12, The word of the Lord came unto me, saying:

13. Sonne of man, when the land sinneth against mee by committing a trespasse, then wil I stretch out my hand uppon it, and wil breake the staffe of the bread thereof, and wil send famine upon it.

14. Though these three men Noah, Daniel and Iob were among them, they shold deliver but their owne soules by their righteousnesse, saith the Lord.

THe word of the Lord came unto me, saying: Out of this whole text, do arise three principall or especiall points right necessary of us to be cosidered, 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 us, as that was a time of trouble amongst the Israelites, [Page] when the Prophet Ezechiel utttered these wordes unto 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 silver, meaning, that as the one is pleasant to the eye to beholde and looke uppon, so the other is or ought to be as pleasant and delectable to the eare, heart, and minde of man to cosider of, & ponder upon, or like unto the emplaister or potio, 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 every such dearth, plague, or judgement of God, which are shewed & set down in the 15. v. But before I can coveniently come to entreat of these 3. I must give you a taste of some other maters, such as by the way of a preparatio unto the rest are described by this prophet, in the 12. v. as namely what he meaneth by saying,The word of the lord came unto me, the maner how it came, from whome and unto whome; for like as every Embassador heere on earth, which is sent from one Prince or Potentate to another, upon any embassie or message, doth upo his or their first arrivall unto 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; even so doth this man of God the prophet Ezechiel in this place (being called of God to deliver his word unto 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 unto them, not onely what he was to say unto them, or what Embassage he was to deliver, 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 unto me, Because everie 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 giveth us to understand 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 or 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 unto saluation, to everie one that beleeveth. But what the Prophet meaneth in this place by it, you must understand, 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 judgement (such as is contaiued in these words which I have reade unto 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 unto us, & 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 given thereof, then that which you have alredy heard. Ro. 1. 16. &c. Yet because the word it selfe is pregnant in this point, it shall not be teadious unto me to give 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 converting the soule; the testimonie of the Lord is sure, and giveth wisdom unto the simple: the statutes of the Lord are right and rejoice 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 unto me then thousands of gold and silver. All which is spoken of the word of the Lord, either in generall or particular, or in both, that men might make good use thereof, and give good regard thereunto, when it is sent or preached unto 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 utilitie or profit thereof. The Apostle Saint PAUL will tell us, that the whole Scripture is given by inspiration of God and is profitable to teach, to convince, to correct, and to instruct in righteousnes, that the man of god may be absolute and perfect unto all good workes. 2. Tim. 3. ver. 16. 17. And Saint JAMES will say that it is able to save our soules if it bee received with meekenes. 1. JAM. 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 give us to understand 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 Majestie; yet this his word heere mentioned (if we will search it well) will teach us and tell us, that it is even that Lord of Lords, and King of Kinges, that onely hath immortallitie, and dwelleth in light that none can attaine unto, whome never man sawe nor can see, unto whome bee honour & power everlasting. Amen. Even the God of Gods, the Lord who hath spoken and called the earth from the rising up of the Sunne, unto the going downe thereof. The Lord of hoasts who buildeth his sphears in the heauen, and hath laide the foundation of his Globe of elements in the earth. He calleth the waters of the Sea, and powreth them out upon the earth.

The Lord is his name (Came unto me) How, and after what manner this word or message of the Lord came unto 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 upon 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 divers 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, JEREMIE, 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 us 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 unto us, the holy ministers of his word, as unto your selves by us, by his holy and divine spirit, according as the Prophet JOEL fore-tolde. Cha. 2. 28. saying: And after those daies I will poure out of my spirit upon 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 Saviour in the gospel saith, Mat. 23. 34. Behold I send unto you prophets and wisemen, and Scribes &c. And againe,it is not you that speake but the spirit of your heavenly father that speaketh in you. Mat. 10 20. From whence commeth this observation, that our moste gratious God in all ages hath had such a care in building up his Church, that he hath vouchsafed to speake unto 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 saidLet 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 up of the New Jreusalem, he sendeth forth his word, that is, he speaketh by his spirit in the heartes & mindes of his holy Ministers, that they should speake unto the congregation that which he enjoyneth them.

The second observation is, that in as much as, it is not simply we that speake unto you, but the spirit of our heavenly father that speaketh in us) whereupon the Prophet saith: The word of the Lord came unto me) that you yeelde such attention to the word spoken by us, as unto the word of the eternal & living God, as Christ himselfe teacheth, saying: He that heareth you heareth me, &c. Mat. 10. and that especiallye because we are unto you, as this prophet was unto the people of ISRAEL, the Embassadors or Legates of the Lord, as Saint PAUL plainely prooveth, saying: Now then are we Embassiadors of the Lord, as though God did beseech you through us, wee pray you in his steede that you would bee reconciled unto God, for hee that made him to be sinne for us, 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 unto the congregation.

