Three Christian sermons, made by Lodouike Lauatere, minister of Zuricke in Heluetia, of famine and dearth of victuals: and translated into English, as being verie fit for this time of our dearth: by VV. Barlow Bachelar in Diuinitie
27 Then hear thou in heauen, and pardon the sin of thy seruants, and of thy people Israel (when thou hast taught them the good way wherin they may walke) and giue raine vpon thy land, which thou hast giuen vnto thy people for an inheritance.
27 Then hear thou in heaven, and pardon the since of thy Servants, and of thy people Israel (when thou hast taught them the good Way wherein they may walk) and give rain upon thy land, which thou hast given unto thy people for an inheritance.
SAlomon a King both for wisedom & Religion most renowmed, hauing built & finished the temple of Ierusalem, cōsecrated it vnto God with his deuout and earnest prayers, in the presence of all the people.
Solomon a King both for Wisdom & Religion most renowned, having built & finished the temple of Ierusalem, consecrated it unto God with his devout and earnest Prayers, in the presence of all the people.
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then he requesteth that God wold make good vnto him the promises made to his father Dauid, and also make knowne his presence in that temple so holy, so glorious, and appointed for his woorship, by hearing the deuoute prayers of the faithfull, which in that place should call vpon him.
then he requesteth that God would make good unto him the promises made to his father David, and also make known his presence in that temple so holy, so glorious, and appointed for his worship, by hearing the devout Prayers of the faithful, which in that place should call upon him.
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Particularly, hee nameth sixe or seuen kindes of Calamities, from which it might please the Almightie to deliuer that people crying vnto him in that place.
Particularly, he names sixe or seuen Kinds of Calamities, from which it might please the Almighty to deliver that people crying unto him in that place.
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Of these, the third is Drought, to Iewry of all other Countries most pernicious, so that his request is, that if in this distresse they desired Raine, it might be giuen them.
Of these, the third is Drought, to Iewry of all other Countries most pernicious, so that his request is, that if in this distress they desired Rain, it might be given them.
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The fourth is Famine, Dearth of Victuals, Pestilence, diuers and vncouth diseases, spoyle of Corne, siege of Cities, or any other like kind of distresses, in which hee desireth both God his attention to their praiers, and deliuery from those plagues.
The fourth is Famine, Dearth of Victuals, Pestilence, diverse and uncouth diseases, spoil of Corn, siege of Cities, or any other like kind of Distresses, in which he Desires both God his attention to their Prayers, and delivery from those plagues.
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But leauing the particulars which are in this praier to be obserued, our purpose is, by Gods assistāce, to intreat more largely of Dearth & Famin, a plague, which for these many yeres not the wicked onely for their punishment,
But leaving the particulars which Are in this prayer to be observed, our purpose is, by God's assistance, to entreat more largely of Dearth & Famine, a plague, which for these many Years not the wicked only for their punishment,
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and it is feared least in this so great scarcitie of all things, in this age so giuen ouer both to couetousnesse and riot, that the price of victualls will yet arise and encrease,
and it is feared least in this so great scarcity of all things, in this age so given over both to covetousness and riot, that the price of victuals will yet arise and increase,
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Now as all other calamities are sent from God, so this of Dearth & Famin. For God in his lawe expresly threatneth his people with this plague, for disobedience to his word.
Now as all other calamities Are sent from God, so this of Dearth & Famine. For God in his law expressly threatens his people with this plague, for disobedience to his word.
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Verse. 15. If you wil not heare the voyce of the Lord your God to keepe and doo all his commandements, all these curses shall surprise and ouertake thee:
Verse. 15. If you will not hear the voice of the Lord your God to keep and do all his Commandments, all these curses shall surprise and overtake thee:
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Who so readeth the writings of the Prophets, shall meet with manie testimonies (some of them in their place we will repeate) wherby God threatneth his people, that vnlesse they repent, hee will withdraw their wine, oile, fruits of trees, fish, flesh,
Who so readeth the writings of the prophets, shall meet with many testimonies (Some of them in their place we will repeat) whereby God threatens his people, that unless they Repent, he will withdraw their wine, oil, fruits of trees, Fish, Flesh,
and other thinges which belong to the sustentation of mans life. Amos 4.6. Saith the Lord, I haue giuen vnto you cleannesse of teethe in all your Cities,
and other things which belong to the sustentation of men life. Amos 4.6. Says the Lord, I have given unto you cleanness of teeth in all your Cities,
And if God should not send it, his seruaunts the Prophets could not by his instinct set downe the time so exactly (as in both the Testaments they doe) when it should come,
And if God should not send it, his Servants the prophets could not by his instinct Set down the time so exactly (as in both the Testaments they do) when it should come,
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howe long it shoulde last, when it should cease, and other thinges of lesse account then these, which the wisdome of man can of it selfe neither foresee, nor conceiue. Ioseph. Gen. 41.25.
how long it should last, when it should cease, and other things of less account then these, which the Wisdom of man can of it self neither foresee, nor conceive. Ioseph. Gen. 41.25.
by expounding Pharaos dreame of the seuen fat and leane kine, and of the seuen full and emptie eares, foreshewed from God seuen plentifull, and so manie barren yeares.
by expounding Pharaohs dream of the seuen fat and lean kine, and of the seuen full and empty ears, foreshowed from God seuen plentiful, and so many barren Years.
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Elizeus prophesied of the like number yeares of famine. 2. Reg. 8.. In the new Testament, Agabus the Prophet by the breath of Gods spirit, foretold of an vniuersall famine ouer the whole world. Acts. 11.28.
Elisha prophesied of the like number Years of famine. 2. Reg. 8.. In the new Testament, Agabus the Prophet by the breath of God's Spirit, foretold of an universal famine over the Whole world. Acts. 11.28.
which fell out true in the raigne of Claudius Caesar. These things it pleased God to reueale to his faithfull seruants, that in due time they might prouide for themselues,
which fell out true in the Reign of Claudius Caesar. These things it pleased God to reveal to his faithful Servants, that in due time they might provide for themselves,
among the rest Thales, as Diogenes Laettius recordeth, was accused that through giuing him selfe wholly to the studie of Philosophie, hee neglected his familie and priuate gaine, wherevppon hauing by naturall causes foreseen that there should be the next yeare following a great scarcitie of oile, he ingrossed into his hands for that present yeare all the Oliue Gardens,
among the rest Thales, as Diogenes Laettius recordeth, was accused that through giving him self wholly to the study of Philosophy, he neglected his family and private gain, whereupon having by natural Causes foreseen that there should be the next year following a great scarcity of oil, he ingrossed into his hands for that present year all the Olive Gardens,
Notwithstanding this, and the like predictions of starre-gasing diuiners, howsoeuer they argue a possibilitie, yet no necessitie of truth, hauing oft times beene taken tardie.
Notwithstanding this, and the like predictions of stargazing diviners, howsoever they argue a possibility, yet no necessity of truth, having oft times been taken tardy.
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and the cōiectures of these VVelkin VVisards, whose Prognostications of euerie yeares warres, diseases, heate, colde, drought, moysture, grounded vpon no certaintie, proue either manifest vntruthes,
and the Conjectures of these VVelkin VVisards, whose Prognostications of every Years wars, diseases, heat, cold, drought, moisture, grounded upon no certainty, prove either manifest untruths,
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as beeing guiltie of their mockeries, hath very fitlie prefixed before his yearely false oracles, I would say Almanacks, that speech of Dauid, for the front verse of his calculations:
as being guilty of their mockeries, hath very fitly prefixed before his yearly false oracles, I would say Almanacs, that speech of David, for the front verse of his calculations:
Husbandmen also haue their kind of obseruations, foretelling of tempests, & winds through the whole yeare, the assurance wherof is (as wee commonly speake) but Hit I misse I: sometimes true, verie often false.
Husbandmen also have their kind of observations, foretelling of tempests, & winds through the Whole year, the assurance whereof is (as we commonly speak) but Hit I miss I: sometime true, very often false.
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To which power Salomon respecting, requesteth of God, that if in time of Famin, the people being assembled, should pray for plentie, it wold please him so to crosse or order those second causes, that the present plague might be remoued.
To which power Solomon respecting, requesteth of God, that if in time of Famine, the people being assembled, should pray for plenty, it would please him so to cross or order those second Causes, that the present plague might be removed.
and shake it before him, and after that, it was lawful for them to eat bread of new wheate? And againe in the feast of Pentecost, two loaues of their new corne,
and shake it before him, and After that, it was lawful for them to eat bred of new wheat? And again in the feast of Pentecost, two loaves of their new corn,
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vers. 17. In the Autumne also, the like vse in the feast of Tabernacles: verse 39. then by all these ceremonies to teach them, that plentie ariseth not by mans labour, sweate,
vers. 17. In the Autumn also, the like use in the feast of Tabernacles: verse 39. then by all these ceremonies to teach them, that plenty arises not by men labour, sweat,
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or industrie, but of Gods blessing onely, and therefore he alone to be thanked, both for Haruest, and Vintage, and alone to bee praied vnto, to preserue the corne, both on the ground,
or industry, but of God's blessing only, and Therefore he alone to be thanked, both for Harvest, and Vintage, and alone to be prayed unto, to preserve the corn, both on the ground,
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and amongst vs neuer so vsually omitted, til that same Cupchallenging profession came into our land, wherein manie, drinking to Health, drinke themselues out of Health, and Reason, out of VVealth and Religion. ] Furthermore,
and among us never so usually omitted, till that same Cupchallenging profession Come into our land, wherein many, drinking to Health, drink themselves out of Health, and Reason, out of VVealth and Religion. ] Furthermore,
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if God please to punish the world with famine and penurie, it is not hard for him to doo it, who hath them at his becke as we our seruants and attendants.
if God please to Punish the world with famine and penury, it is not hard for him to do it, who hath them At his beck as we our Servants and attendants.
and it commeth, though there bee great hope of plentie: againe he calleth for corne, and it shall come. Eze. 36.29. though no expected helpe for prouision.
and it comes, though there be great hope of plenty: again he calls for corn, and it shall come. Ezekiel 36.29. though no expected help for provision.
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and the price bene enhanced, our sinnes prouoking God to curse our plentie, as it fell out in the yeares 1525. 30.31. In Heluetia, and this yeare 1596. with vs in England. Againe, on the contrarie, in the greatest feare of scarcitie, it hath pleased him to turne it from vs aboue all hope, to the effecting of both which, he hath manie and diuerse meanes.
and the price be enhanced, our Sins provoking God to curse our plenty, as it fell out in the Years 1525. 30.31. In Helvetia, and this year 1596. with us in England. Again, on the contrary, in the greatest Fear of scarcity, it hath pleased him to turn it from us above all hope, to the effecting of both which, he hath many and diverse means.
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The earth of it self bringeth forth no fruit, except such as the curse forceth. Gene. 3.18. yea though it be diligently tilled and manured, yet the blessing of GOD which onely maketh it fruitfull and profitable must be expected.
