GODS
BLESSING
IN
BLASTING
,
AND
his
mercy
in
Mildew
.
THE
FIRST
SERMON
.
HAGGAI
2.17
.
I
smote
you
with
blasting
,
and
with
mildew
,
and
with
haile
,
in
all
the
labours
of
your
bands
;
yet
yee
turned
not
to
me
,
saith
the
LORD
.
TWice
I
finde
this
Text
in
Scripture
,
and
in
the
same
words
almost
;
here
and
in
the
Prophet
Amos
,
chap.
4.
vers.
9.
Hence
thus
inferre
by
the
way
,
if
you
please
:
It
can
be
no
lesse
fault
to
abandon
the
Church
than
not
to
build
it
:
Nor
deserues
it
a
less●
affliction
,
not
to
repaire
to
the
Temple
,
than
not
to
repaire
it
.
Vnderstand
it
thus
:
He
that
obstinately
refuseth
to
come
to
the
Church
(
be
he
a
recusant
Papist
,
or
Schismaticke
)
offends
no
lesse
,
if
not
more
,
than
the
churle
or
miser
that
holds
his
hand
from
contributing
to
it
when
there
is
need
.
For
the
buildings
and
materials
of
the
Temple
are
but
the
body
of
it
,
but
the
soule
of
the
Temple
is
Gods
seruice
in
i●
.
And
surely
were
not
the
couetous
man
an
Idolater
,
as
well
as
the
Recusant
,
I
should
less●
blame
him
for
shutting
vp
his
purse
,
than
other●
for
cutting
off
their
persons
,
from
the
Temple
.
But
it
is
hard
to
say
whether
is
the
worse
;
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Both
so
bad
,
that
there
is
no
great
choise
.
Yet
the
Iewes
here
in
my
text
,
though
beaten
with
the
same
rods
of
Blasting
and
Mildew
,
wherewith
the
Israelites
were
smitten
in
Amos
,
sinned
not
after
the
like
manner
.
The
Temple
was
yet
standing
,
when
Amos
prophesied
to
the
Israelites
:
which
happened
in
the
daies
of
Ieroboam
the
latter
,
turned
the
glory
of
God
into
the
similitude
of
a
calfe
that
eateth
haye
.
Accesse
was
not
denied
them
,
either
to
Dauids
throne
for
iustice
,
or
to
the
Temple
for
deuotion
;
but
because
they
had
broken
from
the
house
of
Dauid
,
the
place
which
he
had
chosen
,
and
following
their
master
Pilot
,
Ieroboam
,
(
whose
policy
steered
all
their
piety
towards
the
landing
of
himselfe
at
a
kingdome
)
carried
all
their
sacrifices
to
Dan
and
Bethel
;
and
so
became
more
brutish
in
their
seruice
,
than
the
Idoll-calues
which
they
serued
.
But
for
the
Iewes
now
returned
from
captiuity
,
let
them
be
thus
farre
excused
;
If
they
frequented
not
the
Temple
,
they
could
not
,
it
being
not
yet
reedified
:
If
they
builded
it
not
againe
,
they
had
this
to
say
●or
themselues
,
that
they
had
begunne
to
doe
●t
,
but
were
restrained
by
the
letters
of
Artaxerxes
,
procured
by
the
malicious
suggestion
,
&
●t
the
instigation
of
their
bad
neighbours
;
and
so
were
forced
to
desist
from
the
worke
till
the
second
yeere
of
Darius
king
of
Persia
,
à
tanto
,
non
à
toto
;
It
is
too
narrow
a
cloake
to
couer
all
their
nakednesse
,
for
herein
it
leaues
them
bare
,
and
open
to
Gods
smitings
:
for
being
once
enioyned
this
taske
by
God
himselfe
,
and
hauing
put
their
hands
vnto
it
,
they
should
not
haue
giuen
it
ouer
for
any
dread
of
man
.
Now
,
that
they
were
set
about
this
worke
by
the
Lord
himselfe
,
that
he
raised
vp
their
spirits
to
build
the
Temple
:
to
wit
,
he
stirred
vp
theirs
,
by
his
spirit
,
the
motion
whereof
they
should
haue
held
as
a
mandat
,
or
equiualent
to
an
expresse
command
.
Whence
these
conclusions
result
,
which
we
will
but
a
little
more
than
mention
.
1.
That
the
sacred
suggestions
of
Gods
spirit
in
stirring
vp
our
spirits
to
doe
his
will
,
would
be
hearkned
vnto
,
and
obeyed
with
constancie
.
For
being
diuine
dictates
,
though
secretly
inspired
,
they
haue
an
equipollency
or
equall
weight
with
the
plainest
precepts
.
But
how
these
are
distinguishable
from
diabolicall
delusions
,
or
concupiscentiall
phantasies
of
men
,
I
haue
shewed
more
largely
at
another
time
:
onely
now
receiue
this
short
direction
;
Whatsoeuer
motion
would
transport
thee
beyond
thy
calling
,
or
lift
vp
thy
thoughts
aboue
the
pitch
and
measure
of
thy
gifts
,
obserue
it
with
a
iealous
eie
:
further
if
it
be
an
incentiue
vnto
euill
,
it
is
not
a
coale
from
the
altar
,
but
some
wild
fire
cast
into
thine
heart
,
by
Satan
that
old
boutefeau
.
And
if
it
speake
not
according
to
the
Law
and
the
Testimonie
,
there
is
deceit
or
vanity
,
falshood
or
lightnesse
,
but
no
light
,
Againe
from
the
former
discourse
might
arise
another
inference
,
as
thus
:
That
not
euen
the
terrors
and
counter-commands
of
the
greatest
,
should
so
interrupt
vs
in
workes
enioyned
by
God
,
as
to
make
vs
to
desist
from
them
.
For
,
Whether
it
be
right
in
the
sight
of
God
,
to
obey
men
rather
than
God
,
iudge
yee
,
Acts
4.19
.
But
the
maine
point
,
issuing
from
the
reference
of
this
text
as
of
a
parallel
to
that
in
Amos
mentioned
before
,
might
be
this
:
That
like
afflictions
in
this
world
oftentimes
befall
the
good
and
the
bad
;
yea
that
lesser
offenders
are
sometimes
chastened
as
more
grieuous
sinners
,
and
with
the
same
rods
:
Gods
people
corrected
as
forreiners
,
true
worshippers
as
hated
idolaters
;
sincere
professors
as
back-sliding
reuolters
;
Iuda
here
,
as
Israel
in
Amos
there
;
and
it
may
be
euen
now
the
true
and
cheerefull
payer
of
his
tithes
to
God
,
as
the
fraudulent
and
sacrilegious
man
,
and
both
with
Blasting
and
Mildew
.
This
doctrine
is
a
milke
of
Gods
word
to
nourish
vs
with
comfort
in
all
our
troubles
,
&
sucke
it
we
may
from
the
two
breasts
of
the
Scriptures
,
the
Old
and
New
Testament
:
though
wicked
men
by
wresting
it
wring
out
bloud
,
concluding
thence
as
those
vngodly
persons
in
Malachi
,
and
saying
,
It
is
in
vaine
then
to
serue
God
,
and
what
profit
is
it
to
keepe
his
commandements
?
But
we
haue
I
trust
better
learned
Christ
,
than
to
esteeme
gaine
to
be
godlinesse
,
betweene
the
righteous
and
the
wicked
,
betweene
him
that
serueth
God
and
him
that
serueth
him
not
.
verily
there
is
a
reward
for
the
righteous
,
doubtlesse
there
is
a
God
that
iudgeth
the
earth
.
But
now
hauing
thus
compared
this
Text
with
that
in
Amos
,
let
vs
consider
it
in
it selfe
,
as
it
offereth
these
two
things
to
our
meditation
:
First
,
Gods
mercy
in
correcting
this
people
,
I
smote
you
with
blasting
,
and
mildew
,
and
haile
,
in
all
the
workes
of
your
hands
.
Then
,
their
obstinacie
in
not
repenting
,
Yet
yee
haue
not
turned
vnto
mee
,
saith
the
Lord
.
I
call
this
correction
a
worke
of
mercy
;
for
besides
that
all
his
chastenings
are
but
hastenings
of
his
people
to
repentance
,
and
that
he
scourgeth
euery
sonne
whom
he
receiueth
;
first
,
Let
vs
now
fall
into
the
hands
of
the
Lord
,
(
for
his
mercies
are
great
)
and
let
vs
not
fall
into
the
hand
of
man
.
If
I
must
be
corrected
,
let
my
father
himselfe
,
and
not
his
vassall
chasten
me
:
his
hand
will
not
be
too
heauie
on
mee
,
whose
heart
cannot
but
be
heauie
for
mee
.
In
all
my
troubles
the
Lord
himselfe
is
troubled
;
as
his
maiestie
,
such
is
his
mercie
;
both
are
infinite
,
and
euerlasting
.
This
I
in
my
Text
then
hath
mercy
in
it
;
and
the
next
word
though
it
speake
of
smiting
,
yet
but
of
smiting
.
It
is
the
Lords
mercy
,
that
when
we
are
smitten
of
him
,
wee
are
not
consumed
,
because
his
compassions
faile
not
;
I
smote
you
.
You
:
and
it
was
but
the
earth
which
he
smote
,
as
parents
stampe
vpon
the
ground
to
fright
their
wayward
children
You
:
not
their
persons
,
but
the
fruits
and
profits
of
their
fields
and
vineyards
.
You
:
not
the
men
by
destroying
them
,
but
their
corne
,
and
wine
,
and
oile
,
that
by
diminishing
these
things
,
they
might
haue
recourse
vnto
their
heauenly
Father
,
and
seeke
their
meat
at
God
.
So
mothers
deale
with
their
little
wantons
,
by
taking
the
bread
from
them
which
they
tread
vnder
foot
:
so
nurses
with
their
babes
,
that
first
shew
the
brest
,
and
then
put
it
vp
againe
,
to
make
them
search
the
bosome
,
and
cry
for
that
food
which
formerly
they
abused
.
the
brests
of
the
earth
,
that
should
haue
nourisht
them
,
fields
standing
thicke
with
corne
,
oliues
laden
with
their
berries
,
and
vines
clogged
with
their
grapes
,
and
did
but
shew
them
,
for
he
smote
them
with
blasting
,
and
mildew
,
and
haile
.
Nor
was
it
want
of
mercy
,
by
want
to
teach
them
the
true
worth
and
sober
vse
of
these
things
.
Nay
he
might
haue
smitten
them
with
the
sword
of
the
wicked
,
whose
mercies
are
crueltie
;
he
might
haue
trodden
their
carcases
as
dung
on
the
earth
;
or
sparing
their
liues
,
he
might
haue
seized
on
their
lands
and
vineyards
,
with
fire
from
heauen
,
or
flouds
of
water
,
(
elements
that
haue
no
mercy
)
which
might
haue
made
a
cleane
riddance
of
all
their
food
;
but
it
was
only
with
blasting
,
and
mildew
,
and
haile
,
which
are
wont
but
to
diminish
,
not
vtterly
to
perish
the
good
things
of
the
land
.
Further
he
might
haue
smitten
them
in
the
pleasure
of
their
eies
,
and
the
fruits
of
their
loynes
,
(
I
)
a
compassionate
father
.
Mercy
in
the
Act
(
I
smote
)
not
,
I
consumed
,
Mercy
in
the
Obiect
(
You
)
and
not
immediatly
you
,
but
yours
,
onely
your
corne
,
and
wine
,
and
oyle
,
&c.
Mercy
in
the
Instruments
or
rods
(
With
Blasting
,
and
Mildew
,
and
Haile
,
)
not
with
sword
,
or
floud
,
or
fire
.
Lastly
,
Mercy
in
the
manner
(
in
the
labours
of
your
hands
)
not
in
the
friends
of
their
bosomes
,
or
the
fruits
of
their
loynes
,
but
onely
in
the
fruits
of
their
lands
,
and
orchards
,
and
gardens
,
which
their
hands
had
dressed
and
planted
.
So
this
part
of
my
Text
speakes
of
compassion
and
correction
,
like
Dauids
Psalme
,
that
sings
of
Mercy
and
Iudgement
,
yee
returned
not
vnto
me
,
saith
the
Lord
.
