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
W.
Barlow
Bachelar
in
Diuinitie
.
Who
can
cause
to
cease
the
bottles
of
heauen
?
Iob.
38.37
,
euen
he
that
saith
to
the
smal
raine
,
and
to
the
showers
of
his
power
,
Be
vpon
the
earth
,
Iob.
37.6
.
He
called
for
a
Dearth
vpon
the
land
,
and
brake
the
staffe
and
prouision
of
bread
,
Psal.
105.16
.
euen
for
the
wickednesse
of
them
that
dwell
therein
.
Psal.
107.34
.
LONDON
Printed
by
Thomas
Creede
.
1596.
TO
THE
MOST
REVEREND
FATHER
IN
GOD
,
MY
LORD
,
THE
ARCHBISHOP
of
Canterbury
his
Grace
:
Primate
of
all
England
,
and
Metropolitane
:
one
of
her
Maiesties
most
honourable
priuie
Counsaile
,
my
verie
good
Lord
and
Patrone
.
IT
was
thought
good
by
your
Grace
,
whose
thoughts
are
euer
good
towarde
the
Church
of
GOD
,
that
these
Sermons
of
Lauatere
shuld
be
vulgarly
translated
,
to
the
end
that
all
sorts
among
vs
,
might
in
this
time
of
Dearth
,
be
directed
to
know
both
the
proper
cause
,
and
the
right
vse
of
this
Iudgement
:
because
for
the
most
part
in
such
distresses
,
which
is
our
corrupt
nature
,
we
are
accustomed
,
saith
Nazianzene
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
either
to
account
of
them
lightly
,
or
to
laie
them
to
Gods
charge
foolishly
.
seasonable
,
and
a
point
of
as
much
learning
as
discretion
,
Pulpet
Diuinitie
,
the
one
Ne
scandalizemus
,
by
our
offences
not
to
prouoke
Gods
iudgements
:
the
other
,
Ne
scandalizemur
,
not
to
be
offended
when
God
doth
iudge
vs
:
so
withall
,
your
Grace
doth
imitate
the
examples
of
the
Ancient
Fathers
and
Doctors
of
the
Church
,
especially
those
which
were
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
popular
,
who
taking
Saint
Pauls
counsell
in
applying
themselues
to
the
Time
,
accommodi
,
as
well
fitting
the
Occurrents
,
as
profiting
the
Hearers
.
In
Nazianzene
his
time
there
was
a
Dearth
,
much
like
to
ours
at
this
instant
,
not
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
through
the
barrennesse
of
the
ground
,
but
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
destruction
of
the
corne
,
the
hope
whereof
,
in
the
beginning
of
the
yeare
,
through
the
goodly
seede-time
,
and
temperate
Winter
,
made
mens
hearts
to
leape
for
ioy
,
and
the
Barnes
,
as
it
were
,
to
enlarge
themselues
for
the
receipt
of
this
promised
plentie
:
but
on
the
suddaine
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
that
which
the
distilling
dewe
of
Heauen
had
comforted
,
and
brought
foorth
,
the
showers
immoderate
and
continuall
vtterlie
rotted
and
corrupted
,
whereof
though
the
Sheaues
filled
the
Mowers
hand
,
and
the
Gleaners
lap
;
yet
did
they
not
answer
either
the
threshers
labour
,
or
the
owners
measure
:
vpon
which
so
vnexpected
calamitie
,
olde
Gregory
the
father
was
amazedly
silent
,
for
deepest
conceyued
griefes
are
not
easily
vttered
:
but
Nazianzene
his
Sonne
,
in
the
zeale
of
Gods
glorie
,
in
care
of
the
people
thus
distressed
,
and
in
discharge
of
his
owne
function
,
in
a
solemne
Sermon
,
appointed
of
purpose
,
enquired
into
the
causes
,
which
brought
on
,
and
shewed
the
meanes
howe
to
turne
away
this
iudgement
.
The
like
did
Basil
in
the
like
case
of
Dearth
,
but
vnlike
to
that
and
ours
in
respect
of
the
seconde
causes
:
this
in
his
time
comming
of
a
long
drought
,
ours
of
neuer
ceasing
raine
:
then
the
heauen
being
as
he
speaketh
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Triste
caelum
,
and
others
in
their
iollitie
haue
reported
,
that
they
could
neuer
salute
the
Sunne
in
England
,
(
happily
they
stayed
as
little
a
while
in
the
land
,
as
he
did
in
his
office
,
Qui
somnum
non
vidit
in
consulatu
,
or
came
at
that
time
of
the
yeare
when
Vatinius
was
Consul
in
Rome
,
Winter
,
Summer
,
Spring
,
nor
Autumne
:
or
perhaps
loued
their
beds
as
well
as
he
,
who
neuer
sawe
the
Sunne
rising
or
setting
.
)
Yet
who
so
obserued
our
heauie
heauens
this
present
yeare
,
the
like
not
remembred
by
any
man
liuing
,
by
any
record
remayning
,
if
he
sauour
of
any
religion
,
he
cannot
ascribe
it
either
to
the
Climate
,
or
inclination
of
our
Skie
,
or
to
the
Vicinitie
of
the
sea
,
but
crie
out
as
they
did
Exod.
8.19
.
This
is
the
finger
,
if
not
the
heauie
hand
of
God
.
The
practise
of
these
Bishops
,
and
perhaps
their
copies
,
did
this
learned
man
Lauatere
follow
,
in
framing
of
purpose
three
Sermons
proportionable
to
the
number
of
yeares
wherein
his
countrey
Switzerland
was
oppressed
with
Dearth
:
which
,
when
to
them
nothing
can
bee
added
,
that
may
concerne
either
christian
policie
to
preuent
,
or
spirituall
comfort
and
instruction
to
indure
,
or
turne
off
that
Affliction
,
and
for
the
proportion
of
time
answering
to
our
Dearth
,
the
price
of
thinges
,
for
these
three
yeares
successiue
,
expressely
inhaunced
,
I
,
by
your
Graces
authoritie
and
commaundement
,
haue
divulgated
to
the
benefit
of
our
people
.
If
any
profite
arise
thereby
,
which
was
your
Graces
intent
,
and
my
endeuour
next
vnto
God
,
let
the
thankes
redounde
wholie
to
your
Grace
,
being
the
first
&
only
motion
therof
.
My
desert
is
nothing
,
such
a
taske
as
this
requiring
not
much
labour
,
nor
anie
learning
.
Lambeth
.
Nouemb.
9.
1596.
Your
Graces
Chaplaine
in
all
humble
dutie
bound
.
W.
Barlow
.
Wordes
mistaken
in
the
printing
(
gentle
Reader
)
correct
thus
.
-
In
Page
54.
line
7.
for
Psalme
,
reade
Verse
.
-
Ibidem
,
line
14.
for
Psalme
,
reade
Verse
.
-
In
Page
56.
line
1.
for
Psalme
,
reade
Verse
.
THE
FIRST
Sermon
of
Dearth
and
Famine
.
2.
Chron.
Chap.
6.
Verses
:
26
When
heauen
shal
be
shut
vp
,
and
there
shall
bee
no
raine
,
because
they
haue
sinned
against
thee
,
and
shall
pray
in
this
place
,
and
confesse
thy
Name
,
and
turne
from
their
sinne
,
when
thou
doest
afflict
them
:
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
.
28
When
there
shall
be
famine
in
the
land
,
when
there
shal
be
pestilence
,
blasting
,
or
mildeaw
,
when
there
shal
be
grashopper
,
or
caterpiller
,
when
their
enemy
shall
besiege
them
in
the
cities
of
their
land
,
or
any
plague
or
any
sicknesse
:
29
Then
what
prayer
and
supplication
soeuer
shall
be
made
of
any
man
,
or
of
all
thy
people
Israel
,
when
euery
one
shal
know
his
owne
plague
,
and
his
owne
disease
,
and
shall
stretch
foorth
his
handes
toward
this
house
:
30
Hear
thou
then
in
heauen
,
thy
dwelling
place
,
and
be
mercifull
,
and
giue
euery
man
according
vnto
all
his
wayes
,
as
thou
doest
know
his
heart
(
for
thou
onely
knowest
the
hearts
〈◊〉
the
children
of
men
)
.
31
That
they
may
feare
thee
,
and
walke
in
thy
waies
as
long
as
they
liue
,
in
the
land
which
thou
gauest
vnto
our
fathers
.
SAlomon
a
King
both
for
wisedom
&
Religion
most
renowmed
,
hauing
built
&
finished
the
temple
of
Ierusalem
,
consecrated
it
vnto
God
with
his
deuout
and
earnest
prayers
,
in
the
presence
of
all
the
people
.
Wherein
first
hee
commendeth
and
setteth
out
God
his
Omnipotencie
,
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
.
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
.
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
.
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
.
But
leauing
the
particulars
which
are
in
this
praier
to
be
obserued
,
our
purpose
is
,
by
Gods
assistance
,
to
intreat
more
largely
of
Dearth
&
Famin
,
a
plague
,
which
for
these
many
yeres
not
the
wicked
onely
for
their
punishment
,
but
the
godly
also
haue
for
their
trial
felt
,
being
alike
greeuous
and
burthensome
to
all
sorts
:
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
,
vnlesse
our
earnest
repentance
preuent
God
his
wrathe
.
Our
heauenlie
Father
vouchsafe
to
deale
with
vs
not
after
our
desertes
,
but
according
to
his
vnmeasurable
mercie
.
But
that
yee
may
vnderstand
mee
in
this
whole
discourse
more
fully
and
plainlie
,
Famine
,
namely
from
God
his
iudgement
.
2
How
dreadfull
a
plague
it
is
.
3
Why
God
doth
chastise
the
world
with
this
scourge
.
4
How
rich
and
poore
should
behaue
themselues
in
this
time
of
Famine
,
both
at
home
and
abroad
.
Lastly
,
howe
God
promiseth
his
chosen
,
not
only
to
preserue
them
in
it
,
but
also
to
turne
it
from
them
.
In
the
words
of
Dearth
and
Famine
,
Indeede
this
distinction
riche
men
finde
:
but
the
poore
and
needie
feele
no
difference
betweene
Dearth
and
Famine
.
For
they
in
the
greatest
plentie
of
victualls
wanting
money
,
are
forced
to
starue
and
to
pine
with
hunger
.
There
are
two
sorts
of
Famin
or
Dearth
▪
If
ye
will
not
obey
nor
doo
my
commaundements
but
despise
my
lawes
:
verse
.
16.
you
shall
sowe
your
seede
in
vaine
.
Verse
.
19.
I
will
make
my
heauen
yron
&
your
earth
brasse
.
Verse
.
26.
I
will
breake
the
staffe
of
your
bread
,
them
ten
women
shal
bake
your
bread
in
one
ouen
,
&
they
shall
deliuer
your
bred
again
by
waight
,
&
ye
shal
not
be
satisfied
.
Deu.
28.
He
is
more
large
in
this
kind
:
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
:
Cursed
shalt
thou
be
in
the
Citie
,
and
cursed
in
the
field
:
cursed
shall
thy
barne
be
,
and
thy
store
:
cursed
shall
be
the
fruit
of
thy
land
,
the
increase
of
thy
kine
,
and
the
flockes
of
thy
sheepe
,
vers
.
33.
The
fruit
of
thy
land
,
and
al
thy
labors
,
shall
a
people
which
thou
knowest
not
,
eate
:
verse
38.
Thou
shalt
carrie
out
much
seede
into
the
field
,
and
shalt
gather
but
little
in
:
for
the
Grashoppers
shall
destroy
it
.
Thou
shalt
plant
a
Vineyard
,
and
dresse
it
,
but
shalt
neither
drinke
of
the
wine
,
nor
gather
the
Grapes
,
for
the
wormes
shall
eate
it
.
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
,
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
scarcenesse
of
bread
in
all
your
places
,
yet
haue
you
not
returned
vnto
me
,
sayth
the
Lord
.
I
haue
smitten
you
with
blasting
,
and
mildew
,
&
haue
caused
it
to
raine
vpon
one
Citie
,
and
not
vpon
another
,
&c.
Which
scripture
is
an
euident
demonstration
,
that
God
sendeth
the
scarcitie
of
all
things
necessarie
for
mans
life
,
and
that
he
openeth
and
shutteth
the
clouds
at
his
pleasure
.
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
,
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
.
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
.
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
.
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
,
least
afterward
to
the
disgrace
of
the
name
of
Christians
,
they
should
be
forced
to
seek
for
sustinance
from
the
Paganish
infidell
.
True
it
is
that
wee
reade
of
some
Astrologers
,
which
haue
foretold
both
of
plenty
,
and
scarcitie
to
come
:
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
,
so
that
in
the
dearth
he
sold
Oile
at
what
price
hee
list
himselfe
.
Whereby
hee
shewed
that
Philosophie
will
serue
for
the
enriching
of
a
man
,
if
he
will
so
employ
it
.
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
.
For
God
is
not
bound
to
these
second
causes
,
but
eftsoones
bringeth
to
passe
many
things
besides
,
and
contrarie
to
the
course
of
nature
,
so
that
there
is
much
difference
betweene
the
foretellings
of
the
holy
Prophets
,
and
the
coniectures
of
these
Welkin
Wisards
,
Dauid
,
for
the
front
verse
of
his
calculations
:
Let
God
be
true
,
and
euerie
man
a
liar
.
)
No
doubt
there
is
otherwise
good
vse
of
the
Ephemerides
or
Almanackes
,
by
them
to
knowe
the
motion
of
the
Moone
,
with
set
feastes
,
and
other
things
of
like
kinde
:
as
for
the
rest
of
the
contentes
,
they
are
like
vnto
them
that
make
them
,
alwayes
certaine
in
their
vncertaintie
.
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
.
For
God
being
the
Lord
of
nature
,
ruleth
as
himselfe
pleaseth
,
without
,
yea
,
and
against
the
rules
of
nature
.
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
.
Which
,
if
it
shuld
come
rather
by
casuall
accidents
,
then
by
diuine
ordinance
,
should
not
need
the
vse
of
praiers
,
were
it
neuer
so
extreame
.
And
what
else
meant
God
himselfe
,
Leuit.
23.10
.
commaunding
his
people
of
Israel
,
that
the
day
after
the
Inning
of
the
corne
,
they
shoulde
bring
a
shease
for
an
offering
to
the
Lord
,
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
,
for
a
first
fruits
vnto
the
Lord
.
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
,
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
,
and
in
the
barn
,
and
withal
to
know
how
to
vse
those
blissings
to
Gods
glorie
,
and
their
owne
good
.
For
this
is
the
right
vse
,
saith
Saint
Paule
,
1.
Tim.
4.4
.
of
Gods
creatures
,
to
sanctifie
them
by
praier
and
thankes-giuing
.
From
whence
ariseth
that
Christian
order
of
Grace
before
&
after
meales
,
Cupchallenging
profession
came
into
our
land
,
wherein
manie
,
drinking
to
Health
,
drinke
themselues
out
of
Health
,
and
Reason
,
out
of
Wealth
and
Religion
.
]
Furthermore
,
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
.
So
in
the
2.
of
Kings
the
8.
Psal.
105.
and
else
where
it
is
saide
,
that
he
calleth
for
a
famine
,
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
.
Hence
is
that
of
Saint
Paul
in
the
4.
to
the
Rom.
he
calleth
things
that
are
not
,
as
though
they
were
:
such
is
the
power
of
God
.