Thirdly, by this we may obserue and learne how farre foorth the Almightie God (whome the heaven [Page 8] of heavens cannot hold or conteine) doth conforme himselfe, to our weakenes, vouchsafing to speake to us, & to talk with us familiarly, according to our capacities, whose voice otherwise is so mighty & so strong, that it is compared to the thunderclaps which breaketh the Cedars of Libanus, renteth the Rockes, and maketh the Mountaines to cleave in sunder. This theIsraelites make plaine, who when they had heard the Lord speake unto Moses, and saw the thunder and the lightning, they desired that Moses might speake unto them, affirming that if God spake unto 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 unto man, sometimes sencibly, & sometimes secretly even in his eare, as our Saviour sheweth, Mat. 10. 27. sayingWhatsoever you shall heare in the eare that is whatsoever I shall privately by my selfe, or secretly by my spirit instill into your eares, hearts or mindes (for thus doth the word of the Lord come unto us at this day) I meane the knowledge & intelligence of his word, even 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 up to God, and his spirit discending downe to us, as the Angels on Jacobs ladder, for even 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 upon his monies and his markets, his buyings, buildings, bargaines, brablings, profits, pleasures, or any such like vanities:

Even 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 ProphetDavid 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 unto vanitie, it is none otherwise, then as the Apostle S. Paul saith, 1. Co. 7. 31. Using this world that is this pleasure, or that profit, as though he used it not, for why? his hart is stablished in the Lord, and his principle joy is in the holy ghost, I would say in the law of the Lord or word of God, unto 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 unnoble thinges of the World, and thinges which are[Page 10] 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 unto 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, & begotte of the immortal seed of Gods word, & enabled to the ministery therof by my heavenly father, both Name & Nature is changed, and by his grace I am that I am, (saying:) If anye demaunde whether this speech unto the prophet was sencible or secret, it is not much materiall whether either; for that God useth to speake both waies unto his Servants, as before is prooved; 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 have bene, (for knowledge puffeth up) but rather goe and doe thy message that I shal enjoine thee: & be not as JONAS, 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 evill, 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 Juda, and prophesied [Page 11] against the Alter that Jeroboam had set up. 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 unto 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 substace nor strength the 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. Even the Sonne of a finfull man; whether thou have respect untoAdam 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 Caveat to all the servants of God how great soever their guiftes bee, that they shewe not themselves careles of their calling, nor forgetfull of their maisters busines, as Christ himselfe advertiseth, saying: Whosoever 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 heaven.

This I take partly to be the reason of this Title (Sonne of man) attributed unto the Prophet Ezechiel, & as a pulback, to the end he shold not be too much exalted with the multitude of visions & Revelatios[Page 12](such as were shewed unto 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 given unto 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 heaven, I mean capable of devine misteries, he must be throughly mortified & schooled in Gods schoole house, that is, in the furnace of some affliction or great dejection; so as we see in S. Paul, at his conversion, 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 advertisement unto all such as seeke to enter into the ministery, before they finde or feele in themselves 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 under this title of Son of man: which title I also finde atributed to Jesus 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 understand the people, for the land or earth sinneth not, how beit, it was once cursed for sinne. A figuratiue speech very usuall in the Prophets & word of God, as we [Page 13] read inEsay, 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 figurative, giveth us to understand, 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 even 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 have long time tilled and sowne with the best seed, the land that I have alwaies loved: or thus, the people that I have created in mine own Image, delivered from the hands of their enemies, fed with the finest flower of wheat, preserved and kept as the apple of mine eye, &c. yet see how grieuously they have sinned against me, and provoked 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 provoketh 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 us be loath to have his Majestie, our soveraigne (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 Justice of peace in his countrie, or of some other superior person, how it is requited againe one time or other. But to provoke 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: Revenge 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 severe he hath shewed himselfe even towards his moste deere children, Adam, David, Paul & others: for can any of the say but as they sinned against him, so he punished the for it even to the eating of a peece of an Apple: as Saul would have sometime done to Jonathan for tasting a little hony, and yet good Lord what sinnes are here committed amongst us on everie side against the Lord, not in the singuler number as the prophet noteth saying (Atrespas) but in the plural number, even to Milions and multitudes: it followes Then will I stretch out my hand upon it. q. d. or declare and shewe foorth my power, my Iustice, my judgement, 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 save 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. AsDavid againe likewise saith. Ps. 77. verse 15.Thou hast redeemed thy people[Page 15]with thine arme, even the Sonnes of JACOB and JOSEPH.

As since that time, how hath the Lord stretched out his arme for us, and for our deliverance,Anno 1588. when the great invasion was pretended by the Spanish Navie. And againe, since that 1605. when the Gun-powder treason was prepared for to have made havocke of us all? The Lord lifted up his mightie and stretched out arme for our defence and succour, Osanna his holye name have the praise for it.