So
then
wee
haue
a
generall
draught
of
my
Text
;
wherein
wee
see
all
the
parts
and
lineaments
of
it
.
Now
marke
wee
what
matter
of
further
obseruation
these
in
their
order
will
afford
.
And
first
for
the
Author
,
I
smote
you
,
saith
the
Lord
.
Blasting
,
and
Mildew
,
and
Haile
,
were
but
mine
instruments
,
I
was
the
mouer
,
I
strooke
you
with
these
.
The
conclusion
naturally
issuing
hence
is
this
:
Whatsoeuer
bee
the
rods
wherewith
at
any
time
we
are
chastened
,
for
certaine
the
hand
is
Gods
that
correcteth
vs
.
Be
it
dearth
,
that
breakes
the
staffe
of
bread
:
or
drought
,
that
shuts
the
heauens
:
or
deluge
,
that
breakes
vp
all
the
fountaines
of
the
deepe
,
and
sets
open
the
cataracts
or
windowes
of
heauen
.
Be
it
fire
,
it
is
he
that
raines
it
:
or
stormie
winde
,
it
is
he
that
sends
it
.
his
presence
that
moues
it
:
or
disastrous
aspects
of
starres
and
planets
,
it
is
hee
that
holds
them
all
in
his
hands
,
that
calls
them
by
their
names
,
that
restraineth
the
sweet
influences
of
the
Pleiades
,
and
looseth
the
bands
of
Orion
.
his
arrowes
;
or
war
,
his
arme
;
or
enemies
,
they
are
his
armies
;
the
Lord
of
Hosts
,
and
the
shields
of
the
world
are
his
.
the
rod
of
Gods
anger
;
though
therewith
hee
strike
his
children
in
loue
:
and
a
rod
(
ye
know
)
cannot
smite
of
it selfe
,
vnlesse
there
be
an
hand
to
vse
it
.
Nor
may
all
the
hands
in
the
world
moue
one
of
these
rods
,
if
God
stretch
not
out
his
arme
to
stirre
them
.
And
as
it
is
the
Lord
that
sends
corrections
in
all
common
troubles
,
so
is
there
no
priuate
affliction
that
betideth
any
without
his
prouidence
,
or
without
his
hand
,
that
smiteth
by
it
.
Therefore
Dauid
acknowledged
thus
in
his
sicknesse
;
Thine
hand
is
heauy
vpon
me
:
There
is
no
health
in
my
flesh
because
of
thy
displeasure
.
by
prayer
:
and
holy
Iob
bereft
of
all
worldly
comforts
,
thus
possest
his
soule
by
patience
:
The
Lord
hath
giuen
,
the
Lord
hath
taken
away
,
blessed
be
the
name
of
the
Lord
.
Hee
complaines
not
of
the
violence
of
the
Shabeans
,
that
droue
away
his
oxen
,
nor
of
the
iniustice
of
the
Caldeans
,
that
stole
away
his
Camels
,
or
of
the
cruelty
of
both
,
that
slew
his
seruants
:
Nor
doth
he
either
execrate
the
fury
of
the
fire
,
that
burnt
vp
his
sheepe
and
shepherds
;
or
curse
the
boisterousnesse
of
the
winde
,
that
blew
downe
the
house
,
and
there
at
once
both
killed
and
buried
all
his
children
:
But
thus
he
turned
to
him
that
smote
him
;
The
Lord
hath
giuen
,
the
Lord
hath
taken
away
,
&c.
The
Prophet
Ionas
,
though
a
very
passionate
man
,
(
as
appeareth
by
the
conclusion
of
his
prophesie
)
yet
patiently
tooke
his
deserued
affliction
.
And
whereas
the
hands
of
the
Mariners
had
heau'd
him
ouer
shipboord
,
he
saies
it
was
the
Lord
that
did
cast
him
into
the
bottome
in
the
midst
of
the
sea
.
hee
curseth
,
saith
he
,
because
the
Lord
hath
bidden
him
curse
Dauid
:
Who
then
dare
say
,
wherefore
hast
thou
done
so
.
How
then
may
not
this
iustly
reproue
impatient
spirits
that
spend
themselues
in
fretting
at
the
meanes
,
or
men
by
which
the
Lord
doth
chasten
them
:
like
curst
Mastiues
that
breake
their
teeth
in
gnawing
those
iron
chaines
wherewith
their
masters
tie
them
,
and
in
biting
the
staffe
wherewith
he
beats
them
.
Doe
but
heare
one
complaine
of
his
incurable
disease
contracted
(
it
may
be
)
or
inflicted
vpon
him
for
his
intemperancie
;
and
yet
though
(
according
to
the
French
prouerbe
)
he
dig
vp
his
owne
graue
with
his
teeth
,
he
will
both
defame
the
noble
Art
of
Physicke
,
and
blame
the
Physitian
which
should
be
honoured
;
not
his
owne
bad
diet
,
not
his
riot
that
caused
the
hand
of
God
to
smite
him
.
Doe
but
obserue
another
whom
the
heauy
hand
of
oppression
(
as
he
saith
)
hath
brought
low
,
and
heare
how
hee
breakes
forth
into
dismall
cursings
,
and
deepest
execrations
,
fetched
from
the
nethermost
pit
;
as
if
hee
would
let
loose
the
Prince
of
darknesse
,
and
all
infernall
powers
against
those
that
wrong
him
:
yet
it
may
be
,
by
idlenesse
and
vnfaithfulnesse
in
his
calling
,
he
hath
suffered
his
estate
to
come
to
ruine
,
or
hath
let
out
his
substance
by
prodigalitie
,
or
whoredome
:
notwithstanding
all
his
talke
is
against
the
iniquitie
of
men
,
or
the
hardnesse
of
the
times
:
not
willing
in
the
meane
time
either
to
remember
his
owne
sins
or
what
the
Scripture
hath
said
,
The
Lord
maketh
poore
.
At
this
time
the
Lord
hath
smitten
vs
in
many
parts
of
the
land
with
Blasting
and
Mildew
.
The
fulnesse
of
our
sinnes
,
and
the
empty
eares
of
corne
,
doe
fearefully
prognosticate
(
ô
let
my
feare
proue
false
)
a
hungrie
yeare
.
But
if
when
one
shall
come
to
a
mow
or
an
heape
of
twenty
measures
,
he
shall
happen
to
finde
but
ten
,
let
not
the
rich
then
complaine
of
Blasting
,
or
Mildew
;
nor
let
the
poore
cry
out
vpon
cormorants
,
but
let
vs
all
remember
what
God
saies
heere
in
our
Prophet
,
I
smote
you
;
the
rich
not
vndeseruedly
,
and
the
poore
as
worthily
;
the
rich
for
repining
at
the
former
price
,
and
the
poore
for
despising
the
former
plenty
.
To
shut
vp
this
point
:
Seeing
it
is
our
heauenly
Father
that
striketh
,
whatsoeuer
be
his
scourge
,
with
him
let
vs
make
our
peace
,
to
him
our
repeare
.
If
to
the
creatures
we
crie
for
comfort
,
all
may
answer
vs
,
as
the
King
of
Israel
to
the
distressed
woman
in
a
time
of
famine
;
Seeing
the
Lord
doth
not
succour
you
,
how
shall
wee
helpe
you
with
the
barne
or
with
the
wine-presse
?
to
the
Physitian
,
the
god
of
Ekron
with
Ahaziah
,
how
iustly
may
the
Lord
make
our
maladies
to
be
mortall
,
as
were
theirs
?
If
in
other
distresses
with
Saul
we
haue
recourse
to
the
Witch
at
Endor
,
the
hand
of
Ioab
was
not
with
her
in
that
close
plea
,
and
artificiall
atonement
which
she
made
for
Absolon
;
in
all
our
troubles
let
vs
enquire
if
there
be
not
the
hand
of
God
in
them
;
and
searching
we
shall
finde
it
is
so
:
Which
when
wee
haue
found
,
let
vs
with
patience
resigne
vp
our selues
into
his
hands
,
Eli
)
It
is
the
Lord
,
let
him
doe
what
seemeth
him
good
.
For
whatsoeuer
be
the
rod
,
who
appointeth
it
;
I
smote
you
,
saith
the
Lord
.
I
smote
]
Non
nisi
coactus
percutit
;
Hee
smites
not
till
sinners
vrge
him
:
and
when
he
is
compelled
,
he
doth
but
smite
.
Yet
if
he
should
but
smite
vs
according
to
his
strength
,
who
could
abide
it
,
or
endure
his
strokes
?
He
considers
our
weaknesse
,
and
the
matter
whereof
we
are
made
;
else
we
being
but
as
stubble
,
and
he
as
a
consuming
fire
,
how
could
we
at
all
stand
before
him
,
S.
Ierome
speaketh
,
(
for
otherwise
sparing
would
be
spilling
:
)
so
deales
this
great
Physitian
of
our
soules
;
he
smites
but
to
heale
vs
,
and
neuer
strikes
vs
but
with
compassion
,
mixing
intreaties
with
his
threatnings
,
O
Ephraim
what
shall
I
doe
vnto
thee
?
O
Iudah
how
shall
I
entreat
thee
?
and
euer
mingling
teares
with
his
strokes
which
he
must
giue
vs
,
wept
ouer
Ierusalem
,
which
Titus
that
scourge
of
the
Iewes
,
was
afterwards
to
whip
and
weepe
for
.
The
latter
Rabbines
tell
vs
a
story
,
or
a
fiction
rather
(
and
you
will
not
beleeue
it
if
I
tell
you
,
nor
will
I
tell
it
to
that
end
)
that
God
hath
a
secret
retiring
place
,
to
which
at
certaine
times
,
he
vseth
to
withdraw
himselfe
euery
day
,
where
bewailing
the
desolation
of
Israel
,
and
the
miserable
dispersion
of
the
Iewes
with
many
teares
,
he
doth
beshrew
himselfe
that
in
his
anger
hee
subuerted
the
Temple
and
holy
citie
.
This
dotage
of
theirs
(
if
you
take
it
in
the
literall
sense
as
they
seeme
to
doe
)
is
little
better
than
a
blasphemy
.
But
vnderstand
it
spiritually
,
and
the
meaning
may
be
that
of
the
Prophet
Ieremie
,
I
am
sore
vexed
for
the
hurt
of
the
daughter
of
my
people
:
or
that
of
Esay
,
For
a
moment
in
mine
anger
I
hid
my
face
from
thee
:
or
that
in
the
Prophet
Ionas
,
The
Lord
repented
him
of
the
euill
that
he
had
said
.
Which
must
not
be
so
vnderstood
as
if
God
were
subiect
to
repentance
or
to
passions
;
but
because
hee
,
who
is
immutability
in
the
highest
degree
,
doth
speake
with
those
that
are
mutable
after
the
manner
of
them
with
whom
hee
speaketh
,
saith
Gregorie
.
And
therefore
lift
vp
that
grosse
relation
of
the
Rabbines
from
an
earthly
to
an
heauenly
acception
;
and
it
is
true
,
that
God
takes
so
little
pleasure
in
punishing
of
his
people
,
that
(
were
it
possible
for
the
thrice
sacred
and
all
place
filling
Deity
,
to
immure
it selfe
into
a
melancholicke
cell
,
and
there
to
bee
dissolued
into
teares
)
he
would
euer
weepe
and
grieue
for
them
.
As
then
Dauid
speaketh
of
a
good
man
,
O
let
the
righteous
,
my
righteous
and
mercifull
father
,
smite
me
,
for
that
is
a
benefit
:
If
we
must
be
chastened
,
happy
are
we
that
we
smart
by
his
smitings
:
Let
him
reproue
vs
and
it
shall
be
a
precious
oyle
:
For
this
wee
may
bee
sure
of
,
that
when
his
correction
comes
,
Nec
venit
sine
merito
quia
Deus
est
justus
,
nec
erit
sine
commodo
quia
Deus
est
bonus
;
It
neither
comes
without
our
merit
that
haue
deserued
it
,
for
God
is
iust
,
nor
shall
it
be
but
to
our
profit
,
because
he
is
good
and
gracious
.
