SERMON Upon the xii. xiii. and xiv. Verses of the xiv. Chapter of Ezechiel.  
Wherein are chief showed both the original & accidental causes of every dearth and famine, and especially of this dearth in England now 1608. and 1609. With the effects and Fruits of the same, as also the helps & remedies thereof, if they may be speedily and effectually practised.  
Preached at STREWED in the County of Gloucester and published for the good of the church Melitant.  
Whereunto is added a like Meditation of the same Author, upon the 26. verse of the 11. Chapter of salomon's Proverbs, which may be called the Poor man's plea.  
By William WOODWALL, Minister and Preacher of the word. 1609  
LONDON Printed by E. A. for Ed. White, & are to be sold at his shop near the little North door of S. Paul's Church at the Sign of the Gun 1609   

TO His Christian brethren of the Clergy, Grace, Mercy, and Peace from God our heavenly Father, by jesus Christ.  
For as much as every true Minister is the Lords watchman, and thereapon bound by the band of obedience towards God, to blow the Trumpet, and warn the people, when he seethe the sword of the Lord come upon the land, that is, the Plague of Pestilence, dearth, Famine, War, or any suchlike: and for that I have not hitherto seen or heard of any warning given by any brother in public of this sword of the lord laid upon this land, by dearth of Corn and other commedities, although I esteemed myself the most unworthy of all others, yet I could not withhold from the publishing of this little paper-worke, hoping that it might be a motine unto those that are better able to take this matter in hand, or at least a discharge unto myself of that Talon that God hath given me, the which name endeavour if it please Almighty God to bless, I shall account my travel well bastowed. Let that saying therefore of this prophet Ezekiel written in the 33. Ch. ver. 7. & 8, be always before thee, & in thy mind. So thou O son of man, I have made thee a watchman unto the house Israel, Therefore thou shalt hear the word at my mouth, and admonish them from me, when I shall say unto the wicked, O wicked man, thou shalt die the death, if thou dost not speak, nor admonish the wicked of his way, that wicked in an shall die for his iniquity, but his blood will I require at thy hands. By both which doctrines or lessons of the Lord, we are taught how needful 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 Captain, that being set to watch the City, would sleep in the night and play in the day, and let the enemy come in which way he would: so careless no doubt are many at this day amongst us, who being set to watch over the house of the Lord, let the lords enemies come in and out, which way they list. For could there such cruelty or covetousness abound as doth, or such dearth and famine increase as is like to be, if the Trumpet of God's word were well sounded, and the people of this land duly admonished? no, no, it could not be, but some hearts would be opened: for doth not the Lord complain that his people are destroyed for lack of knowledge? Hos. 4. 6. & could they or would they commit such things as are daily done amongst us, if they were rightly admonished of the same? Therefore look unto it my brethren, that ye be not found negligent in the work of the Lord, I say, that ye be not hot nor cold, but zealous for the Lords glory. Give the Lord no rest day nor night, but call upon him continually, call upon them likewise that are committed to your charge, that every man may know his own disease, and break off sins by repeat once, and do the work of the Lord faithfully, as it becometh good disposers of those treasures committed unto your trust, not looking so much unto those things that concern your own estate in this life, as unto the things of the Lord jesus, his flock, his lambs, his sheep, his People, his Church, his king doom; which grace the Lord grant us for his Christ's sake. Amen.  
Thine now and always in the fear of God. W. W.   

A SERMON upon the 12. 13. and 14. Verses of the 14. Chapter of EZECHIEL.  THE TEXT. 
12, The word of the Lord came unto me, saying:  
13. Son of man, when the land sinneth against me by committing a trespass, then will I stretch out my hand upon it, and will break the staff of the bread thereof, and will send famine upon it.  
14. Though these three men Noah, Daniel and job were among them, they should deliver but their own souls by their righteousness, saith the Lord.  
THe word of the Lord came unto me, saying: Out of this whole text, do arise three principal or especial points right necessary of us to be considered, both in regard of our own instruction and admonition, as also in respect of the time present; it being a time of dearth and scarcity, and hunger amongst us, as that was a time of trouble amongst the Israelites, when the Prophet Ezechiel utttered these words unto them, so that this text or parcel of Scripture, as Solomon 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 behold and look upon, so the other is or aught to be as pleasant and delectable to the ear, heart, and mind of man to consider of, & ponder upon, or like unto the emplaster or potion, that is rightly employed of the learned and skilful physician, and expert chirurgeon, to the party diseased or member affected. For as we say, to come in time is the chiefest thing of all, so to speak in time, that is, aptly & to the purpose, is a point very commendable and no less profitable. The principal points or parts herein to be handled, are these: First, what is both the original and accidental cause of dearth or famine, declared in the 13. verse, & first part thereof. Secondly what be the effects and fruits thereof, laid 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 showed & set down in the 15. v. But before I can conveniently come to entreat of these 3. I must give you a taste of some other matters, such as by the way of a preparation 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 manner how it came, from whom and unto whom; for like as every Ambassador here on earth, which is sent from one Prince or Potentate to another, upon any embassy or message, doth upon his or their first arrival unto the person to whom they are sent, make known both who sent him, and wherefore, as well for the further credit of his message, as for the better acceptation of himself; 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 seen more at large in the 1. 2. 3. ch. of this prophesy; doth in these words make known unto them, not only what he was to say unto them, or what Embassage he was to deliver, but also who had sent him, and whose Ambassador he was, as out of the words of this text may be gathered. The word of the Lord came unto me, Because every word of this text is very pathetical, I will entreat of them verbatim (as they say) as they come in order. And first, whereas he entitleth his message by the title or name of (the word of the Lord) it giveth us to understand of some necessary points to be considered of, as namely, and first of all, what the word of the Lord is, & what he meaneth thereby in this place: Secondly what the dignity oc excellency thereof is: Thirdly what is the utility: and last of all the necessity.  
Concerning the first point what it is, being considered in the whole, it is reverenced with many titles, as the lambs book: the Library of the holy Ghost: fountains of Israel, waters of life: the two edged sword, urim and Thumim. So it being considered in part, is called the power of God unto salvation, to every one that believeth. But what the Prophet meaneth in this place by it, you must understand, 
Rom. 1. 16.  that he meaneth no other thing but only an holy Lesson, counsel, Doctrine or admonition, or else an earnest and sharp commination and dreadful denunciation of God's judgement (such as is contaived in these words which I have read unto you) inspired or taught of God himself, that is, by his holy spirit, for their instruction, admonition, or amendment, to whom it was then sent, as likewise unto us, & the church militant, to whom it should at any time hereafter be preached. And this is both the meaning and signification of it in this place. Now concerning the dignity or excellency thereof, although there can be no greater a praise or commendation be given thereof, then that which you have already heard. Ro. 1. 16. etc. Yet because the word itself is pregnant in this point, it shall not be tedious unto me to give some taste thereof. Worthy therefore is that to be called to mind that the Prophet DAVID hath left recorded in Ps. 19 ver. 7. 8. etc. saying: The law of the Lord is perfect converting the soul; the testimony of the Lord is sure, and giveth wisdom unto the simple: the statutes of the Lord are right and rejoice the heart: the Commandments of the Lord are true and righteous altogether, more to be desired then gold, yea then much fine gold: sweeter than honey and the honey comb, yea dearer unto me then thousands of gold and silver. All which is spoken of the word of the Lord, either in general 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 many at this day, which esteem of it no better then of a tale of Robin-hood, or as this Prophet showeth of the people in his time, Ch. 33. ve. 31. 32. who esteemed thereof, none otherwise then of a song of one that hath a pleasant voice to sing well, for the utility 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 righteousness, that the man of god may be absolute and perfect unto all good works. 2. Tim. 3. ver. 16. 17. And Saint JAMES will say that it is able to save our souls if it be received with meekness. 1. IAM. 1. 21. And for the necessity thereof, let that be remembered which Solomon 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 laid down, do give us to understand not only what it is that here the Prophet hath to say, but also who this Lord is, whose word is so powerful, precious & profitable: for although he is here but barely named Lord, without any further addition of this Title or declaration of his Majesty; yet this his word here mentioned (if we will search it well) will teach us and tell us, that it is even that Lord of Lords, and King of Kings, that only hath immortality, and dwelleth in light that 
Reu. 17. 14 1. Timo. 6. 16 Ps. 50. 1.  none can attain unto, whom never man saw nor can see, unto whom be honour & power everlasting. Amen. Even the God of Gods, the Lord who hath spoken and called the earth from the rising up of the Sun, unto the going down thereof. The Lord of hosts who buildeth his spheres in the heaven, and hath laid the foundation of his Globe of 
Aug. 9 6.  elements in the earth. He calleth the waters of the Sea, and poureth 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 himself showeth most plainly, Chap. 1. verse 3. and 29. Whereas he testifieth that the hand of the Lord was upon him: that is, the spirit of prophesy, and that he heard a voice of one that spoke to him: But also the Author to the Hebrews, Chap. 1. verse. 1. 2 teacheth that the Almighty God at sundry times and in divers manners, spoke in old time to our fathers the Prophets, as in the first age to the patriarchs by himself personally; as to ABRAHAM, MOSES, etc. So afterwards to the Prophets ESAY, JEREMY, EZECHIEL and the rest, by dreams, visions, and inspirations. But in the fullness of time (which the Apostle calls the last days,) hath he spoken to us by his Son, whom he hath made heir of all things, like as in these our days (which are the last days indeed) he doth speak unto us, the holy ministers of his word, as unto yourselves by us, by his holy and divine spirit, according as the Prophet JOEL foretold. Cha. 2. 28. saying: And after those days I will pour out of my spirit upon all flesh, & your Sons and your Daughters shall prophesy, and your old men shall dream dreams, and your young 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 etc. And again, it is not you that speak but the spirit of your heavenly father that speaketh in you. Mat. 10 20. From whence cometh this observation, that our most gracious God in all ages hath had such a care in building up his Church, that he hath vouchsafed to speak unto 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, etc. I say, as in the creation of the material frame and substance of this external and visible world, God made all things by his word, (for he spoke the word and they were made) Ps. 148. 5. So in the new regeneration & building up of the New Ireusalem, he sendeth forth his word, that is, he speaketh by his spirit in the hearts & minds of his holy Ministers, that they should speak unto the congregation that which he enjoineth them.  
The second observation is, that in as much as, it is not simply we that speak 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 yield such attention to the word spoken by us, as unto the word of the eternal & living God, as Christ himself teacheth, saying: He that heareth you heareth me, etc. Mat. 10. and that especially because we are unto you, as this prophet was unto the people of ISRAEL, the Ambassadors or Legates of the Lord, as Saint PAUL plainly proveth, saying: Now then are we Embassiadors of the Lord, as though God did beseech you through us, we pray you in his steed that you would be reconciled unto God, for he that made him to be sin for us, which knew no sin, that we might be the righteous of God through him. 2. Cor. 5. verse 20 21. And therefore to conclude of this point, I say, let him that hath an ear hear what the spirit speaketh unto the congregation.  
