And as we muſt performe theſe duties becauſe it is the ſpirit that ſpeaketh, ſo becauſe the miniſters are the mouth by which he ſpeaketh, in reſpect of them wee muſt take heede that on the one ſide we do not perſecute, reuile, or thinke baſely on them for their doctrine. If Haman abuſeth Dauids meſſenger, hee abuſeth Dauid, Sam. 10. They which contemne the Embaſſadors, deſpiſe thoſe that ſent them: if the dogge doth bite the ſtone, hee would bite him that threw it, and he that killes the dog meanes no good to the maiſter: if Satan ſtay Iobs ſeruant, his malice reacheth to Iob himſelfe. And on the otherſide we muſt take heede we think not better of the means then of the author of goodneſſe. The corne is Pharaohs though Ioſeph 〈1 page duplicate〉 〈1 page duplicate〉 muſt deliuer it. Ge. 14. 55. Chriſt multiplieth the loaues, ye diſciples do but giue to thē that ſit down, Ioh. 6. 11. It was Chriſt who raiſed Lazarus, other did but looſe him & let him go, Ioh. 11. 43. To blame are thoſe men of Lyſtra to ſacrifice vnto Paul, Acts 14. 13. and the men of Iſrael to gaze too much vppon Peter. Act. 3. 12. Paul may plant, and Apollo water, but God giueth increaſe: if Peter take a multitude of fiſhes, hee falles downe at Ieſus feete: Luke 5: 8. Sette not more by the ſeedleape then by the vertue of the ſeede, and loue of him that ſowes it: prayſe not: more the condite pipe then the ſpring head, from whence the Water floweth.

Laſtly let the prognoſticators and diuiners eſpecially here learne to keepe ſilence: they muſt not enter vpon Gods freehold, the ſtars doo not prognoſticate a true euent, what health, what wealth, what weather ſhall befall, it muſt bee Eliah that tels Ahab there ſhall be neither dewe nor raine theſe 3. yeeres & 6. months 1. Reg. 17. 2. & the ſame Eliah that foretelleth the time of much raine 1. Reg. 18. 41. if Hezechiah bee weakened and ſore broken, if his health be paſt away as a cloude & his ſoule be powred out vpon him, it muſt bee an Eſay that muſt tell him hee ſhall liue fifteene yeeres longer, Eſay 38. 5. If there be marrow to the rich mans bones, health vnto his nauell, no feebleneſſe to his fleſh, none but GOD can ſay, This night will they fetch away thy ſoule from thee. Luke 12. 20. If at any time there be an extreame famin in Samaria, that the faire virgins & yong men do periſh for thirſt, and God will not helpe them with the barne or with the winepreſſe, that they eate the fleſh of their ſonnes, and the fleſh of their daughters they deuoure: it muſt bee an Eliſh • that can propheſie plenty, to morrow this time a meaſure of fine flower ſhall be ſolde for a ſhekell, that is to ſay, twenty pence, and two meaſures of barly for a ſhekel in the gates of Samaria, 2. Reg. 7. 1: If there bee plentie in the world that God doth bleſſe it with heauently bleſſings from aboue, with bleſsings of ye deepe that lieth beneath, & men ſit by the fleſh pots and eate bread their belly full: i • God ſend them corne, and wine and oyle, and they are ſatiſfie • therewith, then it muſt be an Agabus that ſignifieth by the ſpirit, the great famine that ſhould bee thorowout all the world.

There ſtood vp one of them named Agabus. Many prophets came from Ieruſalem, yet but one Agabus acquainted with this famine. The body is one, and hath many members, and euery member his ſeueuerall office, that one may not ſay to another, I haue no neede of thee. So is it with the Church which is the body of Chriſt, who of euery Chriſtian is a member, and theſe members haue their ſeuerall gifts, ſome of doctrine, ſome of exhortation, ſome of praier, and ſo forth: and God hath thus giuen his gifts by meaſure that one might haue need of another. Ioſeph hath a great gift, that can expound the kings dreame aſſoone as hee heares it, Gene. 41. 51. But God hath giuen Daniel twice as much knowledge, for hee not only expoundeth Nebuchadnezzars dreame, but ſhews the king what the dreame was which the king himſelfe hadde forgotten, Dan. • . 28.

Our ſauiour Chriſt the foundation of foundations had the full aboundance of all grace, for God gaue him not the ſpirite by meaſure, Iohn 3. 34. & in him dwelleth all the fulneſſe of the godhead bodily, Colloſ. 2. 9. but to other is giuen grace according to the meaſure of the gift of Chriſt. Ephe. 4. 7▪ The 12. Apoſtles which were 12 foundations, might excell one another in gifts, as one ſtone migh • bee more precious then another Reue. 21. 19: Bezaleel and Aholiab ſhall haue more ſkill in all workmanſhippe then all other to make the tabernacle and the appurtenances thereof: Exo. 31. 3. He that contriues the Houſe hath moſt cunning, though hee that cuts the Timber may bee a good carpenter: hee that drawes the knot hath moſt knowledge, though hee that digs the ground may be a good gardiner: the maſter of the worke is moſt expert, though hee which carrieth bricke and morter may bee a good Maſon. Iethro may ſee more in ſome thing then Moſes, and therfore giue him counſell to iudge himſelfe in hard cauſes, which cannot be decided but by conſulting with god, and for other matters to refer thē ouer to the inferior officers. Exo. 18. 19. the Prophets heere which cam • from Ieruſalem, were ſuch as they were, which did behold as it were from an high tower, things vnknown to other, Eſay 21. 6. & therfore might be called Sears as they were, 1. Sam. 9, 9. yet amongſt thē but one Agabus ſeeth the famine that is to come. Let vs not enuie one another, but couet after the beſt gifts, and becauſe in the ſame profeſſion that may bee hidden from one, which is known to another, let not he which is able to teach other, diſdaine that other ſhould teach him. To harken is no let, but that a man may ſpeake: to ſpeake is no let but that a man may heare, therefore Iob ioyneth them together Chap. 34. 34. Let a man of vnderſtanding tell mee, lette a wiſe man hearken to mee, let a man of vnderſtanding tell mee, there he is ready to heare: let a wiſe man hearken to me, there he is ready to ſpeake: ſpeaking and hearing cannot bee preiudiciall one to another. The Apoſtles were ſhepheardes, and therefore hadde a charge of all, Mar. 16, 15. they were ſheepe, and therefore muſt bee looked to.

Paul chargeth the Elders: Act. 20. 28. with a care of themſelues, therefore they muſt heare, and with a care of their flocks, therefore they muſt teach. The diſciples may fall a ſleepe, and therefore muſt bee awaked: Mat. 26. 40. The Cocke may awake Peter, and one Cocke may awake another, therefore lette Eliah bee Eliſhas head. 2. Reg. 2. 3. Let him that ſate in Moſes chaire ſometime ſit at Gamaliels feete. And thus much of the meanes by which this famine was made knowne vnto Agabus, and onely to Agabus.