Further
in
this
act
of
their
correction
hee
speakes
,
you
see
,
of
that
which
was
past
and
done
;
I
smote
]
which
againe
implieth
another
note
of
Gods
mercy
:
for
in
that
he
saith
,
I
smote
,
he
saies
in
effect
,
and
by
consequent
,
that
for
the
present
he
had
laid
aside
his
rod
,
and
now
had
ceased
from
smiting
,
though
as
yet
they
had
neglected
to
build
againe
the
Temple
,
for
which
neglect
hee
had
thus
corrected
them
.
Surely
should
not
he
giue
ouer
punishing
,
till
we
giue
ouer
altogether
sinning
,
he
should
neuer
make
an
end
till
there
were
an
end
of
vs
;
for
we
are
but
as
lead
to
the
fire
of
trouble
:
should
he
neuer
cease
from
refining
of
vs
in
that
fire
,
till
all
our
drosse
were
purged
,
he
might
consume
our
very
substance
,
and
leaue
vs
nothing
.
he
hath
deuised
a
meanes
not
to
cast
out
his
banished
:
and
hath
promised
to
purifie
and
refine
vs
as
gold
and
siluer
,
to
burne
out
all
our
drosse
,
and
to
take
away
all
our
tinne
,
but
it
must
be
then
(
as
the
Prophets
meant
it
)
by
another
fire
than
affliction
,
euen
the
power
of
Gods
word
,
from
the
vertue
of
his
spirit
,
of
which
the
Baptist
thus
;
He
shall
baptized
you
with
the
Holy
Ghost
and
with
fire
.
Therefore
the
Lord
to
magnifie
his
powerfull
mercy
hauing
smitten
this
people
(
I
smote
you
,
saith
hee
)
comes
to
trie
as
it
were
another
course
with
them
:
and
sends
them
a
Prophet
who
by
three
weekes
preaching
and
a
little
more
,
the
word
came
to
Haggai
the
first
day
of
the
sixth
moneth
,
the
twenty
fourth
day
of
the
same
moneth
they
began
to
build
)
obtained
that
of
them
which
forty
yeeres
correction
could
not
extort
.
The
word
which
goeth
out
of
my
mouth
shall
not
returne
vnto
me
void
,
it
shall
accomplish
that
which
I
will
,
and
prosper
in
the
thing
to
which
I
send
it
.
And
thus
as
the
Lord
will
not
be
euer
chiding
,
so
not
alwaies
correcting
;
and
oftentimes
hee
doth
that
by
the
word
of
his
mouth
,
which
many
stripes
could
not
effect
:
For
hee
is
not
as
Moses
,
which
could
doe
no
great
worke
without
the
rod
in
his
hand
;
but
laying
aside
his
scourges
he
doth
eftsoones
by
the
powerfull
operation
of
his
holy
spirit
,
worke
the
conuersion
of
his
people
:
for
so
he
speakes
in
Hosea
,
Behold
I
will
allure
them
and
speake
friendly
vnto
them
;
hee
had
said
before
that
he
would
take
away
from
them
his
corne
in
the
time
thereof
,
and
his
wine
in
the
season
thereof
,
that
he
would
recouer
from
them
the
wooll
,
and
the
flax
,
which
he
had
lent
to
couer
their
shame
;
that
he
would
destroy
their
vines
and
figtrees
;
make
them
as
a
forrest
,
and
that
the
wilde
beasts
should
eat
them
,
&c.
But
then
remembring
his
mercy
,
he
makes
this
promise
;
Behold
I
will
allure
,
behold
I
will
speake
friendly
.
O
the
neuer
too
much
admired
goodnesse
of
the
Lord
,
that
leaues
no
meanes
vnattempted
to
procure
our
good
!
As
here
when
smiting
could
not
preuaile
,
hee
sends
a
Prophet
to
perswade
;
who
yet
must
tell
them
that
the
Lord
had
smitten
them
.
That
they
may
remember
their
affliction
wherewith
the
Lord
hath
chastened
them
and
their
fathers
for
the
space
now
of
forty
yeeres
,
they
must
heare
of
it
,
though
it
bee
past
and
done
.
And
this
in
the
next
place
importeth
our
dutie
,
as
before
it
implied
a
note
of
Gods
mercy
.
Conceiue
it
thus
:
When
troubles
haue
done
with
vs
,
we
must
not
so
haue
done
with
them
:
former
afflictions
,
though
past
and
gone
,
would
yet
not
be
forgotten
:
therefore
the
Lord
here
puts
them
in
minde
what
he
hath
done
,
what
they
and
their
fathers
haue
suffered
;
I
smote
you
.
And
this
very
thing
he
wisheth
them
in
this
chapter
,
once
and
againe
,
and
the
third
time
,
to
consider
of
.
Wee
like
it
well
that
our
children
should
not
forget
when
and
for
what
wee
haue
corrected
them
:
but
him
that
remembers
the
rod
no
longer
than
he
smarts
by
it
,
wee
hold
a
carelesse
sonne
.
It
is
an
argument
of
a
disposition
almost
incorrigible
,
so
to
despise
Gods
smitings
,
as
to
be
no
longer
mindfull
than
wee
are
sensible
of
them
,
or
no
longer
to
sorrow
for
sinne
than
we
suffer
for
it
.
Yet
all
of
vs
are
too
too
like
Ioab
,
visit
him
in
our
troubles
,
then
and
neuer
else
to
poure
out
a
praier
but
when
his
chastening
is
vpon
vs
.
so
runne
that
we
may
obtaine
,
not
miseries
only
present
,
but
their
very
memorie
will
hasten
vs
.
As
then
it
is
good
for
vs
to
haue
beene
in
trouble
,
so
euer
to
remember
it
.
And
here
in
few
words
let
me
heape
vp
many
reasons
.
First
,
it
is
an
excellent
meanes
to
keepe
the
heart
lowly
,
still
to
haue
in
minde
what
wee
or
ours
haue
beene
,
or
haue
suffered
.
He
that
of
a
Potters
son
became
afterwards
a
Sicilian
Prince
,
is
renowned
for
it
,
that
he
would
be
serued
at
his
Table
partly
in
earthen
vessels
,
to
remember
him
daily
of
his
former
meane
condition
or
parentage
;
and
partly
in
vessels
of
gold
and
siluer
,
that
he
might
not
forget
himselfe
to
be
a
King
.
Surely
as
our
aduancement
to
the
state
of
grace
should
put
vs
in
minde
to
walke
worthy
of
our
calling
,
so
the
remembrance
of
our
creation
and
mould
of
our
corruption
also
and
former
crosses
for
them
should
quell
our
swelling
,
and
keepe
vs
lowly
.
When
the
Prophet
would
take
downe
the
pride
and
boasting
of
Ephraim
,
he
puts
them
in
remembrance
of
the
afflictions
of
their
father
from
whom
they
were
descended
:
fled
into
the
countrey
of
Aram
,
and
Israel
serued
for
a
wife
,
and
for
a
wife
he
kept
sheepe
.
As
if
he
had
said
;
If
you
boast
of
your
riches
and
nobilitie
,
you
seeme
to
reproach
your
father
,
who
was
a
poore
,
but
an
honest
fugitiue
,
and
a
seruant
.
And
thus
the
greatest
houses
,
would
they
but
respect
the
rock
from
which
they
were
digged
out
,
may
finde
beggerie
or
pouertie
in
their
first
foundations
;
for
there
is
no
nobilitie
whose
base
on
which
it
stood
,
was
not
sometimes
basenesse
,
and
which
God
cannot
againe
resolue
into
its
former
principles
of
meannesse
and
obscuritie
.
Againe
,
the
memorie
of
former
troubles
keepes
the
minde
watchfull
,
and
makes
a
man
more
warie
,
for
what
hath
beene
may
be
againe
,
and
there
is
nothing
new
vnder
the
Sunne
.
Thirdly
,
as
conquests
in
former
battels
adde
hope
and
confirmation
to
valour
in
succeeding
wars
,
so
the
memorie
of
former
difficulties
which
by
grace
we
haue
once
ouercome
,
giues
strength
to
faith
,
and
hope
to
patience
,
and
comfort
by
them
both
,
when
wee
shall
bee
brought
to
combat
with
new
assaults
.
So
the
Lion
and
the
Beare
which
Dauid
could
remember
he
had
slaine
,
Fourthly
,
to
be
much
and
frequent
in
this
meditation
,
sets
a
greater
price
vpon
Gods
blessings
while
we
haue
them
,
the
worth
whereof
wee
better
vnderstand
by
calling
to
minde
our
former
wants
of
them
.
And
therefore
Moses
more
seriously
to
affect
the
people
with
a
true
sense
of
their
libertie
and
deliuerance
,
so
often
puts
them
in
minde
of
the
Egyptian
bondage
.
Fiftly
,
it
teacheth
compassion
towards
others
in
the
like
afflictions
.
If
there
bee
ought
(
I
say
not
of
grace
,
but
)
of
good
nature
in
vs
,
we
cannot
but
commiserate
others
in
their
troubles
,
when
we
call
to
memorie
our
owne
.
Thus
to
moue
the
Israelites
to
tender
heartednesse
towards
strangers
and
seruants
,
that
man
of
God
tels
them
againe
,
that
they
were
seruants
in
the
land
of
Egypt
.
And
should
not
this
argument
preuaile
with
Christian
masters
as
much
,
if
not
more
than
with
Iewes
;
seeing
Christ
of
Satans
vassals
hath
made
them
free
denisons
aboue
?
Briefly
it
stirres
vp
the
heart
to
continuall
thankfulnesse
,
when
together
with
the
remembrance
of
our
former
troubles
,
wee
cannot
but
be
mindfull
of
Gods
mercies
that
either
ceased
or
eased
,
or
so
seasoned
those
troubles
,
that
with
patience
we
bore
them
,
and
that
the
nets
being
broken
,
our
soules
at
length
escaped
and
were
set
free
.
The
Church
stories
report
,
that
the
woman
cured
by
our
Sauiour
of
her
issue
of
bloud
,
onely
by
touching
the
hemme
of
his
garment
,
returning
to
her
house
at
Philippi
,
caused
two
Statues
to
bee
set
before
her
doores
,
one
resembling
her selfe
an
humble
suppliant
on
her
knees
with
her
hands
lifted
vp
;
another
resembling
our
Sauiour
,
stretching
forth
his
hands
vnto
her
:
at
the
feet
of
which
picture
(
couered
as
it
were
with
a
robe
)
there
did
grow
vp
so
high
as
the
hemme
of
it
,
an
herbe
called
Panace
,
which
that
age
(
as
Plinie
also
more
than
two
hundred
yeeres
before
Eusebius
)
seemed
to
haue
held
soueraigne
against
all
diseases
.
These
trophees
which
shee
had
set
vp
in
the
honour
of
Christ
,
were
to
be
seene
(
saith
the
same
Eusebius
)
in
his
time
,
that
is
,
at
least
three
hundred
yeeres
after
Christ
.
Well
,
to
what
purpose
serues
this
historie
?
Thus
:
All
are
not
able
with
this
woman
to
erect
before
our
houses
in
the
honour
of
our
great
Physitian
,
such
monuments
as
may
remember
vs
of
his
mercy
so
often
as
wee
goe
in
or
out
by
our
doores
:
but
all
may
and
should
daily
set
vp
before
the
eyes
of
their
minde
a
two-fold
Memento
;
one
of
their
former
calamities
which
they
haue
felt
,
by
suffering
;
another
of
Gods
fauours
which
they
haue
proued
by
his
deliuering
.
Which
would
we
doe
,
hence
would
grow
a
wonderfull
measure
of
thankfulnesse
,
a
grace
most
acceptable
to
God
for
former
blessings
,
and
of
a
catholike
medicinall
vertue
against
all
times
of
future
euils
:
for
not
Crucifixes
worne
in
our
bosomes
or
about
vs
,
but
former
crosses
together
with
Gods
ancient
mercies
borne
in
faithfull
memorie
,
are
powerfull
amulets
to
saue
vs
from
the
euill
of
ensuing
dangers
.
If
then
the
Lord
hath
smitten
vs
,
know
it
is
our
dutie
with
Ephraim
to
smite
our selues
vpon
the
thigh
,
and
to
remember
the
corrections
of
old
.
I
smote
you
(
saith
he
)
remember
it
,
that
I
may
smite
you
no
more
.
And
thus
farre
touching
the
Author
and
the
Act
of
this
correction
:
now
see
the
Obiect
;
You.
