MEDITATIONS
AND
DISQVISITIONS
upon
the
1.
Psalme
of
DAVID
.
IT
may
be
thought
,
but
an
idle
speculation
to
observe
,
that
the
first
word
of
this
Psalme
,
in
the
Hebrew
,
begins
with
Aleph
,
the
first
letter
of
the
Alphabet
;
and
the
last
word
of
it
begins
with
Tau
;
the
last
letter
of
the
Alphabet
;
as
though
this
Psalme
should
containe
whatsoever
may
be
expressed
by
all
the
letters
of
the
Alphabet
.
And
it
may
bee
little
better
to
observe
;
that
this
first
Psalme
,
hath
a
kind
of
correspondence
,
to
our
first
parents
:
for
the
first
word
of
it
,
is
Blessed
;
and
the
last
words
,
is
perishing
:
and
such
was
their
condition
;
they
began
in
blessednesse
,
but
they
ended
in
perishing
:
They
began
in
blessednesse
,
being
placed
in
Paradise
,
where
they
had
the
Tree
of
Life
;
but
they
ended
in
perishing
,
being
cast
out
of
Paradise
,
where
they
died
the
death
.
But
although
the
Prophet
perhaps
had
none
of
these
conceits
;
yet
he
had
great
reason
;
for
so
placing
his
words
:
for
blessednesse
is
the
marke
,
we
all
aime
at
:
if
that
be
once
named
,
there
needs
no
other
Rhetorick
to
make
us
attentive
;
most
properly
therefore
it
is
placed
the
first
word
;
seeing
the
first
words
are
the
proper
place
to
peswade
attention
.
And
as
fitly
is
perishing
,
placed
the
last
words
;
that
if
the
hope
of
blessednes
,
cannot
allure
us
to
godlines
;
yet
the
feare
of
perishing
,
may
keepe
us
from
wickednesse
:
seeing
nothing
so
much
deterres
from
evill
doing
,
as
the
feare
of
evill
suffering
;
and
the
word
is
justly
placed
the
last
,
that
it
may
last
the
longer
in
our
memories
;
seeing
the
last
words
ever
,
are
best
remembred
.
But
to
leave
these
generall
aimes
;
and
to
come
to
particulars
and
certainties
:
we
may
perceive
,
that
this
whole
Psalme
,
offers
it self
to
be
drawn
,
into
these
two
opposite
propositions
:
a
godly
man
is
blessed
:
a
wicked
man
is
miserable
:
which
seeme
to
stand
,
as
two
challenges
,
made
by
the
Prophet
:
One
,
that
hee
will
maintaine
a
godly
man
,
against
all
commers
,
to
bee
the
onely
Iason
,
for
winning
the
golden
Fleece
of
blessednesse
:
The
other
,
that
hee
will
make
it
good
,
upon
the
heads
of
all
the
wicked
;
that
howsoever
they
make
a
shew
in
the
world
,
of
being
happy
;
yet
they
of
all
men
are
most
miserable
.
But
lest
there
should
grow
litigiousnesse
about
the
words
;
he
will
have
it
agreed
upon
first
,
what
a
godly
man
is
;
and
what
it
is
must
qualifie
this
happy
Iason
.
It
seemes
,
the
Prophet
had
heard
,
of
an
old
description
of
a
godly
man
;
Declina
a
Malo
,
&
fac
bonum
:
Eschew
evill
,
and
doe
good
:
but
finding
this
too
generall
,
and
too
much
foulded
up
;
hee
thinkes
it
necessary
,
to
open
the
first
part
of
it
,
into
three
Negative
markes
:
and
the
last
part
of
it
,
into
two
Affirmatives
.
But
are
not
these
strange
markes
,
to
begin
withall
?
as
though
,
we
could
know
a
godly
man
by
Negatives
?
or
that
godlinesse
consisted
in
Negation
?
as
if
vertue
were
onely
Vitium
fugere
?
Indeed
the
first
godlinesse
that
ever
was
,
that
is
the
first
Commandement
of
God
,
was
delivered
to
our
first
parents
,
in
a
Negative
:
Of
the
Tree
of
Good
and
Evill
,
ye
shall
not
eate
:
and
if
they
had
well
observed
this
Negative
;
they
should
never
have
sinned
in
any
Affirmative
:
as
long
as
it
could
be
said
of
Adam
;
there
goes
a
man
,
that
never
eate
of
the
forbidden
Tree
;
so
long
it
might
as
well
bee
said
of
him
;
There
goes
a
perfect
righteous
man
.
And
even
the
first
written
Law
of
Commandements
,
was
delivered
likewise
in
a
manner
all
in
Negatives
;
Thou
shall
not
kill
;
Thou
shalt
not
steale
,
and
the
rest
;
in
which
,
so
much
godlines
is
contained
,
as
might
have
brought
usall
to
Heaven
;
as
Christ
told
the
young
man
;
Sivis
ad
vitam
Ingredi
,
serva
Mandate
.
Iustly
therefore
the
Prophet
,
begins
his
godlinesse
here
,
with
Negatives
;
seeing
negatives
at
first
,
began
all
godlines
.
But
as
the
evill
spirit
in
the
Gospell
,
answered
the
Iewish
Conjurers
,
who
in
their
adjuration
,
used
the
names
of
Iesus
and
Paul
:
Iesus
I
know
;
and
Paul
I
know
;
but
who
are
you
?
so
here
,
perhaps
,
some
curious
spirit
,
may
object
&
say
;
the
Negative
Commandements
of
the
first
Table
I
know
:
and
the
Negatives
of
the
second
Table
I
know
;
but
what
are
these
?
They
are
not
indeed
,
the
very
marke
we
aime
at
;
but
they
are
the
meanes
,
that
guide
us
to
the
marke
;
and
if
by
observing
those
,
wee
arrive
at
the
haven
;
by
observing
these
,
we
avoid
the
rockes
,
that
hinder
us
from
the
haven
.
But
why
would
the
Prophet
,
use
any
Negatives
at
all
;
and
not
rather
relie
wholy
upon
Affirmatives
?
as
to
say
;
That
hath
walked
,
in
the
counsell
of
the
godly
;
that
hath
stood
in
the
way
of
the
righteous
;
that
hath
sate
in
the
chaire
of
the
humble
:
and
thus
,
he
might
have
made
his
argument
in
Barbara
;
and
never
needed
to
have
troubled
Negatives
at
all
?
But
Negatives
in
this
case
could
not
be
denied
:
for
if
hee
had
left
out
Negatives
;
he
had
left
out
,
a
great
part
of
the
worth
and
praise
of
godlinesse
:
For
a
godly
man
,
cannot
alwaies
runne
in
smoothe
ground
;
he
shall
sometime
meete
with
rubs
;
he
cannot
alwaies
breathe
in
sweet
aires
;
he
shall
sometime
meet
with
ill
savours
;
he
cannot
alwaies
saile
in
safe
seas
;
he
shal
sometime
meet
with
rocks
;
and
then
it
is
his
praise
;
that
he
can
passe
over
those
rubs
;
can
passe
thorow
these
savors
;
can
passe
by
those
rockes
;
and
yet
,
keepe
himselfe
upright
and
untainted
;
and
untouched
of
them
all
.
Besides
,
Negative
precepts
,
are
in
some
cases
,
more
absolute
and
peremptory
,
than
Affirmatives
:
for
to
say
,
that
hath
walked
in
the
counsell
of
the
godly
,
might
not
bee
sufficient
;
for
,
he
might
walke
in
the
counsell
of
the
godly
;
and
yet
walke
in
the
counsell
of
the
ungodly
too
;
not
both
indeed
at
once
;
but
both
at
severall
times
;
where
now
,
this
Negative
cleares
him
at
all
times
.
And
may
it
not
also
,
be
a
cause
of
using
Negatives
:
because
it
seemes
an
easier
way
,
of
shewing
what
a
thing
is
;
by
shewing
what
it
is
not
;
than
by
using
onely
Affirmative
markes
;
especially
where
a
perfect
induction
may
be
made
:
and
herein
,
David
not
unfitly
may
be
thought
to
reflect
upon
himselfe
;
&
the
case
not
unlike
,
to
Samuels
seeking
to
finde
out
a
King
,
amongst
the
sons
of
Iesse
.
For
,
when
Eliab
was
brought
forth
;
Samuel
verily
thought
,
that
hee
had
beene
the
man
;
and
afterwards
;
Abinadab
,
that
it
hadbeene
he
;
and
then
that
Shammai
,
without
all
doubt
was
he
,
for
these
were
all
goodly
personages
;
likely
men
in
show
,
to
make
Kings
of
:
but
when
God
refused
these
,
and
all
the
rest
;
and
that
there
was
none
left
,
but
onely
David
:
then
was
Samuel
forced
at
last
,
to
fall
upon
him
:
so
,
in
our
case
here
;
the
world
is
verily
perswaded
,
that
the
likeliest
men
to
bee
blessed
,
are
those
that
walke
in
the
counsell
of
the
ungodly
;
or
those
,
that
stand
in
the
way
of
sinners
:
or
such
as
sit
in
the
chaire
of
scorners
;
for
,
these
are
all
,
great
gallants
,
and
make
a
goodly
shew
in
the
world
:
but
when
the
Prophet
hath
rejected
all
these
;
and
none
is
left
but
the
godly
man
;
then
we
are
forced
of
necessity
at
last
,
to
fall
upon
him
:
and
as
David
,
was
the
unlikeliest
of
all
his
brothers
to
be
a
King
;
yet
hee
was
the
man
:
so
a
godly
man
seemes
the
unlikeliest
of
all
others
to
be
blessed
;
yet
hee
is
the
man
.
In
the
World
,
yee
shall
have
trouble
,
saith
Christ
;
this
makes
him
unlikely
;
but
be
of
good
cheere
;
I
have
overcome
the
World
;
this
makes
him
the
man
.
And
thus
,
as
God
directed
Samuel
,
to
elect
by
rejecting
;
so
David
directs
us
here
,
to
choose
by
refusing
;
and
this
is
a
cause
also
,
that
makes
Negatives
,
in
many
cases
,
so
much
in
request
.
But
though
some
Negatives
,
in
some
cases
,
may
be
fitly
used
;
yet
it
followes
not
,
that
these
in
this
:
and
therefore
it
will
be
fit
,
to
examine
these
Negatives
,
and
to
see
what
they
are
:
that
hath
not
walked
in
the
counsell
of
the
ungodly
;
that
hath
not
stood
,
in
the
way
of
sinners
;
that
hath
not
sate
in
the
chaire
of
scorners
:
and
are
not
these
,
in
this
case
,
strange
markes
?
as
though
wee
should
know
a
godly
man
,
by
the
postures
of
his
body
?
Or
,
as
if
a
goodly
man
,
should
neither
walke
,
nor
stand
,
nor
sit
?
And
what
remaines
then
,
but
that
he
should
doe
nothing
else
,
but
lie
?
and
yet
this
he
must
not
doe
neither
:
For
,
lying
is
the
posture
of
a
wicked
man
;
as
it
is
said
;
Hee
lieth
in
waite
,
to
doe
mischiefe
.
Indeed
,
walking
hath
been
often
branded
with
notes
of
miscarrying
:
Dyna
went
a
walking
in
the
flowry
fields
;
and
returned
home
,
deflowred
:
Coin
went
a
walking
with
Abel
,
into
the
field
,
a
brother
;
and
returned
home
a
murtherer
:
and
it
seemes
to
have
beene
an
old
exercise
,
of
the
Diveli
himselfe
;
who
answered
God
,
that
hee
came
from
walking
,
and
compassing
the
earth
:
and
Christ
warned
his
Apostles
,
not
to
walke
into
the
way
of
the
Gentiles
;
which
seemes
not
much
different
,
from
this
caveat
here
.
But
,
though
walking
may
be
a
hinderance
to
godlinesse
;
yet
standing
,
perhaps
,
may
be
a
furtherance
;
for
Christ
saith
:
When
yee
stand
praying
;
and
so
,
it
is
the
posture
of
Piety
;
and
it
is
said
of
Moses
;
that
he
stood
in
the
gap
;
and
so
,
it
was
the
posture
of
Charity
;
and
the
Angells
are
said
,
to
stand
before
God
;
and
so
,
it
is
the
posture
of
Reverence
;
and
yet
for
all
this
;
if
standing
be
not
joyned
with
understanding
;
as
if
wee
stand
where
wee
should
kneele
;
as
when
David
saith
,
Let
us
fall
downe
,
and
kneele
before
the
Lord
our
Maker
:
Or
if
we
stand
in
places
,
where
wee
should
not
;
as
in
the
way
of
sinners
;
Or
if
wee
stand
,
amongst
persons
that
wee
ought
not
;
as
in
sinners
way
;
in
all
such
cases
,
standing
may
be
as
great
a
hinderance
to
godlinesse
,
as
ever
walking
was
.
Yet
surely
,
sitting
is
an
Innocent
posture
;
sitting
never
committed
Adultetry
;
never
stole
;
never
did
any
murther
;
and
not
onely
an
Innocent
,
but
a
reverent
posture
;
it
is
the
posture
of
a
Iudge
;
as
it
is
said
:
Yee
shall
sit
,
and
judge
the
twelve
Tribes
of
Israel
.
It
is
the
posture
of
a
King
;
as
it
is
said
;
to
the
King
,
that
sitteth
upon
his
Throne
:
It
is
the
posture
of
Angells
;
as
of
the
foure
and
twenty
Elders
in
the
Revelation
:
and
yet
as
innocent
and
reverent
as
it
is
;
it
may
be
abused
:
for
,
if
we
sit
in
the
way
of
lasciviousnesse
;
as
Thamar
did
:
Or
,
if
we
sit
,
in
the
chaire
of
injustice
,
as
Pilate
did
:
or
,
if
wee
sit
,
in
the
seat
of
pestilence
;
as
it
is
said
here
;
sitting
may
prove
as
great
a
bane
to
godlinesse
,
as
either
standing
,
or
walking
was
.
But
they
are
not
the
postures
,
that
are
here
blamed
;
but
the
Impostures
;
that
we
bee
not
drawne
abroad
a
walking
,
as
to
take
the
fresh
ayre
;
and
then
,
be
poysoned
,
with
infectious
savours
;
that
we
be
not
kept
standing
in
a
pleasant
way
;
and
then
,
the
enemy
,
who
lieth
in
waite
continually
,
come
suddenly
and
surprise
us
:
that
we
sit
not
idly
,
and
take
our
ease
;
and
in
the
meane
time
;
the
Bridegroome
passe
by
;
and
we
be
shut
out
of
doores
.
For
,
if
there
be
nothing
else
in
it
,
but
walking
;
a
godly
man
may
walke
,
as
much
as
hee
will
:
seeing
there
is
not
onely
a
godly
walking
;
as
it
is
said
of
Noah
;
that
he
walked
with
God
;
which
was
a
walking
in
godlinesse
:
but
there
is
a
blessed
walking
;
as
it
is
said
of
Enoch
;
that
hee
walked
with
God
;
that
is
,
God
tooke
him
from
walking
in
this
vale
of
misery
,
to
walke
with
him
eternally
in
Paradise
.
The
marke
therefore
to
know
a
godly
man
,
consists
not
,
in
the
not
walking
;
but
wee
must
walke
further
to
finde
it
;
and
the
next
word
,
wee
come
too
,
is
counsell
;
and
the
Negative
cannot
consist
in
this
word
neither
:
for
,
counsell
is
one
of
the
most
excellent
gifts
,
that
is
given
to
man
;
that
it
is
even
one
of
the
Names
of
God
himselfe
,
to
be
called
Counsellour
:
the
Negative
therefore
not
found
here
neither
;
wee
must
yet
goe
further
;
and
the
next
word
we
come
to
,
is
ungodly
:
and
now
certainly
,
we
shall
have
a
full
Negative
;
for
ungodlinesse
is
the
herbe
that
marreth
all
the
broth
;
it
poisons
all
the
company
that
it
comes
in
;
not
onely
walking
,
a
thing
in
it selfe
indifferent
;
but
even
counsell
,
a
thing
in
its
owne
nature
,
most
soveraigne
;
they
are
both
marred
by
this
one
ingredient
of
ungodlinesse
.
The
like
may
be
said
,
of
the
other
two
,
that
follow
;
for
,
neither
standing
;
nor
standing
in
the
way
,
doth
any
hurt
,
till
wee
come
at
sinners
,
;
neither
sitting
;
nor
sitting
in
a
Chaire
,
doth
any
hurt
,
till
wee
come
at
scorners
;
all
the
hurt
,
like
the
sting
in
the
taile
of
a
Serpent
,
comes
in
the
last
.
Walking
in
counsell
,
had
beene
a
safe
proceeding
;
if
the
ungodly
,
had
not
given
it
;
standing
in
the
way
had
beene
a
lawfull
calling
;
if
sinners
had
not
made
it
;
sitting
in
a
Chaire
had
beene
an
easie
posture
;
if
scorners
had
not
framed
it
;
but
if
the
ungodly
;
or
sinners
,
or
scorners
have
any
hand
at
all
in
our
actions
;
have
any
thing
to
doe
in
our
doings
;
both
safety
and
lawfulnesse
,
and
ease
,
and
all
are
utterly
overthrowne
.
Or
,
may
we
not
take
a
way
,
which
crosseth
the
great
high-way
of
the
World
:
and
conceive
it
thus
:
To
walke
in
the
counsell
of
the
ungodly
,
is
a
pleasant
walke
;
and
if
pleasure
would
make
us
blessed
;
were
likely
to
doe
it
;
to
stand
in
the
way
of
sinners
,
is
a
profitable
way
;
and
if
profit
will
make
us
blessed
;
were
the
way
to
doe
it
;
to
sit
in
the
Chaire
of
scorners
,
is
an
honourable
seate
;
and
if
honour
would
make
us
blessed
;
would
serve
to
doe
it
;
but
all
these
courses
,
the
Prophet
rejecteth
:
they
are
so
farre
from
making
us
blessed
;
that
hee
gives
us
warning
of
them
,
as
the
onely
impediments
,
that
hinder
us
from
blessednesse
.
And
therefore
,
the
voluptuous
man
is
deceived
,
in
placing
blessednesse
in
pleasures
:
for
howsoever
hee
fare
deliciously
every
day
in
this
life
;
yet
he
may
heare
,
of
a
terrible
after-reckoning
,
brought
in
,
by
Saint
Iohn
,
How
much
thou
receivest
in
pleasures
here
;
so
much
shall
be
added
to
thy
torments
hereafter
.
The
covetous
man
is
deceived
,
in
placing
blessednesse
in
riches
;
for
howsoever
,
they
make
him
welcome
in
all
companies
,
where
hee
comes
,
in
this
world
;
yet
hee
may
heare
of
a
grievous
repulse
,
to
be
given
him
by
Abraham
;
Sonne
,
thou
hast
received
thy
portion
in
this
life
;
and
therefore
hast
no
right
,
of
ever
comming
into
my
bosome
.
The
ambitious
man
is
deceived
,
in
placing
blessednesse
in
honour
;
for
howsoever
hee
sit
aloft
in
his
Chaire
,
and
play
Rex
here
;
yet
hee
may
heare
of
a
cruell
downefall
,
foretold
him
by
Esay
;
Thou
hast
said
in
thy
heart
,
I
will
climbe
up
above
the
clouds
,
and
will
be
equall
to
the
Highest
;
but
thou
shalt
be
cast
downe
,
to
the
pit
of
Hell
,
and
to
the
nethermost
Lake
.
But
have
then
ungodly
men
counsell
?
One
would
thinke
,
it
were
want
of
counsell
,
that
makes
them
ungodly
:
for
who
would
be
ungodly
,
if
hee
had
counsell
to
direct
him
?
Certainly
,
counsell
they
have
;
and
wise
counsell
too
;
that
is
,
wise
in
the
eye
of
the
world
;
and
wise
for
the
workes
of
the
world
;
but
wise
in
the
sight
of
God
;
and
wise
for
the
workes
of
godlinesse
,
they
have
not
:
and
in
that
kinde
of
wisedome
,
ungodly
men
are
your
greatest
counsellours
:
Greatest
,
in
the
ability
of
counsell
;
and
greatest
in
the
busying
themselves
with
counselling
.
For
their
wisdome
in
counsell
;
wee
have
a
precident
in
Achitophel
;
who
was
in
his
time
,
a
most
wicked
man
;
and
yet
for
counsell
,
was
the
Oracle
of
his
time
.
And
for
their
forwardnesse
in
counselling
;
it
is
a
quality
they
have
,
as
it
were
Extraduce
,
from
their
Father
,
the
Divell
;
who
,
no
sooner
creatures
were
made
,
that
were
capable
of
counsell
,
but
he
fell
a
counselling
:
and
such
indeed
,
are
all
the
ungodly
;
as
it
is
in
the
Psalme
;
The
poyson
of
Aspes
is
under
their
lips
:
it
serves
not
their
turnes
,
to
doe
wickedly
in
their
owne
persons
;
but
they
must
be
drawing
others
into
wickednesse
,
by
poisoning
and
infecting
them
with
wicked
counsell
.
So
then
,
the
not
walking
in
the
counsell
of
the
ungodly
;
is
,
not
to
hearken
to
the
hissing
of
the
Serpent
;
not
to
make
wicked
men
our
counsellours
;
nor
in
the
course
and
actions
of
our
life
,
to
be
directed
by
them
.
But
,
if
this
be
all
;
what
great
matter
is
it
?
or
what
needed
,
so
great
a
caveat
,
to
be
given
of
it
?
Certainely
,
both
the
danger
,
and
the
difficulty
,
deserve
a
principall
caveat
;
and
in
the
caveat
it selfe
,
wee
may
see
them
both
:
for
there
are
but
three
words
in
it
;
and
every
word
is
as
a
cord
,
to
draw
us
into
sin
.
If
Pleasure
will
entice
us
,
here
is
walking
to
doe
it
:
If
Reasons
will
perswade
us
;
here
is
counsell
to
doe
it
:
If
number
will
overrule
us
;
here
is
the
plurall
against
the
singular
,
to
doe
it
:
that
the
aire
is
not
more
pestilent
,
to
be
taken
in
;
then
hard
to
be
kept
out
;
the
rocke
,
is
not
more
dangerous
,
to
be
runne
upon
,
then
difficult
to
be
avoyded
.
Wee
would
now
proceed
,
to
the
second
marke
;
but
that
wee
know
not
,
how
to
set
our
feet
;
For
wee
begin
to
see
,
or
seeme
to
see
,
a
gradation
before
us
;
and
as
I
may
say
;
a
paire
of
staires
:
but
whether
wee
goe
up
or
downe
the
staires
,
in
this
gradation
;
is
made
a
question
.
But
is
it
not
strange
,
wee
should
not
know
the
ground
we
goe
upon
;
whether
it
rise
or
fall
;
whether
it
be
ascending
or
descending
?
yet
such
is
the
Prophets
contrivance
here
;
that
Doctors
doubt
it
,
and
are
divided
.
Many
grave
Authors
there
are
on
both
sides
;
many
great
reasons
on
both
sides
,
to
maintaine
their
opinions
.
They
which
thinke
it
an
ascent
,
conceive
it
thus
;
that
hee
which
walketh
in
the
counsell
of
the
ungodly
;
is
yet
but
wavering
,
as
mis-led
by
opinion
;
and
makes
but
an
errour
:
he
that
stands
in
the
way
of
sinners
;
stands
out
with
obstinacy
;
and
makes
an
Heresie
:
but
hee
that
sits
in
the
chaire
of
scorners
:
is
at
defiance
with
God
;
and
makes
an
Apostacie
.
They
who
thinke
it
,
a
descent
doe
thus
conceive
it
;
hee
which
walkes
in
the
counsell
,
of
the
ungodly
;
delights
and
takes
a
pleasure
in
his
sinne
:
Hee
which
stands
in
the
way
of
sinners
;
stands
in
doubt
,
and
is
unresolved
in
his
sinne
:
but
hee
who
sits
,
in
the
seate
of
the
scornefull
;
sits
downe
,
and
sinnes
but
for
his
ease
;
as
being
unable
to
suffer
persecution
.
They
who
thinke
it
,
an
ascent
;
conceive
;
that
the
ungodly
,
are
but
beginners
in
ill
;
that
sinners
,
are
Proficients
in
ill
:
but
that
scorners
,
are
Graduates
and
Doctours
of
the
Chaire
in
ill
.
They
who
thinke
it
,
a
descent
;
conceive
that
the
ungodly
are
apposite
to
the
godly
,
and
offend
generally
;
that
sinners
offend
,
though
actually
,
yet
but
in
particulers
;
that
scorners
might
be
sound
at
heart
;
if
they
did
not
set
themselves
to
sale
,
and
sinne
for
promotion
.
The
ascent
,
may
be
briefely
thus
:
that
walking
expresseth
lesse
resolution
than
standing
;
and
standing
,
then
sitting
;
but
in
sinne
,
the
more
resolute
,
the
more
dissolute
;
therefore
sitting
,
is
the
worst
.
The
descent
thus
:
that
walking
expresseth
more
strength
,
than
standing
;
and
standing
,
than
sitting
:
for
a
childe
can
sit
,
when
he
cannot
stand
;
and
stand
,
when
hee
cannot
walke
;
but
the
stronger
in
sinne
,
the
worse
;
therefore
walking
is
the
worst
.
Many
such
waies
there
are
,
of
conceiving
diversity
,
either
in
ascending
,
or
descending
;
but
it
needs
be
no
question
,
which
is
the
worse
;
because
,
without
question
,
they
are
all
starke
naught
;
they
are
three
rockes
,
whereof
the
least
is
enough
to
make
a
shipwracke
;
they
are
three
pestilenciall
aires
,
whereof
the
best
is
enough
to
poyson
the
heart
.
This
onely
may
be
observed
,
that
howsoever
the
case
alter
,
with
walkers
and
sitters
;
yet
standers
in
the
way
of
sinners
,
keepe
their
standing
still
;
and
which
soever
is
first
or
last
;
yet
they
are
sure
to
be
the
second
.
But
is
it
not
,
that
wee
mistake
the
Prophet
;
and
make
his
words
a
gradation
;
when
,
perhaps
,
he
meant
them
for
levell
ground
?
and
forsuch
indeed
,
wee
may
take
them
;
and
doe
as
well
;
and
then
,
there
will
not
be
,
either
ascent
,
or
descent
,
in
the
sinnes
themselves
:
but
onely
a
diversity
,
in
their
causes
:
as
that
the
first
is
a
sin
,
caused
by
ill
counsell
:
the
second
,
a
sinne
caused
by
ill
example
:
the
third
,
a
sinne
caused
by
the
innate
corruption
of
our
owne
hearts
.
And
so
,
we
shall
have
the
three
principall
heads
or
springs
,
from
which
,
all
sinnes
doe
flow
;
and
may
probably
be
exemplified
,
by
the
three
first
first
persons
,
that
were
in
the
world
:
the
first
,
committed
by
Eve
,
in
following
the
counsell
,
of
that
ungodly
one
,
the
Sepent
:
the
second
,
commited
by
Adam
,
in
following
the
example
,
of
the
sinfull
Eve
:
the
third
,
committed
by
Cain
,
who
sinned
not
,
either
by
any
ill
counsell
,
or
by
any
ill
example
;
but
onely
by
the
inbred
corruption
of
his
owne
heart
.