The ende followeth, which was that hee might ſignifie the ſame vnto the people. The Prophets were as it were of Gods priuie counſaile. Amos 3. 7. The counſaile of earthly Princes muſt bee kept ſecrete: great affayres neuer haue good ſucceſſe, when they are diſcouered before they take effect: therefore Alexander communicating a ſecrete to Ephestion, tooke his ſignet from his finger, and ſealed therewith Epheſtions lippes, ſhewing thereby what hee expected at his handes. The king, ſayeth Dauid to Ahimelech, hath commaunded mee a certaine thing, and hath ſayde vnto me, let no man knowe where about I ſende thee, and what I haue commaunded thee: 1, Sam. 21: 2. But it is not thus with the counſell of God, the king of kings and Lord of Lordes. The Prieſt ſhall die if his ſound bee not heard whē he goeth into the holy place, Exod. 28. 35. As hee is a husbandman, becauſe hee muſt dreſſe the Vineyarde of the Lorde, that it might bring forth fruit. Luke 20. 9 and a buylder, verſe 17. becauſe hee muſt make the bodie of the people a Temple fitte for God to dwell in: ſo is hee a meſſenger, Ioel 33. 23. becauſe he muſt carie tydinges. Eſay 52. chapt. verſe 7. and he hath diſcharged his dutie, and done his meſſage beſt, that can ſay with Paule, I haue kept nothing backe, but hath ſhewe • you all the counſaile of God. Act▪ 20, 27: Let not Aarons oyle re • vpon his head, but runne downe on his beard, and go down to the verie skirts of his clothing. L • him that is a candle tinded afterwarde light an houſe. Let Go • without meanes beget Paul, Act▪ 9: But let Paul be a meanes to wi • other, and if he be a generall debter, Rom. 1, 14: let him bee readie to diſcharge his debt, ver: 15, and deſirous to preach the Goſpel, becauſe it is the honour of the Apoſtle, 2, the power of God, 3, the ſaluation of the people. Ver. 6: Le • Stewardes diſpoſe their maiſter • goods to their gaine, Let the ſeruant be blamed that hides his talent: Mat: 25, 30: Let the fierie piller go before the children of Iſrael to the promiſed land, Exod: 13, 21 Let them preach which are bid to preach, when they ſee that they which are ſuſpended, and put to ſilence, Mat: 7, 37. Act: 5, 40, can not hold their peace.

Moiſture in ſpring remaines not ſtill in the place where it breedes, but haſteneth to the watering of drier ſoiles. The running riuers fill vp the emptie places, as they paſſe by them. The Moone lendes her light vnto the worlde, which ſhe hath borrowed of the Sunne. A good ſtomacke receyuing in the meate, ſendeth out nouriſhment with verie good proportion, to euerie member of the bodie, and Agabus receyuing from God more knowledge then other, imparts it to other. Thus you ſee the ende why the Lorde makes knowne to Agabus th • which hee purpoſeth to bring • paſſe: ſee alſo a litle the end whic • Agabus hath in opening to t • people the counſell of God.

Miniſters are fiſhers of men. M • 4. 19. to drawe them out of theſ • of this worlde, wherein they • drowned, & as the fiſhers are w • ſhing their nets, Luk. 5. 2: ſo ſhou • they cleanſe their wordes fro • temporall gaine, from vainglori • and from flatterie, as Paule di • 1. Theſſ. 2. 5, 6. concerning gain • (ſaith he) we neuer vſed colour • couetouſneſſe, God is record: co • cerning glorie, wee ſought n • praiſe of men, neither of you n • of others: concerning flattery, • ſpeake not as they that pleaſe me • but God which trieth our hear • neither yet did we euer vſe flatt • • ing words: but is it thus with our • iſhers? God forbid but that there • hould be ſome, whoſe driſt is to • atch men, as it is, Luk. 5, 10. who • bor with Andrew, Iohn. 1. 41. to • raw their brethrē to ſee the Meſ • as, and to beat downe the wals of • n, like the ſhowte which beate • owne the walles of Iericho, Ioſ. 6, • 0. but hee which onely leuels at • his marke, is a rare man, a verie Phaenix, & flies alone, ſo few there • e that ſeeke to beare him compa • ie: but to ſpeake more generallie, • ome fiſh for gaine, to ſee if they • an take a Parſonage, a Prebend, • Deanerie, a Biſhoprike, and when they haue caught the fiſh, • r ſo many fiſhes as they can hold, • hey lay away their net, & wil fiſh • o lōger: which pope Iulius 2. ob • erued, & therfore being requeſted to make one Gylos a learned Frier Cardinall, to which intent when it was alleaged that, the man hadde learning and preached dilligently. Nay quoth the Pope, that is the onely reaſon why I cannot make him Cardinall, that hee maye continue preaching ſtill, which hee would not if hee were Cardinall, being farre from that dignitie and cuſtome of the eſtate. The naming of a Frier brings to my remembrance the ſtory of a monke to beare him company, not much vnlike this, alwaies caſting his eies to the ground, at laſt for his great humilitie was made Abbot, being Abbot he looked aloft, ſaving hee looked downeward before, to ſee if he could find the keyes of the Abby gate, nowe hee had founde them hee would looke no longer, but carry his countenance according to his calling. It is not thus with Agabus, he gropeth not for gaine, for hee telleth them of a generall want ſhall come vppon themſelues. Other hunt after praiſe, theſe vſe colours of vaine affectation, braue their ſpeech, & ſet it out with far ſought words, allegoricall matters, with which common vſe is not acquainted, prune their ſillables, mince their phraſes: giue theſe men a plaudite as the people do to Herod, ſaying: The voice of God and not of man, Act, 12. 22. you are for their tooth: let them not haue this, you ſhall haue no more of them, they are Chameleons alwaies gaping becauſe they liue by the aire, veſſels with two handles, you may carrie thē by the eares, whither you liſt. Windmils that make no meal • but according as the blaſt endureth: it is not thus with Agabus hee tels thē plainely of that which might breede in them a genera • diſlike.

Other vſe flattering words, and when they know that the peopl • like the Prophet which will propheſie to them of wine & ſtron • drinke. Micah. 2. 11. tel them pleaſant talke and ſpeake of their commodities, and that Ieremie becau • he doth otherwiſe, ſhall be threatened: Ier. 11. 21. & railed at, as Ie • 43. 2. When they conſider this ſay, they follow the counſel of th • people, Pſal. 30. 10. ſpeake flattering things vnto vs, propheſie e • rors, threaten vs not by the wo • of God, tell vs not of iudgeme • and with the falſe prophts. 2. Cr • 18. 11. They declare good with one accord and a generall conſent, & with Balaam would faine ſpeak that which might bee pleaſant to Balacke, who therefore changed his ſtanding twice. Num. 23. Agabus doth not thus, who propheſies but twice in all the Scripture, and both times of iudgements, once vppon one man, hee taketh Pauls girdle, and bindeth his own hands and feete, ſaying. So ſhall the lewes binde this man that oweth this girdle, Acts 21. 11. and this place telleth aforehande of a generall plague that ſhall heereafter ouerrun all the Nations of the world. Thus the holy ghoſt acquainteth Agabus with the purpoſe of God, that hee might acquaint the people with it, & he ſignifieth ye ſame not for profite or glory or ſuch like, but fore ſheweth the puniſhment (which other prophets alſo haue obſerued, in ſetting downe Gods iudgement to come) fo • theſe reaſons hereafter following.

Firſt that wee may know that the puniſhments that befall vs, come not by chaunce or haphazard, bu • becauſe they are foretold by God▪ they come from God as a rod fo • our offences, and a ſcourge for ou • ſinnes. The Lorde is the Biſhop. 1. Pet. 2. 25. which goeth his viſitation, ſometime in mercie, and then he ſaith, I wil come in vnt • him: Reu. 3. 20: ſometime in iuſtice, and then he ſaith, I will come againſt him. Reu. 2. 5. 19.

Secondly to teach vs patience if the Dice bee already thrown, and the chaunce giuen, the gameſter is content to take the poyn • thed dice affordeth: if we know the miſerie that will befall, wee muſt arme our ſelues with patience againſt they fall, not ſo much grudging that our caſe is no better, as comforting our ſelues it is no worſe. One reaſon of Iobs great impatience, was the ſodaine ruſhing in of afflictions, I was in wealth (ſaith hee) Iob 16. 12, and by and by God turned the Wheele, and brought all my buildings of much ioy, to a caſtle of com down: hee preſently ſet mee as a marke to ſhoote at, his arrowes compaſſed me about, the arrowes of the almightie were in me, and the venom therof did drinke vp my ſpirits.

