suppose for heere is vse vpon vse that is vse for the vse beside vse for the principall notwithmanding that the Prophet Dauid hath said Lord who shall dwell in thy Tabernacle or rest in thy holy hill Euen he that hath not giuen his mony to vsury nor taketh reward against the innocent Ps 15. 1. 5. And as for extortion I say no more but let all those that take fees in offices or for office take heed thereof Others thinke that drunkennes is the cause that our Staffe of bread is broken some say swearing for neuer was there more of either Thus Quot homines tot sententiae as they say so many men so many mindes But if I might enterpose my Iudgement among the rest cōcerning the very efficient operatiue cause indeed of this breaking
the Staffe of bread amongst vs I would say with Salomon In quo quis peccat in eo punietur that is wherin a man offendeth or sinneth therein or thereafter he shal be punished Sap. 11. 13. whereunto Moses astipulateth saying Pro mensura peccati erit plaga that is according to the measure of the trespas or hurt the punishment shall be Deu. 25. 2. Now if the equitie both of deuine and humane lawes be such that wherein a man sinneth or trespasseth therin or therafter he shal be punished then although the least of those sinnes before recited haue deserued to haue our Staffe of bread broken yet more properly to define thereof I may say that as the Lord hath three manner of waies broken our staffe of bread so there may be gathered three speciall causes more iustly procuring the same then the rest Like as we read that the sinnes of Sodome and Gomore were pride fulnes of bread that is gluttony and drunkennes aboundance of idlenes and not strengthning the hand of the poore yet when we rightly consider of their punishment we shall finde that as they burned in vnlawfull lust one towards an other so were they burned and consumed with fire and brimstone from heauen like as our late Arch-traytors that intended to blow vp others with Gunne-pouder were some of them stroke downe with the same and others so scorched that they carried it to their graues So righteous is God in all his waies and holy in all his workes Thus in like manner may we suppose that of this threefold breaking our staffe of bread there may be gathered three capitall crimes or principall causes aboue the rest As first our great contempt of the heauenly Manna and sweete foode of our soules our disobedience to the word of God I meane so plentifully and purely preached amongst vs. And this dooth DAVID most plainely prooue in the ps 81. verse 13. whereas he saith O that my people would haue hearkened vnto me That is vnto my word preached amongst them and Israell had walked in my waies Marke the answere verse 16. Then would I haue fed them with the fat of wheat and with hony out of the rocke would I haue sufficed thee As if he would haue saide because ye haue not hearkened to my word nor obeyed the same I haue scanted your bread and broken the staffe thereof But heere haply you will say of what manner of persons is the word of God so despised as you speake of First of the Recusant Papists that will not heare it read nor preached except it be ofa Masse priest and that in the latine tongue Secondly of the Precisian that cares not to heare it read in the church at all nor preached except it be of such a minister as doth refuse subscription Yea but those are esteemed and taken for the most zealous professours of al They would indeed be so accounted but I finde by experience that they haue done more harme in the Church thē euer the Recusant papists did that would not come to church at all For heereby the ministery is reproached the word despised and the people so destracted that wheras before they were very attentiue to the word read and preached and duely resorted to their seuerall parishes now they runne some one way and some another as it were so many sheep without a Shepheard not suffering wholesome doctrine but hauing their eares itching do after their owne lusts get them an heape of teachers euen as S. Paul long since prophesied 2. Tim. 4. verse 3. The third and last sort of them that contemne the word are those old and cold protestants that do vsually and daily come and sit before the minister heare but how none otherwise then those Isralites of whome the Prophet Ezechiel maketh mention saying For they come to thee as the people vse to come my people sit before thee and heare thy words but they will not doe them for with their mouthes they make iestes and their heart goeth after their couetousnes and loe thou art vnto them as a iesting song of one that hath a pleasant voyce and can sing well for they heard thy words but they do them not And thus is the word of God contemned in a manner of all or at the least of the greatest part of the people amongst vs. The second cause of this our staffe of breade