Thirdly, by this we may observe and learn how far forth the Almighty God (whom the heaven of heavens cannot hold or contain) doth conform himself, to our weakness, vouchsafing to speak 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 Rocks, and maketh the Mountains to cleave in sunder. This the Israelites make plain, who when they had heard the Lord speak unto Moses, and saw the thunder and the lightning, they desired that Moses might speak unto them, affirming that if God spoke unto them they should die, Exo. 20. 19 so terrible is the voice of the immortal creator to the mortal creature. And yet notwithstanding for our instruction, admonition, & amendment, he vouchsafeth to speak unto man, sometimes sensibly, & sometimes secretly even in his ear, as our Saviour showeth, Mat. 10. 27. saying Whatsoever you shall hear in the ear that is whatsoever I shall privately by myself, or secretly by my spirit instill into your ears, hearts or minds (for thus doth the word of the Lord come unto us at this day) I mean the knowledge & intelligence of his word, even when we are lying in our beds, walking on the way, looking on our books, or otherwise sequestered from the affairs of this world, in reading, preaching, meditating, or conferring, Then I say, are our hearts ascending up to God, and his spirit descending down to us, as the Angels on jacobs' ladder, for even as the natural man's delight is in those things wherein his corrupted nature taketh pleasure, And as the worldly minded man's thoughts, do run upon his moneys and his markets, his buy, buildings, bargains, brabblings, profits, pleasures, or any such like vanities:  
Even so are the spiritual man's cogitations, totally and continually exercised, and meditating in the law of the Lord, and in the mysteries of godliness, as the Prophet David manifesteth, in the first ps. v. 3. where he showing how the godly man bestoweth his talon, saith That his delight is in the law of the lord, and in that law doth exercise himself both day and night. Or if at any time he doth stoop so low, as to associate or busy himself with the affairs of this world, as to eat, drink, talk, walk, laugh, buy, sell, or recreate himself with any the creatures (for that cause subdued unto vanity, 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 heart is established 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 doth signify)  
As if he would say, though I be of myself a weak, poor, simple, & sinful soul, yet by his grace I am such a one as it hath pleased him to make choice of for the ministry of his word (for such is his manner to choose) as S. Paul showeth, 1, Cor. 1. 27. 28. saying, But God hath chosen the foolish things of this world to confound the things which are mighty, and unnoble things of the World, and things which are despised hath God chosen: you, and things that are not, to bring to nought 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 Ambassador: or thus, whereas by my natural Parents and birth, I was the child of death, sin and corruption, (for I was defiled in the womb and ever since) but now sanctified by the Spirit of sanctification, & begotten of the immortal seed of God's word, & enabled to the ministry thereof by my heavenly father, both Name & Nature is changed, and by his grace I am that I am, (saying:) If any demand whether this speech unto the prophet was sensible or secret, it is not much material whether either; for that God useth to speak both ways unto his Servants, as before is proved; but seemeth in this place rather to be audible then intellectual, as appeareth in the first Chapter, verse 29. where as he saith, he heard a voice of one that spoke (Son of man) as if he would say, Thou which art but earth and ashes, though I vouchsafe to speak to thee in familiar manner, & to manifest my glory to thee, as in chap. 1. verse 3. 4. 5. & 6. etc. Yet be not thou proud thereof, as some of thy fellows before thee have been, (for knowledge puffeth up) but rather go and do thy message that I shall enjoin thee: & be not as Jonas, who being sent to Niniveh went to Tharsis: neither as ADAM, who being charged not to taste of the tree of knowledge of good and evil, tasted of the forbidden fruit: Neither as that man of God mentioned in the first book of Kings, Cap. 13. ver. 1. 2. etc. that came out of juda, and prophesied a-against the Altar that jeroboam had set up. Who being charged by the word of the Lord, not to eat bread nor drink water, nor to turn again the same way that he came; who though he denied the King, requesting him so to do, yet afterward yielded unto the old Prophet, and was destroyed of a Lion for his labour. Whose example I counsel thee Ezechiel to mark, that thou do not the like, lest I destroy thee before them, as I destroyed him before thee: for thou art of no better substance nor strength than he was, or the rest before named; nor more able to withstand or resist me then they were. Remember therefore that I tell thee before hand, what thou art, and who. Even the Son of a sinful man; whether thou have respect unto Adam thy first parent, or to bnzie thine immediate parent (which signifieth contempt) thou art but an earthen vessel full of contempt, more ready to disobey then to obey my commandment, therefore take heed. A Caveat to all the servants of God how great soever their gifts be, that they show not themselves careless of their calling, nor forgetful of their masters business, as Christ himself advertiseth, saying: Whosoever shall put his hand to this plough (meaning the ministery and preaching of the word) and look back, that is, by any kind of negligence, or disobedience, is not fit for the Kingdom of heaven.  
This I take partly to be the reason of this Title (Son of man) attributed unto the Prophet Ezechiel, & as a pulback, to the end he should not be too much exalted with the multitude of visions & Revelations (such as were showed unto him at his first calling) as in the first chapter are to be seen. Like as Saint Paul recordeth, how in the like case, There was given unto him the messenger of Satan to buffet him, 2. Cor. 12. 7. From whence we learn, that before a man can be apt for the kingdom of heaven, I mean capable of divine mysteries, he must be thoroughly mortified & schooled in God's school 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 down to the ground, and struck blind for three days, etc. Act. 9 4. etc. The like we read of Esay, whose mouth was touched with a fire coal taken from the Altar: that is, sanctified and regenerated by God's spirit, before his iniquity could be taken away, and his sins purged, that he might be worthy to go on the Lord's business: which is or may be an advertisement unto all such as seek to enter into the ministry, before they find or feel in themselves any sufficient gift to discharge the same, As also an item to those of superior place, that they admit not any into any pastoral 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 find attributed 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 infirmity. It follows, When the Land sinneth against me, By land, here you must understand the people, for the land or earth sinneth not, how beit, it was once cursed for sin. A figurative speech very usual in the Prophets & word of God, as we read in Esay, Chap. 11. v. 9 & 4, where it is said Repleta est terra scientia domini, that is, The earth is filled with the knowledge of the Lord. And again, 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 here, whereas he saith land, it being figurative, giveth us to understand, that there is more meant, then if he had simply said, the people: for it implieth not only that one sort or part of the people, as the higher powers only, or the middle part should so sin against the Lord, but even all: as if he should say, both king, & subject, priest and people, poor and rich, young and old, 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 sown with the best seed, the land that I have always 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, etc. yet see how grievously they have sinned against me, and provoked me to wrath, in such wise that I am ready to break their staff of bread, therefore (Against me) like as it is said, Mat. 12. 30. He that is not with me, is against me, and provoketh me to punish him: so contrary is sin unto God, that he holdeth him to be his enemy (as it were) that committeth any sin.  
And would not any of us be loath to have his Majesty, our sovereign (I mean the king of England) to be his enemy? we see by common experience, if a man purchase but the ill will of a justice of peace in his country, or of some other superior person, how it is requited again one time or other. But to provoke the Lord of Hosts against him (who is a consuming fire) who can but look for a requital at his hands, who saith: and that of right: Revenge is mine, and I will repay, and of whom it is also said, It is a fearful thing to fall into the hands of the Lord, As we may see by example, how severe he hath showed himself even towards his most dear children, Adam, David, Paul & others: for can any of them say but as they sinned against him, so he punished them for it even to the eating of a piece of an Apple: as Saul would have sometime done to jonathan for tasting a little honey, and yet good Lord what sins are here committed amongst us on every side against the Lord, not in the singular number as the prophet noteth saying (Atrespas) but in the plural number, even to Million and multitudes: it follows Then will I stretch out my hand upon it. q. d. or declare and show forth my power, my justice, my judgement, and my wrath.  
Two manner of ways may it be said that the Lord God Almighty doth stretch forth his hand, that is to say, eyither to save or to destroy, as in the 136. Psalm, verse 12. where it is said, that he brought out Israel from amongst them, (meaning the Egyptians) with a mighty hand and stretched out arm. So in the Prophet Hose. 11. Chap: 3. verse. I led Ephraim also as one should bear him in his arms: but they knew not that I healed them. As David again likewise saith. Ps. 77. verse 15. Thou hast redeemed thy people with thine arm, even the Sons of JACOB and JOSEPH.  
As since that time, how hath the Lord stretched out his arm for us, and for our deliverance, Anno 1588. when the great invafion was pretended by the Spanish Navy. And again, since that 1605. when the Gunpowder treason was prepared for to have made havoc of us all? The Lord lifted up his mighty and stretched out arm for our defence and succour, Osanna his holy name have the praise for it.  
Now as for the defence and preservation of his people, the Lord stretcheth out his arm, when they walk in his ways, and turn to him by repentance. So likewise when he intendeth to correct or punish his people for their Rebellions against him, he is said to stretch out his hand, as we read in job. when Satan said to God concerning job. Stretch out thine hand, and touch all that he hath, etc. q. d. punish and plague him. etc. Likewise in jeremy the 15. Chap. verse 6. We read thus. Thou hast forsaken me saith the Lord and gone backward (meaning the jews) therefore will I stretch out my hand against thee, and destroy thee, for I am weary of repenting. (Upon it) By these words we learn, that whether they are taken literally or figuratively, that both the earth itself, and the people which dwell on the earth, and are earthly minded, are in the hand of the Lord, & subject unto his correction, for as he correcteth the one by famine, dearth, Pestilence, war, etc. So he smiteth the other and the fruits thereof with blasting, drought, Mildew, Caterpillars and such like.  
So that to whether of either he stretcheth out his hand, they must endure and suffer it, which may teach us in due time to fly unto the lord for succour, help and favour, especially when we see his hand stretched fourth both towards the one & the other. For not only our staff of bread is broken, whereby many of the poorer sort of people are plagued, but also the earth itself is smitten, whereby in many places her fruits & increase have failed, it cannot be denied. (And I will break the staff of bread thereof) q. d. I will punish the people of that place with dearth and scarcity of corn, and with hunger and famine. These words are partly figurative as the former, & therefore the more deeply to be considered. For many ways is the lord said to break the staff of bread, according as I find in his holy writ, as now I will declare unto you, to the end that you may perfectly understand the meaning of these words, and the will of the Lord contained in them.  