It
hath
beene
found
by
experience
,
that
both
Sommer
and
Haruest
haue
answered
our
desires
,
both
through
the
plentifull
encrease
vppon
the
ground
,
and
through
the
commodious
housing
into
the
barne
,
insomuch
that
there
hath
been
great
hope
of
abundance
,
as
well
of
hay
and
corne
,
as
other
fruits
,
and
so
the
price
to
be
resonable
and
lowe
,
and
yet
on
the
sudden
beyond
all
expectation
,
the
yeeld
hath
failed
,
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
.
The
earth
of
it self
bringeth
forth
no
fruit
,
except
such
as
the
curse
forceth
.
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
.
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
:
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
,
or
are
driuen
away
,
and
if
peace
ensue
,
yet
these
losses
must
needes
leaue
behinde
them
a
great
Dearth
of
victuals
.
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
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Switzerland
,
the
hotter
and
drier
the
sommer
,
the
Countrey
is
the
more
fruitfull
,
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
.
In
so
much
that
it
is
saide
in
that
Countrey
in
a
common
Prouerbe
,
Their
children
are
neuer
Sunne-burnt
,
[
of
the
like
nature
is
England
,
thogh
not
of
the
like
situation
,
for
it
hath
beene
obserued
,
and
is
still
kept
for
a
rule
,
that
a
Drought
in
Englande
,
neuer
breedeth
Dearth
,
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
,
as
mildeawes
,
blastings
,
field-mice
,
Locusts
,
Palmer
,
and
canker
wormes
,
Weasiles
,
and
such
like
Vermine
:
the
frost
also
burneth
the
knots
and
buddes
of
Trees
,
for
whiche
it
is
compared
in
the
Psal.
147.16
:
to
burning
ashes
.
The
Southwest
and
Northren
windes
,
and
also
thicke
and
duskish
cloudes
,
choake
and
kill
the
blossomes
,
and
the
vnripe
fruites
of
trees
,
and
it
falleth
out
oft
,
that
in
the
prime
of
the
yeare
,
the
young
leaues
are
eaten
away
,
and
the
bough
left
as
seared
&
bare
as
a
drie
broome
,
and
if
frute
decaie
,
there
must
needs
bee
a
penurie
of
bread
:
for
in
our
Countrey
,
fruite
is
counted
the
best
sustenaunce
and
the
staffe
of
bread
.
When
our
Infantes
crie
for
bread
,
wee
can
easilye
please
and
satisfie
them
with
an
Apple
or
Peare
:
but
when
fruites
fayle
vs
,
then
what
remaines
?
an
Apple
beeing
solde
as
deare
as
the
waight
thereof
in
bread
.
Our
auncestours
were
woont
to
say
,
that
if
the
wood
,
that
is
,
trees
and
vines
,
did
vnderprop
the
corne
,
it
was
a
signe
of
a
plentifull
yeare
:
for
bread
and
frute
is
our
principall
nourishment
.
But
of
all
other
,
Famine
,
and
oft
times
also
a
dreadfull
Pestilence
:
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
,
first
to
destroy
their
egges
,
then
their
yoong
ones
,
and
then
the
Locustes
themselues
:
Saint
Iohn
in
his
Reuelation
,
compareth
the
troupe
of
Monkes
to
the
Locusts
,
not
onely
for
their
huge
number
,
but
for
their
vnsatiable
rauening
and
deuouring
,
what
by
encroaching
and
importunitie
they
can
get
.
Ioel.
2.25
.
calleth
the
Locusts
Gods
Great
Armie
,
for
though
they
bee
but
little
in
sight
,
yet
no
humaine
force
can
resist
them
,
when
God
sendeth
them
:
sooner
an
armie
of
men
may
bee
discomfited
,
then
they
destroyed
.
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
.
And
falling
to
the
ground
,
they
laie
so
thick
,
that
they
couered
the
horse
footelockes
as
they
were
feedyng
:
after
which
,
followed
a
wonderfull
Dearth
.
And
so
againe
in
Anno.
1542.
they
oppressed
both
Polonia
and
Silesia
,
in
so
greate
heapes
,
that
the
inhabitants
,
though
in
vaine
,
went
about
to
scare
them
away
with
the
ringing
of
belles
,
sound
of
trumpettes
,
and
ringing
of
basons
.
As
great
hurt
also
hath
beene
done
to
the
frutes
of
the
earth
,
Famine
.
But
heere
wee
meete
with
a
question
often
discussed
and
muche
debated
,
both
by
learned
men
and
Idiottes
:
Whether
Sorserers
or
Witches
,
Faries
or
Spirites
,
To
which
we
aunswere
with
a
distinction
,
that
as
they
haue
some
,
so
they
haue
no
absolute
nor
selfe
sufficient
power
to
hurt
,
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
,
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
,
and
tourne
all
thinges
topside
totherway
,
a
passing
nimble
spirite
hee
is
doubtlesse
,
and
a
moste
speedie
woorkeman
,
so
that
out
of
hande
,
euen
in
the
twinckeling
of
an
eye
,
hee
will
vse
his
leaue
graunted
,
to
some
mischiefe
.
The
Hogges
without
leaue
(
of
God
the
Father
)
Mathew
the
8.
Chapter
,
he
coulde
not
possesse
,
but
no
sooner
had
he
obteyned
leaue
,
but
presently
hee
tumbleth
them
headlong
into
the
sea
.
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
,
but
if
the
reines
be
giuen
him
,
there
is
no
ho
with
him
▪
and
yet
hath
hee
his
boundes
set
him
,
which
hee
cannot
passe
in
any
wise
.
Wherupon
Origen
on
that
place
breaketh
out
in
this
wise
.
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
,
but
that
which
is
graunted
him
by
permission
?
Neither
is
hee
permitted
but
where
GOD
dooth
knowe
it
may
make
for
the
euidence
of
faith
,
for
the
triall
of
constancy
,
and
for
a
pledge
of
a
glorious
rewarde
:
which
we
knowing
,
let
vs
with
care
and
feare
flie
vnto
God
,
and
with
instance
of
praier
,
and
sinceritie
of
heart
,
crie
vnto
him
,
to
deliuer
vs
from
the
cruell
assaults
,
and
from
the
subtile
snares
of
the
wicked
,
and
suffer
vs
not
to
be
tempted
aboue
our
strength
.
Thus
far
Origen
,
Now
to
our
purpose
,
these
Sorcerers
hauing
couenanted
with
the
Diuell
,
he
vseth
their
malice
to
his
purpose
:
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
.
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
,
and
wil
,
yet
haue
they
no
authoritie
more
then
limitted
,
especially
against
the
faithfull
,
which
are
euer
vnder
the
shadow
of
the
Almightie
.
But
for
the
raising
of
stormes
,
the
congealing
of
haile
,
the
whirling
of
windes
,
we
vtterlie
denie
them
any
power
that
way
,
because
holy
writte
attributeth
the
raysing
and
ruling
of
these
tempests
to
God
alone
.
Why
but
themselues
willingly
without
anie
torture
,
and
boldlie
without
feare
,
auow
that
they
can
trouble
the
aire
,
and
disturbe
the
elements
at
their
pleasure
.
But
I
say
as
boldly
,
that
this
(
as
manie
other
their
assertions
)
is
but
a
Diuellish
illusion
.
For
Sathan
by
naturall
reason
,
and
by
his
quicke
conceite
,
not
onelie
knoweth
the
causes
,
places
,
and
effectes
of
tempests
,
but
also
executeth
partly
with
,
and
partly
against
his
will
,
the
iust
iudgement
of
Gods
indignation
:
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
,
as
they
desire
,
teacheth
them
the
meanes
howe
to
effect
it
,
and
sometimes
forceth
them
by
violence
vnto
it
.
And
thus
those
malicious
Miscreants
goe
to
their
businesse
,
bring
their
purpose
to
passe
,
and
reioyce
in
the
fatall
issues
of
their
accursed
Arte
:
And
nowe
hath
this
olde
Deceyuer
obteyned
that
he
would
,
not
onelie
in
binding
these
Wretched
Soules
,
as
with
a
three-fold
Corde
,
vnto
his
owne
will
,
but
also
in
perswading
others
to
ascribe
anie
Calamitie
,
Dearth
,
or
Penurie
,
not
to
Gods
Iudgement
,
but
to
the
power
and
malice
of
these
Accursed
Caitifes
.
So
that
much
crying
out
there
is
to
haue
them
burnt
&
hanged
,
no
word
in
the
meane
time
of
remorce
for
sins
,
much
lesse
of
amendment
of
life
.
All
which
I
speake
not
to
excuse
their
fault
,
or
to
mitigate
their
punishment
:
but
to
denie
them
,
and
to
proue
that
God
onelie
is
the
authour
of
these
plagues
on
earth
.
This
conceyt
fitteth
more
properly
the
Paganisme
Romans
,
who
were
of
opinion
,
that
mens
Corne
and
Fruit
might
bee
enchaunted
,
and
bewitched
,
to
which
purpose
they
made
lawes
agaynst
such
charmes
in
their
twelue
tables
.
He
that
enchaunteth
Corne
,
let
him
die
the
death
.
Againe
:
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
,
nor
himselfe
but
by
Gods
leaue
.
And
yet
admit
these
old
accursed
Hags
could
moue
such
hurly burly
in
the
aire
,
yet
it
must
bee
by
Gods
permission
,
in
iudgement
for
our
sinnes
,
which
we
breaking
off
by
repentance
,
the
cause
is
remoued
,
and
so
these
wretches
not
to
be
feared
.
Oft
tymes
againe
it
happeneth
that
the
cause
of
Dearth
may
come
by
continuall
Raine
,
the
seede
perishing
by
too
much
wette
:
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
.
]
It
may
hap
also
,
that
the
Corne
being
ripe
and
forward
vnto
Haruest
,
euen
readie
for
the
sickle
,
may
bee
either
burnt
vp
,
or
mowed
downe
by
the
enemie
,
as
was
the
Philistines
by
Samson
,
Iud.
15.
or
being
in
the
barne
,
yet
it
may
not
perhaps
answere
the
hope
of
increase
,
either
vnder
the
flaile
,
or
in
the
dough
,
or
in
the
Ouen
:
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
,
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
,
and
so
waxe
rich
by
other
mens
miserie
.
Albeeit
sometymes
GOD
preuenteth
them
eyther
by
bringing
in
of
plentie
,
not
expected
,
or
by
causing
their
Corne
to
become
fustie
,
and
fitte
for
no
other
vse
but
the
Dunghill
:
yea
,
sometimes
though
there
bee
no
want
of
victuals
,
yet
in
the
siege
of
Townes
,
and
Cities
,
the
inhabitaunts
hauing
their
passages
stopped
by
the
enemie
,
are
forced
vnlesse
they
will
starue
,
to
eate
meates
vncleane
and
vnsauourie
,
or
else
to
yeelde
to
their
foes
mercie
.
Rayling
Rabshakah
threatneth
,
to
driue
the
Citizens
of
Hierusalem
to
that
strait
,
that
they
should
be
compelled
to
drinke
their
owne
pisse
.
Warres
also
make
a
great
scarcitie
,
Famine
,
who
though
their
charge
bee
to
prouide
for
the
good
of
the
people
,
yet
they
vtterly
neglect
them
,
rather
impouerishing
their
subiectes
,
yea
,
euen
in
the
dearest
yeares
,
burthening
them
with
taxes
and
subsidies
:
the
Court
is
costly
,
and
will
bee
gallant
:
horses
,
hounds
,
hauks
,
harlots
,
iesters
,
must
be
maintained
,
who
wrings
for
it
?
the
poor
subiect
,
who
must
rather
bee
vndone
,
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
,
and
vtterly
neglect
their
familie
at
home
,
and
setting
the
Hares
heade
to
the
Goose
gibblets
,
and
all
that
they
haue
at
a
mumme
chaunce
,
will
rather
loosely
mispend
it
themselues
,
then
thus
to
bee
made
spunges
,
and
that
which
they
haue
to
be
squeesed
from
them
by
crushing
Courtiers
.
But
be
it
that
these
burthens
and
impositions
be
lessened
,
yet
euen
where
there
is
greatest
libertie
,
and
most
ease
from
them
,
there
is
many
times
a
Dearth
.
What
is
the
reason
?
Riot
,
Surfet
,
Pride
,
discontentment
with
theyr
priuate
state
.
Not
noble
and
rich
men
only
,
but
the
poore
artizans
must
forsooth
be
fed
daintily
,
clad
richly
,
furnisht
sumptuously
,
what
exceeding
cost
,
how
exquisit
dishes
,
what
strange
deuises
,
what
far
fetched
wines
must
now
be
in
ordinary
banquets
.
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
.
Cardes
and
Dice
,
the
verie
baine
of
any
familie
,
hath
brought
many
to
penury
.
Drinking
and
Quaffing
,
the
direct
pathway
to
beggery
:
these
cup-shotten
suertiships
,
and
pot
smitten
bargaines
,
haue
vndone
many
men
,
though
at
other
times
being
sober
and
wary
inough
.
But
of
all
other
,
the
high
roode
way
to
Penury
,
is
Venery
:
Salomon
,
Prou.
5.10
,
and
insatiable
,
euer
asking
to
haue
,
neuer
ceasing
to
craue
.
Plautus
in
his
Commedy
named
Truculentus
,
compareth
them
verie
ellegantly
to
the
sea
,
It
swalloweth
that
you
giue
,
and
neuer
cryeth
enough
,
giue
what
you
wil
it
is
neuer
seene
againe
,
either
by
the
giuer
,
or
of
the
receiuer
.
Daintily
the
whores
must
bee
fedde
,
costly
the
bastardes
,
though
closely
,
bee
maintained
,
the
Pandars
and
Baudes
must
haue
their
fees
,
and
the
neighbors
mouths
must
be
stopped
,
lest
that
which
was
seene
through
the
chinkes
,
be
reuealed
in
the
streets
:
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
.
Herode
at
the
first
dashe
would
part
with
halfe
his
kingdome
to
please
his
dauncing
Damosell
.
True
is
that
which
Salomon
speaketh
,
Prouer.
29.3
.
He
that
feedeth
harlots
wasteth
his
substaunce
.
A
fit
text
for
this
purpose
and
for
these
times
,
this
sin
being
as
our
Lands
Locust
,
a
principall
cause
of
our
great
want
.
Further
,
there
may
be
a
readie
way
to
penurie
by
ill
huswiferie
,
That
a
storme
of
Haile
is
fallen
into
theyr
Kitchin
.
[
A
man
were
better
let
his
Pottage
burne
his
lippes
,
then
to
haue
such
blastes
to
coole
his
broath
.
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
plentifull
yeres
,
yet
many
forgetting
their
last
want
,
laie
vp
nothing
again
a
dear
yeare
,
hoping
that
will
neuer
come
,
and
so
lash
it
out
&
laie
it
on
,
as
thogh
they
were
borne
for
nothing
else
but
to
eate
bread
and
breake
orders
:
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
.
The
great
encrease
of
people
,
the
abundance
of
all
sortes
of
Artificers
,
the
diuers
cosonages
,
and
conny-catching
deceits
,
may
cause
a
scarcitie
.
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
.
God
in
his
lawe
threatneth
that
he
will
breake
the
staffe
of
bread
,
Man
liueth
not
by
bread
onely
,
but
by
euery
word
which
commeth
out
of
the
mouth
of
God
.
By
which
Word
,
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
,
namely
,
that
he
will
preserue
the
course
of
nature
,
and
norish
his
creatures
:
so
that
the
sense
may
be
double
.