Now as for the defence and preservation 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 Job. when Sathan saide to God concerning Job.Stretch out thyne hand, and touch all that hee hath, &c. q. d. punish and plague him. &c. Likewise in Jeremy the 15. Chap. verse 6. We reade thus. Thou hast forsaken me saith the Lord and gone backward (meaning the Jewes) therfore wil I stretch out my hand against thee, and destroy thee, for I am wearie of repenting. (Uppon 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 unto 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 us in due time to fly unto the lord for succour, helpe and favour, 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 have 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 figurative 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 unto you, to the end that you may perfectlye understand 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 conveniently 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 Feaver, and with a burning Ague, and with fervent heate, and with the sword, and with blasting & myldew, &c. This also he foresheweh by Ezechiel to come upon the Jewes in their Captiuitie, saying, Thou shalt also take unto 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 uppon thy side, &c. And in the 16. verse of the same Chapter, he saith; I wil break the staffe of bread in Jerusalem, 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 up through the covetousnes and cruelty of the Corn-breeders, buyers and sellers, Conveyers 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.

2.

Indeed I think that many of superiour place have 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 never beholde nor heare, or thoroughlye feele and understand the State of the poore distressed: As Dives little felt what were Lazarus paines or huger. But in as much as the Lord hath said he wil send famine upon 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 unto what maner of persons this dearth of ours is a Plague, or a famine? Ans. Not unto the rich I suppose, for they feele it not, no more thenPharaoh 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 have not the rich sinned as well as the poore? yes. And have 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 judgement beginneth at the house of God. Secondly like as Pharao felt not the stroake of dearth in Egipt, nor his jolly 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 uppon the mighty with greater judgemets afterwards: for as Salomon saith, the mighty shal be mightily tormented, Sap. 6. 6. And David saith: He will not verily cleere the wicked. It followeth. And I wil destroy both man and beast forth of it: Such is the jealousie 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 unto the unreasonable creatures, such as the Beasts and Birdes are, as unto the unsensible earth and fruites thereof, by making it either as hard as yron under foote, or else the Heaven as brasse ouer head. q. d. Both shall bee unfruitefull and unseasonable; so that by their distemperature, the Beastes or Cattel shall likewise be destroyed, As for example, what murrens of Cattel, and rots of Sheepe have 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 Job were amongst them, they shall deliver 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 ever 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 understand. But in as much as many have eies and see not, and hearts and understand not, (for the natural man perceiveth not the things that pertaine to the spirit of God) for how can he, seeing that they are spiritually discerned? Therfore have I thought good at this time to lay ope more at large the sence, Doctrin, & uses of this Scripture. But first let us consider what coherence or reference, it may have with other places of like nature: for in Jeremy the 15. Chap. v. 1. it is saide upon 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 unrepentant people of the world: But in no case anye prejudice unto the faithfull flocke of Jesus 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 untoJeremy, that if hee would returne unto him, and the people with him, they should bee brought againe, and stand before the Lord.

And Jeremy for his owne part (notwithstanding the former communication) prayeth saying: O Lord, thou knowest, remember mee, and visite, and revenge mee of my persecutors, take mee not away in the continuance of thy wrath, &c. Even as in this place it is [Page 33] saide, though Noe, Daniel, andJob were amongst them, &c. where againe we learne, that as there is no place nor reason of reconciliation, left unto the wicked, cotinuing in their wickednes, yet the faithfull and repentant (how few soever they be) have alwaies free accesse unto the throane of grace, so oft as they shal return unto 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 David 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 evidet example we have of this, in the destruction of Core, Dathan and Abiram, with their copany: & the deliverance 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 seaven hundered in a short time, and the Lord had saide, that he would destroy even 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.