Three manner of ways do I find that these words may conveniently be taken: as first, when the Lord doth diminish or abate the fruits of the earth, as of Wheat, Barley, Rye, etc. 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 Fever, and with a burning Ague, and with fervent heat, and with the sword, and with blasting & mildew, etc. This also he fore-sheweh by Ezechiel to come upon the jews in their Captivity, saying, Thou shalt also take unto thee Wheat, & Barley, and beans, and Lintell and Millet and Vetches, and put them in a vessel, and make thee bread thereof, according to the number of the days, that thou shalt sleep upon thy side, etc. And in the 16. verse of the same Chapter, he saith; I will break the staff of bread in jerusalem, and they shall eat bread by weight, and drink water by measure, and with astonishment: meaning through the rarity & scarceness of Corn, & this is the first way of breaking the Staff of bread. And after the which way or manner, the Lord hath broken our staff of bread in some measure in this Land, by causing the earth to fail of her increase of some sort of grain, as Wheat especially.  
The second way or mean, whereby the staff of bread is broken, is, when though there be Corn sufficient in the land, (as yet is) notwithstanding the earth failing her increase, (through the charitable assistance of some other Nations) yet the price thereof is so enhanced and raised up through the covetousness and cruelty of the Corn-breeders, buyers and sellers, confederates and Cornmongers, that the poor are not able to compass it. And though they do for a time hold out by selling and pawning all that they have, yet at the last they can hold out no longer, but miserably die of the dearth and famine.  
Of this kind of breaking the staff of bread, the Prophet AMOS maketh mention. Chap. 8 verse. 4. 5. saying: Hear this, O ye that swallow up the poor, and make the needy of the land to fail, saying: When will the new Moon he gone, that we may sell Corn? and the Sahoath, that we may set forth Wheat, and make the Ephah small, and the shekel great, and falsify the weights by deceit? As we have many amongst us at this day, that spy out their opportunities to raise their prices, as both at sowing time, full tide, & the latter end of the year.  
By this means it may be also truly said, that the lord hath broken our staff of bread, for though here be corn and grain sufficient in the land (as I have proved) yet the price is enhanced so high, that the poor cannot attain to it: for how can they when their earnings amount not to above four or five shillings a week for a man, he having seven or eight persons depending upon him to be relieved with the same: as for example, I know many poor Ministers, yea, and some of them sufficient preachers, who having but ten pounds a year stipend to live on, who are charged as I have said, whose maintenance will not suffice to find him and his bread only, after the rate and price that Corn is now come unto, a pitiful case: consider O King, & let all such hardhearted Corne-sellers and consumers of their brethren, that either by hardness of heart, covetousness, or cruelty, transportation or conveying away of Corn from their native country and neighbours (now in time of dearth & scarcity especially) to Aliens, Pirates, or other nations, and see and suffer their poor brethren and Sisters at home to lie in the Streets, and at their doors, and complain, and pine and perish.  
Let them I say consider what the Lord of hosts saith unto them, verily thus: The Lord hath sworn by the excellency of jacob and said: surely I will not forget any of their works. And again, shall not the land tremble for this, and every one mourn therein? Amos. 8. verse. 4. 5. As if he should say to them hereafter, as Abraham once said to Dives. Son remember that thou in thy life time livedst in pleasure, and Lazarus in pain, now he is comforted and thou art tormented. The third and last way whereby the Lord is said to break the Staff of bread, is when the Lord giveth the fruits of the earth in abundance, and ability sufficient to provide them, in somuch that many eat and drink thereof continually, and yet notwithstanding, they are always empty, hungry and not satisfied. And all because God hath not blessed it unto them, neither they showed themselves thankful unto him therefore: for how many of this sort of people may a man find at this day amongst us, that sit down and eat and drink and fill themselves from day today, and rise up again, never thanking the lord for his benefits. This point the prophet Ose toucheth, Chap. 4. 10. saying, For they shall eat and not have enough, they shall commit adultery and shall not increase, and all because they have left off to take heed unto the Lord: as if he would say, to be thankful unto the Lord for his benefits. Agreeable thereunto the Prophet hag. Chap. 1. 4. saith also; Ye have sown much and bring in little, ye eat but ye have not enough, ye drink but ye are not filled, ye clothe you, but ye are not warm, ye earn much, but ye put it in a bottomless bag: like unto those that have the dropsy, who are ever drinking, & are ever dry; or as the covetous, who are always catching, and never satisfied nor content, and all because the Lord doth not bless it unto them, not considering that the blessing of God, maketh rich and bringeth no sorrows with it, Pro. 10, 22. It is wonderful to consider (if many had grace so to do) how much the blessing of God, availeth in this case: For to speak upon mine own experience herein; I have seen where the creatures of God have been received without reverence, and giving of thanks; that as much hath been weekly devoured in bread only of two persons, as where they have been taken with sobriety and thankfulness, hath sufficed eight other persons, yea and those eight in better liking and state, than the other two.  
As we read of Daniel and his fellows, who feeding on pulse, and drinking water, were in better liking then those that had the king's portion. I speak it I say upon perfect knowledge and experience. Of which sort of people, the Poet Iwenall maketh mention, to have been in his time, of whom he writeth thus, Nos numerus sumus, fruges consumere nati, meaning, that there were a number borne (as it seemed) to no other end but only to eat, and drink and die. Of whom the Apostle saint Paul maketh mention, saying, For many walk of whom I have told you often, and now tell you weeping, that they are: the enemies of the cross of Christ, whose end is damnation, whose belly is their God, whose glory is their shame, which mind earthly things, etc.  
From whence it may appear, that when the Lord breaketh the staff of bread, blesseth not the labour: where thanksgiving is not used, neither sobriety practised nor regarded, there is both hunger and famine continually.  
Which may serve for an Item, to all Epicures, Atheists, and swaggerers, that neither think on God receiving his benefits, nor thank him for them being received.  
But me thinks I hear it demanded, wherefore doth the Lord use such dark and figurative speeches in delivering his message unto his people? partly for the deep sense and manifold uses thereof to be made, and partly as our saviour saith, Mat. 13. 13. To you it is given to know the mysteries of the kingdom of God, That is, to the prudent, studious, and lovers of wisdom: for as the greatest treasures are commonly found in the deepest mines, and the sweetest kernel within the hardest shell: so the darker speech, the deeper sense, and the harder words, the higher mystery: As may appear by that which here ensueth.  
For like as a staff is a strength & stay unto an old, lame, & impotent person in his gate, if it be whole and sound; or as a man that hath a journey to go, taketh a staff in his hand, aswell for defence (if any danger hap) as also for other necessary uses; which if it be cracked or broken, standeth in no steed, but if it be whole, it availeth much:  
So bread is unto the body of man a necessary supply, to support him in the affairs of this life, so long as he can have it: but if it hap to be scanted or withholden from him, he cannot longindure: Both which may teach us these good duties, First, daily and diligently to ask it at the hands of God by prayer, as also to return unto him due sacrifice, of praise and thanksgiving therefore: In both which respects, no doubt but there are many very negligent and remiss.  
But howsoever, or whensoever it is broken or diminished, we see by this, that is here said, that our sins are the cause of it: but for what sin or sins? there is the question: for some think it is for pride, and so it may well seem, for was there ever such flaunting in fashions, or cost in colours? such lasing and fasing, cuts or conceits, as are now adays used of many, who never stint cutting of whole cloth into iags and rags, and all for a little paltry pride, and filthy fashion, most contrary unto Christ his coat, which had no seam? which although in mystery doth teach an other thing; yet in plain words should teach us to make our garments somewhat decent, modest, and christian-like. Some again think that covetousness is the cause thereof, aswell it may be supposed: for was there ever such lease-monging, copy catching or running for reversions, as is now a days? for if a man have but a life or two in his living (if it be any thing better than his yearly rent) he shall be sure to have it taken over his head, if he bestir not himself the better: or if he have 20. or 30. years to come in his lease, except he make the better haste, he is like to come too short of a further estate: yea though the years current and unexpired be not like to be ended before the world be ended. Some again think whoredom to be the cause of this dearth, which indeed so overfloweth the land as noah's flood did sometime the world.  
Some impute it unto usury and extortion, for never was there such usury I suppose, for here is use upon use, that is, use for the use, beside use for the principal, notwithmanding that the Prophet David hath said. Lord who shall dwell in thy Tabernacle, or rest in thy holy hill? Even he that hath not given his money to usury, nor taketh reward against the innocent. Ps. 15. 1. 5. And as for extortion I say no more, but let all those that take fees in offices or for office, take heed thereof.  
Others think that drunkenness is the cause that our Staff of bread is broken; some say swearing, for never was there more of either. Thus Quot homines tot sententiae (as they say) so many men, so many minds. But if I might interpose my judgement among the rest, concerning the very efficient, & operative cause indeed of this breaking the Staff of bread amongst us; I would say with Solomon, In quo quis peccat, in eo punietur, that is, wherein a man offendeth or sinneth, therein or thereafter, he shallbe punished. Sap. 11. 13. whereunto Moses astipulateth, saying: Pro mensura peccati, erit plaga, that is, according to the measure of the trespass, or hurt, the punishment shall be. Deu. 25. 2. Now, if the equity both of divine and human laws be such, that wherein a man sinneth or trespasseth, therein or thereafter, he shallbe punished; then although the least of those sins before recited, have deserved to have our Staff of bread broken: yet more properly to define thereof, I may say, that as the Lord hath three manner of ways broken our staff of bread, so there may be gathered three special causes, more justly procuring the same than the rest.  
Like as we read that the sins of Sodom and Gomore, were pride, fullness of bread, that is, gluttony and drunkenness, abundance of idleness, and not strengthening the hand of the poor; yet when we rightly consider of their punishment, we shall find that as they burned in unlawful lust one towards an other, so were they burned and consumed with fire and brimstone from heaven: like as our late Arch-traytors, that intended to blow up others with Gunne-pouder, were some of them stroke down with the same, and others so scorched, that they carried it to their graves, So righteous is God in all his ways, and holy in all his works.  
Thus in like manner may we suppose, that of this threefold breaking our staff of bread, there may be gathered three capital crimes, or principal causes above the rest. As first, our great contempt of the heavenly Manna, and sweet food of our souls; our disobedience to the word of God, I mean, so plentifully and purely preached amongst us. And this doth DAVID most plainly prove in the ps. 81. verse 13. whereas he saith: O that my people would have harkened unto me, That is, unto my word preached amongst them; and Israel had walked in my ways! Mark the answer, verse 16. Then would I have fed them with the fat of wheat, and with honey, out of the rock would I have sufficed thee. As if he would have said, because ye have not harkened to my word, nor obeyed the same, I have scanted your bread and broken the staff thereof. But here haply you will say, of what manner of persons is the word of God so despised, as you speak of? First, of the Recusant Papists, that will not hear it read nor preached, except it be of a Mass priest, and that in the latin tongue. Secondly, of the Precisian, that cares not to hear it read in the church at all, nor preached, except it be of such a minister as doth refuse subscription. Yea but those are esteemed and taken for the most zealous professors of all: They would indeed be so accounted, but I find by experience, that they have done more harm in the Church, than ever the Recusant papists did, that would not come to church at all For hereby the ministry is reproached, the word despised, and the people so distracted, that whereas before they were very attentive to the word read and preached, and duly resorted to their several parishes; now they run some one way and some another, as it were so many sheep without a Shepherd, not suffering wholesome doctrine, but having their ears itching, do after their own lusts, get them an heap of teachers, even as S. Paul long since prophesied, 2. Tim. 4. verse 3.  