I
smote
you
]
not
their
persons
(
as
I
said
before
)
but
their
fields
and
vineyards
,
or
in
these
,
their
corne
and
grapes
,
and
the
like
.
Yet
in
that
hee
blest
not
these
,
it
was
as
if
he
had
blasted
them
.
For
though
such
things
be
not
our
life
,
yet
they
are
our
liuelihood
;
though
not
the
flame
,
yet
the
oyle
that
feeds
it
.
And
therefore
to
affect
them
more
feelingly
with
these
afflictions
,
hee
tels
them
,
that
whiles
but
these
things
were
strucken
,
themselues
were
smitten
;
I
smote
you
.
Take
out
this
lesson
then
:
We
should
be
sensible
of
the
calamities
that
befall
the
creatures
,
for
we
are
crossed
if
they
be
cursed
for
our
sakes
.
If
the
Lord
at
this
time
,
partly
by
Blasting
and
Mildew
,
partly
by
vnseasonable
weather
,
haue
weakened
our
staffe
of
bread
;
weakned
,
I
say
;
(
for
blessed
be
his
mercy
that
he
hath
not
yet
altogether
broken
it
)
Iudge
we
our selues
,
Behold
we
haue
sinned
,
we
haue
done
wickedly
,
but
the
corne
and
other
fruits
of
the
earth
,
what
haue
they
done
?
Nay
,
the
profane
gluttonie
of
the
times
,
that
men
feede
themselues
without
feare
;
The
loathsome
drunkennesse
of
the
times
,
that
men
drinke
by
measures
,
and
yet
without
measure
;
The
wantonnesse
of
the
times
,
that
men
like
fed
horses
neigh
after
vnlawfull
lusts
,
are
sinnes
that
haue
made
the
whole
body
of
our
nation
foule
and
very
filthy
.
No
maruell
then
if
to
purge
such
foulenesse
,
such
filthinesse
,
God
doe
euen
now
threaten
vs
with
a
famine
and
cleanenesse
of
teeth
.
The
father
of
Physitians
tells
vs
,
that
a
foule
body
the
more
it
is
nourished
,
the
more
it
is
perished
:
and
that
a
plethorique
body
would
require
a
present
euacuation
.
And
is
it
not
in
spirituall
matters
as
in
corporall
things
?
We
are
all
Gods
patients
,
and
he
our
great
Physitian
.
Now
the
body
of
our
sins
(
which
the
Apostle
calleth
a
body
of
death
)
is
growne
so
full
,
so
foule
,
send
leanenesse
into
our
soules
(
as
Dauid
phraseth
the
worst
of
famines
,
when
men
eat
and
are
not
satisfied
)
he
doth
it
in
wisdome
to
procure
cleanenesse
of
soule
.
For
certaine
if
our
ouergrowne
sinnes
did
not
require
a
slender
diet
,
we
should
not
need
to
feare
a
dearth
,
Blacke
horse
,
as
the
Scripture
calls
it
,
after
which
two
vsually
followeth
the
pale
horse
whose
rider
is
death
.
But
now
that
I
am
about
for
this
time
to
conclude
my
labour
,
and
that
I
would
not
that
it
should
set
in
so
blacke
a
cloud
as
is
a
threatning
,
heare
I
pray
you
the
wholesome
words
of
instruction
;
Let
vs
cease
to
doe
euill
,
and
learne
to
doe
well
,
and
he
will
nourish
vs
,
for
hee
hath
promised
to
feed
such
,
euen
in
the
time
of
dearth
.
Surely
,
if
we
will
heare
and
obey
,
we
shall
eat
the
good
things
of
the
land
;
our
store
shall
be
plenteous
,
and
our
portion
fat
:
he
will
render
vnto
vs
the
yeares
which
the
Grashopper
hath
eaten
:
I
meane
,
he
will
turne
Blasting
into
a
blessing
,
Mildew
and
Haile
,
into
a
gracious
raine
vpon
his
inheritance
,
and
the
fields
shall
stand
so
thicke
with
corne
,
that
they
shall
laugh
and
sing
.
But
in
the
meane
time
,
let
vs
more
desire
that
precious
food
of
our
soules
,
the
word
of
God
which
endureth
for
euer
,
than
the
things
of
this
life
which
must
certainly
perish
.
And
thus
far
touching
,
first
,
the
Author
:
secondly
,
the
Act
;
thirdly
the
Obiect
of
this
correction
;
in
these
words
,
I
smote
you
.
The
remnant
you
must
expect
at
another
time
.
Till
then
and
euer
the
Lord
giue
a
blessing
to
that
which
hath
beene
said
.
THE
SECOND
SERMON
.
HAGGAI
2.17
.
I
smote
you
with
Blasting
,
and
with
Mildew
,
and
with
Haile
,
in
all
the
labours
of
your
hands
:
Yet
ye
turned
not
to
me
,
saith
the
Lord
.
MY
Text
heere
parted
it selfe
into
two
streames
,
like
that
riuer
Himera
in
Sicilie
(
as
it
is
reported
)
the
one
somewhat
salt
,
rather
well
seasoned
,
which
I
called
Gods
mercifull
correction
of
this
people
,
I
smote
you
with
Blasting
,
and
Mildew
,
and
Haile
,
in
all
the
labours
of
your
hands
:
the
other
fresh
and
vnsauory
,
hauing
no
salt
teares
of
true
repentance
in
it
;
Yet
yee
turned
not
vnto
me
,
saith
the
Lord
.
In
the
former
I
noted
,
first
,
the
Author
,
(
I
)
secondly
,
the
Act
,
(
smote
)
thirdly
,
the
Obiect
,
(
You
)
(
points
already
handled
with
their
seuerall
obseruations
)
fourthly
,
the
rods
or
instruments
with
which
hee
smote
them
,
Blasting
,
Mildew
,
Haile
;
fiftly
,
the
manner
of
this
correction
,
or
the
things
wherein
hee
smote
them
,
In
all
the
labours
of
your
hands
:
which
two
last
particulars
(
the
remanents
of
the
first
part
)
must
now
be
set
before
you
,
and
after
that
I
shall
present
you
with
the
second
generall
,
and
all
at
this
time
,
as
God
shall
giue
abilitie
.
With
Blasting
,
and
with
Mildew
,
and
with
Haile
]
These
are
the
rods
wherewith
the
Lord
smote
them
,
which
though
they
seeme
to
be
bound
vp
in
one
bundle
,
and
to
make
but
one
clause
in
my
text
,
are
yet
seuerall
corrections
and
distinguishable
in
themselues
.
The
last
of
them
,
which
is
Haile
,
none
but
knowes
both
that
it
is
a
different
thing
from
the
other
two
,
and
how
it
hurteth
the
fruits
of
the
earth
,
sometimes
in
the
bud
,
sometimes
in
the
blossome
,
sometimes
interrupting
their
growth
,
sometimes
dashing
both
them
and
our
hopes
when
they
are
come
to
their
ripenes
&
maturity
.
But
for
the
two
former
,
neither
is
their
difference
so
plaine
,
nor
their
operation
in
annoying
the
profits
of
the
ground
so
apparant
to
sense
,
till
they
haue
done
the
hurt
.
And
yet
if
we
marke
it
well
,
the
Scripture
doth
distinguish
them
both
heere
and
wheresoeuer
else
they
are
mentioned
,
though
generally
it
bring
them
in
thus
yoaked
together
,
Blasting
and
Mildew
;
for
first
if
the
originall
here
bee
consulted
,
the
words
run
thus
,
With
Blasting
,
and
with
Mildew
,
and
with
Haile
;
not
thus
,
with
Blasting
or
Mildew
.
Secondly
,
the
Scripture
neuer
speakes
of
these
two
,
but
it
doth
expresse
them
by
words
that
cannot
bee
confounded
,
tearmes
I
meane
so
different
in
signification
that
they
cannot
be
wrought
to
note
the
same
thing
;
for
that
which
we
call
Blasting
,
the
Hebrew
nameth
Shidaphon
;
which
some
translate
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
that
is
,
a
corruption
of
,
or
by
the
winde
;
the
Septuagint
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
a
combustion
or
adustion
:
others
vredinem
;
others
ventum
vrentem
,
a
burning
winde
;
others
ventum
orientalem
,
a
scorching
East
winde
.
And
that
which
we
call
Mildew
,
the
Hebrew
termeth
Ierakon
,
which
comes
of
the
root
Iarak
that
signifies
to
spit
,
as
if
Mildew
were
Saliua
siderum
,
saith
one
,
an
excrementitious
humor
,
which
the
starres
spit
downe
vpon
the
fruits
of
the
earth
,
and
which
makes
them
to
become
abortiue
,
as
Plinie
speaketh
.
And
therefore
though
he
seeme
to
confound
these
two
Blasting
&
Mildew
,
yet
the
Maker
of
Nature
,
God
himselfe
,
who
knew
more
than
Plinie
a
searcher
of
it
,
hath
in
his
neuer-deceiuing
word
(
as
it
seemes
to
mee
)
put
a
plaine
difference
betweene
these
two
.
Which
Vatablus
obseruing
,
sets
this
note
vpon
my
text
,
Haec
sunt
duo
vitia
segetum
,
quorum
vnum
nimia
siccitate
&
aestu
prouenit
,
alterum
nimia
humiditate
:
These
are
two
calamities
incident
to
corne
,
whereof
the
one
proceedeth
of
too
much
drought
,
the
other
of
too
much
moisture
.
And
here
I
doe
not
finde
any
Expositor
to
speake
so
fully
of
this
point
,
as
my
text
seemes
to
require
,
and
I
could
wish
;
and
therefore
might
I
but
a
little
with
your
patience
speake
as
a
Philosopher
in
differencing
these
two
(
I
meane
as
a
Philosopher
no
waies
repugning
the
sacred
truth
of
Diuinitie
)
I
should
thinke
Blasting
,
to
be
referred
to
an
hurtfull
winde
;
and
Mildew
,
to
an
vnkindly
moisture
.
And
first
for
Blasting
,
the
very
word
implies
a
winde
:
and
winde
of
it selfe
is
by
nature
hot
and
dry
,
as
is
the
exhalation
which
is
the
matter
of
it
.
But
as
the
sonne
of
Syrach
speakes
of
spirits
,
There
bee
windes
which
are
created
for
vengeance
:
so
there
are
hurtfull
windes
,
as
there
are
hurtfull
spirits
,
and
blasting
I
take
to
be
the
effect
of
such
.
This
once
,
Philosophie
and
our
owne
experience
teacheth
,
that
winde
is
of
a
piercing
nature
by
reason
of
the
subtlenesse
of
it
,
which
openeth
and
entereth
the
pores
or
secret
passages
,
in
all
bodies
penetrable
.
So
that
whether
it
be
ioyned
with
frost
,
it
lets
in
the
cold
into
tender
blossomes
of
trees
,
and
into
other
fruits
of
the
earth
in
their
Milke
or
infancie
,
and
so
kils
them
in
the
Wombe
,
as
it
were
,
and
causeth
the
earth
or
trees
to
miscarry
their
fruits
by
vntimely
blighting
:
or
whether
it
be
accompanied
with
some
extraordinarie
heat
of
the
Sunne
,
especially
in
the
morning
,
after
cold
and
frostie
nights
;
it
parcheth
and
drieth
more
vehemently
.
For
as
winde
and
heat
by
nature
,
so
frost
is
also
a
drier
by
a
certaine
antiperistasis
,
(
as
they
call
it
)
when
one
qualitie
encompassed
with
another
that
is
contrary
,
is
intended
or
made
more
vehement
;
like
greatest
spirits
that
neuer
expresse
more
valour
,
than
when
they
are
most
narrowed
and
enclosed
in
the
greatest
straits
.
Now
as
all
windes
are
of
themselues
hot
and
drie
,
so
the
Eastwinde
especially
,
and
therefore
in
the
Scripture
we
finde
,
that
to
dry
vp
fountaines
,
to
dry
vp
the
fruits
of
the
ground
,
Easterne
winde
.
Yea
let
the
dreame
of
Pharaoh
confirme
what
I
say
:
seuen
thinne
eares
of
corne
there
mentioned
,
are
said
to
be
burned
or
blasted
,
and
that
with
an
Eastlie
winde
.