FOr as much as it is saide by Christ our Sauiour, in his holy Gospell, that it is easier for a Camell to goe through the eye of a needle, then for a rich man to enter into the kingdome of GOD, And againe, in the selfe same place, That it is hard for a rich man to enter into the kingdome of heaven. I marvaile that the rich men of these our daies do no better looke unto it, then many of them doe, especiallye such as having the substance of this world in such superfluitie and aboundance as they have: for was it not uppon great reason that our Saviour did so say, seeing that the desire of money is the root of all evill, and they that will be rich fall into teptation [Page 46] and snares, and into manye foolish and noysome lusts, which drown me in perdition & destructio~: as we may easily see & perceive both by the manifolde vanities they doe embrace and maintaine, as also by the sundrie wickednesses and corruptions they doe commit through the power and strength, I would say, the vaine hope & confidence they have in their wealth: some building Babel or Towers of confusion, some heaping up Mydaes mountaines, and cannot tell who shall inherit or dispend them: Some as Dives in vanities of apparell, some in superfluitie of meats wines, drinks: &c some in hawking, hunting, Cock-fighting, Beare-bayting, Dycing, dauncing: and others in Tobacco taking, dispending their revenewes, or the greatest part thereof, (for what is it to see a yong man of twentie foure yeres, healthy in body, sound in constitution, to dispend an hundred markesper annum in Tobacco, when as his Father, Grandfather & whole generation before him, happilye neuer in all their time spent one farthing that way? What a vanitie is it then for a man to spend so much that way, without the which hee may live wel enough? Besides, if a man should rip up the treacheries and treasons that have beene from time to time complotted amongst the richer sort, we shall finde it moste true that Salomon saith. Pro. 10 16. The labour of the righteous tendeth to life, but the revenues of the wicked to sin, As if hee would say more plainly, the wicked spend al their lands, rents, revenues & livings, for the most part in evil & ungodly waies. 1. In one kinde of vanity or other, such as I have shewed, which how true it falleth out in these [Page 47] daies, who seeth not? Amongst all which wickednesses, vanities, or sinnes, there is not a greater in mine opinion, then this that is heere mentioned in this sentence following. Him that with draweth the Corne the people wil cursse, &c. For how be it that other vanities and corruptions doe bring destruction to the dooers thereof, and to some few of their posteritie This reacheth further even to the whole multitude or number of the poore, which is so infinite, that it cannot easily be numbred. And by how much the more any evil sparseth it selfe abroad, or groweth more generall, by so much the more it is reprooveable, and to be condemned.

Then high time it is for the greate ones of this world, the greate rich Diveses I meane, that spend so manye poundes and pence in meere vanities, in effecting or bringing to passe so many great & greenous corruptions, (as many of them do) to looke & consider with themselves in time, what will bee the end of all this? verilye none other then what is expressed in this proverb & sentence ofSalomon heere following. First, that they shall but gaine the curse of the people; Secondly of God: for the preventing and avoiding of both which, I have thought good to give this admonition to all that have their eyes open, I meane any sparke of grace, that they might yet in time bethinke themselves, and turne to the Lord from their evill waies. Be counselled therefore Oye rich, & receive the word of exhortation, make friendes of your unrighteous Mammon, sell that you have and give almes, For what avantageth it a man to winne the whole world, and to loose his owne soule?

Attend unto the voice of him that once saide Woe be unto you rich for you haue your consolation. Wherefore learne to suffer some affliction heere in this life, that yee bee not afflicted in the world to come: We are taught in the word of God to beare one anothers burden, beare ye therefore some part of this crosse with your poore bretheren that are so hardlye pressed with pennurie, dearth and famine. Bethink with your selves how many good dueties yee have beene called unto: how many good occasions have bene ministred, and how many by you omitted; of every of which ye shal be sure one day to give an account. But yet me thinks I heare the voice of Christ, saying in mine eare, Tis easier for a Camell to goe through the eye of an needle, then for a rich man to enter into the kingdome of heaven, Yea, but what do the rich men pleade for themselves in this case? namelye thus: that although it be unpossible with men, yet not unpossible with God: well, I graunt it, yet I say, were it not better for a man to make his election sure and certaine vnto him, then to stand upon possibilities? wee commonlye say, better is one bird in hand then two in the bush; so I say, it were far better for men to make their election sure by dooing of good works, while space & grace is offered, then with the five foolish virgins to runne up and down from one to another, to buy oyle for their lampes, when none can be had for any money. Who knoweth not that there is nothing impossible with God? Christ saved the theese upon the gallowes repenting; that was one of his possibilities, to approove himselfe to bee God, but shall men therefore play the theeves all the daies of [Page 49] their lives, and rob God of his honour, as many doe the poore of their goods, and say nothing is unpossible with God? is not this rather to tempt God then to serve him? to resist the Lord then to obey him? he so dayly calling upon them by the Doctrine of his word to be liberall, to be mercifull, to bee louvng, kinde, and naturally affected one towards another, and yet it cannot be obtained at our hands, nor wrung out of the hearts of many, who are so wonne by the world, that they will not leave off to treasure up vengeance for themselves against the day of the wrath of the Lord, who will reward everye man according unto his workes: which one found of the Lords Trumpet were sufficient to make a breach in our obstinate soules (if it were well attended unto) and to cause us to abhorre sinne as a Serpent, or at the least to conceive some feare in committing thereof, and continuing therein so resolute as many do. God for his mercies sake in Jesus Christ vouchsafe to lighten the eyes, and open the hearts of those that are either so wilfullye blinde or hardned in heart, that they will not see nor understad those things which are so apparat before their faces, that they may in good time bee converted from their evill waies, to serve the Lord in all holy obedience and newnesse of life. Amen.

Your well willer in the Lord.

W. W.