And
in
this
,
we
may
observe
,
the
wonderfull
pronenesse
of
our
Nature
to
sinne
;
seeing
the
three
first
persons
,
in
the
world
;
had
every
one
of
them
,
a
severall
spring-head
of
sinne
,
of
their
owne
opening
;
as
if
they
thought
,
there
were
no
honour
,
but
in
being
the
first
founder
of
sinne
:
and
if
there
had
beene
in
Nature
,
a
fourth
spring-head
of
sinne
to
be
found
;
the
fourth
man
,
most
likely
,
would
have
found
it
out
;
but
these
,
it
seemes
,
were
all
;
and
so
,
the
fourth
man
Abel
,
in
his
turne
,
found
out
a
spring-head
of
another
making
;
the
true
fountaine
of
life
:
but
the
other
spring-heads
,
have
ever
since
beene
so
frequented
;
that
Abels
fountaine
hath
beene
wholly
almost
neglected
:
that
the
Prophet
had
great
reason
,
to
give
us
caveats
,
for
drinking
at
those
poysoned
springs
;
and
to
have
recourse
,
to
the
true
fountaine
of
life
,
which
is
the
Law
of
God
.
Or
,
is
it
,
that
the
Prophet
alludes
here
,
to
the
three
principall
ages
of
our
life
;
which
have
every
one
of
them
,
their
proper
vices
,
as
it
were
,
retainers
to
them
:
and
therefore
the
vices
of
youth
;
which
is
the
vigour
of
life
,
and
delights
most
in
motion
and
society
;
hee
expresseth
by
walking
in
the
counsell
of
the
ungodly
:
the
vices
of
the
middle
age
,
which
is
,
stataaetas
;
he
expresseth
by
standing
in
the
way
of
sinner
;
the
vices
of
old
age
,
which
being
weake
and
feeble
,
is
scarce
able
to
goe
;
he
expresseth
by
sitting
,
in
the
Chaire
of
scorners
;
and
it
is
,
as
if
hee
had
said
;
Blessed
is
the
man
that
hath
passed
thorow
all
the
ages
of
his
life
;
and
hath
kept
himselfe
untainted
,
of
the
vices
that
are
incident
unto
them
:
that
hath
passed
the
daies
of
his
youth
,
as
it
were
the
morning
of
his
life
;
and
is
not
tainted
with
the
stirring
vices
,
of
voluptuousnesse
and
prodigality
:
that
hath
passed
his
middle
age
,
as
it
were
,
the
noone
of
his
life
;
and
is
not
tainted
with
the
more
elevated
vices
,
of
ambition
and
vaine-glory
:
that
hath
passed
his
old
age
,
as
it
were
,
the
Evening
of
his
life
;
and
is
not
tainted
,
with
the
sluggish
vices
of
coverousnesse
and
avarice
.
Or
,
is
it
,
there
being
five
degrees
of
sinne
;
concupiscence
;
consent
;
act
;
custome
;
and
pride
in
sinning
:
the
two
first
,
as
incident
often-times
to
the
godliest
men
;
he
forbeares
to
speake
of
;
and
intimates
onely
,
the
three
last
;
for
,
to
walke
in
the
counsell
of
the
ungodly
;
what
is
it
,
but
the
act
of
sin
?
and
to
stand
in
the
way
of
sinners
;
what
is
it
,
but
the
custome
of
sin
?
and
to
sit
in
the
Chaire
of
scorners
;
what
is
it
,
but
to
take
a
pride
in
sinne
?
Or
,
is
it
finally
,
that
by
this
distinction
of
postures
;
the
Prophet
intends
an
absolute
restraint
,
from
all
manner
of
conversation
,
with
the
wicked
;
so
absolute
,
that
it
may
be
said
,
in
a
Proverbiall
manner
,
we
neither
walke
,
nor
stand
,
nor
sit
amongst
them
:
For
if
,
but
the
least
liberty
be
taken
,
in
conversing
with
them
;
It
may
well
be
said
,
the
passing
of
a
Camell
thorow
a
needels
eye
:
exceeding
hard
,
if
not
altogether
impossible
,
to
escape
untainted
.
Wee
may
now
consider
the
second
marke
,
as
it
is
in
it selfe
,
without
gradation
:
and
is
not
this
also
a
strange
marke
of
a
godly
man
,
that
he
should
not
dare
to
stand
in
the
way
of
sinners
?
For
,
what
hurt
can
hee
take
,
by
standing
in
their
way
?
Is
it
not
a
broad
and
a
large
way
,
that
sinners
may
goe
by
,
and
no
hurt
to
him
at
all
?
But
a
godly
man
is
wiser
than
so
;
though
he
know
that
the
way
is
large
and
broad
;
yet
he
knowes
also
,
that
the
Prease
is
great
;
a
man
cannot
stand
here
;
but
hee
shall
be
shouldred
and
thrust
forward
in
spight
of
his
teeth
:
It
is
not
here
,
as
in
the
way
of
the
righteous
;
where
a
man
may
stand
long
enough
,
before
hee
shall
meete
with
company
to
thrust
him
forward
;
but
here
is
crouding
and
thronging
,
that
we
can
neither
goe
here
,
nor
doe
here
,
as
we
would
;
but
must
of
necessity
goe
,
as
the
croud
drives
us
;
must
perforce
doe
,
as
the
company
will
have
us
;
that
hee
may
justly
be
counted
,
a
happy
man
,
that
can
avoyd
this
rocke
;
which
hath
beene
the
cause
of
more
shipwrackes
,
than
either
Scilla
,
or
Charibdis
.
If
the
way
of
sinners
,
were
a
blinde
,
obscure
way
;
or
a
man
were
blinde
,
and
could
not
see
his
way
;
there
might
be
waies
of
excuse
,
for
standing
in
it
:
but
seeing
,
all
mens
eyes
are
open
to
this
way
;
and
this
way
lies
open
to
all
mens
eyes
;
to
stand
in
it
now
;
is
not
to
stand
in
the
way
of
sinners
,
but
to
sinne
in
the
way
of
understanding
;
and
such
sinne
shall
be
punished
with
many
stripes
.
A
man
may
be
in
the
way
of
sinners
,
and
be
excused
:
but
to
stand
in
the
way
,
is
unexcusable
:
For
,
his
being
there
,
may
be
by
accident
;
but
his
standing
there
must
needes
be
voluntary
:
and
seeing
neerenesse
to
a
place
;
and
continuance
in
a
place
,
are
great
engrossers
of
the
qualities
of
a
place
;
how
fully
must
he
needes
engrosse
the
way
of
sinners
to
himselfe
,
that
stands
in
it
,
which
containes
them
both
?
For
,
whilest
neernesse
workes
by
addition
;
and
continuance
,
by
multiplication
;
the
standing
in
the
the
way
of
sinners
,
as
gathering
heat
by
both
;
must
needs
breake
forth
at
last
,
into
violent
flames
of
sinning
.
It
is
therefore
,
no
doubt
,
a
good
marke
of
a
godly
man
,
that
he
will
not
stand
in
the
way
of
sinners
:
but
why
should
he
not
sit
,
in
the
chaire
of
scorners
?
for
he
may
sit
there
,
and
take
his
ease
;
and
neither
doe
hurt
to
others
;
nor
take
hurt
himselfe
.
He
will
doe
both
:
He
will
take
hurt
,
by
brazening
his
owne
face
;
and
he
will
do
hurt
,
by
poisoning
others
hearts
.
For
when
a
man
comes
once
to
sit
in
the
Chaire
of
scorners
;
it
hardens
him
in
his
sinne
;
it
makes
him
to
make
a
profession
of
it
;
he
growes
to
take
it
in
scorne
,
that
any
man
should
be
wickeder
,
than
himselfe
;
he
sits
,
as
it
were
,
a
brooding
of
sin
;
what
at
first
,
hee
was
ashamed
of
,
that
now
he
glories
in
;
and
what
before
,
he
was
glad
to
doe
,
standing
;
hee
is
confident
now
,
to
doe
sitting
in
his
Chaire
.
And
as
hee
takes
this
hurt
,
himselfe
;
so
doth
he
yet
,
more
hurt
to
others
.
For
,
when
a
man
in
authority
,
gives
ill
examples
;
it
spreads
far
,
and
prevailes
much
;
it
is
a
pestilent
thing
,
to
be
wicked
,
ex
Cathedra
:
their
Chaire
stands
high
;
and
is
seene
and
heard
of
many
:
One
Pharisee
may
doe
more
hurt
,
than
a
hundred
Sadduces
:
and
where
the
poison
of
ungodly
counsell
;
and
the
poyson
of
sinfull
company
,
reacheth
but
to
men
neere
hand
,
the
poyson
of
this
Cathedrall
wickednesse
,
reacheth
farre
and
neer
;
that
he
may
justly
be
accounted
,
a
happy
man
,
that
can
avoid
this
rocke
;
which
hath
beene
,
the
immediate
ruine
of
many
;
and
the
cause
of
ruine
,
to
many
more
.
There
are
divers
sorts
of
chaires
;
and
all
,
worth
the
sitting
in
,
but
onely
this
of
scorners
.
There
is
a
Chaire
of
Majesty
;
and
this
is
made
,
by
God
himselfe
;
and
makes
them
all
as
Gods
,
that
sit
in
it
:
For
,
to
this
Chaire
,
there
is
a
blessing
annexed
,
which
makes
it
sacred
;
Touch
not
mine
annointed
.
There
is
a
chaire
of
Doctrine
;
and
this
was
first
set
up
by
Moses
;
and
makes
them
all
reverend
,
that
sit
in
it
:
For
,
it
hath
a
a
priviledge
belonging
to
it
;
Doe
my
Prophets
no
harme
.
Onely
this
chaire
of
scorners
,
hath
none
that
will
avow
the
making
it
;
it
seemes
to
have
beene
broken
with
the
fall
of
Lucifer
;
and
ever
since
,
hath
beene
dangerous
to
sit
in
;
yet
it
stands
in
opposition
with
both
the
other
;
for
it
scornes
to
obey
the
Chaire
of
Majesty
;
and
makes
a
mocke
of
hearkening
,
to
the
chaire
of
Doctrine
:
and
therefore
this
chaire
,
is
so
farre
,
from
having
any
blessing
belonging
to
it
;
that
all
the
curses
of
Mount
Ebal
,
are
too
little
for
it
.
And
as
there
are
divers
sorts
of
chaires
;
so
there
are
divers
sorts
of
scorners
:
some
scorne
their
inferiours
;
and
forget
,
that
in
scorning
them
,
they
reproach
their
maker
:
some
scorne
their
betters
;
and
seeme
schollers
of
the
Pharisee
;
to
thinke
,
none
so
good
as
themselves
,
though
none
so
bad
:
some
scorne
to
be
reproved
,
as
being
wise
in
their
owne
conceit
;
of
whom
(
saith
Salomon
)
there
is
lesse
hope
than
of
a
foole
.
Some
scorne
to
heare
it
said
,
the
world
shall
ever
have
end
;
and
are
herein
,
themselves
a
signe
that
it
is
drawing
to
an
end
:
seeing
,
Such
Mockers
,
saith
St.
Peter
shall
come
in
the
last
daies
.
Some
scorne
the
Ministers
of
Gods
Word
;
and
if
at
any
time
they
heare
them
;
it
is
but
as
the
Athenians
would
heare
Paul
;
to
heare
what
this
babler
would
say
.
Some
scorne
God
himselfe
;
and
are
ready
to
answere
,
as
Pharaoh
answered
Moses
;
What
is
God
?
and
who
is
the
Lord
,
that
I
should
obey
his
voice
:
yet
all
these
scorners
,
have
their
chaire
to
sit
in
;
set
indeed
on
high
:
but
set
in
slippery
places
:
and
giving
them
falls
,
as
certaine
as
dangerous
;
or
rather
most
certaine
,
and
yet
more
dangerous
;
that
hee
may
justly
bee
counted
a
happy
man
,
that
can
avoide
this
chaire
;
which
gives
a
worse
fall
,
than
Elies
chaire
did
:
in
which
,
he
fell
downe
backward
,
and
brake
his
necke
.
But
why
should
the
Prophet
speake
so
scornfully
of
scorners
;
and
give
them
so
base
a
place
amongst
sinners
;
seeing
not
onely
godly
men
;
but
(
if
with
reverence
we
may
say
it
)
even
God
himselfe
seemes
to
stand
in
the
number
,
of
being
scorners
?
For
,
was
not
Mordec
ai
the
good
Jew
,
a
scorner
?
who
scorned
so
much
,
as
to
make
a
legge
;
or
so
much
as
to
put
off
his
hat
to
Haman
?
Himselfe
a
poore
snake
Jew
,
to
Haman
a
Prince
,
and
prime
Favorite
of
great
King
Ahashuerosh
?
May
not
God
himselfe
bee
said
a
scorner
;
of
whom
it
is
said
;
that
he
laughes
the
wicked
to
scorne
;
and
hath
them
in
derision
?
And
how
then
can
scorning
be
so
great
a
sinne
;
being
found
in
him
,
in
whom
is
nothing
but
transcendent
goodnesse
?
Or
how
at
least
,
may
we
distinguish
the
vicious
scorning
,
from
that
which
is
the
vertue
?
It
is
not
,
that
we
may
distinguish
them
by
their
chaire
?
For
wicked
scorners
,
are
set
alost
in
their
chaire
;
they
thinke
,
they
cannot
be
noble
,
unlesse
they
bee
proud
:
but
the
good
scorners
,
sit
not
in
a
chaire
when
they
scorne
;
they
keepe
state
indeed
,
but
it
is
with
humility
.
God
may
be
said
to
scorne
;
as
he
is
said
to
be
Angry
;
but
as
he
bids
us
to
bee
angry
,
and
sinne
not
;
so
hee
is
angry
,
but
sinnes
not
;
because
his
anger
,
is
never
but
for
sinne
;
hee
scornes
but
sinnes
not
;
because
hee
scornes
none
but
sinners
:
and
as
such
anger
,
so
such
scorne
,
may
possibly
be
and
is
:
is
and
lawfully
may
be
,
in
godly
men
;
and
to
speake
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
:
in
God
himselfe
.
But
why
would
the
Prophet
say
,
Blessed
is
the
man
;
as
though
blessednesse
were
entailed
to
heires
males
;
or
as
though
the
Law
of
God
,
were
like
the
law
Salique
of
France
,
excluding
women
,
from
the
Kingdome
of
heaven
?
for
else
,
he
should
rather
have
said
;
Blessed
is
every
man
or
woman
;
and
not
say
onely
,
Blessed
is
the
man
.
But
is
it
not
,
that
David
knew
better
the
extent
of
his
words
,
than
to
bee
so
superfluous
:
For
ever
since
the
time
,
of
which
Moses
saith
?
God
made
man
:
Male
and
female
created
hee
them
:
women
have
had
as
good
right
to
the
word
,
as
men
;
though
it
passe
in
their
name
:
and
if
we
say
more
right
,
we
shall
say
,
perhaps
,
but
right
:
for
how
else
could
Christ
be
called
the
sonne
of
Man
;
who
we
all
know
,
was
the
sonne
of
but
onely
woman
?
and
if
we
looke
upon
examples
,
of
blessednesse
;
we
shall
finde
as
well
women
,
as
men
,
recorded
for
blessed
:
and
if
any
advantage
be
,
it
seemes
rather
on
the
womans
side
:
seeing
wee
finde
one
woman
,
to
have
attained
a
greater
degree
of
blessednesse
,
than
ever
any
man
did
;
except
onely
her
onely
sonne
,
the
man
Christ
Iesus
.
If
a
man
have
not
walked
in
the
counsell
of
the
ungodly
;
it
may
probably
be
thought
,
he
hath
gone
the
fairer
way
;
and
then
hee
hath
a
title
to
blessednesse
,
by
this
rule
:
Blessed
are
they
,
that
walke
in
the
law
of
the
Lord
.
If
hee
have
not
stood
in
the
way
of
sinners
:
it
may
charitably
be
thought
,
he
is
sorry
,
that
ever
he
came
there
:
and
then
hee
may
lay
claime
to
blessednesse
,
by
this
rule
;
Blessed
are
they
that
mourne
,
and
are
penitent
for
their
sinnes
.
And
if
he
have
not
sate
in
the
chaire
of
scorners
,
it
may
with
good
reason
bee
thought
,
hee
hath
done
it
in
humility
:
and
then
he
hath
a
right
to
blessednesse
by
this
rule
;
Blessed
are
the
poore
in
spirit
:
for
,
God
resisteth
the
proud
;
but
giveth
grace
to
the
humble
.
But
for
all
this
,
and
neverthelesse
it
may
bee
said
;
that
these
are
yet
but
Negative
markes
;
and
can
make
at
most
but
a
godlinesse
by
negation
:
which
can
no
more
properly
bee
said
a
godlinesse
;
than
Indolentia
may
be
said
to
be
Voluptas
:
The
true
godlinesse
is
a
positive
thing
;
and
cannot
be
affirmed
out
of
Negatives
;
it
is
a
habit
,
and
cannot
be
concluded
from
privations
.
The
Prophet
therefore
staies
not
here
;
but
proceeds
and
hastens
to
the
Affirmative
marks
:
for
they
indeed
,
are
the
proper
characters
,
of
a
godly
man
;
they
are
never
found
but
in
him
;
and
in
him
,
they
are
ever
found
.
And
of
these
there
is
but
a
paire
;
as
they
came
into
Noahs
Arke
:
and
yet
enow
,
to
make
a
breed
:
enow
to
bring
godlinesse
to
its
full
propagation
.
And
he
seemes
to
frame
his
processe
,
in
this
manner
;
A
man
is
knowne
what
hee
is
by
his
delight
;
for
such
as
a
mans
delight
is
;
such
a
man
himselfe
is
:
and
therefore
a
godly
man
,
delights
not
to
walke
in
the
counsell
of
the
ungodly
;
nor
to
stand
in
the
way
of
sinners
;
nor
to
sit
in
the
chaire
of
scorners
:
for
,
these
are
all
lawlesse
delights
:
at
least
,
delights
of
that
law
;
of
which
St.
Paul
saith
:
I
finde
another
law
in
my
members
;
they
agree
not
with
a
godly
mans
nature
;
and
though
a
delight
there
must
bee
;
there
is
not
living
without
it
;
yet
a
godly
man
will
rather
want
it
,
than
take
it
up
in
such
commodities
:
But
his
delight
is
in
the
law
of
the
Lord
:
and
now
the
Prophet
begins
to
enter
upon
his
Affirmative
markes
:
and
the
godly
man
beginnes
to
appeare
in
his
likenesse
:
for
this
delighting
in
the
Law
of
God
,
is
so
essentiall
to
godlinesse
,
that
it
even
constitutes
a
godly
man
;
and
gives
him
his
being
.
For
,
what
is
godlinesse
,
but
the
love
of
God
?
and
what
is
love
,
without
delight
?
that
we
may
see
,
what
a
soveraigne
thing
godlines
is
;
which
not
only
brings
us
to
delight
,
when
we
come
to
blessednesse
;
but
brings
us
to
blessednesse
by
a
way
of
delighting
.
For
,
the
Prophet
requires
not
a
godlinesse
,
that
barres
us
of
delight
;
hee
requires
onely
a
godlinesse
,
that
rectifies
our
delight
;
for
,
as
the
wrong
placing
our
delight
,
is
the
cause
of
all
our
miseries
:
so
the
right
placing
it
,
is
the
cause
of
all
our
happinesse
:
and
what
righter
placing
it
,
than
to
place
it
,
in
the
right
;
and
what
is
the
right
,
but
onely
the
Law
?
But
is
there
delight
then
,
in
the
Law
of
God
?
Is
it
not
a
thing
rather
that
will
make
us
melancholly
?
and
doth
it
not
mortifie
in
us
,
the
life
of
all
joy
?
It
mortifies
indeed
the
life
of
carnall
delights
;
but
it
quickens
in
us
,
another
delight
,
as
much
better
than
those
,
as
heaven
is
above
the
earth
.
For
there
is
no
true
delight
,
which
delights
not
as
much
to
bee
remembred
,
as
to
be
felt
;
which
pleaseth
not
as
well
the
memory
,
as
the
sense
;
and
takes
not
as
much
joy
to
thinke
of
it
being
done
,
as
when
it
was
a
doing
.
For
,
is
it
not
a
miserable
delight
when
it
may
be
threatned
with
this
:
Oli●●
haec
meminisse
pigebit
?
You
will
one
day
remember
this
.
Is
it
not
a
dolefull
delight
,
when
Extrema
gaudii
l●ctus
occupat
;
when
sorrow
followes
it
at
the
heeles
?
Is
it
not
a
fearefull
delight
,
when
like
a
Magicians
rodde
,
it
is
instantly
turned
into
a
Serpent
?
And
such
,
are
all
worldly
delights
;
either
like
that
of
Amnon
,
in
loving
Thamar
:
first
enjoyed
,
and
presently
loathed
;
or
like
that
of
Cain
in
killing
Abel
;
madde
to
doe
it
;
and
then
starke
madde
for
having
done
it
;
or
like
that
of
Esau
,
in
eating
Iaacobs
pottage
;
give
at
first
a
blessing
for
it
;
and
afterwards
give
it
,
a
thousand
curses
:
or
like
that
of
Gehezi
,
in
taking
gifts
of
Naaman
;
leape
for
joy
,
till
we
come
to
Elisha
;
and
loathsome
Lepers
all
our
lives
after
.
This
delight
which
the
Prophet
here
speakes
of
;
is
the
onely
delight
,
that
neither
blushes
,
nor
lookes
pale
;
the
onely
delight
,
that
gives
a
repast
,
without
an
after
reckoning
;
the
onely
delight
,
that
stands
in
construction
with
all
Tenses
:
and
like
Aeneas
Anchyses
,
carries
his
parents
upon
his
backe
.
And
why
should
not
even
worldly
men
,
bee
sensible
of
this
delight
?
They
delight
in
gold
and
silver
;
and
behold
,
The
Law
is
more
precious
than
gold
;
yea
,
than
much
fine
gold
.
They
delight
in
beauty
:
and
behold
,
How
amiable
the
Tabernacles
of
the
Lord
are
.
They
delight
in
light
:
and
behold
,
The
Law
is
a
lanthorne
to
our
feete
,
and
a
light
to
our
paths
.
They
delight
in
knowledge
:
and
behold
:
Through
the
Law
,
we
have
more
understanding
,
than
our
teachers
.
They
delight
in
joy
:
and
behold
,
The
Law
is
right
,
and
reioyceth
the
heart
.
They
delight
in
long
life
:
and
behold
,
The
Law
of
the
Lord
encreaseth
the
length
of
daies
;
and
the
yeares
of
life
.
And
where
are
they
now
,
that
are
afraid
of
melancholy
,
in
the
midst
of
such
delights
?
Certainely
if
there
be
,
as
Physicians
affirme
,
an
Ellebore
or
a
Sena
,
to
purge
away
the
melancholy
and
sad
humours
of
the
body
;
this
studie
in
the
Law
of
God
;
is
the
true
Ellebore
,
and
Sena
of
the
soule
;
or
rather
it
is
the
juyce
of
the
Grape
,
which
David
in
another
place
speakes
off
,
that
exhilerates
and
maketh
glad
the
heart
of
man
.
And
as
in
this
study
of
the
Law
of
God
;
there
is
no
feare
of
melancholy
;
so
in
the
delight
that
is
taken
in
it
,
there
is
no
feare
of
fatiety
:
all
other
delights
must
have
change
,
or
else
they
cloy
us
:
must
have
cossation
,
or
else
they
tyre
us
:
must
have
moderation
,
or
else
they
waste
us
;
this
onely
delight
is
that
,
of
which
we
can
never
take
enough
;
we
can
never
be
so
full
,
but
we
shall
leave
with
an
appetite
;
or
rather
never
leave
,
because
ever
in
an
appetite
;
it
is
but
one
,
yet
is
still
fresh
:
it
is
alwaies
enioyed
,
yet
alwaies
desired
;
or
rather
the
more
it
is
enjoyed
,
the
more
it
is
desired
:
All
other
delights
may
be
barred
from
us
;
may
be
hindred
to
us
:
this
onely
delight
,
is
free
in
prison
,
is
at
ease
,
in
terments
;
is
alive
,
in
death
;
and
indeed
there
is
no
delight
,
that
keepes
us
company
in
our
death-beds
,
but
onely
this
:
All
other
delights
,
are
then
ashamed
of
us
,
and
we
of
them
;
this
onely
sits
by
us
in
all
extremities
,
and
gives
us
a
Cordiall
,
when
Physicke
and
friends
forsake
us
.
The
Prophet
hath
taught
us
markes
,
how
to
know
a
godly
man
;
but
he
hath
not
taught
us
,
how
to
know
these
markes
:
and
this
is
a
speciall
matter
;
for
wee
may
as
well
mis-take
the
markes
,
as
mis-take
the
man
;
and
therefore
,
though
wee
let
passe
the
Negative
markes
,
and
leave
them
to
be
taken
at
all
adventure
;
yet
this
Affirmative
marke
,
of
delighting
in
the
Law
of
God
;
would
by
any
meanes
be
better
marked
:
For
,
this
is
an
essenciall
marke
;
and
this
mistaken
,
might
marre
all
;
and
leade
us
,
perhaps
,
to
Cain
,
instead
of
Abel
.
For
,
many
delight
in
the
Law
;
because
,
they
which
preach
the
Gospell
,
should
live
by
the
Gospell
:
But
these
are
covetous
men
;
and
delight
not
in
the
Law
;
but
in
profit
.
Many
delight
in
the
Law
,
because
they
desire
to
sit
in
Moses
chaire
;
but
these
are
ambitious
men
;
and
delight
not
in
the
Law
,
but
in
honour
.
Many
delight
in
the
Law
;
because
it
teacheth
many
hidden
and
secret
mysteries
;
but
these
are
vaine
men
;
and
delight
not
in
the
Law
,
but
in
superfluous
knowledge
.
Many
delight
in
the
Law
,
but
onely
to
passe
away
the
time
:
as
thinking
it
better
,
otiosum
esse
,
quàm
nihil
agere
:
but
these
are
scandalous
men
;
and
delight
not
,
in
the
Law
;
but
in
idle
fancies
.
Many
delight
in
the
Law
,
as
Neoptolemus
in
Philosophy
;
Philosophandum
sed
〈◊〉
a
little
serves
their
turne
;
and
if
the
other
sorts
,
were
all
of
them
,
defective
in
substance
;
this
sort
surely
is
defective
in
quantity
:
those
had
not
the
right
stuffe
:
this
hath
not
the
just
measure
;
and
so
wee
are
little
the
neerer
yet
,
for
finding
out
any
markes
of
true
delighting
in
the
Law
of
God
.
And
how
then
,
shall
we
come
to
know
,
the
delighting
which
is
true
and
perfect
,
from
that
which
is
counterfeit
and
defective
?
shall
wee
say
,
it
must
be
a
delighting
,
onely
;
or
but
only
,
chiefely
?
Not
onely
;
for
so
,
wee
should
delight
in
nothing
else
;
and
,
who
doubts
,
but
there
are
many
other
delights
,
which
both
Nature
requires
and
God
himselfe
allowes
:
therefore
not
onely
;
but
chiefely
;
yet
so
chiefely
,
as
in
a
manner
onely
;
for
chiefely
,
is
properly
where
there
may
be
comparison
;
but
this
is
so
chiefely
,
as
admits
of
no
comparison
:
In
presence
of
this
,
all
other
delights
doe
lose
their
light
:
In
ballance
with
this
,
all
other
delights
,
are
found
to
be
light
.