The earth of it self brings forth no fruit, except such as the curse forceth. Gene. 3.18. yea though it be diligently tilled and manured, yet the blessing of GOD which only makes it fruitful and profitable must be expected.
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For neither he that planteth is any thing, nor hee that watereth, but God which giueth the increase. 1. Corin. 1.3. The land of Israel in olde time a moste fertile and lustie ground, in our age they which come from thence, report it to be verie barren and wilde almost.
For neither he that plants is any thing, nor he that Waters, but God which gives the increase. 1. Corin. 1.3. The land of Israel in old time a most fertile and lusty ground, in our age they which come from thence, report it to be very barren and wild almost.
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In many countreys which are verie fruitfull, sometimes but fewe fieldes are tilled for feare of bordering enemies, oftimes no fielde nor vineyard at all husbanded or dressed:
In many Countries' which Are very fruitful, sometime but few fields Are tilled for Fear of bordering enemies, Oftimes no field nor vineyard At all husbanded or dressed:
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for in long continued wars husbandrie is impeached, husbandmen either miserably slaine, or carried captiue into other Countries, vines, trees, corne, burnt and consumed, heards and flockes of cattle and sheepe perish,
for in long continued wars Husbandry is impeached, husbandmen either miserably slain, or carried captive into other Countries, vines, trees, corn, burned and consumed, heards and flocks of cattle and sheep perish,
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If the Pestilence be rise, there must needes follow a Famine: for these two are such felow like companions, that the Grecians distinguish them but by one letter, calling the Pestilence NONLATINALPHABET, and the Famine NONLATINALPHABET.
If the Pestilence be rise, there must needs follow a Famine: for these two Are such fellow like Sodales, that the Greeks distinguish them but by one Letter, calling the Pestilence, and the Famine.
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Albeeit the Husbandman labour neuer so surely, yet is hee often frustrate of his hope in corne, the frost may nippe it, the heate may scorch it, great raines may drown it, the winde may laie it, many times the yeares prooue vnseasonable:
Albeit the Husbandman labour never so surely, yet is he often frustrate of his hope in corn, the frost may nip it, the heat may scorch it, great reins may drown it, the wind may lay it, many times the Years prove unseasonable:
for it is hillie continually, hauing snow on the Alpes, cooled with springes and riuers, so that the Region beeing most temperate, heate lesse hurteth it.
for it is hilly continually, having snow on the Alps, cooled with springs and Rivers, so that the Region being most temperate, heat less hurteth it.
for when the sand helpeth the clay, then Englande cryes weale-away. There are ouer and besides these, manye other thinges which annoy both corne and trees,
for when the sand Helpeth the clay, then England cries weal-away. There Are over and beside these, many other things which annoy both corn and trees,
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And Grashoppers, of whiche both Scriptures and prophane stories maketh so often mention, somtime seen so thick in the aire, that they haue darkned the Sun,
And Grasshoppers, of which both Scriptures and profane stories makes so often mention, sometime seen so thick in the air, that they have darkened the Sun,
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and lighting on the earth, they haue couered at once many acres of groūd, deuouring all the fruite within that compasse, vppon which losse hath followed alwayes extreame Famine, and oft times also a dreadfull Pestilence:
and lighting on the earth, they have covered At once many acres of ground, devouring all the fruit within that compass, upon which loss hath followed always extreme Famine, and oft times also a dreadful Pestilence:
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one example yee haue in the tenth of Exodus, of the hurt they did in Egipt, Plinie writeth, that in the Countrey of Cyrene, open warre was proclaimed against them,
one Exampl ye have in the tenth of Exodus, of the hurt they did in Egypt, Pliny Writeth, that in the Country of Cyrene, open war was proclaimed against them,
With them was Heluetia plagued, in Anno. 1364. and Belgium, 1548. and in Polonia, 1335. In the raigne of Cassimer the seconde, such an huge company of Locustes appeared so dense and thick, that the Sunne coulde not be seene.
With them was Helvetia plagued, in Anno 1364. and Belgium, 1548. and in Polonia, 1335. In the Reign of Cassimer the seconde, such an huge company of Locusts appeared so dense and thick, that the Sun could not be seen.
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As great hurt also hath beene done to the frutes of the earth, both by haile, sometime falling from heauen as big as Hennes Egges, killing vnder them both man and beast:
As great hurt also hath been done to the fruits of the earth, both by hail, sometime falling from heaven as big as Hens Eggs, killing under them both man and beast:
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for euen Sathan himselfe (whose power otherwise is great, whose bondslaues and vassalles these wretched varlets are) cannot hurt either man or beast, either how or when him list, much lesse these accursed slaues of his, can haue the ayre and windes at commaundement,
for even Sathan himself (whose power otherwise is great, whose bondslaves and vassals these wretched varlets Are) cannot hurt either man or beast, either how or when him list, much less these accursed slaves of his, can have the air and winds At Commandment,
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but GOD in his righteous iudgement giuing him leaue, what may hee not do? worke wonders in the worlde, shake the heauens, trouble the ayre, frushe the earth,
but GOD in his righteous judgement giving him leave, what may he not do? work wonders in the world, shake the heavens, trouble the air, frush the earth,
The Egyptian Sorserers wrought incredible woonders, imitating Moses and Aaron, before Pharaoh. Knowne and memorable is that storie of Iob to this purpose, to shewe that this Behemoth being curbed, he is disabled,
The Egyptian Sorserers wrought incredible wonders, imitating Moses and Aaron, before Pharaoh. Known and memorable is that story of Job to this purpose, to show that this behemoth being curbed, he is disabled,
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How sweete is thy kindnesse O King of heauen, how mightie is thy power, how glorious thy maiestie ô eternall God? How greatly comfortest thou those which flie vnto thee, that the Aduersay of Mankinde hath no power ouer any creature,
How sweet is thy kindness Oh King of heaven, how mighty is thy power, how glorious thy majesty o Eternal God? How greatly comfortest thou those which fly unto thee, that the Adversary of Mankind hath no power over any creature,
hee deuiseth for them, and prescribeth to them Medicines, Drugs, Poisons, Exorcismes, wherewith they may hurt men, children and beasts, infect pastures, deceiue the senses, iugle cunningly, worke incredibly, but not without his assistance.
he devises for them, and prescribeth to them Medicines, Drugs, Poisons, Exorcisms, wherewith they may hurt men, children and beasts, infect pastures, deceive the Senses, iugle cunningly, work incredibly, but not without his assistance.
Who though they be thus coniured togither, yet holding Saint Paules ground (If God be with vs, who can be against vs?) what need we feare? For this is sure, that though they haue both abilitie,
Who though they be thus conjured together, yet holding Saint Paul's ground (If God be with us, who can be against us?) what need we Fear? For this is sure, that though they have both ability,
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for hee is (sayeth Origine ) Gods Executioner. Nowe hee knoweth these circumstaunces, hauing his commission with his leaue graunted, presently goes to his complices, puts them in minde of their bargaine, promiseth now to wreake their malice,
for he is (Saith Origine) God's Executioner. Now he Knoweth these Circumstances, having his commission with his leave granted, presently Goes to his accomplices, puts them in mind of their bargain, promises now to wreak their malice,
Bewitch not by any Charme any other mans Crop. This is the Diuels iugling, to perswade men that these Varlets are able to doe that in verie deede, which they haue no power to doe,
Bewitch not by any Charm any other men Crop. This is the Devils juggling, to persuade men that these Varlets Are able to do that in very deed, which they have no power to do,
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[ as it happened this yeare 1596. in England, wherein God hauing opened his bottles, as himselfe speaketh, Iob. 38.37. hath made the cloudes which should drop fatnesse, Psalm. 65.12. to poure downe the moisture of rottennesse. Ioel. 1.17. so that sowing Wheat, we haue reaped thornes, Iere. 12.13.
[ as it happened this year 1596. in England, wherein God having opened his bottles, as himself speaks, Job 38.37. hath made the Clouds which should drop fatness, Psalm. 65.12. to pour down the moisture of rottenness. Joel 1.17. so that sowing Wheat, we have reaped thorns, Jeremiah 12.13.
or else from Heauen or other mishappe be set on fire, or which is another, and a greater mischiefe in the securest peace, in the greatest plentie of all thinges,
or Else from Heaven or other mishap be Set on fire, or which is Another, and a greater mischief in the securest peace, in the greatest plenty of all things,
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yet are there Vsurers, Monopolists, Ingrossers, Regratours, Forestallers, Transporters, buying and hoording vppe all kinde of Graine, that when the husband-mans store is spent, they may sell it out at what price they list,
yet Are there Usurers, Monopolists, Ingrossers, Regratours, Forestallers, Transporters, buying and hoarding up all kind of Grain, that when the husbandmans store is spent, they may fell it out At what price they list,
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or trampled downe with Horsses, or carryed away by the Enemye, yea, if there bee but a rumour of Warre, the greater Townes both keepe in their owne Corne,
or trampled down with Horses, or carried away by the Enemy, yea, if there be but a rumour of War, the greater Towns both keep in their own Corn,
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horses, hoūds, hauks, harlots, iesters, must be maintained, who wrings for it? the poor subiect, who must rather bee vndone, then the Court should want:
Horses, hounds, hauks, harlots, jesters, must be maintained, who wrings for it? the poor Subject, who must rather be undone, then the Court should want:
from whence followeth this inconuenience, that the people being thus exhausted, and drunke vp by these sucking subsidies and exactions, many of them become desperate,
from whence follows this inconvenience, that the people being thus exhausted, and drunk up by these sucking subsidies and exactions, many of them become desperate,
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This was our auncestours praise, to keepe great houses for entertainement of strangers, their neighbors and friends they enuited rather to maintaine amitie, then to procure surfets.
This was our Ancestors praise, to keep great houses for entertainment of Strangers, their neighbours and Friends they enuited rather to maintain amity, then to procure Surfeits.
But of all other, the high roode way to Penury, is Venery: these strumpets are so chargeable saith Salomon, Prou. 5.10, and insatiable, euer asking to haue, neuer ceasing to craue.
But of all other, the high rood Way to Penury, is Venery: these strumpets Are so chargeable Says Solomon, Prou. 5.10, and insatiable, ever asking to have, never ceasing to crave.
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and yet which is straunge, these so profuse and prodigall companions, that spare no cost abroade vppon their Courtezants, at home with their Wife and Children fare hardly, and seeme great husbands.
and yet which is strange, these so profuse and prodigal Sodales, that spare no cost abroad upon their Courtezants, At home with their Wife and Children fare hardly, and seem great Husbands.
