saide to stretch out his hand as we read in Iob. when Sathan saide to God concerning Iob. Stretch out thyne hand and touch all that hee hath c. q. d. punish and plague him c. Likewise in Ieremy the 15. Chap. verse 6. We reade thus Thou hast forsaken me saith the Lord and gone backward meaning the Iewes therfore wil I stretch out my hand against thee and destroy thee for I am wearie of repenting Vppon it By these words we learn that whether they are taken literally or figuratiuely that both the earth it selfe and the people which dwell on the earth and are earthlye minded are in the hand of the Lord subiect vnto his correction for as he correcteth the one by famine dearth Pestilence warre c. So hee smiteth the other and the fruites thereof with blasting drought Mildew Caterpillers and such like So that to whether of either he stretcheth out his hand they must indure and suffer it which may teach vs in due time to fly vnto the lord for succour helpe and fauour especially when wee see his hand stretched fourth both towards the one the other For not onely our staffe of bread is broken whereby many of the poorer sort of people are plagued but also the earth it selfe is smitten wherby in many places her fruites encrease haue failed it cannot be denyed And I will breake the staffe of bread therof q. d. I will punish the people of that place with dearth and scarsitie of corne and with hunger and famine These words are partly figuratiue as the former therfore the more deeply to be considered For many waies is the lord said to break the staffe of bread acording as I finde in his holy writ as now I wil declare vnto you to the end that you may perfectlye vnderstand the meaning of these wordes and the will of the Lord contained in them Three maner of waies doe I finde that these words may conueniently be taken as first when the Lord doth diminish or abate the fruites of the earth as of Wheate Barly Rye c. and so bring in a dearth famine amongst the people as he foretelleth by Moses saying The Lord shall smite thee with a consumption and with the Feauer and with a burning Ague and with feruent heate and with the sword and with blasting myldew c. This also he fore-sheweh by Ezechiel to come vpon the Iewes in their Captiuitie saying Thou shalt also take vnto thee Wheat Barly and beanes and Lintell and Millet and Vetches and put them in a vessel and make thee bread thereof according to the number of the daies that thou shalt sleep vppon thy side c. And in the 16. verse of the same Chapter he saith I wil break the staffe of bread in Ierusalem and they shall eate bread by weight and drinke water by measure and with astonishment meaning through the rarity scarsenes of Corn this is the first way of breaking the Staffe of bread And after the which way or maner the Lord hath broken our staffe of bread in some measure in this Land by causing the earth to faile of her encrease of some sort of graine as Wheate especially The second way or meane whereby the staffe of breade is broken is when though there bee Corne sufficient in the land as yet is notwithstanding the earth failing her encrease through the charitable assistance of some other Nations yet the price therof is so enhaunsed and raised vp through the couetousnes and cruelty of the Corn-breeders buyers and sellers Conueyers and Corn-mongers that the poore are not able to compasse it And though they do for a time hold out by selling and pawning all that they haue yet at the last they can hold out no longer but miserably die of the dearth and famine Of this kinde of breaking the staffe of bread the Prophet AMOS maketh mention Chap. 8 verse 4. 5. saying Heare this O ye that swallowe vp the poore and make the needie of the land to faile saying When will the new Moone he gone that we may sell Corne and the Sahoath that we may set forth Wheate and make the Ephah small and the shekell great and falsifie the weights by deceit As wee haue many amongst vs at this day that spie out their oportunities to raise their prices as both at sowing time full tide the latter end of the yere By this means it may be also truly said that the lord hath broaken our staffe of bread for though heere be corne and graine sufficient in the land as I haue prooued yet the price is inhaunsed so high that the poore cānot attain to it for how can they when their earnings amount not to aboue foure or fiue shillings a weeke for a man hee hauing seauen or eight persons depending vpon him to bee releeued with the same as for example I know many poore Ministers yea and some of them sufficient preachers who hauing but ten poundes a yeare stipend to liue on who are charged as I haue said whose maintenance will not suffice to finde him and his breade onelie after the rate and price that Corne is now come vnto a pittifull case consider O King let all such hard-hearted Corne-sellers and consumers of their bretheren that either by hardnesse of heart couetousnesse or crueltie transportation or conueying away of Corne from their natiue countrie and neighbours now in time of dearth scarsitie especially to Aliens Pyrates or other nations and see and suffer their poore Bretheren and Sisters at home to lye in the Streets and at their doores and complaine and pine and perish Let thē I say consider what the Lord of hosts saith vnto them verily thus The Lord hath sworne by the excellency of Iacob and saide surely I will not forget any of their workes And againe shall not the land tremble for this and euery one mourne therein Amos. 8. verse 4. 