And
this
is
even
intimated
in
the
word
it selfe
,
used
by
the
Prophet
here
,
which
is
Kephets
:
and
signifies
a
delight
,
that
takes
up
the
whole
will
;
and
leaves
no
plus
ultra
in
our
desires
:
which
,
as
it
onely
is
,
and
onely
can
be
;
so
it
onely
must
,
and
onely
ought
to
be
true
,
of
our
delighting
in
the
Law
of
God
.
Other
delights
may
have
their
fits
;
but
no
Kephets
but
onely
this
.
We
may
take
delight
,
in
a
care
of
our
estates
;
which
is
a
provident
,
and
therefore
a
commendable
delight
:
For
,
he
that
provides
not
for
his
family
,
is
worse
than
an
Infidell
,
yet
it
must
not
be
our
Kephets
:
for
corpus
aggravat
animam
multa
cogitantem
;
much
caring
for
the
world
,
makes
the
soule
,
heavie
;
and
presseth
it
downe
,
from
ascending
towards
heaven
.
We
may
take
delight
in
wife
&
children
;
which
is
a
naturall
,
and
therefore
a
commendable
delight
;
for
no
man
ever
hated
his
owne
flesh
:
yet
it
must
not
be
our
Kephets
:
For
hee
that
loves
father
,
or
mother
,
wife
,
or
children
,
better
than
Christ
,
is
not
worthy
or
Christ
.
Wee
may
take
delight
in
bodily
exercises
;
which
is
a
healthfull
,
and
therefore
a
commendable
delight
;
for
he
that
neglects
the
care
of
his
health
;
is
within
compasse
of
being
Felo
dese
:
a
murtherer
of
himselfe
;
yet
it
must
not
be
our
Kephets
;
for
Nimia
cura
corporis
est
incuria
animi
:
too
much
care
taken
of
the
body
;
shewes
there
is
but
little
care
taken
of
the
minde
.
But
why
stand
wee
angling
for
markes
,
of
true
delighting
in
the
Law
of
God
;
when
the
Prophet
himselfe
gives
us
a
marke
here
,
that
may
be
Instar
omnium
;
a
marke
that
never
failes
:
that
he
,
who
delights
in
the
Law
of
God
,
will
be
exercising
himselfe
in
it
,
day
and
night
.
For
,
it
seemes
to
be
here
,
as
betweene
Faith
and
Workes
;
that
as
Saint
Iames
saith
;
Shew
mee
thy
Faith
,
by
thy
workes
;
so
we
may
say
,
shew
me
thy
delighting
,
by
thy
exercising
;
For
,
as
it
is
but
a
dead
Faith
,
that
brings
not
forth
the
finit
of
good
workes
:
so
it
is
but
a
fained
delight
,
that
brings
not
forth
the
worke
of
exercising
:
and
as
it
is
but
an
unsound
Faith
,
that
workes
but
intermittingly
,
and
by
fits
;
so
it
is
but
an
aguish
delighting
,
that
hath
its
heat
but
at
turnes
and
seasons
:
but
where
wee
see
a
constancy
of
good
workes
;
as
wee
may
be
bold
to
say
,
there
is
a
lively
and
sound
faith
;
so
where
wee
see
,
a
continuall
exercising
,
we
may
be
confident
to
say
,
there
is
a
true
delighting
.
The
working
shewes
a
life
of
Faith
;
the
constancy
of
working
,
a
true
temper
of
that
life
:
The
exercising
shewes
a
delighting
;
the
continuance
of
exercising
,
a
sincerity
of
that
delighting
.
But
will
not
this
continuall
exercising
in
the
Law
of
God
;
get
men
the
name
of
common
Barrettours
;
and
make
them
accounted
troublesome
fellowes
amongst
their
neighbours
;
as
of
whom
it
may
be
said
;
they
are
never
well
,
but
when
they
are
going
to
Law
?
Indeed
the
Law
of
man
where
summum
Ius
is
summa
injurie
;
and
where
might
oftentimes
overcomes
right
;
may
be
subjest
,
perhaps
,
to
such
obloquie
:
but
not
the
Law
of
God
:
For
this
is
not
a
Law
;
where
the
weakest
goes
to
the
wall
;
but
this
Law
is
a
wall
to
the
weakest
;
the
delighting
in
this
Law
,
is
not
a
going
to
Law
;
but
a
Law
to
our
going
;
as
it
is
said
;
Thy
Law
is
a
light
to
our
feete
:
a
light
,
not
onely
to
our
eyes
,
to
make
us
see
the
right
way
;
but
to
our
feet
also
,
to
make
us
walke
the
right
way
:
and
it
is
so
farre
,
from
making
us
to
become
enemies
to
our
neighbours
;
that
it
makes
us
to
become
neighbours
,
to
our
enemies
;
for
of
this
Law
,
it
is
said
;
it
suffers
all
things
;
it
endureth
all
things
;
it
seeketh
not
her
owne
;
but
if
any
man
will
take
our
Coat
from
us
;
it
makes
us
contented
,
to
let
him
have
our
Cloake
also
.
The
delighting
in
the
Law
of
God
;
is
that
divine
contemplation
;
by
which
,
wee
see
God
,
as
in
a
Glasse
:
and
is
the
onely
true
way
,
to
our
only
true
felicity
:
though
there
be
men
,
that
thinke
they
can
tell
of
better
contemplations
,
and
better
waies
to
happinesse
,
than
David
seemes
to
know
;
or
will
at
least
acknowledge
:
For
,
if
they
should
but
name
the
contemplation
,
which
is
contemplari
nummos
in
arca
:
or
the
meditation
,
which
is
Meditari
inauia
;
or
the
pleasure
,
of
which
it
said
:
Trahit
sua
quemque
voluptas
;
the
worst
of
these
;
would
be
a
better
delight
;
and
a
better
way
of
happinesse
,
than
this
of
Davids
.
But
these
mens
blindnesse
,
must
not
leade
us
into
the
ditch
:
For
,
these
delights
they
speake
of
,
are
the
very
blockes
,
that
lie
in
our
way
,
and
hinder
us
from
happinesse
:
they
are
the
very
weights
,
that
hang
heavie
upon
the
soule
;
and
keepe
it
from
rising
,
to
the
true
heighth
,
of
divine
contemplation
;
and
if
a
man
,
whose
minde
were
once
raised
up
to
this
heighth
;
should
afterward
descend
,
and
take
a
view
of
the
world
;
hee
would
even
be
astonished
:
to
see
men
that
pretend
to
reason
,
and
would
be
thought
wise
;
be
so
simple
,
as
to
take
delight
in
their
weights
;
and
to
take
a
pleasure
in
their
clogs
;
and
so
sillily
to
leave
the
delight
of
heavenly
meditation
;
to
follow
these
vaine
and
foolish
things
,
which
the
world
admires
.
And
indeede
,
what
but
this
,
made
our
Prophet
here
,
in
another
place
,
breake
out
into
his
passionate
exclamation
:
O
yee
sonnes
of
men
,
how
long
will
yee
love
vanity
;
and
seeke
after
leasings
?
For
,
looke
into
the
world
;
and
to
all
things
,
that
are
in
the
world
;
and
see
if
there
be
any
thing
in
it
,
(
as
to
the
purpose
,
of
making
us
happy
)
but
onely
lies
and
leasings
?
Pleasure
beares
thee
in
hand
,
it
can
make
the
happy
;
but
it
lies
:
For
do
not
all
pleasures
hasten
to
their
end
;
and
that
end
,
either
in
sorrow
,
or
satiety
?
Honour
vaunts
;
it
can
make
thee
happy
;
but
it
lies
:
For
hath
honour
anybeing
,
but
in
others
not
being
;
where
it
is
part
of
our
happinesse
,
that
others
be
happy
.
Riches
make
thee
believe
,
they
can
make
thee
happy
;
but
they
lie
:
for
they
cannot
so
much
as
ease
,
the
least
paine
of
thy
body
;
or
the
least
anguish
of
thy
mind
.
Learning
perswades
thee
,
it
can
make
thee
happy
;
but
it
lies
:
for
in
much
wisedome
is
much
griefe
;
and
hee
that
increaseth
knowledge
,
increaseth
sorrow
.
The
flesh
tells
thee
,
it
can
make
thee
happy
;
but
it
lies
;
for
the
wormes
stand
waiting
continually
for
it
;
and
are
sure
ore
long
,
to
have
it
to
eate
.
O
that
men
would
consider
this
;
and
not
put
the
Prophet
,
to
his
exclamation
:
O
yee
sons
of
men
,
how
long
will
yee
be
in
love
with
vanity
,
and
seeke
after
leasings
?
For
,
this
indeed
,
would
be
a
good
preparative
;
and
but
a
preparative
,
to
divine
contemplation
:
It
might
serve
to
strow
branches
in
the
way
;
but
not
to
cry
Hosanna
:
For
,
to
raise
the
soule
up
,
to
this
heighth
of
contemplation
:
it
is
not
enough
,
to
put
off
these
weights
,
that
draw
it
downe
;
but
there
must
be
a
pulley
also
,
to
draw
it
up
:
as
Christ
saith
;
No
man
can
come
unto
mee
,
except
the
Father
draw
him
;
and
therefore
many
heathen
Philosophers
,
could
cast
off
,
these
clogs
;
could
put
off
,
these
weights
:
For
,
they
despised
riches
;
they
scorned
honours
;
they
hated
pleasures
;
they
contemned
the
world
;
and
yet
,
for
all
this
,
they
could
never
but
flutter
a
little
in
the
low
Region
of
the
aire
;
they
could
never
rise
up
to
the
Firmament
of
contemplation
;
and
all
,
because
they
wanted
this
pulley
;
which
,
they
that
delight
in
the
Law
of
God
,
shall
never
want
:
For
,
Honorantes
me
honorabo
,
saith
God
:
They
which
honour
me
,
I
will
honour
them
:
and
if
they
delight
in
my
Law
;
I
will
delight
in
their
study
:
and
then
,
if
by
delighting
in
the
Law
of
God
,
we
can
bring
God
to
delight
in
us
;
oh
!
what
joy
;
what
excessive
joy
;
what
happinesse
,
what
transcendent
happinesse
,
will
this
be
unto
us
?
But
why
would
the
Prophet
speake
of
delighting
in
the
Law
of
God
;
and
not
speake
rather
,
of
delighting
in
God
himselfe
?
For
this
no
doubt
,
is
a
better
delight
;
and
this
delight
,
would
bee
a
greater
blessednesse
.
Is
not
the
answer
to
this
question
,
made
by
Christ
himselfe
?
If
you
love
not
your
brother
,
whom
you
see
;
how
can
you
love
God
,
whom
you
doe
not
see
?
If
we
delight
not
,
in
the
Law
of
God
,
which
we
know
;
how
can
we
delight
in
God
,
whom
we
do
not
know
?
Not
know
,
but
as
the
Law
teacheth
him
unto
us
;
and
sheweth
him
unto
us
.
This
life
,
is
but
the
meanes
to
a
better
life
;
&
the
chief
delight
of
this
life
,
is
but
to
delight
in
the
means
to
a
better
life
;
we
see
God
now
,
but
as
in
a
Glasse
;
and
though
there
bee
many
Glasses
to
see
God
;
yet
the
brightest
of
these
Glasses
is
the
Law
:
and
how
then
,
can
we
delight
in
the
seeing
of
God
;
if
we
delight
not
in
the
Glasse
,
in
which
we
may
best
see
him
?
To
see
him
,
as
he
is
,
and
in
himselfe
;
is
reserved
,
till
we
shall
have
better
eyes
;
these
eyes
wee
have
are
carnall
,
and
corruptible
;
and
cannot
see
God
till
they
have
put
on
incorruption
:
but
when
those
eyes
come
,
and
that
wee
shall
see
God
,
face
to
face
:
then
the
meanes
will
give
place
to
the
substance
;
and
then
the
delighting
in
the
Law
of
God
;
will
be
turned
into
the
delighting
in
God
himselfe
:
till
then
,
the
Prophet
,
though
with
his
Prophets
eyes
,
he
might
see
more
himselfe
;
yet
could
not
enform
us
,
to
make
us
see
more
;
but
he
hath
truly
told
us
,
the
height
of
our
delight
in
this
life
:
if
the
delight
of
our
life
,
be
in
the
Law
of
God
.
But
let
the
delight
bee
what
it
will
;
it
is
but
onely
contemplation
:
and
contemplation
sets
but
onely
the
eyes
a
worke
;
it
leaves
all
the
rest
of
the
body
idle
;
but
godlines
is
an
exercise
for
the
whole
man
;
both
body
and
soule
;
and
therfore
;
not
only
David
saith
My
soule
praise
thou
the
Lord
:
but
St.
Paul
saith
;
Make
your
bodies
a
living
sacrifice
:
for
our
godlinesse
must
bee
perfect
;
that
our
blessednesse
,
may
bee
perfect
;
and
and
even
in
heaven
(
if
they
could
be
separated
)
wee
should
not
bee
blessed
,
in
beholding
the
blessed
face
of
God
;
if
we
did
not
as
well
glorifie
him
in
beholding
him
;
as
behold
his
glory
.
Contemplation
brings
us
,
but
to
Video
meliora
Proboque
:
and
if
Deteriora
sequor
,
doe
follow
;
then
godlinesse
is
stopped
in
her
race
,
at
the
very
Goale
:
the
building
is
left
unperfect
,
when
it
is
come
to
the
roofe
:
we
cannot
make
a
demonstration
of
true
godlinesse
,
out
of
all
the
premises
;
unlesse
that
bee
added
,
which
followes
;
And
in
his
Law
,
he
will
exercise
himselfe
,
day
and
night
:
but
if
this
bee
added
;
then
the
roofe
of
the
house
is
set
on
;
and
then
,
the
Goale
of
godlinesse
is
wonne
.
And
though
it
may
seeme
,
a
wearisome
thing
,
summer
and
winter
;
day
and
night
;
all
a
mans
life
long
;
to
doe
nothing
else
,
but
alwaies
one
thing
;
yet
this
is
the
godly
mans
taske
;
hee
must
doe
so
;
or
he
cannot
be
the
man
wee
take
him
for
.
For
to
bee
godly
,
but
sometimes
,
is
to
bee
ungodly
alwaies
:
and
no
man
is
so
wicked
,
but
hee
may
sometimes
have
good
thoughts
;
and
doe
good
workes
;
but
,
this
serves
not
our
godly
mans
turne
;
his
Sunne
must
never
set
;
for
if
he
ever
be
in
darkenesse
,
hee
shall
ever
be
in
darkenesse
:
at
least
,
hee
shall
finde
it
more
worke
,
to
kindle
his
fire
a
new
,
than
to
have
kept
it
,
still
burning
.
For
,
if
a
man
should
water
his
bed
with
teares
all
night
;
and
goe
next
day
to
the
house
of
laughter
;
that
mans
godlinesse
,
would
be
but
as
the
morning
dew
;
rise
to
a
cloud
,
and
so
vanish
.
Or
if
he
should
bestow
the
whole
day
,
in
the
exercise
of
godlinesse
;
and
yet
at
night
,
returne
to
his
vomit
:
that
man
would
be
but
as
a
halfe
Moone
;
bright
,
on
one
side
;
and
horrid
blacknesse
,
on
the
other
.
For
,
godlinesse
is
a
thing
entire
,
it
cannot
be
had
in
pieces
;
we
must
have
it
together
,
or
not
at
all
;
and
by
this
,
a
godly
man
,
is
made
Totus
terres
atque
rotundus
;
all
the
former
,
make
but
lines
;
this
onely
consummates
godlinesse
,
and
brings
it
to
a
circle
.
It
seemes
here
as
if
the
Prophet
went
about
,
to
make
men
think
,
that
the
readiest
way
to
be
a
happy
man
,
were
to
be
a
Lawyer
:
If
wee
may
call
him
a
Lawyer
,
that
studieth
and
practiseth
the
Law
.
For
,
after
his
Negative
markes
of
a
godly
man
,
he
comes
next
to
this
;
that
his
delight
is
in
the
Law
of
the
Lord
;
which
is
his
studying
of
the
Law
;
and
because
a
Student
in
the
Law
,
can
make
no
benefit
by
it
;
till
hee
come
to
be
a
practiser
:
hee
therefore
,
by
these
next
wordes
,
And
in
his
Law
,
he
will
exercise
himselfe
;
seemes
to
call
him
to
the
Barre
;
and
enables
him
to
practise
:
that
having
learned
the
Law
himselfe
,
he
may
now
teach
it
to
others
;
or
at
leastwise
,
practise
it
towards
others
.
But
is
not
this
a
Paradox
in
David
:
seeing
it
is
against
our
owne
experience
;
for
,
wee
have
knowne
many
,
that
by
the
Law
,
have
growne
rich
;
many
,
that
by
the
Law
,
have
gotten
honour
;
many
,
that
by
the
Law
,
have
growne
famous
;
but
wee
never
yet
knew
any
,
that
by
the
Law
,
grew
happy
:
for
,
not
withstanding
their
honour
,
their
riches
,
their
fame
;
yet
they
ever
had
something
,
whereof
to
complaine
.
We
must
therefore
remember
,
what
Law
this
is
:
It
is
not
our
Common-law
;
nor
our
Canon-law
:
it
is
not
the
Civill-law
;
nor
the
Law
of
the
twelve
Tables
;
It
is
not
the
Law
of
the
Medes
and
Persians
;
nor
the
Law
of
Nations
:
It
is
the
Law
of
the
Lord
;
a
Law
pure
and
undefiled
;
a
Law
that
was
given
by
Angels
,
in
the
hand
of
a
Mediatour
;
a
Law
,
by
which
wee
shall
Iudge
;
and
by
which
we
shall
be
judged
:
It
is
Imperatorialex
:
Not
the
Emperours
Law
;
but
an
Imperiall
Law
;
Lex
Architectonice
;
a
Law
,
that
gives
rules
to
all
other
;
and
is
it selfe
ruled
by
none
.
And
here
now
,
there
opens
it selfe
,
as
it
were
,
a
Novus
Orbis
;
for
if
we
should
enter
into
the
maine
,
to
speake
of
Lawes
:
wee
should
never
make
an
end
;
our
best
is
therefore
,
to
keepe
close
to
David
;
and
to
goe
no
further
,
than
hee
goes
:
and
yet
so
,
wee
shall
have
Law
enough
to
make
us
happy
.
Onely
we
may
consider
,
what
these
exercises
are
,
in
which
this
godly
Lawyer
,
is
so
diligent
all
day
;
and
so
vigilant
all
night
,
to
exercise
himselfe
;
and
as
the
markes
before
,
so
the
exercises
here
,
may
be
distinguished
into
Negatives
,
and
Affirmatives
;
but
seeing
the
godly
man
mingles
them
together
in
his
course
;
wee
may
as
well
mingle
them
together
in
our
discourse
.
A
godly
Lawyer
will
not
boast
himselfe
to
know
that
,
of
which
he
is
ignorant
;
nor
feigne
himselfe
to
be
ignorant
,
of
that
he
knowes
.
Hee
will
not
discourage
a
man
in
a
good
cause
;
nor
encourage
him
in
a
bad
.
He
will
not
over-reach
a
man
that
is
shorter
than
himselfe
;
nor
undermine
a
man
that
is
shallower
than
himselfe
;
nor
supplant
a
man
,
that
is
weaker
than
himselfe
.
He
will
not
rise
,
by
other
mens
falls
;
nor
make
a
gaine
,
of
other
mens
losses
.
Hee
will
give
counsell
to
a
poore
man
,
without
a
fee
;
as
reckoning
a
poore
mans
cause
his
owne
;
and
a
good
conscience
the
best
fee
;
if
hee
have
taken
any
other
fee
,
he
hath
morgaged
his
time
;
and
will
not
sell
it
againe
,
till
hee
have
first
redeemed
it
.
Hee
gives
fees
himselfe
,
to
get
him
Clyents
;
and
growes
richer
by
giving
,
than
others
doe
by
taking
.
He
is
ready
to
end
suites
,
but
not
to
begin
them
;
and
he
had
rather
want
worke
,
than
make
it
.
Hee
is
glad
when
he
can
use
the
Law
;
but
would
bee
more
glad
there
were
no
use
of
it
.
It
is
a
booty
to
him
when
hee
can
finde
opportunity
to
doe
a
good
deede
:
If
there
want
counsell
,
to
set
forward
a
good
cause
,
hee
gives
it
;
If
paines
or
care
,
he
takes
it
.
Hee
keepes
his
termes
duly
,
as
preferring
the
Sabboth
day
,
before
all
other
dayes
;
and
yet
as
his
Piety
makes
every
day
,
to
him
a
Sabboth
;
so
his
Practice
,
makes
it
Terme
to
him
,
all
that
yeere
long
.
Hee
turnes
over
Books
and
searcheth
Records
;
not
so
much
to
looke
out
dead
Precedents
;
as
to
finde
out
the
reasons
,
that
gave
life
to
the
Precedents
,
for
hee
makes
it
not
,
a
reason
of
his
action
,
that
others
have
done
so
;
but
he
makes
it
his
action
,
if
he
finde
there
was
reason
,
for
the
doing
so
.
He
inquires
,
and
hearkens
out
,
the
poore
,
and
relieves
them
;
the
naked
,
and
cloathes
them
;
captives
and
redeemes
them
;
men
oppressed
,
and
succours
them
;
men
that
mounre
,
and
comforts
them
;
men
a
dying
,
and
revives
them
.
The
Law
is
both
his
study
,
and
his
recreation
;
and
one
cannot
tell
,
whether
it
be
more
his
worke
;
or
more
his
pastime
:
For
,
as
the
Prophet
saith
here
,
It
is
his
Exercise
;
so
hee
said
before
;
It
is
his
Delight
;
and
it
is
well
,
it
is
so
:
For
,
without
this
delight
,
it
were
impossible
he
should
ever
goe
thorow
,
with
such
incessant
labours
,
as
are
imposed
upon
him
;
or
rather
hee
imposeth
upon
himselfe
,
Day
and
Night
.
But
delight
makes
burthens
light
;
makes
labours
easie
;
which
perhaps
,
made
Christ
say
;
that
his
burthen
was
light
,
and
his
yoake
easie
:
and
in
this
manner
,
indeed
,
if
a
man
,
be
a
student
,
and
a
practiser
,
in
the
Law
;
it
will
be
no
Paradoxe
to
say
;
it
will
be
no
violencc
to
the
Text
;
to
make
David
say
;
that
the
best
and
readiest
way
,
to
be
a
happy
man
,
is
to
be
a
Lawyer
.
When
it
is
said
,
His
delight
is
in
the
Law
of
the
Lord
;
and
in
his
Law
,
hee
will
exercise
himselfe
,
Day
and
Night
;
is
it
not
a
kinde
of
solaecisme
;
to
double
the
word
,
Law
;
without
any
lawfull
occasion
?
It
may
,
perhaps
,
be
a
solaecisme
in
Grammar
;
but
it
is
none
in
affection
:
for
therefore
hee
doubles
the
word
(
the
Law
)
to
expresse
the
wonderfull
delight
,
hee
takes
in
the
Law
;
and
this
is
more
fully
exprest
in
the
119.
Psalme
;
where
hee
seemes
so
fond
of
the
word
,
and
so
loth
to
leave
it
;
that
he
cannot
endure
it
should
be
out
of
his
mouth
;
and
therefore
at
every
third
or
fourth
word
,
is
up
with
it
againe
.
Or
is
it
,
that
hee
therefore
doubles
the
word
(
the
Law
)
because
,
indeed
,
there
is
a
double
Law
;
which
,
though
as
a
man
,
hee
could
not
see
;
yet
as
a
Prophet
he
might
fore-see
:
and
the
words
,
Day
and
Night
,
are
here
joyned
,
to
the
latter
Law
;
because
,
although
there
were
in
the
old
Law
a
Iuge
sacrificium
,
in
representation
;
yet
there
never
was
any
Iuge
sacrificium
in
reality
,
and
execution
;
but
onely
in
this
later
Law
:
and
therefore
,
where
David
speakes
it
,
as
a
great
matter
to
pray
his
seven
times
a
day
;
wee
in
this
Law
,
are
put
to
our
semper
orate
;
and
sine
intermissione
orate
;
continuall
prayer
is
expected
from
us
,
day
and
night
.
But
why
should
the
Prophet
require
day
and
night
,
to
be
spent
in
the
doing
of
Gods
Law
?
seeing
,
for
the
day
;
God
himselfe
allowes
us
sixe
daies
,
to
doe
our
owne
worke
;
and
for
the
night
;
this
is
no
opus
tenebrarum
;
no
fit
worke
,
to
be
done
in
darknesse
?
Yet
a
godly
man
will
doe
,
as
the
Prophet
requires
him
;
Hee
will
doe
it
in
the
day
;
that
men
seeing
his
good
workes
,
may
glorifie
his
Father
which
is
in
Heaven
;
and
hee
will
doe
it
in
the
night
;
that
hee
may
not
be
seene
of
men
;
and
that
his
left
hand
may
not
know
what
his
right
hand
doth
.
Hee
will
doe
it
,
in
the
day
;
to
shew
,
he
is
none
of
those
,
Qui
fugiunt
lucem
:
and
hee
will
doe
it
,
in
the
night
;
to
shew
,
he
is
one
of
those
,
Qui
cum
in
tenebris
mices
.
Hee
will
doe
it
in
the
day
time
,
because
the
day
is
the
time
of
doing
;
as
Saint
Peter
saith
,
Worke
whilest
it
is
day
;
and
hee
will
doe
it
in
the
night
;
lest
his
Master
should
come
as
a
thiefe
in
the
night
,
and
find
him
idle
.
Indeede
,
this
day
and
night
of
Davids
;
amounts
but
to
Saint
Pauls
continually
;
Watch
continually
,
Pray
continually
;
for
though
the
Sunne
in
the
Firmament
set
;
and
make
it
night
to
our
eyes
;
yet
the
Sunne
of
Righteousnesse
must
never
set
,
to
make
it
night
in
our
hearts
;
but
it
must
be
here
,
as
it
was
in
the
beginning
;
The
Evening
and
the
Morning
must
make
but
one
Day
.
The
Prophet
hath
used
much
circumstance
,
to
tell
us
of
the
man
,
that
should
be
blessed
:
and
when
he
hath
said
all
he
can
;
it
is
all
but
a
godly
man
;
and
why
could
he
not
doe
this
at
first
;
and
have
saved
himselfe
,
and
us
,
a
labour
?
wee
cannot
,
perhaps
,
tell
,
for
what
reason
the
Prophet
did
it
;
but
wee
may
easily
tell
,
for
what
reason
,
he
might
doe
it
;
for
many
reasons
may
be
given
of
it
.
If
hee
had
onely
said
;
A
godly
man
is
blessed
;
it
would
have
made
but
a
new
businesse
:
for
,
we
should
presently
have
asked
him
:
And
what
is
a
godly
man
?
and
then
,
hee
must
have
come
to
this
,
which
he
delivers
now
;
so
the
Prophet
went
the
neerest
way
,
though
wee
may
thinke
hee
went
about
.
And
if
he
had
said
,
A
godly
man
is
blessed
;
and
had
not
told
,
what
a
godly
man
is
;
it
would
have
bred
a
world
of
controversie
;
for
then
,
every
man
would
have
come
,
and
put
in
,
his
claime
to
blessednesse
,
under
pretence
of
godlinesse
;
and
there
would
never
have
beene
quiet
.
Cain
would
have
come
,
and
pretended
devotion
;
for
making
oblations
,
and
offering
sacrifices
to
God
;
Korah
and
Dathan
would
have
come
,
and
pretended
zeale
,
for
opposing
Governours
,
as
taking
too
much
upon
them
.