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Further, there may be a readie way to penurie by ill huswiferie, when wiues being made for the comfort and companie of their husbandes, either by importunate brawling chide them out of doores,
Further, there may be a ready Way to penury by ill Housewifry, when wives being made for the Comfort and company of their Husbands, either by importunate brawling chide them out of doors,
or by their gallant brauery and furniture eate them out of house and home, or by their badde huswifery bring them to laie the key vnder the doore, and to forsake their home:
or by their gallant bravery and furniture eat them out of house and home, or by their bad housewifery bring them to lay the key under the door, and to forsake their home:
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] Children also vntoward & retchlesse, may worke their friends want, by deceiuing and purloyning from them both money and graine, spending it leaudly, and running into debt purposely:
] Children also untoward & retchless, may work their Friends want, by deceiving and purloining from them both money and grain, spending it lewdly, and running into debt purposely:
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laying the payment thereof vpon their parentes bagges, by which theeuish riot, they bring both their parentes and themselues vnto Penilesse bench. But what is hee that can recken vp all the causes and meanes of publique and priuate Penury? If God happily send some plētifull yeres,
laying the payment thereof upon their Parents bags, by which thievish riot, they bring both their Parents and themselves unto Penilesse bench. But what is he that can reckon up all the Causes and means of public and private Penury? If God happily send Some plentiful Years,
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but when a scarcitie commeth, hauing neither corne for market, nor store for houshold, they proue scarcely able to prouide bread, and to pay their rent.
but when a scarcity comes, having neither corn for market, nor store for household, they prove scarcely able to provide bred, and to pay their rend.
But now to these mischiefes, if either the corne be vnholsome, or yeeld not well, (which is Gods curse) then may it proue a Famine, and verie daungerous.
But now to these mischiefs, if either the corn be unwholesome, or yield not well, (which is God's curse) then may it prove a Famine, and very dangerous.
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By which VVord, some vnderstand the ordinarie meate which God hath appointed to feed vs. Other expound it, the wil and decree of God which hee hath reuealed,
By which Word, Some understand the ordinary meat which God hath appointed to feed us Other expound it, the will and Decree of God which he hath revealed,
This I confesse is some cause, for what will not pinch penny misers do? but if we search the cause more narrowly, wee shal find it to be ye curse of God which taketh away ye strength frō the bread:
This I confess is Some cause, for what will not pinch penny misers do? but if we search the cause more narrowly, we shall find it to be the curse of God which Takes away the strength from the bred:
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Neither hath Apparel any long lasting power, but will be tottred presently (for euen the durāce of apparell is Gods blessing, as by ye example of the Israelites it may appear, whose shoes & attire was not worne bare,
Neither hath Apparel any long lasting power, but will be tottered presently (for even the durance of apparel is God's blessing, as by you Exampl of the Israelites it may appear, whose shoes & attire was not worn bore,
causes natural & artificial, their malice & fraud, the couetousnes and carelesnesse of men. Hee ruleth all things which are, at his commaund and becke.
Causes natural & artificial, their malice & fraud, the covetousness and carelessness of men. He Ruleth all things which Are, At his command and beck.
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nor tempests, the fruites, vnlesse God please. For confirmation whereof, reade the Psalme. He commaundeth the snow to come vppon the ground, and the raine of the winter,
nor tempests, the fruits, unless God please. For confirmation whereof, read the Psalm. He commandeth the snow to come upon the ground, and the rain of the winter,
and Ier. 14.22, Are there any among the vanities of the Gentiles, that can giue raine? or can the heauens giue stormes? is it not thou ô Lorde our God? therefore we will wayt vpon thee,
and Jeremiah 14.22, are there any among the vanities of the Gentiles, that can give rain? or can the heavens give storms? is it not thou o Lord our God? Therefore we will wait upon thee,
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Too many there are who think Famin and Dearth to come by chaunce, they say there hath alwaies beene an intercourse of things, Warre followeth peace, and Dearth plentie:
Too many there Are who think Famine and Dearth to come by chance, they say there hath always been an intercourse of things, War follows peace, and Dearth plenty:
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Christ himselfe saith, that a Sparrow, for whose safetie no statute prouides, lying open to the net of any that will lay for her, cannot fall to the ground without his will,
christ himself Says, that a Sparrow, for whose safety no statute provides, lying open to the net of any that will lay for her, cannot fallen to the ground without his will,
& ruled the stormes, only herein they sinned, in attributing to other inferiour and supposed Gods, this great power of the true God, in worshipping Ceres for corne, Bacchus for wine, Flora for flowers, Robigo against blasting & vermin,
& ruled the storms, only herein they sinned, in attributing to other inferior and supposed God's, this great power of the true God, in worshipping Ceres for corn, Bacchus for wine, Flora for flowers, Robigo against blasting & vermin,
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they had also their sacrifices called Amber talia, as Festus deriues the word, because they went in Processiō about their arable groūds, called by the Latins, Arua. But we thogh we vse in good policy,
they had also their Sacrifices called Amber Talia, as Festus derives the word, Because they went in Procession about their arable grounds, called by the Latins, Arua. But we though we use in good policy,
It followeth in the second place, to shew how fearefull & horrible a plague this is, which may bee proued by many reasons and arguments, specially if it endure long.
It follows in the second place, to show how fearful & horrible a plague this is, which may be proved by many Reasons and Arguments, specially if it endure long.
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but they which are pinched with Famine, hoping euerie houre for succour, are euer pining away, till in the end they die a lingring and a miserable death.
but they which Are pinched with Famine, hoping every hour for succour, Are ever pining away, till in the end they die a lingering and a miserable death.
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As hunger is named an Inuentor of many Artes, (the poorer sort deuising many waies to sustaine their life honestly) so is it also said to be an il Counsellor, egging men on to Larsonies, Thefts, Murthers, Vsuries, Deceites, and other horrible sinnes.
As hunger is nam an Inventor of many Arts, (the Poorer sort devising many ways to sustain their life honestly) so is it also said to be an ill Counsellor, egging men on to Larsonies, Thefts, Murders, Usuries, Deceits, and other horrible Sins.
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Horace calleth Pouertie, Impudent, because there is nothing which it dares not attempt. Therefore that praier of the wise man was very good: Pro. 30.7. Two things haue I required of thee deny me them not before I die.
Horace calls Poverty, Impudent, Because there is nothing which it dares not attempt. Therefore that prayer of the wise man was very good: Pro 30.7. Two things have I required of thee deny me them not before I die.
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& their own moisture, and so consume away, as Dauid speaketh, and in doing nothing, come to nothing, saith Austen ] baking themselues bread of oats and bran (fit for horses and not men) borowing mony here & there, laying their garments & furniture to pledge, their houses and land to morgage,
& their own moisture, and so consume away, as David speaks, and in doing nothing, come to nothing, Says Austen ] baking themselves bred of oats and bran (fit for Horses and not men) borrowing money Here & there, laying their garments & furniture to pledge, their houses and land to mortgage,
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and what wil not pouerty driue mē to? they fal into ye mouths & teeth of biting & deuouring vsurers, who vnder a shew of licking thē whole, such out euen their hart blood, without al hope of any remedy.
and what will not poverty driven men to? they fall into you mouths & teeth of biting & devouring usurers, who under a show of licking them Whole, such out even their heart blood, without all hope of any remedy.
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Elimelech, Ruth 1. with his wife and children left Israel, and came to Moab. Elizeus 2. Reg. 8. wils the Sunnamitesse woman to goe into an other countrey till the Famine there ceased, which should last seuen yeares.
Elimelech, Ruth 1. with his wife and children left Israel, and Come to Moab. Elisha 2. Reg. 8. wills the Sunnamitesse woman to go into an other country till the Famine there ceased, which should last seuen Years.
and Villages, but especially in Countrey Townes, where commonly is most want, who hauing once folowed this idle trade, can hardly be reclaimed to worke,
and Villages, but especially in Country Towns, where commonly is most want, who having once followed this idle trade, can hardly be reclaimed to work,
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Cōuoy of vittails was sent frō Strawsborow & Heluetia, to succor them, else had they al died generally, very many hauing bin alredy famished to death,
Convoy of vittails was sent from Strawsborow & Helvetia, to succour them, Else had they all died generally, very many having been already famished to death,
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and some yeares following, in Austria, and through Germanie, manie were starued, and so in Italie too, where many rather choosing anie torment then that death, offered themselues to bee Gallie slaues verie willinglie, submitting themselues to that torture which is layde vppon none but Rascalles and Theeues, Anno 1572. in Occitana, and along the Sea Coastes, a greeuous Famine arose,
and Some Years following, in Austria, and through Germany, many were starved, and so in Italy too, where many rather choosing any torment then that death, offered themselves to be Galley slaves very willingly, submitting themselves to that torture which is laid upon none but Rascals and Thieves, Anno 1572. in Occitana, and along the Sea Coasts, a grievous Famine arose,
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as in the siege of Samaria, in the first siege of Hierusalem vnder Nabuchodonozer, and in the last, vnder Vespasian and Titus. How fearefull this is, all mothers can easily coniecture,
as in the siege of Samaria, in the First siege of Jerusalem under Nebuchadnezzar, and in the last, under Vespasian and Titus. How fearful this is, all mother's can Easily conjecture,
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and he that will read Iosephus. lib. 6. cap. 11. de bello Iud. and Eusebius which hath borrowed it from Iosephus, if his heart yarne not, it is brawnie.
and he that will read Iosephus. lib. 6. cap. 11. de bello Iud. and Eusebius which hath borrowed it from Iosephus, if his heart yarn not, it is brawny.
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Such was the Famine which the Inhabitants of Sancerra. 1573. endured, more grieuous then that of Sagūtum, which for the extremitie thereof is come into a prouerbe.
Such was the Famine which the Inhabitants of Sancerra. 1573. endured, more grievous then that of Sagūtum, which for the extremity thereof is come into a proverb.
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And such also was the Famine in Fraunce, Anno. 649, in the fourth yeare of Clodouey his raigne, and in the yeare, 839: and in Germanie, Anno. 808. a dreadfull Famine possessed the whole coūtrey, at which time Hatto the Bishop of Moguntū, executed that villany vpon the poore country swanes, asking him bread.
And such also was the Famine in France, Anno 649, in the fourth year of Cloudy his Reign, and in the year, 839: and in Germany, Anno 808. a dreadful Famine possessed the Whole country, At which time Hatto the Bishop of Moguntū, executed that villainy upon the poor country swanes, asking him bred.
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great dearth of vittaile, and a straunge famine, was felt in our countries of Heluetia, which punishment of late God hath renued, this superstitious (or rather this irreligious) worlde deseruing to bee visited by no plague more gentle.
great dearth of vittaile, and a strange famine, was felt in our countries of Helvetia, which punishment of late God hath renewed, this superstitious (or rather this irreligious) world deserving to be visited by no plague more gentle.