Thirdly, God will haue his iudgements fore ſhewed, to ſhew his patience before hee puniſh, that wee might haue ſpace and time to repent: I reade of a Captaine, who alwaies when he laide ſiege to any citie, would the firſt day ſet vp a white tent in token of mercy, the ſecond day a black ten • in token of ſeueritie, the third day a red tent in token of bloud, to ſhewe if the inhabitants would not yeeld, hee would vtterly deſtroy them: Theodoſius the Emperour ſuffered not his men to aſſault any towne before ten daye • were paſt, cauſing this proclamation to bee made vnto them, tha • he graunted theſe ten daies to th • end they might accept the taſte • his clemencie, before they had experience of his power. God is man of warre, the Lord of hoſts his name, he can beſiege our Cities, ſcale our wals, ſacke our bu • warks, ſet all his creatures in battaile aray to charge vppon vs, and ſcatter the wings of all the battels we are able to make againſt him: but firſt he cauſeth a trumpet to be blowne to giue warning, ſets vp his ſeuerall tents, giues many daies reſpit, ſendes his heraldes with wordes of defiance, to proclaime open war againſt vs, and this hee doth that wee might followe the practiſe of the weaker King: Luke 14. 31. While wee know he is yet a great way off, ſend embaſſadors vnto him, and deſire conditions of peace.

When Iacob Gen. 33. ſeeth his brother Eſau come againſt him with foure thouſand men, a greater power then hee is able to reſiſt, hee prouideth to meete him, and to appeaſe Eſaus wrath, takes a preſent with him and deliuers it: Eſau ſeeing the great humilitie of his brother, is not now the ſame man he was, but altered as much as the fleſh of Naaman, when hee hadde waſhed in Iordane: 2. Reg. 5. for whereas before hee did diſgrace him, Gene. 27. 36. nowe hee doth embrace him: wheras before he purpoſed to take him by the throat & kill him, now he falleth vpon his necke and kiſſeth him. The Scripture wiſheth vs to take that courſe with our god as Iacob doth with his brother, firſt to meete God, and this is Amos counſell, chap. 4. 12. for whereas hee had ſaid God had burnt them with hunger ſmit them with blaſting and mildew, with peſtilence, & ſo forth, thus wil I do vnto thee ſaith he O Iſrael: becauſe I will do this vnto thee, prepare to meete thy God, O Iſrael. And then do we prepare to meete God, when we gird our ſelues, and lament, as it is, Ioel 1, 13: when wee go to acquaint our ſelues with God, as it is, Iob 22 21. Then do wee carry a preſent with vs, when we take vnto our ſelues wordes, and turne to the lord, as it is, Hoſ. 14. 3. when with the Iſraelites. 1. Sam: 7. 6. We draw water out of our hearts, & powre it out before the Lord, when with Marie, Luke 7. 38: wee ſtande weeping, and be deſirous that our eies which haue been as windows to let ſinne in, ſhould be as doores to let ſinne out: then do wee offer it vp, when we kiſſe the Sonne, as it is, Pſal. 2, 12. and render vnto him the fruit of the lips, as it is, Heb: 13, 15. Thus doing, when the Lorde ſeeth our great humilitie, our tean which he put into his bottel, whē our hearts do melt, hee ceaſeth with Eſau from the fierceneſſe of his wrath, and will not ſuffer his whole diſpleaſure to ariſe: but i • wee abuſe his patience, and take thereby occaſion to ſinne, we ſha • know that his iudgments, which haue feet of wooll, & come ſlowly, haue armes of braſſe, and ſtrik • ſurely. If faults be ſuffered in hope of amendmente, yet after, • hope bee none, howe ſhall there bee ſufferance? forbearance is no quittance, though God take daye • for a time, yet he payth truly at the length, the longer the wicked ru • on the ſcore, the harder will be the reckoning when the payment come: they long ſwimme • their ſinne, but it is to make the ſinking more ſorrowfull: all the while God is pacient, and puts vp our ſinnes, hee is lifting vppe his blowe, and a ſtroke or blowe, the higher it is lifted the heauyer it falleth, and when God hath tried vs a while with mercie, ſeeking our good and cannot bowe vs, hee will vſe ſeueritie, and breake vs in peeces like a Potters veſſell.