The
Pharise
would
have
come
,
and
pretended
purenesse
;
for
onely
fasting
twice
a
weake
;
and
giving
tithes
,
of
all
he
possest
.
Iudas
himselfe
,
would
have
come
,
and
pretended
charity
;
for
taking
care
of
the
poore
;
and
finding
fault
,
with
the
cost
,
bestowed
upon
Christ
;
and
there
would
have
beene
so
many
pretenders
to
godlinesse
;
and
thereupon
such
snatching
and
catching
at
blessednesse
;
that
if
this
had
been
suffered
,
both
godlinesse
would
have
beene
in
danger
,
to
be
adulterated
:
and
blessednesse
it selfe
,
to
suffer
violence
.
To
stop
therefore
the
mouthes
of
these
pretenders
,
and
utterly
to
damne
all
such
false
claimes
;
the
Prophet
proclaimes
here
the
true
Title
;
and
sets
downe
,
as
it
were
,
In
terminis
terminantibus
;
how
the
man
must
be
qualified
,
that
will
lay
claime
to
blessednesse
;
for
if
any
of
the
conditions
here
expressed
,
be
wanting
;
it
will
be
in
vaine
,
to
have
a
thought
of
blessednesse
:
For
,
this
the
Prophet
delivers
for
Law
;
and
of
this
we
may
be
sure
,
there
will
not
be
any
thing
be
abated
.
But
if
the
Prophet
be
so
punctuall
;
&
require
such
precise
performance
of
such
precise
points
;
hee
might
as
well
have
held
his
peace
,
and
said
nothing
;
for
what
is
this
,
but
to
build
castels
in
the
aire
;
to
tell
us
of
a
man
,
that
should
be
blessed
;
when
there
never
was
in
the
world
,
nor
ever
shall
bee
,
any
such
man
:
and
so
by
the
course
he
takes
;
blessednesse
must
either
fall
to
the
King
,
by
escheate
,
for
want
of
a
right
heire
:
or
at
least
,
Cedere
primo
occupanti
,
for
want
of
a
lawfull
claimer
.
But
the
Prophet
had
more
knowledge
;
than
these
men
are
aware
of
:
hee
had
read
the
Chronicles
;
and
found
there
,
many
such
men
,
upon
record
:
Abel
,
Enoch
,
Noah
,
Abraham
,
Samuel
;
many
others
.
And
since
his
time
,
we
our selves
find
many
recorded
for
such
men
;
Hezekiah
and
Iosias
,
Kings
of
Iuda
;
Zachary
and
Elisabeth
of
later
time
:
It
is
therefore
,
but
a
meere
scandall
;
bessednesse
can
never
want
an
heire
;
for
in
all
ages
past
,
there
have
beene
such
men
;
and
by
Gods
grace
,
are
many
such
at
this
day
;
and
shall
be
many
such
,
in
the
ages
to
come
,
as
long
,
as
the
world
shall
last
:
for
the
Divell
must
not
have
all
;
God
will
have
his
Congregation
;
and
that
must
consist
of
such
,
as
are
here
described
;
A
Congregation
of
the
Righteous
.
And
now
wee
may
say
,
the
Prophet
hath
plaid
,
as
it
were
,
his
prize
;
he
hath
set
a
spell
to
all
posterity
,
for
a
perfect
description
:
For
,
though
some
may
thinke
,
that
Xenophon
,
in
his
instruction
of
Cyrus
;
and
Cicero
in
his
description
of
an
Oratour
,
have
beene
his
equalls
;
yet
let
the
matter
be
examined
fairely
;
and
wee
shall
find
,
that
the
Prophet
here
,
in
a
few
plaine
words
,
hath
made
a
perfecter
godly
man
;
than
either
Xenophon
a
Prince
,
or
Cicero
an
Oratour
;
with
all
their
long
elaborate
discourses
.
The
Prophet
set
blessed
,
as
it
were
,
a
signe
,
at
the
entrance
of
his
Psalme
:
and
where
blessed
,
is
hung
out
for
a
signe
;
wee
might
be
sure
,
to
finde
a
godly
man
within
:
and
so
,
hee
hath
well
quitted
himselfe
,
of
the
first
part
of
his
Proposition
,
in
shewing
us
,
what
a
godly
man
is
:
and
now
,
if
hee
can
quit
himselfe
as
well
,
of
the
second
part
,
in
shewing
us
,
that
he
is
blessed
:
wee
shall
then
say
,
hee
hath
truely
played
his
prize
indeede
;
and
worthily
deserves
to
be
called
,
the
godly
mans
champion
:
For
,
in
so
doing
,
hee
shall
set
a
more
glorious
crowne
upon
a
godly
mans
head
;
than
that
which
Samuel
set
upon
his
.
Hee
is
blessed
;
and
hee
shall
be
like
a
tree
.
But
here
by
the
way
,
wee
may
observe
a
Grammaticall
difference
,
which
the
Prophet
intimates
,
betweene
blessednesse
,
and
godlinesse
.
For
,
to
blessednesse
hee
assignes
but
onely
two
Tenses
or
Times
;
a
present
Tense
;
Hee
is
blessed
;
and
a
future
;
hee
shall
be
like
a
tree
.
Preterperfect
Tense
;
hee
assignes
none
:
for
indeed
,
Fuisse
faelicem
miserrimum
est
:
and
to
say
,
Fuimus
Troes
;
is
as
much
as
to
say
,
wee
are
not
so
now
.
That
which
is
past
;
is
dead
in
Time
;
and
in
the
body
of
true
happinesse
;
there
must
be
;
there
can
be
,
no
dead
flesh
.
But
to
godlinesse
,
he
assignes
three
Tenses
or
Times
:
A
Praeterperfect
tense
;
That
hath
walked
,
in
the
counsell
of
the
ungodly
:
a
Present
tense
;
his
delight
is
in
the
Law
of
the
Lord
:
and
a
Future
;
In
his
Law
hee
will
exercise
himselfe
;
for
,
godlinesse
is
a
habit
;
and
cannot
be
had
,
but
by
often
repetition
and
reiteration
of
actions
;
that
if
the
time
past
,
doe
not
prompt
and
give
example
to
the
present
;
and
the
present
to
the
future
;
wee
may
have
flashes
of
godlinesse
;
but
a
true
habit
of
godlinesse
,
wee
can
never
have
.
And
here
now
the
Prophet
begins
to
shew
himselfe
a
Prophet
;
and
to
speake
like
a
Prophet
:
all
he
had
said
before
;
he
might
have
spoken
,
as
a
Doctour
of
the
Law
;
for
they
were
but
caveats
,
and
informations
to
godlinesse
:
This
hee
speakes
now
,
hee
could
not
speake
,
but
as
a
Prophet
;
for
he
comes
to
speake
of
things
to
come
;
and
what
shall
become
of
the
godly
,
and
of
the
wicked
,
in
the
times
hereafter
.
And
this
,
neither
Doctour
of
Law
;
nor
yet
Astrologer
,
nor
any
humane
Artist
could
doe
,
but
onely
a
Prophet
of
God
.
And
wee
may
not
the
lesse
believe
him
because
hee
speakes
of
future
things
,
which
to
mans
understanding
are
alwaies
uncertaine
:
seeing
hee
speakes
it
not
,
as
of
himselfe
:
or
as
having
learned
it
of
men
;
but
he
speakes
it
,
as
taught
by
God
:
with
whom
,
all
future
things
are
present
;
all
things
to
come
,
as
come
already
.
For
,
these
Prophets
of
God
,
had
as
I
may
say
,
perspective-glasses
,
given
them
by
God
:
in
which
they
could
see
things
a
farre
off
;
and
farre
off
,
both
in
place
and
time
:
and
wee
may
bee
allowed
,
to
call
them
Glasses
;
seeing
themselves
were
called
videntes
,
seers
;
as
seeing
the
things
they
were
to
speake
;
and
then
Prophets
,
Foretellers
;
as
communicating
that
to
others
,
which
in
their
Glasses
,
they
saw
themselves
.
And
as
themselves
were
called
Videntes
,
seers
;
so
their
worke
or
faculty
,
was
called
,
Visio
,
or
seeing
:
and
yet
in
this
there
was
distinction
:
For
,
not
every
prediction
of
a
Prophet
,
was
called
visio
,
a
vision
;
but
such
onely
,
as
came
with
joyfull
tidings
:
for
when
they
came
with
heavy
newes
,
it
was
not
properly
called
visio
,
a
vision
;
but
Onus
,
a
burthen
;
and
our
Prophet
here
sings
both
tunes
;
he
hath
visionem
,
a
vision
,
for
the
godly
;
and
Onus
,
a
burthen
presently
after
;
for
the
wicked
:
but
he
tels
his
vision
:
his
good
newes
first
;
and
this
it
is
;
A
godly
man
shall
be
like
a
tree
.
But
is
this
such
good
newes
for
a
godly
man
?
must
this
bee
the
height
of
a
godly
mans
expectation
,
to
be
like
a
Tree
?
will
the
Prophet
serve
us
thus
;
make
us
take
such
paines
for
godlinesse
;
and
beare
us
all
this
while
in
hand
;
that
by
being
godly
,
wee
shall
bee
happy
;
and
now
bring
us
to
no
better
,
a
happinesse
,
than
to
bee
like
a
Tree
?
if
hee
would
needs
use
a
similitude
,
could
hee
by
his
glasse
,
make
no
better
choice
;
or
is
a
godly
mans
happinesse
no
better
worth
,
than
to
liken
him
to
a
Tree
?
a
Tree
,
which
growes
out
of
the
earth
;
and
creepes
into
the
Earth
?
a
Tree
,
that
is
exposed
to
wind
and
weather
?
a
Tree
,
that
is
subiect
to
wormes
and
cankers
?
a
Tree
,
that
for
all
its
being
planted
by
the
water
,
is
sure
at
last
,
to
come
to
the
fire
?
But
we
must
not
with
our
ignorance
,
lay
aspertion
upon
the
Prophets
knowledge
:
(
for
,
it
is
not
the
worthinesse
of
the
subject
in
a
similitude
,
that
dignifies
the
thing
,
that
is
compared
to
it
;
For
,
what
honour
was
it
to
Nabuchadonizer
;
that
he
was
likened
to
Lucifer
,
the
morning
starre
?
Or
,
what
more
did
Christ
expresse
of
the
Kingdome
of
heaven
,
by
comparing
it
to
a
pearle
;
then
by
comparing
it
,
to
a
graine
of
Mustard
seed
?
)
but
it
is
the
good
qualities
,
in
which
they
simpathize
:
and
of
such
good
qualities
,
we
shall
finde
so
many
in
a
Tree
;
that
happinesse
may
thinke
it selfe
happy
,
to
be
compared
to
it
.
For
,
was
it
not
a
tree
,
that
bore
the
Fruite
of
life
,
in
the
Garden
of
Eden
?
was
it
not
a
Tree
,
that
bore
the
Lord
of
life
,
in
the
field
of
Golgotha
?
O
happy
Tree
;
well
worthy
to
be
made
the
similitude
of
our
happinesse
,
which
was
the
instrument
to
procure
our
happinesse
,
But
wee
need
not
goe
so
farre
,
to
shew
the
worth
of
the
comparison
;
there
are
circumstances
enow
,
in
a
Tree
it selfe
;
that
may
sufficiently
iustifie
the
Prophets
choice
.
For
,
though
a
Tree
,
bee
but
dust
in
substance
;
and
have
the
lower
part
fixed
in
the
earth
;
yet
it
riseth
above
the
earth
;
and
hath
boughes
and
branches
aspiring
towards
heaven
;
transformed
into
a
substance
,
as
though
they
were
no
earth
;
expressing
plainely
the
condition
of
the
godly
;
who
though
they
bee
of
earthy
mould
,
and
dwell
in
houses
of
clay
;
yet
their
aspiring
is
to
heaven
,
and
their
confidence
is
,
to
bee
transformed
into
the
Image
of
Christ
;
and
to
have
their
bodies
made
like
,
to
his
glorious
body
.
But
this
is
a
common
resemblance
,
that
may
be
found
in
every
Tree
;
the
Prophet
here
,
sets
his
similitude
closer
upon
a
godly
man
,
than
that
Ex
quovis
ligno
fiat
Mercurius
:
every
Tree
will
not
serve
to
doe
it
;
but
as
before
,
hee
delivered
certaine
characters
,
to
know
what
a
godly
man
is
;
So
here
,
he
delivers
certaine
marks
,
to
know
what
kinde
of
Tree
it
is
,
that
must
make
his
similitude
.
For
,
it
is
not
a
Tree
,
that
growes
up
wildely
of
it selfe
;
as
having
no
other
education
but
nature
;
but
it
is
planted
by
an
artificiall
hand
;
and
as
it
were
civilized
by
transplanting
.
And
it
is
not
planted
,
amongst
rocky
cliffes
;
where
it
may
be
choak'd
with
drouth
;
and
where
it
must
eate
stones
;
or
else
be
starved
:
but
it
is
planted
by
the
waters
side
;
where
it
hath
drinke
to
its
meate
;
and
where
the
soile
is
made
supple
,
to
give
the
roote
readily
,
both
passage
and
nourishment
.
And
it
is
not
a
barren
vaine-glorious
Tree
,
that
makes-onely
a
shew
;
and
is
nothing
but
words
,
as
bearing
nothing
but
leafes
:
but
it
is
a
iust
performing
tree
;
that
followes
his
leafes
with
fruit
;
as
a
just
mans
deeds
doe
follow
his
words
.
Neither
is
it
,
an
unseasonable
tree
,
that
brings
forth
abortive
fruites
;
and
sets
our
teeth
on
edge
,
with
sourenesse
;
but
it
goes
the
full
time
out
;
and
nourisheth
the
fruit
up
,
till
it
hath
gotten
sweetnesse
by
maturity
;
and
tastes
most
pleasantly
:
and
that
wee
may
know
it
,
to
be
no
ordinary
tree
;
the
very
leafes
continue
still
,
and
doe
not
wither
.
But
what
matter
is
it
,
when
the
fruit
is
gathered
;
whether
the
leafes
continue
still
,
or
no
?
For
,
the
worke
the
leafes
come
about
;
is
but
to
defend
the
buds
;
and
to
keepe
the
young
fruits
,
from
the
violence
of
the
Sunne
and
wind
;
and
when
they
have
seene
them
brought
up
;
and
come
to
a
ripe
age
,
that
they
can
shift
for
themselves
;
the
leafes
then
may
take
their
leaves
;
as
wee
see
them
fall
away
,
by
one
and
one
;
as
taking
notice
,
that
their
worke
is
done
.
There
are
,
perhaps
,
some
barren
trees
,
that
beare
no
fruit
;
and
these
sometimes
have
leafes
continuing
still
;
and
hanging
on
,
both
Summer
and
Winter
;
as
if
they
staied
waiting
for
imployment
;
and
looking
still
,
when
fruits
would
bud
forth
;
but
with
as
idle
an
expectation
,
as
the
Jewes
stand
waiting
for
the
comming
of
their
Messias
:
but
this
is
not
the
case
of
our
leafes
here
,
which
therefore
continue
still
,
because
they
are
still
in
office
:
for
our
tree
beares
fruit
continually
;
and
therefore
hath
neede
of
leafes
continually
;
when
one
fruit
is
ripe
and
gone
;
another
is
greene
and
comming
on
;
and
therefore
the
leaves
,
which
are
necessary
attendants
upon
the
fruits
;
as
long
as
there
are
young
fruits
,
that
need
attendants
,
cannot
be
discharged
,
and
therefore
doe
not
wither
.
And
yet
,
perhaps
,
the
Prophet
had
a
further
reason
,
why
hee
would
give
the
leafe
,
a
place
in
the
similitude
of
a
godly
mans
happinesse
;
seeing
a
leafe
was
the
first
Angell
of
liberty
,
to
the
prisoners
in
the
Arke
;
their
day-breake
of
comfort
came
from
the
light
of
a
leafe
;
and
if
it
had
not
been
for
a
leafe
;
the
tyrannizing
waters
,
would
have
more
kept
their
mindes
in
the
darke
,
than
their
bodies
in
the
Arke
;
and
have
drowned
them
with
despaire
,
when
they
could
not
,
with
their
waves
:
and
when
the
waters
overcame
all
other
creatures
,
both
men
and
beasts
;
yet
the
leafe
continued
constant
to
the
tree
,
and
overcame
the
waters
;
and
as
it
perished
not
,
in
the
Inundation
of
the
world
;
no
more
shall
it
wither
,
in
the
conflagration
of
the
world
.
But
what
happinesse
can
a
godly
man
expect
from
this
similitude
of
a
tree
?
for
,
he
can
have
no
more
,
than
the
similitude
will
afford
?
he
can
looke
for
no
more
,
than
the
tree
hath
it selfe
;
and
where
hath
the
tree
,
any
resemblance
of
happinesse
,
in
any
thing
,
that
is
here
exprest
?
It
hath
none
,
in
being
planted
by
the
watersside
:
for
,
happinesse
is
Summum
Bonum
;
and
this
at
most
,
but
Inferium
Bonum
;
therefore
only
good
,
because
it
serves
to
doe
the
tree
,
good
:
it
hath
none
,
in
bringing
forch
fruit
;
for
,
happinesse
is
Bonum
proprium
;
and
this
,
but
Bonum
alienum
;
for
,
what
good
is
it
to
the
tree
,
to
bring
forth
fruit
,
for
others
to
gather
?
For
so
,
the
tree
shall
be
no
happier
than
a
Bee
,
that
makes
Honey
indeed
;
but
for
others
to
eate
;
a
godly
man
shall
be
no
happier
than
a
Sheepe
;
that
beares
wooll
indeed
,
but
for
others
to
sheare
;
and
for
any
thing
appeares
yet
,
a
godly
man
,
by
this
similitude
,
is
like
to
lose
his
happinesse
.
But
the
Prophet
cannot
be
so
much
mis-taken
;
the
similitude
therefore
,
would
be
better
look'd
into
:
For
,
there
is
faelicitas
medii
;
and
faelicitas
sinis
;
there
is
faelicitas
viae
;
and
faelicitas
patriae
;
and
this
tree
indeede
,
enjoyes
them
all
:
It
hath
in
this
life
,
faelicitatem
medii
;
and
faelicitatem
viae
;
in
being
planted
by
the
waters
side
:
for
,
this
moistens
,
cooles
,
cleanses
;
and
gives
an
easie
and
a
happy
passage
to
the
journies
end
.
It
shall
have
in
the
life
hereafter
,
faelicitatem
sinis
;
and
felicitatem
patriae
;
in
bringing
forth
fruit
;
for
this
shall
not
be
,
as
the
Bee
makes
Hony
,
for
others
to
eate
;
nor
as
the
Sheepe
beares
wooll
,
for
others
to
sheare
;
but
this
fruit
shall
be
,
for
its
owne
use
onely
;
and
onely
for
it selfe
to
gather
.
For
this
fruit
is
that
,
of
which
Christ
saith
:
Your
joy
shall
be
full
,
and
none
shall
be
able
to
take
it
from
you
;
Your
joy
shall
be
full
;
there
is
plena
faelicitas
;
and
none
shall
be
able
to
take
it
from
you
;
there
is
secura
faelicitas
:
and
now
the
Prophet
,
need
not
be
ashamed
of
choosing
his
similitude
:
the
godly
man
,
neede
not
be
afraid
,
of
losing
his
happinesse
.
But
is
it
not
strange
,
to
see
how
contrary
the
Prophet
proceeds
here
,
to
our
expecting
?
for
when
he
propounded
his
similitude
of
a
tree
:
wee
looked
,
he
should
have
begunne
at
the
top
boughes
,
which
are
the
highest
parts
,
and
commonly
beare
the
ripest
fruits
,
and
hee
beginnes
cleane
contrary
,
at
the
lowest
part
;
at
the
very
roote
;
for
indeed
,
although
the
roote
be
not
seene
of
men
;
and
have
no
outward
glory
;
yet
it
is
the
roote
,
that
gives
the
praise
to
the
tree
:
it
is
the
roote
,
the
tree
may
thanke
,
for
all
he
is
worth
:
For
,
though
the
branches
bring
the
fruits
,
yet
they
are
but
messengers
:
it
is
the
root
that
sends
them
:
and
indeed
,
if
there
be
not
a
roote
of
Humility
;
and
that
roote
planted
by
Grace
;
the
aspiring
boughes
,
are
but
sprigs
of
pride
;
and
will
never
bring
forth
,
the
fruit
of
Glory
.
Wee
looked
hee
should
have
set
our
tree
,
if
not
in
Torrida
Zona
,
in
the
very
fire
;
yet
at
least
,
in
some
sunny
place
,
as
it
were
by
the
fires
side
;
and
hee
sets
it
,
cleane
contrary
,
by
the
waters
side
:
For
indeed
,
a
tree
feares
nothing
so
much
,
as
want
of
moisture
:
it
can
ill
spare
the
radiancie
of
the
Sunne
;
but
it
can
worse
spare
,
the
moistning
of
the
water
;
for
death
hath
a
spight
at
nothing
so
much
in
any
thing
,
as
at
the
humidum
radicale
;
the
naturall
moisture
:
Hee
kills
more
with
the
drowth
of
too
little
moisture
;
than
with
the
drowth
of
too
much
heat
or
cold
:
For
,
this
is
a
dart
,
which
death
hath
from
nature
;
all
his
other
darts
are
from
violence
;
and
though
the
water
bee
externall
to
the
Tree
;
yet
when
it
enters
and
moystens
the
roote
;
it
becomes
radicall
.
And
it
may
not
be
the
least
reason
,
why
the
Prophet
sets
the
Tree
,
which
is
our
symbole
of
eternall
life
,
by
the
waters
side
;
seeing
the
water
,
seemes
the
most
productive
element
of
life
;
as
that
,
which
produced
the
first
living
creatures
,
that
were
in
the
world
;
although
we
may
raise
our
thoughts
yet
higher
;
and
remember
,
there
are
waters
as
well
above
the
Firmament
;
as
under
the
earth
;
and
there
indeed
,
must
the
Tree
be
planted
,
that
shall
bring
forth
the
fruite
,
of
our
expected
happinesse
.
We
looked
,
he
should
have
set
our
Tree
,
like
the
Trees
of
Eden
;
with
present
fruits
,
hanging
upon
them
;
and
he
talkes
of
tarrying
the
time
,
till
the
Tree
bring
them
forth
:
for
indeed
our
Eden
is
past
;
there
was
at
first
,
no
time
there
;
&
therefore
the
fruits
there
,
were
not
children
of
time
:
but
as
soone
borne
,
as
their
parents
,
the
Tree
:
but
we
are
in
a
world
of
time
:
our
Tree
will
beare
no
fruit
,
but
by
the
helpe
of
time
;
and
no
helpe
of
time
neither
,
till
the
fulnesse
of
time
come
;
and
that
is
onely
in
him
,
who
came
in
the
fulnesse
of
time
:
For
,
Christ
is
our
time
;
and
our
fulnesse
of
time
will
bee
,
when
wee
shall
meete
Christ
,
full
in
the
aire
;
and
bee
taken
with
him
into
the
new
Eden
,
where
time
shall
bee
no
more
;
and
where
our
Tree
shall
bring
forth
fruit
in
the
Present
tense
,
which
shall
never
fade
into
Preterperfect
tense
.
But
seeing
the
Prophet
meant
afterwards
,
to
make
chaffe
a
similitude
of
the
wicked
;
why
would
he
take
a
Tree
,
for
his
similitude
of
the
godly
;
and
not
rather
take
wheate
,
as
in
a
plainer
opposition
?
and
as
Christ
,
it
seemes
upon
better
advise
did
take
it
afterwards
?
Christ
indeed
tooke
wheate
for
a
similitude
of
the
godly
,
but
to
another
purpose
;
the
purpose
of
the
Prophet
here
,
is
to
shew
;
the
great
distance
that
shall
bee
of
glory
,
betweene
the
godly
,
and
the
wicked
:
and
in
the
points
of
glory
,
we
shall
finde
the
wheate
,
to
come
farre
short
,
and
to
be
farre
inferiour
to
a
Tree
.
For
,
the
wheat
,
though
it
rise
flourishing
up
;
yet
it
riseth
out
of
the
ground
,
but
the
same
it
was
cast
into
the
ground
;
but
the
Tree
,
of
a
little
small
seed
,
riseth
up
to
a
substance
,
that
one
could
never
have
expected
,
such
an
issue
,
for
such
a
parent
.
The
wheate
,
though
it
rise
flourishing
up
;
yet
it
riseth
but
to
a
small
height
as
loath
to
leave
the
earth
too
much
;
and
afraid
to
goe
too
farre
from
the
roote
;
but
the
Tree
riseth
up
to
an
eminent
height
,
as
scarce
acknowledging
the
root
,
from
which
it
springs
:
and
farre
surmounts
all
growing
things
upon
the
earth
.
The
wheat
,
though
it
rise
flourishing
up
,
yet
it
riseth
but
to
a
slender
small
stalke
;
that
quakes
and
trembles
at
the
voice
of
the
winde
;
but
the
Tree
riseth
up
to
a
vaste
and
firme
body
,
that
scornes
the
threatnings
of
the
winde
;
and
is
not
once
moved
for
all
the
wind
can
doe
.
The
Wheate
,
though
it
rise
flourishing
up
,
it
is
quickly
downe
againe
:
if
it
be
not
reaped
in
summer
,
it
dies
in
winter
:
but
the
Tree
is
a
laster
for
many
ages
;
and
of
all
things
,
that
grow
out
of
earth
,
comes
neerest
to
everlastingnesse
.
And
now
;
if
we
cannot
choose
but
thinke
it
a
blessed
thing
,
to
be
such
a
Tree
:
we
cannot
as
little
choose
but
thinke
it
a
blessed
thing
,
to
bee
a
godly
man
;
for
whatsoever
is
seene
or
said
of
this
Tree
;
is
true
,
and
more
true
of
a
godly
man
.
Hee
is
more
fixt
and
immoveable
than
this
Tree
;
for
,
where
this
Tree
is
rooted
but
in
the
earth
;
a
godly
man
is
founded
upon
a
Rocke
.
He
is
planted
by
a
better
Gardner
,
than
this
Tree
;
for
where
this
Tree
is
planted
but
by
Adam
,
a
naturall
man
;
a
godly
man
is
planted
by
Paul
;
or
rather
,
as
Christ
saith
,
by
God
himselfe
.
He
is
moistned
with
better
waters
,
than
this
tree
;
for
where
this
Tree
is
watered
,
but
by
springs
from
the
earth
;
a
godly
man
is
watered
with
the
dew
of
heaven
:
he
riseth
to
a
greater
height
,
than
this
Tree
:
for
where
this
Tree
is
stinted
in
its
rising
,
and
staies
in
the
aire
;
a
godly
man
riseth
up
,
and
never
staies
till
hee
come
at
heaven
.
Hee
beares
more
fruite
,
than
this
Tree
;
for
,
where
this
Tree
hath
many
leaves
besides
fruites
;
the
very
leaves
,
of
a
godly
man
,
are
themselves
,
fruites
.
He
is
longer
in
season
than
this
Tree
;
for
,
where
this
Tree
is
in
season
,
but
some
part
of
the
yeere
;
Godlinesse
is
in
season
,
all
the
yeere
long
:
this
Tree
is
in
season
but
for
a
time
:
but
godlinesse
is
in
season
,
to
all
eternity
.