First
,
that
God
which
now
giueth
vs
bread
for
sustenance
,
may
if
it
please
him
feed
vs
otherwise
.
Secondly
,
not
to
attribute
the
vertue
of
norishment
to
the
creature
of
bread
,
but
to
his
secret
grace
wherby
he
blesseth
it
to
our
strength
.
What
the
breaking
of
the
staffe
of
bread
is
,
hath
bene
obserued
in
the
time
of
Famin
,
when
men
eating
much
are
nothing
satisfied
.
Som
lay
the
fault
vpon
mens
couetousnes
&
ouermuch
sparing
,
they
say
,
that
in
such
times
they
which
be
maisters
of
families
,
do
too
curiously
note
,
&
as
it
were
recken
euery
bit
they
put
in
their
mouths
,
and
take
for
the
time
a
more
strait
account
of
their
expences
then
ordinary
.
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
the
curse
of
God
which
taketh
away
the
strength
from
the
bread
:
and
so
from
drinke
too
,
which
doth
not
alwaies
slake
the
thirst
,
as
it
falleth
out
in
Agues
&
other
hot
diseases
.
Neither
hath
Apparel
any
long
lasting
power
,
but
will
be
tottred
presently
(
for
euen
the
durance
of
apparell
is
Gods
blessing
,
as
by
the
example
of
the
Israelites
it
may
appear
,
whose
shoes
&
attire
was
not
worne
bare
,
nor
torn
,
for
so
long
time
in
the
wildernes
)
.
Ther
are
many
which
go
all
day
long
lined
with
furs
,
and
in
the
night
are
hapt
with
many
couerings
,
&
yet
are
litle
the
warmer
.
These
and
the
like
plagues
doth
God
by
Aggi
threaten
to
the
wicked
:
&
so
in
a
plenty
you
see
God
can
send
a
scarcitie
.
Thus
haue
I
generally
and
largely
run
ouer
these
things
,
by
which
you
see
that
God
vseth
diuers
outward
means
to
work
a
dearth
&
famin
:
causes
natural
&
artificial
,
their
malice
&
fraud
,
the
couetousnes
and
carelesnesse
of
men
.
Hee
ruleth
all
things
which
are
,
at
his
commaund
and
becke
.
For
as
the
common
enemy
cannot
either
inuade
a
lande
,
or
destroy
the
corne
,
so
neither
can
vermine
,
frost
,
haile
,
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
,
euen
the
showers
of
his
strength
:
and
Psal
,
146.
which
couereth
the
heauens
with
cloudes
,
and
prepareth
rain
for
the
earth
,
and
bringeth
forth
grasse
vpon
the
mountaines
,
and
hearbe
for
the
vse
of
men
,
&c:
and
Psal.
147.
which
feedeth
thee
with
the
flower
of
wheate
,
hee
sendeth
forth
his
word
vppon
earth
,
and
his
word
runneth
very
swiftly
.
He
giueth
snow
like
wooll
,
and
scattereth
the
frost
like
ashes
,
and
sendeth
his
Ice
like
morsels
:
who
is
able
to
abide
his
frost
?
hee
sendeth
his
word
and
melteth
them
,
he
bloweth
with
his
winde
,
and
the
waters
flow
:
and
Psal.
148.
Fire
,
Haile
,
Snow
,
Wind
,
Storme
,
fulfilling
his
word
.
Mountaines
and
all
his
fruitfull
trees
,
and
all
Cedars
.
Beasts
and
all
cattell
,
wormes
and
feathered
foules
:
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
,
for
thou
hast
made
all
these
thinges
.
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
:
and
this
interchaunge
shall
hold
on
to
the
worlds
ende
.
But
we
out
of
the
scriptures
haue
learned
,
that
nothing
comes
by
chaunce
,
but
euen
the
least
things
are
guided
by
Gods
prouidence
.
Indeed
in
respect
of
vs
,
many
thinges
may
be
saide
to
come
by
chaunce
,
but
not
in
respect
of
God
.
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
,
euen
the
haires
of
our
head
are
numbred
.
Yea
the
Pagans
and
Gentiles
,
beleeued
that
God
defended
both
cattle
and
corn
,
and
guided
the
seasons
,
&
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
,
&
Apollo
Nomius
,
or
Pastorall
for
their
pasturs
&
medows
:
to
all
which
and
more
then
these
,
they
dedicated
certaine
feasts
,
on
which
they
made
their
praiers
according
to
their
seueral
powers
:
they
had
also
their
sacrifices
called
Amber
talia
,
as
Festus
deriues
the
word
,
because
they
went
in
Procession
about
their
arable
grounds
,
called
by
the
Latins
,
Arua
.
But
we
thogh
we
vse
in
good
policy
,
and
in
a
godly
acknowledgement
from
whom
we
receiue
these
blessings
,
Perambulations
,
haue
learned
out
of
holy
scripture
,
&
by
that
anniuersary
Christian
practise
do
confesse
,
that
God
alone
both
giueth
and
withdraweth
fodder
from
cattel
,
how
much
more
too
&
from
man
,
for
whom
he
hath
made
both
beastes
&
other
creatures
.
So
that
as
long
as
men
are
persuaded
,
that
plentie
and
want
commeth
not
from
God
,
they
cannot
either
by
repentance
turne
to
him
,
thus
chastning
them
,
nor
wil
they
with
patience
abide
his
punishment
:
and
therfore
it
concerns
vs
greatly
to
know
from
whence
both
doe
come
.
And
so
much
of
the
first
part
.
It
followeth
in
the
second
place
,
Pestilence
,
Famin
,
the
Sworde
,
hee
chose
the
first
as
the
easyest
to
bee
endured
.
For
manie
which
be
infected
with
the
plague
,
giue
vppe
their
soules
to
GOD
,
verie
speedily
,
and
so
are
quickly
rid
from
many
cares
and
troubles
of
this
life
,
and
from
the
dreadfull
panges
of
death
.
They
that
die
in
warre
are
not
long
tormented
:
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
.
Verie
true
is
that
speech
of
Ieremy
,
It
was
better
with
them
that
they
were
slaine
with
the
swoord
,
then
with
them
that
died
for
hunger
,
bicause
these
did
starue
being
consumed
by
the
barrennesse
of
the
earth
.
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
.
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
.
Remoue
farre
from
me
vanitie
&
lies
.
Giue
me
not
pouertie
nor
riches
:
feed
me
with
food
conuenient
for
me
,
least
I
be
full
&
deny
thee
,
and
say
,
who
is
the
Lord
?
or
least
I
be
poore
and
steale
,
and
take
the
name
of
my
God
in
vain
.
There
haue
bin
many
rich
men
,
who
though
they
haue
bene
houen
and
lifted
vp
with
their
heapes
of
riches
,
yet
haue
not
denied
their
God
:
notwithstanding
such
is
the
infirmitie
of
man
,
that
vnlesse
God
by
his
word
should
restraine
vs
,
wealth
would
make
vs
insolent
:
so
there
are
many
who
endure
their
pouertie
patiently
,
abstaine
from
stealth
,
resist
all
inordinate
desires
,
yet
such
is
the
corruption
of
our
nature
,
that
when
hunger
gripeth
vs
,
we
thinke
any
thing
to
be
lawfull
for
vs
,
by
theft
,
lying
,
or
any
Malengine
to
maintaine
this
life
,
and
make
no
excuse
for
any
such
sin
,
but
our
Bellies
want
.
If
any
man
shuld
see
trades-men
,
husbandmen
,
labourers
,
some
of
them
stout
&
strong
,
and
able
men
to
do
good
seruice
,
wandring
in
the
streets
,
hauing
no
work
to
do
,
whereby
to
keepe
soule
and
body
togither
:
and
should
withall
heare
the
scritches
,
outcries
,
&
lamentations
of
women
,
children
&
men
,
for
want
of
food
,
would
it
not
make
his
heart
to
bleed
,
vnlesse
it
were
harder
than
iron
or
the
Adamant
?
Much
more
would
it
grieue
him
to
see
his
owne
familie
broght
to
that
distresse
:
&
that
which
is
here
to
be
reproued
,
in
this
so
great
penurie
of
all
things
,
scarce
will
the
rich
set
the
poore
on
worke
,
nor
hire
them
to
labor
,
although
they
aske
but
their
meat
&
drink
for
their
wages
:
so
that
many
being
ashamed
of
their
extream
pouerty
,
dissemble
it
as
long
as
they
can
,
dare
not
complain
of
it
to
their
neighbors
&
friends
,
&
in
this
distres
like
bees
they
feed
vpon
their
owne
good
[
or
rather
like
Snailes
liue
vpon
the
aire
,
&
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
,
and
what
wil
not
pouerty
driue
men
to
?
they
fal
into
the
mouths
&
teeth
of
biting
&
deuouring
vsurers
,
who
vnder
a
shew
of
licking
them
whole
,
such
out
euen
their
hart
blood
,
without
al
hope
of
any
remedy
.
The
Egiptians
,
as
scripture
records
it
.
Ge.
47.20
.
morgaged
their
lands
to
Pharao
,
for
the
time
of
famin
:
and
in
the
5.
of
Nehe.
they
which
returned
from
Babilon
,
complained
that
they
were
forced
to
sel
their
children
for
want
.
Famin
also
constraineth
many
good
and
godly
men
to
leaue
their
country
,
&
to
seek
into
strange
places
for
sustenance
.
Abraham
.
Gen.
12.
fled
from
Canaan
into
Egipt
.
Isaac
.
Gen.
26.
from
Gerar
to
Abimel
.
but
the
god
in
his
dream
warned
him
not
to
goe
into
Egypt
,
but
into
the
place
that
hee
shoulde
choose
.
So
Iacob
with
his
sonne
in
his
age
,
fled
to
his
sonne
Ioseph
into
Egipt
for
food
&
succour
.
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
.
Prophane
stories
are
heerein
plentifull
,
as
also
our
moderne
&
domesticall
Chronicles
.
It
is
not
long
,
since
many
,
and
they
good
men
,
haue
wandered
from
one
place
to
another
to
relieue
their
hunger
:
and
as
many
being
brought
to
extreame
pouertie
,
with
their
wiues
and
children
haue
bene
forced
to
begge
from
doore
to
doore
,
in
Cities
,
Townes
,
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
,
though
there
be
many
indeed
that
cannot
for
want
of
strength
,
doe
anie
kinde
of
labouring
worke
,
their
flesh
scarce
cleauing
to
their
bones
.
Very
patheticall
and
pitifull
is
the
complaint
of
Ieremie
.
Lam.
4.4
.
The
tongue
of
the
sucking
childe
cleaueth
to
the
roofe
of
his
mouth
for
thirst
:
the
young
children
aske
bread
,
but
no
man
breaketh
it
vnto
them
.
verse
7.
Her
Nazarites
were
purer
then
the
snow
,
and
whiter
then
the
milke
:
they
were
more
ruddie
in
bodie
then
the
redde
precious
stones
,
they
were
like
polished
Saphir
.
But
now
their
visage
is
blacker
then
a
cole
:
they
can
not
know
them
in
the
streetes
:
their
skinne
cleaueth
to
their
bones
:
it
is
withered
like
a
stocke
.
Take
an
example
or
two
for
perspecuitie
.
Anno.
1527.
When
the
French
made
warre
for
the
recouerie
of
Millaine
,
within
the
territories
thereof
,
so
horrible
was
the
spoile
of
corne
through
the
continuance
of
war
,
that
a
dreadfull
Famine
insuing
,
the
price
of
graine
rose
to
an
vnreasonable
rate
.
Conuoy
of
vittails
was
sent
from
Strawsborow
&
Heluetia
,
to
succor
them
,
else
had
they
al
died
generally
,
very
many
hauing
bin
alredy
famished
to
death
,
as
that
dolefull
spectacle
in
the
streets
argued
,
where
you
might
see
many
fall
downe
dead
,
some
of
them
with
hearbs
and
grasse
in
their
mouths
.
At
which
sight
,
our
men
being
sore
astonished
,
left
their
campe
,
and
returned
home
,
som
of
them
for
euer
forswearing
warres
,
least
they
should
be
forced
to
see
the
like
spectacle
.
Ann.
157
:
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
,
though
the
Region
in
it
owne
nature
bee
verie
fruitfull
,
insomuch
that
euerie
where
you
shall
see
starued
Karcasses
lie
in
the
streetes
:
and
in
these
cases
it
falleth
out
oft
,
that
Mice
,
Dogges
,
Horses
,
Asses
,
chaffe
,
pels
,
hides
,
sawdust
,
are
vsed
for
good
sustenance
,
and
at
last
mans
flesh
,
yea
,
(
which
is
not
to
bee
spoken
without
trembling
)
the
mothers
haue
eaten
for
very
hunger
their
owne
children
,
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
,
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
.
Such
was
the
Famine
which
the
Inhabitants
of
Sancerra
.
1573.
endured
,
more
grieuous
then
that
of
Saguntum
,
which
for
the
extremitie
thereof
is
come
into
a
prouerbe
.
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
countrey
,
at
which
time
Hatto
the
Bishop
of
Moguntum
,
executed
that
villany
vpon
the
poore
country
swanes
,
asking
him
bread
.
Vrspergensis
writeth
,
that
the
great
Famine
which
befell
,
Vnno
.
898.
made
men
to
eat
and
deuour
one
another
:
and
so
in
Anno.
1010.
a
general
Famin
was
ouer
the
whole
world
:
and
An.
1062
:
an
earthquake
,
&
huge
hailstones
fel
:
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
.
In
the
Holy
warre
which
the
Christians
had
in
Syria
,
in
all
places
of
the
world
there
was
a
great
Famine
,
especially
in
the
Christian
armie
,
as
in
an
example
or
two
you
shall
see
.
When
Antiochia
was
besieged
by
the
Sarracenes
,
such
an
intollerable
Famine
followed
their
plentie
,
that
hardly
they
abstained
from
mans
flesh
.
Otho
Frising
.
li.
7.
ca.
4
let
them
note
this
by
the
way
,
which
thinke
that
the
meane
to
auoide
a
dearth
,
is
to
presse
Souldiours
out
of
the
land
.
About
Prage
in
Bohemia
.
An.
284.
many
died
through
extreame
hunger
:
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
dayly
increased
,
lasting
three
full
yeares
,
absuming
many
men
,
parents
slaying
their
children
,
and
they
their
parents
,
to
relieue
their
hunger
:
some
did
not
stick
to
take
the
flesh
of
them
that
were
executed
on
the
gallowes
,
to
stay
the
rage
thereof
,
Wolues
set
vpon
those
they
met
,
&
deuoured
them
,
though
they
carried
Gunns
and
Bowes
for
their
defence
.
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
:
many
also
haue
had
no
other
remedie
to
preuent
it
,
but
by
slaying
themselues
.
And
lastly
,
that
which
maketh
this
plague
more
dreadfull
,
it
seldome
or
neuer
commeth
without
a
pestilence
.
And
so
much
of
the
horror
of
this
fearfull
punishment
.
Now
why
God
doth
punish
men
with
this
so
terrible
a
iudgement
,
we
will
shew
in
the
next
Sermon
.
God
of
his
mercie
turne
our
hearts
to
him
,
that
he
may
turn
this
plague
from
vs
.
Amen
.
The
end
of
the
first
Sermon
.
THE
SECOND
SERMON
.
IN
any
publike
calamitie
,
wherto
mankind
is
subiect
,
two
things
are
principally
to
be
considered
.
First
,
from
whom
.
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
counsel
,
or
how
to
behaue
themselues
beeing
surprised
with
any
miserie
.