5. As if he should say to them hereafter as Abraham once said to Diues Sonne remember that thou in thy life time liuedst in pleasure and Lazarus in paine now he is comforted and thou art tormented The third and last way whereby the Lord is said to break the Staffe of bread is when the Lord giueth the fruits of the earth in aboundance and habilitie sufficient to prouide them in somuch that many eat and drinke thereof continually and yet notwithstanding they are alwaies empty hungry and not satisfied And al because God hath not blessed it vnto them neither they shewed themselues thankfull vnto him therefore for how many of this sorte of people may a man finde at this day amongst vs that sit downe and eat and drink and fill themselues from day today and rise vp againe neuer thanking the lord for his benefits This point the prophet Ose toucheth Chap. 4. 10. saying For they shall eat and not haue enough they shal commit adultery and shall not encrease and all because they haue
that I tell thee before hand what thou art and who Euen the Sonne of a sinfull man whether thou haue respect vnto Adam thy first parent or to buzie thine immediate parent which signifieth contempt thou art but an earthen vessell full of contempt more ready to disobey then to obey my commandement therfore take heed A Caueat to all the seruants of God how great soeuer their guiftes bee that they shewe not themselues careles of their calling nor forgetfull of their maisters busines as Christ himselfe aduertiseth saying VVhosoeuer shall put his hand to this plowe meaning the ministerie and preaching of the word and looke back that is by any kinde of negligence or disobedience is not fit for the Kingdome of heauen This I take partly to be the reason of this Title Sonne of man attributed vnto the Prophet Ezechiel as a pulback to the end he shold not be too much exalted with the multitude of visions Reuelatiōs such as were shewed vnto him at his first calling as in the first chapter are to be seene Like as Saint Paul recordeth how in the like case There was giuen vnto him the messenger of Sathan to buffet him 2. Cor. 12. 7. From whence we learne that before a man can be apt for the kingdome of heauen I mean capable of deuine misteries he must be throughly mortified schooled in Gods schoole house that is in the furnace of some affliction or great deiection so as we see in S. Paul at his conuersion how he was cast downe to the ground and strucke blinde for three daies c. Act. 9. 4. c. The like we read of Esay whose mouth was touched with a fire coale taken from the Alter that is sanctified and regenerated by Gods spirit before his iniquitie could be taken away and his sins purged that he might be worthy to goe on the Lords busines which is or may be an aduertisement vnto all such as seeke to enter into the ministery before they finde or feele in themselues any sufficient guift to discharge the same As also an item to those of superiour place that they admit not any into any pastorall place or cure that are not qualified thereunto All which is may be comprehended included vnder this title of Son of man which title I also finde atributed to Iesus Chr. as in Mat. 24. v. 30. 37. 44. to declare his humanity as in this place to this prophet to teach him his infirmitie It followes When the Land sinneth against me By land heere you must vnderstand the people for the land or earth sinneth not how beit it was once cursed for sinne A figuratiue speech very vsuall in the Prophets word of God as we read in Esay Chap. 11. v. 9. 