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, [Page] 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 [Page 3] 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, [Page 4] 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, [Page 5] 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 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, & [Page 7] 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 [Page 8] 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 thunder­claps 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 [Page 9] 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 [Page 10] are despised hath God chosen: you, and things that are not, to bring to naught things that are. So I by the Lord, (though small in the sight of man) am now called vnto this holy function, to be the Lords Embassa­dor: or thus, whereas by my naturall Parents and birth, I was the childe of death, sinne and corrupti­on, (for I was defiled in the wombe and euer since) but now sanctified by the Spirit of sanctification, & begottē of the immortal seed of Gods word, & ena­bled to the ministery therof by my heauenly father, both Name & Nature is changed, and by his grace I am that I am, (saying:) If anye demaunde whether this speech vnto the prophet was sencible or secret, it is not much materiall whether either; for that God vseth to speake both waies vnto his Seruants, as before is prooued; but seemeth in this place ra­ther to be audible then intellectuall, as appeareth in the first Chapter, verse 29. where as he saith, hee heard a voice of one that spake (Sonne of man) as if he would say, Thou which art but earth and ashes, though I vouchsafe to speake to thee in familiar maner, & to manifest my glorie to thee, as in chap. 1. verse 3. 4. 5. & 6. &c. Yet be not thou proud there­of, as some of thy fellowes before thee haue bene, (for knowledge puffeth vp) but rather goe and doe thy message that I shal enioine thee: & be not as IO­NAS, who being sent to Niniuie went to Tharsis: nei­ther as ADAM, who beeing charged not to taste of the tree of knowledge of good and euill, tasted of the forbidden fruite: Neither as that man of God mentioned in the first booke of Kinges, Cap. 13. ver. 1. 2. &c. that came out of Iuda, and prophesied a­against [Page 11] the Alter that Ieroboam had set vp. Who beeing charged by the word of the Lord, not to eate breade nor drinke water, nor to turne again the same way that he came; who though he deny­ed the King, requesting him so to doe, yet after­ward yeelded vnto the olde Prophet, and was de­stroyed of a Lyon for his labour. Whose example I counsell thee Ezechiel to marke, that thou doe not the like, least I destroy thee before them, as I de­stroied him before thee: for thou art of no better substāce nor strength thē he was, or the rest before named; nor more able to withstand or resist mee then they were. Remember therefore that I tell thee before hand, what thou art, and who. Euen the Sonne of a finfull man; whether thou haue respect vnto Adam thy first parent, or to bnzie thine imme­diate parent (which signifieth contempt) thou art but an earthen vessell full of contempt, more ready to disobey then to obey my commandement, ther­fore take heed. A Caueat to all the seruants of God how great soeuer their guiftes bee, that they shewe not themselues careles of their calling, nor forget­full of their maisters busines, as Christ himselfe ad­uertiseth, saying: VVhosoeuer shall put his hand to this plowe (meaning the ministerie and preaching of the word) and looke back, that is, by any kinde of negli­gence, or disobedience, is not fit for the Kingdome of heauen.