broken is as I take it the corrupting or abusing of those good creatures of Wheate and Barlye which God so plentifully hath heretofore powred downe vpon vs as for many yeares past they haue bin But happily you wil say wherin or how haue we abused thē Behold I wil shew you First of wheat wherwith the Lord hath made as a sure promise to feede vs with the finest Flower therof haue not we turned it from the right vse thereof in filling our bellyes vnto the fineing of our necks by chāging it from making of bread into making of starch a most vile and abhominable abuse when you shall haue in some one little town in this Land as much wheat weekly spent in making of Starch as in making of bread and as for the other graine of Barlie who knowes not how many waies it is and hath bin mispent of many some feeding their Hogs some their Dogs and Horses therewith where as Christ himselfe was content to feede himselfe therewith feasted many thousands Others conuerting it into mault in such excessiue manner and measure as passeth to speake of then transporting it who knowes whether that both the price is enhaunsed therby as you see drūkennes dayly maintained for what is it to haue an hundred bushels of Mault brewed in one little Towne euerie weeke in the yeare where as twentie would suffice One of the sinnes of Sodome was as you haue heard fulnesse of bread so I may say that one of the chiefe sinnes of this land is fulnesse of drinke and surely not the least nor in the last place of those which haue caused this our Staffe of breade to be broaken For if a man do but note the abhominable quaffing and carowsing with kneeling on their knees to their God Bacchus I suppose as it is vsed in many places in taking of their liquor it would make any Christian heart to ake to beholde or heare thereof This I say I take to be not onely the cause or one of the causes why the staffe of our corporall foode is broken but also of our Spirituall in so many places scanted through the strength of many who are strong to set vp drunkennesse as the Prophet Esay writeth Capter 5. who should bee rather dealing and distributing of that liquor of the which if a man once taste or drinke of hee shall neuer more be a thirst as our sauiour showeth Io. 4. 14. This is it that the Prophet Amos meant saying Chapter 8. 11. Beholde the daies come saith the Lord that I will bring a Famine in the land not a
Though these three men Noe Daniel and Iob were amongst them they shall deliuer but their owne soules by their Righteousnes saith the Lord But mee thinkes I heare some say what helpes or remedies are to be found or gathered from these wordes or what point of doctrine or knowledge is heere to be had concerning the same Answere Surely all that euer the word of God teacheth to be done in such a case and that is enough and sufficient if wee had eyes to see or hearts to vnderstand But in as much as many haue eies and see not and hearts and vnderstand not for the natural man perceiueth not the things that pertaine to the spirit of God for how 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 signifieth sorrowfull so there should be few truely sorrowfull or penitent for their sinnes as by perfect experience wee prooue it in these daies for notwithstanding the Gospell hath long time shined amongst vs and the iudgements of God haue bene plentifully powred down vpon vs both by sea land by Fire water Plague and Pestilence Dearth and Famine c. yet where is one Noe or preacher of righteousnes that buildeth vp the Arke as God bad him as he did or where is one Daniel that refuseth the Kings portion and prouision that is any pleasure or profit of this life and contents himselfe with pulse and water giuing himselfe to prayer and fasting as Daniel did or where is one Iob to be found so patient and penitent that of whome it may bee saide as it was of him in all his afflictions that in all this hee sinned not neither charged God foolishly for these be the verie true helps meanes to redresse this dearth Famine if it wold please God to giue vs such grace The Lord be mercifull vnto vs and create in vs new hearts and right spirits that wee may in due time breake off our sinnes by repentance and turne to the Lord our God with all our heartes vnfainedly Amen Were amongst them q. d. either to preach to them as Noe did to the olde world or to pray for them as Daniel did for the Israelites in Captiuitie or to giue example of holy life as Iob did of all long suffering patience and repentance which are the verie true meanes and remedies of these iudgemēts of God now inflicted vpon vs as I haue shewed and as the Prophet Dauid prooueth moste plainelye in the 67. Psalme saying Let the people praise thee O God yea let all the people praise thee Then shall the Earth bring foorth her encrease and God euen our own God shall giue vs his blessing Where