Among
all
other
,
Famin
&
Dearth
of
vittails
is
not
the
least
,
of
which
wee
now
intreat
,
hauing
in
our
first
sermon
proued
both
by
testimonies
&
examples
of
scripture
,
the
true
,
first
,
&
efficient
cause
to
bee
God
.
I
am
he
,
(
saith
God
of
himself
)
by
Esay
.
45.7
.
which
make
peace
,
and
create
euill
,
of
punishment
,
not
of
sinning
.
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
,
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
.
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
.
All
men
indeede
feele
this
heauy
hand
of
Gods
wrath
,
and
the
complaint
is
generall
and
common
:
but
wanting
a
right
iudgement
beeing
more
blockish
then
the
bruit
beast
,
neither
feele
nor
vnderstand
,
either
in
the
motiues
that
prouoke
it
,
or
the
meanes
howe
to
bee
freed
from
it
:
taking
the
wrong
cause
for
the
right
,
and
the
second
for
the
first
.
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
.
Therefore
as
the
Phisitian
hitting
vppon
the
right
humour
and
cause
of
the
disease
,
doth
with
better
iudgement
and
happier
successe
,
applie
his
phisicke
:
so
wee
iumping
vpon
the
true
causes
of
this
so
great
a
malladie
,
shall
more
easilie
know
both
what
to
do
in
this
extremitie
,
and
how
to
auoyd
it
.
First
therfore
let
vs
lift
vp
our
eyes
to
God
punishyng
,
and
then
enquire
what
mooues
him
to
it
,
so
shall
we
come
to
know
our selues
the
better
.
But
here
also
wee
must
take
heed
of
iudging
amisse
,
entertaining
false
causes
for
the
true
.
For
in
this
and
the
like
calamities
,
the
whole
fault
for
the
most
part
is
laide
vpon
Religion
.
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
,
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
,
if
we
had
kept
the
profession
of
our
forefathers
.
Thus
they
speake
,
to
the
ende
they
may
make
the
world
to
despise
&
despite
vs
:
but
if
they
list
,
they
may
remember
that
it
is
not
long
since
their
Professours
haue
tasted
of
this
smart
whip
,
as
well
as
we
:
some
examples
you
haue
in
the
former
Sermon
.
Neither
is
this
quarrell
straunge
or
fresh
.
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
,
when
hee
willed
them
to
abstaine
from
meate
)
but
Eliiah
answered
boldly
,
It
is
not
I
,
but
thou
&
thy
fathers
house
,
because
you
haue
left
the
Commandement
of
the
Lord
,
and
haue
followed
Baall
.
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
,
but
being
forewarned
of
God
,
hee
let
him
alone
.
The
same
was
the
vsuall
obiection
wherewith
the
Christians
were
vpbraided
,
as
Tertullian
,
Cyprian
,
Arnobius
,
and
other
which
wrote
Apologies
for
the
Christians
witnesse
.
For
as
oft
as
God
punished
the
world
with
Frost
,
Hayle
,
Famine
,
Warre
,
Pestilence
,
Inundations
,
or
any
other
generall
and
open
calamitie
,
presently
they
cried
out
,
Away
with
these
Christians
from
the
earth
,
to
the
beastes
with
them
,
that
they
may
be
deuoured
,
cast
them
to
the
Lyons
,
these
sacrilegious
wretches
,
for
they
are
not
woorthie
to
liue
.
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
,
because
hee
continued
the
worship
of
his
Gods
,
and
put
the
Christians
to
tortures
and
punishment
.
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
.
So
that
no
man
must
maruel
that
prophane
&
wicked
hel-hounds
which
hate
the
truth
and
the
light
of
the
Gospell
,
should
belch
out
such
blasphemie
,
since
that
Christ
himselfe
foretold
his
Apostles
of
these
things
to
come
.
The
holie
scripture
doth
in
plaine
tearmes
set
downe
,
that
the
Dearth
of
Victualls
is
the
scourge
of
God
,
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
.
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
,
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
:
but
beware
lest
your
heart
deceiue
you
,
and
lest
your
heart
turne
aside
and
serue
other
Gods
,
and
worship
them
:
and
so
the
anger
of
the
Lorde
be
kindeled
against
you
,
and
hee
shutte
vp
the
heauen
that
there
bee
no
rayne
,
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
:
I
will
spende
my
plague
vppon
them
,
I
will
bestowe
mine
arrowes
vppon
them
,
they
shall
bee
burnt
with
hunger
.
The
same
dooth
the
other
Prophets
also
,
Esd.
3.1
:
threatneth
Iudah
and
Ierusalem
,
to
take
from
them
the
stay
and
staffe
of
Breade
and
Water
:
that
is
,
though
they
should
haue
plentie
of
both
,
yet
it
should
haue
no
power
either
to
slake
their
hunger
,
or
quench
their
thirst
.
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
.
The
causes
heereof
,
hee
particularly
reciteth
in
the
sixt
Chapter
,
which
I
woulde
wishe
you
to
reade
as
verie
fitlie
appertaining
to
our
time
.
In
the
14.
Chapter
,
which
is
his
Sermon
hee
made
in
that
time
of
Famine
,
hee
setteth
downe
the
cause
thereof
briefly
:
Psalme
.
7.
Their
sinnes
,
iniquities
,
and
rebellions
.
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
,
and
the
Iewes
beleeued
them
,
for
such
is
the
nature
of
man
quickly
to
harken
,
and
easily
to
beleeue
them
that
promise
prosperitie
.
Wherupon
the
Prophet
telles
them
that
they
shal
be
sure
to
perish
both
with
Famine
and
Pestilence
,
say
the
other
what
they
will
,
in
these
words
:
By
Sword
and
Famin
,
shall
those
Prophets
be
consumed
.
And
the
people
to
whome
these
prophets
doo
prophecie
,
shall
be
cast
out
in
the
streets
of
Ierusalem
,
because
of
the
Famine
and
the
Sworde
.
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
,
and
they
also
which
shuld
return
home
afterward
.
In
the
4.
Chapt.
he
is
more
vehement
and
plaine
,
where
God
willeth
him
to
pourtray
the
Cittie
of
Ierusalem
vpon
a
brick
,
to
besiege
it
,
&
the
whole
time
of
the
siege
to
eate
bread
made
of
wheate
,
barley
,
beanes
,
lentiles
,
millet
&
fetches
,
and
that
by
weight
,
and
drinke
water
by
measure
,
and
insteede
of
coales
to
bake
his
breade
with
,
to
take
mans
,
or
bullockes
dung
.
By
all
which
,
as
himselfe
interprets
it
,
Verse
.
16
,
it
was
meant
that
the
force
of
nourishing
should
be
taken
from
the
bread
,
and
that
their
bread
shuld
be
giuen
them
by
weight
,
and
their
water
by
measure
,
and
that
they
should
want
fuell
necessarie
in
Ierusalem
.
For
whiles
Cities
are
besieged
,
and
in
defensed
places
by
Garrisons
kept
,
if
Famin
or
Dearth
be
feared
,
all
the
corne
is
vsually
carried
to
the
Generall
and
Captaines
,
which
serue
it
out
to
euerie
man
by
weight
and
measure
:
and
so
water
also
in
drie
places
,
for
in
many
vplands
the
souldiers
haue
bene
constrained
to
fetch
their
water
by
force
and
armes
,
as
in
Ierusalem
:
the
cause
of
all
this
he
yeeldeth
in
the
ende
of
the
Chapter
,
Bread
and
water
shall
faile
them
,
and
they
shall
consume
away
because
of
their
iniquitie
.
The
same
hee
repeateth
almost
word
for
word
in
the
12.
Chapter
,
he
said
,
Thus
saith
the
Lord
:
Verse
7.
Because
you
haue
not
walked
in
my
statutes
,
nor
kept
my
iudgements
,
Verse
10.
The
fathers
shall
eate
their
sonnes
,
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
a
litle
after
,
ver.
16.
I
wil
send
vpon
you
the
euil
Arrowes
of
Famin
,
which
shall
be
for
your
destruction
,
and
I
will
increase
the
Famine
vppon
you
,
and
will
breake
the
staffe
of
bread
.
By
the
Arrowes
of
Famine
,
he
meaneth
the
Canker
and
Palmer
wormes
,
the
grashoppers
&
vermin
,
immoderate
heat
,
vnseasonable
weather
,
and
showres
:
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
,
then
to
sell
it
out
at
a
reasonable
rate
.
And
chap.
6.
verse
11.
Thus
saith
the
Lorde
,
smite
the
earth
with
thy
hand
,
and
stretch
foorth
with
thy
foote
and
say
,
Alas
,
for
al
the
wicked
abhominations
of
the
house
of
Israel
,
for
they
shal
fall
by
the
sword
,
by
the
Famine
,
and
by
the
pestilence
.
And
in
the
7.
chap.
he
againe
foretelleth
of
a
great
affliction
to
ensue
for
the
abhominable
wickednes
of
the
land
:
Without
the
sword
,
&
within
plague
&
Famin.
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
the
Dearth
of
graine
,
to
their
owne
gaine
:
other
feeding
&
faring
most
riotously
,
when
as
the
poore
did
starue
most
rufully
:
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
:
for
this
ruine
is
for
their
iniquitie
.
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
:
that
is
,
as
souldiers
trust
to
their
munition
,
so
doo
they
to
their
wealth
,
which
often
failes
them
:
for
the
time
may
come
wherein
they
may
feele
the
like
want
which
the
poore
distressed
doo
,
whome
they
so
litle
regard
:
for
in
the
siege
and
expugnation
of
Citties
,
the
Rich
vsually
fare
worse
then
the
poore
,
the
common
souldier
forcing
them
by
torture
of
paine
,
or
terror
of
death
,
to
confesse
where
their
wealth
lyeth
.
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
:
vers.
13.
Sonne
of
man
,
if
the
land
sinne
against
me
by
committing
a
trespasse
(
the
Hebrew
word
signifieth
a
lie
)
I
will
stretch
out
my
hand
vpon
it
,
and
will
breake
the
staffe
of
the
bread
thereof
,
and
will
send
Famine
vpon
it
:
and
though
these
three
men
Noah
,
Daniel
,
Iob
,
were
among
them
,
they
should
deliuer
but
their
owne
soules
by
their
righteousnesse
,
saith
the
Lord
God
.
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
,
therefore
he
repeateth
the
oftner
this
Blow
,
to
make
it
the
more
to
enter
into
and
pearce
them
:
and
in
a
fewe
words
hee
compriseth
much
matter
.
First
that
God
is
the
efficient
cause
of
Famine
:
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
.
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
:
The
Lorde
hath
a
controuersie
with
the
Inhabitaunts
of
the
lande
,
because
there
is
no
truth
,
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
.
Therefore
shall
the
lande
mourne
,
the
foules
of
the
heauen
,
the
beastes
of
the
fielde
,
and
the
fishes
of
the
sea
shall
be
taken
away
.
And
in
his
ninth
Chapter
,
verse
1.
Reioyce
not
ô
Israel
for
ioy
,
as
other
people
,
for
thou
hast
gone
a
whoring
from
thy
God
,
thou
hast
loued
a
rewarde
vppon
euerie
corne
floore
.
The
floore
,
and
the
Winepresse
shall
not
feede
them
,
and
the
new
Wine
shall
faile
in
her
,
&c.
Amos
cap.
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
,
because
hardly
they
shuld
haue
brown
bread
to
chew
on
.
By
all
which
places
it
sufficiently
appears
,
that
Famin
&
Dearth
is
sent
for
the
punishment
of
sinnes
,
especially
Atheisme
,
and
false
worship
.
And
so
much
generally
,
or
as
we
say
,
in
the
whole
lumpe
of
all
the
enormious
sinnes
which
are
causes
of
this
iudgement
,
now
we
will
single
some
of
them
out
,
and
examine
them
parcell
meale
:
namely
,
how
God
hath
punished
euen
some
speciall
sinnes
this
way
.
For
many
thinke
that
because
their
sinnes
are
not
notorious
and
written
in
their
foreheades
,
not
grosse
sinnes
,
as
Idolatry
,
and
such
like
,
that
therefore
they
deserue
not
to
be
in
this
kinde
afflicted
:
But
they
must
know
,
that
being
subiect
naturally
to
sinne
,
they
must
also
lie
open
to
the
common
punishment
of
sinne
.
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
,
Prophecie
no
more
in
the
name
of
the
Lord
,
that
thou
die
not
by
our
hands
.
Behold
,
saith
the
Lord
,
I
will
visit
them
,
their
sons
and
their
daughters
shall
die
by
famine
,
&c.
Surely
,
this
is
nothing
else
but
iustice
,
if
men
set
light
by
the
worde
of
God
,
the
precious
foode
of
their
soules
,
that
hee
should
keepe
from
them
the
necessarie
sustenaunce
of
their
bodies
.
See
Amos.
cap.
8.
And
whereas
many
desire
to
heare
the
worde
,
to
conferre
with
Preachers
,
and
to
reade
Scriptures
,
but
will
not
obey
what
they
heare
,
this
contempt
doth
God
this
way
punish
.
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
:
for
this
dissembling
disspight
hee
threatneth
this
plague
of
Famine
to
pursue
them
in
Egypt
.
The
like
course
do
we
take
,
daily
hearing
,
but
stil
refusing
to
obey
,
so
that
worthie
are
wee
when
wee
call
for
our
daily
bread
,
not
be
heard
by
God
in
that
petition
.
[
2
](A05188-e6240-b)
2
Priuate
gaine
.
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
.
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
,
and
this
house
lie
waste
?
Now
therfore
thus
saith
the
Lord
,
Consider
your
owne
wayes
in
your
heartes
.
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
,
and
when
you
brought
it
home
,
I
did
blow
vpon
it
.
And
why
saith
the
Lorde
of
Hosts
?
because
of
mine
house
that
is
waste
,
and
you
run
euerie
man
to
his
own
house
.
Therfore
the
heauen
ouer
you
stayed
it selfe
from
dewe
,
and
the
earth
staid
her
fruit
,
&c.
3
Periurie
and
Oppression
of
the
poore
,
[
3
](A05188-e6300-b)
3
Periury
and
oppression
.
is
this
way
also
visited
,
as
that
excellent
example
2.
Sam.
21.
sheweth
.
When
the
Famine
had
been
in
the
lande
three
yeares
,
Dauid
asketh
of
the
Lorde
,
where
and
what
the
cause
was
of
this
so
heauie
a
iudgement
:
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
.
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
.
[
4
](A05188-e6470-b)
4
Couetousnesse
.
4
This
plague
also
followeth
that
inexpleble
and
deuouring
gulfe
of
greedie
desire
.
Esay
.
cap.
5.
complaining
that
in
the
Lords
vineyard
,
wild
Grapes
only
,
and
sowre
were
found
,
among
the
rest
,
hee
saith
,
Wo
vnto
them
that
ioyne
house
to
house
,
and
lay
field
to
field
,
till
there
be
no
place
that
yee
may
be
placed
by
your selues
in
the
midst
of
the
earth
.
This
is
in
mine
eares
,
saith
the
Lord
of
Hoasts
.
Surely
many
houses
shall
be
desolate
,
euen
great
and
faire
,
without
inhabitant
.
For
ten
akers
of
Vines
shall
yeeld
one
bath
,
and
the
seede
of
an
homer
shall
yeeld
one
ephah
.
Nowe
if
there
bee
but
small
yeelde
,
there
must
needes
be
great
scarcitie
.