The third and last sort of them that contemn the word, are those, old and cold protestants that do usually and daily come and sit before the minister & hear but how? none otherwise then those Isralites of whom the Prophet Ezechiel maketh mention, saying, For they come to thee, as the people use to come, & my people sit before thee, and hear thy words, but they will not do them, for with their mouths they make jests, and their heart goeth after their covetousness: and lo, thou art unto them as a jesting song of one that hath a pleasant voice, and can sing well, for they heard thy words, but they do them not.  
And thus is the word of God contemned in a manner of all, or at the least of the greatest part of the people amongst us.  
The second cause of this our staff of bread broken, is, (as I take it) the corrupting or abusing of those good creatures of Wheat and Barley, which God so plentifully hath heretofore powered down upon us, as for many years passed they have been. But happily you will say, wherein or how have we abused them? Behold, & I will show you: First, of wheat, wherewith the Lord hath made as a sure promise to feed us with the finest Flower thereof: have not we turned it from the right use thereof, in filling our bellies, unto the fineing of our necks, by changing it from making of bread into making of starch? a most vile and abominable abuse, when you shall have in some one little town in this Land as much wheat weekly spent in making of Starch as in making of bread: and as for the other grain of Barley, who knows not how many ways it is, and hath been misspent of many: some feeding their Hogs, some their Dogs and Horses therewith, where as Christ himself was content to feed himself therewith, & feasted many thousands. Others converting it into malt in such excessive manner and measure, as passeth to speak of, & then transporting it who knows whether? that both the price is enhanced thereby as you see, & drunkenness daily maintained: for what is it to have an hundred bushels of Malt brewed in one little Town every week in the year, where as twenty would suffice? One of the sins of Sodom was (as you have heard) fullness of bread, so I may say, that one of the chief sins of this land is fullness of drink, and surely not the least, nor in the last place of those which have caused this our Staff of bread to be broken. For if a man do but note the abominable quaffing and carousing, with kneeling on their knees to their God Bacchus (I suppose) as it is used in many places, in taking of their liquor, it would make any Christian heart to ache to behold or hear thereof.  
This I say, I take to be not only the cause or one of the causes why the staff of our corporal food is broken; but also of our Spiritual in so many places scanted, through the strength of many, who are strong to set up drunkenness, as the Prophet Esay writeth. chapter. 5. who should be rather dealing and distributing of that liquor, of the which if a man once taste or drink of, he shall never more be a thirst, as our saviour showeth, Io. 4. 14. This is it that the Prophet Amos meant, saying: Chapter. 8. 11. Behold, the days come saith the Lord, that I will bring a Famine in the land, not a Famine of Bread, nor a thirst of water, but of hearing the word of the Lord. Which famine even in these our days of dearth & scarcity, hath not been a little threatened, and which thirst is ten thousand times worse than the former. For this is the famine of the soul, and the spiritual drought that the Prophet jeremy speaketh of Chap. 50. ver. 38 saying: Siccit as super aquas. A drought is upon his waters, and they shall be dried up. etc. For by how much the soul is more precious than the body, by so much the more is the death or famine of it to be lamented, then of the other.  
But here it may be demanded whether that the same be the causes of the one as the other? no, for as the things be different, so the causes are likewise contrary, & yet being considered in a spiritual thought, we shall find them very correspondent the one to the other. For as disobedience, corrupting, & unthankfulness are the causes of the one, so rejecting & neglecting are the causes of the other.  
Even as the Israelites when they were cloyed with Manna, murmured, and had Quails; so many amongst us at this day, being drunken with superfluity (but not of Wine) have spewed up again that which was good at the first receiving, and have longed for that which was worse, as the Israelites did for the flesh-pots of Egypt.  
Now concerning the third cause which I have assigned to unthankfulness; for as much as the Lord in a manner looketh for nothing else at our hands, for all the benefits that he hath given us, appeareth by David. Psalm. 116. verse, 12. 17. where he saith, What shall I give or render unto the Lord for all his benefits towards me? The answer is, I will offer to thee a sacrifice of praise, and will call upon the name of the Lord: as if he would say, I will give him thanks, and praise his name. And again, Psalm. 63. vers. 5. 6. As long as I live I will magnify thee on this manner, and will lift up my hands in thy name: my soul shall be satisfied even as it were with marrow and fatness, when my mouth praiseth thee with joyful lips. Yet our mouths cannot so do, because they are otherwise filled with Oaths, Curses, Blasphemies, and other profanes, or else utterly mute and silent, as I have showed.  
Thus much concerning the causes both origninall and accidental of Dearth, the Metaphors, or phrase of speech, the sense and meaning thereof, and the Mysteries and Doctrines therein contained. And so now I come to the effects and fruits thereof. (And I will send Famine upon it) this Famine as you have heard is to be taken two manner of ways; that is, either for the defect of Spiritual or of Corporal food. Concerning the first, which I hold most proper unto this place, the whole scriptures are pregnant, showing how God, not only threatened, but also brought the same to pass in all ages, punishing sometimes therewith some particular places and persons: sometimes whole Nations, and sometimes the whole world, as we read in Goe Changed 12. 26. 41. & 47. How the Lord visited the South in the days of Abraham and jacob: Egypt in the days of Pharaoh, Samaria & jerusalem & other Nations from time to time.  
The prophets Esay, jeremy, and Ezechiel in one and the self same Chap, viz. the 14. (as if they had spoken all three with one mouth, as they did by one spirit) do show that the Lord will kill the root of Palestina, and not leave the rebellions of juda & jerulem, unpunished with famine. How just & true the Lord is in all his promises & propheseings, our own experience can best of all bear witness, who have tasted the twigs of this rod three several times within the space of twenty four years, wherein we have or might have heard and seen the poor, miserably crying, and dying through the extremity of dearth and famine. Oh! but happily you will say, I never heard or saw any such. Ans. But I have, who am both auritus and oculatus testis: that is, both an ear and an eye witness thereof.  
Indeed I think that many of superior place have not seen so much: for as the common saying is, Aquila non capit muscas, the Eagle taketh no Flies, because she soareth so high. And so do many of the richer sort of this world, seldom or never behold nor hear, or thoroughly feel and understand the State of the poor distressed: As Dives little felt what were Lazarus pains or hunger. But in as much as the Lord hath said he will send famine upon the land that committeth a trepasse against him, let that be one proof. Like as that woeful fact of that Woman in Samaria, that sodde her Son one day, and complained to the King that her Neighbour would not do the like for her next day.  
But here it may be demanded unto what manner of persons this dearth of ours is a Plague, or a famine? Ans. Not unto the rich I suppose, for they feel it not, no more than Pharaoh did the dearth in Egypt, and therefore it may well be called the poor man's plague, for so it is: But what? you will then say have not the rich sinned as well as the poor? yes. And have not they procured this plague as well as the poor? 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 Pharaoh felt not the stroke of dearth in Egypt, nor his jolly courtiers about him, yet you see how afterward he and they were all destroyed in the red sea. So when God hath visited the poor (which are his own house) he will come upon the mighty with greater judgements afterwards: for as Solomon saith, the mighty shall be mightily tormented, Sap. 6. 6. And David saith: He will not verily clear the wicked. It followeth. And I will destroy both man and beast forth of it: Such is the jealousy and wrath of Almighty God, that when sinners will not repent, he not only doth punish their sins to the third and fourth generation; but also extendeth the same, aswell unto the unreasonable creatures, such as the Beasts and Birds are, as unto the unsensible earth and fruits thereof, by making it either as hard as iron under foot, or else the Heaven as brass over head. q. d. Both shall be unfruitful and unseasonable; so that by their distemperature, the Beasts or cattle shall likewise be destroyed, As for example, what murrens of cattle, and rots of Sheep have we had in this Land, within the space of these few years past? And as for the persons that died 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 down the helps and remedies of this dearth now being, if they may be effectually put in practice. It follows: Though these three men, No, Daniel and job were amongst them, they shall deliver but their own souls by their Righteousness, saith the Lord: But me thinks I hear some say, what helps or remedies are to be found or gathered from these words? or what point of doctrine or knowledge is here to be had concerning the same?  
Answer. Surely all that ever the word of God teacheth to be done in such a case; and that is enough and sufficient, if we had eyes to see, or hearts to understand. But in as much as many have eyes and see not, and hearts and understand not, (for the natural man perceiveth not the things that pertain to the spirit of God) for how can he, seeing that they are spiritually discerned? Therefore have I thought good at this time to lay open more at large the sense, Doctrine, & 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 said upon like occasion, Though Moses & Samuel stood before me, yet mine affection could not be toward this people. The sense or meaning of both which places is thus: that there is no entreaty with the Lord for the wicked and unrepentant people of the world: But in no case any prejudice unto the faithful flock of jesus Christ. For, as we may see how absolutely the Lord refuseth to hear Moses and Samuel, praying for them, yet it shutteth not the door of repentance to the faithful, and penitent, as we find in verse 15. & 19 where the Lord both promiseth unto jeremy, that if he would return unto him, and the people with him, they should be brought again, and stand before the Lord.  
And jeremy for his own part (notwithstanding the former communication) prayeth saying: O Lord, thou knowest, remember me, and visit, and revenge me of my persecutors, take me not away in the continuance of thy wrath, etc. Even as in this place it is said, though Noah, Daniel, and job were amongst them, etc. where again we learn, that as there is no place nor reason of reconciliation, left unto the wicked, continuing in their wickedness, yet the faithful and repentant (how few soever they be) have always free access unto the throne of grace, so oft as they shall return unto the Lord their God, which maketh much for the consolation of the godly, as on the contrary part, it may increase the terror & trouble of the wicked, more and more: which doctrine the Prophet David maketh plain, ps. 32. 10. saying; Many sorrows shall come to the wicked, but he that trusteth in the Lord, mercy shall embrace him on every side. A most evident example we have of this, in the destruction of Core, Dathan and Abiram, with their company: & the deliverance of Moses and Aaron, with their partakers, notwithstanding there was offering of Incense on both sides, yea, and that at one & the self same time, yet the rebellious part only perished and the obedient were preserved and delivered.  
Again, when the plague was begun, and the wrath of the Lord gone forth, 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 seven hundred in a short time, and the Lord had said, that he would destroy even the whole congregation; yet when Aaron at the command of Moses, had taken a Censer, & put fire therein of the Altar, with Incense, and made the atonement, he standing between the dead and the living, the plague ceased.  