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and Anno. 1313. through Boheme and Polonia, as Vrspergensis out of the 4. Booke of the Polonian Chronicles describeth, Cap. 8. A Famine more cruell then any warre, raged in those two Countries,
and Anno 1313. through Bohemia and Polonia, as Vespergensis out of the 4. Book of the Polonian Chronicles Describeth, Cap. 8. A Famine more cruel then any war, raged in those two Countries,
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Oftentimes it falleth out, that prisoners condemned to die, with Famine, haue eaten of their own flesh so farre as they could reach, before they could die:
Oftentimes it falls out, that Prisoners condemned to die, with Famine, have eaten of their own Flesh so Far as they could reach, before they could die:
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Secondly, for what cause it comes, wherin the iudgment of the world respecting the second causes, rather then the first and principall, is so fouly corrupted, that men know not well, either where to aske coūsel,
Secondly, for what cause it comes, wherein the judgement of the world respecting the second Causes, rather then the First and principal, is so foully corrupted, that men know not well, either where to ask counsel,
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Among all other, Famin & Dearth of vittails is not the least, of which wee now intreat, hauing in our first sermō proued both by testimonies & examples of scripture, the true,
Among all other, Famine & Dearth of vittails is not the least, of which we now entreat, having in our First sermon proved both by testimonies & Examples of scripture, the true,
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Naturall courses, and mens malice beeing no causes, but outward meanes which God vseth, stirring vp the wicked to chastice vs (not by inspiring their malice into them,
Natural courses, and men's malice being no Causes, but outward means which God uses, stirring up the wicked to chastise us (not by inspiring their malice into them,
but vsing the malice which is in them for his iudgement, and our chastisement.) Secondly, we haue there described the miseries and mischiefes of that dreadfull plague.
but using the malice which is in them for his judgement, and our chastisement.) Secondly, we have there described the misery's and mischiefs of that dreadful plague.
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Now in the third place it followeth, to enquire what should mooue so pitifull and mercifull a God to afflict men, good and bad, olde and young, Countries and Nations, with this tertible scourge.
Now in the third place it follows, to inquire what should move so pitiful and merciful a God to afflict men, good and bad, old and young, Countries and nations, with this tertible scourge.
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The common multitude with one consent laie all the fault vpon the oppression of Landlordes enhauncing their rentes, the mallice of Farmers grudging without cause, vnmercifulnesse of Vsurers grinding without pitie, the intollerable licenses of Monopoles and Solesales, ingrossing without measure, the couetousnesse of hoorders keeping vp their graine without mercie: (all which no doubt, are principal outward meanes whereby God doth bring it to effect) but of corruption in maners, of vices and vilenesse of life, of the Immunitie and Impunitie of sinning, without shame, without restraint not one word.
The Common multitude with one consent lay all the fault upon the oppression of Landlords enhancing their rents, the malice of Farmers grudging without cause, unmercifulness of Usurers grinding without pity, the intolerable licenses of Monopoles and Solesales, engrossing without measure, the covetousness of hoorders keeping up their grain without mercy: (all which no doubt, Are principal outward means whereby God does bring it to Effect) but of corruption in manners, of vices and vileness of life, of the Immunity and Impunity of sinning, without shame, without restraint not one word.
Therefore as the Phisitian hitting vppon the right humour and cause of the disease, doth with better iudgement and happier successe, applie his phisicke:
Therefore as the physician hitting upon the right humour and cause of the disease, does with better judgement and Happier success, apply his physic:
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Certaine Miscreants and Varlets, crying out of the Pulpit, in the open Market, at their publike Feasts, that the new Religion (for so they entitle the preaching of the Gospell) is the onely cause of this Dearth. Since there hath bene a separation,
Certain Miscreants and Varlets, crying out of the Pulpit, in the open Market, At their public Feasts, that the new Religion (for so they entitle the preaching of the Gospel) is the only cause of this Dearth. Since there hath be a separation,
and that the Saintes departed, haue not their Due honor, and the Olde manner of worshipping God (for so they call their Romish superstition ) is abandoned, the world hath bene still in a Deluge of Calamitie: from which, forsooth, we should be freed,
and that the Saints departed, have not their Due honour, and the Old manner of worshipping God (for so they call their Romish Superstition) is abandoned, the world hath be still in a Deluge of Calamity: from which, forsooth, we should be freed,
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For in the raigne of Ahab, there was a long Famine in Israel, at which the King beeing mooued, in his furie meeting Eliiah the Prophet, hee tolde him that it was he which troubled Israel, meaning by his speech, that hee caused the Dearth which so troubled the lande (in which sense, Ionathan saide, his Father Saul troubled the people,
For in the Reign of Ahab, there was a long Famine in Israel, At which the King being moved, in his fury meeting Elisha the Prophet, he told him that it was he which troubled Israel, meaning by his speech, that he caused the Dearth which so troubled the land (in which sense, Ionathan said, his Father Saul troubled the people,
So afterward Ioram the King laide the cause of the Famine vpon Elizeus, which was so great that mothers eate their owne children, the King in a rage sent his seruaunt to kill the Prophet,
So afterwards Ioram the King laid the cause of the Famine upon Elisha, which was so great that mother's eat their own children, the King in a rage sent his servant to kill the Prophet,
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The same was the vsuall obiection wherewith the Christiās were vpbraided, as Tertullian, Cyprian, Arnobius, and other which wrote Apologies for the Christians witnesse.
The same was the usual objection wherewith the Christiās were upbraided, as Tertullian, Cyprian, Arnobius, and other which wrote Apologies for the Christians witness.
or any other generall and open calamitie, presently they cried out, Away with these Christiās from the earth, to the beastes with them, that they may be deuoured, cast them to the Lyons, these sacrilegious wretches,
or any other general and open calamity, presently they cried out, Away with these Christiās from the earth, to the beasts with them, that they may be devoured, cast them to the Lyons, these sacrilegious wretches,
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Euse. lib. 9. cap. 7. describeth the edict and proclamation, Maximinus set vp against them, wherin hee declareth, that all the miseries which the world hitherto had suffered, came vppon the earth onlie for that pernicious and detestable errour of these vile caitifs, (so he called the Christians) and withall boasted, that therfore in his time there was neither Pestilence nor Warre,
Euse lib. 9. cap. 7. Describeth the edict and proclamation, Maximinus Set up against them, wherein he Declareth, that all the misery's which the world hitherto had suffered, Come upon the earth only for that pernicious and detestable error of these vile caitiffs, (so he called the Christians) and withal boasted, that Therefore in his time there was neither Pestilence nor War,
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Albeit not long after, all those mischiefes at once ouertooke and ouerwhelmed him, quelling and confuting that his impudent and rebellious blasphemie against the eternall God.
Albeit not long After, all those mischiefs At once overtook and overwhelmed him, quelling and confuting that his impudent and rebellious blasphemy against the Eternal God.
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for the manifold and enormous sinnes, principally, Atheisme and Idolatry. Some places we haue cited before, let vs adde more to them. Leuit. 26.14. If you will not obey me nor doo my commaundements, you shall sow your seede in vaine.
for the manifold and enormous Sins, principally, Atheism and Idolatry. some places we have cited before, let us add more to them. Levites 26.14. If you will not obey me nor do my Commandments, you shall sow your seed in vain.
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So dooth God speake, Deut. 28. & cap. 11. Psal. 10. The land whither thou goest to possesse it, is not as the land of Egypt, from whence you came, where thou sowest thy seede,
So doth God speak, Deuteronomy 28. & cap. 11. Psalm 10. The land whither thou goest to possess it, is not as the land of Egypt, from whence you Come, where thou sowest thy seed,
and wateredst it with thy feete as a garden of hearbes, but the land whither you go to possesse it, is a lande of mountaines and vallies, drinking the water of the rayne of heauen, &c. Psal. 16:
and wateredst it with thy feet as a garden of herbs, but the land whither you go to possess it, is a land of Mountains and valleys, drinking the water of the rain of heaven, etc. Psalm 16:
and that your lande yeelde not her fruites, and so you perish quickly from the good lande whiche the Lorde giueth you: and Deutero. 32.23. Among other plagues which hee threateneth vnto Idolatry, hee saith:
and that your land yield not her fruits, and so you perish quickly from the good land which the Lord gives you: and Deuteronomy. 32.23. Among other plagues which he threateneth unto Idolatry, he Says:
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See more in him, Cap. 24. Ieremy cap. 5.15, Loe I bring a Nation vppon you from a farre, which shall eate vp your Haruest and your Bread, your Sonnes and your Daughters, your Sheepe and Bullockes, your Vines and Figge-trees.
See more in him, Cap. 24. Ieremy cap. 5.15, Lo I bring a nation upon you from a Far, which shall eat up your Harvest and your Bred, your Sons and your Daughters, your Sheep and Bullocks, your Vines and Figtrees.
The false prophets in the time of Famine, promiseth them fruitfull and plentifull yeares, and when there was plentie, they bid them not to feare anie Dearth in that so great abundance,
The false Prophets in the time of Famine, promises them fruitful and plentiful Years, and when there was plenty, they bid them not to Fear any Dearth in that so great abundance,
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The verie same doctrine did Ezechiel preach in Babilon, which Ieremy did in Iudah and Ierusalem, that for their Idolatrie and greeuous sinnes, manie of them should be giuen ouer by God to the Plague and Famine, both they which were alreadie,
The very same Doctrine did Ezechiel preach in Babylon, which Ieremy did in Iudah and Ierusalem, that for their Idolatry and grievous Sins, many of them should be given over by God to the Plague and Famine, both they which were already,
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and the sonnes shall eate their fathers, &c. This was a iust iudgment of God, they contrarie to God his expresse commaundement, sacrificed their sonnes to Moloch, (that is he whom the Gentiles call Saturnus ) so that this was a punishment by Retaliation, a like plague, for the like offence.
and the Sons shall eat their Father's, etc. This was a just judgement of God, they contrary to God his express Commandment, sacrificed their Sons to Moloch, (that is he whom the Gentiles call Saturnus) so that this was a punishment by Retaliation, a like plague, for the like offence.
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as also those walking Vermin, & those Tempests of a common wealth, Monopolists, Ingrossers, Cornhoorders, who had rather the corne should waxe fustie in their garners,
as also those walking Vermin, & those Tempests of a Common wealth, Monopolists, Ingrossers, Cornhoarders, who had rather the corn should wax fusty in their garners,
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And a litle after he speaketh vnto Richmen, to whom also he threateneth the like punishment, who (like vnto the wealthy Cormullions of our time) increase their wealth by others want, some of them abusing the barrennesse of the earth,
And a little After he speaks unto Rich men, to whom also he threateneth the like punishment, who (like unto the wealthy Cormullions of our time) increase their wealth by Others want, Some of them abusing the Barrenness of the earth,
Their siluer and their golde cannot deliuer them in the day of the wrath of the Lorde God, they shall not satisfie their soules, neither fill their bowels:
Their silver and their gold cannot deliver them in the day of the wrath of the Lord God, they shall not satisfy their Souls, neither fill their bowels:
Rich men of all others, thinke themselues best armed against all daungers that may happen either to soule or bodie, Prouer. 10.15. The rich mans goods are his strong cittie:
Rich men of all Others, think themselves best armed against all dangers that may happen either to soul or body, Prover 10.15. The rich men goods Are his strong City:
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In the fourth Chapter, hee threateneth to the hard hearted and impenitent sinners, soure plagues, Sword, Pestilence, Famine, noysome beastes. Of Famine thus he speaketh:
In the fourth Chapter, he threateneth to the hard hearted and impenitent Sinners, sour plagues, Sword, Pestilence, Famine, noisome beasts. Of Famine thus he speaks:
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The cause, why this Prophet Ezechiel vrgeth the people with the threats of this plague, more vehemently and hotly then the other Prophets, is because the state of the Iewes was then most daungerous, no threatenings, no warnings woulde mooue them, rebellious they were alway and stifnecked,
The cause, why this Prophet Ezechiel urges the people with the Treats of this plague, more vehemently and hotly then the other prophets, is Because the state of the Iewes was then most dangerous, no threatenings, not Warnings would move them, rebellious they were always and Stiffnecked,
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the impulsiue or forcing causes, their sinnes: the maner, The bread shall not nourish them: the effects, Man and beast, rich and poore, pelly melly shall die.
the impulsive or forcing Causes, their Sins: the manner, The bred shall not nourish them: the effects, Man and beast, rich and poor, pelly melly shall die.