4 where it is sayde Repleta est terra scientia domini that is The earth is filled with the knowledge of the Lord. And againe He shall smite the earth with the rod of his mouth where he nameth the earth yet meaneth the people and rod yet meaneth the word And so heere whereas he saith land it being figuratiue giueth vs to vnderstand that there is more meant then if he had simply saide the people for it implieth not only that one sort or part of the people as the higher powers onely or the middle part should so sinne against the Lord but euen all as if he should say both king subiect priest and people poore and rich young and olde all which are but earth dust and ashes the works of my hands as the vessels of clay in the hands of the potter The land q. d. The land that I haue long time tilled and sowne with the best seed the land that I haue alwaies loued or thus the people that I haue created in mine own Image deliuered from the hands of their enemies fed with the finest flower of wheat preserued and kept as the apple of mine eye c. yet see how grieuously they haue sinned against me and prouoked me to wrath in such wise that I am ready to breake their staffe of bread therefore Against me like as it is saide Mat. 12. 30. He that is not with me is against me and prouoketh me to punish him so contrary is sinne vnto God that he holdeth him to be his enemy as it were that committeth any sinne And wold not any of vs be loath to haue his Maiestie our soueraigne I meane the king of England to be his enemie we see by common experience if a man purchase but the il wil of a Iustice of peace in his countrie or of some other superior person how it is requited againe one time or other But to prouoke the Lord of Hoastes against him who is a consuming fire who can but looke for a requitall at his hands who saith and that of right Reuenge is mine and I will repay and of whome it is also saide It is a fearefull thing to fall into the hands of the Lord As we may see by example how seuere he hath shewed himselfe euen towards his moste deere children Adam Dauid Paul others for can any of thē say but as they sinned against him so he punished thē for it euen to the eating of a peece of an Apple as Saul would haue sometime done to Ionathan for tasting a little hony and yet good Lord what sinnes are here committed amongst vs on euerie side against the Lord not in the singuler number as the prophet noteth saying Atrespas but in the plural number euen to Milions and multitudes it followes Then will I stretch out my hand vpon it q. d. or declare and shewe foorth my power my Iustice my iudgement and my wrath Two manner of waies may it bee saide that the Lord God Almightie dooth stretch foorth his hand that is to say eyither to saue or to destroy as in the 136. Psalme verse 12. where it is said that hee brought out Israell from amongst them meaning the Egiptians with a mightie hand and stretched out arme So in the Prophet Hose 11. Chap 3. vers I led Ephraim also as one should beare him in his armes but they knew not that I healed them As Dauid againe likewise saith Ps 77. verse 15. Thou hast redeemed thy people with thine arme euen the Sonnes of IACOB and IOSEPH As since that time how hath the Lord stretched out his arme for vs and for our deliuerance Anno 1588. when the great inuafion was pretended by the Spanish Nauie And againe since that 1605. when the Gun-powder treason was prepared for to haue made hauocke of vs all The Lord lifted vp his mightie and stretched out arme for our defence and succour Osanna his holye name haue the praise for it Now as for the defence and preseruation of his people the Lord stretcheth out his arme when they walke in his waies and turne to him by repentance So likewise when he intendeth to correct or punish his people for their Rebellions against him he is
ENGLANDS VNTHANKFVLNES FOR GODS MERCIE A Sermon preached at a funerall at STROVVD in Gloustershire the 16. of August 1621. By W. W. Doctor in Diuinity LONDON Printed for Iohn Marriott 1621. TO His Christian Brethren of the Clergie Grace Mercy and Peace from God our heauenly Father by Iesus Christ FOr as much as euerie true Minister is the Lords watch-man and thereupon bound by the band of obedience towards God to blow the Trumpet and warne the people when he seeth the sword of the Lord come vppon the land that is the Plague of Pestilence dearth Famine War or any such like and for that I haue not hitherto seene or heard of anye warning giuen by any brother in publike of this sword of the lord laide vppon this land by dearth of Corne and other commodities although I esteemed my selfe the moste vnworthie of all others yet I could not withholde from the publishing of this little paper-worke hoping that it might be a motiue vnto those that are better able to take this matter in hand or at least a discharge vnto my self of that Talent that God hath giuen me the which mine endeuour if it please Almightie God to blesse I shall account my trauel wel bestowed Let that saying therfore of this prophet Ezekiel written in the 33. Ch. ver 7. 