A singular document for us at this day, who standing in the like predicament of punishment of (for as they were punished with the plague of pestiilence, for their rebellions against the ministers of God, enen so we for our rebellions against the word of God with dearth and Famine) and therefore had need to take our Censers, that is, our hearts, and put fire therein, (as Solomon saith in the person of Wisdom) My Son give me thy heart,, and put therein the fire and zeal, that we may be fervent in Prayer, and call upon the name of the Lord earnestly, as our high Priest jesus Christ hath taught by his own example; who in his Agony, when the hand of the Lord was upon him, as we read in S. Luke, chap. 22. verse. 44. prayed most instantly. This is the very doctrine of this place, for what doth the prophet else mean, when he saith: Though Noah, Daniel & job, that were amongst them? but this, that such men as these were, who called upon the name of the lord in their troubles, as Daniel preached his word faithfully as Noah, and practised the same effectually in their conversations, as job did, shall deliver their own souls by their righteousness, that is, such as repent them truly of their sins, and put their trust in the Lord, even as Solomon likewise teacheth saying: When there shall be famine in the land: when there shall be pestilence, blasting, or Mildew, Groshopper, or caterpillar, when the enemy shall besieged them in the city of the Land, or any plague, or any sickness. Then what prayer or supplication soever shall be made of any man, or of all thy people Israel, when every one shall know his own Plague, and his own disease, & shall stretch forth his hands towards this house, meaning the Temple: Hear thou then in heaven thy dwelling place, and be merciful and give every man according to his ways, as thou dost know his heart, for thou only knowest the hearts of the Children of men. Thus doth Solomon (like as Moses) teach, how in all our troubles and distresses, we must take the censure of a troubled and sanctified soul, and come to the Lord his Temple, wheresoever two or three shall be gathered together in the name of the Lord jesus Christ, and make our prayers and supplications, knowing & acknowledging our plague, and our disease, that is, our own fin, & shall stretch forth our hands towards the new jerusalem: that then God will hear in heaven his dwelling place, and be merciful, & give every one according to his ways. Therefore shall every one that is Godly saith David, Psalm. 32. 6. make his prayer unto thee in time, when thou mayst be found. And therefore are these patriarchs and Prophets here named, No, Daniel and job, who all of them called upon the Lord in their necessities, and were helped as we read in Gen. 7. Dan. 6. job. 39 chapters. For here by prayer-making or calling on the Lord, is meant the whole worship of God, a part put for the whole, as likewise our Saviour teacheth in the Gospel saying: Come unto me all ye that are weary and laden and I will ease you, where by coming unto me, Christ teacheth what he would have us to do, namely: First to believe in him, to hear his word, to receive his Sacraments, to sanctify his Saboaths and power forth our hearts before him, in all manner of prayer, confession, thanksgiving, & supplication, as we learn in 1. Tim. 2. 1. Therefore doth the prophet here say; Though Noah, Daniel, and job were amongst them; signifying hereby, how small the number of true converts should be in all ages. Likewise Noah before the Law, amongst the patriarchs, as Daniel under the Law amongst the Prophets, and job without the Law amongst the Gentiles.  
Again, like as Noah signifieth rest, so there should be few at all times in the Church that should be at rest or peace with God, through a true and lively faith in jesus Christ.  
And as Daniel signifieth judgement of the Lord, so there should be few that understand aright his judgements. And as job signifieth sorrowful, so there should be few truly sorrowful or penitent for their sins, as by perfect experience we prove it in these days; for notwithstanding the Gospel hath long time shined amongst us; and the judgements of God have been plentifully powered down upon us, both by sea & land, by Fire & water, Plague and Pestilence, Dearth and Famine, etc. yet where is one Noah or preacher of righteousness, that buildeth up the Ark (as God bade him) as he did? or where is one Daniel that refuseth the King's portion, and provision; that is, any pleasure or profit of this life, and contents himself with pulse and water, giving himself to prayer and fasting, as Daniel did? or where is one job to be found so patiented and penitent, that of whom it may be said, as it was of him in all his afflictions, that in all this he sinned not, neither charged God foolishly: for these be the very true helps & means to redress this dearth & Famine, if it would please God to give us such grace.  
The Lord be merciful unto us, and create in us new hearts, and right spirits, that we may in due time break off our sins by repentance, and turn to the Lord our God with all our hearts unfeignedly. Amen.  
(Were amongst them) q. d. either to preach to them as Noah did to the old world, or to pray for them, as Daniel did for the Israelites in Captivity, or to give example of holy life, as job did of all long suffering, patience, and repentance, which are the very true means and remedies of these judgements of God now inflicted upon us, as I have showed, and as the Prophet David proveth most plainly in the 67. Psalm saying: Let the people praise thee O God, yea, let all the people praise thee, Then shall the Earth bring forth her increase, and God, even our own God shall give us his blessing.  
Where under the word (Praise) are contained all the duties of our devotion towards God, as Faith, Prayer, Preaching, Repentance, holy life, etc. But happily here some will say, have not we many Godly Preachers, devout Orators, and divine livers amongst us at this day as ever were? as Daniel was then living amongst the jews, as likewise this prophet Ezechel, a man of God, etc. True it is, that both Daniel and Ezechiel were then living, & amongst the jews, as it is to be hoped that there are many of the Servants of God amongst us at this day, both Prophets and Pastors, and yet by reason of the captivity that they were in, and the people's Idolatry which they had set up in their hearts, (as this Prophet Ezechiel showeth in the beginning of this 14. Ch. how they had done, saying: Son of man, these men have set up their Idols in their hearts, and put the stumbling block of their iniquities before their face, should I being required answer them? I say, what by reason of the people's Idolatry, and their captivity and hard entreaty, they were neither regarded nor believed. As many of the servants of God amongst us at this day are in like manner dealt with: from whence may be gathered, that the people do not make that use of God's servants, whether absent or present amongst them, as they ought to do: God grant this sin be not amongst us, but it is greatly to be feared that it is, for where is one Zaccheus amongst the rich that standeth forth, and saith in this needful time of comfort, Behold Lord, the half of my goods I give to the poor, etc. or where is their one Lidies heart so opened, that doth cheerfully receive or charitably refresh the servants of God as she did? I say, where is there one Man or one Woman so won by the word that layeth a part one link of his Golden chain, one lace of her velvet fleeve, or a bateth one breadth of their broad ruffs, or setteth a part one dish of their dainty superfluities at every feast, towards the relief of so many poor Lazares as abound round about us at this day? yea, what have I seen to the contrary? namely thus: that where there hath been a motion made on the Sabbath day in the Church by the minister to the whole congregation assembled in the behalf of two poor, sick, naked, hungry, and impotent persons for some relief; there hath been gathered in the same day, in the afternoon, four times as much for a Bearward and his bear, as hath been given and collected towards those two poor Christian persons, which argueth the coldness of charity in many hearts, and the deadness of devotion amongst those that should shine as Lamps in all manner of good works above others. So that of the true zealous: devout and charitable converted Christian indeed, I may say as job speaketh of the good interpreter; if there be one amongst a thousand it is marvel: wherefore, in the way of a general Admonition, I say, let him that thinketh he standeth, take heed lest he fall, for but only Noah, Daniel, and job shall deliver their ownesoules by their righteousness, that is, from the plague or punishment that I will bring upon them, from whence ariseth a double question to be dissolved.  
First, whether any man can deliver his own soul by his righteousness? Secondly, whether there be any such righteousness in man, as that thereby he should deliver his own soul, or the soul of another man from any present plague or punishment, or from everlasting death, as some suppose? To the first I answer, that no man can deliver his soul, nor the soul of another man from death temporal, or eternal, which the Prophet David proveth plainly saying: Yet a man by no means can redeem his brother, he cannot give his ransom to God, so precious is the redemption of their souls & the continuance for ever, that he may live still for ever, & not see the grave. Ps. 49. ver. 7. 8. 9 Secondly, to approve that there is no such righteousness in man, as thereby to deliver his own Soul, the prophet David saith plainly, Psalm 143. 2. Enter not in judgement with thy Servant O Lord, for non flesh is righteous in thy sight. And the Prophet Esay, Chap. 64. verse 6. saith, But we have been all as an unclean thing, and all our righteousness is as filthy clouts. Saint Paul also teacheth, that not by the works of righteousness which we have wrought, but according to his mercy he saved us, by the washing of the new birth, and renewing of the holy Ghost. Tit. 3. 5. But than you will say, how doth the Prophet here say, that they should deliver but their own souls by their righteousness? that is, as I have showed already; from some temporal plague or punishment threatened or deserved. As we read of the King of Niniute and his people, how they prevented their destruction by repentance which otherwise should have ensued within forty days. Of Hezekia, who calling upon the Lord in the time of his sickness, and truly repenting, prolonged his days for 15: years afterward, & so examples might be given of many others.  
Again, it may be answered, that Soul in this place is taken for the life of man, as jonas declareth the like. Io. 4. 3. saying. And now O Lord, I beseech thee to take away my life, for it is better for me to die then live. Where the Latin word which is put for life is Anima, which signifieth the soul, so that the righteousness of any man, that is, his perfection, uprightness, or holiness of life, is but to deliver him from some temporal Plague or punishment, and not that neither, except he require and seek it at the hands of God, in and by the righteousness, merits, and Mediation of jesus Christ.  
By whom as the Apostle saith, Col. 4. 13: I am able to do all things by the help of Christ, who strengtheneth me, and without whom we are able to do nothing, as himself teacheth. jon. 15. vers. 5. saying: Sine me potest is nihil. Without me ye can do nothing.  
But doth not this gain say the opinion of our adversaries the Papists, both for Invocation & Saints, and for merit of works? let it be well considered that followeth, and ye shall see, The words that follow are these, (Saith the Lord) which words are added for a confirmation of the former Doctrine in mine opinion, as if the holy Ghost had foreseen, (as no doubt but he did) how much hereafter it would be impugned, as we see how it is come to pass at this day, amongst our adversaries the Papists, who rely much upon the helps and audience of persons departed this life; and also teach and hold both the merit of the person, and of the work, affirming that there is such a dignity in the person, that Infants dying immediately after Baptism, are worthy of eternal life; because although they want good works, yet are not void of this kind of merit. And for the merit of works, they say there is such a dignity or excellency in the work, whereby it is made fit & enabled to deserve everlasting life for the doer. For works (as they hold) are meritorious two ways. First by covenant, because God hath made a promise of reward to them. Secondly, by their own dignity, for Christ hath merited that they should merit, (as they say) both which points are sufficiently repelled by this our Text, wherein the prophet saith:  
Though these three men, No, Daniel and job, etc. which were as holy, worthy and excellent as ever were any, yet they shall deliver but their own souls by their own righteousness: By which falleth to ground all merit of works, as well of congruo and condigno, as of supererogation, & that because partly as our text saith, They shall deliver but their own souls, as also because no flesh is righteous in his sight: whereby, neither Infants, how young soever they die, (who are defiled in the womb) and elders who live they never so long, yet cannot boast of one days cleanness, nor justly say, my heart is pure; & further, because all our dignity, excellency and righteousness is none otherwise than a defiled cloth: finally, if any man would build up invocation of Saints hereon, beside, the very express words of our Text, the Apostle Saint Paul will tell us, that there is but one mediator between God and man, even jesus Christ, who gave himself a ransom for all men, to be a testimony in due time, 1. Tim. 2. 5. 6. And so as God, which is the God of all truth, hath spoken and said, Though Noah, Daniel and job were amongst them, yet they shall deliver but their own souls by their righteousness: which may teach us not to build our salvation upon any man's holiness, gifts, or perfection, but rather every man to look unto God, and to the doctrine of his holy word, which teacheth first that the just shall live by faith: and secondly that he will reward every man according to his works, that is, to them which by continuance in well doing seek glory and honour, and immortality, eternal life: but unto them that are contentious, and disobey the truth, and obey unrighteousness, shall be indignation and wrath.  