The
similitude
of
a
Tree
,
is
sufficiently
justified
;
but
why
would
the
Prophet
expresse
happinesse
,
by
any
similitude
at
all
?
and
not
deliver
it
rather
in
the
very
substance
?
why
would
he
not
,
rather
tell
us
,
what
it
is
;
than
what
it
is
like
?
May
wee
not
bee
bold
to
say
,
because
it
was
more
,
than
hee
could
doe
?
For
seeing
the
happinesse
of
a
godly
man
is
such
,
as
neither
eye
hath
seene
;
nor
eare
heard
:
certainely
it
is
such
also
,
as
neither
words
can
expresse
,
nor
tongue
utter
.
And
if
wee
should
heape
up
words
upon
words
:
laying
Pelion
upon
Ossa
,
and
making
mountaines
of
volumes
;
yet
wee
should
never
bee
able
to
expresse
the
happinesse
,
ordained
by
God
for
godly
men
.
If
the
happinesse
consisted
of
finite
parts
,
and
were
a
stinted
thing
,
either
in
number
,
or
magnitude
or
continuance
;
we
might
by
the
helpe
of
Arithmeticke
and
Geometry
,
expresse
it
perhaps
in
some
proportion
;
but
seeing
it
consists
of
parts
,
in
number
,
innumerable
;
in
magnitude
,
infinite
;
in
continuance
,
eternall
;
what
man
of
art
;
what
art
of
man
,
can
now
come
neere
it
?
Or
if
the
happinesse
were
to
continue
,
but
so
many
thousand
yeeres
as
there
be
sands
in
the
sea
;
though
this
were
a
vast
,
incomprehensible
extension
of
time
,
yet
it
were
but
a
continuance
,
that
would
not
con
tinue
;
there
would
one
day
bee
an
end
:
but
seeing
it
shall
be
for
ever
,
everlasting
,
eternall
;
in
Aeternum
&
ultra
;
what
starres
of
heaven
;
what
sands
of
the
sea
;
can
now
be
counters
enow
to
summe
it
.
And
now
tell
me
,
if
the
Prophet
were
not
well
advised
,
to
make
use
of
a
similitude
?
but
tell
me
rather
,
if
godly
men
be
not
well
advised
,
to
make
use
of
godlinesse
?
tell
me
if
wicked
men
,
be
not
ill
advised
,
to
make
account
of
vanities
?
Oh!
tell
me
,
if
the
Serpent
be
not
a
Divell
:
the
flesh
a
traitour
:
the
world
,
an
Impostour
:
that
for
pleasures
of
sinne
,
not
worth
the
speaking
of
;
would
make
us
to
forfeit
this
unspeakeable
happinesse
.
But
now
to
consider
it
in
Allegory
;
what
may
wee
thinke
,
is
meant
by
this
tree
?
Is
it
not
the
tree
,
figured
by
the
tree
of
life
,
in
the
Garden
of
Eden
?
And
what
by
this
planting
?
our
ingraffing
into
Christ
.
And
what
by
this
waters
side
?
the
water
that
was
shed
out
of
Christs
side
.
And
what
by
this
fruit
?
our
everlasting
happinesse
.
And
what
by
these
leafes
?
the
leafe
of
a
good
conscience
;
and
the
leafe
of
a
good
fame
.
For
a
good
conscience
never
withers
;
but
accompanies
a
godly
man
,
to
another
world
:
and
a
good
fame
never
withers
;
but
in
memoria
aeterna
erit
justus
.
And
what
by
the
time
?
when
time
is
no
more
.
For
time
is
but
the
measure
of
motion
and
mutation
;
but
happinesse
hath
nothing
to
doe
with
these
;
and
therefore
nothing
to
doe
with
time
;
her
time
is
eternity
.
And
indeed
,
is
it
not
strange
,
that
men
who
have
out
lived
yesterday
;
should
think
there
can
be
happinesse
where
there
is
time
?
For
,
let
the
day
past
,
be
spent
in
all
the
pleasures
of
the
world
;
yet
what
is
yesterday
to
us
to
day
?
and
what
will
to
day
,
be
to
us
to
morrow
?
and
so
,
the
daies
of
happinesse
,
should
come
at
last
,
to
be
all
lost
;
and
be
no
more
to
us
,
than
if
they
never
had
beene
ours
.
Wherein
true
happinesse
,
to
day
is
to
us
,
as
it
was
yesterday
;
and
to
morrow
will
be
as
it
is
to
day
;
and
what
wee
are
now
,
wee
shall
be
for
ever
.
Time
and
happinesse
are
things
incompatible
:
For
,
happinesse
is
permanent
;
time
alwaies
in
mutation
:
for
,
what
is
time
,
but
a
very
changeling
;
or
rather
,
makes
very
changelings
of
us
?
It
is
long
of
time
,
that
wee
continue
not
long
in
one
state
;
it
is
alwaies
bringing
some
new
thing
;
but
ever
carries
away
more
of
the
old
;
it
runnes
over
all
things
,
but
never
tarries
with
any
;
wee
cannot
see
it
,
till
it
be
gone
out
of
sight
;
and
by
this
onely
,
we
find
it
hath
beene
here
,
because
we
find
not
that
here
,
which
hath
beene
.
The
happinesse
of
this
life
,
is
like
Iosepht
coat
,
party
coloured
,
to
expresse
variablenesse
;
a
mixture
of
weale
and
woe
;
but
turnes
at
last
,
all
to
a
staine
;
and
such
happinesse
,
wicked
men
may
have
:
the
true
happinesse
,
is
in
a
long
white
roabe
;
long
,
for
durablenesse
;
and
white
,
for
joyfulnesse
;
and
this
keepes
the
colour
still
;
and
is
onely
to
be
had
in
Heaven
:
For
there
this
changeling
time
,
shall
not
be
suffered
,
to
come
;
to
set
diversity
of
colours
upon
our
roabe
of
happinesse
.
And
now
,
if
any
man
aske
for
happinesse
,
here
it
is
:
it
growes
upon
the
tree
of
godlinesse
:
but
though
it
have
its
beginning
,
and
,
as
it
were
,
its
blooming
,
in
this
life
:
yet
it
comes
not
to
its
growth
,
till
another
life
;
this
present
world
,
is
too
cold
a
climate
,
to
bring
it
to
ripenesse
;
it
must
have
the
Sunne
to
shine
more
directly
upon
it
;
wee
have
here
Spem
Rei
;
but
shall
not
have
Rem
spei
;
till
wee
come
to
see
the
blessed
face
of
God
:
For
,
this
indeed
,
is
the
true
Sun
,
that
onely
can
bring
the
fruit
of
this
tree
,
to
its
full
maturity
.
But
is
not
this
hard
dealing
in
the
Prophet
;
to
make
us
promise
,
of
a
present
possession
of
blessednesse
;
and
now
turne
us
off
,
with
little
more
,
than
a
bare
reversion
?
Will
he
be
so
a
Prophet
,
as
that
hee
will
be
no
more
than
a
Prophet
;
tell
us
onely
of
things
to
come
;
and
not
keepe
his
word
,
in
things
present
?
It
was
his
saying
at
the
very
first
,
that
a
godly
man
is
blessed
:
and
seeing
hee
thought
good
,
to
say
it
then
;
wee
looke
he
should
make
it
good
,
and
shew
it
now
:
For
,
as
yet
,
there
appeares
but
little
,
to
make
it
appeare
,
that
the
godly
are
in
this
life
,
any
more
blessed
,
than
the
wicked
:
and
if
any
advantage
be
;
it
seemes
to
most
men
,
to
be
of
the
wickeds
side
.
But
is
not
this
rather
,
to
deale
hardly
with
the
Prophet
?
to
put
him
to
his
proofes
,
for
every
word
hee
speaks
?
as
though
the
word
of
a
Prophet
,
were
not
of
it selfe
,
an
authority
sufficient
,
to
command
our
assent
?
but
since
wee
are
so
hard
of
beliefe
;
at
least
,
Propter
durtiiem
cordis
;
let
it
be
considered
;
that
there
is
great
difference
,
between
having
of
blessings
;
and
being
blessed
.
A
wicked
man
may
have
many
,
perhaps
,
very
many
blessings
;
and
yet
,
it
shall
never
be
truely
said
of
him
,
that
he
is
blessed
:
For
who
doubts
,
but
that
strength
and
beauty
;
riches
and
honors
,
are
blessings
and
the
good
gifts
of
God
:
and
all
these
,
and
many
more
than
these
,
a
man
may
have
;
and
yet
walke
in
the
counsell
of
the
ungodly
;
and
stand
in
the
way
of
sinners
;
and
sit
in
the
chaire
of
scorners
;
and
hee
that
doth
such
things
,
the
Prophet
would
have
us
know
;
though
hee
be
as
strong
as
Sampson
;
though
as
beautifull
as
Absalon
;
though
as
rich
as
Salomon
;
though
as
full
of
blessings
,
as
the
world
can
make
him
;
yet
he
cannot
be
blessed
.
Such
things
may
entitle
men
,
Benedicti
,
perhaps
;
but
not
Beati
;
or
if
Beati
;
it
is
but
falso
clamore
;
the
true
blessednesse
,
is
no
where
found
growing
;
nor
can
any
where
be
made
to
grow
,
but
onely
upon
this
tree
of
godlinesse
.
And
therefore
,
you
shall
never
heare
any
such
word
to
come
from
David
;
as
to
say
,
blessed
are
the
rich
;
or
blessed
are
the
honourable
,
and
great
men
of
the
world
;
but
all
his
blessednesse
,
is
ever
with
some
relation
or
other
,
unto
godlinesse
.
Blessed
are
they
whose
sins
are
forgiven
:
here
godlinesse
is
made
legitimate
.
Blessed
is
he
,
whom
the
Lord
chasteneth
:
here
godlinesse
,
is
set
to
Schoole
.
Blessed
are
they
who
walke
in
the
Law
of
Lord
:
here
godlinesse
,
is
at
its
exercise
;
Blessed
is
the
man
that
considereth
the
poore
:
here
godlinesse
is
making
a
purchase
.
Blessed
is
he
,
that
putteth
his
trust
in
the
Lord
:
here
godlinesse
,
is
taken
sanctuary
:
and
so
godlines
ever
,
in
one
kinde
or
other
;
or
blessednes
never
,
in
any
kinde
whatsoever
:
Not
all
the
smithes
of
Aegipt
:
not
all
the
temporall
blessings
,
of
the
world
,
will
serve
the
turne
:
Godlinesse
must
turne
the
key
;
or
the
doore
of
blessednes
;
The
gate
,
for
the
King
of
glory
to
enter
,
will
never
be
opened
.
And
as
a
man
may
have
many
blessings
;
and
yet
not
be
blessed
:
so
,
he
may
want
many
blessings
;
and
neverthelesse
,
bee
perfectly
blessed
.
Hee
may
want
,
the
riches
of
worldly
pompe
;
and
yet
bee
blessed
:
For
Blessed
are
the
poore
in
spirit
;
and
this
was
Davids
case
with
Michol
.
He
may
want
a
quiet
life
;
and
yet
bee
blessed
;
for
Blessed
are
they
,
that
are
persecuted
for
righteousnes
sake
:
and
this
was
Davids
case
,
with
Saul
:
Hee
may
want
good
report
;
and
yet
bee
blessed
;
For
blessed
are
ye
,
when
men
raile
upon
you
,
and
revile
you
;
and
this
was
Davids
case
with
Shimei
.
But
is
not
this
strange
,
that
a
man
should
want
,
&
yet
be
perfect
?
should
want
blessings
,
and
yet
be
perfectly
blessed
?
Indeed
,
no
more
strange
,
than
that
Adam
should
loose
one
of
his
ribbes
,
and
yet
continue
a
perfect
body
still
.
For
these
temporall
blessings
,
are
to
a
godly
man
,
as
the
ribbe
was
to
Adam
,
of
which
Eve
was
made
;
not
superfluous
to
him
,
when
he
had
it
;
nor
making
him
defective
,
when
hee
wanted
it
:
and
so
are
all
temporall
blessings
;
not
superfluous
to
a
godly
man
,
to
have
them
,
because
he
can
make
good
use
of
having
them
:
Nor
making
him
defective
to
want
them
;
because
he
can
make
good
use
of
wanting
them
.
And
this
,
perhaps
,
might
make
St.
Paul
to
say
,
I
can
want
;
and
I
can
abound
;
as
much
as
to
say
,
I
can
have
a
ribbe
more
,
or
a
rib
lesse
;
and
yet
in
both
estates
continue
perfect
still
.
But
is
it
not
then
,
that
we
are
all
this
while
mistakenin
blessednes
?
and
that
,
David
hath
set
a
glosse
upon
it
,
to
make
us
esteem
more
highly
of
it
,
than
there
is
cause
?
seeing
Christ
who
knew
blessednes
better
than
David
;
proclaimes
it
openly
,
that
they
are
blessed
,
that
mourne
:
and
surely
;
mourning
can
make
but
an
untoward
blessednesse
.
For
what
is
mourning
,
but
a
deploring
of
misery
?
That
to
say
,
they
are
blessed
that
mourne
;
is
all
one
,
as
to
say
;
They
are
blessed
,
that
are
miserable
:
and
so
,
blessednesse
,
no
such
goodly
thing
,
as
David
goes
about
to
make
us
thinke
it
.
But
it
is
not
,
that
wee
mistake
blessednesse
;
the
mistaking
is
,
in
mistaking
Christs
speaking
of
blessednesse
:
For
Christ
saith
not
,
They
are
blessed
that
mourne
:
because
they
mourne
;
but
because
they
shall
bee
comforted
.
The
blessednesse
consists
in
the
comforting
,
not
in
the
mourning
:
and
not
all
neither
that
mourne
shall
be
comfortted
;
for
then
,
the
damned
in
hell
;
and
even
the
divell
himselfe
,
then
whom
there
is
not
a
greater
mourner
;
should
come
at
last
;
(
as
some
have
erred
to
thinke
)
to
have
their
shares
in
comfort
.
But
their
mourning
,
is
in
despaire
,
and
upon
wrong
causes
;
They
onely
shall
be
comforted
,
that
mourne
upon
just
cause
,
and
that
in
hope
:
and
such
are
onely
the
Saints
on
earth
;
who
mourne
for
the
Bride-groomes
departing
from
them
;
and
cry
with
St.
Paul
:
I
desire
to
bee
dissolved
,
and
to
be
with
Christ
.
Indeed
comforting
,
is
to
mourning
,
a
plaine
relative
;
and
cannot
be
without
it
:
for
,
where
no
mourning
is
;
there
can
be
no
comforting
:
for
what
is
comforting
,
but
a
wiping
away
of
teares
from
the
eyes
:
and
how
can
teares
bee
wiped
away
,
if
there
be
no
teares
to
wipe
away
?
and
seeing
,
the
holy
Ghost
(
the
authour
of
all
blessednesse
)
is
the
Comforter
;
and
no
comforting
,
where
no
mourning
:
It
followes
,
that
where
no
mourning
,
no
holy
Ghost
;
and
where
no
holy
Ghost
,
no
blessednesse
.
Therefore
,
Blessed
are
they
that
mourne
,
for
they
shall
bee
comforted
.
And
so
,
betweene
Christ
and
David
;
there
will
be
found
,
but
this
difference
:
that
David
seemes
to
consider
godlinesse
,
as
a
Iubilee
;
and
therefore
expresseth
it
,
by
delighting
in
the
Law
of
God
;
and
exercising
in
it
:
but
Christ
seemes
to
consider
it
as
a
funerall
;
and
therefore
expresses
it
by
mourning
;
as
by
which
,
a
godly
man
,
is
crucified
to
the
world
;
and
the
world
to
him
.
And
indeed
,
this
Iubilee
,
and
this
funerall
;
must
both
meete
,
in
a
godly
man
;
or
there
will
not
bee
a
godlinesse
,
that
can
produce
a
blessednes
:
but
where
these
two
meete
,
and
kisse
each
other
;
there
the
delighting
in
the
Law
of
God
;
will
cause
a
mourning
for
our
sinnes
;
and
the
mourning
for
our
sinnes
,
will
cause
a
joy
in
the
holy
Ghost
;
that
we
may
be
confident
to
say
,
we
have
a
comfortable
blessednes
;
seeing
wee
have
the
blessing
of
the
holy
Ghost
,
the
comforter
.
And
now
,
if
any
man
slight
this
joy
,
as
not
deserving
the
name
of
blessednes
;
Is
it
not
,
because
hee
feeles
it
not
in
himselfe
?
for
without
being
felt
;
it
is
not
possible
,
to
bee
understood
:
but
hee
that
feeles
it
,
and
understands
it
;
will
finde
,
this
joy
,
to
be
that
Iewell
,
which
the
wise
Merchant
sold
all
that
he
had
,
to
buy
:
For
what
availes
it
a
man
,
to
enjoy
the
whole
world
,
and
to
want
this
joy
?
For
,
this
joy
is
not
an
influence
from
the
starres
:
which
yet
can
doe
great
wonders
,
for
breeding
joy
in
the
world
:
but
it
is
an
influence
,
from
that
spirit
,
which
moved
upon
the
waters
,
before
the
starres
were
made
;
and
is
onely
able
still
,
to
move
upon
the
waters
,
and
to
remove
the
waters
of
a
weeping
soule
.
It
is
a
ioy
,
begotten
in
our
hearts
,
by
motion
of
the
holy
Ghost
;
which
moving
upon
the
waters
,
of
a
true
repentance
;
workes
in
us
the
joy
of
this
assurance
;
that
wee
have
an
Advocate
and
Intercessour
for
us
,
with
God
the
father
.
Which
joy
,
was
thought
so
great
,
when
time
was
;
that
no
Messenger
,
was
thought
fit
,
to
bring
the
newes
of
it
;
but
an
Angell
from
heaven
.
Behold
I
bring
you
tidings
of
great
ioy
:
and
great
indeed
it
must
needs
be
,
which
an
Angell
cals
great
:
that
scarcely
would
call
the
whole
earth
,
great
:
and
seeing
St.
Paul
exhorts
us
,
to
Reioyce
evermore
:
we
may
know
the
joy
,
to
be
exceeding
great
,
that
can
make
us
able
,
to
hold
out
rejoycing
,
so
long
together
;
in
all
tempests
and
calmes
;
in
all
actions
and
passions
;
joy
enough
to
maintaine
a
feast
of
rejoycing
,
all
our
life
long
.
And
then
,
if
this
joy
,
can
make
a
blessednesse
:
(
as
certainly
a
greater
cannot
be
had
on
earth
)
and
none
partakers
of
it
,
but
the
godly
;
wee
must
needes
confesse
,
the
Prophet
had
great
reason
to
make
it
his
challenge
;
and
that
in
the
present
Tense
:
A
godly
man
is
blessed
.
And
will
not
this
blessednesse
appeare
yet
plainer
;
if
we
consider
the
divers
sorts
of
blessednesse
?
For
,
there
is
a
blessednesse
of
the
Law
;
and
this
was
delivered
by
Moses
:
who
delivering
the
Law
,
but
in
litera
;
delivers
a
blessednesse
,
but
in
cortice
:
Blessed
shalt
thou
be
in
the
field
:
and
blessed
in
the
City
:
blessed
shall
be
the
fruit
of
thy
body
;
and
the
fruit
of
thy
cattell
&c.
There
is
a
blessednesse
of
Grace
;
and
this
was
delivered
by
Aaron
;
who
being
the
Minister
of
our
atonement
with
God
,
delivers
a
blessednesse
,
in
this
atonement
:
The
Lord
blesse
thee
,
and
keepe
thee
;
The
Lord
make
his
face
to
shine
upon
thee
,
and
be
mercifull
unto
thee
:
The
Lord
lift
his
countenance
upon
thee
,
and
give
thee
peace
.
And
there
is
a
blessednesse
of
Glory
;
and
this
was
delivered
by
Christ
;
who
being
himselfe
,
the
perfection
of
blessednesse
;
delivers
a
blessednesse
in
perfection
:
Come
yee
blessed
of
my
Father
,
inherite
a
Kingdome
prepared
for
you
.
And
now
,
that
wee
have
these
divers
sorts
of
blessednesse
,
laid
out
before
us
;
which
of
them
,
may
wee
thinke
,
was
thought
upon
by
David
;
in
saying
,
Blessed
is
the
man
?
Not
Moses
his
blessednesse
;
for
that
is
too
imperfect
:
nor
yet
Christs
blessednesse
;
for
that
is
too
consummate
;
Moses
his
blessednesse
is
imperfect
:
For
,
Gold
(
one
of
the
best
,
of
his
blessings
)
hath
commonly
proved
,
but
aurum
Tolos●●●m
;
ominous
to
the
owners
;
and
apt
to
bring
them
,
to
utter
ruine
;
at
most
to
blessednesse
it
hath
never
beene
but
neutrall
:
onely
as
a
cypher
in
Arithmeticke
;
no
value
.
but
from
the
placing
it
;
for
if
it
be
placed
in
a
godly
hand
;
it
serves
in
subsidium
virtutis
;
and
may
prove
a
meanes
,
for
augmentation
of
blessednesse
:
but
if
it
fall
to
be
the
lot
of
the
wicked
;
it
is
but
incontivum
vitiorum
;
and
serves
but
in
majorem
d●●nationem
;
for
an
augmentation
of
misery
.
And
as
Moses
his
blessednesse
,
is
too
imperfect
:
so
Christs
blessednesse
,
is
too
consummate
;
for
the
blessed
face
of
God
,
(
in
which
,
that
blessednesse
chiefely
consists
)
is
no
fit
object
for
corruptible
eyes
:
God
must
make
himselfe
capabilte
,
which
now
he
is
not
;
and
us
,
capaces
,
which
now
wee
are
not
;
before
wee
can
arrive
at
the
haven
of
that
blessednesse
.
And
so
,
Moses
his
blessednesse
being
suspended
;
and
Christs
blessednes
,
not
yet
to
be
expected
:
what
remains
,
but
that
we
lay
hold
on
Aarons
blessednesse
;
and
this
,
indeed
,
we
shall
find
to
sympathize
,
and
suite
well
,
with
this
of
David
:
For
,
Aarons
blessednesse
,
is
a
confidence
in
Gods
mercy
,
for
remission
of
sinnes
;
and
a
peace
of
conscience
,
in
being
at
peace
with
God
,
in
Christ
.
And
it
is
no
wrong
to
Aarons
peace
,
to
adde
,
in
Christ
;
for
though
Aaron
expresse
it
not
,
as
speaking
it
,
but
in
figure
:
yet
wee
may
well
thinke
,
he
understands
it
,
as
meaning
it
in
substance
,
seeing
no
peace
,
without
Christ
,
is
safe
unto
us
;
all
peace
without
him
,
is
but
dangerous
security
:
For
,
Christus
est
pax
nostra
:
hee
onely
is
our
peace
;
and
this
peace
,
he
hath
ever
used
,
as
his
proper
good
:
It
was
the
Present
,
he
brought
the
Apostles
,
at
his
comming
from
Hell
;
Peace
be
unto
you
;
and
it
was
the
legacy
,
he
left
the
Apostles
,
at
his
going
to
Heaven
:
My
peace
I
leave
with
you
;
this
peace
made
Iob
upon
the
dunghill
,
blessed
;
and
the
want
of
this
peace
,
made
Saul
upon
his
throne
,
miserable
:
this
peace
the
world
cannot
give
;
and
the
wicked
cannot
have
here
;
for
,
there
is
no
peace
to
the
wicked
,
saith
the
Lord
.
And
now
,
if
any
man
sleight
this
peace
;
as
not
thinking
it
to
deserve
the
title
of
blessednesse
:
Is
it
not
,
because
he
hath
no
feeling
of
it
,
in
himselfe
?
For
,
not
being
felt
,
it
can
never
be
understood
;
but
hee
that
feeles
,
and
understands
it
;
will
finde
this
peace
,
to
be
that
purchase
,
which
Christ
so
deerely
bought
for
us
,
with
his
precious
blood
;
and
is
that
in
substance
,
which
Aarons
peace
was
but
in
figure
;
for
,
to
this
peace
,
it
is
not
enough
,
to
have
a
Nil
conscire
sibi
,
a
cleere
conscience
in
us
:
(
seeing
St.
Paul
knew
nothing
by
himselfe
;
yet
was
not
thereby
justified
)
but
we
are
justified
by
faith
in
Christ
:
and
thus
justified
,
wee
have
peace
with
God
;
and
being
at
peace
with
God
;
we
have
peace
of
conscience
within
our selves
.
And
then
,
if
this
peace
can
make
a
blessednesse
:
(
as
certainly
a
greater
cannot
be
in
earthly
Tabernacles
)
and
none
partakers
of
it
,
but
the
godly
;
we
may
speake
it
as
well
,
from
Paul
,
as
from
David
or
Aaron
;
and
so
Priest
and
Prophet
;
Apostle
and
all
,
agree
in
this
,
A
godly
man
is
blessed
.
And
if
wee
take
another
way
to
goe
;
will
it
not
come
to
all
one
journies
end
?
onely
,
as
having
now
taken
the
Prophets
words
,
in
this
manner
:
A
godly
man
is
blessed
:
And
hee
shall
be
like
a
tree
.
There
have
appeared
,
two
distinct
blessednesses
:
one
,
present
;
and
another
,
future
;
so
,
if
wee
take
the
words
in
this
manner
:
(
as
some
will
have
it
)
A
godly
man
is
blessed
;
For
,
hee
shall
be
like
a
tree
;
there
will
then
appeare
,
but
one
maine
blessednesse
;
the
present
being
only
a
hope
of
the
future
;
and
yet
thus
,
it
shall
still
be
justly
said
,
A
godly
man
is
blessed
.
For
,
this
hope
is
not
wavering
,
that
may
make
ashamed
;
seeing
it
hath
Faith
to
guard
it
;
and
Patience
,
to
wait
upon
it
:
but
it
is
the
ankor
of
the
soule
;
that
keepes
it
upright
,
in
all
tempests
of
temptations
.
And
if
we
passe
from
the
hope
it selfe
;
to
that
which
is
hoped
for
;
Oh
then
,
how
transcendent
a
blessednesse
will
be
found
in
hope
?
For
,
is
it
not
an
armour
of
steele
,
against
all
blowes
of
Fortune
,
and
wrackes
of
time
that
I
have
hope
continually
to
stand
prompting
me
with
this
?
Durate
,
&
vosmet
rebus
servate
seeundis
:
Be
constant
to
the
end
;
and
be
assured
,
it
will
not
be
long
,
ere
thou
shalt
raigne
with
Christ
?
Is
it
not
a
shield
of
Brasse
against
all
the
terrours
of
death
and
hell
;
that
through
hope
,
I
can
say
with
Iob
,
I
know
that
my
Redeemer
liveth
;
and
though
that
wormes
destroy
this
body
;
yet
I
shall
one
day
see
God
in
my
flesh
?
but
most
of
all
,
is
it
not
a
Rocke
of
defence
,
against
all
afflictions
,
in
body
or
goods
;
against
all
disgraces
,
in
fame
or
fortunes
;
that
with
St.
Paul
,
I
can
say
in
hope
;
There
is
a
Crowne
of
Righteousnesse
laid
up
for
mee
,
which
the
iust
Iudge
will
give
mee
at
the
last
day
?
And
now
,
if
any
man
slight
this
hope
,
as
thinking
it
not
worthy
the
name
of
a
blessednes
;
is
it
not
,
because
hee
hath
no
feeling
of
it
in
himselfe
?
for
,
not
being
felt
,
it
cannot
be
understood
:
but
he
that
feeles
and
understands
it
,
shall
finde
that
this
hope
is
the
true
Cordiall
of
a
fainting
soule
;
as
David
saith
I
had
fainted
,
if
I
had
not
hoped
to
see
the
goodnesse
of
the
Lord
,
in
the
Land
of
the
living
.