So
then
it
is
the
winde
that
doth
blast
,
especially
the
East
winde
in
those
places
;
yet
not
euery
East
winde
,
but
onely
such
as
by
a
faintie
or
sultrie
blowing
openeth
the
pores
,
and
prouoketh
sweat
;
as
that
which
caused
Ionas
to
faint
,
Eurum
silentem
,
a
calme
East
winde
,
to
distinguish
it
from
the
common
ruffling
East
winde
that
breakes
the
ships
of
Tharshish
.
Venti
Fauonij
,
because
they
quicken
and
foster
the
increase
of
the
earth
;
so
we
may
conceiue
that
there
are
some
dewes
and
mists
which
doe
hurt
,
as
well
as
others
that
doe
helpe
the
growth
of
fruits
.
Or
lastly
,
might
I
here
interpose
what
I
thinke
,
I
should
say
that
shrinking
of
corne
by
Mildew
might
be
thus
:
Namely
,
That
in
fields
lesse
peruious
and
open
to
cleere
&
strong
winds
,
(
as
in
lower
grounds
,
or
other
places
betweene
woods
and
hils
)
there
fall
oftentimes
sultrie
and
foggie
mists
;
and
these
couering
and
keeping
too
close
the
fruits
of
the
ground
vnder
them
,
as
vnder
thicke
mantles
,
doe
cast
that
corne
or
kind
of
graine
which
is
subiect
to
this
maladie
,
as
it
were
,
into
an
vnkindly
sweat
,
at
such
time
as
the
eares
thereof
are
not
yet
sufficiently
filled
from
the
root
.
By
which
faint
sweat
is
vented
that
sweetnesse
which
should
feed
the
eare
.
Now
this
sweetnesse
once
exhausted
or
drawne
out
at
the
stalke
or
straw
,
sticks
close
vnto
it
being
burnt
or
made
adust
,
by
some
extraordinary
heat
of
the
Sunne
,
as
it
happeneth
,
especially
in
the
Canicula●
dayes
,
which
(
as
it
may
seeme
)
made
the
Romans
to
sacrifice
a
dogge
to
Mildew
,
as
Ouid
tels
vs
.
So
that
in
corne
thus
smitten
we
may
behold
the
straw
speckled
with
blacke
spots
as
it
were
of
soot
,
which
I
take
to
be
nothing
else
but
the
sweet
moisture
of
the
reede
exhaled
in
a
faint
sweat
through
a
foggie
mist
or
Mildew
,
and
then
afterwards
by
some
extraordinary
heat
turned
into
a
burnt
and
blacke
matter
.
But
be
it
what
it
is
:
he
that
sends
it
,
knowes
it
;
And
therefore
leauing
this
speculation
,
seeing
the
Lord
hath
but
of
late
smitten
vs
in
our
grounds
with
a
burning
wind
,
and
with
Mildew
,
know
it
is
our
duty
not
so
much
to
dispute
or
enquire
what
they
are
,
and
whence
they
come
,
as
to
seeke
how
by
teares
of
repentance
to
quench
that
fire
of
his
anger
that
sent
this
burning
into
our
fields
.
So
by
maturely
conuerting
now
vnto
him
,
wee
shall
preuent
the
next
yeeres
like
affliction
,
haue
this
sanctified
vnto
vs
,
and
bee
freed
for
euer
from
the
terrors
of
that
neuer
dying
fire
.
Yet
I
haue
not
done
with
this
clause
,
till
hence
I
haue
gathered
some
obseruations
.
With
Blasting
,
and
Mildew
,
and
Haile
]
With
these
he
smote
them
.
These
then
are
but
rods
,
they
are
not
gods
or
goddesses
,
as
the
heathen
thought
them
.
The
Thurij
in
Aelian
made
a
Deitie
of
the
winde
,
and
the
Romanes
set
vp
Mildew
for
a
goddesse
,
as
Saint
Austine
tels
vs
.
And
both
(
ô
ridiculously
absurd
idolatry
!
)
offered
sacrifice
to
them
.
But
I
will
not
be
so
vnthrifty
as
to
spend
one
word
in
refelling
so
grosse
a
superstition
.
A
bare
narration
,
is
confutation
enough
for
so
childish
a
folly
.
Nor
had
I
vouchsafed
so
much
as
once
to
mention
it
,
but
to
reproue
some
Christians
that
laugh
at
these
Idols
,
and
yet
set
vp
others
in
their
stead
.
Outward
prosperity
who
desires
not
?
yet
to
dote
vpon
it
so
much
,
as
to
haue
our
affections
clung
to
it
,
and
set
altogether
vpon
the
things
below
,
what
is
it
but
to
adore
an
idoll
?
And
yet
how
many
bee
there
that
euen
prostitute
their
soules
before
it
,
and
sticke
not
to
sacrifice
both
a
good
name
and
a
good
conscience
to
demerit
it
?
And
what
is
worldly
prosperity
(
to
speake
in
a
worldlings
language
)
but
Fortunes
sultry
winde
?
indeed
a
spirituall
blasting
that
shrinkes
and
blighteth
vertue
in
her
growth
?
For
as
the
riuer
Nilus
,
when
it
riseth
too
high
,
and
waters
Aegypt
ouer-much
,
makes
the
land
barren
,
which
otherwise
by
a
meane
flowing
would
cause
it
to
fructifie
:
so
the
world
when
it
comes
too
fast
vpon
vs
with
an
ouer-swelling
redundancie
,
choakes
the
seed
of
Gods
graces
in
vs
,
and
makes
the
soule
fruitlesse
,
as
that
riuer
doth
the
soile
.
It
is
an
aphorisme
in
Physicke
,
that
fulnesse
in
the
extreme
is
an
enemie
vnto
health
:
And
t
is
an
axiome
in
Diuinity
,
that
excessiue
plentie
is
no
friend
to
grace
.
For
as
misfortunes
slay
the
wicked
,
the
prosperity
of
fooles
destroyeth
them
.
Giue
me
not
pouerty
nor
riches
,
but
feed
mee
with
food
conuenient
for
me
,
lest
I
be
full
and
deny
thee
,
or
lest
I
be
poore
and
steale
.
Yea
of
the
two
,
aduersity
it selfe
is
lesse
aduerse
to
goodnesse
than
carnall
ease
and
abundance
:
as
it
is
not
the
boystrous
winde
that
hurteth
the
fruit
of
the
earth
,
so
much
as
a
faint
and
sultry
blowing
.
It
was
not
the
ruffling
winde
,
but
the
scorching
beames
of
the
Sunne
,
that
made
the
man
lay
aside
his
cloke
,
as
Plutarch
hath
it
in
a
parable
.
Worldly
prosperity
causeth
many
to
put
off
the
garment
of
holinesse
and
innocencie
,
which
they
buckled
fast
vnto
them
,
whiles
they
were
exercised
with
stormes
of
troubles
.
The
zeale
of
Christians
is
like
that
ignis
Graecus
,
which
(
as
a
Philosopher
speaketh
)
is
enflamed
by
powring
cold
water
vpon
it
;
or
like
our
English
Ieat
,
that
is
fired
in
water
and
quenched
with
oyle
,
(
as
a
learned
country
man
of
our
owne
obserueth
)
for
it
hath
euer
growne
more
feruent
by
affliction
,
and
prospered
lesse
in
times
of
prosperity
.
Thus
the
Halcyon
daies
of
the
Church
hauing
but
breathed
a
little
betweene
the
ninth
&
tenth
persecution
,
brought
forth
contentions
amongst
the
learned
,
and
much
hypocrisie
in
all
sorts
,
which
prouoked
Gods
iudgements
,
as
Eusebius
noteth
.
It
is
the
warmth
of
Goats
bloud
(
saith
Solinus
)
that
dissolues
the
Adamant
,
when
neither
hammer
nor
other
massie
engines
of
violence
can
breake
it
.
And
it
is
the
heat
of
prosperity
,
which
weakens
vertue
more
than
many
heauy
troubles
.
Therefore
to
be
too
far
in
loue
with
worldly
felicity
,
that
so
blighteth
goodnesse
and
pietie
,
what
is
it
but
with
the
Thurij
to
make
an
idoll
of
the
winde
,
and
to
be
in
loue
with
blasting
?
Againe
,
giue
another
instance
;
some
are
so
far
in
loue
with
their
sinnes
,
as
that
they
hate
a
reprouer
,
and
doe
loue
nothing
more
than
flatttery
that
stroketh
them
:
and
what
is
this
but
with
the
Romans
to
sacrifice
to
Mildew
?
for
hony
tongues
of
parasites
,
doe
more
hurt
than
hony-dewes
:
these
marre
but
that
which
should
be
our
meat
,
but
those
corrupt
the
man
himselfe
,
who
(
it
may
be
)
would
disrellish
his
faults
,
and
abhor
them
,
did
not
pleasing
adulation
wrap
them
vp
in
sugred
speeches
,
and
cause
him
to
swallow
them
downe
without
sense
or
conscience
.
For
other
mens
sinnes
are
direct
obiects
to
our
eies
,
but
our
owne
sinnes
,
like
our
owne
eies
,
we
see
not
but
by
reflexion
either
of
conscience
within
,
or
of
others
information
without
vs
.
Which
if
they
bee
false
and
flatter
vs
,
how
easily
doe
we
yeeld
our selues
to
be
deceiued
with
such
sophistrie
.
The
chiefe
reason
whereof
is
the
selfe-loue
of
our
owne
deceitfull
hearts
,
which
exposeth
vs
ouer-credulous
to
others
deceitfull
tongues
,
&
willingly
lookes
not
on
ought
that
is
euill
in
vs
:
As
the
mother
of
the
Minotaure
in
her
naturall
affection
to
that
monster
could
neuer
endure
to
looke
vpon
the
beastly
part
of
it
;
some
loue
their
sinnes
as
their
owne
sonnes
,
vnwilling
to
reflect
their
eies
vpon
that
monstrous
foulenesse
that
is
in
them
,
therefore
they
hate
the
very
glasse
of
true
dealing
,
that
would
represent
vnto
them
such
filthinesse
:
Whereas
the
deceitfull
spectacles
of
false
flatterie
,
which
shewes
their
good
parts
(
if
they
haue
any
)
greater
and
better
than
they
are
indeed
,
they
put
in
their
bosomes
,
and
hold
such
for
dearest
and
most
intimate
friends
,
as
haue
learned
the
flattering
stile
.
Yet
the
Greeke
Oratour
Demosthenes
thought
it
better
to
fall
amongst
rauens
than
parasites
,
for
those
feede
vpon
the
dead
,
these
eat
vp
the
liuing
.
But
I
haue
held
you
too
long
in
a
figure
:
for
worldly
prosperity
is
a
Blasting
,
and
flattery
is
a
Mildew
,
but
both
in
the
Metaphor
.
Come
wee
now
to
the
letter
,
and
there
obserue
how
these
three
rods
come
in
bound
vp
together
with
a
coniunctiue
,
With
;
With
Blasting
,
saith
the
Prophets
,
With
Mildew
,
and
with
Haile
.
For
the
two
former
I
finde
in
Scripture
that
if
one
be
spoken
of
,
with
Blasting
and
Mildew
.
Nor
is
it
a
wonder
that
Gods
corrections
should
come
by
couples
at
least
,
or
by
leashes
as
heere
,
Blasting
,
Mildew
,
Haile
,
when
mens
corruptions
goe
not
only
by
couples
,
Gluttonie
and
drunkennesse
,
chambering
and
wantonnesse
,
strife
and
enuying
;
but
thus
in
troupes
;
There
is
no
truth
,
nor
mercy
,
nor
knowledge
of
God
in
the
Land
.
By
swearing
,
and
lying
,
and
killing
,
and
stealing
,
and
whoring
,
men
breake
out
,
and
bloud
toucheth
bloud
.
For
should
not
full
viols
of
wrath
be
powred
downe
on
men
full
of
all
vnrighteousnesse
,
and
those
other
sinnes
named
by
the
Apostle
,
which
are
so
monstrous
,
Niniueh
,
Art
thou
better
than
No
,
meaning
Alexandria
,
which
was
full
of
people
,
that
lay
in
the
riuers
,
and
had
the
waters
round
about
it
,
whose
ditch
was
the
Sea
,
and
her
wall
from
the
Sea
:
let
me
speake
to
Great
Britaine
;
Art
thou
better
(
I
say
not
,
fenced
or
enuironed
,
but
,
to
Godward
better
affected
)
than
Bohemia
?
or
art
thou
lesse
sinfull
than
France
,
or
the
Palatinate
?
or
some
other
places
also
,
in
which
haue
beene
acted
so
many
wofull
Tragedies
of
late
,
whiles
thou
neither
fearing
nor
feeling
the
miseries
of
those
ruefull
inhabitants
,
satest
as
a
spectator
,
or
a
looker
on
?