vnder the word Praise are contained all the dueties of our deuotion towards God as Faith Prayer Preaching Repentance holy life c. But happilye heere some will say haue not wee manye Godlye Preachers deuout Orators and diuine liuers amongst vs at this day as euer were as Daniel was then liuing amongst the Iewes as likewise this prophet Ezechel a man of God c True it is that both Daniel and Ezechiel were thē liuing amongst the Iewes as it is to be hoped that there are many of the Seruants of God amongst vs at this day both Prophets and Pastors and yet by reason of the captiuitie that they were in and the peoples Idolatrie which they had sette vp in their hearts as this Prophet Ezechiel sheweth in the beginning of this 14. Ch. how they had done saying Son of man these mē haue set vp their Idols in their harts and put the stumbling blocke of their iniquities before their face should I being required answere them I say what by reason of the peoples Idolatrie and their captiuitie and hard entreaty they were neither regarded nor beleeued As many of the seruants of God amongst vs at this day are in like maner dealt with from whence may be gathered that the people doe not make that vse of Gods seruants whether absent or present amongst them as they ought to do God graunt this sinne be not amongst vs but it is greatly to be feared that it is for where is one Zaccheus amongst the rich that standeth forth and saith in this needefull time of comfort Beholde Lord the halfe of my goods I giue to the poore c. or where is their one Lidies heart so opened that doth cheerfully receiue or charitably refresh the seruāts of God as she did I say where is there one Man or one Woman so wonne by the word that layeth a part one linke of his Golden chaine one lace of her veluet fleeue or a bateth one breadth of their broade ruffes or setteth a part one dish of their dainty superfluities at euery feast towards the releefe of so many poore Lazares as aboūd round about vs at this day yea what haue I seene to the contrarie namely thus that where there hath bene a motion made on the Saboath day in the Church by the minister to the whole congregation assembled in the behalfe of two poore sicke naked hungrie and impotent persons for some releefe there hath bene gathered in the same day in the afternoone foure times as much for a Beareward and his beare as hath bene giuen and collected towardes those two poore Christian persons which argueth the coldnesse of charitie in manye hearts and the deadnes of deuotion amongst those that should shine as Lampes in all manner of good workes aboue others So that of the true zealous deuout and charitable conuerted Christian indeed I may say as Iob speaketh of the good interpreter if there bee one amongst a thousand it is maruaile wherefore in the way of a general Admonition I say let him that thinketh he standeth take heed least he fall for but onely Noe Daniell and Iob shall deliuer their ownesoules by their righteousnes that is from the plague or punishment that I wil bring vppon them from whence ariseth a double question to be dissolued First whether any man can deliuer his own soule by his righteousnes Secōdly whether there be any such righteousnes in man as that thereby he should deliuer his owne soule or the soule of another man from any present plague or punishment or from euerlasting death as some suppose To the first I answere that no man can deliuer his soule nor the soule of another man from death temporall or eternall which the Prophet Dauid prooueth plainly saying Yet a man by no meanes can redeeme his brother he cannot giue his ransome to God so precious is the redēptiō of their soules the continuance for euer that he may liue stil for euer not see the graue Ps 49. ver 7. 8. 9. Secondly to approue that there is no such righteousnes in man as therby to deliuer his owne Soule the prophet Dauid saith plainelye Psalme 143. 2. Enter not in iudgement with thy Seruant O Lord for nō flesh is righteous in thy sight And the Prophet Esay Chap. 64. verse 6. saith But we haue bene all as an vncleane thing and all our righteousnesse is as
comforter three persons in one eternall and blessed deitie be giuen all praise power glorie and benediction both now and for euer Amen A prouerbe pronounced to all the cruell couetous and hard hearted Corne-maisters Cloath-maisters and al other olde Pinching penny-fathers at this day amongst vs who esteem more of their vnrighteous Mammon then of the counsell of Christ our blessed Sauiour who aduertiseth them to make them friends therof in due time that they might be receiued into euerlasting tabernacles and yet will not FOr as much as it is saide by Christ our Sauiour in his holy Gospell that it is easier for a Camell to goe through the eye of a needle then for a rich man to 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