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Now go we on to the smaller Prophet. Hos. cap. 4: makes a long catalogue or beadroule of sinnes, for which God chasteneth his people with this affliction. Thus hee speaketh:
Now go we on to the smaller Prophet. Hos. cap. 4: makes a long catalogue or beadroule of Sins, for which God Chasteneth his people with this affliction. Thus he speaks:
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nor mercy, nor knowledge of God in the lande, by swearing and lying, and killing, and stealing, and whoring, they breake out, and bloud toucheth bloud.
nor mercy, nor knowledge of God in the land, by swearing and lying, and killing, and stealing, and whoring, they break out, and blood touches blood.
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4, vpbraydeth the people, who for religions sake went on pilgrimage to Bethel, and yet defiled themselues with Idolatry & false whorsip, & telleth them that therfore he will giue them cleannesse of teeth: that is, they shal not need any Toothpikes to cleanse their teethe for any meat sticking in them,
4, upbraideth the people, who for Religions sake went on pilgrimage to Bethel, and yet defiled themselves with Idolatry & false whorsip, & Telleth them that Therefore he will give them cleanness of teeth: that is, they shall not need any Toothpikes to cleanse their teeth for any meat sticking in them,
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Let vs see then some particulars, for which GOD expresly threateneth this plague by name. First, Iere. cap. II: declareth how his countrey men in Anathoth, had forbidden him to preach vpon paine of his life, this impudency of theirs, God threatneth to reuēge by Famin : ver. 21.22. Of ye men of Anathots that say, Prophecie no more in the name of the Lord, that thou die not by our hands.
Let us see then Some particulars, for which GOD expressly threateneth this plague by name. First, Jeremiah cap. II: Declareth how his country men in Anathoth, had forbidden him to preach upon pain of his life, this impudence of theirs, God threatens to revenge by Famine: ver. 21.22. Of the men of Anathots that say, Prophecy no more in the name of the Lord, that thou die not by our hands.
Iere. 42. When the Citie was sacked by Nabuchodonozor, the remnant left behind came to Ieremie, to aske of him whether they should go downe into Egypt, or no? He denied it, perswading them the contrarie, notwithstanding they woulde needes goe:
Jeremiah 42. When the city was sacked by Nebuchadnezzar, the remnant left behind Come to Ieremie, to ask of him whither they should go down into Egypt, or no? He denied it, persuading them the contrary, notwithstanding they would needs go:
2 The desire of priuate gain prouoketh God his wrath, when men preferre the increase of their owne commodities before the glorie of God, the propagation of his worde, or the publike benefit.
2 The desire of private gain provoketh God his wrath, when men prefer the increase of their own commodities before the glory of God, the propagation of his word, or the public benefit.
The Israelites being reduced and brought backe from Babell, to their own Country, hauing no regard at all to Gods house, built, setled and furnished their owne houses and mansions both stately and curiously, whereupon God threatneth them this plague by Agge. ver. 4. Is it time for you to dwell in your fieled houses,
The Israelites being reduced and brought back from Babel, to their own Country, having no regard At all to God's house, built, settled and furnished their own houses and mansions both stately and curiously, whereupon God threatens them this plague by Age. ver. 4. Is it time for you to dwell in your fieled houses,
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Yee haue sowne much, and bring in little, yee eate, but yee haue not inough, yee drinke but yee are not filled, &c. verse 9. You looked for much, and loe it came to little,
Ye have sown much, and bring in little, ye eat, but ye have not enough, ye drink but ye Are not filled, etc. verse 9. You looked for much, and lo it Come to little,
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Therfore the heauen ouer you stayed it selfe from dewe, and the earth staid her fruit, &c. 3 Periurie and Oppression of the poore, is this way also visited, as that excellent example 2. Sam. 21. sheweth.
Therefore the heaven over you stayed it self from dew, and the earth stayed her fruit, etc. 3 Perjury and Oppression of the poor, is this Way also visited, as that excellent Exampl 2. Sam. 21. shows.
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aunswere was made, that it was for Saule, and his bloudie house, because hee slue the Gibeonites (contrarie to the oath of Iosuah, and the Elders.) Doubtlesse, Saule had an excuse and defence for himselfe in this fact, which might carrie a pretence before the people of Law and Iustice, yet God assureth Dauid, till his crueltie were reuenged, the Famine should not bee remoued.
answer was made, that it was for Saule, and his bloody house, Because he slew the Gibeonites (contrary to the oath of Joshua, and the Elders.) Doubtless, Saule had an excuse and defence for himself in this fact, which might carry a pretence before the people of Law and justice, yet God assureth David, till his cruelty were revenged, the Famine should not be removed.
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Therfore Dauid asketh the Gibeonites howe they would be satisfied, they requiring seuen of Saul his sonnes, had them, hanged them vp to the Lord, and so the Famine ceased.
Therefore David asks the Gibeonites how they would be satisfied, they requiring seuen of Saul his Sons, had them, hanged them up to the Lord, and so the Famine ceased.
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Esay. cap. 5. complaining that in the Lords vineyard, wild Grapes only, and sowre were found, among the rest, hee saith, VVo vnto them that ioyne house to house,
Isaiah. cap. 5. complaining that in the lords vineyard, wild Grapes only, and sour were found, among the rest, he Says, VVo unto them that join house to house,
5 In the 34. of Ieremie, we read that the king and the people, as it were conspiring togither, did, according to the Law, manumit or set free their men,
5 In the 34. of Ieremie, we read that the King and the people, as it were conspiring together, did, according to the Law, manumit or Set free their men,
because we must remember that they and we haue one maister in heauen, much lesse dealt withall falsely (which is a cruelty cloked vnder the name of honest gaine.) For thus saith the Lord, Mich. 6.10. Are yet the treatures of wickednesse in the house of the wicked, and the scant measure which is abhominable, &c. verse 14. Therfore thou shalt eat and not be satisfied:
Because we must Remember that they and we have one master in heaven, much less dealt withal falsely (which is a cruelty cloaked under the name of honest gain.) For thus Says the Lord, Mich. 6.10. are yet the treatures of wickedness in the house of the wicked, and the scant measure which is abominable, etc. verse 14. Therefore thou shalt eat and not be satisfied:
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8 Againe, if Tythes or other Debts, wherby either Gods worship should bee maintained, or his power relieued be not iustly paid, Dearth is the reuenger of that sacriledge.
8 Again, if Tithes or other Debts, whereby either God's worship should be maintained, or his power relieved be not justly paid, Dearth is the revenger of that sacrilege.
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If wee reade ouer all the Stories, from the tymes of the Prophetes to our dayes, wee shall finde manie straunge examples of dreadfull Famine, but withall, wee shall reade, that those tymes were most corrupt, eyther Prince or Subiect fayling in their seuerall functions and places.
If we read over all the Stories, from the times of the prophets to our days, we shall find many strange Examples of dreadful Famine, but withal, we shall read, that those times were most corrupt, either Prince or Subject failing in their several functions and places.
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In the Actes of the Apostles, mention is made of a greate Famine, when Claudius was Emperour of the Romanes, the same which Swetonius and Dion doe both recorde:
In the Acts of the Apostles, mention is made of a great Famine, when Claudius was Emperor of the Romans, the same which Swetonius and Dion do both record:
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the cause why the worlde was so visited at that tyme was especially for that Claudius Tiberius, a man giuen ouer to al impietie, drunkennesse and riot, did then raigne, whom the souldiers by a Nickname called Biberim: He preferred a base felow who stood for the Quaestunship, before the most worthy and noble men,
the cause why the world was so visited At that time was especially for that Claudius Tiberius, a man given over to all impiety, Drunkenness and riot, did then Reign, whom the Soldiers by a Nickname called Biberim: He preferred a base fellow who stood for the Quaestunship, before the most worthy and noble men,
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Eusebius writeth, that in the time of Maximinus, the cruell sucker of Christians blood, there was such a Dearth, that euen the wealthie of the land fell downe dead in the streetes for hunger,
Eusebius Writeth, that in the time of Maximinus, the cruel sucker of Christians blood, there was such a Dearth, that even the wealthy of the land fell down dead in the streets for hunger,
for which God in scripture reproueth and thus visiteth his people, to be so rife or common among vs, that there may be small hope that he will withdrawe his iudgement.
for which God in scripture Reproveth and thus Visiteth his people, to be so rife or Common among us, that there may be small hope that he will withdraw his judgement.
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Manie Inundations, incredible hailes, vnusuall stormes, rough and raging tempests of wind, of water, earthquakes straunge and dreadfull, with other wonders of like nature,
Many Inundations, incredible hails, unusual storms, rough and raging tempests of wind, of water, earthquakes strange and dreadful, with other wonders of like nature,
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Some because they are oft seen, little regard thē, & denie them to be the Signes of Gods wrath, rather to be the Tokens of prosperitie. The holy name of the mightie God,
some Because they Are oft seen, little regard them, & deny them to be the Signs of God's wrath, rather to be the Tokens of Prosperity. The holy name of the mighty God,
Horrible execrations, oaths, imprecations, and curses daily heard, yet no man trembleth, no man, according to his duty reproueth the offēders, whō our ancesters were wont to punish, by making them to kisse the ground groueling:
Horrible execrations, Oaths, imprecations, and curses daily herd, yet no man Trembleth, no man, according to his duty Reproveth the offenders, whom our Ancestors were wont to Punish, by making them to kiss the ground groveling:
Excesse in apparell, as it argueth the leuitie and wantonnesse of the mind, by daily changing of fashions, apishly imitating the French, Spanish, & Italian cut:
Excess in apparel, as it argue the levity and wantonness of the mind, by daily changing of fashions, apishly imitating the French, Spanish, & Italian Cut:
For hence haue sprung Vsuries, Monopolies, straunge artes (cousinage in deede) in counterfeit coyning, in deceytfull couenaunts, in false bargaining, farre woorse and more craftie then the verie circumcised Iewes,
For hence have sprung Usuries, Monopolies, strange arts (Cousinage in deed) in counterfeit coining, in deceitful Covenants, in false bargaining, Far Worse and more crafty then the very circumcised Iewes,
yet these, though in a common prouerbe they bee vsuallie called Iewes for their crueltie and knauery, are notwithstanding aduanced to hiest places of dignitie,
yet these, though in a Common proverb they be usually called Iewes for their cruelty and knavery, Are notwithstanding advanced to highest places of dignity,
But I appeal to you that commit these sins, what will these ill gotten goods profite you, which by others mens vndoing you haue scraped and raked together? They neuer thriue to the third heires, to whom you leaue nothing else but stuffe & fuell to inflame the heate of their impietie.