8 be alwaies before thee in thy minde So thou O sonne of man I haue made thee a watch-man vnto the house Israel Therefore thou shalt heare the word at my mouth and admonish them from me when I shall say vnto the wicked O wicked man thou shalt die the death if thou doost not speake nor admonish the wicked of his way that wicked man shall dye for his iniquitie but his blood will I require at thy hands By both which doctrines or lessons of the Lord we are taught how needfull and necessary a thing it is for the Minister of God to bestir himself both in season and out of season in the work and word of the Lord. A sorry watchman would he be counted of his Captaine that being set to watch the Citty would sleep in the night and play in the day and let the enemy come in which way he would so careles no doubt are many at this day amongst vs who being set to watch ouer the house of the Lord let the lords enemies come in and out which way they list For could there such crueltie or couetousnes abound as doth or such dearth and famin encrease as is like to be if the Trumpet of Gods word were well sounded and the people of this land duely admonished no no it could not be but some hearts would be opened for doth not the Lord complaine that his people are destroyed for lack of knowledge Hos 4. 6. could they or would they commit such things as are dayly don amongst vs if they were rightly admonished of the same Therfore looke vnto it my bretheren that ye be not found negligent in the worke of the Lord I say that ye be not hot nor cold but zealous for the Lords glorie Giue the Lord no rest day nor night but call vpon him continually call vpon them likewise that are cōmitted to your charge that euery man may know his own disease and break off his sins by repentance and do the work of the Lord faithsully as it becōmeth good disposers of those treasures committed vnto your trust not looking so much vnto those things that concerne your own estate in this life as vnto the things of the Lord Iesus his flocke his lambes his sheepe his People his Church his kingdome which grace the Lord grant vs for his Christs sake Amen Thine now and alwaies in the feare of God W. W. A SERMON vpon the 12. 13. and 14. Verses of the 14. Chapter of EZECHIEL THE TEXT 12 The word of the Lord came vnto me saying 13. Sonne of man when the land sinneth against mee by committing a trespasse then wil I stretch out my hand vppon it and wil breake the staffe of the bread thereof and wil send famine vpon it 14. Though these three men Noah Daniel and Iob were among them they shold deliuer but their owne soules by their righteousnesse saith the Lord. THe word of the Lord came vnto me saying Out of this whole text do arise three principall or especiall points right necessary of vs to be cōsidered both in regard of our owne instruction and admonition as also in respect of the time present it beeing a time of dearth and scarsitie and hunger amongst vs as that was a time of trouble amongst the Israelites when the Prophet Ezechiel vtttered these wordes vnto them so that this text or parcell of Scripture as Salomon saith Of the word spoken in his place or season Whichis like apples of gold with pictures of siluer meaning that as the one is pleasant to the eye to beholde and looke vppon so the other is or ought to be as pleasant and delectable to the eare heart and minde of man to cōsider of ponder vpon or like vnto the emplaister or potiō that is rightly imploied of the learned and skilfull phisition and expert chirurgian to the party diseased or member affected For as we say to come in time is the chiefest thing of al so to speak in time that is aptly to the purpose is a point very commendable and no lesse profitable The principall points or parts heerein to be handled are these First what is both the originall and accidental cause of dearth or famine declared in the 13. verse first part thereof Secondly what be the effects and fruits thereof laide down in the latter part of that v. Thirdly what be the helps remedies of euery such dearth plague or iudgement of God which are shewed set down in the 15. v. But before I can cōueniently come to entreat of these 3. I must giue you a taste of some other maters such as by the way of a preparatiō vnto the rest are described by this prophet in the 12. v. as namely what he meaneth by saying The word of the lord came vnto me the maner how it came from whome and vnto whome for like as euery Embassador heere on earth which is sent from one Prince or Potentate to another vpon any embassie or message doth vpō his or their first arriuall vnto the person to whome they are sent make knowne both who sent him and wherefore as well for the further credit of his message as for the better acceptation of himselfe euen so doth this man of God the prophet Ezechiel in this place being called of God to deliuer his word vnto the children of Israel as it is to be seene more at large in the 1. 2. 3. ch of this prophesie doth in these words make knowne vnto them not onely what he was to say vnto them or what Embassage he was to deliuer but also who had sent him and whose Embassador hee was as out of the