Laſtly, God wil haue Agabus reueale the iudgements he mindeth to ſend vpon the worlde, to take from the worlde all excuſe of ignoraunce, as if the Lorde ſhould ſay, come hither Agabus, thou ſeeſt the ſinne wherevnto the worlde is inclining, men begin to giue themſelues to all kind of ryot and exceſſe, the drunkard makes in his body a ſink, the glutton a dunghill, I will deale with them as a mother doth with her childe, when once he beginneth to play with his meate, ſhee takes his meat from him. I wil call a famin on the land, and break the ſtaffe of bread, men ſhall bee hungrie, and thirſtie, their ſoule ſhall faint in them, the people ſhall crie for bread, and all plentie ſhall bee forgotten, and becauſe the • ſhall not ſay, had we knowne that thou didſt mind in ſuch grieuous ſort to afflict vs, we would haue ſtricken our hearts with the rod of repentance, beaten downe the pleaſures we delighted in, raſed euill actions, corrected vntamed deſires, and beene enemies to the diſordred will of the ſoule, the amendment of our liues ſhoulde haue beene as Moſes, and ſtande in the gap to turne away the wrath from vs: becauſe, I ſay, they ſhalbe without excuſe, ſtand vp Agabus, and ſignifie to them from me, the famine that is to come, tell them I wil ſend not a dearth, when ſome men may haue plentie, if they will pay deare for it, but a famine, and a great famine, like the famine of Samaria, 2. Reg. 6. when they ſhall not get meate for money: not in one Countrey alone, for then the plentie of one might ſupplie the penurie of another, but the famine ſhall bee generall in euerie quarter: ſtande vp Agabus and • ell them this: let thy words be as • lightning and go before, and my • udgement as a thunder clap ſhall follow. And Agabus ſtoode vp and • ignified by the ſpirit, that there ſhould • e a great famine ouer all the worlde. If God in this ſort open his mouth to ſpeake, before hee lift vp his hand to ſtrike, let none plead ignoraunce, nor yet blame God though his iudgements fall vpo • them: Let not the ſtanders b • blame the Archer, though the arrow hurt thē, when he that ſhooteth cries, away, away, before th • arrow cōmes: for the careful for • warning ſhould haue made the • preuent the daunger that was hand, which alſo came to pa • vnder Claudius Caeſar. Mans wra • may be eſcaped by ſeeking refug • or flying from it: but if gods wra • be kindled, whither ſhall we fli • he will find vs out in the top of • higheſt, or bottom of the deep • places in the world: Pſal. 139, o • whom ſhall we run for refuge? the woman, when the famine extreame, ſhall run vnto the king, ſaying, Help me, O Lord the king, the king himſelf muſt anſwere, Seeing the Lord doth not ſuccour thee, howe ſhould I helpe thee? 2. Reg. 27. Gods threatnings therefore muſt not be thought as ſcarcrowes, or bulbeggers, to fray children withall: for God is a ſowler, and if hee ſettes a ſnare, he will not take it vp before hee takes vs in it. Amos • 3. 5. If a Trumpet be blowne in the Citie, ſhal not the people tremble? If the Lion roare, who will not bee afrayde? But becauſe a Lion roareth not in the Forreſt, when hee hath no prey, nor a Lions Whelpe crie out of his denne, if hee haue taken nothing, nor Agabus threaten, except there be ſome great occaſion, nor the famin come, as it doth in the time of Claudius except it bee ſent for. • vs a little ſee, what ſinne eſpecia • it was, that went to call for it: • was truly ſaid of Claudius, whi • was vntruly ſpokē of Chriſt. M • 11. 19. Behold a glutton and drinker • wine. If Ieroboam ſinne, he make • Iſrael to ſin: if the ſquared ſton • ſlip downe, a number of litle on • follow after. The life of the kin • is a white for the Court, and nob • lity is an aime for the people. Lo • degrees leuell at markes of high • perfection: whereupon I inferr • that gluttonie and drunkenneſ • reigned at this time. Gut was th • god, the paūche was a powdrin • tub, the bellie a coupe, a Poulte • coupe, or rather a Noahs arke, vi • tailed with I know not how manie kinde of creatures: wherevpo • I note that to bee true, which i • • Viſ. 11. 13. Wherby a man ſin • eth, by the ſame alſo he ſhall bee • uniſhed. In Iewry was God knowne, • name was great in Iſrael, hee gaue • s law vnto Iacob, his ſtatutes and or • nances vnto Iſrael. He had not dealt • with other nations, neither had the • athen knowledge of his law. But • hen they deſpiſed his word, and • f thoſe that brought it beate one, • illed another, ſtoned another, • od threatned that the Kingdome • f God ſhuld be taken from them, • giuen to a nation which ſhould • ring foorth the fruits thereof. • at. 21. 43. which came to paſſe • hen the word of god was remo • ed from them to the Gentils. As • od did deale in the olde Church • ith the Iewes, ſo in the newe • hurch with the Epheſians, vpon • hom God did ſhine by the light of his Goſpell, and they were • firſt glad, that the light did ſpri • vp to them which before did ſiti • darkneſſe and in the ſhadowe • death, but when they forſoo • their firſt loue, God threatened • remoue the candleſticke out of hi • place, Reue. 2. 5. & was as good • his word, when hee put out the • candle, which done, they fell • ſleep, falling ſicke of ſundry hereſies, died at laſt of the plague • Mahomet. As God brings a famine of his word, when men are as i • were ouergorged with it: ſo he • brings a famin of bread, when mē prepare bread for laughter, Ec. 10. 19. when their ſacietie wil not ſuffer them to ſleepe. Ecl. 5. 11. Whe • they eate the Lambes out of the flocke, and calues out of the ſtall, Amos 6. 4. eate vntil it come ou • at their noſtrils, and bee lothſome vnto thē, as it is Num. 11. 20. When men which ſhuld be ſober are become trencher-men, not tarrying till hunger ouertake them, but preuenting it by an artificial appetite, ſo ſawcing their meates, that they turne ſubſtance into accident, and nature into art: when mē I ſay are come to this paſſe that their greedines knoweth no meaſure, and variety exceedeth all the bounds thereof, then God in token of reuenge, ſends a ſcarcitie, that mē ſhalbe glad to eate in time for ſtrength, & not for drūkennes, as it is Ecl. 10. 17, & do what they can their mouths ſhall not make their fleſh to ſin, as it is Eccle. 5. 5: thus was it with ye prodigal child, Luke 15. And thus with Claudius who was made Emperour of Rome, An. 42. and raigned 13. yeeres and nine moneths: of this famin ſpeaketh Suetonius in Claud. Oroſ. 7. cap. 6. Thus was it with the world at this time, but the puniſhment being generall, I marke thy iudgements O Iudea, more then the calamitie that befalleth other natiōs, becauſe as it appeareth ver. 7. you being before more bleſſed thē other, are now more diſtreſſed then other: if thou didſt ſow, thou didſt find the ſame yere an hūdred fold in eſtimation, if thou ſowed▪ a little ſeed, but an handful of corn▪ and that on the mountaines, nay, on the top of the mountaines, th • fruite thereof did ſhake like th • trees of Libanon, thy threſhing d • laſt vnto the vintage, and the vintage to the ſowing time, the plowman did touch the mower, & the treader of grapes him that ſowed the ſeed. When one kind of fruit was ripe another followed, and euery one in courſe: thou didſt eate thy bread in plenteouſnes, eate the old ſtore, and carry out the old becauſe of the new, & ſo didſt laugh at death, becauſe thy greateſt wāt was ſtore. But ſee an alteration, thy land, this thy moſt fruitfull land is made barren, the meate is cut off before thine eies, ten women doo bake their bread at one Ouen, and deliuer thy bread by weight: if thou ſoweſt the ſeede of an Homer, which is 100. pottles, it yeelds but an Epha, which is but 10. pottles, thou haſt but 10. of ye 100. & looſe the principall, thou doſt gage out thy lāds, thy vineyards, thy houſes becauſe of ye famine, & doſt howle for the wheate and the barly, becauſe the harueſt of the fielde i • periſhed: but let me tarry a little it our own land, & leaue Iudea till I come to it in the verſe following: God embraced our land ſo kindly, that we ſuckt the ſap of wealth frō branche and roote. The fruit of our ground was bleſſed, for God crowned ye yeere with his goodneſſe, the Lord did heare the heauens when they deſired raine for the earth, the heauens did heare the earth, the earth did heare the corne, & the corn did heare man, and that ſame bleſſing did come vpō vs which god promiſed to Iſrael, Thou ſhalt lend to other nations▪ but ſhalt not borrow of any. Deu. 28. 1 • but of late, ſpecially this laſt yeere▪ the ground hath not yeelded vnto vs her ſtrength, Baſhan is waſted and Carmell and the flower of L • banon is waſted, Gods creature haue bin deafe, becauſe God himſelfe hath bin as one that heareth not, ſo ye we haue bin conſtrained to borrow of other natiōs, but are not able to lende any. Thus God hath puniſhed the ſeed of our ſoile for the ſin of our ſoule, & becauſe our folly hath bin in the bloſſom, our fruit hath not budded out of the earth. Sodome was deſtroied, but fulnes of bread a ſin of Sodom, ſtill continued, men haue farced their bodies & ſtarued their ſouls: nature is not the Cater, frugalitie the purſebearer, not hunger the cooke to aſſigne the diet. There was but one Bel God but many belly gods, which haue ſaid in effect with the Epicures, Let vs eate and drink, for to morrow we muſt die. Quaffing hath bin the only grace: men haue miſſpent their time in bibing & ſhaking hāds ouer their licour profoundly, carowſed • hunters hope, drowned th • ſoules in a gallon pot, made th • bellies quagmires, & their brea • to ſmell like brewers aprons, th • haue loued the wine bottels, a • is Hoſ. 3. 1. made themſelues ſic • with flagons. Hoſ. 7. 5. drinke wi • in bowles, Amos 6. 6. & tranſgre • by it. Hab. 2. 5. In Aſſuerus time the • chaunged veſſell after veſſell an • dranke wine in aboundance. H • 19. but they dranke by an order • none might compell: but ſinc • they drink without order, enforc • one another, giue their neighbo • drinke, and make him dronke alſo, as Hab. 2. 15. Sette thy foote to mine and drinke to the ſoule of ſuch a body, and the health of my lord or Lady, and by drinking to healths they drink themſelues out • f health, they doo carrowſe it, • hich they ſay is a Dutch worde, • nd the Engliſh of it may be this, • drinke all the drinke out of the • ot, al the money out of his purſe, • l the wit out of the head, and all • e honeſtie out of the bodie, and • at is a clean carrowſe. Theſe fel • wes if they may haue the but • er, care not though (as it falleth • ut, Gen. 40. 22.) the baker be han • ed vp. Thus becauſe men, as • hough they had the ear-marke of • eprobates follow the ſame ſinnes with full ſaile, to which Claudius • nd other in the world had bound • hemſelues apprentiſes, no maruel • hough now alſo the Lord dooth vſe the like corection. Miſerie cō meth not forth of the duſt, neither doth affliction ſpring out of the earth. Iob. 5. 6. but our fruitful land is made barren for the wickedne • of them that dwell therein. Pſ. 10▪ 34. The earth our mother is out of heart, dead and barren as the wombe of Sarah, & God hath ſo rotted the ſeed, pinched the blade, ſhaken the eare, that it hath not anſwered our expectation, neither vnder the flaile, in the mill, in the dough, or in the ouen, & that curſe is come vpon vs, which Iob ſpeaketh of cap. 31. 40: for thiſtles grow in ſtead of wheate, and cocle in ſtead of barley. In the ninth of Matt. ver. 37. The harueſt is great, but the labourers are fewe, the Lorde there ſpeaketh by way of compariſon, comparing the number of the elect to a plentifull harueſt. But to ſpeake ſimply of our tyme, the harueſt is ſmall, and the labourers are many: ſmall, I ſay, for though the mower hath filled his armes, & he that bound vp the ſheaues his boſome, yet the yeelding hath not bin like the increaſe of other yeares. Speake by way of compariſon, and pray the Lord of the harueſt to ſend forth labourers into harueſt. Matt. 9. 38. but ſpeake ſimply, and pray the Lord of the harueſt to ſende forth a plentifull harueſt for the labourers to bring into the barne: and if we ſee that our praier goeth vp, & Gods mercy commeth downe, that our land bring forth her wonted increaſe, then ſinne no more, leaſt a worſe thing happen vnto thee. Iohn: 5. 14 Let vs hereafter vſe ſobrietie, not liue to eate, but eate to liue, and taking our portion fitte for nouriſhment, content our ſelues with it: ſince Iob ſpeaketh of appointed food, Iob. 23. 12. and ſince natu • is content with litle, & grace wi • leſſe, let vs bee meaſurable of fe • ding, meaſurable in drinking, r • ther of too ſparing, then of too l • berall a diet: and thus much of th • famin fore ſhewed to Agabus, b • means of the ſpirit, to the end th • hee might ſignifie the ſame vn • the people, & brought in the dai • of Claudius, becauſe of exceſ • The effects follow.