But I appeal to you that commit these Sins, what will these ill got goods profit you, which by Others men's undoing you have scraped and raked together? They never thrive to the third Heirs, to whom you leave nothing Else but stuff & fuel to inflame the heat of their impiety.
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What can you answer for your selues to Christ comming in iudgement, at that great account of your deedes and words? But little doth this moue you or any almost in this so wicked an age, where sins are customably committed without shame, without fear, without punishment,
What can you answer for your selves to christ coming in judgement, At that great account of your Deeds and words? But little does this move you or any almost in this so wicked an age, where Sins Are customably committed without shame, without Fear, without punishment,
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Ministers negligent in their charges and duties, dissolute in theyr life, light in behauiour, offensiue to the worlde, either ambitiouslie compassing preferments,
Ministers negligent in their charges and duties, dissolute in their life, Light in behaviour, offensive to the world, either ambitiously compassing preferments,
Man and wife agree like Dogges and Cats, continually iarring and snarling, bestowing the blowes vppon each other which would doe their children more good, whom, forsooth they so cocker that the winde must not blowe vpon them:
Man and wife agree like Dogs and Cats, continually jarring and snarling, bestowing the blows upon each other which would do their children more good, whom, forsooth they so cocker that the wind must not blow upon them:
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Artizans idle in their trade, all estates, ages, and degrees of mē wholy depraued: so that it is maruaile that God layeth not yet a sorer iudgement vppon vs, thus deseruing it.
Artisans idle in their trade, all estates, ages, and Degrees of men wholly depraved: so that it is marvel that God Layeth not yet a Sorer judgement upon us, thus deserving it.
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But you will say, if Dearth and Scrarcitie, bee the punishment allotted for sinne, wherfore then are the godlie therewith plagued? as we see by the examples of Abraham, Isaac, Iacob, and others of whom we spake before.
But you will say, if Dearth and Scrarcitie, be the punishment allotted for sin, Wherefore then Are the godly therewith plagued? as we see by the Examples of Abraham, Isaac, Iacob, and Others of whom we spoke before.
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in the 11. to the Hebrewes, VVandring about in Desarts, in dennes, in holes, on hilles, where commonly is no great plentie? Wee aunswere, that euen the most faithful are sinners, their corruption naturall wil sticke by them to the death,
in the 11. to the Hebrews, Wandering about in Deserts, in dens, in holes, on hills, where commonly is not great plenty? we answer, that even the most faithful Are Sinners, their corruption natural will stick by them to the death,
so that it is good for them that God punisheth them in their bodies, for if in his exact iudgement hee should deale with them, they should be in daunger of eternall perdition. But this happily will not satisfie you,
so that it is good for them that God Punisheth them in their bodies, for if in his exact judgement he should deal with them, they should be in danger of Eternal perdition. But this happily will not satisfy you,
for if Idolatry and notorious crimes, are to be punished with Dearth and Famine, thē should they bee most subiect to this plague, which are more wicked then any other.
for if Idolatry and notorious crimes, Are to be punished with Dearth and Famine, them should they be most Subject to this plague, which Are more wicked then any other.
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and yet these are no more, nay not so much punished as the other, hauing in such times of Famine their arts and shiftes, by which they not onely scape the brunt of this heauie iudgement, but inrich themselues therby.
and yet these Are no more, nay not so much punished as the other, having in such times of Famine their arts and shifts, by which they not only escape the brunt of this heavy judgement, but enrich themselves thereby.
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as also that (albeit sinne is the principall and chiefe cause of all mischiefe) for other causes God dooth afflict men with Famine, Swoord, or Pestilence. The two Theeues on the Crosse died the like death,
as also that (albeit sin is the principal and chief cause of all mischief) for other Causes God doth afflict men with Famine, Sword, or Pestilence. The two Thieves on the Cross died the like death,
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If a boy that is put to learning, either runne away, or play the treuant, presently we send for him to fetch him to schoole, perhaps with a rodde at his backe.
If a boy that is put to learning, either run away, or play the treuant, presently we send for him to fetch him to school, perhaps with a rod At his back.
or in lending to the needie, or giuing freely, and such like: againe howe patiently we can endure the crosse, whereof, we glorie much before miseries come,
or in lending to the needy, or giving freely, and such like: again how patiently we can endure the cross, whereof, we glory much before misery's come,
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but when they light vpon vs in some weight and number, then we grow discontented and impatient, feeling our owne infirmities how weake and fraile we are.
but when they Light upon us in Some weight and number, then we grow discontented and impatient, feeling our own infirmities how weak and frail we Are.
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God knowes our weaknesse before he chasten vs, yet lest we should thinke better of our selues then we ought, he will make vs feele his hand, that we may confesse it our selues.
God knows our weakness before he chasten us, yet lest we should think better of our selves then we ought, he will make us feel his hand, that we may confess it our selves.
Our flesh swelleth, and like Sathyrions pelles or skinnes (which as they write, will not lie still in the bottome of a presse or chest though kept downe with cloathes,
Our Flesh Swells, and like Sathyrions pelles or skins (which as they write, will not lie still in the bottom of a press or chest though kept down with clothes,
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and how necessarie his grace is for vs. The whole race of mankind, if all their forces and witts were vnited, is not able to bring forth a stalke from out the earth,
and how necessary his grace is for us The Whole raze of mankind, if all their forces and wits were united, is not able to bring forth a stalk from out the earth,
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Furthermore, God by these & such other, kindleth in the godly an earnest desire of the other life to come, with the contempt of this Discontenting world.
Furthermore, God by these & such other, kindleth in the godly an earnest desire of the other life to come, with the contempt of this Discontenting world.
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yea much adoo haue we (euen for all these sorts and varieties of plagues, iniuries, malice & villanies of men) to weane our selues from the loue of this worlde:
yea much ado have we (even for all these sorts and varieties of plagues, injuries, malice & villainies of men) to wean our selves from the love of this world:
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They therefore who wish for a longer life in hope of a better state here, may as well think that a garment will be the better the longer and oftener it is worne.
They Therefore who wish for a longer life in hope of a better state Here, may as well think that a garment will be the better the longer and oftener it is worn.
but a life Angelicall, without care or trouble, and the sooner the better thou thinkest, because there is a more speedy riddance from these calamities.
but a life Angelical, without care or trouble, and the sooner the better thou Thinkest, Because there is a more speedy riddance from these calamities.
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The godly seeing them in these afflictions so patient, so constant, so faithfull, so thankfull, reape much comfort therby, hoping for the like helpe from God, in their like distresse:
The godly seeing them in these afflictions so patient, so constant, so faithful, so thankful, reap much Comfort thereby, hoping for the like help from God, in their like distress:
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God doth assist them by his holie spirit, to take all things patiently, so wil he also be present with mee, arming mee with the same minde against all suche calamities.
God does assist them by his holy Spirit, to take all things patiently, so will he also be present with me, arming me with the same mind against all such calamities.
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If it fare so with the greene and frutefull tree, what shall become of the withered branch? In brief, all sorts may obserue by this his correction of his owne chosen,
If it fare so with the green and fruitful tree, what shall become of the withered branch? In brief, all sorts may observe by this his correction of his own chosen,
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thus fearefully the heauie iudgement, and direfull wrath of the iust God against mens sinnes, that sithence hee chasteneth small sinnes in them, much more will hee scourge them that sinne with an hie hand:
thus fearfully the heavy judgement, and direful wrath of the just God against men's Sins, that since he Chasteneth small Sins in them, much more will he scourge them that sin with an high hand:
you hauing heard for the most part the causes and motiues that prouoke God to sende this plague of Famine, with other publike and priuate afflictions vpon men, not sparing his owne elect and faithfull, let vs desire of God patience in such distresses,
you having herd for the most part the Causes and motives that provoke God to send this plague of Famine, with other public and private afflictions upon men, not sparing his own elect and faithful, let us desire of God patience in such Distresses,
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the same course must a spirituall Phisitian take in any publike plague of Famine and Dearth: namely, to make men both feele the greeuousnesse of the calamitie,
the same course must a spiritual physician take in any public plague of Famine and Dearth: namely, to make men both feel the greeuousnesse of the calamity,
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And this course haue wee hitherto obserued in the two former Sermons, setting foorth God to be the authour of plentie and want, with the dreadfulnesse of Famin, and that our sinnes are the only motiues which prouoke God thereto:
And this course have we hitherto observed in the two former Sermons, setting forth God to be the author of plenty and want, with the dreadfulness of Famine, and that our Sins Are the only motives which provoke God thereto:
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And herein that we may more orderly proceed, we will first shewe what duerie belongeth to the Church of Christ in these cases, afterward what concerneth Magistrates, Preachers, Housholders, rich & poore of all sorts to do herein:
And herein that we may more orderly proceed, we will First show what duerie belongeth to the Church of christ in these cases, afterwards what concerns Magistrates, Preachers, Householders, rich & poor of all sorts to do herein:
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Salomon in this his prayer, among other thinges, warneth the godlie, that in the time of Dearth and Penurie they doo confesse theyr sinnes, bewayle them,
Solomon in this his prayer, among other things, warneth the godly, that in the time of Dearth and Penury they do confess their Sins, bewail them,
and amende theyr liues, not onelie in ceassing to doo ill, but in dooing good. For by these miseries it pleaseth GOD to call vs into the way of godlinesse.
and amend their lives, not only in ceasing to do ill, but in doing good. For by these misery's it Pleases GOD to call us into the Way of godliness.
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as if they were the onelie procurers of Scarcitie, (and sometimes perhappes not amisse) but this is the more Christian and nearest course to haue recourse to our selues, euerie man to say of himselfe herein,
as if they were the only Procurers of Scarcity, (and sometime perhaps not amiss) but this is the more Christian and nearest course to have recourse to our selves, every man to say of himself herein,
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The temple of Salomon was a type & representation of Christ and his Church, so that he requesting the Almightie to heare his people praying in that Temple, it is all one as if he had desired the Father to heare them for,
The temple of Solomon was a type & representation of christ and his Church, so that he requesting the Almighty to hear his people praying in that Temple, it is all one as if he had desired the Father to hear them for,
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The Popish sort in these times of Distresse, flie to their Letanies and Processions, as to their sacred Anchor, which as they are vsed by them are meere forgeries of men,
The Popish sort in these times of Distress, fly to their Litanies and Procession, as to their sacred Anchor, which as they Are used by them Are mere forgeries of men,
wherein God hath the least part, Angels, Patriarches, Martyrs, Confessors, Virgins, VVidowes, filing vp the row and roome, whom they haue canonized as their Turn-away Gods, to rid them from such plagues, which is in the onely wisedome and power of God himselfe.
wherein God hath the least part, Angels, Patriarchs, Martyrs, Confessors, Virgins, VVidowes, filing up the row and room, whom they have canonized as their Turnaway God's, to rid them from such plagues, which is in the only Wisdom and power of God himself.
but to turne from vs, or at least diminish the grieuousnesse of this affliction, graunting vs patience and thankefulnesse, with amendment of life, and desire of doing well.
but to turn from us, or At least diminish the grievousness of this affliction, granting us patience and thankfulness, with amendment of life, and desire of doing well.