Are
we
better
,
I
say
?
No
;
but
God
hath
beene
better
vnto
vs
,
if
so
be
we
are
bettered
by
it
,
and
at
length
haue
learned
by
seeing
our
brethren
beaten
before
vs
,
to
feare
our
common
Father
,
though
we
feele
not
his
stripes
:
for
blessed
be
the
mightie
God
of
our
Iaakob
,
our
Land
stands
yet
vnshaken
in
all
these
stormes
,
as
a
rocke
in
the
midst
of
the
sea
,
whiles
the
waters
roare
with
tempests
round
about
it
.
Indeed
he
hath
of
late
smitten
vs
in
some
places
,
but
(
magnified
be
his
mercy
for
euer
)
only
with
rods
of
men
,
blasting
and
mildew
.
And
in
stead
of
the
noise
of
drums
,
and
the
clangour
of
the
trumpets
,
and
clattering
of
armour
,
and
the
fierce
neighing
of
horses
,
and
the
sense-amazing
terrour
of
the
Cannon
,
we
haue
heard
the
sound
of
bels
calling
vs
to
Praier
and
Sermon
.
In
other
places
they
heare
the
shrikings
of
infants
,
their
Rabels
mourning
for
their
children
,
and
will
not
be
comforted
because
they
are
not
:
ours
laugh
and
play
in
the
streets
.
For
balls
of
wilde
fire
that
burne
vp
others
with
their
houses
,
we
haue
felt
but
blasting
winds
in
our
fields
:
and
for
streames
of
bloud
which
fat
other
lands
with
the
gore
of
the
inhabitants
,
we
haue
suffered
but
mists
and
mildewes
,
that
haue
somewhat
shrunke
the
fruits
of
our
Land
.
O
that
we
would
be
thankfull
,
he
hath
smitten
vs
only
with
blasting
and
mildew
.
Yet
neither
had
he
thus
corrected
vs
or
this
people
in
my
text
,
if
he
had
not
beene
prouoked
by
vs
.
But
such
is
the
nature
of
sinne
,
it
angers
the
God
of
Nature
.
No
wonder
then
(
and
let
it
be
our
next
obseruation
)
if
it
trouble
and
peruert
the
course
of
nature
,
by
causing
the
Maker
to
turne
kindly
winds
into
blasting
,
the
mornings
wholesome
moisture
into
mildewes
,
and
soft
drops
of
raine
into
stones
.
God
had
no
sooner
framed
this
world
aboue
and
below
as
an
excellent
instrument
or
paire
of
Organs
to
set
forth
his
praise
,
and
therein
appointed
man
as
the
life
and
breath
to
sound
out
his
wisdome
and
goodnesse
in
and
by
all
the
creatures
,
but
sinne
came
in
,
and
by
the
Serpents
hissing
marrd
the
musicke
:
Then
the
heauens
aboue
began
to
looke
disastrously
on
the
world
below
:
Then
the
elements
below
perniciously
to
mutinie
among
themselues
,
and
all
to
conspire
mans
dissolution
,
whose
matter
was
compounded
of
them
.
Then
began
the
creatures
some
to
rebell
against
him
that
reuolted
from
his
Maker
,
and
the
rest
to
doe
him
homage
but
with
sighes
and
groanes
.
It
were
our
wisdome
then
,
to
trouble
it
;
if
we
loue
our
owne
peace
,
not
to
be
at
peace
with
it
,
but
continually
to
fight
against
it
by
true
repentance
.
So
should
the
earth
yeeld
her
kindly
encrease
,
nor
should
we
need
hereafter
to
feare
or
burning
of
her
fruits
by
winds
,
or
shrinking
of
them
by
vnwholesome
dewes
.
Would
wee
powre
downe
showres
of
teares
,
how
easily
might
we
procure
showres
of
raine
to
quell
such
windes
,
and
to
wash
away
such
Mildewes
,
when
they
fall
?
But
to
complaine
of
our
smarting
by
these
rods
,
or
to
bee
querulous
against
these
second
causes
,
and
not
to
heed
the
hand
of
the
chiefe
mouer
,
what
is
it
,
but
with
those
foolish
people
in
Aul●s
Gellius
,
to
fight
with
the
winde
that
dried
vp
their
waters
?
or
with
vaine
Xerxes
in
Herodotus
to
beat
the
Hellespont
that
broke
downe
his
bridge
.
As
in
all
other
afflictions
,
so
in
these
we
must
obserue
the
supreme
agent
,
God
himselfe
,
that
sends
them
for
our
good
to
profit
by
them
:
For
at
his
command
the
windes
blow
and
againe
are
husht
,
the
aire
powres
out
raine
or
sends
downe
Mildews
vpon
the
earth
:
and
it
rests
in
his
power
to
make
our
land
yet
more
barren
,
if
wee
continue
disobedient
;
or
to
fructifie
,
if
we
repent
.
It
is
reported
,
that
the
riuer
Nilus
makes
the
land
barraine
if
in
ordinary
places
it
either
flow
vnder
fifteene
cubits
,
or
aboue
seuenteene
:
and
therefore
that
Prester
Iohn
(
through
whose
country
it
runneth
,
and
in
which
it
ariseth
from
the
hils
called
the
Mountaines
of
the
Moone
)
can
at
his
pleasure
drowne
a
great
part
of
Aegypt
by
letting
out
into
the
riuer
certaine
vast
ponds
and
sluces
,
the
receptacles
of
the
melted
snow
from
the
mountaines
.
Which
that
he
may
not
doe
,
the
Turkes
who
are
now
the
Lords
of
Aegypt
,
pay
a
great
tribute
vnto
him
,
as
the
Princes
of
that
land
haue
done
time
out
of
minde
:
which
tribute
when
the
great
Turke
not
long
since
denied
to
pay
,
till
by
experience
he
found
this
to
be
true
,
he
was
afterwards
forced
with
a
greater
summe
of
money
to
renue
his
peace
with
that
Gouernour
of
the
Abissines
,
and
to
continue
his
ancient
pay
.
The
truth
of
this
relation
I
question
not
:
mine
author
is
both
of
worth
and
credit
eminent
,
and
the
thing
it selfe
credible
.
But
this
we
all
beleeue
,
that
the
great
Emperour
of
heauen
and
earth
,
who
sits
aboue
vs
,
can
at
his
pleasure
make
our
land
and
all
the
regions
of
the
earth
,
fruitfull
or
barraine
,
by
restraining
or
letting
loose
the
influences
of
his
blessings
from
aboue
.
In
respect
whereof
,
besides
many
other
farre
greater
bonds
of
duty
,
we
owe
and
should
pay
vnto
him
a
continuall
tribute
of
thankfull
obedience
.
This
if
we
will
not
acknowledge
and
tender
,
he
can
force
vs
;
for
hee
hath
dams
and
ponds
rather
,
an
whole
Ocean
of
iudgements
in
store
,
which
he
can
(
when
it
seemes
him
good
)
let
downe
vpon
vs
to
make
both
the
land
fruitlesse
,
and
the
soule
it selfe
accursed
that
rebelleth
.
Not
Blasting
onely
,
or
Mildew
,
or
fire
,
or
haile
,
or
lightning
,
or
thunder
,
or
vapours
,
or
snow
,
or
stormy
windes
,
but
euen
whole
vollies
and
vollumes
of
curses
moe
than
can
bee
numbred
,
are
prest
to
doe
his
will
,
to
afflict
and
vexe
them
that
grieue
his
good
spirit
by
their
sins
and
reuoltings
especially
from
the
truth
.
Why
then
doe
we
taint
the
aire
with
rotten
speeches
?
Why
doe
we
with
oathes
and
blasphemies
euen
blast
his
heauens
that
can
blast
our
earth
?
Why
send
we
vp
daily
so
many
noysome
vapours
of
our
sinnes
,
against
him
that
can
send
to
vs
so
many
wrathfull
messengers
of
his
displeasure
?
They
of
Tyre
and
Sydon
shall
rise
vp
in
iudgement
against
vs
,
to
condemne
vs
of
folly
.
They
would
not
warre
with
Herod
,
because
their
countrey
was
nourished
by
the
Kings
land
:
And
shall
wee
by
continuance
in
these
and
other
sinnes
,
dare
the
all-commanding
Maiestie
that
is
aboue
,
by
whose
blessings
the
earth
,
heere
below
,
ministreth
seed
to
the
sower
,
and
bread
to
him
that
eateth
?
Doe
we
so
reward
the
Lord
,
ô
foolish
people
and
vnwise
?
What
are
we
stronger
than
he
?
or
haue
wee
not
read
it
,
that
none
can
deliuer
out
of
his
hands
?
For
how
shall
any
hand
warre
against
him
and
preuaile
,
without
whom
no
hand
can
worke
and
prosper
,
as
it
followeth
in
the
next
circumstance
?
In
all
the
labours
of
your
hands
]
In
all
:
seeled
houses
which
they
built
,
Blasting
and
Mildew
,
which
were
childish
to
thinke
.
Therefore
not
to
extend
this
vniuersall
note
any
further
than
the
Prophet
heere
reacheth
it
:
this
(
All
)
hath
a
speciall
reference
to
their
workes
of
husbandry
and
tillage
,
in
which
a
great
part
of
this
people
had
beene
and
were
now
conuersant
:
for
it
is
reported
of
Nebuzaradan
,
the
king
of
Babels
Steward
,
after
the
sacking
of
Ierusalem
,
that
hee
left
of
the
poorer
sort
of
the
people
to
dresse
Vineyards
,
and
to
till
the
land
.
But
what
then
?
did
the
Lord
onely
correct
Husbandmen
?
were
not
all
the
rest
of
that
people
,
though
no
tillers
of
ground
,
as
much
if
not
more
to
be
blamed
,
for
not
building
the
Temple
?
for
this
was
the
principall
cause
why
thus
the
Lord
smote
them
:
Yes
,
I
smote
you
(
saith
he
)
in
all
the
labours
of
your
hands
;
hee
meanes
the
whole
people
of
the
Iewes
,
for
in
that
he
cursed
the
labours
of
the
plough
,
the
curse
redounded
to
others
of
their
workes
also
.
If
those
prospered
not
,
all
other
labours
and
Labourers
fared
the
worse
for
it
.
Whence
first
obserue
how
much
the
happinesse
or
miserie
of
a
people
dependeth
vpon
the
good
or
ill
successe
of
the
ploughmans
labours
and
other
parts
of
husbandrie
:
for
if
God
blesse
not
these
,
it
is
a
correction
vpon
the
whole
Land
and
Countrey
.
Surely
the
noble
hand
of
tillage
is
that
which
feeds
the
world
,
the
King
also
(
and
he
was
the
wisest
and
greatest
King
that
said
it
)
consisteth
by
the
field
that
is
tilled
.
gathering
host
of
Dan
,
are
as
the
spleene
,
the
fuller
and
bigger
their
bags
are
,
the
leaner
and
lanker
goes
it
with
the
Common-wealth
:
and
on
the
contrary
,
the
lesse
such
fill
and
thriue
,
the
fatter
growes
the
body
of
the
State
.
But
the
calling
of
the
Husbandman
is
as
the
liuer
;
if
it
prosper
,
all
fare
the
better
for
it
;
if
it
waste
,
it
proues
Macies
in
corpore
toto
,
a
consumption
to
the
whole
.
Therefore
to
stop
the
plough
,
is
in
Gods
account
to
starue
at
least
the
poore
.
Such
then
as
decay
both
houses
and
husbandrie
,
by
ioyning
house
to
house
,
and
field
to
field
,
till
there
be
no
place
for
the
poore
,
that
so
they
may
be
placed
by
themselues
in
the
midst
of
the
earth
,
this
is
in
mine
eares
,
saith
the
Lord
of
hosts
;
this
sinne
cries
so
high
,
that
he
doth
not
only
heare
it
,
but
it
is
a
continuall
vexation
vnto
him
,
(
as
if
it
were
some
ringing
in
his
eares
that
he
would
be
rid
of
)
or
an
incessant
clamour
that
night
and
day
importunately
sollicited
iustice
and
called
for
vengeance
:
For
this
,
saith
he
,
shall
their
owne
houses
one
day
be
desolate
.