words of this text may be gathered The word of the Lord came vnto me Because euerie word of this text is verye pathetical I wil intreat of them verbatim as they say as they come in order And first wheras he entituleth his message by the title or name of the word of the Lord it giueth vs to vnderstand of some necessarie points to be considered of as namely and first of al what the word of the Lord is what he meaneth thereby in this place Secondly what the dignitie on excellencie thereof is Thirdly what is the vtilitie and last of all the necessitie Concerning the first point what it is being considered in the whole it is reuerenced with many titles as the Lambes booke the Librarie of the holy Ghost fountaines of Israel waters of life the two edged sword Vrim and Thumim So it being considered in part is called the power of God vnto saluation to euerie one that beleeueth But what the Prophet meaneth in this place by it you must vnderstand Rom. 1. 16. that he meaneth no other thing but onely an holy Lesson counsell Doctrine or admonition or else an earnest and sharpe commination and dreadefull denunciation of Gods iudgement such as is contaiued in these words which I haue reade vnto you inspired or taught of God himselfe that is by his holy spirit for their instruction admonition or amendment to whome it was then sent as likewise vnto vs the church militant to whom it shold at any time hereafter be preached And this is both the meaning and signification of it in this place Now concerning the dignitie or excellencie therof although there can be no greater a praise or commendation be giuen thereof then that which you haue alredy heard Ro. 1. 16. c. Yet because the word it selfe is pregnant in this point it shall not be teadious vnto me to giue some tast therof Worthie therefore is that to be called to minde that the Prophet DAVID hath left recorded in Ps 19. ver 7. 8. c. saying The law of the Lord is perfect conuerting the soule the testimonie of the Lord is sure and giueth wisdom vnto the simple the statutes of the Lord are right and reioice the heart the Commaundements of the Lord are true and righteous altogether more to be desired then golde yea then much fine golde sweeter then honye and the hony combe yea dearer vnto me then thousands of gold and siluer All which is spoken of the word of the Lord either in generall or particular or in both that men might make good vse thereof and giue good regard thereunto when it is sent or preached vnto them A common fault amongst manye at this day which esteeme of it no better then of a tale of Robinhood or as this Prophet sheweth of the people in his time Ch. 33. ve 31. 32. who esteemed therof none otherwise then of a song of one that hath a pleasant voice to sing wel for the vtilitie or profit thereof The Apostle Saint PAVL will tell vs that the whole Scripture is giuen by inspiration of God and is profitable to teach to conuince to correct and to instruct in righteousnes that the man of god may be absolute and perfect vnto all good workes 2. Tim. 3. ver 16. 17. And Saint IAMES will say that it is able to saue our soules if it bee receiued with meekenes 1. IAM 1. 21. And for the necessitie therof let that be remembred which Salomon hath left recorded namely that where the word of the Lord is not preached there the people perish but he that keepeth the law shall be blessed Pro. 29. 18. These things being thus laide down doe giue vs to vnderstand not onelye what it is that heere the Prophet hath to say but also who this Lord is whose word is so powerfull precious profitable for althogh he is heere but barelye named Lord without anye further addition of this Title or declaration of his Maiestie yet this his word heere mentioned if we will search it well will teach vs and tell vs that it is euen that Lord of Lords and King of Kinges that onely hath immortallitie and dwelleth in light that Reu. 17. 14 1. Timo. 6. 16 Ps 50. 1. none can attaine vnto whome neuer man sawe nor can see vnto whome bee honour power euerlasting Amen Euen the God of Gods the Lord who hath spoken and called the earth from the rising vp of the Sunne vnto the going downe thereof The Lord of hoasts who buildeth his sphears in the heauen and hath laide the foundation of his Globe of Aug. 9. 6. elements in the earth He calleth the waters of the Sea and powreth them out vpon the earth The Lord is his name Came vnto me How and after what manner this word or message of the Lord came vnto the prophet EZECHIEL not only himselfe sheweth moste plainely Chap. 1. verse 3. and 29. Whereas he testifieth that the hand of the Lord was vpon him that is the spirit of Prophesie and that he heard a voice of one that spake to him But also the Authour to the Hebrewes Chap. 1. verse 1. 