5
In
the
34.
of
Ieremie
,
[
5
](A05188-e6520-b)
5
Crueltie
we
read
that
the
king
and
the
people
,
as
it
were
conspiring
togither
,
did
,
according
to
the
Law
,
manumit
or
set
free
their
men
,
&
maid
seruants
,
but
afterward
reuoking
their
former
fact
,
they
brought
them
backe
againe
to
their
olde
slauerie
:
euen
for
this
crueltie
the
Lord
threatneth
this
plague
of
Famine
.
Poore
folkes
and
seruants
are
not
to
bee
intreated
cruelly
,
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
:
verse
15.
Thou
shalt
sow
but
not
reape
,
thou
shalt
treade
thy
Oliues
,
but
thou
shalt
not
annoynt
thee
with
oyle
:
for
the
statutes
of
Omri
are
kept
,
and
all
the
maner
of
the
house
of
Ahab
.
&c.
[
6
](A05188-e6610-b)
6
Pride
.
6
Pride
is
also
scourged
by
this
distresse
as
witnesseth
2.
Sam.
24.
where
it
is
written
,
that
Dauid
numbred
the
people
,
and
gloried
in
the
multitude
of
his
Subiects
,
for
which
sinne
God
appoynted
him
the
choyse
of
Famin
,
Pestilence
,
or
the
sword
of
his
enemies
:
because
one
of
these
should
bee
the
punishment
of
his
vaunting
and
vainglorie
.
[
7
](A05188-e6680-b)
7
Surfets
.
7
Drunkennesse
and
Surfetting
are
thus
also
chastized
,
by
the
testimonie
of
Ioell
,
who
in
his
first
chapter
,
willeth
the
Drunkards
to
mourne
,
for
there
should
an
huge
army
come
,
that
should
make
the
Vineyards
wast
,
and
plucke
the
wine
from
their
mouths
,
as
if
hee
should
say
,
ye
haue
so
prouoked
God
to
anger
with
your
Drunkennesse
,
that
hereafter
yee
shall
bee
content
to
drinke
water
,
albeeit
in
that
Countrey
they
seldome
haue
any
good
water
to
drinke
.
8
Againe
,
[
8
](A05188-e6740-b)
8
Neglect
of
tyth
paying
.
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
.
As
on
the
contrarie
,
God
by
Malachy
promiseth
abundance
,
if
these
duties
be
faithfully
discharged
.
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
.
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
:
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
,
for
that
like
a
good
fellow
he
had
pledged
him
at
a
banquet
,
a
whole
Terse
of
wine
,
containing
nine
gallons
,
at
one
draught
:
and
they
were
vsually
the
greatest
men
in
his
state
,
and
the
common
wealth
,
that
could
drinke
and
eate
most
at
a
meale
.
Now
it
often
falles
out
,
like
Prince
,
like
Courtier
,
like
people
.
The
Apostles
in
diuerse
places
preached
the
Gospell
,
which
many
both
of
the
Iewes
and
Gentiles
withstoode
,
and
woulde
not
embrace
it
,
and
for
this
cause
God
aflicted
them
with
Famin
,
and
other
calamities
.
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
,
and
were
deuoured
by
hungrie
Dogges
.
A
iust
iudgement
of
God
,
for
not
long
before
,
hee
had
cast
many
Christians
to
wilde
beasts
to
be
deuoured
.
It
shall
not
be
needfull
to
single
out
euerie
cause
or
time
,
why
or
when
God
plagueth
,
either
particularly
,
or
generally
this
way
,
the
first
Sermon
hath
many
examples
to
that
purpose
.
How
of
late
yeares
the
price
of
things
hath
been
inhaunced
,
how
scarce
victuals
hath
beene
,
and
in
the
meane
time
what
notable
sinnes
haue
and
doe
still
raigne
in
the
land
,
euery
man
seeth
:
so
that
wee
cannot
deny
,
but
that
God
hath
iust
cause
to
continue
among
vs
this
his
fearful
and
terrible
iudgement
.
If
we
shall
shift
and
examin
our
maners
,
we
shal
find
the
very
same
grieuous
sins
,
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
.
The
maladie
is
past
al
remedie
,
and
as
Ieremie
speaketh
,
the
sore
by
custome
being
insensible
,
is
become
vncurable
.
What
contempt
of
God
his
word
?
either
not
at
all
heard
,
or
very
little
regarded
:
yet
hath
God
stirred
vs
vp
by
wonders
and
signes
in
heauen
and
earth
,
but
presentlie
they
are
forgotten
.
Flashes
of
fire
in
the
aire
,
as
though
the
heauen
had
beene
inflamed
,
Comets
of
diuerse
sorts
,
like
rods
,
like
swordes
.
Manie
Inundations
,
incredible
hailes
,
vnusuall
stormes
,
rough
and
raging
tempests
of
wind
,
of
water
,
earthquakes
straunge
and
dreadfull
,
with
other
wonders
of
like
nature
,
but
what
one
man
almost
is
moued
thereby
.
Some
because
they
are
oft
seen
,
little
regard
them
,
&
denie
them
to
be
the
Signes
of
Gods
wrath
,
rather
to
be
the
Tokens
of
prosperitie
.
The
holy
name
of
the
mightie
God
,
how
often
,
how
rashly
is
it
prophaned
?
some
either
of
lightnesse
,
or
ill
custome
,
thinke
there
is
no
grace
in
their
words
,
vnlesse
they
imbosse
them
with
oathes
of
this
sacred
name
,
&
that
without
any
cause
or
motiue
thereto
.
Horrible
execrations
,
oaths
,
imprecations
,
and
curses
daily
heard
,
yet
no
man
trembleth
,
no
man
,
according
to
his
duty
reproueth
the
offenders
,
whom
our
ancesters
were
wont
to
punish
,
by
making
them
to
kisse
the
ground
groueling
:
but
now
no
feare
of
an
oath
,
all
sorts
of
people
swell
with
enuy
,
hatred
,
malice
.
Murder
is
manhood
.
Bloodshed
&
vngodly
wars
,
the
means
to
increase
wealth
:
so
many
dead
paies
beguiling
the
prince
weakning
the
army
,
but
inriching
the
captains
.
Strange
and
raunging
lusts
,
whoredomes
,
incests
,
adulteries
are
turned
off
with
a
laughter
,
so
far
from
beeing
punished
.
In
this
case
more
prophane
then
the
prophane
Gentiles
,
who
euen
abhorred
these
villainies
.
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
:
so
doth
it
transforme
vs
into
their
lewd
manners
:
wherein
not
youths
onely
,
but
olde
Dotards
also
(
whome
it
as
well
beseemeth
,
as
a
Fiddle
doth
an
Asse
)
do
offend
.
Euerie
man
in
his
Veluet
,
Silkes
,
Golde
,
Siluer
,
Pearles
,
whereas
in
the
meane
time
,
the
poore
and
needie
in
great
numbers
sterue
for
cold
&
nakednes
.
Quaffing
Drunkennesse
,
which
al
men
not
long
since
abhorred
,
of
late
is
made
the
onely
grace
of
a
feast
.
As
for
Couetousnesse
being
the
roote
of
all
euils
,
it
hath
brought
forth
fruit
accordingly
.
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
,
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
,
or
else
are
planted
about
the
greatest
men
of
the
land
.
Such
are
the
tymes
,
and
so
straunge
the
manners
of
men
.
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
.
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
,
so
desperatly
,
so
openly
,
that
now
custom
hath
changed
vice
into
vertue
,
at
least
couered
most
foule
sinnes
vnder
the
name
of
vertue
.
The
Vsurer
is
a
good
husband
,
the
Drunkard
a
merie
mate
:
the
Dingthrif
a
great
housekeeper
.
Shall
these
figge
leaues
keepe
Gods
iudgement
from
you
?
Then
haue
the
Prophets
prophecied
in
vaine
,
and
God
himselfe
hath
threatned
to
no
purpose
:
which
for
a
Christian
to
conceiue
were
horrible
,
especially
since
so
strange
a
corruption
hath
infected
all
states
of
men
,
as
but
glauncing
at
them
,
you
may
see
:
so
that
if
God
punish
vs
more
fiercely
we
cannot
blame
his
rigour
,
nor
accuse
him
of
iniustice
.
Ministers
negligent
in
their
charges
and
duties
,
dissolute
in
theyr
life
,
light
in
behauiour
,
offensiue
to
the
worlde
,
either
ambitiouslie
compassing
preferments
,
or
couetouslie
pinching
their
Tables
and
almes
.
Manie
Magistrates
,
rather
desiring
honours
,
then
the
due
maintenaunce
of
good
Lawes
,
or
reformation
of
manners
,
preferring
their
priuate
good
,
before
the
weale
publike
,
remisse
in
punishing
grieuous
offences
,
especially
in
the
●ycher
sort
,
whom
they
feare
to
offend
.
Man
and
wife
agree
like
Dogges
and
Cats
,
continually
iarring
and
snarling
,
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
.
In
the
dayes
of
Ahab
,
many
godly
in
Israel
this
way
afflicted
:
God
himselfe
confessing
that
there
were
seuen
thousande
which
neuer
bowed
knee
to
Baal
,
Hebrewes
,
Wandring
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
,
although
it
brake
not
out
into
manifest
blaines
and
grosse
sinnes
:
and
yet
sometimes
it
doth
,
as
when
they
are
slacke
in
punishing
offenders
,
or
backwarde
in
preferring
men
of
good
qualitie
and
desert
:
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
,
for
if
Idolatry
and
notorious
crimes
,
are
to
be
punished
with
Dearth
and
Famine
,
them
should
they
bee
most
subiect
to
this
plague
,
which
are
more
wicked
then
any
other
.
For
thogh
the
godly
haue
their
slips
and
straines
,
yet
it
greeueth
them
that
their
standing
is
so
slippery
,
and
their
knees
so
weake
,
they
wish
that
they
might
shake
off
those
occasions
to
sinning
,
but
the
Infidels
and
impudent
sinners
little
regard
anie
amendment
,
which
think
it
not
inogh
to
offende
God
themselues
,
but
are
readie
to
drawe
other
into
the
same
pitfals
,
yea
and
are
angrie
,
as
the
Apostle
speaketh
,
if
others
will
not
goe
on
with
them
in
that
excesse
of
riot
:
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
.
Rather
had
the
godlie
starue
for
hunger
,
then
to
vse
these
sleightes
to
preserue
their
life
,
and
yet
is
their
condition
no
better
then
theirs
.
This
tentation
hath
in
all
ages
much
distracted
and
troubled
the
mindes
of
the
verie
best
men
:
&
hath
forced
them
to
doubt
of
gods
prouidence
,
as
though
hee
regarded
not
the
actions
of
men
,
whether
good
or
ill
.
Malachy
in
his
third
&
fourth
Chapter
saith
,
that
many
haue
burst
out
into
these
blasphemies
,
It
is
in
vain
to
serue
the
Lorde
,
and
it
is
all
one
to
doo
well
or
ill
,
for
neither
is
the
iust
rewarded
,
nor
the
ill
man
punished
.
But
we
must
know
,
there
is
a
great
difference
betweene
the
wicked
and
godly
in
the
like
punishment
:
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
,
yet
great
was
the
difference
betweene
them
,
the
one
patiently
taking
his
death
,
and
acknowledging
Christ
to
be
the
Messias
:
the
other
storming
at
his
punishment
,
and
scorning
our
Sauiour
to
his
face
.
Many
causes
there
are
which
moue
God
to
punish
his
children
more
then
others
,
as
we
shall
in
briefe
see
for
our
comfort
.
First
God
by
Famin
&
such
like
plagues
stirreth
vp
his
chosen
to
a
more
earnest
repentance
:
for
presently
vpon
the
infliction
of
any
punishment
,
the
godly
search
out
the
cause
thereof
.
When
Dauid
saw
the
dearth
of
victuals
ceased
not
,
he
inquired
of
the
Lord
wherefore
hee
was
so
angry
with
his
people
.
Answer
was
made
him
as
you
heard
before
.
Ofttimes
the
faithful
fal
into
many
errors
and
sinnes
,
neither
can
they
bee
recalled
into
the
right
way
,
vnlesse
God
by
punishment
do
fetch
them
in
.
Amos
cap.
1
,
God
complaineth
,
that
although
he
had
punished
his
people
with
scarcitie
of
bread
and
drinke
,
yet
they
returned
not
vnto
him
.
Whereout
we
gather
,
that
God
therefore
sendeth
Famine
vppon
the
earth
,
that
Men
may
bee
turned
to
him
.
As
we
plucke
backe
and
stay
our
horses
if
either
they
gallop
too
fast
,
or
goe
any
thing
out
of
the
way
,
so
doth
God
reduce
vs
into
a
right
path
with
such
chastisements
.
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
.
Secondly
,
God
by
these
trieth
our
faith
in
him
,
and
our
loue
towardes
our
neighbours
,
as
also
our
patience
in
our selues
.
Wee
many
times
persuade
our selues
that
we
haue
a
sound
faith
,
yet
if
wee
bee
any
long
time
pincht
with
anie
distresse
,
then
wee
feele
how
necessary
it
is
to
crie
with
the
Apostle
,
Lord
increase
our
faith
.
Peter
walked
vpon
the
lake
when
Christ
bid
him
,
but
feeling
the
winde
so
fierce
,
and
his
ground
so
slipperie
,
in
dismay
of
minde
hee
began
to
sinke
,
that
by
his
maisters
hand
he
might
be
supported
.
Math.
14.
God
will
trie
our
behauior
toward
our
neighbors
,
either
in
the
paiment
of
our
debts
,
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
,
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
.
The
soldier
which
neuer
saw
a
pight
field
,
promiseth
himself
much
courage
,
but
when
he
seeth
the
armies
ioyne
,
hears
the
thundring
of
the
Cannons
,
and
spies
a
tempest
of
bullettes
whirling
,
beholdes
riuers
of
mens
bloud
flowing
,
and
heapes
of
his
fellowes
lying
some
dead
,
some
wounded
,
then
hee
trembleth
and
quaketh
,
wishing
himself
at
home
.
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
.
Some
will
not
stick
to
say
,
I
wil
rather
die
then
rob
:
(
alas
not
knowing
the
gripes
of
hunger
and
Famine
,
which
wil
,
as
we
say
,
breake
through
stone
walles
,
)
who
afterwarde
beeing
in
want
,
are
driuen
to
fall
into
suche
leaude
practises
,
for
life
is
sweete
.
Thirdly
,
hee
will
in
a
manner
preuent
these
afflictions
,
that
is
,
keep
vs
from
falling
into
more
greeuous
enormities
,
like
a
skilfull
Phisitian
that
giueth
his
patient
phisicke
to
preuent
a
disease
to
which
he
is
inclining
:
so
dealeth
God
with
vs
,
that
we
might
say
to
our selues
as
our
Sauiour
to
the
woman
.
Iohn
8
,
Goe
thy
wayes
,
sinne
no
more
,
lest
a
worse
thing
happen
vnto
thee
.
The
Germans
haue
a
prouerbe
(
which
we
in
Englande
vse
)
The
burnt
childe
dreads
the
fire
.
So
if
any
haue
bene
once
distressed
,
hee
will
beware
lest
hee
fall
into
the
same
or
some
greater
danger
.
There
is
also
another
cause
why
god
thus
exerciseth
his
children
,
namely
that
they
may
pray
earnestly
,
for
such
is
our
nature
,
that
if
he
afflict
vs
not
,
we
are
more
slack
in
praying
.
For
Plentie
makes
wantonnesse
:
and
prosperitie
,
dissolute
.