Therefore let no man so devote himself unto other men, though they seem as holy, just, and righteous as Noah, Dantel and job, that in respect of them, him or them; they contemn all others. A common fault in these days. God for his mercy's sake give us eyes to see, and hearts to understand, the holy mysteries of his sacred word, that we be not only hearers of the same, but doers also. And for so much as by our sins, we have caused thy judgements of dearth and famine (with the rest) to be powered upon us, give us O Lord a true touch and feeling thereof inwardly in our hearts, that we dally no longer with ourselves in our sins, and abuse of thy good creatures, but rather consider with ourselves how far and how much we have thereby provoked thy wrath: remembering also that for eating one piece of an Apple, thou expelledst Adam out of Paradise; & for one lie thou destroyedst Ananias and Zaphira: And for gathering of a few sticks on the Sabbath day, thou causedst that Israelite to be stoned. But our sins against thee committed have not been by one and by one, but by Millions and Thousands, so that if we should take upon us to number them, we know not where to begin, nor how to make an end. And yet thou continuest holy, & sendest forth the light of thy word, and the found of thy Trumpet to awake and raise us up, and to guide our feet into the way of peace. O Lord make us wise unto the kingdom of heaven & that we may no longer rely upon our own wits, works or wisdom, which is carnal, sensual, and devilish: but teach us how to deliver our own souls by our righteousness, that thou mayst deliver both our souls and bodies from all evil, both here in the kingdom of grace, and there hereafter in the kingdom of glory: that we thy Church militant may be like thy Church Triumphant, and that by the merits and mediation of jesus Christ only, in whom are all thy promises, both yea and Amen. Unto which jesus Christ, with thee O father and the holy Ghost, our comforter, three persons in one eternal and blessed deity be given all praise, power, glory and benediction both now and for ever. Amen.   

A proverb pronounced to all the cruel, covetous, and hard hearted Corne-maisters, Cloath-maisters, and all other old Pinching penny-fathers at this day amongst us, who esteem more of their unrighteous Mammon then of the counsel of Christ our blessed Saviour, who advertiseth them to make them friends thereof in due time, that they might be received into everlasting tabernacles and yet will not.  
FOr as much as it is said by Christ our Saviour, in his holy Gospel, that it is easier for a Camel to go through the eye of a needle, then for a rich man to enter into the kingdom of GOD, And again, in the self same place, That it is hard for a rich man to enter into the kingdom of heaven. I marvel that the rich men of these our days do no better look unto it, than many of them do, especially such as having the substance of this world in such superfluity and abundance as they have: for was it not upon great reason that our Saviour did so say, seeing that the desire of money is the root of all evil, and they that will be rich fall into temptation and snares, and into many foolish and noisome lusts, which drown men in perdition & destruction: as we may easily see & perceive both by the manifold vanities they do embrace and maintain, as also by the sundry wickednesses and corruptions they do commit through the power and strength, I would say, the vain hope & confidence they have in their wealth: some building Babel or Towers of confusion, some heaping up myda's mountains, and cannot tell who shall inherit or dispend them: Some as Dives in vanities of apparel, some in superfluity of meats wines, drinks: etc. some in hawking, hunting, , bearbaiting, dicing, dancing: and others in Tobacco taking, dispending their revenues, or the greatest part thereof, (for what is it to see a young man of twenty four years, healthy in body, sound in constitution, to dispend an hundred marks per annum in Tobacco, when as his Father, Grandfather & whole generation before him, happily never in all their time spent one farthing that way? What a vanity is it then for a man to spend so much that way, without the which he may live well enough? Besides, if a man should rip up the treacheries and treasons that have been from time to time complotted amongst the richer sort, we shall find it most true that Solomon saith. Pro. 10 16. The labour of the righteous tendeth to life, but the revenues of the wicked to sin, As if he would say more plainly, the wicked spend all their lands, rents, revenues & livings, for the most part in evil & ungodly ways. 1. In one kind of vanity or other, such as I have showed, which how true it falleth out in these days, who seethe not? Amongst all which wickednesses, vanities, or sins, there is not a greater in mine opinion, than this that is here mentioned in this sentence following. Him that with draweth the Corn the people will curse, etc. For how be it that other vanities and corruptions do bring destruction to the doers thereof, and to some few of their posterity This reacheth further even to the whole multitude or number of the poor, which is so infinite, that it cannot easily be numbered. And by how much the more any evil sparseth itself abroad, or groweth more general, by so much the more it is reprooveable, and to be condemned.  
Then high time it is for the great ones of this world, the great rich Diveses I mean, that spend so many pounds and pence in mere vanities, in effecting or bringing to pass so many great & grievous corruptions, (as many of them do) to look & consider with themselves in time, what will be the end of all this? verily none other then what is expressed in this proverb & sentence of Solomon here following. First, that they shall but gain 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 mean any spark of grace, that they might yet in time bethink themselves, and turn to the Lord from their evil ways. Be counseled therefore Oye rich, & receive the word of exhortation, make friends of your unrighteous Mammon, sell that you have and give alms, For what avantageth it a man to win the whole world, and to lose his own soul? Attend unto the voice of him that once said Woe be unto you rich for you have your consolation. Wherefore learn to suffer some affliction here in this life, that ye be not afflicted in the world to come: We are taught in the word of God to bear one another's burden, bear ye therefore some part of this cross with your poor brethren that are so hardly pressed with penury, dearth and famine. Bethink with yourselves how many good duties ye have been called unto: how many good occasions have been ministered, and how many by you omitted; of every of which ye shall be sure one day to give an account. But yet me thinks I hear the voice of Christ, saying in mine ear, 'tis easier for a Camel to go through the eye of an needle, then for a rich man to enter into the kingdom of heaven, Yea, but what do the rich men plead for themselves in this case? namely thus: that although it be unpossible with men, yet not unpossible with God: well, I grant it, yet I say, were it not better for a man to make his election sure and certain unto him, then to stand upon possibilities? we commonly 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 doing of good works, while space & grace is offered, then with the five foolish virgins to run up and down from one to another, to buy oil for their lamps, when none can be had for any money. Who knoweth not that there is nothing impossible with God? Christ saved the these upon the gallows repenting; that was one of his possibilities, to approve himself to be God, but shall men therefore play the thieves all the days of their lives, and rob God of his honour, as many do the poor 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 daily calling upon them by the Doctrine of his word to be liberal, to be merciful, to be loving, kind, 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 won 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 every man according unto his works: which one found of the Lords Trumpet were sufficient to make a breach in our obstinate souls (if it were well attended unto) and to cause us to abhor sin as a Serpent, or at the least to conceive some fear in committing thereof, and continuing therein so resolute as many do. God for his mercy's sake in jesus Christ vouchsafe to lighten the eyes, and open the hearts of those that are either so wilfully blind or hardened in heart, that they will not see nor understand those things which are so apparent before their faces, that they may in good time be converted from their evil ways, to serve the Lord in all holy obedience and newness of life. Amen.  
Your well willer in the Lord. W. W.   

A Meditation upon the 26. verse of the 11. Chap. of the proverbs; which may fitly be called, The poor-man's Plea.  Pro. 11. verse. 26. He that withdraweth Corn, the people will curse him, but blessing shall be upon his head that selleth Corne. 
LIke as for the incitation and stirring up of good men, unto virtue & godliness, there are many privileges and promises set down in God's word, for their further encouragement and going forward therein, So again on the other side, for the terror and reproof of the wicked, there are many sentences and sayings recorded, to the end they might desist & leave off their wickedness, and turn to the Lord their God. Amongst which, this is one that I have read unto you, and yieldeth most evident demonstration, as in the several parts thereof (which are a curse and a blessing) may ealsiy be gathered. For in the first part it is said: He that withdraweth Corn, the people will curse him: from whence we may first learn, that like as it is not unlawful to keep or lay up Corn in time of plenty, against a time of scarcity, and dearth, or want (as joseph did in Egypt) so in time of scarcity and dearth, when we may conveniently spare it, & others do want it, then to withhold the selling of, or to keep it hutched up in our barns, Ricks or Garners, in hope to raise the price of it, and to enrich ourselves by undoing or famishing of others, is a very inhuman and unchristian part. And this is it, that the Holy Ghost reporteth in this place, a common fault at this day, for as we are taught by the Law and the Prophets, To do as we would be done unto, as we read in Mat. 7. verse 12. Now say then that this were thy case, or mine, (as it is of many thousands) that either of us did want food or raiment, would we be content so to be dealt withal, as to give or pay double or triple the price for either, as they were used to be sold at, or as in any equity or conscience they are worth? for so are many compelled to do, or else they cannot have them. And all because that many through covetousness and cruelty, and hardness of heart are given so many ways to withdraw their Corn from their brethren as they do. For not only do they hutch and hide it up in their Barns, Rickes, and Garners, not vouchsafing to store the Markets with it as they ought; But also when they bring out any, it is in so scant and pinching a manner and measure, and at so high a price, that the poor who moste do want it, are never the near, being not able to compass it. Besides this, when they cannot sell it at their own price, that they would have for it, they set it up, or send it home again, and then transport it by water beyond Seas unto some other place of mart, where they may sell it at their pleasure. And by all these ways may it be said that they with draw their Corn from the people: as first, when they bring it not to the market, secondly when they sell it or hold it at too dear a price, and thirdly when they transport it to other places: and therefore it were good that all such withdrawers of Corn from the people, or from the Market, did well consider of this, that the holy Ghost hath here left recorded for the opening of their hearts, if they be not past cure, as I fear me many of them be; for he that doth either miserably hutch it up in his Barn, as the rich man mentioned in the 12. of S. Luke, that built his barns bigger, or hold the price so high, that the poor cannot reach it, as many did in the days of the prophet Amos, Chap. 8. 5. saying: When will the new Moon be gone, that we may sell Corn, and the Sabbath, that we may set forth wheat, and make the Ephah small, and the shekel great, and falsify the weights by deceit? or unneighbourly transport it unto other nations or people (as many amongst us do at this day) the which how dreadful and damnable a thing it is, we may learn by these manifold Doctrines and divine duties, which Christ our Saviour hath left recorded in his holyword, teaching us the contrary. As namely & first of all, to be merciful, and therefore saith, Be merciful as your heavenly father is merciful: meaning thereby, that we should rather give Corn, and other food frankly and freely unto those that want it, then by any cruel and covetous means, to withdraw it from them: as our saviour plainly in an other place saith: Give to every man that asketh, & from him that would borrow, turn not thy face away.  