And
then
,
if
such
a
cordiall
it
be
;
as
such
a
cordiall
,
most
certainely
it
is
;
and
none
,
partakers
of
it
,
but
the
godly
;
we
may
iustly
conclude
,
the
Prophet
had
iust
cause
to
make
it
his
conclusion
:
A
godly
man
is
blessed
.
And
yet
more
expresly
to
shew
the
dignity
of
a
godly
mans
blessednes
;
we
may
observe
,
that
as
Ratione
personaram
;
God
is
said
to
bee
,
the
God
of
Abraham
,
the
God
of
Isaac
.
and
the
God
of
Iacob
:
so
Ratione
rerum
:
he
is
said
by
St.
Paul
;
to
bee
the
God
of
ioy
,
the
God
of
peace
,
the
God
of
hope
:
that
wee
cannot
thinke
much
,
to
have
a
blessednes
,
made
us
up
of
those
things
,
of
which
St.
Paul
thinkes
not
much
,
to
make
up
,
God
himselfe
a
Title
.
The
joy
,
which
Abraham
tooke
,
when
his
sacrificed
sonne
Isaac
,
was
restored
to
him
alive
;
was
no
doubt
a
wonderfull
joy
,
yet
but
a
type
of
ours
;
that
Christ
,
the
true
Isaac
;
is
restored
to
us
alive
,
by
his
rising
againe
.
The
peace
of
minde
,
which
Simeon
felt
,
when
hee
bare
the
Babe
Iesus
,
carnally
in
his
armes
;
was
,
no
doubt
,
a
blessed
peace
;
yet
but
an
inchoation
of
ours
,
who
beare
the
man
Christ
Iesus
(
our
full
reconcilement
)
spiritually
in
our
hearts
.
The
hope
which
Iacob
had
,
to
enioy
the
beautifull
Rachel
,
was
a
comfortable
hope
;
yet
but
a
shaddow
of
ours
;
who
hope
to
enioy
the
transcendent
beauty
,
of
the
blessed
face
of
God
,
in
the
Kingdome
of
heaven
.
And
shall
not
the
truth
of
ioy
,
make
us
more
blessed
,
than
the
type
made
Abraham
?
shall
not
the
consummation
of
peace
,
make
us
more
blessed
,
than
the
inchoation
made
Simeon
?
shall
not
the
substance
hoped
for
,
make
us
more
blessed
than
the
shadow
made
Iacob
!
Oh
then
the
happines
of
a
godly
man
;
in
whom
these
blessings
are
all
united
:
which
singly
enioyed
,
made
such
mirrours
of
blessednes
!
A
ioy
in
the
holy
Ghost
;
which
no
temptation
of
satan
can
dismay
:
A
peace
of
conscience
,
which
no
worldly
tumult
can
disturbe
:
A
hope
of
heaven
,
which
no
delay
of
expectation
can
discourage
:
and
now
let
Salomon
tell
us
,
if
this
be
not
a
wreath
of
three
,
that
farre
exceeds
his
threefold
cord
,
and
can
never
be
broken
?
And
if
againe
;
to
this
wreath
of
three
,
we
adde
a
fourth
;
(
as
the
Prophet
is
going
about
to
doe
)
the
blessednes
of
prosperity
:
will
it
not
then
,
bee
a
blessednes
with
admiration
;
and
a
wreathe
of
foure
,
that
wee
can
never
say
,
O
terque
quaterque
beatus
;
so
iustly
of
any
thing
under
heaven
,
as
of
a
godly
man
!
that
not
onely
wee
may
proclaime
it
in
Gath
,
and
publish
it
in
Ascalon
,
A
godly
man
is
blessed
:
but
with
the
asseveration
of
Isaac
,
in
blessing
Iacob
;
even
to
Esaus
face
;
redouble
it
,
in
the
eares
of
all
the
wicked
;
A
godly
man
is
blessed
;
yea
,
and
hee
shall
bee
blessed
.
And
now
,
that
we
have
found
out
a
godly
man
,
in
Hypothesi
:
where
may
we
looke
to
finde
him
out
in
Thesi
?
not
amongst
the
heathen
Philosophers
:
for
their
peace
of
conscience
,
was
onely
Nil
conscire
sibi
:
They
knew
nothing
of
any
reconcilement
with
God
,
in
Christ
:
not
amongst
the
Turkish
Musulmans
;
for
they
believe
no
holy
Ghost
;
and
therefore
can
have
no
ioy
in
the
holy
Ghost
;
not
amongst
the
Iewish
Sadduces
;
for
they
deny
the
resurrection
:
and
therefore
can
have
no
hope
of
heaven
.
And
where
then
?
onely
amongst
the
Christian
beleevers
;
for
in
them
onely
,
is
found
this
wreath
of
foure
:
which
though
singly
perhaps
they
may
;
yet
ioyned
together
,
they
can
never
be
broken
:
that
if
a
Philosopher
thought
it
cause
enough
,
to
cry
out
in
exultation
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
:
for
finding
out
the
Quadrature
of
a
circle
in
Geometry
:
wee
much
more
justly
:
may
thinke
it
cause
enough
,
in
exultation
to
cry
out
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
:
for
finding
out
this
Quadrature
of
blessednesse
in
Christianity
.
The
Prophet
might
well
rest
now
in
his
similitude
:
as
containing
sufficiently
,
a
godly
mans
happinesse
:
but
he
seemes
to
be
afraide
,
it
is
not
capacious
enough
;
and
therefore
pieceth
it
out
,
with
a
blessednesse
,
of
another
making
:
And
what
soever
hee
doth
,
it
shall
prosper
.
A
blessednesse
,
much
like
the
Manna
in
the
wildernesse
;
that
fits
the
rellish
of
all
tastes
:
for
who
,
but
will
easily
admit
,
prosperity
indeed
,
to
be
a
blessednesse
?
and
hee
seemes
,
to
have
provided
it
,
specially
for
the
meaner
capacities
;
such
as
are
not
well
able
to
apprehend
the
former
,
as
being
too
spirituall
;
but
this
is
a
blessednesse
,
so
visible
to
be
seene
;
so
palpable
to
bee
,
felt
;
that
even
the
veriest
worldling
that
is
,
cannot
choose
but
acknowledge
it
:
Yet
we
may
perceave
,
the
Prophet
brings
it
in
;
but
as
a
fagge
end
of
blessednes
;
as
choosing
rather
to
adde
a
course
piece
;
then
that
it
should
be
said
,
he
had
made
it
too
little
.
But
doth
not
the
Prophets
adding
of
this
piece
;
make
the
Prophet
himselfe
defective
?
Doth
he
not
by
shewing
the
blessednes
to
bee
the
more
:
shew
his
owne
iudgement
to
bee
the
lesse
?
For
if
this
were
true
;
there
should
not
be
a
godly
man
to
be
found
,
in
the
whole
world
.
For
,
are
not
all
men
generally
subject
to
crosses
?
some
in
body
;
some
in
goods
:
some
by
enemies
;
some
by
friends
;
some
in
all
;
but
all
in
some
?
all
this
is
true
;
and
yet
the
Prophet
neverthelesse
saith
true
:
for
crosses
,
are
our
sufferings
,
not
our
doings
:
the
adversity
of
a
godly
man
,
in
that
he
suffers
;
is
no
contradiction
of
prosperity
,
in
that
hee
doth
:
and
yet
even
crosses
and
sufferings
,
and
all
;
as
St.
Paul
saith
;
shall
bee
made
usefull
and
prosperous
to
the
godly
.
For
,
though
Martyrs
,
cannot
well
be
said
,
to
prosper
in
their
suffering
;
because
it
is
grievous
;
yet
they
are
truely
said
to
prosper
,
by
their
suffering
;
because
it
is
glorious
;
though
Lazarus
did
not
prosper
in
his
suffering
,
because
it
brought
him
,
but
to
Dives
gate
;
yet
he
truely
prospered
,
by
his
suffering
,
because
it
brought
him
,
into
Abrahams
bosome
.
But
may
not
the
Prophet
preach
this
doctrine
long
enough
,
before
he
meet
with
an
auditory
,
that
wil
believe
him
?
Godlinesse
to
be
a
meanes
of
prospering
?
a
stranger
Paradoxe
was
never
held
.
It
is
a
greater
miracle
,
for
men
to
draw
prospering
out
of
godlinesse
,
than
for
Moses
to
draw
water
out
of
rockes
.
Probitas
laudatur
&
alget
:
godlinesse
may
have
the
worlds
good
word
;
but
he
that
useth
it
,
shall
die
a
begger
.
Thus
the
wicked
,
thorow
the
Prophets
sides
,
stand
goaring
and
galling
the
goodnesse
of
God
;
and
never
remember
,
or
never
regard
the
saying
of
St.
Peter
,
that
godlinesse
hath
the
promise
,
both
of
this
life
,
and
of
the
life
to
come
.
But
most
of
all
they
insult
upon
the
Prophet
,
as
thinking
they
can
take
him
tripping
in
his
words
;
and
can
prove
him
manifestly
in
two
tales
:
For
,
that
which
he
saith
here
of
the
godly
,
hee
affirmeth
the
very
same
,
in
another
place
,
of
the
wicked
;
Their
waies
alwaies
prosper
:
they
are
not
in
trouble
like
other
men
;
they
have
more
than
their
hearts
can
wish
.
And
is
it
possible
,
the
Prophet
should
ever
be
able
,
to
answer
this
?
Can
these
words
of
his
,
be
ever
possibly
reconciled
?
Indeede
,
with
a
word
:
For
it
is
but
mistaking
a
word
;
(
taking
the
present
Tense
,
for
the
future
)
that
makes
all
this
difference
,
it
is
but
breaking
time
,
that
makes
this
discord
:
keepe
time
with
the
Prophet
,
and
all
will
goe
well
:
for
he
saith
not
,
of
a
godly
man
,
all
his
waies
doe
prosper
;
but
they
shall
prosper
;
he
meddles
not
,
with
the
present
Tense
;
nor
with
the
prosperity
of
the
present
Tense
;
hee
leaves
that
for
the
wicked
to
make
merry
with
:
for
it
is
a
prosperity
,
not
worth
the
envying
:
for
,
who
would
envie
Ionas
his
Gourd
,
that
is
gone
in
a
night
?
The
present
Tense
of
this
life
,
cannot
make
a
prosperity
,
that
is
worth
the
having
:
It
is
the
future
Tense
,
must
doe
it
:
for
this
is
the
lasting
Tense
;
and
though
it
shew
not
all
his
wares
at
first
,
as
the
present
Tense
doth
;
you
cannot
see
yet
,
what
it
will
prove
;
yet
give
it
time
;
let
things
come
to
a
ripenesse
;
and
you
shall
find
it
true
in
the
end
;
that
Whatsoever
a
godly
man
doth
;
it
shall
prosper
.
And
in
this
Tense
,
and
in
this
sense
it
is
,
that
the
Prophet
speakes
of
the
prosperity
of
the
godly
;
but
if
he
come
to
speake
of
the
wicked
in
this
Tense
;
he
then
alters
his
Key
;
he
speakes
in
another
tune
;
Thou
shalt
looke
after
his
place
,
and
it
shall
not
be
found
.
Or
may
we
not
,
perhaps
,
reconcile
the
Prophets
words
as
well
,
if
we
onely
say
,
that
in
speaking
of
the
prosperity
of
the
wicked
,
loquitur
ut
vulgus
;
&
as
it
is
in
appearance
,
because
in
the
eye
of
the
world
,
it
seemes
to
be
so
:
but
when
he
speaks
of
the
prosperity
of
the
godly
;
loquitur
ut
veritas
;
because
it
is
in
truth
,
and
really
so
.
The
Prophet
,
we
may
perceive
,
makes
this
account
;
that
nothing
can
be
truly
said
to
prosper
;
which
hath
not
a
prosperous
ending
;
but
if
it
have
a
prosperous
end
,
it
may
truely
then
bee
said
to
prosper
.
And
it
is
a
very
just
account
;
for
else
we
might
say
,
that
a
cup
of
cold
water
,
prospers
in
a
Feavour
;
because
it
cooles
and
easeth
for
the
present
;
though
it
infinitly
encrease
the
burning
afterward
.
And
we
could
not
say
,
that
a
soveraigne
medicine
prospers
in
a
sore
;
because
it
akes
and
paines
us
for
a
while
;
though
afterward
it
worke
a
perfect
cure
.
And
now
bring
the
wicked
,
and
the
godly
to
the
try
all
of
this
account
;
and
you
shall
finde
it
true
,
that
the
wicked
never
prosper
;
and
that
the
godly
prosper
alwaies
.
Did
Ahab
prosper
in
seeking
Naboths
vineyard
?
he
got
indeed
the
vineyard
;
but
the
dogges
licked
up
his
blood
.
Did
Iudas
prossper
,
in
betraying
his
Master
?
hee
got
indeed
the
thirty
pieces
of
silver
;
but
his
bowels
would
not
tarry
in
his
belly
after
he
had
done
it
.
And
so
the
most
that
can
bee
said
,
of
the
prosperity
of
the
wicked
,
is
but
this
;
that
they
have
a
prosperity
indeed
;
but
it
is
a
tragicall
one
;
beginnes
in
jollity
,
and
hath
some
mirth
for
a
while
;
but
ends
at
last
,
in
blood
and
death
.
And
such
it
seemes
the
Prophet
meanes
,
is
the
prosperity
of
the
wicked
;
if
he
meane
not
rather
,
that
a
prosperity
it
seemes
,
but
is
not
:
For
,
the
wicked
may
have
children
,
like
Olive
branches
round
about
their
Table
;
and
in
this
may
seeme
to
prosper
;
but
yet
they
doe
not
;
and
Iob
tels
why
;
For
their
children
are
to
the
sword
;
and
shall
bee
buried
in
death
.
They
may
heape
up
treasure
,
and
flow
in
wealth
;
and
in
this
may
seeme
to
prosper
:
but
yet
they
doe
not
;
and
Salomon
gives
the
reason
;
For
they
know
not
who
shall
gather
it
;
themselves
,
they
are
sure
,
shall
carry
away
nothing
.
They
may
rise
in
honours
,
and
bee
set
aloft
;
and
in
this
may
seeme
to
prosper
;
but
yet
they
doe
not
;
and
David
shewes
the
cause
;
For
they
are
set
in
slippery
places
;
and
their
ending
commonly
fals
out
in
falling
:
And
this
is
not
onely
to
bee
obserued
in
single
persons
;
but
even
in
whole
Families
:
a
generation
or
two
may
flourish
and
hold
their
heads
high
;
and
in
this
may
seeme
to
prosper
;
but
yet
they
doe
not
;
for
of
this
,
is
growne
a
Proverbe
;
Non
gaudet
tertius
baeres
;
The
third
generation
paies
for
all
.
So
it
is
true
here
,
which
Abner
said
to
Ioab
,
There
is
bitternesse
in
the
end
.
But
with
the
godly
,
it
is
cleane
otherwise
:
For
many
are
the
afflictions
of
the
righteous
,
but
the
Lord
delivers
them
out
of
all
.
So
here
is
prosperity
in
the
ending
yet
.
They
may
sow
in
teares
,
but
they
shall
reape
in
ioy
;
prosperity
in
the
end
still
.
They
may
go
forth
weeping
,
and
carrying
precious
seed
with
them
;
but
they
shall
returne
reioycing
,
and
bring
their
sheaves
with
them
:
still
prosperity
in
the
end
.
Daniel
may
be
cast
into
the
Lyons
denne
;
but
hee
shall
come
forth
untouched
;
his
danger
shall
be
his
glory
.
Ionas
may
be
swallowed
up
of
a
Whale
;
but
he
shall
be
cast
up
safe
on
shoare
;
his
destruction
shall
be
his
safety
.
Iob
may
have
his
children
slaine
;
his
goods
taken
from
him
;
and
his
body
afflicted
;
but
his
children
shall
be
restored
,
his
goods
doubled
,
and
his
life
trebled
.
And
to
make
short
,
the
Prophet
in
another
place
,
makes
it
a
rule
of
infallibility
:
Marke
the
upright
man
;
and
behold
the
perfect
man
;
for
the
end
of
that
man
,
is
peace
.
And
so
it
is
verified
here
,
which
is
said
by
the
Prophet
;
Sorrow
may
be
over
night
,
but
ioy
commeth
in
the
morning
.
And
this
againe
,
is
another
advantage
of
the
prosperity
of
the
godly
;
that
their
sorrow
comes
but
over
night
,
when
they
may
sleepe
it
out
,
and
passe
it
over
;
but
their
ioy
cometh
in
the
morning
;
when
they
come
fresh
unto
it
;
and
have
the
whole
day
before
them
to
enjoy
it
.
And
now
,
if
we
aske
the
Prophet
,
what
reason
he
can
give
,
of
this
prospering
of
the
godly
;
Doe
not
his
words
themselves
answere
for
him
;
and
carry
in
them
,
the
very
reason
of
it
?
For
in
saying
,
Whatsoever
he
doth
;
he
seemes
to
intend
a
godly
mans
service
:
and
in
saying
,
shall
prosper
:
hee
seemes
to
intimate
Gods
wages
:
and
if
this
be
so
:
then
is
the
prospering
as
sure
as
checke
:
for
as
God
is
a
Lord
,
that
lookes
his
servants
should
doe
their
worke
;
so
hee
is
a
master
,
that
never
failes
to
pay
his
servants
their
wages
.
And
then
,
if
blessednesse
be
Gods
wages
;
and
godlinesse
,
the
mans
service
;
what
is
this
,
but
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
:
the
very
thing
the
Prophet
takes
upon
him
to
demonstrate
;
A
godly
man
is
blessed
?
And
here
now
,
we
may
stand
and
admire
the
great
bounty
of
God
:
and
consider
,
how
good
a
service
,
it
is
to
serve
him
:
and
what
great
wages
hee
gives
his
servants
;
for
the
meanest
of
them
all
,
may
reckon
upon
this
:
that
All
he
doth
shall
prosper
:
The
wages
is
not
stinted
by
the
Master
,
but
by
the
servant
;
that
if
hee
have
not
prosperity
enough
,
hee
may
thinke
himselfe
,
that
would
bee
idle
;
and
doe
no
more
,
for
All
he
doth
shall
prosper
.
But
nothing
,
but
what
he
doth
;
the
Prophet
promiseth
no
further
:
for
if
he
doe
nothing
,
hee
must
looke
for
no
prospering
.
But
what
?
have
good
thoughts
then
;
and
good
words
;
no
promise
of
prospering
?
If
they
followed
by
doing
;
then
are
they
Praeviae
actiones
:
and
as
part
of
the
doing
,
shall
have
their
reward
:
Otherwise
,
they
are
but
abortives
,
and
come
not
to
life
,
to
give
them
capacity
:
for
the
life
of
words
,
and
thoughts
,
is
actuated
by
the
acting
.
And
yet
even
thus
;
the
service
is
so
small
;
the
wages
so
great
;
that
if
it
were
told
us
by
any
,
but
by
a
Prophet
;
or
told
us
of
any
,
but
of
God
;
we
might
justly
doubt
it
;
but
hearing
it
,
from
such
a
Reporter
;
and
of
such
a
Master
;
if
we
should
doubt
it
now
;
it
might
justly
be
said
unto
us
;
what
doubt
yee
of
;
O
yee
of
little
faith
?
Yet
it
must
be
observed
here
,
though
we
call
it
,
wages
;
that
yet
it
is
not
,
so
much
earned
,
as
given
;
being
more
of
favour
,
than
of
Merit
;
and
cannot
be
exacted
,
though
it
may
be
expected
:
For
,
though
the
wages
of
sinne
be
death
;
yet
we
cannot
properly
say
,
the
wages
of
godlinesse
is
life
:
the
Antithesis
hath
not
place
;
because
our
godlinesse
hath
not
weight
;
but
eternall
life
,
is
the
gift
of
God
,
through
Iesus
Christ
our
Lord
.
And
now
,
if
we
should
aske
the
world
,
what
it
saies
to
all
this
?
whether
it
thinke
not
these
blessings
,
to
be
farre
more
worth
,
than
all
their
guilded
vanities
?
what
doe
we
thinke
,
would
the
world
answer
to
such
a
question
?
We
may
be
sure
,
the
world
would
answer
thus
:
it
likes
the
blessinge
well
,
and
thinkes
them
all
good
;
but
one
circumstance
in
them
,
it
doth
not
like
;
that
they
are
all
in
the
future
;
none
in
the
present
:
all
birds
in
the
bush
,
none
in
the
hand
:
never
a
bird
in
the
hand
amongst
them
all
:
Blessed
are
they
that
mourne
;
for
they
(
are
not
,
but
)
shall
be
comforted
.
The
tree
is
planted
by
the
waters
side
;
but
beares
no
fruit
yet
;
but
will
doe
.
A
godly
mans
actions
(
doe
not
prosper
;
but
they
)
shall
prosper
.
This
delay
the
world
doth
not
like
;
it
cannot
away
with
these
future
Tenses
;
so
much
talking
of
what
shall
be
;
and
nothing
of
what
is
:
and
therefore
they
have
a
question
to
aske
too
;
the
same
which
the
Disciples
asked
Christ
:
But
when
shall
these
things
be
?
For
,
if
the
blessednesse
be
long
a
comming
;
it
can
then
come
but
to
this
;
that
it
may
be
said
;
A
godly
man
shall
be
blessed
,
but
is
miserable
;
and
miserable
too
,
for
God
knowes
how
long
.
Therefore
give
us
the
present
,
say
they
;
and
(
as
Christ
also
seemes
to
teach
us
)
let
Hereafter
shift
for
it selfe
.
This
indeed
,
is
the
Hinge
,
the
world
still
turnes
upon
;
and
it
is
a
hard
matter
,
to
take
it
off
.
But
may
wee
not
answer
these
men
;
as
Christ
answered
his
Disciples
;
Non
est
vestrum
;
nôsse
tempora
:
It
is
not
for
you
to
know
the
times
and
seasons
,
which
God
hath
kept
in
his
owne
hand
?
It
may
suffice
you
to
know
,
that
these
things
shall
be
;
when
they
shall
be
;
is
more
than
the
portion
of
your
knowledge
comes
to
.
It
is
indeed
an
earthly
question
;
and
moved
onely
by
such
,
of
whom
it
is
said
,
Earth
thou
art
,
and
to
earth
thou
shalt
returne
:
For
,
when
wee
move
such
questions
,
we
returne
to
earth
:
for
if
wee
staid
with
God
;
we
should
know
,
that
as
the
darknesse
and
the
light
,
is
all
alike
to
him
;
so
to
him
,
the
Future
and
the
Present
is
all
one
;
that
we
may
marvell
,
what
Saint
Peter
meant
to
say
;
A
thousand
yeeres
,
with
God
are
as
a
day
;
as
though
there
were
a
proportion
between
eternity
and
time
:
when
Esay
speakes
it
out
plainly
;
All
Nations
are
to
God
as
nothing
;
and
put
in
the
ballance
,
are
lesse
than
nothing
;
and
wee
may
say
as
well
;
All
time
,
is
to
him
as
nothing
;
and
put
in
the
ballance
with
Eternity
,
is
lesse
than
nothing
.
And
therefore
,
when
we
meete
with
these
words
(
Will
be
,
and
Shall
be
)
in
relation
to
God
;
we
may
take
them
rather
,
as
words
of
order
,
than
of
time
:
as
in
order
of
Nature
,
the
tree
must
first
be
planted
,
before
it
can
bring
forth
fruit
:
a
deed
must
be
done
,
before
it
can
be
rewarded
;
and
yet
even
this
order
also
,
is
in
Gods
disposing
;
either
to
divert
it
;
or
wholly
to
reverse
it
,
at
his
owne
pleasure
.
As
in
the
Garden
of
Eden
;
there
was
bearing
of
fruit
,
as
soon
as
planting
of
trees
;
this
was
a
diverting
of
order
.
But
when
God
said
;
Esau
have
I
hated
;
and
loved
Iacob
;
before
they
had
done
either
good
or
evill
;
here
was
a
prospering
before
a
doing
;
and
we
may
say
,
a
bearing
of
fruit
,
before
a
planting
the
tree
;
and
this
was
an
absolute
reversing
of
order
.
The
world
therefore
must
take
notice
,
that
Will
be
,
with
God
,
is
as
much
,
as
with
men
,
it
is
:
and
when
he
saith
,
it
Shall
be
;
it
is
as
good
,
as
if
it
were
already
.
We
all
know
,
there
is
to
be
dies
retributionis
;
a
day
of
account
;
and
this
day
to
be
,
God
knowes
how
soone
;
sooner
,
perhaps
,
than
the
world
thinkes
;
but
certainely
sooner
,
than
the
world
would
have
it
;
and
we
are
sure
,
that
this
Will
be
,
and
Shall
be
;
shall
not
exceed
that
day
:
but
how
much
it
shall
be
sooner
(
as
oftentimes
much
sooner
;
and
alwaies
to
the
godly
;
in
whose
spirits
,
there
is
an
influence
of
the
future
in
the
present
;
by
the
presence
of
that
spirit
,
with
whom
the
future
is
present
)
we
must
leave
to
God
;
in
whoseonly
hand
it
is
,
to
dispose
of
all
things
,
both
for
time
and
order
.
But
lest
the
godly
should
be
sleighted
,
as
men
only
of
expectation
;
and
wholly
excluded
from
any
part
of
blessednesse
in
present
;
let
it
be
remembred
,
what
Gods
promise
to
the
godly
,
is
;
I
will
never
leave
thee
,
nor
forsake
thee
;
and
if
never
leave
us
,
then
alwaies
with
us
;
and
so
indeede
,
doth
Christ
expound
it
;
And
lo
,
I
am
with
you
alwaies
to
the
end
of
the
world
.
And
least
his
presence
should
be
thought
,
to
serve
for
directing
onely
,
and
not
as
well
for
comforting
;
heare
him
in
this
also
:
And
I
will
send
you
another
Comforter
;
but
Christ
could
not
send
another
comforter
,
if
hee
were
not
himselfe
a
Comforter
first
.
And
may
it
not
then
be
truely
said
of
the
godly
;
Nullum
numen
abest
;
there
is
not
a
person
in
the
whole
Deity
,
but
is
present
with
them
:
And
can
blessednesse
be
absent
,
where
the
whole
Deity
is
present
?
and
yet
more
mediately
,
to
shew
Gods
care
over
them
;
he
gives
his
Angells
charge
over
them
,
to
keepe
them
in
all
their
waies
;
where
the
wicked
in
the
meane
time
,
as
things
forlorne
,
have
neither
part
nor
portion
,
in
any
of
these
promises
.
It
was
not
to
the
wicked
,
that
God
said
,
I
will
never
leave
thee
,
nor
forsake
thee
;
it
was
not
to
the
wicked
that
Christ
said
;
And
lo
,
I
am
with
you
alwaies
to
the
worlds
end
;
it
was
not
to
the
wicked
,
that
Christ
promised
,
to
send
another
comforter
:
It
was
not
to
the
wicked
,
that
God
promised
a
guard
of
Angels
;
and
may
it
not
then
be
truely
said
of
the
wicked
:
Nullum
numen
adest
;
there
is
not
a
person
in
the
whole
Deity
;
there
is
not
an
Angell
in
the
whole
Quire
of
Heaven
,
that
is
present
with
them
?
And
what
is
then
the
present
possession
,
they
so
much
stand
upon
;
and
so
much
boast
of
?