Which
mischiefes
Famine
and
calamities
preuent
,
making
vs
more
instaunte
in
prayer
.
They
that
are
full
fedde
prooue
vnthankfull
,
who
if
they
be
but
toucht
with
want
,
then
flie
they
vnto
him
,
whome
before
they
forgatte
,
and
not
for
themselues
onelie
,
but
for
others
also
that
are
in
like
sort
distressed
.
And
if
it
please
God
to
deliuer
them
for
that
once
,
they
after
proue
more
thankfull
to
God
,
more
carefull
in
their
duties
,
and
more
pitiful
to
the
needie
.
Again
,
this
and
other
such
miseries
humble
vs
vnder
the
mightie
hand
of
God
.
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
,
but
will
swell
and
rise
vp
)
we
are
of
vnquiet
&
restlesse
minds
,
houen
&
lifted
vp
,
knowing
neither
our selues
,
nor
GOD
.
Wherefore
he
cuts
our
combes
,
and
tames
our
flesh
with
these
wants
,
teaching
vs
what
we
lacke
,
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
,
or
to
create
a
grape
,
and
yet
they
bear
them
selues
so
loftily
,
as
if
they
could
liue
without
gods
blessing
and
help
:
who
if
he
withdraw
his
hand
,
they
are
like
those
whome
wee
teach
first
to
go
or
swim
,
let
goe
our
hold
,
the
one
falles
,
the
other
sinkes
:
all
which
in
our
fulnesse
we
consider
not
.
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
.
For
if
we
should
here
liue
at
harts
ease
without
any
crossing
,
we
would
loue
this
life
too
well
,
and
not
regard
that
at
al
:
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
:
much
more
hardly
would
wee
bee
drawne
from
it
,
if
none
of
these
should
happen
to
vs
.
Still
we
hope
that
our
state
will
be
bettered
,
but
all
in
vaine
,
for
experience
shewes
,
that
it
is
like
daily
to
bee
worse
.
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
.
Our
whole
life
,
saith
the
prouerbe
,
is
but
a
vale
of
miserie
.
Art
thou
a
single
man
?
thou
hast
no
care
but
for
thy self
:
hast
thou
a
wife
?
that
is
a
double
care
:
will
she
not
be
ruled
by
thee
?
that
is
a
miserie
:
an
vntamed
wife
?
Is
her
alliaunce
rich
?
they
will
disdaine
thy
kindred
:
they
will
be
thy
maisters
.
Are
they
poore
?
they
will
be
thy
boorders
,
and
lie
vppon
thy
charge
:
hast
thou
children
?
thy
cares
are
the
more
,
the
elder
they
wax
,
the
greater
is
thy
trouble
.
But
if
thou
wantest
for
thy selfe
and
them
things
necessarie
,
now
art
thou
wearie
of
this
life
,
and
desirest
to
be
dissolued
and
to
be
in
heauen
,
where
there
is
no
want
of
food
or
raiment
,
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
.
Lastly
,
God
by
punishing
his
children
,
makes
them
an
example
of
patience
to
all
others
.
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
:
For
thus
they
reason
within
themselues
:
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
.
And
the
wicked
thereby
may
conclude
,
that
if
God
thus
punish
his
owne
children
,
they
must
looke
for
a
more
greeuous
chastisement
.
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
,
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
:
and
that
offend
with
a
presumptuous
foot
.
But
,
to
conclude
:
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
,
and
repentance
from
sinne
,
the
causes
principall
of
such
distresses
.
To
him
be
glorie
and
praise
,
&c.
THE
THIRD
SERMON
.
AS
an
expert
Phisitian
first
sheweth
the
causes
and
danger
of
the
disease
,
and
after
that
,
prescribeth
to
his
patient
both
phisick
to
cure
him
,
and
the
order
of
his
diet
:
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
,
&
also
to
teach
them
their
dutie
of
demeanor
in
this
publike
or
priuate
affliction
.
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
lastly
,
the
end
why
God
doth
punish
in
this
sort
,
as
well
his
chosen
children
,
as
the
wicked
Atheist
.
Nowe
it
remaineth
that
I
prescribe
the
Diet
,
that
is
,
the
maner
of
our
behauiour
in
such
afflictions
.
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
:
particularly
adding
this
as
the
preparatiue
to
our
diet
,
that
wee
aduertise
the
Faithfull
not
so
to
dispaire
in
these
punishments
,
as
if
God
had
reserued
to
them
no
hope
of
mercie
and
assistance
,
though
their
sinnes
be
great
and
many
.
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
,
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
.
After
,
hee
willeth
vs
to
praise
the
name
of
God
,
by
acknowledging
both
his
iudgement
,
and
his
mercie
,
that
in
punishing
our
sinnes
thus
,
in
that
he
vtterly
ouerthroweth
vs
not
.
For
it
is
his
mercies
that
wee
are
not
all
consumed
.
For
if
hee
should
marke
extreamely
what
is
done
amisse
and
punish
vs
accordingly
,
both
in
this
life
miserably
,
and
in
the
other
we
should
bee
eternally
afflicted
.
It
is
the
nature
of
man
from
Adam
,
saith
Iob
,
to
conceale
his
owne
fault
and
to
laie
it
vppon
another
:
and
so
in
the
time
of
Famine
,
manie
crie
out
vppon
Cornhoorders
,
Vsurers
,
Ingrossers
,
Witches
and
Coniurers
,
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
Dauid
spake
in
a
like
punishment
,
It
is
I
that
haue
sinned
,
and
haue
brought
on
this
iudgement
.
Furthermore
,
he
biddeth
vs
desire
God
for
Christ
his
sake
to
turn
away
these
greeuous
stormes
,
rains
or
tempests
,
as
also
vnseasonable
droughts
,
which
are
secundary
causes
of
this
plague
.
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
,
and
in
the
name
of
his
sonne
Christ
.
From
whence
also
it
is
euident
,
that
,
because
God
only
knoweth
the
hearts
of
men
,
Salomon
is
of
this
minde
,
that
God
onely
is
to
be
prayed
vnto
.
Oft-times
wee
onely
pray
in
hart
,
sildom
expressing
our
thoughts
by
woorde
of
mouth
,
and
manie
times
we
are
troubled
in
our
praiers
,
so
that
we
cannot
vtter
what
we
conceiue
,
especially
our
speach
failing
vs
,
as
at
the
instant
of
death
.
So
that
the
praiers
made
to
them
which
hear
vs
not
,
are
in
vaine
,
neither
vnderstanding
our
thoughts
,
nor
knowing
our
wants
,
nor
able
to
supplie
our
necessities
,
nor
to
rid
vs
from
any
trouble
.
Paule
.
Rom.
10.
saith
,
that
he
onely
is
to
be
praied
to
in
whom
we
beleeue
,
and
we
beleeue
in
none
but
in
God
.
Again
,
in
Scripture
there
is
neither
precept
,
nor
example
,
nor
promise
made
,
to
praiers
and
inuocation
of
saints
.
That
which
they
bring
out
of
Ezechiell
,
is
a
verie
lame
one
,
as
after
shall
appeare
.
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
,
and
derogation
to
God
,
Gregorie
the
great
,
and
Claudius
Mamertin
Bishop
of
Vienna
,
first
inuenting
them
:
wherein
God
hath
the
least
part
,
Angels
,
Patriarches
,
Martyrs
,
Confessors
,
Virgins
,
Widowes
,
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
.
But
what
are
the
things
which
wee
must
desire
of
God
?
Surelie
that
it
would
please
him
not
to
deale
with
vs
after
our
desertes
,
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
.
Christ
willes
vs
to
pray
for
our
daylie
bread
,
that
is
,
for
the
thinges
which
concerne
this
and
the
other
life
:
all
which
as
wee
must
earnestlie
entreate
,
so
we
must
as
constauntlie
beleeue
,
that
hee
is
able
and
willing
to
perfourme
that
wee
desire
:
Vsing
in
the
meane
time
these
lawful
and
honest
meanes
,
patientlie
induring
his
heauie
hand
till
it
please
him
to
ease
vs
,
and
auoyding
those
thinges
which
may
eyther
hinder
the
feruencie
of
our
prayers
,
or
prouoke
his
displeasure
further
:
hauing
rather
an
especiall
regarde
to
the
ordering
and
bettering
of
our
lyues
,
which
course
the
holie
Scriptures
commend
and
set
out
.
The
Israelites
being
slaine
by
the
Philistims
,
and
the
Arke
of
God
taken
:
1.
Samuel
.
1.
Sam.
7.3
.
exhortes
them
to
repent
,
Heathenish
Idolles
,
heartily
to
turne
to
their
God
,
who
would
deliuer
them
if
they
did
so
:
and
the
euent
proued
this
promise
true
.
Which
example
though
it
concerne
Warre
,
yet
may
it
as
well
serue
for
Famin
and
Dearth
.
The
same
order
did
Daniell
obserue
.
Dan.
9.5
,
6.
Wee
haue
sinned
,
and
haue
committed
iniquitie
,
and
haue
done
wickedly
,
yea
,
wee
haue
rebelled
,
and
haue
departed
from
thy
precepts
,
and
from
thy
iudgements
.
For
wee
would
not
obey
thy
seruaunts
the
Prophets
,
which
spake
in
thy
name
to
our
Kings
,
to
our
Princes
,
to
our
Fathers
,
and
to
all
the
people
of
the
land
.
He
confesseth
that
euerie
one
had
sinned
,
excepting
none
:
although
some
had
offended
more
grieuously
,
yet
all
were
guiltie
of
some
sinnes
.
See
Amos
4.
and
Ioel.
1.
and
2.
Chap.
Thus
haue
all
the
godlie
behaued
themselues
,
not
despairing
of
Gods
grace
,
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
,
and
full
glad
he
was
if
he
might
be
so
happie
but
to
feede
so
well
as
his
hogs
:
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
,
and
against
thee
,
neither
am
I
worthie
to
be
called
thy
sonne
.
A
verie
good
president
for
vs
when
God
visiteth
with
scarcitie
and
want
,
to
acknowledge
our
owne
faults
,
and
flie
to
him
for
a
supply
thereof
,
who
is
as
readie
to
receiue
vs
,
as
wee
are
willing
to
returne
to
him
:
which
if
we
omit
,
either
in
neglecting
him
,
and
his
worde
,
or
not
regarding
the
amendement
of
our
liues
,
or
slacke
assiduitie
of
our
praiers
,
no
maruaile
it
is
if
God
weigh
vs
downe
with
his
heauie
hand
.
Ye
fight
,
and
warre
and
get
nothing
,
because
ye
aske
not
:
yee
aske
and
receiue
not
,
because
you
aske
amisse
,
that
ye
might
consume
it
on
your
lusts
.
Ezechiel
in
his
fourth
Chapter
telleth
vs
,
that
euen
the
praiers
of
the
most
godly
men
are
not
allowed
of
God
,
vnlesse
they
for
whome
they
pray
doe
repent
.
Although
Noah
,
Daniel
,
and
Iob
,
these
three
men
stande
vp
,
yet
shall
they
onelie
saue
their
soules
in
their
righteousnesse
.
So
speaketh
Ieremie
.
15.
Chapter
.
If
Moses
and
Samuel
were
before
me
,
I
woulde
not
yet
regarde
this
people
:
Cast
them
out
of
my
sight
,
that
they
may
go
.
And
if
they
say
whither
?
then
say
vnto
them
,
such
as
are
appoynted
to
the
sworde
,
to
the
sworde
:
and
such
as
are
for
the
Famine
,
to
the
Famine
.
The
Iewes
relyed
much
vpon
the
prayers
of
the
faythfull
:
what
neede
wee
feare
,
say
they
the
Prophets
threates
,
sithence
there
are
so
manie
good
men
praying
for
vs
,
whome
GOD
no
doubt
will
heare
.
Well
,
sayeth
the
Prophet
,
bee
it
that
euen
these
the
most
faithfull
seruants
of
the
Lorde
doe
pray
for
you
,
yet
shall
they
not
auaile
you
.
By
which
wee
learne
that
other
mens
prayers
are
nothing
profitable
to
the
vnrepentant
sinner
.
Therefore
in
the
seuenth
of
Ieremie
,
God
saith
vnto
the
Prohet
:
Pray
not
for
this
people
,
neyther
lift
vp
thy
voice
for
them
.
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
.
Againe
,
if
the
prayers
of
the
godlie
alone
heere
on
earth
profite
nothing
,
can
we
thinke
that
they
which
are
in
heauen
,
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
.
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
it
is
a
Proposition
,
or
a
supposition
of
persons
,
which
were
and
are
not
:
as
if
he
should
say
,
If
Iob
and
Noah
were
now
aliue
,
and
would
request
your
deliuerance
and
ease
,
I
would
not
bee
entreated
by
them
.
Moreouer
,
Daniel
whom
Ezechiell
nameth
,
was
then
aliue
:
so
that
to
argue
from
this
place
for
the
Inuocation
of
Saints
departed
,
is
as
the
Prophet
Esay
speaketh
,
from
the
liuing
to
the
dead
.
It
is
rather
an
argument
of
the
possibilitie
of
God
his
attonement
,
who
so
euer
should
pray
vnto
him
.
And
let
the
Papists
answere
me
,
Whether
were
the
fathers
before
Christ
in
heauen
or
no
?
No
:
say
they
,
but
in
Limbo
Patrum
:
how
could
they
then
pray
in
heauen
?
Let
vs
therfore
make
this
our
conclusion
:
with
our
heartie
praiers
to
God
alone
,
to
ioyne
the
amendment
of
our
liues
:
he
is
readie
,
and
this
will
moue
him
to
attention
.
In
which
case
I
must
exhort
euerie
state
and
degree
particularly
.
First
,
the
godly
Magistrate
ought
to
put
to
his
helping
hand
,
by
remouing
those
causes
which
doe
draw
vpon
the
subiect
these
great
plagues
:
for
the
cause
being
remoued
,
the
effect
ceasseth
.
Dauid
faithfully
discharged
his
dutie
herein
,
inquiring
into
the
cause
of
that
Famine
,
as
you
haue
heard
before
,
and
knowing
it
,
he
remoued
it
,
and
the
Famine
ceased
.
In
this
behalfe
many
Princes
are
faultie
,
who
liue
as
they
list
,
pampering
themselues
in
their
owne
pleasures
,
neither
regarding
the
neede
of
the
distressed
subiect
,
nor
searching
into
the
cause
of
the
iudgement
,
nor
seeking
the
meanes
how
to
pacifie
Gods
wrath
:
whereas
good
Magistrates
ought
to
suppresse
those
vices
,
which
are
principally
outwarde
causes
(
much
lesse
to
licence
them
)
as
Monopoles
,
Ingrossing
,
Hoording
,
Dycing
,
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
.
For
it
is
too
late
,
(
as
wee
in
prouerbes
speake
)
When
steede
is
stolne
to
make
the
stable
holde
.
When
flocke
is
fledde
,
to
seeke
to
pinne
the
folde
.