Yea
to
such
(
saith
that
Prophet
)
pertaines
a
Woe
,
and
he
cries
it
so
loud
,
that
another
after
him
answers
like
an
Eccho
,
Woe
,
for
they
couet
an
euill
couetousnesse
,
and
consult
shame
to
their
owne
houses
,
whiles
by
destroying
many
people
they
make
their
possessions
fields
of
bloud
,
purchased
in
effect
with
the
hazard
of
the
liues
of
Gods
inheritance
for
want
of
food
:
for
how
can
they
be
but
enemies
to
the
liues
of
many
,
that
hinder
those
labours
which
should
feed
all
?
and
which
when
God
smiteth
,
he
would
haue
it
noted
as
a
correction
on
the
whole
Nation
,
though
the
curse
fall
immediatly
but
vpon
the
works
of
the
Husbandman
,
as
here
,
I
smote
you
in
all
the
labours
of
your
hands
,
and
yet
all
these
labours
(
to
speake
properly
)
were
but
the
labours
of
the
Husbandman
.
Which
againe
thus
offereth
another
lesson
to
vs
:
That
the
sinnes
of
a
whole
Land
or
people
are
sometimes
corrected
but
in
some
one
or
another
calling
or
trade
of
life
,
by
not
blessing
which
the
Lord
yet
would
chasten
all
.
The
neglect
of
building
the
Temple
was
generally
the
fault
of
all
,
of
the
Priest
as
of
the
people
,
of
the
Gouernours
as
of
the
common
sort
,
of
Tradesmen
as
of
Ploughmen
;
yet
as
if
the
Husbandman
had
beene
more
negligent
than
all
the
rest
,
(
which
is
more
than
can
be
proued
)
his
labours
are
smitten
for
all
the
rest
,
and
in
them
all
are
smitten
.
As
when
the
whole
body
is
sicke
,
the
Surgeon
labours
to
cure
it
,
by
opening
a
veine
in
some
one
part
or
other
,
by
which
hee
doth
abate
the
rankenesse
of
the
humours
in
all
the
rest
:
so
to
medicine
a
sinfull
state
or
people
,
sometimes
the
Lord
smites
them
in
the
hand
of
husbandry
,
When
it
sowes
much
and
brings
but
in
a
little
:
sometimes
he
lets
them
bloud
in
the
arme
of
the
souldiery
,
When
he
goes
not
forth
with
their
Armies
to
battell
,
but
takes
away
the
edge
of
their
sword
:
sometimes
in
one
calling
,
sometimes
in
another
,
sometimes
at
once
in
a
many
:
yet
all
is
but
as
phlebotomie
,
or
letting
of
bloud
in
some
parts
,
to
ease
the
whole
of
that
superfluity
of
vices
that
would
destroy
it
.
If
then
the
Lord
at
this
time
hath
made
,
not
our
Vine
dressers
to
howle
,
for
wee
may
say
of
our
land
,
as
the
Poet
doth
of
Aegypt
,
Terrasuis
contenta
bonis
,
and
it
hath
no
such
neede
of
these
:
but
if
he
hath
made
our
Husbandmen
ashamed
because
of
the
haruest
;
For
wee
fall
away
more
and
more
.
The
whole
body
is
sicke
,
though
the
physicke
be
applied
to
some
parts
.
Yet
neither
is
this
but
an
argument
of
Gods
mercy
,
who
as
a
shepherd
,
sends
his
barking
dogs
of
dearth
and
pouerty
after
vs
his
wandring
sheepe
,
not
to
deuoure
vs
,
but
to
reduce
vs
to
his
fold
,
and
to
keepe
vs
within
the
compasse
of
obedience
to
his
lawes
.
Surely
hee
meanes
our
good
in
all
this
:
for
as
a
man
suffereth
those
beasts
which
he
appointeth
shortly
to
be
slaine
,
to
goe
in
his
deepest
pastures
and
to
breake
his
hedges
without
restraint
,
to
the
end
they
may
be
sooner
fatted
for
the
shambles
,
but
keepes
shorter
such
as
he
purposeth
to
keepe
aliue
;
so
dealeth
the
Lord
with
vs
:
in
that
by
these
corrections
he
now
abridgeth
our
land
of
that
fulnesse
which
we
our selues
desire
,
and
suffers
vs
not
to
transgresse
his
statutes
without
controlement
,
it
is
to
preserue
vs
:
did
either
hee
intend
our
slaughter
,
we
should
(
it
may
be
)
not
want
a
richer
feeding
:
or
would
wee
amend
our
liues
,
we
should
not
lacke
it
,
might
it
be
good
for
vs
.
But
hee
knowes
that
fulnesse
of
bread
,
with
the
dog
returne
to
his
vomit
,
and
with
the
swine
that
was
washed
to
her
wallowing
in
the
mire
,
Hee
that
is
filthy
let
him
be
filthy
;
but
thus
he
speaketh
to
them
whom
he
hath
appointed
to
be
vessels
of
glory
;
Be
ye
holy
,
for
I
am
holy
.
And
againe
,
Wash
ye
,
make
ye
cleane
;
and
if
at
his
perswasion
they
will
not
wash
themselues
by
repentance
in
teares
,
he
will
make
them
doe
it
by
troubles
;
for
it
is
a
worke
which
hee
will
haue
done
,
to
which
while
his
people
doe
not
cheerefully
consecrate
their
hands
,
he
can
curse
them
in
other
labours
of
their
hands
,
as
here
,
I
smote
you
in
all
the
labours
of
your
hands
.
In
all
]
These
all
,
are
properly
but
all
the
labours
of
the
Husbandman
(
as
hath
beene
said
)
yet
because
all
smarted
whiles
but
these
were
smitten
,
he
speakes
it
indefinitely
to
all
,
not
excluding
any
,
I
smote
you
in
all
the
labours
of
your
hands
.
Which
in
the
third
place
lights
another
candle
to
let
vs
see
how
we
ought
to
sympathise
one
with
another
,
in
those
seuerall
afflictions
that
befall
vs
.
I
would
vtter
it
in
this
proposition
:
The
crosses
that
befall
others
in
their
lawfull
callings
,
doing
their
honest
endeuours
,
wee
should
esteeme
partly
our
owne
,
according
to
that
rule
of
the
Apostle
;
Beare
yee
one
anothers
burden
,
and
so
fulfill
the
law
of
Christ
.
So
he
speakes
,
as
if
compassion
were
the
fulnesse
and
complement
of
the
law
:
and
indeed
so
it
is
,
loue
is
the
fulfilling
of
the
law
.
These
places
are
Scripture
enough
for
proofe
:
may
it
please
you
to
conceiue
the
reason
of
the
duty
thus
;
A
Common-wealth
is
called
a
body
,
sundry
callings
and
conditions
of
men
therein
,
are
as
parts
organicall
,
or
members
of
the
same
:
There
is
an
head
of
gouernment
that
rules
all
;
an
eie
of
counsell
that
sees
for
all
;
a
tongue
of
vtterance
that
speakes
for
all
;
armes
of
valour
that
fight
for
all
;
hands
of
labour
that
worke
for
all
.
Some
callings
are
the
leggs
which
support
the
rest
;
as
the
Clothiers
and
others
which
are
conuersant
about
the
staple
commodities
of
the
land
;
others
as
feet
of
traffique
for
commutation
to
transport
the
rest
.
Now
all
these
as
fellow
members
should
worke
for
the
good
of
all
,
and
should
be
so
combined
in
affection
,
that
the
hurting
or
weakening
of
any
one
,
should
make
the
rest
sensible
of
hurt
done
to
them
.
For
instance
;
If
but
the
labours
oft
he
Husbandman
be
blasted
,
all
should
feele
it
,
as
if
themselues
were
smitten
.
If
Merchandise
and
Merchants
Ships
that
plough
the
sea
for
vs
to
bring
in
riches
,
and
are
the
walls
of
an
Iland
,
be
discouraged
by
Pyrats
,
and
tempests
,
or
any
other
sad
disasters
at
Sea
or
Land
:
If
Clothiers
and
clothing
,
the
ancient
honour
and
rich
commodity
of
our
Nation
goe
downe
,
all
other
Trades
and
men
of
other
callings
should
haue
a
fellow
feeling
of
those
miseries
:
yea
all
should
pittie
,
all
should
endeuour
a
redresse
,
or
pray
for
it
;
the
Prince
as
the
Pesant
,
the
Iudge
on
the
Bench
,
as
the
Prisoner
at
the
Barre
;
he
that
holdeth
the
Pike
,
as
hee
that
handleth
the
Pen
;
the
night-student
,
as
the
day-labourer
;
for
the
whole
body
cannot
be
perfectly
whole
,
if
any
part
be
wounded
.
And
therefore
,
if
one
member
suffer
,
all
should
suffer
with
it
.
But
if
in
stead
of
commiseration
and
compassion
one
towards
another
in
our
seuerall
callings
,
there
be
nothing
but
repining
against
,
and
vndermining
of
one
another
:
If
the
Tenant
enuy
his
Landlord
,
and
the
Landlord
set
such
rents
on
his
grounds
,
that
the
Tenant
cannot
liue
with
comfort
:
If
the
Leuite
fret
at
the
Lawyers
fulnesse
,
and
the
Lawyer
grudge
at
the
Leuites
portion
,
which
is
Gods
by
his
owne
claime
:
If
most
maligne
the
Courtier
,
and
the
begging
Courtier
would
squise
all
as
spunges
:
If
most
abhor
the
Souldier
,
and
the
bloudy
Souldier
desire
to
prey
vpon
all
as
a
Vultur
on
dead
carkasses
:
If
some
would
haue
peace
,
to
oppresse
the
poore
,
and
others
would
haue
war
,
to
rob
the
rich
:
If
some
would
haue
the
seas
open
to
returne
vs
forraine
vanities
,
for
the
necessaries
of
the
land
;
and
others
pray
for
times
of
reprisall
,
againe
to
be
fishing
in
troubled
waters
,
(
though
goods
so
gotten
at
sea
,
and
God
knowes
how
,
haue
strangely
melted
in
the
hands
of
many
since
they
landed
)
If
thus
one
sort
bite
and
deuoure
another
,
let
vs
take
heed
(
saith
the
Apostle
)
lest
we
be
deuoured
one
of
another
.
Fourthly
,
take
notice
hence
of
this
instruction
;
That
when
God
blesseth
not
,
no
labour
prospereth
,
how
honest
or
commodious
soeuer
the
calling
be
wherein
we
labour
.
A
more
lawfull
calling
than
that
of
tillage
can
be
none
:
It
had
God
for
the
first
Author
,
His
God
instructeth
him
.
Christ
yet
the
more
to
grace
it
,
Gods
husbandrie
;
his
owne
word
,
the
seed
;
good
works
,
the
fruits
,
Angels
the
reapers
,
and
the
generall
iudgement
the
Lords
great
haruest
.
Nor
is
it
more
honest
than
vsefull
,
for
the
abundance
of
the
earth
is
ouer
all
,
To
build
an
house
,
or
to
watch
a
citie
,
are
both
lawfull
enough
;
and
to
be
sedulous
and
vigilant
in
these
workes
,
is
euen
laudable
:
yet
if
Gods
fauour
be
not
present
to
worke
in
the
one
,
and
to
watch
for
the
other
,
the
Psalmist
saith
,
that
both
these
are
in
vaine
.
It
is
not
earely
rising
,
or
going
late
to
bed
,
but
the
blessing
of
God
that
maketh
rich
:
And
this
hath
quandam
vniuersalem
influentiam
in
omnia
opera
bona
,
an
vniuersall
influence
into
all
good
endeuours
,
which
when
God
will
restraine
,
in
vaine
man
wearieth
himselfe
.