Then the diſciples, &c. We are deters, not onely to God, to who • we owe loue and obedience, b • debters to our ſelues, debters t • our neighbours: to our ſelues w • owe mortification of the corrup • affections that are in vs: wee a • debters to the fleſh, ſaith the Apoſtle, that we ſhould not liue a • ter it: but we are bad pay maiſter • either not at all diſcharging this debt, or elſe putting it of from day to day, ſaying of the temple of our body, as the • ewes of their temple Hag. 1. 2. The time is not yet come to build the houſe of the Lord. To our neighbours, beſides the loue of the hart. Rom. 13, 8, the inſtruction of the mouth. Rom: 1. 14: wee owe good works, & the bleſsing of them which are readie to periſh ſhould come vpon vs, as vpō Iob, cap: 29. 13. but mens harts are ſo hard frozen, that the ſhining Sun of pitie cannot thaw them, and euery mans ſong is, I am neareſt my ſelfe, and ſo they ſcrape and ſcratch and heape, & lay vp for them and theirs, and being as braſſe & iron, turne both hand and heart cleane away, when pitifull ſuit is made vnto them for ſome comfort, or elſe they ſay come againe anothe • time, whereas they haue nowe to help them: it is not thus with the Diſciples in this place, but they ſtay them vppe with their liberalitie, which are more diſtreſſed then themſelues, and being like the Macedonians. 2. Cor. 8. in great afflictions are prompt to helpe others. The firſt thing then that I note in them, is a readineſſe without delay, to teach vs as ſoone as wee knowe that extremitie, to relieue the neceſsitye of our brethren: the birde droupes in the hande while the head conſiders whether hee ſhall let her go, or hold her ſtil, and the good worke dieth in the birth, when we think, can I ſpare it or no, ſhall I giue it away? &c. Delaying hold faſts are like a badde pay maiſter, who knowing that hee muſt pay the debt, yet bragges with the money in his purſe, a day or two before, like him that goeth to hanging, he delayth as long as he can, and when he commeth to mounting vppon the ladder, falleth to preaching at euerie ſteppe. Zache making his will and Teſtament, Luke 19. 8: payeth his debts, giuing foure-fold reſtitution, where hee had vniuſtlie taken, and bequeatheth legacies the halfe of my goodes I giue to the poore: hee ſayeth not, I haue giuen as a bragger, or I will giue as a delayer, but I do giue, as his owne executer: ſome fewe will giue in health, but more in ſickeneſſe, almoſt all of abilitie after death, will haue manye Gownes, or ſuch and ſuch a Dole gyuen. a gift after death is lead, in ſickenes is ſiluer, in health is gold, bu • with the diſciples here not to tar • but ariſe and meet a righteous petition in the teeth, & be intreated before wee bee asked, is a iewell which cannot be eſteemed. Whē we are in aduerſitie, wee think • men can neuer come time enoug • to ſuccour vs, let vs take this meaſure for other. Perfect cōpaſsio • is to preuent the hungry, ere th • begger deſire vs. Charitie is no • perfect, when crauing exhorteth vs.

Beneuolence is then ful of grace and goodneſſe, when it hath beſides the quantitie, readines without prolonging ſpoken of, 2. Cor. 9. 5. Secondly willingneſſe without grudging, verſ. 7. The forme • of theſe qualities wee haue ſeene in theſe Antiochians by the circumſtance of the time, the better we ſhall perceiue, if wee conſider that they had not a law to compell them, nor yet a precept from the higher powers, commaunding thē to ſend ſuccor, as they would aunſwere to the contrarie at theyr perill, but when they knewe the famine waxed very ſore at Ieruſalem, of their own accord euery mā purpoſed to ſende ſuccour. If Zache be ready to receiue Chriſt, and therefore comes from the tree haſtily, let him alſo bee willing to receiue him ioyfully. Luke 19. 6. When the ſcripture commandeth the matter of goodneſſe, it ſets out the maner of doing good, that we might not ſinne in the maner, as if it commandeth to heare, to reade, to ſuffer, to pray, to giue, it teacheth howe to heare, Mar. 4. 24. howe to reade, Matth. 24. 15. howe to ſuffer, Matth. 5. 10. howe to pray, Luke 11. 1. howe to giue, Philemon 14. To giue readily is to doo good, to giue willingly is to do wel. A man may ſin in doing good, but cannot offende in doing well: Abimelech doth ill but with a pure heart, Gen. 20. 5. Contrariewiſe, a man may doo good but with a bad minde, and thus hee that doth good againſt his will doth euill, lette therefore a forewarde gift & voluntarie offering meete togither, let readieneſſe and willingneſſe kiſſe each other, go hande in hande like friendes, arme in arme like man and wife, be as Hercules two twins, liue and die together.

The Diſciples. He that planteth a vineyard ſhould eate of the fruit, hee that feedeth a flocke, ſhoulde taſte of the milke: there muſt needes be a famine of the bread of life, by ſtaruing the oxe that ſhuld treade out the corne. The church of Antiochia beeing planted by the Church of the Iewes, as appeareth in this Chapter, and theſe Diſciples as good ſchollers, hauing learned the word of God of the brethren in Iudea, are very willing, yea, hough Opus & vſus bee readie to knocke at theyr owne doore, to doo good and to diſtribute to thoſe which had inſtructed them, aſſuring themſelues they coulde not offer their ſacrifice on a better Altar. Lette all therfore generally, if they haue not hardened their faces, as it is Pro. 21. 29. Fil their f • ces with ſhame, as it is Pſal. 83. 16▪ which ſpoyle the Lord in tithes & offerings, as it is Mal. 3. 8. eſpecially lette cormorant Patrones which crop & girdle the maintenance of miniſters, drinke ſcornefulneſſe like water, as it is Iob. 34▪ 7. and couer themſelues wit • their confuſion as with a cloake as Pſal. 109. 29. It were in theſ • dayes good friendly dealing, i • when a Patron lifts a clarke vp t • the window, he would ſay, I wi • let out this benefice to the third • nay would he would but ſay concerning the benefice, as one harlo • doth to another concerning the child, 1. Reg. 3. 26. Let it be neithe • mine nor thine, but diuide it. Bu • they will ſay, the Apoſtles were poore, Paul wrought with his hands, and theſe haue the deuotion of Iudas, when he ſpake of the oyntment, hee was a theefe and bare the bagge. I would to God there were not as bad day theeues as night theeues, which grinding the faces of the churchmen, carrie all the tithes into their owne barnes. There were neuer ſo many benefices without charge, as there are nowe charges without benefices. The foxes ſpoken of Can. 2. 15. haue eate vp ſheepe and ſhepheards both, and the merchants which haue broke into the Church haue done more hurt by bringing in ignoraunce and Atheiſme, then thoſe which Chriſt whipt out of the temple. In the 10. of Luke verſ. 30. He that went down from Ieruſalem fell amongſt theeues, but now hee that will go vp to Ieruſalem (you knowe my meaning) ſhall fal among theeues which will rob him of all. You ſhall haue a Patron or Chapman, who hath bought an aduouſon, which ſaith, I wil giue a preſentation, but he will giue like the deuill, Mat. 4. 9. he will giue with conditions as this, you may threſh the corne in the Parſonage barne, to auoide ſuſpition, but if you will lette it be ſolde to my beſt commoditie, contenting your ſelfe with the ſtraw, which is the greater part, and ſmall tithes which are a priuie thing, you ſhall haue my preſentation. The very name of a Parſon carrieth meate in the mouth, and will gette you credit whereſoeuer you come.