This also was the meaning of Saint john, when he said, Whosoever hath this world's goods and seethe his brother want, and relieveth him not, how dwelleth the love of God in him? Beside, our Solomon here, v. 25. saith to the same purpose, That the soul of the liberal waxeth fat, and he that giveth plentifully shall pour forth. As if he would say, as we commonly say, he shall have never the less at the years end: yet so diffident and distrustful are many in this case, that they will rather say with the Prince, mentioned in 2. Reg. 7. 2. who when Eliza prophesied of plenty, the day following, answered the man of God thus: Though the Lord would make windows in heaven, could this come to pass? so diffident I say are many now adoys, especially of these withdrawers of Corn, that if a man speak to them in the word of the Lord, that is, persuading or exhorting them to liberality towards the poor, or unto destributing of their Corn to the needy, at a reasonable price, by any the sentences or sayings of Christ, or manner of his miracles wrought unto that end (as we may behold by the increase of the five barly-loaves, & two fishes, & seven loaves, and a few fishes at an other time) they will answer, as the prince before named, answered Eliza, Though the Lord would make windows in heaven etc. For which cause let this be known again unto them, that he which soweth sparingly, shall reap sparingly. As by the example of Dives that rich withdrawer of Corn and bread (for by Corn here, you may understand bread, drink, cloth, coin, or any such like thing) that would not vouchsafe poor Lazarus the crusts nor crumbs of his trencher, when he lay at his gate, begging for them: how righteously was he rewarded again, when he would have had of Abraham but one drop of water to cool the heat of his tongue, being tormented in hell fire, and could not have it? a special document or warning to all withdrawers of Corn, Coin, Cloth, or comfort from their brethren, in time of necessity and distress.  
Other examples are left recorded in God's word, to this end and purpose, viz. to stir up the hard hearts of such pitiless persons, as having abundance of Corn, Cloth, etc. in possession, will not, notwithstanding all that can be said unto them, depart from one mite thereof to the perishing people of this world. I will rehearse but only that so memorable a fact of joseph, as it is recorded in Gen. 45. 28. Unto whom when his brethren came for Corn in time of scarcity and dearth, he not only filled their sacks with Corn sufficient, but also gave them their money back again, which they had brought with them. And is this recorded in vain (troe ye) and not for our imitation, aswell as for our instruction? as Saint Paul teacheth, saying Ro. 15. 4 Whatsoever 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 have hope. But alas, no examples can move the minds of mortal men, to departed from this transitory trash, though it were to the saving of their souls. Earthy men earthly minds: if men would but lift up their hearts a little toward the Lord, and behold the senseless earth with the flowers and fruits thereof, consider the the Sun, Moon and Stars, how every one of these in their kind do yield their scent, savour, taste, light, heat, and comfort to man; it might something move them to show pity and compassion towards their poor brethren, standing in need thereof.  
Of the Pelican, (a poor Bird) it is reported, that when she hath brought forth her young ones, they die, the which when she perceiveth, she lamenteth their death three days, and then for their recovery unto life again, what doth she? even stab herself in the breast with her beak, until the blood drop out, which she letting fall upon her young ones, they do immediately revive again, but she dies for it herself.  
What a motive might this be to such unmerciful men, (as we have many amongst us) that in the like case, beholding many of their brethren and Sisters, even (as it were) dead at their doors, or little better, will not drop nor let fall one penny out of their Purses, nor abate one shilling of their prices, nor one bushel of their corn, toward the relief, comfort, or reviving of so many hunger-starved souls as daily pine away & perish, and all by reason that they so withdraw their Corn from them so many ways as they do? For restraint of whose cruel & covetous conceits, let it be considered what the holy ghost hath here left recorded, saying: Him that with draweth the Corn, the people will curse. But is this such a matter (will they say) to have the curse of the people? what care I for the curse of a thousand of them, when all their curses will not do me so much harm, as one of my bushels of wheat or Barley will do me good.  
These and such like are the speeches of those whose hearts are glued to their gold, corn, and earthly commodities, in such wise as that they make them their God, and so care not for the counsel of the Lord their God. But like as it was once to that great with-drawer of corn mentioned, Luk. 12. 18. whose ground brought forth fruits plenteously, in so much that he said, What shall I do, because I have not room where I may lay up my fruits? and he said, this will I do, I will pull down my Barns, (as many set up their ricks for like purpose) and build greater, and therein will I gather my fruits, and my goods. And I will say to my Soul, thou hast much goods laid up in store for many years, live at ease, eat, drink, and take thy pastime (or as we say) be merry, and make good cheer, as many do at this day: but what was said to him in the end? God said to him, O fool, this night will they fetch away thy soul from thee: than whose shall those things be that thou hast provided? So it is with him that gathereth riches to himself, and is not rich towards God, and so it is with all these, none so merry withdrawers of corn, sellers, or senders away thereof, they are now jocund and merry, but the time will come, when they shall mourn and lament.  
And here it is worth the nothing, that the Text faith. They shall fetch away thy Soul, whereby is meant the Devil and his Angels: for like as it is recorded of Lazarus that poor beggar when he died, that he was carried by the Angels into Abraham's bosom, but of the rich man there mentioned, the first news that we hear of him after he was dead, he was in hell torments. Let every one therefore that liveth in his pleasures, or covetous desires (as this rich man did, and as many other rich men do at this present) make good use here of and take heed of withdrawing their Corn, Cloth, Coin, or any thing else, from their poor brethren: for, say they live never so pleasantly or happy, in the mean time the people do curse them, which although they care little for; yet behold how great & grievous a thing it is to have the people's curs deservedly: for although it be said pro. 26. 2. The curse causeless cometh not, or shall not hurt: yet the curse that is caused deservedly, by cruelty, oppression, covetousness, or by any other kind of rigorous dealing, or violent means, shall not pass with out peril & pain. For why, the reason is evident: the poor cry and the Lord heareth them, ps. 10. 17. as if he would say, he revengeth them, as he did the Israelites against the Egyptians, we commonly say, a common Proverb, Vox populi, vox dei, that is, the voice of the people is the voice of God, or that which the people do most agree upon or speak is the voice of God, q. d. whom the multitude did curse, God himself doth curse. For as he is cursed of God that removeth the land mark, that is the Merestone or ridge of his neighbour, so as he that removeth or withdraweth the Corn from the people: at the least we must take it for a grievous plague, to be justly prosecuted or persecuted with the outcries of the people: for like as a good name is more ptetious then ointment, and to be preferred before gold or silver: So to be justly reproached, maligned, or cursed of the people is a thing very loathsome and worse than the loss of any worldly thing beside, as it is well noted by the holy ghost in this place. The last of all God's judgements against sinners, & the greatest is, Ite maledicti, that is, go ye cursed: that's God's curse: from whence we may learn, how grievous a thing the curse of man is. Even the greatest grievance or injury that man can do to man, as we may gather by the words of jobs wife, who seeing her husband plagued, her goods and children destroyed, bids him curse God and die: As if she would have said, spit out all thy venom or, seeing thou canst do nothing else in the way of revenge, curse God and die. Like unto that of Samson, who when he plucked down the pillar of the Temple, slew both himself and the Philistines also. For what doth a man or a woman intent, or mean, or desire, when they curse their neighbour or adversary, but even the greatest mischief, plague, or punishment that they can devise in the bitterness of their souls, to light upon him or her whom they curse.  
And therefore, it is recorded of the holy ghost in Jude, v. 9 as a caveat to all christians, to take heed of cursing others, or causing others to curse them. By the example of Michael the Archangel, who when he strove about the body of Moses, would not blame him with cursed speaking, but only said The Lord rebuke thee. But happily here some will demand how it falleth out that the dear Saints and servants of God do many times feel the stroke of this sting, I mean the curse of the people? for answer whereunto, it is not so much to be considered who are cursed (for all are subject ro the tyranny of the tongue) (as we see by Christ himself) as wherefore they are cursed: for if it be for righteousness, or reproving of sin, it cometh not, but is a blessing rather, as our Saviour showeth it saying, Mat. 5. 11. Blessed are ye, when men revile you, and persecute you, and shall falsely say all manner of evil against youfor my name's sake, etc. for in this case, they are blessed of God himself: but if it be for secret sins against God, or for open injuries, oppressions, and trespasses against our neighbours; then let them take heed lest (as they say) God say Amen: for although it be here said, The people will curse him, yet as it appeareth by David, 2. Sam. 16. v. 10. 11. God himself doth permit and suffer it, it being his just judgement against such persons as have sinned against him. The which the Prophet David well considering, would not suffer Shimei, when he cursed him to be smitten, but rather said, What if God hath bidden him, it may be that God will look upon mine affliction, and do me good for his cursing.  
This Moses maketh manifest in the 27. of Deu. where he denounceth even from God himself, many sorts of people accursed, which would not walk in the ways of the almighty, but transgress his commandments: as thus, Cursed is he that curseth father or mother: cursed is he that maketh the blind to go out of his way.  
This doth Saint james also confirm, saying, that such men as hoard up their riches, garments, gold or silver, or withhold the wages of the hireling even till it rust or canker by them, or the moth doth fret or eat it, having no compassion on the poor that want it, are no better than accursed with the rest, even of God himself, as appeareth by his words, Chap. 5. v. 1. 2. 3. saying, Go to now ye rich men, weep and howl for the miseries that shall come upon you: your riches are corrupt, your garments are moth-eaten, your gold and silver is cankered, and the rust of them shall be a witness against you, and shall eat your flesh as it were with fire, ye have heaped up treasure against the last days.  
As if he would say, ye are accursed all and every one of you, like as they that withdraw their Corn from the poor, and keep it in their Barns, Rickes, or Garners, until it be so mouldy or fusty, that the Rats and Mice will scant eat it. Therefore let them take good heed, I mean all cruel & covetous Corn-breeders, buyers, Cornemasters, cornemongers, cloath-maisters, and every other pinching penny-father, who are such lovers of themselves, and show so little pity towards others, not withstanding that they swim in their Superfluities and abundance of all worldly treasures and pleasures, do not so much as bring forth their corn, coin, nor cloth nor any thing else to relieve them that want, and stand in destres.  