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The Israelites being slaine by the Philistims, and the Arke of God taken: 1. Samuel. 1. Sam. 7.3. exhortes them to repent, and by forsaking the Heathenish Idolles, heartily to turne to their God, who would deliuer them if they did so:
The Israelites being slain by the philistines, and the Ark of God taken: 1. Samuel. 1. Sam. 7.3. exhorts them to Repent, and by forsaking the Heathenish Idols, heartily to turn to their God, who would deliver them if they did so:
nor denying the faith, nor flying to meanes vnlawfull and extraordinarie in the Famine. The Prodigall Sonne, the liuely remembrance of mankind, broght himselfe by his owne folly into these streights, that for very hunger he was driuen to bee Swineheard,
nor denying the faith, nor flying to means unlawful and extraordinary in the Famine. The Prodigal Son, the lively remembrance of mankind, brought himself by his own folly into these straights, that for very hunger he was driven to be Swineherd,
but this Penurie making him to remember himselfe, hee returned to his Fathers house, & spying his father, cried out vnto him a farre off, Father I haue sinned against heauen,
but this Penury making him to Remember himself, he returned to his Father's house, & spying his father, cried out unto him a Far off, Father I have sinned against heaven,
or slacke assiduitie of our praiers, no maruaile it is if God weigh vs downe with his heauie hand. Iam. 4.2. Ye fight, and warre and get nothing, because ye aske not:
or slack assiduity of our Prayers, no marvel it is if God weigh us down with his heavy hand. Iam. 4.2. You fight, and war and get nothing, Because you ask not:
Thus was Samuel reiected when he prayed for Saule. Now then if the praiers of such faithfull men will not preuaile with God, much lesse the Orisons of Superstitious Hirelings, worse perhappes then they for whome they pray.
Thus was Samuel rejected when he prayed for Saule. Now then if the Prayers of such faithful men will not prevail with God, much less the Orisons of Superstitious Hirelings, Worse perhaps then they for whom they pray.
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and deliuered from the sense of these calamities, can ayde or ridde vs from them? So that to ground vppon these places, the Inuocation of Saints, is most ridiculous.
and Delivered from the sense of these calamities, can aid or rid us from them? So that to ground upon these places, the Invocation of Saints, is most ridiculous.
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For the Proposition is conditionall, and as Zuinglius hath well obserued vppon that place of Ieremie. The Prophete sayeth, If they shoulde stande, not, they doe stande and intreate.
For the Proposition is conditional, and as Zwingli hath well observed upon that place of Ieremie. The Prophet Saith, If they should stand, not, they do stand and entreat.
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whereas good Magistrates ought to suppresse those vices, which are principally outwarde causes (much lesse to licence them) as Monopoles, Ingrossing, Hoording, Dycing, VVhoring:
whereas good Magistrates ought to suppress those vices, which Are principally outward Causes (much less to licence them) as Monopoles, Engrossing, Hoarding, Dicing, Whoring:
Excesse in meate, drinke, and apparell, especially in young men squandring their goodes, whome it is good in time to keepe short, least they runne ryot.
Excess in meat, drink, and apparel, especially in young men squandering their goods, whom it is good in time to keep short, lest they run riot.
as also to bridle the vnconscionable and lewde practises of those VVealth-deuouring vermine before named, which inhaunce the price of thinges at their pleasures,
as also to bridle the unconscionable and lewd practises of those Wealth-devouring vermin before nam, which inhance the price of things At their pleasures,
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and grinde the faces of the poore, of which you haue an excellent example in the fifth Chapter of Nehemiah. The Famine waxing very great among the people, the poorer sort complayned grieuouslie, that the mightie and wealthie men lent vpon sore Vsurie,
and grind the faces of the poor, of which you have an excellent Exampl in the fifth Chapter of Nehemiah. The Famine waxing very great among the people, the Poorer sort complained grievously, that the mighty and wealthy men lent upon soar Usury,
The Romanes and other Countreyes had theyr Garner-wardeins, who to preuent an imminent Dearth, or Famine, sent abroade their Purueyours for corne, to buie it into the land:
The Romans and other Countries had their Garner-wardens, who to prevent an imminent Dearth, or Famine, sent abroad their Purveyors for corn, to buy it into the land:
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Eusebius Ecclesiast. Histor. Lib. 2. Cap. 12. wryteth of Helena Queene of the Nation called Adiabeni, who in a Famine wherewith Iewrie was afflicted, bought Corne of the Egyptians, and distributed it amongst the Iewes. Of which also Iosephus is witnesse.
Eusebius Ecclesiatest. History Lib. 2. Cap. 12. writes of Helena Queen of the nation called Adiabenians, who in a Famine wherewith Jewry was afflicted, bought Corn of the egyptians, and distributed it among the Iewes. Of which also Iosephus is witness.
In that Famine which raged Anno. 649. whereof I spake in the ende of my first Sermon, Nauclerus maketh an honourable mention, of King Clodouey, hee commaunded a roofe which was made of pure Syluer, to bee taken downe and distributed peecemeale among the poore.
In that Famine which raged Anno 649. whereof I spoke in the end of my First Sermon, Nauclerus makes an honourable mention, of King Cloudy, he commanded a roof which was made of pure Silver, to be taken down and distributed piecemeal among the poor.
and large dowries to poore Maydens, insomuch that the Citie of Agritentum, and all the neighbour Cities there abouts, were much relieued and comforted by his largesse.
and large dowries to poor Maidens, insomuch that the city of Agritentum, and all the neighbour Cities there about, were much relieved and comforted by his largess.
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There was one Nicholas a noble man of Kaezingen, a wretch wonderfully sordid, base and couetous, who after some yeares got to be Bishop of Constance, Anno. 1334. or there aboutes,
There was one Nicholas a noble man of Kaezingen, a wretch wonderfully sordid, base and covetous, who After Some Years god to be Bishop of Constance, Anno 1334. or there abouts,
yet vpon the suddaine he was as strangelie altered (as the Poet faignes Euclio that famous Cormullion) for in the yeares. 1343. and 1344. there fell a great Famin vpō the whole vpper Countrey of Germanie, in both which yeares he so wel vsed his gathered goods, that thrise in a weeke he fed and nourished some tymes three,
yet upon the sudden he was as strangely altered (as the Poet feigns Euclio that famous Cormullion) for in the Years. 1343. and 1344. there fell a great Famine upon the Whole upper Country of Germany, in both which Years he so well used his gathered goods, that thrice in a Week he fed and nourished Some times three,
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He ending his life presently vpon the ceassing of this Dearth, all the poore of the Countrey, in remembraunce of their good Benefactour, followed his corps from the House where hee dyed (beeing a Castle belonging to the See) into the Mother Citie Constance, where hee was interred.
He ending his life presently upon the ceasing of this Dearth, all the poor of the Country, in remembrance of their good Benefactor, followed his corpse from the House where he died (being a Castle belonging to the See) into the Mother city Constance, where he was interred.
We reade of Phalaris the tyrant, that by this stratageme hee gate to possesse the most strongly defenced places of Sicilie: for faigning the making of a league with the Inhabitaunts, he gaue them Corne for store,
We read of Phalaris the tyrant, that by this stratagem he gate to possess the most strongly defenced places of Sicily: for feigning the making of a league with the Inhabitants, he gave them Corn for store,
but withall secretlie tooke order that their Garners, and Loftes should bee open to the raine, that so the weather beating in, the Corne woulde prooue vtterlie vnwholesome, and so vnprofitable.
but withal secretly took order that their Garners, and Loftes should be open to the rain, that so the weather beating in, the Corn would prove utterly unwholesome, and so unprofitable.
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The Citie of Zurick is heerein much to bee commended, in that not onely they giue things necessarie both for backe and belly to manie poore daily, vpon the Citie charge:
The city of Zurich is herein much to be commended, in that not only they give things necessary both for back and belly to many poor daily, upon the city charge:
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And the citie of Strasborough, famous in it selfe, but more renowmed, for that in the yeares of Dearth, the yeares 1517. and 1529. and other such times, they gaue out of their publike granaries, both to Citizens and straungers, corne at an easie reckoning, besides the reliefe which their poore citizens and others receiued from them in mony and victuals.
And the City of Strasbourg, famous in it self, but more renowned, for that in the Years of Dearth, the Years 1517. and 1529. and other such times, they gave out of their public granaries, both to Citizens and Strangers, corn At an easy reckoning, beside the relief which their poor Citizens and Others received from them in money and victuals.
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For some Cathedrall and also parish Churches, haue yearly reuenewes & stocks of money left vnto them for the poores reliefe, which comming into Rich & sometimes into Church-mens hands, being called to no account nor reckening, the pore are no whit the better for it.
For Some Cathedral and also parish Churches, have yearly revenues & stocks of money left unto them for the poors relief, which coming into Rich & sometime into Churchmen's hands, being called to no account nor reckoning, the poor Are not whit the better for it.
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Of that nature is that Doale of Bread & Flesh vpon set Dayes giuen to the poore, which the Germanes call Spenda, either of the Dutch word which signifieth to expend or laie out,
Of that nature is that Dole of Bred & Flesh upon Set Days given to the poor, which the Germane call Spenda, either of the Dutch word which signifies to expend or lay out,
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Paul disdained not to bring the almes to the poore at Ierusalem, which the faithful had giuen and gathered in Macedonia & Achaia. And to this purpose of prouision for the poore, he is verie careful in the rest of his Epistles.
Paul disdained not to bring the alms to the poor At Ierusalem, which the faithful had given and gathered in Macedonia & Achaia. And to this purpose of provision for the poor, he is very careful in the rest of his Epistles.
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The Ministers of the word are also to teach the people out of the holie scripture, that plentie is Gods blessing, and withall, that sinne is the cause of scarcitie:
The Ministers of the word Are also to teach the people out of the holy scripture, that plenty is God's blessing, and withal, that sin is the cause of scarcity:
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If thou haue Farmers whose corn and increase yeeldeth not proportionably to their labours nor their charge, vrge them not too vehemētly to the paiment of their debts and rents.
If thou have Farmers whose corn and increase yields not proportionably to their labours nor their charge, urge them not too vehemently to the payment of their debts and rends.
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Vexe not thy Tenants, nor raise their rents, conceiuing this with thy selfe, how hard it is for them to gette whereby they may maintaine bread, cloth, and fuel.
Vex not thy Tenants, nor raise their rends, conceiving this with thy self, how hard it is for them to get whereby they may maintain bred, cloth, and fuel.
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but this we know out of Gods booke, that if these liuely Images of God, that is, the poore and needie be cloathed, fed and relieued, it is a sacrifice more acceptable to him.
but this we know out of God's book, that if these lively Images of God, that is, the poor and needy be clothed, fed and relieved, it is a sacrifice more acceptable to him.