2 teacheth that the Almightie God at sundrie times and in diuers maners spake in olde time to our fathers the Prophets as in the first age to the Patriarkes by himselfe personally as to ABRAHAM MOSES c. So afterwards to the Prophets ESAY IEREMIE EZECHIEL and the rest by dreames visions and inspirations But in the fulnesse of time which the Apostle calles the last daies hath hee spoken to vs by his Sonne whome hee hath made heyre of all things like as in these our daies which are the last daies indeed he doth speake vnto vs the holy ministers of his word as vnto your selues by vs by his holy and diuine spirit according as the Prophet IOEL fore-tolde Cha. 2. 28. saying And after those daies I will poure out of my spirit vpon all flesh your Sonnes and your Daughters shall prophesie and your olde men shall dreame dreames and your yong men shall see visions Agreeable whereunto our Sauiour in the gospel saith Mat. 23. 34. Behold I send vnto you prophets and wisemen and Scribes c. And againe it is not you that speake but the spirit of your heauenly father that speaketh in you Mat. 10 20. From whence commeth this obseruation that our moste gratious God in all ages hath had such a care in building vp his Church that he hath vouchsafed to speake vnto the same to send forth labourers into his vineyard from time to time that like as in the beginning creation of all things he said Let there be light there was light let there be a firmament c. I say as in the creation of the materiall frame and substance of this externall and visible world God made al things by his word for he spake the word and they were made Ps 148. 5. So in the new regeneration building
such pittilesse persons as hauing aboundance of Corne Cloth c. in possession will not notwithstanding al that can be saide vnto them depart from one mite thereof to the perishing people of this world I will rehearse but onely that so memorable a fact of Ioseph as it is recorded in Gen. 45. 28. Vnto whome when his brethren came for Corne in time of scarsitie and dearth he not only filled their sacks with Corn sufficient but also gaue them their mony backe againe which they had brought with them And is this recorded in vaine troe yé and not for our imitation aswel as for our instruction as Saint Paul teacheth saying Ro. 15. 4 Whatsoeuer things are written afore time meaning in the word of God are written for our learning that we through patience and comfort of the Scripture might haue hope But alas no examples can moue the mindes of mortall men to depart from this transitory trash though it were to the sauing of their soules Earthy men earthly mindes if men would but lift vp their hearts a little toward the Lord and beholde the senselesse earth with the flowers and fruits therof consider the the Sunne Moone and Starres how euerie one of these in their kinde doe yeelde their sent sauour taste light heate and comfort to man it might something mooue them to shewe pittie and compassion towards their poore bretheren standing in neede thereof Of the Pellican a poore Bird it is reported that when shee hath brought foorth her young ones they die the which when she perceiueth shee lamenteth their death three daies and then for their recouerie vnto life againe what doth shee euen stab her selfe in the brest with her beake vntil the blood drop out which she letting fall vppon her young ones they doe immediately reuiue againe but shee dies for it her selfe What a motiue might this bee to such vnmercifull men as wee haue many amongst vs that in the like case beholding many of their Bretheren and Sisters euen as it were deade at their doores or little better will not droppe nor let fall one pennye out of their Purses nor abate one shilling of their prices nor one bushell of their corne toward the releefe comfort or reuiuing of so manye hunger-starued soules as daily pine away perish and all by reason that they so with-drawe their Corne from them so many waies as they doe For restraint of whose cruel couetous conceites let it be considered what the holy ghost hath heer left recorded saying Him that with draweth the Corne the people will curse But is this such a matter wil they say to haue the cursse of the people what care I for the curse of a thousand of them when all their curses wil not doe mee so much harme as one of my bushels of wheate or Barlie will do me good These and such like are the speeches of those whose hearts are glewed to their golde corne and earthly commodities in such wise as that they make them their God and so care not for the counsell of the Lord their God But like as it was once to that great with-drawer of corne mentioned Luk. 12. 