But haply, it may here be said, are there not many good laws and orders made for the relieving and keeping of the poor in every Parish, and every Parish hath overseeers, to provide them harbour and sustenance? yes it is so I grant, and yet for all this, the poorly still & complain in vain, without both house-room and food. Though the King make his statute, and the justice send his precept, yet saith Christ, The poor ye shall have always with you, and so we have, as poor as ever were, and as I suppose never more: and all by reason of such withdrawers of Corn, as be now a days many amongst us; who notwithstanding the people do daily curse them, and the Lord doth curse them, and the devil be ready to fetch them; yet there is no compassion, pity, nor redress. But what will all these withdrawers of Corn, and with-holders of comfort from the poor do, when he shall come in place that shall say unto them, when I was naked ye clothed me not, when I was hungry ye fed me not, when I was harbourless ye housed me not, nor so much as vouchasafed me a night's lodging in their Barns, etc. Go ye cursed into hell fire prepared for the Devil and his angels.  
Now if God reward these withdrawers of Corn so heavily, that famish or starve the bodies of their brethren and sisters, by withdrawing or keeping from them their corporal food, what will he do to those that withdraw and withhold from them the spiritual food of their souls? and do not break to them the bread of life, I mean that do not preach the Gospel of jesus Christ; having received a talon that way, or holding the place of such as should do it? An Item to all Parsons, Vicars, Patrons, and farmers of spiritual livings, which live by the sweat of other men's souls; & yet notwithstanding so muzzle up the mouth of the Ox that treadeth out the Corn, that where the Parsonage is many times worth two or three hundredth pounds by the year, the Ox I say that treadeth out the Corn, that is, the Minister that breaketh and bringeth the food that perisheth not, hath not above ten pounds or twenty marks by the year, and that but sorrily paid too: If this be not a withdrawing of Corn and all other necessaries, I can not tell what is.  
O consider this, ye that swallow up the poor, and make the needy of the land to fail. These are such withdrawers as ye heard of even now, that hire labourers to reap down their fields and then will not pay them their wages. O King consider: O King of Kings remember thy chosen flock, and send us some relief, I mean thy chosen Israel from all our pain and grief. O consider this both priest and people, for where the word of God is not preached, the people perish, not in body but in soul, as the apostle St. Paul proveth plainly: saying How can they call on him in whom they have not believed: how can they believe in him of whom they have not heard? how can they hear without a preacher? how can they preach except they be sent? Ro. 10. 14. And yet so mindful is he of his promise, that once said, I am with you to the end of the world, that now and still he saith unto his little flock Behold I send unto you Prophets, and wisemen, and Scribes, & what follows? thus, and of them you shall kill and crucify, and some of them you shall scourge in your Synagogues (not with whips of cords, so much as with the whips of your whipping) tongues, and of them you shall persecute from City to City. etc. and who do all this now adays, but these withdrawers of Corn, which withdraw not only from the market, but from the minister; not only from the poor, but from the preacher, and from the church and all: may I not complain with the Prophet Amos 7. 8. once again & say; Shall not the land tremble for this. & everyone mourn that dwell therein? and it shall rise up as a flood, and it shall be cast out and drowned, as by the flood of Egypt, that is, destroyed with one judgement or other. It follows, But blessing shallbe upon his head that selleth corn. Hitherto ye have heard of the curse that cometh down on the heads of the withdrawers either of Corn from the poor people or of maintenance from the minister. Now of the blessing that belongeth to both or all of them, that sell their Corn at a reasonable rate, and in due time, or break the bread of life, or give competent maintenance to the Minister. And first, whereas Solomon seemeth to utter his speech in the singular number, as appeareth by the words, Blessing, and, his head, yet it shall appear unto you, that they include and comprehend, both a plurality of blessings, and a multiplicity of heads, or parts both of soul and body: for such is the wisdom of God, that under the number of few words, yea & those most commonly dark and obscure (to the natural man) are contained many mysteries, much doctrine, and great knowledge: as we see in Christ his parrables, sweet sentences, and holy sermons, uttered in the gospel: and all to this end, that like as we say a man must crack the Nut before he can eat the kernel, so he would have us to study, pray, meditate & exercise ourselves in the word of God before we can come to the depth of knowledge & understanding of his truth. This our Saviour maketh manifest, in Mat. 13. v. 11. and 13. saying, To you it is given to know the mysteries or secrets of the kingdom of heaven, q. d. To you my disciples that follow me, and hear my voice, and do seek for the kingdom of God, But blessing shallbe upon his head, or blessings, for God is not as man, who when he hath blessed one, can bless no more as Isaac blessed jacob, and after had scant a blessing for Esaw, But rather as Moses, who, when he had blessed one tribe, blessed an other, and never left until he had blessed them all. Or as Christ himself, who when he had pronounced the poor in spirit blessed; he proceeded to the pure in heart, then to the meek, then to the mourners, hungry and thirsty, merciful, peacemakers, and patiented; and pronounced them all blessed. Even so here, though he spoke in the singular number, saying. Blessing shallbe upon the head: yet, he meaneth many blessings, or that he shallbe many ways blessed, according as he hath promised unto Israel, saying, If thou shalt obey diligently the voice of the Lord thy God, and observe and do all his commandments which I have commanded thee this day, the Lord thy God, will set thee up on high above all nations of the earth, and all these blessings shall come upon thee: Blessed shalt thou be in the City, and blessed in the field, blessed shalt thou he in the fruit of thy body, and of 
Deut. 28. 1. 3 etc.  thy ground, blessed in thy cattle, and in the increase of thy kine, and in the flocks of thy sheep etc. and blessed shalt thou be in all that thou puttest thy hand unto.  
Thus we see how many ways almighty God blesseth all those that keep his commandments: This the prophet David confirmeth, saying, Blessed is the man that considereth the poor and needy, the Lord shall deliver him in the time of trouble. Yea, the Lord will help him and preserve him alive. He shallbe blessed upon earth, and thou wilt not deliver him unto the will of his enemies. The Lord will strengthen him on the bed of his sorrow, & make his bed in his sickness.  
Now, as by this we learn, what blessings shallbe on the head, heart, and soul of such a man, as ministereth comfort unto them that be in necessity. So on the other part we may gather what curses shall come on such as withdraw corn, coin, or comfort from them by any manner of means. For like as it is said of the merciful man, The Lord shall deliver him etc. the Lord shall bless him on earth and not betake to the will of his enemies: so contrariwise shall it befall the unmerciful, that have no bowels of pity nor compassion in them. Letthe example of holy job be our comfort in this case, who was a staff unto the lame, an eye unto the blind, and a father unto the fatherless, etc. All which his kindness how the Lord requited, and what end he made, who knoweth not? Unto this pattern of pity, I might add the examples of Abraham, Lot, the Shunamite woman, Lydia, Cornelius and the rest, whose charity, hospitality, kindness, and comforting the needy members of jesus christ, is yet much spoken off & recorded in holy writ unto this end, and for the same shall be had in an everlasting remembrance. Let us therefore herewithal look up on the Navigators and Seafaring men of this world, who for the preservation of their lives in time of tempest or danger on the Sea, do not stick to cast out their Corn, or whatsoever commodity else they have ballast their Ships withal, although it be to their great detriment and loss, rather than they will lose their lives. And shall not Christian men sailing amidst the manifold tempests of this world, and the temptations of this life, in the greatest danger of their souls, unballast their Barns of that which lieth behind the door in the Chaff? I do not see with what words I may better reprove their hardness of heart, then with that verse that the Poet Persius made upon the like consideration, & exclaiming after this manner: O curuae in terr as animae et celestium inanes! that is, O crooked souls upon earth, and devoid of heavenly things. Again, if men would but consider with themselves, how willing and forward they are many times in purging, casting forth and cutting off the very substantial parts and humours of their bodies, being either infected with some incurable disease, or otherwise corrupted through overmuch abundance and all for the preservation and continuance of their temporal and momentary lives, it might happily moon them, to the dispensing & laying out of these other inferior things, for the salvation of their souls. Aman would think that so many examples of so many holy men & women, might allure and procure us to change our minds, & to set our affections on heavenly things, or else that so many cosifels of Christ himself would constrain us to make us friends of our unrighteous Mammon, or that rich and heavenly blessing which Christ shall bestow on all those that have relieved his needy members, and comforted the comfortless, when he shall say to them, Come ye blessed of my father and possess the kingdom prepared for you from the beginning of the world, For when I was naked ye clothed me, when I was hungry ye fed me, when I was harhourlesse ye housed me, when I was sick and diseased ye visited and refreshed me with Corn, coin, cloth, and all other comforts. And if they shall answer and say, when saw we thee naked and clothed thee, or hungry and fed thee, or sick and visited thee. etc. Then shall he answer them again, and say to them, In as much as ye have done it to one of these little ones which have believed in me, ye have done it unto me, Come ye blessed, etc.  
FINIS   

To the indifferent Reader.  
EVen as I had finished this travel, there came unto me certain persons of the County and confines where I dwelled, with a written Paper in their hands, signifying therein what pains and cost they had undertaken, and what troubles they had endured in seeking to redesse, or at the least to restrain the Transportation of Corn, and all other victuals, (fruit only except) from the Towns of Bewdley, Tewxburie, and the Cities of Worcester and Gloucester, unto Bristol, etc. wherein also it appeared, that by the good means & care of some of the higher powers; they had obtained Letters of command to the justices of Peace within the county of Gloucester, to appoint certain honest and substantial men to be searchers of all such boats or vessels as should pass on the river of Seauerne, from any of the foresaid places to another place, by which good means it hath pleased God somewhat to mitigate the daily increasing price of corn & grain amongst us.  
But for as much as it was given me, to understand at the same time, by those parties that came to solicit this cause; that the most part of those persons so appointed by the justices to be searchers, were very wealthy men; that is to say either great Corne-maisters, or cloathiers, & therefore for their own parts, had no great cause to endure the pains, which was needful in this business to be taken; & the rest of them being of meaner condition & state and therefore not so well able to bear the daily charges about this employment (as being more desirous to have it better effected, than the rest) craved the Assistance of the Parishes and Towneshippes adjoining, by some benevolent collection, for the supplying of their expenses, promising with all, a more diligent and daily attendance upon the said search. The which their so honest, needful, and necessary a Petition, I not only presently tendered to make known; but also for the better continuance thereof, I thought good to give some intelligence herein, that every good Christian, that either regardeth the cry of the poor, or the love of his Neighbour, may put to his helping hand, to so good and charitable an action. Wherefore now in as much as it hath pleased God by the Doctrine of his word to give us the true knowledge and understanding of the very original cause of this present dearth, and both opened and offered unto us the means to prevent and take away the same; Let us not be slack to join both heart and hand, purse and prayer, mind & money for the speedy redressing of this evil, so justly imposed and laid upon us, for such causes as have been by us committed.  
God grant that we be not receivers of the grace of God in vain, nor turn his grace into Wantonness, lest while we say peace, peace, the Lord of Hosts come against us with his great Army, the sound of a Trumpet, voice of an Archangel, consuming fire, and such like.  
FINIS.