Thus with his craft hee cauſeth him to yeelde, and hee goeth into a liuing as an oxe that goeth to the ſlaughter, as a foole to • he ſtocks for correction, or as a • irde haſteth to the ſnare, not • nowing that hee is in daunger, beeing preſented, hee thinkes his • arthing good ſiluer, and there • ore holdes vppe his beake, ſoares in the aire, ſpeakes bigge, the rod of pride is in his mouth, as it is Prou. 14. 3. Examine him of his enterance, he will not St • cke to lie, but pumpe out one after another, hee thinkes truth is like a garment, and the leſſe hee vſe it, the longer it continues: you ſhall heare him vſe hunting othes, and ſwere by no beggars he comes as freely by his liuing as any man in England. Thus like a landhounde hee cares not howe much hee ſpendes his mouth though he ſmell nothing, for circumſtances ſhewe, that hee like a ſimple ſilly aſſe muſt beare the burden, and yet bee conten • with a durtie ſtable: but you maruel that ſuch a Symoniſt is ſuffered to continue his liuing, ſince laws haue well prouided to the contrarie: I tell you the iuggling bartering is now ſo cloſe, that neither Hooke nor Crooke can pull him out at the doores, that thus hath come in at the Window.

Where ſhall you finde an Agabus, a Patron like Abraham, that beares ſuch an heroical mind, that hee will not take ſo much as a threed or a ſhoo-latchet of Melchizedech, Gene. 14. 23? Where ſhal you finde a Dauid, a patrone like Dauid who wil bridle his affectiō, and though he be ouercome with thirſt, yet will not drinke of the water brought vnto him, if it bee fetcht with the venture of blood? 2. Sam. 23. 16. Where ſhall you finde a Peter, a patron like Peter, who, if Simon offer mony, will be at defiance with him, and ſay, Thy mony periſh with thee. Act. 8. 20?

Where ſhall you find ſuch a patron as was Henry the fourth, who when ſome offred golden mountaines, other great booties, out of the Abbey landes, other more ſeruice to the common wealth then was accuſtomed for the Abbey of Fulde, called vnto him one Ruzelin, a Monke, who came to the Court about the buſineſſe of his houſe, at the commaundement of the Abbot, and neuer dreamed of any ſuch thing, and putting the paſtorall ſtaffe in his hands, firſt named him Abbot, and prayed the reſt both Souldiers & Monks, to conſent to his election. I condemne not all, I knowe there be manie good men which preferre the giftes of the minde, before the gifts of the purſe, which miſlike the biſhop that is a Balaam, the patrone that is a Iudas, the miniſter that is a Magus, which quickelie caſt them off that come farre, and bring golde with them, becauſe the celeſtiall ſhining ſtarre refuſe to bee their guide, & among thoſe let the right honourable the Lord Keeper that nowe is, haue the chiefeſt place, who regarding more Simon Peters preaching, then Simon Magus bagge, ſingles out ſuch to beſtowe preferments vpon them, which haue of good continuance beene brought vp in Naioth, I meane the ſchooles and Vniuerſities, which were firſt planted to bee nurſeryes of Prophets. 1. Sam. 19: 20. If patrones would fetch their light from this Torch, and patroneſſes take their woorke out of this Sampler, then ſhoulde men bee gyuen to dignities, not dignityes to men, then oh, then howe well would it bee with our Church? There woulde bee as little ſeeking after benefices as nowe there is greedineſſe to get them, men woulde rather labour to deſerue liuing, then bee bolde to procure it: but ſuch is the iniquitie of this latter time, into which wee are fallen, that I am verily perſwaded that ſpirituall promotions are as vſully ſold of moſt mē, which haue thē to beſtow, as horſes in Smithfield, and ſolde as garments by the drum, to thoſe which offer moſt money for them: There was no Citie (ſaide Philip of Macedon) ſo ſurely defenced, whereunto a • Aſſe laden with golde might no • enter: ſo, ſed reprimo me, and retur • againe to theſe diſciples which in this place take a cleane contrarie courſe, hereby ſhewing howe much they eſteeme the Goſpel of Chriſt, becauſe they ſend ſuccou • to the place from whence it came. - To ſend ſuccour to the brethren. Some are brethren by nature as Pharez and Zarah, borne both of Tamar, Gen. 38, 30. ſome by conſanguinitie, which are of the ſame familie: ſo Laban calleth Iacob his brother, Gen. 29. 15. though hee were his ſiſters ſonne, ver: 13. ſome by Nation, ſo Paule calleth the Iewes his brethren, Rom. 9. 3. ſome by profeſsion, ſo the Chriſtians in this place call brethren: brethren not onely bicauſe they are made of one God, Mal. 2. 10. came all out of the loynes of one Adam, but becauſe they are called to the ſame inheritance, the kingdome of heauen. Luke 12. 32. The verie name of a brother or kinſman is a ſufficient argument to ſtirre vp compaſsion. VVhen Laban heares tell that one Iacob his ſiſters ſonne is come into the countrey, he runs to meet him, embraceth him, and kiſſeth him, and bringeth him to his houſe. Ge. 29. 13. VVhen Heſter is fatherleſſe, & motherleſſe, Mordecai, becauſe ſhe came of his vncle takes her for his owne daughter. Heſt. 2. 7. Pauls heart melteth vpon the Iewes his brethren, and therefore would redeeme their reiection with his owne damnation. R • 9. 3. Iſrael muſt not deteſt an Ed • mit, becauſe he is his brother. De • 23. 7. nor Edom deteſt an Iſraelite • becauſe he is his brother. Amos • 11. if nature worketh thus in thoſ • which are brethren in the fleſh ſhall not Grace rouze vp pitie towardes our brethren in Chriſt▪ There is a maruellous neare coniunction between the faithful becauſe they are members one of an other. 1. Cor. 12. Do good therefore (ſaith the Apoſtle) Gal. 6. 10. to al, but eſpecially to the houſholde of faith: do good to all generally, for true vertue ſets it ſelf on work, in reſpect of none other end the • of it ſelf. Non eſt magni animi beneficiū dare, & perdere, ſed perdere, & da • e, It argues not ſo valiant a minde • o giue a benefite and looſe, as to • ooſe a benefit, and giue againe. A • an will ſowe his ground againe • his yere in hope of good increaſe, • hough the laſt yeare he had but a • ad crop. Si non demus vt homini, • men vt homines. If we giue not to Chriſtians, yet let vs giue, becauſe • ee are Chriſtians: though wee • inde little kindneſſe in other, let • s not looſe it in our ſelues: but eſpecially wee muſt bee good to • he houſholde of fayth. Ioſeph lo • eth all his brethren, but Benia • in with a more ſpeciall loue, and • herefore he ſhall haue a meſſe by him ſelf, Gen. 43. 34. as Iacob loueth • oſeph more then al his ſons▪ Ge. 37. 3 God maketh his ſun to ſhine vpon the good and bad. Matt. 5, 45. but ſuch a brightnes ſhal ouer ſhine his people, as if ſeuen Sunnes did giue light • one time, Iſ. 30. 26. God loues a • the dwellings of Iacob, but mo • the gates of Zion, Pſal. 87. 2. Th • godly are veſſels of gold, 2. Tim. • 20. Therefore the Lord makes • ſpeciall account of them. Wher • God hath ſet his heart, there l • man ſet his delight: therefore Dauid ſaid, all his delight was vpo • the Saints in earth, and vpon ſuc • as excelled in vertue. Pſa. 16. 3. an • therefore the diſciples here ſend • ſuccour to the brethren. If the di • ciples here giue a voluntarie offering, and as it ſeemeth of the • own penury, then let them whic • haue ſuperfluitie, conſider of th • needie, and the rather for that i • theſe diſtreſſed times, a ſpecia • commandement hath come fro • the higher powers, to inioine thē to it. That inequality is diueliſh where one ſurfetteth, another is hungry. 1, Cor. 11. 21. that equalitie is commendable where one mans plentie ſupplies another mans want. 2. Cor. 8. 14. If Chriſt became poore to make vs rich, let vs of our riches ſpare ſomewhat to the reliefe of his pouertie: we thinke it theft to take away another mans goods, yet is it no leſſe ſinne to to take from him that hath, then not to giue to him that want. We cannot abide to heare that our hands ſhould bee imbrued in our brothers blood, yet he kils a man that ſuffers him to periſh for want of foode, when hee may relieue him. Let mercie followe Iuſtice. Matth. 5. 7. Let iuſtice pay debts, and then mercye giue part of that which remaineth, the rich man hath Lu • 12. 17, when hee ſaith hee hath n • row me to lay his fruits: for poor • mens bellies are barnes, in whic • he may put the extraordinarie increaſe of his corne: and becauſ • the generatiō of the righteous ar • to God as the apple of his eye, God loueth them as Iacob doth Ioſeph aboue his other ſons. Gen. 37. 3. let not y• prophet vpbraide vs with this, that we haue not bin ſory fo • the affliction of Ioſeph. Amos 6. 6.