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Amos complaines and inueighes against the rich of his time, that they liued at ease and fared delicately, neuer regarding the pouertie of their neighbors, the affliction of Ioseph: such as was that Gurmandizing gluttō, who spent so much vpon his paunch daily, not vouchsafing poore Lazarus his crummes.
Amos complains and inveighs against the rich of his time, that they lived At ease and fared delicately, never regarding the poverty of their neighbours, the affliction of Ioseph: such as was that Gormandizing glutton, who spent so much upon his paunch daily, not vouchsafing poor Lazarus his crumbs.
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Farre better dealt Charles the great, who daily in his Court relieued in his presence a certaine number of poore, thereby both to put himselfe in minde of Christ and his Disciples:
far better dealt Charles the great, who daily in his Court relieved in his presence a certain number of poor, thereby both to put himself in mind of christ and his Disciples:
and account it but a sport? But to returne, let rich men principally bee verie carefull not to take occasion by the Dearth of victualls to spoyle the poore, whome they should rather relieue:
and account it but a sport? But to return, let rich men principally be very careful not to take occasion by the Dearth of victuals to spoil the poor, whom they should rather relieve:
and when they shuld be thinking of their sinnes which haue caused these afflictions, then are they casting with them selues how to raise the price and to ingrosse the commodities.
and when they should be thinking of their Sins which have caused these afflictions, then Are they casting with them selves how to raise the price and to engross the commodities.
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Heare what God himselfe speaketh concerning this, Leuit. 25.35, If thy brother be impouerished, and fallen in decaie with thee, thou shall relieue him,
Hear what God himself speaks Concerning this, Levites 25.35, If thy brother be impoverished, and fallen in decay with thee, thou shall relieve him,
Thou shalt not giue him thy money to vsurie, nor lende him thy victualls for increase, &c Amos the Prophet, chapter 8. crieth out against those which abuse the want and scarcitie of things, to the vndoing of the poore, verse 4, Heare this, O yee that swallow vp the poore, that ye may make the needie of the land to faile, saying,
Thou shalt not give him thy money to Usury, nor lend him thy victuals for increase, etc. Amos the Prophet, chapter 8. cries out against those which abuse the want and scarcity of things, to the undoing of the poor, verse 4, Hear this, Oh ye that swallow up the poor, that you may make the needy of the land to fail, saying,
for I was an hungred and yee gaue me meate, I thirsted and yee gaue mee drinke, I was a straunger, and yee lodged mee: Naked, and yee cloathed mee: Sicke, and yee visited mee:
for I was an hungered and ye gave me meat, I thirsted and ye gave me drink, I was a stranger, and ye lodged me: Naked, and ye clothed me: Sick, and ye visited me:
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What thinke you wil then become of Vsurers, Monopolists, Ingrossers, and all that vile generation, which haue not done the leaste woorke of mercie? who haue beene so farre from feeding the hungrie, that they haue rather deuoured them, by high prices, like hungrie dogges:
What think you will then become of Usurers, Monopolists, Ingrossers, and all that vile generation, which have not done the jest work of mercy? who have been so Far from feeding the hungry, that they have rather devoured them, by high Princes, like hungry Dogs:
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and so farre from entertaining straungers and keeping hospitalitie, that they haue rather forced their neighbour and fellow Citizens, to leaue their Countrey,
and so Far from entertaining Strangers and keeping hospitality, that they have rather forced their neighbour and fellow Citizens, to leave their Country,
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Many things there are which prouoke a man to gather wealth by ill meanes, for some dispairing of anie good way to come by them, vse all the badde shifts in the world to compasse them.
Many things there Are which provoke a man to gather wealth by ill means, for Some despairing of any good Way to come by them, use all the bad shifts in the world to compass them.
Others againe not content with things necessarie, must forsooth haue wealth to spende riotously, and to maintaine their wiues and children excessiuelie,
Others again not content with things necessary, must forsooth have wealth to spend riotously, and to maintain their wives and children excessively,
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and suche will bee the lot of those, which by vngodly meanes, as Thefts, Robberies, Pillage, raising of rents, ingrossing wares, and such like waies indeuor to fil their coffers:
and such will be the lot of those, which by ungodly means, as Thefts, Robberies, Pillage, raising of rends, engrossing wares, and such like ways endeavour to fill their coffers:
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the only meanes to make their children watch for their death, as the Egles for a carkasse, who hauing once got that which their parents haue thus raked togither, out it goes merily til the bottom be bare,
the only means to make their children watch for their death, as the Eagles for a carcase, who having once god that which their Parents have thus raked together, out it Goes merrily till the bottom be bore,
for what should he do with wealth that knows not how to vse it? or what should a mad man do with a sword? Many by-words haue beene taken vp against ill gotten goods,
for what should he do with wealth that knows not how to use it? or what should a mad man do with a sword? Many bywords have been taken up against ill got goods,
The poore also which are pinched and distressed for want of victualls, with their wiues and children, must know there is a dutie for them to God and man.
The poor also which Are pinched and distressed for want of victuals, with their wives and children, must know there is a duty for them to God and man.
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and many wayes to ridde vs from anie miserie, euen in the middest of all calamities to assist vs. So that let the poore sort in such distresse demeane themselues well and vprightlie, both to GOD and men:
and many ways to rid us from any misery, even in the midst of all calamities to assist us So that let the poor sort in such distress demean themselves well and uprightly, both to GOD and men:
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towarde men, those especially which haue relieued them, let them bee thankefull, and if they bee not able to pay their debts, let them intreate their Creditors to bee good vnto them till God make them able:
toward men, those especially which have relieved them, let them be thankful, and if they be not able to pay their debts, let them entreat their Creditors to be good unto them till God make them able:
for there are verily many good men, which by lending, giuing, suretiship, almes-deeds, forbearing and forgiuing debts, haue got themselues a good report,
for there Are verily many good men, which by lending, giving, suretyship, almsdeeds, forbearing and forgiving debts, have god themselves a good report,
for herein many debters are to blame, pretending charge of wife and children, and indeede spending that at drinking and gaming, which would both pay their debts, & maintain their family.
for herein many debtors Are to blame, pretending charge of wife and children, and indeed spending that At drinking and gaming, which would both pay their debts, & maintain their family.
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We should be more faithfull then the Saguntines: they had rather die for hunger, then not to keepe their promise with their Confederates the Romanes. The Patriarks, as you heard, being vexed this way, chose rather to chaunge their country, then their Religion.
We should be more faithful then the Saguntines: they had rather die for hunger, then not to keep their promise with their Confederates the Romans. The Patriarchs, as you herd, being vexed this Way, chosen rather to change their country, then their Religion.
A good document for these times, wherin religiō is charged, as a cause of dearth. But if one sort of poore bee cruell to another, that is a mischiefe.
A good document for these times, wherein Religion is charged, as a cause of dearth. But if one sort of poor be cruel to Another, that is a mischief.
Now in the last place by the way of comfort, let vs heare the most pleasaunt promises of God, wherin he offereth aid and assistance to his children in these afflictions:
Now in the last place by the Way of Comfort, let us hear the most pleasant promises of God, wherein he Offereth aid and assistance to his children in these afflictions:
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so on the contrarie, to the obedient and faithfull, hee promiseth to open the treasures of his goodnesse, to giue raine and faire weather in due season,
so on the contrary, to the obedient and faithful, he promises to open the treasures of his Goodness, to give rain and fair weather in due season,
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and in this Chapter, God at the request of Salomon. promiseth to heare the prayers of the people thus afflicted, calling vnto him in that holie Temple.
and in this Chapter, God At the request of Solomon. promises to hear the Prayers of the people thus afflicted, calling unto him in that holy Temple.
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Eliphas in the booke of Iob. sayeth, That the Lord preserueth from death in Famine, and from the Sword in battaile. Prou. 10.3. The Lord will not famish the soule of the righteous.
Eliphaz in the book of Job Saith, That the Lord Preserveth from death in Famine, and from the Sword in battle. Prou. 10.3. The Lord will not famish the soul of the righteous.
Manie are the testimonies of the Prophetes, wherein God sheweth that if his people turne vnto him with heartie repentaunce, hee will giue them plentie:
Many Are the testimonies of the prophets, wherein God shows that if his people turn unto him with hearty Repentance, he will give them plenty:
Which example for the excellencie thereof our Sauiour repeateth, Luke 4. And againe, the same Prophet beeing persecuted by Iezabel, was fedde by an Angell in the desart, in the strength of which meate, he trauailed fortie dayes and 40. nights, to the Mount Horeb. God when hee brought his people out of Egypt (that you may see more generall examples of his prouidence) fedde and preserued them in the wildernesse straungely fortie yeares togither, insomuch that their Garments were not all that while worne;
Which Exampl for the excellency thereof our Saviour repeateth, Lycia 4. And again, the same Prophet being persecuted by Jezebel, was fed by an Angel in the desert, in the strength of which meat, he travailed fortie days and 40. nights, to the Mount Horeb. God when he brought his people out of Egypt (that you may see more general Examples of his providence) fed and preserved them in the Wilderness strangely fortie Years together, insomuch that their Garments were not all that while worn;
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where you haue an excellent example of a great Duke, that would not beleeue the Prophet, foretelling of this straunge plentie, who for his distrust, sawe it,
where you have an excellent Exampl of a great Duke, that would not believe the Prophet, foretelling of this strange plenty, who for his distrust, saw it,
It is recorded in the Chronicles of Austria, that Fredericke the Emperour hauing surnmoned a Parliamēt at Collen, to which resorted an huge multitude of all sorts, he fearing that all the bread in the Citie would not suffice them,
It is recorded in the Chronicles of Austria, that Frederick the Emperor having surnmoned a Parliament At Collen, to which resorted an huge multitude of all sorts, he fearing that all the bred in the city would not suffice them,
In the Annales of Stumpsius, there is a memorable example of Gods present assistance in extreame Famine. In the yeare 849. in Germany, among the Citizens of Turing, one was purposed to flie with his wife and children,
In the Annals of Stumpsius, there is a memorable Exampl of God's present assistance in extreme Famine. In the year 849. in Germany, among the Citizens of Turing, one was purposed to fly with his wife and children,
and being now at his childs throate with his knife, on the sodain, as God would haue it, he spies two wolues praying vpō a Stag, presently he leapes to them, driues thē away,
and being now At his child's throat with his knife, on the sudden, as God would have it, he spies two wolves praying upon a Stag, presently he leaps to them, drives them away,
this being one of our comforts, which shall be the conclusion of this discourse, which was our Sauiour his Prophecie, Math. 24. Luc. 21, that Famine is one of the forerunners to the last day of iudgement, whereby wee haue good cause to lift vp our heads and reioyce, because that day draweth neare.
this being one of our comforts, which shall be the conclusion of this discourse, which was our Saviour his Prophecy, Math. 24. Luke 21, that Famine is one of the forerunners to the last day of judgement, whereby we have good cause to lift up our Heads and rejoice, Because that day draws near.