18. whose groūd brought forth fruits plentiously in so much that hee saide What shall I doe because I haue not roome where I may lay vp my fruites and hee saide this will I doe I will pull downe my Barnes as manye set vp their ricks for like purpose and builde greater and therein will I gather my fruites and my goods And I will say to my Soule thou hast much goods laide vp in store for manye yeares liue at ease eate drinke and take thy pastime or as wee say be merrie and make good cheere as many doe at this day but what was said to him in the end God saide to him O foole this night will they fetch away thy soule from thee then whose shall those things be that thou hast prouided So it is with him that gathereth riches to himselfe and is not rich towards God and so it is with al these none so merrie with-drawers of corn sellers or senders away therof they are now Iocond and merrie but the time will come when they shall mourne and lament And heere it is worth the nothing that the Text faith They shall fetch away thy Soule whereby is ment the Deuill and his Angells for like as it is recorded of Lazarus that pore begger when he died that he was caried by the Angels into Abrahams bosome but of the rich man there mētioned the first newes that we heare of him after he was dead he was in hell torments Let euery one therefore that liueth in his pleasures or couetous desires as this rich man did and as many other rich men doe at this present make good vse heere of and take heed of withdrawing their Corne Cloth Coyne or any thing els from their poore bretheren for say they liue neuer so pleasantly or happy in the mean time the people do curse them which althogh they care litle for yet behold how great grieuous a thing it is to haue the peoples curs deseruedly for although it be saide pro. 26. 2. The curse causeles commeth not or shal not hurt yet the curse that is caused deseruedly by crueltie oppression couetousnes or by any other kinde of rigorous dealing or violent meanes shal not passe with out perril paine For why the reason is euident the poore crie and the Lord heareth them ps 10. 17. as if he would say he reuengeth them as he did the Israelites against the Aegiptians we commonly say a common Proverb Vox populi vox dei that is the voice of the people is the voyce of God or that which the people doe most agree vpon or speake is the voice of God q. d. whome the multitude did curse God himselfe doth curse For as he is cursed of God that remooueth the land marke that is the Merestone or ridge of his neighbour so as he that remooueth or withdraweth the Corne from the people at the least we must take it for a grieuous plague to be iustly prosecuted or persecuted with the outcries of the people for like as a good name is mote ptetious then oyntment and to be preferd before gold or siluer So to be iustly reproached maligned or cursed of the people is a thing very loathsome and worse then the losse of any worldly thing beside as it is well noted by the holy ghost in this place The last of al Gods iudgements against sinners the greatest is Ite maledicti that is go ye cursed that 's Gods curse from whence we may learne how grieuous a thing the curse of man is Euen the greatest grieuance or iniury that man can doe to man as we may gather by the words of Iobs wife who seing her husband plagued her goods and children destroyed bids him curse God and dye As if she would haue sayd spit out all thy venome or seeing thou canst doe nothing els in
him of whome they haue not heard how can they heare vvithout a preacher hovv can they preach except they be sent Ro. 10. 14. And yet so mindefull is he of his promise that once said I am with you to the end of the world that now and still he saith vnto his little flocke Beholde I send vnto you Prophets and vvisemen and Scribes what followes thus and of them you shall kill and crucifie and some of thē you shal scourge in your Sinagogues not with whips of cords so much as with the whips of your whipping tongues and of them you shall persecute from Cittie to Cittie c. and who do all this now adaies but these with-drawers of Corn which with-draw not onely from the market but from the minister not onely from the poore but from the preacher and from the church and all may I not complaine with the Prophet Amos 7. 8. once again say Shall not the land tremble for this eueryone mourn that dwell therin and it shall rise vp as a flood and it shall be cast out and drowned as by the flood of Aegipt that is destroyed with one iudgement or other It followes But blessing shal be vpon his head that selleth corne Hitherto ye haue heard of the curse that commeth downe on the heads of the with-drawers either of Corn from the poore people or of mainteinance from the minister Now of the blessing that belongeth to both or all of them that sell their Corne at a reasonable rate and in due time or breake the bread of life or giue competent mainteinance to the Minister And first whereas Salomon seemeth to vtter his speeche in the singular number as appeereth by the words Blessing and his head yet it shal appeere vnto you that they