Our
auncestours
were
woont
to
haue
lawes
,
which
they
called
Leges
sumptuariae
,
to
restraine
excessiue
expenses
:
which
were
not
amisse
in
our
time
to
bee
executed
,
as
verie
necessarie
for
the
preuention
of
beggerie
:
as
also
to
bridle
the
vnconscionable
and
lewde
practises
of
those
Wealth-deuouring
vermine
before
named
,
which
inhaunce
the
price
of
thinges
at
their
pleasures
,
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
tooke
to
pledge
their
sonnes
and
daughters
,
and
that
they
were
as
sorely
oppressed
by
their
brethren
,
as
if
they
were
prisoners
vnder
an
Heathen
Tyrant
:
and
if
Nehemiah
had
not
wiselie
preuented
it
,
this
clamour
had
soone
bredde
to
an
Vprore
:
for
hee
in
a
zealous
and
louing
regarde
of
his
Countrey
men
and
Brethren
,
neyther
obiected
to
himselfe
the
enuie
of
the
cause
that
hee
tooke
in
hande
,
nor
yet
the
vnlikelihoode
to
bring
it
to
passe
,
neither
the
daunger
of
his
owne
safetie
,
but
boldlie
hee
rebuked
the
Auncient
that
they
were
no
more
forwarde
in
the
redresse
of
this
fault
.
Hee
summoned
an
assemblie
,
where
both
Creditor
and
Debtor
,
both
Lender
and
Borrower
,
should
appeare
,
and
arguing
in
the
presence
of
them
all
,
by
reasons
Politique
and
Diuine
,
that
the
rich
were
extreamelie
too
blame
therein
,
first
,
sayeth
hee
,
we
(
meaning
Ezra
,
Zerubbabel
,
and
himselfe
)
haue
brought
the
people
from
bondage
,
and
therefore
it
is
not
for
you
to
lay
new
yokes
and
burthens
vpon
your
brethren
.
Secondly
what
would
the
Heathen
say
,
and
howe
would
they
reioyce
to
see
this
exaction
?
so
that
if
you
feared
God
,
or
regarded
man
,
you
woulde
not
doe
it
.
Lastly
,
he
mooueth
them
by
his
owne
example
,
to
restore
to
them
their
pledges
and
morgages
of
landes
and
houses
,
and
their
pawnes
of
what
kinde
soeuer
:
and
thus
in
the
ende
hee
brought
his
purpose
to
passe
.
Which
example
I
wish
the
Princes
,
and
Magistrates
of
our
time
,
woulde
in
these
hard
yeares
immitate
and
follow
.
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
:
such
had
Salomon
.
1.
Reg.
4.
Againe
it
would
bee
verie
profitable
to
a
Common-wealth
,
if
in
plentifull
yeares
the
Magistrates
woulde
lay
vp
Corne
in
their
Garners
publique
,
eyther
to
lende
,
or
vpon
a
reasonable
price
to
sell
to
the
Husband-men
Seede-corne
,
and
to
the
poore
Breadcorne
.
That
was
Iosephs
policie
in
Pharaohs
lande
,
which
if
hee
had
not
done
,
the
Famine
had
prooued
farre
more
daungerous
.
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
.
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
.
Prophane
Stories
of
the
Heathen
commende
this
liberalitie
to
the
poore
in
distresse
.
Gilbias
Agrigentinus
,
as
Val.
Max.
writeth
of
him
,
gaue
liberall
and
daylie
doale
to
the
needie
,
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
.
Our
chronicles
of
Heluetia
haue
a
memorable
example
of
liberalitie
to
the
poore
.
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
,
and
not
satisfied
with
this
fat
and
rich
Bishoprike
,
nor
his
couetous
raking
&
gathering
goods
for
all
this
stinted
:
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
vpon
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
,
and
some
times
foure
thousande
,
with
bread
and
broath
,
and
oft
times
4500.
which
came
togither
in
flockes
from
the
neighbour
and
bordering
Countreys
.
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
.
An
example
woorthie
the
imitation
of
Prelats
,
and
great
men
.
Many
perhaps
in
such
extremities
woulde
relieue
their
poore
,
but
it
lyes
not
in
their
power
to
doe
it
,
for
not
knowing
what
afterclaps
may
folow
,
they
cannot
safely
distribute
,
and
giue
out
their
corne
as
they
would
.
Somtimes
such
an
inconuenience
,
or
rather
mischiefe
followes
,
that
for
want
of
graine
,
the
Cities
must
bee
yeelded
vp
to
thee
enemy
.
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
,
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
.
They
poore
soules
,
trusting
to
his
prouision
,
either
neglecting
their
tillage
,
or
rioting
out
their
owne
store
,
when
he
came
vpon
them
and
besieged
them
at
vnwares
,
which
was
his
custome
,
for
want
of
sustenance
they
were
forced
to
yeeld
.
There
are
men
of
that
qualitie
to
set
out
all
at
a
lumpe
in
one
day
,
not
forethinking
of
an
ensuing
want
.
Salo.
Pro.
6.
by
the
example
of
the
Ants
,
teacheth
vs
how
carefully
and
prouidently
we
should
laie
vp
against
the
time
to
come
.
The
Citie
of
Zurick
is
heerein
much
to
bee
commended
,
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
.
Besides
this
,
it
is
the
Magistrates
dutie
to
see
that
Almes
be
disposed
to
the
right
vse
.
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
.
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
,
or
of
the
Greeke
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
that
is
,
to
sacrifice
,
beeing
one
of
the
most
acceptable
sacrifices
to
God
.
Hebr.
13.
Moreouer
,
it
concerns
the
Magistrate
to
take
order
that
the
people
bee
set
on
worke
,
in
anie
case
let
them
not
be
idle
,
and
for
those
lazie
Lurdens
,
those
valiaunt
Rogues
,
and
stout
beggers
,
that
like
Locustes
burthen
the
lande
,
and
eate
vp
the
fruite
thereof
,
whereby
the
poore
labouring
man
and
impotent
person
should
be
relieued
,
to
banish
them
the
Countrey
:
but
whatsoeuer
befalles
,
to
see
the
poore
which
would
and
cannot
worke
,
relieued
.
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
.
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
:
they
must
stirre
them
vp
to
repentaunce
,
comforte
the
distressed
and
poore
,
exhort
the
rich
to
enlarge
their
hands
,
and
to
open
their
hands
more
liberally
and
fully
in
this
hard
time
,
yea
[
and
themselues
not
to
soiourne
(
like
our
Gentlemen
)
out
of
their
Countrey
,
but
lie
vppon
their
benefices
for
the
greater
reliefe
of
the
poore
,
and
for
the
better
example
to
all
.
]
And
also
to
ioyne
their
praiers
in
earnest
maner
to
Almightie
God
,
that
he
would
looke
downe
with
his
fauourable
countenance
,
and
deale
mercifully
with
his
people
:
so
did
Ieremy
and
Amos
,
cap.
7.
and
both
were
heard
.
Iames
ca.
5.
saith
,
That
the
prayer
of
a
iust
man
preuayleth
much
.
For
example
whereof
,
he
bringeth
in
the
storie
of
Eliah
,
Opening
and
shutting
the
heauens
with
his
prayers
.
So
that
in
anie
case
the
Ministers
,
especiallie
they
which
haue
the
Poore
mens
stock
committed
to
them
,
must
not
at
such
times
faile
.
Housholders
,
both
man
and
woman
,
must
instruct
their
children
to
know
that
they
hold
what
euer
they
haue
in
Frāckalmoin
,
from
God
,
and
that
their
meate
and
drinke
it
is
.
Gods
prouision
and
blessing
,
for
if
he
do
but
shut
his
hand
,
all
things
decaie
and
are
scant
:
and
from
their
infancy
to
teach
them
,
that
at
sitting
downe
&
rising
from
meat
,
they
giue
him
thankes
from
whome
alone
they
receiue
it
.
Rich
men
aboue
all
,
in
the
time
of
Famin
,
must
haue
especiall
regard
to
the
poore
,
for
which
cause
,
God
hath
endowed
them
with
that
great
wealth
.
If
thou
haue
Farmers
whose
corn
and
increase
yeeldeth
not
proportionably
to
their
labours
nor
their
charge
,
vrge
them
not
too
vehemently
to
the
paiment
of
their
debts
and
rents
.
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
.
As
for
thy
Debters
which
are
burthened
with
many
children
(
and
be
no
wilfull
vnthrifts
)
forbeare
them
,
and
be
not
too
haftie
nor
rigorous
with
them
.
Pay
the
Labourer
his
wages
duly
,
and
rather
with
the
most
,
if
thou
see
hee
want
.
Paule
1.
Tim.
6.
chargeth
rich
men
to
laie
vp
for
themselues
treasure
in
heauen
,
by
being
liberall
and
beneficiall
to
the
poore
:
An
almes
,
which
no
doubt
,
God
will
blesse
with
increase
.
Not
many
yeares
since
,
Idols
of
gold
and
siluer
were
set
vp
,
and
shrines
erected
for
sacrifices
and
gifts
to
be
offered
there
,
as
if
heereby
God
had
bene
well
pleased
:
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
you
will
say
,
your
charge
is
great
,
&
so
you
cannot
spare
it
them
so
well
.
Lessen
therfore
your
owne
excesse
in
meates
,
drinke
,
apparrell
,
housholde
stuffe
set
out
rather
for
shewe
,
then
necessitie
and
vse
.
Inuite
the
poore
as
Christ
willeth
to
thy
feastes
.
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
glutton
,
who
spent
so
much
vpon
his
paunch
daily
,
not
vouchsafing
poore
Lazarus
his
crummes
.
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
:
and
also
to
temper
and
moderate
his
great
&
hie
authoritie
:
but
if
thou
wilt
not
bid
them
home
(
because
cloth-laying
is
costly
)
yet
send
them
some
sustenance
for
themselues
and
their
children
.
Strange
it
is
to
see
,
what
a
deale
of
wine
is
sumptuously
quaffed
and
carowsed
by
common
drunckardes
,
how
much
swilled
in
by
challenging
Cupmates
,
the
worth
whereof
,
woulde
verie
largely
relieue
a
number
of
poore
soules
.
A
straunge
besotting
sinne
,
a
custom
〈…〉barous
,
senselesse
,
gracelesse
.
Thou
wouldest
thinke
thou
sinnedst
greeuously
,
if
thou
should
cause
one
to
beguile
his
brother
of
a
farthing
:
but
enforcing
&
prouoking
him
to
drink
himself
downe
,
and
vnder
the
boord
,
fearest
thou
not
God
,
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
:
for
there
are
some
of
that
nature
,
that
in
such
hard
times
seeke
to
inrich
themselues
,
by
vndoing
or
oppressing
the
poore
:
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
.
But
such
are
followed
with
a
curse
,
saith
Salomon
,
Prou.
11.
Hee
that
withdraweth
the
corne
,
the
people
wil
curse
him
,
but
he
that
selleth
it
out
,
blessing
shal
be
vpon
his
head
.
Some
againe
are
contriuing
,
how
in
the
times
of
want
,
they
,
hauing
present
money
,
may
buy
at
an
easie
penyworth
,
the
lands
,
houses
,
&
wood
,
of
Banckrupts
,
and
such
as
are
in
neede
:
whereas
in
Charitie
they
should
succour
them
then
most
of
all
,
lest
they
should
be
driuen
to
sell
all
.
Surely
riches
thus
gotten
will
not
be
blessed
,
nor
long
continue
.
The
wealth
which
is
most
iustly
gathered
,
ofttimes
slips
away
,
no
man
knowes
how
:
much
greater
vncertaintie
is
there
in
the
riches
of
deceit
and
oppression
.
The
Auditour
will
one
day
come
for
an
account
thereof
.
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
,
as
a
straunger
and
a
soiourner
.
Thou
shalt
take
no
vsurie
of
him
,
nor
vauntage
,
but
thou
shalt
feare
thy
God
,
that
thy
brother
may
liue
with
thee
.
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
,
when
will
the
new
Moone
be
gone
that
wee
may
sell
corne
?
and
the
Sabaoth
,
that
we
may
set
foorth
wheate
,
and
make
the
Epha
small
,
and
the
shekle
great
,
and
falsifie
the
weights
by
deceit
.
That
wee
may
buy
the
poore
for
siluer
,
and
the
needie
for
shooes
:
yea
and
sell
the
refuse
of
the
wheate
.
The
Lorde
hath
sworne
by
the
excellencie
of
Iacob
,
Surely
I
will
neuer
forget
their
woorkes
.
Shall
not
the
lande
tremble
for
this
?
and
euerie
one
mourne
that
dwelleth
therein
?
and
it
shall
rise
vp
as
a
flood
,
and
be
drowned
as
by
the
flood
of
Egipt
.
That
is
,
as
Munster
expoundeth
it
,
as
Nilus
by
his
inundation
casteth
vp
all
things
which
swimme
therein
,
vppon
the
ground
:
so
shall
these
deuouring
beastes
bee
cast
off
from
the
earth
that
beares
them
.
It
were
easie
for
mee
to
rehearse
many
examples
of
mercilesse
rich
men
,
punished
by
GOD
greeuously
.
But
letting
all
passe
,
let
vs
heare
rather
the
last
sentence
of
Christ
himselfe
in
that
his
great
day
,
after
his
separation
made
of
the
sheepe
from
the
Goates
:
Come
yee
blessed
of
my
Father
,
inherite
you
the
kingdome
prepared
for
you
from
the
beginning
of
the
world
,
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
:
in
prison
,
and
ye
came
vnto
mee
.
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
:
and
so
farre
from
entertaining
straungers
and
keeping
hospitalitie
,
that
they
haue
rather
forced
their
neighbour
and
fellow
Citizens
,
to
leaue
their
Countrey
,
for
extreame
beggery
,
wrought
by
their
crueltie
.
The
naked
they
haue
not
clad
,
but
their
poore
debters
being
not
able
to
paie
,
haue
they
stript
of
house
and
home
,
and
taken
their
pillows
from
vnder
their
heads
.
The
sicke
they
haue
not
visited
nor
comforted
,
but
by
ingrossing
commodities
into
their
hands
,
and
selling
them
as
they
list
,
they
haue
made
many
being
not
able
to
reach
their
price
,
to
pine
&
starue
for
hunger
.
The
prisoners
haue
they
not
relieued
,
nor
redeemed
,
rather
cast
in
more
vnto
than
for
no
great
weight
:
nor
vppon
any
great
want
.
To
you
I
speake
,
you
vnmercifull
and
cruell
rich
men
of
the
world
:
ponder
with
your selues
thorowly
,
and
laie
to
your
harts
this
sentence
of
our
Sauiour
,
which
you
shal
finde
true
to
your
owne
destruction
:
and
remember
that
which
Salomon
hath
said
,
It
is
better
to
haue
a
little
with
the
feare
of
the
Lorde
,
then
to
haue
great
treasures
otherwaies
.
Achan
his
example
Iosh.
7
,
is
memorable
,
for
the
euent
of
ill
gotten
goods
:
when
the
Cittie
of
Iericho
was
taken
,
hee
priuily
tooke
a
Babilonish
garment
,
2000.
shekles
of
siluer
,
and
a
wedge
of
gold
,
thinking
that
no
bodie
should
haue
knowne
thereof
,
that
so
himselfe
and
his
children
might
thereby
be
inriched
:
but
,
as
it
is
wel
knowne
,
it
cost
him
the
life
of
himselfe
and
all
that
belonged
vnto
him
.
In
which
,
there
,
by
the
way
,
ariseth
a
doubt
,
why
God
should
punish
the
children
being
guiltlesse
,
for
the
fathers
faulte
?
this
may
serue
for
a
short
solution
.
Ill
gotten
goods
are
a
bane
to
the
posteritie
,
as
well
as
to
the
parentes
.
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
.
Others
againe
not
content
with
things
necessarie
,
must
forsooth
haue
wealth
to
spende
riotously
,
and
to
maintaine
their
wiues
and
children
excessiuelie
,
howe
euer
they
compasse
it
,
whether
by
hooke
or
crooke
,
they
regard
not
.