Alas
poore
wretches
!
what
is
it
,
but
as
a
dreame
;
as
Esay
saith
;
They
dreame
they
are
full
;
and
when
they
awake
,
Behold
,
their
soule
is
empty
;
What
is
it
,
but
as
a
myst
upon
their
soules
,
that
makes
them
,
as
Saint
Iohn
speakes
,
to
thinke
they
are
rich
and
faire
,
and
strong
;
when
yet
they
are
poore
,
and
naked
,
and
miserable
.
For
,
what
is
their
present
possession
,
but
possession
of
the
present
?
and
what
is
the
present
,
but
a
transient
thing
;
a
thing
next
to
nothing
;
no
sooner
begun
,
but
ended
;
that
before
you
can
say
,
it
is
;
it
is
not
;
the
future
hath
taken
its
place
,
and
put
it
from
being
.
And
say
,
we
allow
them
,
to
take
the
whole
extent
of
their
present
life
,
for
the
latitude
of
their
present
possession
;
yet
what
is
all
this
latitude
,
but
a
breadth
made
up
,
of
narrow
minutes
,
which
being
impossible
,
they
should
be
all
,
one
like
to
another
;
makes
it
impossible
,
they
should
make
a
blessednesse
,
that
can
be
certaine
.
Where
the
blessednesse
of
the
godly
is
more
certaine
,
than
all
the
assurances
of
the
world
can
make
it
.
For
what
are
the
greatest
assurances
of
all
worldly
things
?
Doe
wee
not
count
our selves
sure
,
if
we
have
a
good
mans
word
?
and
here
we
have
the
Word
of
God
:
so
sure
a
word
,
that
heaven
and
earth
shall
faile
;
but
his
word
shall
never
faile
.
And
if
his
Word
will
not
be
taken
;
have
we
not
then
,
a
sufficient
mans
bond
,
the
bond
of
the
man
Christ
Jesus
;
and
that
in
the
highest
kinde
of
obligation
,
bound
body
for
body
?
And
if
bond
be
thought
too
little
;
have
we
not
then
a
good
pawne
besides
?
Arrham
Spiritus
Sancti
;
a
pawne
and
pledge
,
of
the
holy
Spirit
?
and
lest
there
should
be
defect
,
for
want
of
witnesses
;
have
we
not
a
whole
army
of
Martyrs
;
and
Confessours
innumerable
?
that
unlesse
the
Apostles
and
Martyrs
,
should
all
prove
false
witnesses
;
unlesse
the
pawne
of
the
Spirit
,
should
prove
a
counterfeit
;
unlesse
the
Obligee
Christ
Jesus
,
should
prove
non
solvent
;
unlesse
God
himselfe
,
should
prove
no
man
of
his
word
:
(
all
which
are
farre
greater
impossibilities
,
than
that
the
skie
should
fall
)
it
is
impossible
,
that
the
hope
of
the
godly
should
be
frustrate
:
or
,
that
these
blessings
should
not
be
accomplished
to
them
,
in
the
fullest
measure
.
And
now
,
let
the
world
it selfe
judge
;
if
the
Prophet
had
not
all
the
reason
of
the
world
,
to
make
it
his
challenge
against
the
world
;
that
A
godly
man
is
blessed
.
But
now
that
the
world
may
seeme
to
be
satisfied
,
for
the
security
;
Now
comes
in
the
flesh
,
with
her
objection
:
these
blessings
indeed
,
are
sensible
to
the
soule
,
but
insensible
to
the
body
;
and
seeing
a
man
is
a
compound
thing
,
consisting
of
a
body
and
a
soule
;
how
can
these
blessings
,
which
reach
but
onely
to
the
soule
,
make
more
to
bee
said
,
than
this
?
A
godly
man
,
is
blessed
in
soule
,
but
is
miserable
in
body
?
and
why
then
,
should
the
Prophet
shuffle
them
together
;
and
as
if
the
body
were
no
body
,
say
Blessed
is
the
man
?
But
is
it
not
,
that
Animus
cuiusque
is
est
quisque
?
and
when
the
Progeny
of
Iacob
went
downe
into
Aegypt
;
is
it
not
said
,
that
so
many
soules
went
downe
,
without
making
reckoning
of
their
bodies
?
and
did
not
Christ
say
,
to
the
Thiefe
on
the
Crosse
;
This
day
,
thou
shalt
be
with
mee
in
Paradise
;
which
yet
was
meant
,
but
onely
of
his
soule
?
And
why
then
,
should
not
the
Prophet
,
though
but
in
respect
of
these
blessings
,
say
Blessed
is
the
man
?
The
body
indeed
in
this
life
,
is
subject
to
corruption
;
and
as
long
as
it
is
so
,
it
is
not
in
it selfe
;
nor
can
bee
,
of
it selfe
,
capeable
of
blessednesse
:
all
the
blessednesse
it
hath
,
or
can
have
;
it
must
have
from
the
participation
,
it
hath
with
the
soule
;
and
from
the
influence
,
it
receiveth
from
the
soule
:
which
influence
is
so
strong
;
which
participation
,
so
powerfull
;
that
it
even
confounds
the
distinction
,
of
body
and
soule
;
and
makes
them
considered
but
as
one
entire
thing
;
that
even
heathen
capacities
could
apprehend
,
how
the
body
being
In
equuleo
;
upon
the
racke
;
might
yet
by
the
strength
of
this
participation
,
be
made
able
to
say
,
Quàm
suave
est
hoc
?
and
therefore
,
the
Prophet
can
never
be
justly
blamed
,
for
saying
;
(
as
in
this
,
and
many
other
respects
,
he
may
and
must
say
,
)
A
godly
man
is
blessed
.
Though
this
Psalme
be
most
properly
understood
,
of
a
godly
man
;
yet
there
are
some
,
will
needs
have
it
,
primarily
to
be
meant
of
the
man
Christ
Iesus
;
and
there
may
bee
reasons
found
,
to
make
probable
their
opinion
.
For
,
it
is
most
true
indeede
of
Christ
,
that
he
prospered
in
all
he
did
.
He
prospered
,
in
his
mothers
wombe
:
for
at
the
salutation
of
the
Virgin
Mary
;
the
babe
sprang
in
the
wombe
of
Elizabeth
:
He
prospered
at
his
birth
;
for
he
was
presently
adored
,
of
the
wise
men
of
the
East
:
he
prospered
in
his
infancie
;
for
he
grew
in
favour
,
with
God
and
men
:
he
prospered
in
his
baptisme
:
for
There
came
a
voice
from
heaven
;
This
is
my
well
beloved
sonne
,
in
whom
I
am
well
pleased
.
He
prospered
in
his
temptations
,
in
the
wildernesse
;
for
he
triumphed
over
satan
;
and
the
Angels
ministred
unto
him
.
He
prospered
in
his
death
;
for
he
was
manifested
by
miracles
,
to
be
the
Sonne
of
God
.
He
prospered
in
the
grave
;
for
God
suffered
not
his
holy
One
,
to
see
corruption
.
Hee
prospered
in
his
rising
;
for
He
ascended
into
heaven
.
He
prospered
in
ascending
:
for
;
Hee
sitteth
at
the
right
hand
of
God
,
in
the
glory
of
his
Father
.
And
thus
also
shall
a
godly
man
,
as
ingrafted
into
Christ
;
be
carried
with
him
,
through
the
like
passages
:
he
shall
prosper
in
temptations
:
for
God
will
give
the
issue
,
with
the
temptation
.
He
shall
prosper
in
hunger
;
For
he
shall
be
fed
with
bread
from
heaven
.
He
shall
prosper
in
mourning
;
for
he
shall
receive
comfort
.
Hee
shall
prosper
in
sicknesse
:
for
God
himselfe
will
make
his
bedde
,
and
lay
him
at
ease
.
He
shall
prosper
in
death
;
for
hee
shall
rest
from
his
labours
,
and
his
workes
shall
follow
him
.
He
shall
prosper
in
the
grave
:
for
he
shall
sleepe
in
quiet
;
till
God
awake
him
,
and
give
him
light
.
Hee
shall
prosper
in
his
Resurrection
;
For
hee
shall
meete
Christ
in
the
aire
;
and
be
carryed
with
him
,
into
his
Kingdome
of
Glory
.
And
now
it
may
be
time
,
both
for
the
Prophet
and
us
,
to
rest
a
while
;
and
take
breath
:
for
of
us
,
it
may
be
said
;
that
wee
have
now
passed
over
the
Mount
Gerizzim
;
and
are
come
to
the
foote
of
the
Mount
Ebal
;
for
wee
are
entring
upon
his
second
proposition
;
which
is
his
Onus
or
burthen
for
the
wicked
;
and
of
the
Prophet
it
may
be
said
;
that
hee
hath
now
finished
,
his
second
prize
;
and
hath
put
a
godly
man
in
quiet
possession
of
his
blessednesse
;
and
is
now
entring
the
Lysts
againe
,
to
make
good
his
second
challenge
;
The
wicked
are
not
so
.
Where
first
,
wee
may
observe
,
that
the
Prophet
observes
here
,
a
different
course
,
in
handling
of
this
proposition
;
from
that
he
held
in
handling
the
former
:
For
there
,
he
onely
described
a
godly
man
;
but
named
him
not
:
here
,
he
onely
names
the
wicked
,
but
describes
them
not
:
and
indeed
,
it
needed
not
;
For
Rectum
est
index
sui
&
obliqui
;
by
telling
what
a
godly
man
is
;
he
tels
,
by
vertue
of
the
Law
of
contraries
,
what
the
wicked
are
;
for
if
that
be
affirmed
of
a
wicked
man
,
which
was
denied
of
a
godly
;
and
that
denied
,
which
was
affirmed
;
the
description
is
made
ready
to
your
hand
:
and
you
have
him
deciphered
in
his
fulnesse
.
And
yet
we
may
take
notice
of
a
further
reason
;
for
godlinesse
is
subiect
to
many
falsifications
;
it
may
suffer
much
allay
,
by
mixture
of
base
metals
;
and
then
,
there
is
need
of
a
touch-stone
,
to
try
whether
it
bee
right
,
or
no
:
many
colours
may
be
laid
upon
wickednesse
,
to
make
it
seeme
godlinesse
;
as
satan
can
transforme
himselfe
,
into
an
Angell
of
light
;
and
then
there
is
need
of
markes
,
to
know
whether
it
bee
a
good
Angell
;
whether
it
be
true
godlinesse
or
no
:
but
in
the
case
of
wickednes
,
it
is
not
so
;
there
is
no
need
of
any
such
markes
;
for
there
cannot
a
worse
vizard
be
put
upon
wickednesse
,
than
its
owne
face
;
there
is
no
baser
metall
to
be
mingled
with
it
,
and
though
a
wicked
man
will
bee
counterfaiting
,
to
bee
godly
;
yet
it
was
never
knowne
,
that
a
godly
man
would
counterfeit
,
to
bee
wicked
:
and
therefore
the
Prophet
,
who
is
no
waster
of
words
in
vaine
;
would
not
give
markes
,
where
there
needed
none
;
but
left
wickednesse
to
be
knowne
,
by
its
owne
ill
face
;
which
is
seene
plaine
enough
,
by
the
Law
of
contraries
.
And
now
,
what
meanes
the
Prophet
by
saying
;
The
wicked
are
not
so
?
meanes
hee
not
,
they
are
like
a
Tree
?
and
what
care
the
wicked
,
whether
they
be
like
a
Tree
,
or
no
:
as
long
,
as
they
may
be
like
to
something
else
,
as
well
to
be
liked
as
a
Tree
?
as
to
bee
like
a
Flower
;
or
to
be
like
the
Grasse
;
or
like
a
stone
:
for
they
may
be
so
,
though
they
be
not
so
;
they
may
be
like
these
;
though
they
bee
not
like
that
;
and
any
of
these
,
will
serve
their
turne
,
and
please
them
as
well
,
as
to
be
like
a
Tree
.
This
indeed
might
be
their
hope
,
if
the
Prophet
should
stay
here
;
but
hee
quickly
takes
them
off
,
from
this
hope
:
for
he
findes
hee
cannot
make
use
of
the
Law
of
contraries
here
,
as
he
did
before
;
though
the
Negation
of
godlinesse
,
might
well
enough
expresse
the
nature
of
wickednesse
;
yet
the
Negation
of
blessednesse
of
the
godly
,
is
no
sufficient
expressing
of
the
misery
of
the
wicked
:
but
as
their
misery
is
a
positive
thing
;
so
it
must
have
a
positive
expressing
;
It
is
not
enough
to
say
,
They
are
not
like
a
Tree
;
but
hee
must
tell
what
they
are
like
:
and
hee
cannot
say
,
They
are
like
a
flower
,
for
a
flower
,
when
time
serves
,
is
the
prime
beauty
of
the
earth
;
where
wickednesse
is
never
but
deformity
:
Nor
hee
cannot
say
,
they
are
like
to
grasse
,
for
the
grasse
is
thought
a
fit
similitude
,
as
well
for
the
godly
,
as
the
wicked
;
as
it
is
said
,
All
flesh
is
grasse
:
Nor
he
cannot
say
,
They
are
like
a
stone
:
for
a
stone
,
is
serviceable
for
many
excellent
uses
,
and
especially
for
building
up
;
where
wickednesse
can
serve
for
nothing
,
but
destroying
and
pulling
downe
;
and
to
what
then
,
can
he
say
,
they
are
like
?
To
speake
it
at
once
,
(
as
Ioab
strooke
Amasa
)
and
not
to
speake
againe
;
hee
may
justly
say
,
They
are
like
to
chaffe
;
for
chaffe
,
as
fully
expresseth
the
misery
of
the
wicked
;
as
a
tree
expressed
the
blessednesse
of
the
godly
;
for
though
the
likening
them
,
to
so
light
a
thing
as
chaffe
,
may
seeme
to
import
but
a
light
misery
;
yet
being
well
weighed
,
it
will
appeare
,
that
though
he
say
not
,
in
plaine
termes
,
A
wicked
man
is
miserable
;
yet
by
saying
,
he
is
like
to
chaffe
,
he
intimateth
more
misery
,
than
the
word
miserable
is
capeaable
off
.
But
may
we
not
make
a
stand
here
,
and
question
the
Prophet
,
about
his
similitude
?
for
looke
upon
the
wicked
;
doe
they
looke
like
chaffe
?
One
would
thinke
them
rather
,
in
all
appearance
,
to
be
cleane
wheate
;
and
the
best
wheate
too
;
for
they
onely
are
flourishing
;
they
onely
carry
the
price
in
all
markets
.
But
the
Prophet
speakes
not
,
how
they
looke
;
but
what
they
are
;
hee
saith
not
,
they
looke
like
chaffe
;
but
They
are
like
chaffe
;
and
before
hee
hath
done
,
for
all
their
appearance
,
hee
will
make
it
appeare
,
they
are
like
chaffe
;
and
chaffe
they
are
like
to
have
for
their
similitude
.
Well
,
be
it
so
;
Let
the
Prophet
have
his
will
;
and
let
them
bee
like
chaffe
;
what
hurt
take
they
by
this
?
For
doth
not
the
chaffe
grow
up
;
and
is
it
not
brought
up
with
the
wheat
?
and
when
Harvest
comes
;
are
they
not
both
reaped
together
;
and
both
together
,
laid
up
into
the
Barne
?
and
what
more
misery
in
all
this
,
to
the
chaffe
,
then
to
the
wheate
it selfe
?
all
this
is
true
;
the
Prophet
sees
it
well
enough
;
and
therefore
staies
not
here
neither
;
hee
ends
not
with
saying
,
They
are
like
to
chaffe
;
but
they
are
like
to
chaffe
,
which
the
minde
scatters
.
For
this
is
that
which
perfects
the
similitude
;
and
now
let
any
man
except
against
it
,
if
he
can
.
For
,
there
was
a
time
indeed
,
when
the
chaffe
was
united
to
the
wheate
;
and
made
one
body
with
it
;
and
enjoyed
then
some
priviledges
,
for
the
wheates
sake
,
which
were
proper
to
the
wheate
,
and
nothing
at
all
belonging
to
the
chaffe
;
and
all
this
while
,
it
could
not
justly
be
said
,
the
wicked
are
like
to
chaffe
;
but
when
it
is
divided
from
the
wheate
;
and
is
no
longer
countenanced
by
it
;
when
it
is
not
borne
out
by
the
greatnesse
of
the
wheate
,
against
the
power
of
the
winde
;
but
is
wholly
cast
off
,
and
left
alone
to
it selfe
;
then
it
becomes
subject
,
to
the
scattering
of
the
winde
:
and
then
,
and
not
till
then
,
is
it
made
sit
,
to
bee
a
similitude
for
the
wicked
:
for
then
,
it
shewes
it selfe
what
it
is
;
the
most
contemptible
,
and
abject
thing
;
the
most
unquiet
,
and
restlesse
thing
,
that
is
in
the
world
;
so
contemptible
and
abject
;
that
if
it
flie
in
the
ayre
,
all
men
shut
their
eyes
against
it
:
and
if
it
lie
on
the
ground
;
all
men
tread
their
feete
upon
it
:
so
unquiet
,
and
restlesse
;
that
even
Caine
,
the
man
that
had
the
first
taste
of
this
similitude
,
makes
this
complaint
upon
it
;
I
am
now
a
vagabond
in
the
earth
:
for
what
is
his
being
a
vagabond
,
but
his
being
like
chaffe
?
For
who
knowes
not
,
that
a
vagabond
is
properly
one
,
that
roames
about
from
place
to
place
,
but
is
never
in
his
proper
place
?
and
how
great
a
misery
it
is
,
to
be
Extra
locum
proprium
;
out
of
the
naturall
place
;
may
appeare
,
by
the
striving
and
strugling
of
all
naturall
bodies
,
to
attaine
it
;
but
if
any
such
thing
be
,
that
hath
no
locum
proprium
,
as
it
were
,
no
home
at
all
to
goe
to
;
the
unquietnesse
of
that
thing
must
needs
bee
infinite
;
seeing
it
hath
not
so
much
as
capacity
of
quietnesse
:
and
such
a
thing
is
chaffe
;
for
,
the
aire
is
not
the
naturall
place
;
it
is
too
heavy
for
that
;
nor
the
earth
is
not
its
naturall
place
;
it
is
too
light
for
that
;
and
so
as
having
no
home
at
all
to
goe
to
;
it
must
of
necessity
remaine
a
perpetuall
vagabond
still
.
And
such
was
the
state
of
Cain
;
and
such
is
the
state
of
all
the
wicked
:
that
the
Prophet
could
never
have
met
,
with
such
another
similitude
,
to
expresse
the
misery
of
the
wicked
:
as
to
say
,
They
are
like
to
chaffe
,
which
the
wind
scatters
.
But
here
by
the
way
,
we
may
let
the
wicked
know
,
they
have
a
thankes
to
give
,
they
little
thinke
of
;
that
they
may
thanke
the
godly
,
for
all
the
good
daies
,
they
live
upon
the
earth
:
seeing
it
is
for
their
sakes
,
and
not
for
their
owne
,
that
they
enjoy
them
.
For
as
the
chaffe
,
whiles
it
is
united
,
and
keepes
close
to
the
wheate
;
enjoyes
some
priviledges
for
the
wheates
sake
;
and
is
laid
up
carefully
in
the
Barne
;
but
as
soone
as
it
is
divided
,
and
parted
from
the
Wheate
:
It
is
cast
out
,
and
scattered
by
the
wind
:
so
the
wicked
,
whilest
the
godly
are
in
company
,
and
live
amongst
them
;
partake
for
their
sake
,
of
some
blessings
promised
to
the
godly
;
but
if
the
godly
forsake
them
,
or
be
taken
from
them
;
then
either
a
deluge
of
water
,
comes
suddenly
upon
them
;
as
it
did
upon
the
old
world
,
when
Noah
left
it
,
and
went
into
the
Arke
;
or
a
deluge
of
fire
;
as
it
did
upon
Sodome
,
when
Lot
left
it
,
and
went
out
of
the
City
.
And
even
one
good
man
,
is
oftentimes
enough
to
morallize
the
Fable
of
Atlas
;
and
to
stay
the
wrath
of
Heaven
,
from
falling
downe
upon
the
world
.
For
,
though
Abraham
in
good
manners
,
would
not
presse
God
under
the
number
often
;
yet
the
Angell
told
Lot
plainely
,
hee
could
doe
nothing
against
Sodome
,
till
hee
were
out
of
it
,
and
farre
enough
from
it
.
But
though
wee
cannot
say
,
that
a
tree
and
chaffe
are
such
contraries
,
as
godlinesse
and
wickednesse
are
,
where
denying
the
one
,
inferres
affirming
the
other
;
and
affirming
the
one
,
denying
the
other
,
yet
if
they
be
laid
together
,
and
well
examined
,
there
will
be
found
so
infinite
oddes
betweene
them
;
that
they
may
well
passe
for
contraries
,
which
come
so
neere
to
being
so
.
For
,
take
but
a
leafe
,
which
seemes
,
as
it
were
,
but
the
chaffe
of
a
tree
;
at
least
,
the
meanest
part
of
it
;
and
see
,
how
infinitely
it
exceedes
this
chaffe
,
in
any
thing
that
is
of
value
:
as
in
entitie
;
in
use
;
in
goodnesse
.
For
every
thing
hath
so
much
entitie
in
it
,
as
it
hath
influence
from
the
Primum
ens
;
and
as
it
is
degrees
removed
from
not
being
;
but
such
degrees
we
may
conceive
in
a
leafe
,
infinite
;
in
chaffe
or
dust
,
none
at
all
:
For
,
it
is
the
very
bottome
and
dregs
of
all
being
;
and
if
you
would
conceive
lesse
than
dust
or
chaffe
;
you
must
conceive
just
nothing
;
and
in
this
it
resembles
sinne
;
at
least
,
comes
neerest
of
any
thing
,
to
resemble
it
.
For
sinne
hath
no
influence
at
all
,
from
the
Primum
ens
;
it
is
no
creature
of
Gods
making
;
but
when
the
Divell
would
be
counterfeiting
God
;
and
take
upon
him
,
to
be
a
maker
;
hee
brought
forth
sinne
;
other
creatures
hee
could
make
none
:
and
therefore
,
so
much
as
a
man
sinnes
;
so
much
hee
recedes
from
the
Primum
ens
;
so
much
he
approacheth
to
annihilate
himselfe
;
so
much
he
is
made
a
creature
of
the
Divell
;
and
so
much
he
becomes
chaffe
.
In
matter
of
use
,
the
oddes
betweene
a
leafe
and
chaffe
,
is
yet
more
evident
:
For
,
a
leafe
,
besides
the
service
it
doth
the
tree
,
is
serviceable
also
,
for
food
,
for
medicine
,
for
clothing
.
A
leafe
was
the
first
clothing
of
our
first
parents
;
and
(
as
much
as
we
scorne
it
now
)
it
is
our
finest
clothing
still
;
for
what
are
all
our
silkes
,
but
Mulbery-leafes
;
at
least
,
by
propagation
?
whereas
of
chaffe
or
dust
,
there
never
was
any
use
made
,
since
the
world
was
made
,
but
onely
,
that
by
the
curse
of
God
;
it
was
ordained
to
be
the
Divells
food
.
And
in
this
also
,
it
resembles
sinne
;
for
ever
since
,
God
said
to
man
,
for
his
sinne
;
Dust
thou
art
,
and
to
dust
thou
shalt
returne
;
the
Divell
hath
taken
,
as
common
dust
,
for
his
common
food
:
so
wicked
men
,
as
the
finest
dust
,
for
his
escaedelicatae
,
his
daintiest
food
;
as
Esay
calls
them
.
And
this
,
perhaps
,
in
contracts
with
Witches
;
makes
the
Divell
so
eager
to
be
sucking
their
blood
;
setting
his
marke
upon
them
,
as
dainty
morsells
reserved
for
his
owne
tooth
.
Lastly
,
for
goodnesse
,
doe
wee
not
see
,
in
the
leafe
,
a
kinde
of
gratefulnesse
,
and
good
nature
;
that
when
it
can
doe
the
tree
no
more
service
by
hanging
upon
it
;
it
then
falls
off
,
and
lies
as
neere
to
the
roote
as
it
can
;
warming
and
fatning
all
the
ground
about
it
;
as
it
were
,
to
pay
the
tree
,
for
the
juyce
and
nourishment
it
had
received
from
it
:
where
the
chaffe
is
so
ungratefull
a
thing
;
and
of
sovile
a
nature
,
that
wheresoever
it
lights
;
it
makes
the
very
ground
barren
that
receives
it
;
even
the
ground
it selfe
,
that
bore
it
.
And
in
this
also
,
it
resembles
sinne
;
which
,
though
it
be
hurtfull
,
even
to
strangers
;
as
appeares
by
the
deluge
,
which
brought
ruine
upon
all
creatures
,
for
the
onely
sinne
of
man
;
yet
it
is
most
hurtfull
to
them
that
commit
it
,
as
it
were
,
to
its
owne
parents
;
and
this
ungratefulnesse
,
is
so
generall
a
symptome
to
all
vice
;
that
it
seemes
to
have
as
large
a
latitude
as
vice
it selfe
:
Nam
cum
ingratum
dicis
;
omnia
vitia
dicis
.
Thus
the
wicked
have
for
their
similitude
,
the
chaffe
;
and
the
chaffe
hath
for
its
persecutor
the
wind
;
and
as
the
wind
or
aire
,
tyrannizeth
over
the
chaffe
:
so
the
prince
,
that
ruleth
in
the
aire
,
tyrannizeth
over
the
wicked
.
This
tyrannicall
wind
,
hath
not
power
over
any
thing
so
much
,
as
over
this
chaffe
;
for
it
tumbles
&
tosses
it
from
post
to
pillar
;
and
wee
may
even
say
,
it
gives
the
chaffe
,
as
it
were
,
a
Strapadoe
:
for
it
whirleth
it
on
high
;
and
then
lets
it
fall
at
leisure
,
to
give
it
the
longer
paine
.
It
hath
no
such
power
over
our
Tree
;
when
it
comes
to
a
tree
;
it
doth
it
more
good
than
hurt
;
more
pleasure
than
annoyance
:
for
,
when
the
wind
blowes
;
we
may
justly
say
,
The
trees
are
then
at
their
exercise
;
for
having
no
locall
motion
in
themselves
,
they
are
agitated
and
stirred
by
the
wind
,
which
stirs
up
their
vitall
vigour
,
as
exercise
stirs
up
natural
heate
in
the
bodies
of
men
.
But
the
wind
hath
no
such
meaning
towards
the
chaffe
;
it
comes
not
to
exercise
it
,
but
to
vexe
it
;
it
makes
it
not
a
traveller
;
but
a
vagabond
:
for
if
it
but
happen
to
light
any
where
;
the
least
aire
that
moves
,
removes
it
againe
:
the
East-wind
drives
it
forward
;
the
West-wind
turnes
it
backeward
;
the
North-wind
crosseth
them
both
;
that
the
poore
chaffe
,
hath
no
standing
,
but
to
stand
amazed
;
it
is
held
up
,
but
by
contrary
motions
;
it
is
of
all
hands
,
under
the
hand
of
violence
;
it
hath
no
naturall
rest
,
but
as
it
is
naturall
to
it
,
never
to
rest
;
it
must
be
somewhere
,
yet
it
can
be
no
where
;
it
hath
a
place
,
but
no
mansion
;
a
being
,
but
no
abiding
;
no
refreshing
,
but
while
the
wind
is
weary
:
no
resting
,
but
till
the
aire
be
up
and
ready
;
that
as
long
as
the
aire
is
an
Element
;
and
hath
to
doe
in
the
world
;
there
is
no
hope
for
the
miserable
chaffe
to
be
ever
at
quiet
.