This I take partly to be the reason of this Title (Sonne of man) attributed vnto the Prophet Ezechiel, & as a pulback, to the end he shold not be too much exalted with the multitude of visions & Reuelatiōs [Page 12] (such as were shewed vnto him at his first calling) as in the first chapter are to be seene. Like as Saint Paul recordeth, how in the like case, There was giuen vnto him the messenger of Sathan to buffet him, 2. Cor. 12. 7. From whence we learne, that before a man can be apt for the kingdome of heauen, I mean ca­pable of deuine misteries, he must be throughly mortified & schooled in Gods schoole house, that is, in the furnace of some affliction or great deiect­ion; so as we see in S. Paul, at his conuersion, how he was cast downe to the ground, and strucke blinde for three daies, &c. Act. 9. 4. &c. The like we read of Esay, whose mouth was touched with a fire coale taken from the Alter: that is, sanctified and regene­rated by Gods spirit, before his iniquitie could be taken away, and his sins purged, that he might be worthy to goe on the Lords busines: which is or may be an aduertisement vnto all such as seeke to enter into the ministery, before they finde or feele in themselues any sufficient guift to discharge the same, As also an item to those of superiour place, that they admit not any into any pastorall place or cure, that are not qualified thereunto. All which is & may be comprehended & included vnder this ti­tle of Son of man: which title I also finde atributed to Iesus Chr. as in Mat. 24. v. 30. & 37. 44. to declare his humanity, as in this place to this prophet, to teach him his infirmitie. It followes, When the Land sinneth against me, By land, heere you must vnderstand the people, for the land or earth sinneth not, how be­it, it was once cursed for sinne. A figuratiue speech very vsuall in the Prophets & word of God, as we [Page 13] read in Esay, Chap. 11. v. 9. & 4, where it is sayde Repleta est terra scientia domini, that is, The earth is fil­led with the knowledge of the Lord. And againe, He shall smite the earth with the rod of his mouth: where he nameth the earth, yet meaneth the people: and rod, yet meaneth the word. And so heere, whereas he saith land, it being figuratiue, giueth vs to vnder­stand, that there is more meant, then if he had simp­ly saide, the people: for it implieth not only that one sort or part of the people, as the higher pow­ers onely, or the middle part should so sinne against the Lord, but euen all: as if he should say, both king, & subiect, priest and people, poore and rich, young and olde, all which are but earth dust and ashes, the works of my hands, as the vessels of clay in the hands of the potter, The land q. d. The land that I haue long time tilled and sowne with the best seed, the land that I haue alwaies loued: or thus, the peo­ple that I haue created in mine own Image, deliue­red from the hands of their enemies, fed with the finest flower of wheat, preserued and kept as the apple of mine eye, &c. yet see how grieuously they haue sinned against me, and prouoked me to wrath, in such wise that I am ready to breake their staffe of bread, therefore (Against me) like as it is saide, Mat. 12. 30. He that is not with me, is against me, and prouo­keth me to punish him: so contrary is sinne vnto God, that he holdeth him to be his enemy (as it were) that committeth any sinne.

And wold not any of vs be loath to haue his Maie­stie, our soueraigne (I meane the king of England) to be his enemie? we see by common experience, [Page 14] if a man purchase but the il wil of a Iustice of peace in his countrie, or of some other superior person, how it is requited againe one time or other. But to prouoke the Lord of Hoastes against him (who is a consuming fire) who can but looke for a requitall at his hands, who saith: and that of right: Reuenge is mine, and I will repay, and of whome it is also saide, It is a fearefull thing to fall into the hands of the Lord, As we may see by example, how seuere he hath shewed himselfe euen towards his moste deere children, A­dam, Dauid, Paul & others: for can any of thē say but as they sinned against him, so he punished thē for it euen to the eating of a peece of an Apple: as Saul would haue sometime done to Ionathan for tasting a little hony, and yet good Lord what sinnes are here committed amongst vs on euerie side against the Lord, not in the singuler number as the prophet no­teth saying (Atrespas) but in the plural number, euen to Milions and multitudes: it followes Then will I stretch out my hand vpon it. q. d. or declare and shewe foorth my power, my Iustice, my iudgement, and my wrath.

Two manner of waies may it bee saide that the Lord God Almightie dooth stretch foorth his hand, that is to say, eyither to saue or to destroy, as in the 136. Psalme, verse 12. where it is said, that hee brought out Israell from amongst them, (mea­ning the Egiptians) with a mightie hand and stretched out arme. So in the Prophet Hose. 11. Chap: 3. vers. I led Ephraim also as one should beare him in his armes: but they knew not that I healed them. As Dauid againe like­wise saith. Ps. 77. verse 15. Thou hast redeemed thy peo­ple [Page 15] with thine arme, euen the Sonnes of IACOB 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 [Page 17] 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 [Page 18] 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, [Page 19] 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) [Page 20] 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 [Page 21] 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 [Page 23] 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 shalbe 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 shalbe 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 [Page 24] 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 [Page 25] 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 [Page 27] 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 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 [Page 29] 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 [Page 30] 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 [Page 31] 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: 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 [Page 33] 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 [Page 35] 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 [Page 36] 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 [Page 37] 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 [Page 38] 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 [Page 39] 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 [Page 40] 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 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 [Page 43] 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 [Page 44] 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 comforter, three persons in one eternall and blessed deitie be giuen all praise, power, glorie and benediction both now and for euer. Amen.