It
is
good
,
doubtlesse
,
to
be
carefull
for
them
,
so
the
care
be
moderate
,
neither
distrustfull
in
God
,
nor
offensiue
to
him
.
No
doubt
Achan
had
a
respect
that
way
,
but
the
euent
prooued
it
to
be
vnlawfull
;
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
:
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
,
for
it
melts
like
snowe
before
the
Sunne
.
Crates
the
Tbebā
,
wondred
at
this
preposterous
care
of
parents
,
regarding
to
leaue
their
children
rich
,
but
neither
wise
nor
honest
:
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
,
and
the
euent
hath
made
them
as
true
as
common
.
Among
the
rest
,
Ill
gotten
,
Ill
spent
.
And
,
The
goods
gotten
by
anothers
annoy
,
The
third
heire
shall
not
enioy
.
Mich.
Cap.
6
compares
the
wealth
that
is
compassed
by
guile
and
villanie
,
vnto
a
fire
that
shall
consume
the
owners
thereof
.
Many
sentences
in
Salomons
prouerbes
,
tending
to
this
point
:
Better
being
a
poore
man
with
honestie
,
then
a
rich
man
by
extremitie
.
The
best
care
for
children
,
is
,
to
bring
them
vp
in
the
feare
and
nurture
of
the
Lord
,
and
by
good
example
to
direct
them
:
the
only
way
to
vndo
them
,
is
to
leaue
them
the
inheritaunce
of
such
bad
purchases
.
And
so
much
for
Rich
men
.
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
.
First
therefore
let
them
thinke
,
that
this
crosse
is
laide
vpon
them
by
God
,
and
so
with
patience
beare
it
.
An
easie
matter
to
say
so
,
you
will
aunswere
,
but
not
to
doo
it
.
I
doo
confesse
,
that
our
fleshe
can
hardly
be
brought
to
endure
hunger
,
nor
patiently
brooke
in
that
time
to
bee
tolde
of
our
dutie
.
The
belly
,
as
Cato
said
,
hath
no
eares
.
Rather
giue
the
hungrie
meate
,
then
preach
to
them
of
patience
:
they
wish
more
to
see
what
to
eate
,
then
to
heare
what
to
doo
.
Yet
if
they
will
but
consider
that
this
is
sent
vnto
them
by
Gods
will
,
not
comming
by
chaunce
or
ill
fortune
,
they
will
bee
more
patient
.
Secondlie
,
they
must
knowe
,
that
God
will
heare
their
prayers
if
they
call
vnto
him
faithfully
.
The
Lions
roaring
after
their
pray
,
doe
seeke
their
meat
at
God
,
and
he
giues
it
them
:
He
feedeth
the
young
Rauens
that
call
vppon
him
:
much
more
men
.
Hee
is
our
Father
,
as
both
in
the
Lordes
Prayer
,
and
in
the
Creede
Apostolicall
,
wee
daylie
confesse
,
therefore
perswade
wee
our selues
that
hee
chasteneth
vs
for
our
amendement
,
not
for
our
ouerthrowe
:
but
of
this
before
.
Againe
,
let
them
remember
,
that
they
are
not
the
first
,
nor
shall
bee
the
last
this
way
to
bee
afflicted
.
Christ
himselfe
indured
it
for
our
sakes
.
Paule
and
other
the
Saints
of
God
haue
felt
this
want
:
and
in
brief
,
GOD
hath
promised
,
that
neither
this
,
nor
anie
other
way
hee
will
tempt
vs
aboue
our
strength
.
There
is
no
father
so
hard
hearted
,
that
will
lay
any
burthen
vppon
his
childe
,
more
heauie
then
hee
can
beare
,
or
will
suffer
him
to
starue
when
hee
may
succour
him
:
much
lesse
God
,
who
hath
more
then
a
fatherly
care
ouer
vs
,
will
suffer
vs
to
perish
,
hauing
all
thinges
at
his
commaund
,
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
:
to
God
,
by
carefully
auoyding
those
thinges
whereby
his
wrath
is
prouoked
,
and
by
dayly
requesting
his
fauourable
aid
and
comfort
:
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
:
for
there
are
verily
many
good
men
,
which
by
lending
,
giuing
,
suretiship
,
almes-deeds
,
forbearing
and
forgiuing
debts
,
haue
got
themselues
a
good
report
,
and
haue
comforted
the
poore
afflicted
:
mary
if
once
thou
promise
at
a
day
to
returne
it
,
keepe
thy
day
:
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
.
Let
them
also
vse
good
and
honest
meanes
to
rid
themselues
from
Famine
,
laboring
with
their
hands
for
their
liuing
,
and
rather
beg
their
bread
from
door
to
door
,
then
by
wicked
shifts
to
preuent
their
pouerty
.
For
this
is
one
of
Satan
his
occasions
which
he
takes
to
prick
men
forward
to
all
kind
lewdnesse
.
Vprores
,
Mutinies
,
Thefts
,
Bawderie
,
and
other
such
filthie
gayning
occupations
:
all
which
the
godlier
sort
will
carefully
eschew
.
An
honest
matrone
,
if
her
modesty
be
tempted
by
shameles
&
impudent
teachers
,
she
casts
them
off
,
and
defies
them
:
so
should
we
doe
with
these
sleights
of
the
diuell
,
following
the
example
of
Christ
,
who
hauing
fasted
40.
dayes
in
the
desart
,
and
then
being
hungry
,
the
diuell
tempted
him
,
but
he
gaue
him
the
auaunt
,
with
the
sworde
of
the
spirit
:
and
of
Paul
whom
neither
Famine
nor
death
could
separate
from
the
loue
God
in
Christ
.
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
.
A
good
document
for
these
times
,
wherin
religion
is
charged
,
as
a
cause
of
dearth
.
But
if
one
sort
of
poore
bee
cruell
to
another
,
that
is
a
mischiefe
.
Againe
,
let
the
poore
be
prouident
in
a
plentifull
haruest
,
to
lay
vp
against
a
deare
yeare
,
not
to
bee
so
wastfully
giuen
to
spending
,
as
before
,
but
eeke
it
out
to
the
vtmost
.
It
is
true
which
is
common
,
Sparing
is
the
best
husbandrie
,
but
if
it
be
at
the
bottome
,
that
thrift
is
too
late
.
Manie
deceiue
themselues
by
thus
reasoning
▪
there
are
Hospitals
and
Spittles
built
for
the
poore
:
thus
to
be
relieued
is
a
miserable
confort
,
which
to
want
,
would
be
more
credite
and
hearts
ease
:
and
hee
that
spendes
himselfe
out
of
house
and
home
,
in
hope
of
an
Hospitall
,
is
more
fitte
for
a
Prison
then
for
a
Spittle
.
By
this
which
hath
beene
spoken
,
we
vnderstand
what
euery
man
in
his
seuerall
place
and
dutie
,
and
all
sortes
iointly
,
ought
to
do
in
any
publike
or
priuate
Famine
,
or
Dearth
.
If
there
bee
anie
godly
men
which
hope
of
no
amendment
of
mens
liues
,
yet
let
not
them
bee
wearie
of
well
doing
,
following
the
example
of
the
wicked
.
For
if
Noah
,
and
Lot
,
and
other
iust
men
had
corrupted
themselues
with
the
worlde
,
they
had
also
perished
with
the
world
.
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
:
auouching
,
if
wee
heare
his
worde
,
and
walke
in
his
wayes
,
that
he
will
nourish
vs
in
the
time
of
Famine
:
and
as
Deut.
28.
to
the
despisers
of
his
law
and
will
,
hee
threatneth
hunger
:
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
,
and
to
blesse
the
labour
of
their
handes
.
And
Leuit.
26.
that
the
earth
shall
bring
forth
increase
,
and
they
shall
bee
satisfied
with
bread
:
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
.
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
.
A
sentence
of
sweete
comforte
agaynst
this
grieuous
temptation
,
then
which
scarce
can
bee
a
greater
.
For
wee
are
euer
in
feare
least
wee
pine
for
hunger
,
and
the
nearer
wee
are
to
death
,
the
more
wee
doo
feare
this
want
,
and
therefore
a
sentence
to
bee
fullie
weighed
,
and
regarded
.
Nowe
him
dooth
Salomon
call
a
Righteous
man
,
which
putteth
his
trust
in
the
Lord
,
and
followeth
his
vocation
carefullie
,
and
honestly
,
still
preferring
the
kingdome
of
God
,
and
his
righteousnesse
.
Psal.
37.
The
kingly
prophet
Dauid
saith
.
In
the
perillous
time
,
they
shal
not
be
confounded
,
and
in
the
daies
of
dearth
they
shall
haue
inogh
.
And
presently
after
.
I
haue
beene
yong
,
and
now
am
olde
,
yet
neuer
saw
I
the
iust
man
forsaken
,
nor
his
seede
begging
bread
.
Although
the
iust
bee
mercifull
and
lendeth
,
yet
his
posteritie
shall
not
want
.
Againe
:
Psalme
.
33.
Beholde
the
eye
of
the
Lorde
is
vppon
them
that
feare
him
,
to
deliuer
theyr
soules
from
death
,
and
to
feede
them
in
the
time
of
dearth
.
Againe
,
Psalme
34.
The
Lions
lacke
and
suffer
hunger
,
but
they
that
feare
the
Lorde
shall
want
no
manner
of
thing
that
is
good
.
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
:
As
O
see
the
second
,
Ioel
the
first
and
second
,
Amos
the
second
.
Zacharie
the
eight
,
Malachie
the
third
.
In
which
places
God
sheweth
that
hee
will
relieue
vs
if
we
do
repent
.
Zach.
10.1
.
Aske
yee
of
the
Lorde
raine
,
and
it
shall
bee
giuen
you
.
Matth.
6.
Christ
though
he
forbid
all
anxietie
and
distrustfull
care
for
the
things
of
this
worlde
,
yet
hee
promiseth
all
vnto
them
that
first
seeke
his
kingdome
.
Neither
are
they
bare
promises
,
but
armed
for
our
comfort
with
manifold
examples
,
shewing
how
God
hath
fed
manie
,
and
freed
more
in
the
time
of
such
distresse
.
Hee
preserued
Moses
in
the
Mount
Sinai
,
without
either
meate
or
drinke
fortie
dayes
togither
.
He
fed
Eliah
at
the
brooke
Cherith
,
in
the
Wildernesse
,
and
sent
him
foode
by
Rauens
,
relieuing
an
hungrie
man
by
the
helpe
of
deuouring
foules
.
So
dealt
hee
with
the
Widowe
of
Sarept●●●
,
for
giuing
the
Prophet
that
one
loafe
of
bread
which
she
had
left
,
albeit
she
looked
for
no
other
but
death
,
when
that
was
gone
,
neither
the
meal
in
her
barrell
,
nor
the
oile
in
her
cruse
fayling
,
till
the
Famine
ceased
.
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
;
giuing
them
Manna
from
Heauen
,
appoynting
them
their
daylie
stint
and
portion
.
When
they
wanted
fresh
water
,
hee
willed
Moses
to
strike
the
Rocke
,
so
that
the
verie
Cattle
drunke
their
fill
,
and
beeing
wearie
of
Manna
,
and
longing
for
flesh
,
he
gaue
it
them
in
aboundaunce
,
and
verie
plentifullie
.
For
the
Scripture
sayth
,
There
went
a
winde
foorth
from
the
Lord
,
and
brought
Quailes
from
the
Sea
,
and
let
them
fall
vpon
the
Campe
,
a
dayes
iourney
on
this
side
,
and
a
dayes
iourney
on
the
other
side
,
round
about
the
host
,
and
they
lay
the
thickenesse
of
two
cubites
vppon
the
earth
,
and
the
people
gathered
them
night
and
day
,
and
he
that
gathered
least
,
gathered
ten
Homers
full
.
In
the
time
of
Elizeus
he
rid
the
Samaritans
from
an
extreame
Famine
,
agaynst
all
hope
:
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
,
as
the
Prophet
had
said
,
but
inioyed
it
not
.
2.
Reg.
7.
Howe
miraculouslie
did
Christ
feed
thousandes
with
little
fiue
loaues
,
and
two
fishes
.
Mat.
14.
seuen
loaues
and
a
fewe
fishes
.
Matth.
15.
and
yet
baskets
of
fragments
remaining
:
a
miracle
often
repeated
for
the
confirmation
of
our
faith
.
But
you
will
say
,
Christ
now
adayes
worketh
no
such
wonders
.
He
doth
,
but
we
careles
of
them
,
do
not
obserue
them
.
Cast
an
account
of
your
dayly
expence
for
things
necessary
,
&
lay
it
to
your
commings
in
,
and
see
if
God
do
not
blesse
you
much
with
a
little
.
I
am
sure
that
many
haue
wondred
how
they
should
be
able
to
defray
so
many
charges
laid
vpon
them
,
as
nowe
adaies
they
are
put
to
,
hauing
so
small
takings
,
but
by
the
blessing
of
God
.
It
is
recorded
in
the
Chronicles
of
Austria
,
that
Fredericke
the
Emperour
hauing
surnmoned
a
Parliament
at
Collen
,
to
which
resorted
an
huge
multitude
of
all
sorts
,
he
fearing
that
all
the
bread
in
the
Citie
would
not
suffice
them
,
and
so
the
Parliament
to
be
broke
of
,
willed
that
account
should
bee
taken
of
all
the
prouision
of
bread
,
and
compare
the
loaues
with
the
men
,
and
they
found
the
number
of
loaues
to
be
by
many
fewer
then
the
persons
:
&
yet
the
next
day
euerie
man
hauing
eate
his
belly
full
,
there
was
much
bread
stil
remaining
.
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
,
and
to
trauaile
abroad
for
succour
of
himselfe
and
them
:
as
hee
passed
through
a
wood
being
euen
mad
for
hunger
,
he
prouides
himselfe
to
kill
and
eate
his
sonne
,
and
being
now
at
his
childs
throate
with
his
knife
,
on
the
sodain
,
as
God
would
haue
it
,
he
spies
two
wolues
praying
vpon
a
Stag
,
presently
he
leapes
to
them
,
driues
them
away
,
&
refresheth
himselfe
and
his
,
with
the
new
killed
venison
.
Sigebertus
records
it
too
,
only
differing
in
one
yeare
.
In
Anno.
1570.
In
Bauaria
it
rained
corne
,
of
which
much
bread
was
baked
:
A
singular
testimonie
of
Gods
prouident
presence
.
The
like
was
done
in
Naples
,
Anno.
722.
And
in
Vasconia
,
anno
.
828.
But
albeit
these
promises
be
true
and
iust
,
yet
are
they
not
so
to
be
vnderstood
,
as
though
we
should
vtterly
bee
without
the
crosse
:
since
that
euen
the
Prophets
and
Apostles
haue
felt
the
smart
of
hunger
.
For
in
these
as
in
other
things
,
God
dealeth
as
he
pleaseth
.
He
maketh
vs
hunger
,
that
we
may
be
the
more
feruent
in
prayer
:
and
againe
,
though
he
keepe
vs
short
of
these
earthly
things
,
yet
he
giueth
vs
greater
gifts
,
Faith
,
Hope
,
Patience
:
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
.
Wherein
beeing
deliuered
from
this
and
all
other
miseries
and
calamities
whatsoeuer
,
we
shall
there
be
euerlastingly
crowned
in
his
eternall
kingdome
.
To
which
he
bring
vs
,
who
hath
bought
it
dearly
for
vs
.
FINIS
.
Notes, typically marginal, from the original text
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