Be
this
then
euer
in
our
memorie
,
in
all
our
workes
,
begunne
,
continued
,
and
ended
in
him
,
still
to
depend
on
his
goodnesse
,
and
so
to
glorifie
his
name
:
For
as
without
the
influence
of
his
blessing
,
no
labour
of
ours
can
make
vs
thriue
;
so
with
it
and
by
it
all
our
lawfull
works
shall
prosper
,
though
the
world
and
malice
it selfe
should
be
set
to
crosse
vs
.
When
an
Alderman
of
London
was
giuen
to
vnderstand
by
a
Courtier
,
that
Queene
Mary
in
her
displeasure
against
the
city
,
threatned
thence
to
diuert
both
Terme
and
Parliament
to
Oxford
;
hee
asked
of
him
the
question
,
whether
she
would
turne
thither
the
Channell
of
the
Thames
or
no
;
if
not
,
said
he
,
by
the
grace
of
God
we
shall
doe
well
enough
.
When
either
enuy
of
meaner
men
repineth
,
or
the
anger
of
greater
persons
rageth
against
our
thriuing
,
wee
shall
doe
well
to
remember
that
there
is
a
riuer
whose
streames
shall
make
glad
the
city
of
God
:
all
the
labours
of
our
hands
.
Lastly
,
hence
obserue
,
that
it
is
a
iust
thing
with
God
not
to
blesse
them
in
their
workes
,
that
neglect
his
worke
.
The
point
riseth
thus
:
The
building
of
the
Temple
was
Gods
worke
(
for
this
he
had
enioyned
them
)
but
the
tilling
of
their
grounds
,
and
dressing
of
their
Vineyards
were
their
workes
:
They
were
negligent
to
doe
the
former
,
therefore
God
curst
them
in
the
latter
:
I
smote
you
,
saith
he
,
in
all
the
labours
of
your
hands
.
To
omit
other
proofe
of
a
doctrine
so
plaine
,
euen
that
of
the
Prophet
shall
now
serue
the
turne
,
Cursed
is
he
that
doth
the
worke
of
the
Lord
negligently
.
Hence
inferre
this
conclusion
;
If
the
not
builders
of
the
Temple
bee
accursed
,
how
shall
the
pullers
of
it
downe
looke
for
a
blessing
?
But
what
is
this
to
vs
?
we
pull
it
not
downe
.
True
:
yet
if
we
be
not
builders
of
it
,
we
are
as
culpable
as
these
Iewes
.
Yea
but
wee
haue
no
Churches
to
build
:
be
it
so
;
yet
the
Lord
hath
a
worke
for
euery
one
of
vs
;
yea
,
a
Temple
which
yet
must
be
built
by
vs
,
or
wee
are
accursed
.
What
is
that
?
S.
Ierome
vpon
this
place
informes
vs
;
to
build
vp
our selues
a
Temple
vnto
God
,
vpon
Christ
Iesus
the
foundation
and
the
Corner
Stone
;
according
to
that
of
the
Apostle
,
Edifie
your selues
in
your
most
holy
faith
.
Yea
the
Prophet
Ieremy
tels
vs
what
this
Temple
is
,
Trust
not
in
lying
words
,
saying
the
Temple
of
the
Lord
,
the
Temple
of
the
Lord
:
The
Temple
of
the
Lord
(
saith
he
)
are
these
(
as
it
is
in
the
last
translation
:
)
what
are
those
?
It
followeth
in
the
fift
verse
,
To
redresse
our
waies
and
our
workes
,
to
execute
iudgement
betweene
man
and
man
;
not
to
oppresse
the
stranger
,
or
the
fatherlesse
,
or
the
widow
;
to
shed
no
innocent
bloud
,
nor
to
walke
after
other
Gods
,
&c.
For
this
is
the
will
,
yea
and
the
worke
of
God
too
,
Euen
our
sanctification
,
1
Thess.
4.3
.
The
Temple
of
God
is
holy
,
which
ye
are
,
1
Cor.
3.17
.
So
then
we
our selues
are
this
Temple
,
which
must
bee
built
in
faith
,
Iude
verse
20.
and
renewed
in
knowledge
,
Col.
3.10
.
and
reedified
by
loue
,
1
Cor.
8.1
.
and
repaired
by
repentance
:
for
thus
saith
the
Lord
;
The
heauen
is
my
Throne
,
and
the
earth
is
my
footstoole
,
where
is
that
house
that
ye
will
build
vnto
me
,
and
where
is
that
place
of
my
rest
,
Esay
66.1
.
He
answers
in
the
next
verse
,
To
him
will
I
looke
euen
to
him
that
is
poore
and
of
a
contrite
spirit
,
and
trembleth
at
my
words
.
This
then
is
the
spirituall
Temple
of
the
Lord
,
the
new
man
is
the
new
Temple
;
This
is
his
rest
for
euer
,
heere
will
he
dwell
,
for
hee
hath
a
delight
therein
.
The
Babylonians
defaced
the
first
materiall
Temple
,
and
the
Iewes
were
charged
to
build
it
againe
,
which
while
they
neglected
to
doe
,
God
smote
them
in
all
their
labours
.
The
ghostly
enemie
of
our
soules
,
through
enuie
and
malice
hath
razed
and
demolisht
in
vs
that
goodly
frame
of
innocency
,
in
which
we
were
created
at
first
,
after
Gods
owne
image
,
in
righteousnesse
and
true
holinesse
.
Now
this
the
mercifull
God
would
,
should
be
built
againe
,
and
thus
calls
vpon
vs
to
doe
it
:
Be
renewed
in
the
spirit
of
your
minde
,
Ephes.
4.23
.
and
Put
on
the
new
man
which
is
renewed
in
knowledge
,
after
the
Image
of
him
that
created
him
,
Col.
3.10
.
This
is
his
worke
,
and
if
we
make
it
not
ours
also
,
that
is
,
By
working
out
our
owne
saluation
with
feare
and
trembling
,
how
iustly
may
the
Lord
curse
vs
in
all
our
labours
,
as
he
did
this
people
?
Either
then
let
vs
attend
Gods
husbandrie
,
Gods
building
,
plough
vp
our
hearts
with
a
godly
sorrow
,
that
the
seed
of
his
word
may
take
root
;
and
bring
forth
fruit
,
he
can
make
our
seed-to
rot
vnder
the
clods
,
or
by
corrections
moe
than
we
can
imagine
,
smite
it
in
its
growth
,
and
euen
frustrate
our
fairest
hopes
,
be
we
neuer
so
skilfull
in
chusing
of
the
soile
to
sowe
in
,
or
in
obseruing
of
the
season
.
If
we
would
that
our
earthly
affaires
should
proue
succesfull
,
our
greatest
care
should
be
,
first
,
to
seeke
the
kingdome
of
God
,
and
to
recouer
that
by
Christ
which
we
lost
in
Adam
.
A
Persian
King
(
were
it
Darius
Hystaspis
,
or
Xerxes
,
it
is
not
certaine
)
when
the
Grecians
had
taken
from
him
Sardi
a
famous
citie
in
Asia
the
lesse
,
in
Saint
Iohns
time
one
of
the
seuen
Churches
,
charged
that
euery
day
at
dinner
,
one
speaking
aloud
should
remember
him
,
that
the
Grecians
had
taken
the
citie
Sardi
from
him
.
Beloued
,
wee
haue
lost
more
than
a
citie
:
we
haue
lost
our
soules
,
which
are
of
more
worth
than
all
the
world
besides
,
if
Christ
doe
not
rescue
them
from
the
hands
of
Satan
.
O
then
that
we
would
giue
our
Redeemer
no
rest
by
incessant
praiers
,
till
he
deliuer
vs
,
and
repaire
our
ruines
.
O
that
still
we
would
bee
calling
vpon
him
to
remember
his
losse
and
ours
,
(
for
ours
is
his
)
till
we
haue
regained
by
him
,
that
which
at
first
was
taken
from
vs
by
the
enemie
,
euen
the
Image
of
our
God
after
which
wee
were
created
.
This
is
the
Temple
of
the
Lord
,
and
how
should
we
mourne
in
our
soules
,
and
giue
the
temples
of
our
head
no
rest
,
till
we
haue
found
out
in
our selues
a
place
for
this
Temple
of
the
Lord
,
that
we
may
be
a
spirituall
habitation
for
the
mighty
God
of
Iaakob
?
Yea
this
should
bee
our
care
still
,
by
repentance
to
reedifie
the
ruines
of
our
soules
;
in
which
worke
alone
to
thriue
were
euen
felicitie
enough
,
though
we
did
not
prosper
in
any
worldly
labour
.
But
alas
,
too
many
of
vs
haue
too
great
a
part
in
the
second
generall
part
of
my
text
,
which
may
speake
to
vs
as
to
this
people
;
Yet
yee
haue
not
returned
to
me
,
saith
the
Lord
.
Lose
not
the
fruit
of
your
patience
(
I
beseech
you
)
in
the
last
act
:
and
touching
this
I
shall
haue
done
in
a
word
;
for
heere
I
shall
but
point
at
some
few
such
things
as
might
hence
be
noted
,
and
leaue
them
to
be
enlarged
and
applied
by
your
owne
meditations
.
As
first
,
the
goodnesse
of
God
in
his
corrections
of
vs
,
that
he
intends
them
to
be
but
directions
and
instructions
,
to
teach
vs
how
to
returne
vnto
him
,
for
that
was
the
end
here
wherefore
he
smote
this
people
,
that
they
should
returne
;
and
it
is
his
aime
in
all
those
afflictions
which
he
sends
and
we
suffer
,
for
all
such
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
are
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
such
nocuments
are
documents
to
them
whom
he
chastens
in
loue
.
Secondly
,
the
ilnesse
of
man
in
his
corruptions
,
that
he
is
a
runnagate
from
his
God
,
and
euen
then
vnwilling
to
be
reuoked
from
his
wanderings
,
when
God
yet
layes
such
crosses
in
his
way
,
that
if
he
returne
not
,
he
cannot
prosper
.
Thirdly
,
the
inefficacie
or
insufficiencie
of
afflictions
,
which
of
themselues
are
neuer
able
to
reduce
vs
to
our
Fathers
home
,
if
they
be
not
sanctified
to
vs
,
or
we
rather
vnto
them
.
Thus
wee
finde
it
in
the
parable
of
the
Prodigall
,
that
it
was
not
so
much
the
sense
of
his
owne
miserie
,
as
the
confidence
he
had
in
his
fathers
mercie
,
which
made
him
returne
with
this
resolution
,
I
will
goe
to
my
father
.
If
as
he
had
spent
his
portion
,
he
had
also
lost
the
comfortable
assurance
of
his
fathers
loue
and
relenting
goodnesse
to
re-accept
him
,
he
had
still
wallowed
in
his
sins
,
and
staied
by
the
trough
with
his
vncleane
fellow-feeders
:
for
afflictions
of
themselues
are
of
a
destroying
nature
;
as
corasiues
they
eat
,
but
they
cure
not
;
and
therefore
corrections
if
they
be
ministred
vnto
vs
not
corrected
,
not
sanctified
to
vs
by
grace
,
of
themselues
(
as
poisons
)
may
doe
hurt
,
but
can
profit
vs
nothing
to
conuersion
.
O
Lord
,
thou
hast
smitten
them
(
saith
the
Prophet
)
but
they
haue
not
returned
vnto
thee
.
In
all
our
afflictions
then
,
let
this
euermore
be
our
praier
,
that
we
may
profit
by
them
,
lest
it
may
be
said
to
vs
,
as
S.
Austine
speakes
of
the
Romans
,
who
were
not
bettered
by
their
troubles
;
Perdidistis
vtilitatem
calamitatis
,
&
miserrimi
facti
estis
,
&
pessimi
permansistis
:
Calamities
haue
done
you
no
good
;
ye
haue
beene
afflicted
,
and
yet
are
as
ill
affected
as
euer
.
When
physicke
works
not
with
the
Patient
,
what
comfort
?
When
crosses
teach
not
,
what
hope
?
And
therefore
(
good
Lord
)
mingle
thy
grace
with
thy
rods
,
that
they
may
driue
vs
home
to
thee
,
whose
armes
of
mercy
are
euer
open
to
receiue
the
penitent
;
That
so
suffering
with
our
Sauiour
,
we
may
reigne
with
him
,
and
come
at
length
to
that
kingdome
of
rest
,
where
thou
wilt
wipe
away
all
teares
and
feares
from
our
eyes
.
FINIS
.