Brethren which were in Iudea. Th • land O Iurie, was as the garden o • Eden, Ioel 2. 3. Bleſſed of the Lord • was thy land for the ſweetneſſe of heauen, for the dew, and for the depth lying beneath, and for the ſweet increaſe of the Sun, and for the ſweete increaſe of the moone, not onely the valleys did ſtande ſo • hicke with corne, that they did ſhowte for ioy, and ſing, but the hilles were compaſſed •• th glad • eſſe, and the mountaines did bring peace vnto the people: ſweet was the top of thy ancient moūtains ſweet were thy old hils. Flumina • ā lactis, iā flumina nectaris ibant. Thy land did flow with milk and hony, euery place was full of the riches of the Lord, but now the heauen aboue thee is as iron, and the earth as braſſe, there are no fields of offrings, the ſeede is rotten vnder the clods, the garners • re deſtroied, ye corne is withered, ſo that when a man ſeeth the little increaſe of thy ground, he would think that thou had delt with it▪ as Abimelech did with Sichem, ſowed ſalt in it. Iud 9. 45 let vs learne here not only not to promiſe our ſelues continuall proſperitie, not onlie not to place our chiefeſt felicitie in anie outward bleſsings we do enioy, but eſpecially this, not to make the meanes an Idoll to tie Gods power vnto, or fetter his graces to it. If thou conſider e •• the conſtitution of thy bodie, and ſee that GOD hath giuen the • ſtrength to labour and take paine, and that thou riſeſt while it is yet night, and girdeſt thy loynes, and in the morning ſoweſt thy ſeede, and in the euening ſuffreſt not thy hād to reſt, yet truſt not too much in thy labour▪ for it may be thou ſhalt euen wearie thy ſelfe for verie vanitie, ſow the wind, and reap the while wind, for thou ſeeſt many riſe vp early, & late take reſt, & eat ye bread of carefulnes, yet they neuer thriue, for neither is he that plāteth any thing, nor he that watreth, but god that giueth increaſe 1. Cor. 3. 7. Therfore Iacob though hee had taken great paines, yet aſcribeth nothing to his labour, but all to Gods bleſsing. Gen. 30. 30. If thou art in health, and haſt a good appetite to thy meat, and thy table furniſhed with all maner of cates, truſt not too much in the vanitie of thy diſhes▪ for he that can make Daniel fat in fleſh, and in good lyking with pulſe and water, Dan. 1. 15. can kindle his wrath againſt Iſrael, while the fleſh is yet betweene their teeth. Num. 11. 33. or it goeth downe, hee can vtterly breake the ſtaffe of bread, giue men their deſire, but ſend leannes withall into their ſoule, the Floore, and the Winepreſſe ſhall not feede them, they ſhall eate but not haue inough, drink & n •• be filled: and they ſhalbe as 7: euill fauoured kine in Pharohs dreame, which were ſtill lean though they had deuoured the fat kine, & like the thin eares which were ſtill withered, thin, and blaſted with the Eaſt wind, though they had eate • vp the fuller corne. Gen. 41. Therfore the Prophet affirming that a • things wait on God for meat, ſaith God filleth them not with bread but with bleſsing. Pſa. 124. 28. fo • it is not the bread of it ſelfe, tha • nouriſheth, but the grace of th • word infuſed into it: as it is not th • running water it ſelfe that helpe • the diſeaſe, but the vertue of th • hearbs that are boiled in it: If Go • ha • h puniſhed thee with ſicknes honor the Phiſition. The Iewe • were to blame who though the • would not eſteeme Chriſt as God, yet ought to make ſome reckning of him, becauſe he cured ſo manie diſeaſes. Luke 4. 40. but truſt not too much in earthly Phiſitiōs, for the woman may ſpend all ſhe hath vpon phiſitians, & not be the better, but the worſe. Mat: 5: 26. And Galienus the Emperor wil giue his phiſicion Fabatus a ſum of mony, not for that hee had cured him of the Sciatica, but becauſe he ſhould no more medle with him. If thou haſt friēds, truſt not in thy friends, let not man truſt in man, and make fleſh his arme, and withdraw his heart frō the Lord. Ier: 17: 5. let not Iſrael truſt in Egypt, the Egyptiās are men, and not God: Iſ: 31: 3: and as a brokē reed which wil run into their hād if they leā vpō it: truſt not in thy horſes, they are fleſh, and not ſpirite, Eſay. 31. 3. a vaine thing to ſaue a man. Pſal. 33. 17. Do not ſacrifice to thy net, Hab. 1. 16. Stick not with the rich man: Luk. 12. 19 to thy wealth, Much goods for many yeares. Leane not vpon thy houſe it ſhall not ſtand: do not hold thee faſt by it, it ſhall not endure, but be as the houſe of a Spider, which is to day & to morrow ſwept away, Iob. 8. 14. Do not promiſe to thy ſelf plenty, if thou haſt a fatte ſoile, for Iudea in this place whoſe very hils, & tops of mountains were very fruitfull, Ioel, 3. 18 is made ſo barren, that other places muſt ſend ſuccour to it: commonly the clay dooth ſerue the ſand, but of late yeares, the ſande hath ſerued the Clay, and our Dorcetſhire, and other drie countreyes haue beene ſome ſtay to farre more fruitfull places. Our God can bleſſe his curſes, hee can make Colloquintida ranke poyſon to nouriſh the children of the prophets, 2. Reg. 4. 40. Hee can make our daies to be light, and the ſame God can curſe his bleſſings. Mal. 2. 2. make our meate to be poiſon, our table a ſnare, our proſperitie our ruine, turne out light into darkneſſe, our life into death: and can turne the Wilderneſſe into pooles of water, and the drie land into waterſprings, can alſo turne the flouds into a wilderneſſe, and the ſprings of water into drineſſe, and Iudea a fruit full land into ſaltneſſe and barrenneſſe, for the wickedneſſe of them that dwell therin. When therefore we haue al the meanes which might ſerue any way to do vs good, our beſt way is to ſpread handes abroade before the Lord, as Iacob doth, Gen. 43. 14. Heſiodus will haue the huſbandman lay his hand vpon the plough taile, there he muſt vſe the meanes: hee will haue him further to make his vowes to Iupiter and Ceres, before hee ploweth or putteth in his ſeede: there muſt hee pray God to bleſſe the meanes. In warres Ioſhua muſt muſter his men and ſette them in array, and ſtretch out the ſpeare in his hand, Ioſ. 8. this is to vſe the meanes: hee muſt further remember, the name of the Lord his God, Pſa. 2. 8. that he may bleſſe the meanes. When the waues threaten the ſhippe, lette the marriners cutte the ropes and caſt anchor, Acts 27. 30. there is the meanes of ſafetie, and further with the diſciples crie helpe Lord, Mat. 8. 25. a prayer for ſafetie. Oyle was much vſed in Paleſtina, and counted medicinable, Mar. 6. 13. Luke 10. 34. Therefore the Elders when they viſited the ſicke muſt vſe oyle, and as well praier as oile, Iames 5, 14. if thou art hungerbit, knowe the Diſciples go to buye meate, Ioh. 4. 8. but knowe againe that Chriſt bleſſeth the meat, Mat. 14. 19. by the firſt learne to receiue Gods creatures as a meanes to refreſh thy bodie, by the latter, to begin thy meale with praier, and end it with thankſgiuing: if thou had bad or leane grounde, as it is Num. 13, 21. good it with thy pot or with thy fold, fallow it, twifallow it, bring it into heart, huſband it in the beſt manner, make it as fat as this Iudea, yet for al this becauſe it is in God to chooſe whether it ſhal yeeld a curſe or a bleſſing, thiſtles or wheate, cockle or barly; in this and ſo in al other thy actions, let this bee as it were the foote of thy ſong, Proſper thou vpon vs the worke of our hands O Lord, proſper thou our handie worke.