include and comprehend both a pluralitie of blessings and a multiplicitie of heads or parts both of soule and body for such is the wisedome of God that vnder the number of few words yea those most commonly darke and obscure to the naturall man are conteined many misteries much doctrine and great knowledge as we see in Christ his parrables sweet sentences and holy sermons vttered in the gospell and all to this end that like as we say a man must cracke the Nut before he can eat the kirnell so he would haue vs to study pray meditate exercise our selues in the word of God before we can come to the depth of knowledge vnderstanding of his truth This our Sauiour maketh manifest in Mat. 13. v. 11. and 13. saying To you it is giuen to know the misteries or secrets of the kingdome of heauen q. d. To you my desciples that followe me and heare my voice and doe seeke for the kingdome of God But blessing shal be vpon his head or blessings for God is not as man who when he hath blessed one can blesse no more as Isaac blessed Iacob and after had scant a blessing for Esaw But rather as Moses who when he had blessed one tribe blessed an other and neuer left vntill he had blessed them all Or as Christ himselfe who when he had pronounced the poore in spirit blessed he proceeded to the pure in hart then to the meeke then to the mourners hungrie and thirstie mercifull peacemakers and patient and pronounced them all blessed Euen so here though he spake in the singuler number saying Blessing shal be vppon the heade yet he meaneth many blessings or that he shal be many waies blessed according as he hath promised vnto Israel saying If thou shalt obay dilligently the voice of the Lord thy God and obserue and do all his commandements which I haue commaunded thee this day the Lord thy God will set thee vp on high aboue all nations of the earth and all these blessings shall come vpon thee Blessed shalt thou be in the Cittie and blessed in the fielde blessed shalt thou he in the fruit of thy body and of Deut. 28. 1. 21. 3 c. thy ground blessed in thy cattell and in the encrease of thy kine and in the flockes of thy sheepe c. and blessed shalt thou be in all that thou puttest thy hand vnto Thus we see how many waies almightie God blesseth all those that keepe his commaundements This the prophet Dauid confirmeth saying Blessed is the man that considereth the poore and needy the Lord shall deliuer him in the time of trouble Yea the Lord will helpe him and preserue him aliue He shal be blessed vpon earth and thou wilt not deliuer him vnto the will of his enemies The Lord will strengthen him on the bed of his sorrowe make his bed in his sicknes Now as by this we learne what blessings shal be on the head heart and soule of such a man as ministreth comfort vnto them that be in necessitie So on the other part we may gather what curses shall come on such as with-drawe corne coyne or comfort from them by any manner of meanes For like as it is said of the mercifull man The Lord shall deliuer him c. the Lord shall blesse him on earth and not betake to the will of his enemies so contrarywise shall it befall the vnmerciful that haue no bowels of pittie nor compassion in them Letthe example of holy Iob be our comfort in this case who was a stasse vnto the lame an eye vnto the blinde and a father vnto the fatherles c. All which his kindenes how the Lord requited and what end he made who knoweth not Vnto this patterne of pittie I might ad the examples of Abraham Lot the Shunamite woman Lidia Cornelius and the rest whose charitie hospitalitie kindenes and comforting the needy members of Iesus christ is yet much spoken off recorded in holy writ vnto this end and for the same shall be had in an euerlasting remembrance Let vs therefore heerewithal looke vp on the Nauigators and Seafaring men of this world who for the preseruation of their liues in time of tempest or danger on the Sea doe not sticke to cast out their Corne or whatsoeuer commoditie else they haue ballast their Ships withall although it bee to their great detriment and losse rather then they will lose their liues And shall not Christian men sayling amidst the manifold tempests of this world and the temptations of this life in the greatest danger of their soules vnballast their Barnes of that which lyeth behinde the doore in the Chaffe I doe not see with what words I may better reprooue their hardnes of heart then with that verse that the Poet Persius made vpon the like consideration exclaming after this manner O curuae in terr as animae et celestium inanes that is O crooked soules vpon earth and deuoide of heauenly things Againe if men would but consider with themselues how willing and forward they are many times in purging casting foorth and cutting off the verie substantial parts and humors of their bodies being either infected with