Purpoſed to ſend ſuccor, which thing they alſo did. Before the hand bee ſtretched out to giue, the heart muſt bee touched with compaſſion, elſe almes is not accepted, and when wee are touched with pittie, then muſt we giue alſo, elſe to ſay God helpe thee and not to giue, is but a mockerie, Iames 2. 16. The diſciples therfore in this place, firſt pi • tie with their hearts, and then open their hands: concerning the heart, where God likes not the giuer he likes not the gift, if he hath caſt off Cayn, he regards not his offering Gen. 4. 5. and where hee liketh not the heart that moueth, he liketh not the giuer that beſtoweth. God accepts not the offerings of the Iewes, Mal. 1. not onely becauſe they are vnable as the blind, and lame, and ſicke, Leuit. 2 • . 22. but offered vnlawfully, with a minde and conſcience polluted. Tit. 1. 15. I haue no pleaſure in you, ſaith the lord of hoſts, Mal. 1. 10. neither will I accept any offering at your hands▪ as if he would ſay. I haue no pleaſure in the foū taine, I will none of the ſtreame: the ſeed is infected, I will none of the crop, I miſlike the root, it hath no good iuice, I will none of the fruit, it hath no good taſte, I will not drinke of the wine is drawen out, the veſſell is muſtie from whence it commeth: I iudge not the heart by the worke, but th • worke by the heart. To the vncleane all things are vncleane: be • the water neuer ſo faire, it is defiled that paſſeth through a myeri • ſpring: as the Iewes therefore ſhould haue ſifted their ſouls an • conſciences when they ſacrifice • to the Lord, ſo doo the Diſciple • heere enter into themſelues, t • ſhewe ye their liberality commeth of a charitable minde: when they go about to ſacrifice to their brethren, it is not glorie ſtirres the • vp as it doth the h • pocrits, Mat. 6▪ 2. nor yet gaine, Claw me and ile cla • thee, but the meere neceſſitie o • their brethren, when they conſider their want, in charitie they they purpoſed to releeue them▪ neither doth their determination die while it is yet Embrio, but li • ertie beeing conceiued bringeth forth action, for the text ſaith, They did ſend ſuccour, the charitie of the countrey is I pittie thee, God • elpe you, men will not open their • ips and their purſe together, but • et your heart as a iudge ſit on the • ench and giue the charge, then • et the hand go to worke, let the • eart bee in tune, then let there be • conſort of the other members: • et the heart bee a ſecret treaſurie, • r as a larder or pantrie in an • ouſe, and fetch from thence that which is wanting to others. Let the heart bee as the poyze of a Clocke, and turne all the other members as Wheeles one way, lette the heart loue, lette there bee loue in word and tongue, Ioh. 3. 18. let there be the deed & truth of loue, Luke 3. 11. let the plentie of the fruite ſhewe the planting of the tree. Pſal. 1. 3. and the fairenes of the bloſſome the goodneſſe of the roote.

Euery man according to his abilitie. In euery thing a golden meane is • good vertue, running paſt the goale for ſlowneſſe, exceeding brightneſſe dazeleth the ſight, a • well as darkeneſſe obſcureth th • obiect: if gifts be too big, then a • thou a waſter, if they be too ſmall, then art thou a niggard. When the tabernacle is made, the rich bring golde and ſiluer, the meaner ſor • braſſe and gifts of leſſe value, Ec. 25, 4. When the Iſraelites giue cities to the Leuites, euery Tribe muſt giue according to his inheritance, Num. 35. 8: Rich men caſt great gifts into the treaſurie, but the poore widow but two mites, Luk. 21. 1. In this place the diſciples which haue much, giue much, they which haue litle, g • ue of that little. We ſay not, giue as we giue Mat. 6. 11. but forgiue as we forgiue. ver. 12. for we may and muſt alwaies forgiue. Giue alwaies we need not, nor cannot: and when facultie can ſtretch no further, good will is taken in good part, he that doth what he can, can ſhewe no greater liberalitie. Grand enemies of this beneuolence, are couetouſneſſe and prodigalitie: the couetous man is like churliſh Naball, who will not giue a piece of bread to ſuccour king Dauid. 1. Sam. 25. 11. he himſelfe wanteth as well that he hath, as that he hath not: & how can the greedy mind carie any diſpoſition to ſpend vpō 〈1 page duplicate〉 〈1 page duplicate〉 other, ſince hee counts that •• which he beſtoweth vpō himſelf▪ The prod • gall man on the other ſide, becauſe he hath ſuffered ſuperfluous expences to ſurmou •• his reuenewes, is cōpelled by neceſsitie to take from others, hee is not as a litle ſpring rūning always, but ſtanding vpon reputation, lauiſheth and laſheth for a time, and is drie in the end as thoſe brookes Iob. 6. 16. To auoid theſe extremities lay not vp without meaſure, lauiſh not wi • hout meane.

Sic vteretuo, vt alieno non indigeas, In ſuch ſort guide that which is thine owne, that thou needeſt no • beg of another? Sin not againſt others by giuing too litle: ſin not againſt thy ſelf by giuing too much: God giueth riches, let not couetouſneſſe hoord them vp: let not prodigalitie caſt them away, but let liberalitie beſtow them according to euery mans abilitie.

And ſent it to the elders by the hands of Barnabas and Saule. What more delightfull to the eare then good muſicke? what more vnpleaſant then much noiſe, & no concord? what more acceptable before god or profitable before man thē good orders, daily & duly obſerued: the diſciples therfore thogh they are bountifull in giuing, yet will not haue euery one be his owne caruer, catch & latch what he cā, but wil haue the elders, the gouernors of the church called elders, of their age (among whō the apoſtles had the chiefeſt place) vnder whom the deacons were appointed for this buſineſſe. Act. 6, 3. to deale as they think cōuenient in the diſtribution, to be as Ioſeph. Ge. 41. • 5. & opening the places wherein the ſtore is, deliuer it out to hunge • -ſterued ſouls. And beſides, to ſhew that prouiſion for the poore is a matter of no ſmall account, they make choiſe of ſuch men to carrie their beneuolēce, as were of verie good eſtimation: Barnab as a good man, & full of the holy ghoſt and faith: Act: 11: 24, and Saul a worthy ſeruant of God, a choſen veſſel to beare gods name before the Gentils, Act: 9: 15. & thoſe like the doue which Noah ſent out of the ark. Ge: 8, 9: hauing fulfilled their office, returned again frō Ieruſalē, and are now gone vp to the high & heauenly Ieruſalem, whither he graunt we may aſcend which did ſpend his blood for vs. To whom with the father, &c.