And
such
is
the
condition
of
the
wicked
;
a
gale
of
prosperity
,
hoisteth
them
up
;
that
they
neither
know
themselves
,
nor
where
they
are
;
a
blast
of
adversity
blowes
them
downe
;
and
makes
them
teare
the
heavens
with
murmuring
;
and
themselves
with
impatience
.
No
state
,
no
time
,
no
place
contents
them
:
that
it
may
be
truely
said
,
There
is
no
ungodly
man
,
that
is
not
a
kind
of
a
foole
;
their
being
like
chaffe
,
makes
them
light-headed
:
they
are
onely
wittie
,
to
shew
they
have
no
wit
;
onely
ingenious
,
to
doe
themselves
hurt
;
their
braines
that
should
rest
in
their
heads
,
are
alwaies
a
working
to
finde
out
heads
of
unrest
;
adversity
doth
not
please
them
;
because
they
are
in
a
storme
;
prosperity
doth
not
please
them
,
because
they
are
becalmed
:
A
meane
degree
doth
not
please
them
,
because
it
leaves
them
in
the
darke
:
Honour
doth
not
please
them
,
because
it
sets
them
in
too
much
light
:
Labour
doth
not
please
them
,
because
it
breakes
their
rest
:
Ease
doth
not
please
them
,
because
it
gathers
rust
:
Life
doth
not
please
them
,
because
it
is
alwaies
going
away
:
Death
doth
not
please
them
,
because
it
never
suffers
them
to
come
againe
.
That
let
come
what
will
come
,
the
wicked
make
sure
worke
,
to
be
never
contented
.
Where
the
godly
are
as
a
cube
;
tosse
them
and
tumble
them
,
how
yee
will
;
yet
they
have
a
bottome
still
to
light
upon
:
and
we
may
truely
say
,
There
is
no
godly
man
,
that
is
not
truely
wise
,
their
wits
are
alwaies
imploied
to
finde
out
reasons
of
contentment
:
Poverty
pleaseth
them
,
because
they
have
nothing
to
lose
:
Riches
please
them
,
because
they
have
something
to
give
:
Adversity
pleaseth
them
,
because
they
may
shew
patience
:
Prosperity
pleaseth
them
,
because
they
may
shew
charity
:
A
meane
estate
pleaseth
them
,
because
they
may
be
quiet
:
Honour
pleaseth
them
,
because
they
may
be
humble
:
Labour
pleaseth
them
,
because
it
is
a
good
exercise
:
Ease
pleaseth
them
,
because
it
is
a
good
recreation
:
Life
pleaseth
them
,
because
they
have
something
to
doe
:
Death
pleaseth
them
,
because
they
rest
from
their
labours
.
That
let
come
,
what
can
come
;
the
godly
make
sure
worke
,
to
be
ever
contented
:
Let
Fortune
appeare
in
what
shape
shee
will
;
yet
a
godly
man
,
is
Faber
fortunae
suae
:
he
can
worke
her
,
and
frame
her
,
to
his
owne
likeing
;
that
the
Prophet
may
well
justifie
his
similitudes
:
The
godly
are
like
a
tree
,
which
stands
fixt
and
immoveable
;
The
wicked
are
like
to
chaffe
,
which
is
scattered
about
.
It
is
a
miserable
thing
to
be
in
slavery
;
much
more
to
be
in
slavery
to
a
tyrant
;
but
to
a
malicious
tyrant
,
a
misery
most
intolerable
.
If
the
Prophet
had
onely
said
;
The
wicked
are
like
to
chaffe
,
which
is
scattered
about
;
though
this
had
beene
a
slavery
;
yet
there
had
been
hope
they
might
have
lighted
on
a
gentle
Master
:
but
when
he
saith
,
They
are
like
the
chaffe
which
the
wind
scatters
;
this
makes
them
in
a
desperate
case
;
they
are
now
in
slavery
to
a
malicious
tyrant
;
and
no
possibility
of
any
good
for
ever
.
We
may
observe
,
there
are
divers
kindes
of
scatterings
:
it
is
said
of
a
liberall
man
;
that
he
scatters
abroad
,
when
hee
gives
to
the
poore
;
and
it
is
said
of
a
husband-man
;
that
hee
scatters
abroad
,
when
hee
sowes
his
seede
:
and
these
are
good
scatterings
;
for
they
are
waies
to
gathering
;
though
they
be
scatterings
,
for
a
time
,
yet
they
be
gatherings
in
the
end
;
and
such
scattering
is
a
blessed
thing
;
but
the
scattering
of
the
chaffe
by
the
wind
;
is
not
a
way
to
gathering
;
you
may
as
soone
gather
the
wind
in
your
fist
;
as
gather
the
chaffe
,
when
the
wind
hath
once
scatter'd
it
;
it
is
a
scattering
first
and
last
:
and
such
scattering
is
a
miserable
thing
.
And
wee
may
know
the
condition
of
the
scattering
,
by
the
conditions
of
the
scatterer
:
For
Almes
are
scattered
,
by
a
mercifull
hand
;
and
seed
is
scattered
by
a
provident
hand
:
but
this
chaffe
is
scattered
by
a
malicious
hand
:
the
hand
of
Satan
;
that
will
never
leave
scattering
them
,
till
he
have
scattered
them
for
his
own
gathering
;
which
is
the
finall
;
yet
the
endlesse
scattering
.
And
therefore
it
seemes
well
observed
in
Scripture
;
that
when
the
godly
die
,
it
is
said
;
They
are
gathered
to
their
Fathers
;
but
when
the
wicked
die
,
there
is
no
gathering
to
their
fathers
spoken
of
;
but
their
scattering
must
be
understood
,
to
be
first
&
last
;
a
scattering
,
both
here
,
and
in
another
World
.
And
now
,
if
you
cannot
choose
but
thinke
it
,
a
miserable
thing
,
to
be
this
chaffe
;
you
can
as
little
choose
but
thinke
it
,
a
miserable
thing
,
to
be
a
wicked
man
:
For
whatsoever
is
seene
or
said
of
this
chaffe
;
is
true
,
and
more
true
of
a
wicked
man
.
The
chaffe
is
light
,
and
makes
no
weight
in
the
ballance
;
but
the
wicked
are
lighter
than
vanity
it selfe
;
they
are
not
worth
putting
in
the
ballance
.
The
chaffe
is
not
moved
,
but
when
the
wind
blowes
;
but
the
wicked
are
moved
when
there
is
no
wind
at
all
;
they
are
afraid
where
no
feare
is
.
The
chaffe
hath
the
wind
without
it
,
that
disquiets
it
;
but
a
wicked
man
hath
the
wind
within
him
:
(
his
owne
passions
)
that
disquiet
him
.
The
chaffe
is
an
absolute
abject
;
and
can
never
rise
in
value
,
but
the
wicked
are
more
absolute
Reprobates
;
and
shall
never
rise
in
judgement
.
The
chaffe
is
not
suffered
in
the
heape
of
the
Wheate
;
but
the
Wheate
shall
be
lesse
suffered
,
in
the
congregation
of
the
Righteous
.
The
chaffe
is
persecuted
but
by
the
wind
of
the
aire
;
but
the
wicked
are
persecuted
by
the
Prince
that
ruleth
in
the
aire
:
The
chaffe
is
troden
under
foot
,
but
by
men
and
beasts
;
but
the
wicked
shall
be
trampled
upon
by
the
Divell
and
his
angells
.
If
that
which
is
spoken
of
the
godly
man
,
may
be
applied
to
the
man
Christ
Jesus
;
then
certainly
,
that
which
is
spoken
of
the
ungodly
,
may
be
applied
to
the
wicked
Iewes
:
For
no
chaffe
was
ever
more
troden
under
foote
;
no
chaffe
more
scattered
upon
the
face
of
the
earth
:
that
it
seemes
verified
of
them
,
which
David
speakes
in
another
place
;
Let
them
be
as
chaffe
:
and
let
the
Angell
of
the
Lord
persecute
them
.
The
Prophet
hath
now
said
fully
as
much
,
as
need
to
bee
said
,
in
proofe
of
his
two
positions
;
A
godly
man
is
blessed
;
A
wicked
man
is
miserable
:
and
why
then
will
hee
use
any
more
words
?
Is
it
,
that
as
a
good
Mathematician
,
hee
will
not
onely
make
a
demonstration
;
but
adde
a
corollary
?
Or
is
it
,
that
considering
it
is
the
office
of
a
Prophet
,
chiefly
to
tell
of
things
to
come
;
hee
insists
not
upon
the
present
misery
of
the
wicked
:
but
as
more
properly
belonging
to
his
office
,
he
discovers
the
misery
,
they
shall
have
hereafter
;
and
indeed
,
who
but
a
Prophet
,
could
have
made
this
discovery
?
Or
is
it
,
that
the
present
misery
of
the
wicked
,
as
a
thing
,
more
obvious
,
and
apparent
;
he
leaves
to
bee
gathered
,
from
the
similitude
it selfe
;
but
their
future
misery
,
as
a
thing
lesse
knowne
,
and
more
concealed
;
he
will
not
leave
,
to
the
venture
of
others
construction
;
but
for
more
surety
,
will
bring
it
in
,
himselfe
:
and
therefore
,
as
the
similitude
consisted
of
two
parts
;
They
are
like
to
chaffe
;
and
to
chaffe
,
which
the
wind
scatters
;
so
he
brings
in
,
an
inference
,
consisting
of
two
parts
,
to
answer
them
;
They
are
like
to
chaffe
:
Therefore
they
shall
not
rise
in
the
judgement
;
and
to
chaffe
.
which
the
winde
scatters
:
Therefore
they
shall
not
be
of
the
Congregation
of
the
Righteous
.
But
is
not
this
a
strange
inference
?
Tho
ungodly
,
are
like
unto
chaffe
;
therefore
they
shall
not
rise
in
the
judgement
;
for
being
as
chaffe
,
they
should
rise
the
rather
.
For
what
is
apter
to
rise
,
than
that
which
is
light
?
and
what
is
lighter
than
the
chaffe
?
And
yet
the
inference
,
not
so
strange
;
as
the
consequence
,
dangerous
:
for
if
the
ungodly
,
shall
not
rise
in
the
judgement
:
what
shall
then
become
,
of
two
Articles
of
our
faith
;
the
generall
Resurrection
;
and
the
generall
Iudgement
?
how
will
the
Prophet
avoide
,
the
imputation
of
a
Sadduce
?
how
will
hee
hold
fellowship
with
St.
Paul
,
who
makes
a
solemne
protestation
,
that
He
beleeves
the
resurrection
shall
be
,
both
of
iust
and
uniust
?
Yet
let
not
this
trouble
us
:
for
both
the
inference
,
will
be
plainely
enough
justified
;
and
the
dangerous
consequence
,
easily
avoyded
.
For
take
the
inference
,
as
it
is
intended
;
and
what
can
be
plainer
?
the
ungodly
,
are
like
to
chaffe
;
therefore
they
shall
not
rise
in
the
Iudgement
:
for
,
the
Iudgement
is
as
a
Ballance
;
but
to
rise
in
the
judgement
,
is
not
to
rise
in
the
ballance
;
which
is
a
worke
of
lightnesse
,
and
makes
rejected
:
but
it
is
a
pressing
downe
the
ballance
;
which
is
a
rising
in
value
;
and
makes
accepted
.
And
as
the
inference
,
is
thus
justified
:
so
the
dangerous
consequence
,
not
onely
is
easily
avoided
,
but
the
directly
contrary
consequence
,
necessarily
inferred
:
The
ungodly
shall
not
rise
in
the
Iudgement
;
therefore
there
shall
be
a
generall
Resurrection
.
For
the
Iudgement
indeed
,
is
as
a
ballance
,
to
try
the
weight
of
things
;
but
how
can
the
weight
of
any
thing
be
tryed
,
if
it
bee
not
put
into
the
ballance
,
and
how
can
it
bee
put
into
the
ballance
,
if
it
come
not
where
the
ballance
is
?
when
therefore
the
Prophet
affirmeth
,
that
the
ungodly
shall
not
rise
in
the
Iudgement
;
is
it
not
a
necessary
consequence
,
that
they
shall
rise
to
the
Iudgement
?
For
how
can
it
bee
tryed
,
whether
they
shall
rise
in
the
Iudgement
,
or
no
;
if
they
come
not
to
the
Iudgement
,
where
they
are
to
be
tryed
?
The
generall
Resurrection
,
shall
bee
before
the
Iudgement
;
and
therefore
this
rising
in
Iudgement
;
is
a
rising
after
the
Resurrection
;
and
so
,
the
not
rising
here
,
no
hinderance
to
the
rising
there
;
but
rather
ensorcing
that
generall
,
that
there
may
bee
this
particular
.
But
what
say
wee
then
,
to
that
saying
of
Christ
;
Hee
that
beleeveth
not
,
is
judged
already
;
for
being
judged
already
,
hee
needs
not
come
any
more
to
Iudgement
?
seeing
none
shall
be
judged
for
one
cause
,
twice
.
Wee
say
,
this
is
no
consequence
neither
:
For
,
what
greater
unbeleevers
,
than
those
in
the
Gospell
,
who
cast
out
divels
in
Christs
Name
;
yet
did
not
so
much
as
professe
Christs
Name
?
and
yet
even
those
shall
come
to
Iudgement
:
for
Christ
tels
,
what
answere
shall
bee
made
them
,
when
they
come
there
.
How
then
is
it
true
that
they
be
judged
already
?
Not
by
the
sentence
of
the
Iudge
,
but
by
the
prejudice
,
of
their
cause
:
and
this
is
no
hinderance
,
for
their
comming
to
Iudgement
.
If
the
Prophet
had
sayd
;
The
ungodly
shall
not
rise
,
to
the
Iudgement
;
the
Sadduces
indeed
might
have
taken
hold
of
this
;
and
iustly
claymed
him
to
bee
of
their
side
:
but
when
hee
onely
saith
,
they
shall
not
rise
in
the
Iudgement
;
this
is
no
more
,
then
St.
Paul
would
have
said
himselfe
,
if
hee
had
beene
in
the
Prophets
place
:
for
who
ever
thought
,
the
ungodly
should
rise
,
in
the
Iudgement
;
who
are
sure
to
fall
in
the
iudgement
?
seeing
their
Iudge
ment
shall
bee
to
condemnation
;
and
not
to
deliverance
.
To
rise
to
the
Iudgement
,
is
to
be
brought
to
publique
tryall
:
and
this
is
the
generall
Resurrection
,
that
we
beleeve
;
but
to
rise
in
the
Iudgement
;
is
upon
tryall
,
to
come
off
with
credit
;
and
by
the
sentence
of
the
Iudge
,
not
onely
to
be
iustified
,
but
advanced
:
and
who
ever
beleeved
;
this
rising
to
belong
to
the
wicked
?
It
is
therefore
well
observed
by
One
;
that
St.
Paul
cals
the
resurrection
of
the
Iust
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
:
to
shew
,
that
every
one
shall
have
their
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
:
to
bee
raised
up
;
but
none
but
the
Iust
,
shall
have
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
:
to
bee
raysed
up
,
and
be
exalted
.
And
indeed
,
in
this
kinde
of
rising
;
how
can
any
of
the
ungodly
rise
;
who
have
so
many
standing
ready
to
pull
them
downe
?
Cain
cannot
rise
here
;
and
with
him
,
no
murtherer
,
nor
malicious
person
;
for
if
he
but
offer
,
to
come
in
place
;
the
wounds
of
Abel
,
fall
a
bleeding
afresh
;
and
cry
out
for
vengeance
.
Saul
cannot
rise
here
;
and
with
him
,
none
that
trust
in
the
world
;
and
distrust
in
God
:
for
though
the
witch
of
Endor
,
could
raise
up
Samuel
to
Saul
;
yet
shee
cannot
here
raise
up
Saul
to
Samuel
.
Dives
cannot
rise
here
;
and
with
him
no
glutton
,
nor
covetous
person
;
for
the
blisters
of
Lazarus
are
rising
upon
them
;
and
keepe
them
from
rising
.
Simon
Magus
cannot
rise
here
;
and
with
him
,
none
guilty
of
simony
or
bribery
:
for
Simon
Peter
,
hath
stopped
all
their
rising
with
this
,
Thou
and
thy
money
perish
together
.
The
like
may
be
said
,
of
all
other
ungodly
ones
,
as
many
as
the
chaffe
,
can
challenge
to
be
like
it
;
that
it
is
no
hard
matter
,
to
prove
the
Prophets
saying
,
true
:
it
is
impossible
it
should
bee
false
;
The
ungodly
shall
not
rise
in
the
Iudgement
.
But
may
wee
not
draw
the
similitude
;
and
will
not
the
similitude
draw
the
wicked
into
a
further
degree
,
of
not
rising
in
Iudgement
;
than
this
,
now
spoken
of
?
For
,
cast
both
wheate
and
chaffe
into
the
ground
;
and
after
a
few
daies
,
you
shall
see
the
wheate
rise
flourishing
up
;
and
rise
up
daily
more
and
more
;
till
it
come
to
a
fit
ripenesse
,
to
be
brought
into
the
Barne
:
but
you
shall
never
see
more
of
the
chaffe
,
then
to
lie
dead
in
the
place
;
sweltring
and
mouldring
in
its
owne
corruption
.
And
this
is
even
intimated
,
in
the
similitudes
themselves
:
For
in
the
similitude
of
the
godly
;
the
Prophet
first
expresseth
passion
;
and
then
,
action
:
First
,
the
Tree
is
planted
;
and
then
,
it
brings
forth
fruite
:
but
in
the
similitude
of
the
wicked
,
he
expresseth
nothing
but
passion
;
They
are
like
to
chaffe
,
which
the
winde
scatters
:
and
seeing
,
the
wicked
are
like
to
chaffe
,
in
which
there
is
nothing
,
but
passivenesse
;
how
should
they
rise
in
the
Iudgement
,
which
is
a
worke
of
activenesse
?
But
will
not
this
bring
us
againe
,
into
a
relaps
,
of
denying
the
generall
Resurrection
?
Not
at
all
.
For
though
the
chaffe
cannot
rise
,
by
any
principle
of
motion
,
it
hath
in
it selfe
,
as
the
Tree
doth
;
yet
it
may
bee
raised
up
,
by
the
working
of
the
winde
:
so
though
the
wicked
cannot
rise
,
by
any
seed
of
life
,
remaining
in
themselves
,
as
the
godly
shall
;
yet
they
may
bee
raysed
up
,
by
the
helpe
of
some
outward
operation
.
The
godly
,
have
Semen
spiritus
,
sowne
in
their
hearts
by
faith
;
They
are
Members
of
Christs
body
;
They
have
this
promise
made
them
by
Christ
;
that
hee
will
raise
them
up
at
the
last
day
:
and
therefore
their
rising
shall
be
a
rising
to
Iudgement
;
and
a
rising
in
judgement
;
but
the
wicked
have
no
such
semen
in
them
;
They
are
no
partakers
of
Christs
body
;
They
have
no
such
promise
,
made
them
by
Christ
;
and
therefore
their
rising
shall
be
to
Iudgement
;
but
not
in
Iudgement
;
Their
rising
shall
be
by
a
violent
dragging
by
some
other
;
it
shall
not
be
a
voluntary
motion
of
their
owne
;
it
shall
bee
by
infirmity
of
passivenesse
:
it
shall
not
be
,
by
any
strength
of
activenesse
;
it
shall
bee
by
the
power
of
Christs
Resurrection
;
It
shall
not
bee
by
participation
of
Christs
Ascension
.
And
so
,
the
Prophets
denying
,
the
rising
of
the
ungodly
in
judgement
;
is
no
Negation
,
of
their
rising
to
Iudgement
,
and
therefore
neither
joynes
hands
with
the
Sadduces
;
nor
shakes
hands
with
our
beliefe
;
nor
yet
opposeth
St.
Pauls
protestation
.
And
as
there
shall
be
a
generall
Iudgement
;
in
which
the
ungodly
shall
not
rise
;
so
after
the
Iudgement
;
there
shall
bee
a
particular
congregation
of
the
righteous
,
in
which
sinners
shall
not
stand
.
And
indeed
,
what
society
can
there
bee
,
betweene
a
tree
,
and
chaffe
?
or
who
can
thinke
it
fit
,
that
trees
and
chaffe
,
should
bee
made
companions
?
and
as
there
is
no
reason
,
that
the
ungodly
,
having
made
others
,
by
their
counsell
,
to
fall
here
;
should
rise
themselves
,
in
judgement
hereafter
;
so
there
is
no
reason
,
seeing
the
righteous
could
not
bee
suffered
to
stand
here
in
the
way
of
sinners
;
that
sinners
,
should
bee
suffered
to
stand
hereafter
,
in
the
congregation
of
the
Righteous
.
And
here
now
a
multitude
of
reasons
,
seeme
assembled
,
as
it
were
to
make
it
good
;
that
sinners
neither
can
,
nor
ought
to
stand
in
this
assembly
.
It
is
a
congregation
;
which
none
can
make
but
the
righteous
:
for
sinners
are
all
rebels
;
and
would
make
it
a
rout
.
It
is
a
Court
,
where
all
must
be
neate
and
cleane
;
and
so
are
none
but
the
righteous
;
for
sinners
are
all
lepers
;
and
would
make
it
a
spittle
.
It
is
an
assembly
of
such
onely
as
are
chosen
,
and
come
when
they
are
called
;
and
such
are
onely
the
righteous
:
for
sinners
,
are
all
intruders
;
and
scorne
to
come
,
at
any
ones
call
.
It
is
a
company
that
makes
a
communion
;
and
that
can
none
doe
but
Saints
;
for
sinners
seeke
every
one
their
owne
;
and
are
all
for
themselves
.
They
must
be
some
,
hands
;
some
,
feere
;
some
,
head
;
yet
all
members
of
one
body
:
and
so
are
only
the
righteous
;
for
sinners
are
dismembred
members
;
they
would
be
all
,
head
;
yet
cannot
all
,
make
a
body
.
They
must
be
all
Gods
friends
;
at
least
,
such
as
he
knowes
;
and
such
,
are
onely
the
righteous
;
for
sinners
are
all
meere
strangers
,
and
aliens
from
God
.
Indeed
before
the
Iudgement
,
the
wheate
and
the
chaffe
,
made
both
but
one
heape
:
but
after
the
Iudgement
,
the
wheate
is
received
into
the
barne
,
and
the
chaffe
is
cast
upon
the
dunghill
,
and
scattered
about
.
Before
the
Iudgement
,
the
ungodly
and
the
righteous
,
made
both
but
one
assembly
;
but
after
the
Iudgement
,
the
righteous
make
a
City
by
themselves
,
which
is
the
new
Ierusalem
;
into
which
,
no
sinners
shall
bee
suffered
to
enter
;
The
righteous
shall
be
taken
,
with
the
Bridegroome
,
into
glory
:
and
the
ungodly
with
shame
,
shall
be
shut
out
of
dores
.
For
the
Iudge
hath
a
Fan
in
his
hand
,
to
winnow
the
chaffe
from
the
wheate
;
and
to
separate
the
ungodly
from
the
righteous
:
and
this
is
his
fanning
;
when
to
the
comfort
of
all
comforts
,
he
shall
say
to
the
godly
,
Venite
benedicti
patris
;
Come
ye
blessed
of
my
Father
;
and
to
the
terrour
of
all
terrours
,
shall
say
to
the
wicked
;
Ite
maledicti
in
ignem
aeternum
.
Goe
yee
cursed
,
into
everlasting
fire
.
And
when
Christ
the
Iudge
hath
once
said
the
word
,
there
can
bee
no
tarrying
;
they
shall
presently
be
parted
,
they
must
presently
part
;
and
so
be
parted
,
and
so
part
;
as
never
to
stand
together
,
never
to
come
together
any
more
for
ever
.
But
seeing
the
future
misery
of
the
wicked
,
shall
consist
in
two
maine
points
;
in
poena
Damni
,
&
poena
sensus
:
in
paine
of
losse
,
and
paine
of
sense
:
why
would
the
Prophet
speake
here
,
of
onely
their
poena
damni
,
as
their
not
rising
in
Iudgement
;
and
their
not
standing
in
the
Congregation
of
the
Righteous
;
but
speake
nothing
at
all
,
of
their
poena
sensus
?
when
yet
to
speak
of
their
pain
of
sense
;
would
make
us
more
sensible
of
their
paine
;
and
more
readily
assent
to
the
Prophets
assertion
,
that
wicked
men
are
miserable
?
Is
it
,
that
he
would
not
goe
further
,
than
the
line
of
his
similitude
would
leade
him
?
and
he
saw
,
that
his
similitude
would
not
reach
to
Poena
sensus
?
For
,
how
can
chaffe
,
which
is
a
thing
without
life
or
sense
,
be
able
to
expresse
a
misery
,
in
which
there
is
life
onely
,
that
there
might
be
sense
;
and
sense
only
,
that
there
might
be
paine
?
Or
,
is
it
,
that
indeed
it
needed
not
;
seeing
the
paine
of
losse
,
is
misery
enough
to
make
a
hell
of
it selfe
;
and
able
to
bring
upon
the
wicked
,
as
much
as
Christ
affirmed
;
even
weeping
and
wailing
,
and
gnashing
of
teeth
.
For
,
if
ever
misery
deserved
weeping
of
eyes
;
if
ever
losse
deserved
gnashing
of
teeth
;
this
is
the
misery
,
that
they
shall
not
rise
in
the
Iudgement
;
by
which
,
they
shall
never
come
to
see
the
blessed
face
of
God
;
and
this
is
the
losse
;
that
they
shall
not
be
of
the
Congregation
of
the
Righteous
;
by
which
they
shall
for
ever
be
excluded
from
all
society
with
Saints
and
Angels
.
Ahasuerus
asked
Haman
,
What
should
be
done
to
the
man
,
whom
the
King
would
honour
?
and
Haman
supposing
himselfe
should
be
the
man
;
made
answer
,
Thus
and
thus
shall
be
done
unto
him
;
but
when
the
King
appointed
Mordecai
to
be
the
man
;
and
himselfe
the
man
to
see
it
executed
;
Oh
,
what
torment
,
what
anguish
and
vexation
,
did
then
surpize
the
soule
of
Haman
;
to
be
himselfe
thus
basely
imployed
;
and
the
man
hee
most
scorned
,
so
highly
exalted
?
Such
,
and
infinitly
greater
,
shall
be
the
torment
and
anguish
of
minde
to
the
wicked
,
when
rising
to
the
Iudgement
,
they
shall
not
rise
,
in
the
Iudgement
;
but
they
which
sate
before
in
the
chaire
of
scorners
;
shall
now
be
scorned
themselves
;
and
to
disgrace
them
the
more
,
God
himselfe
shall
turne
scorner
;
as
it
is
said
,
God
shall
laugh
them
to
scorne
;
and
have
them
in
derision
.
And
now
let
the
great
men
of
the
world
,
please
themselves
;
and
thinke
it
a
happinesse
,
that
they
can
rise
in
honours
;
can
rise
in
riches
and
estimation
in
the
world
;
yet
alas
,
what
is
all
this
,
if
they
faile
of
rising
in
the
Iudgement
to
come
?
Let
them
please
themselves
;
and
thinke
it
a
happinesse
;
that
they
are
honoured
in
all
companies
where
they
comel
;
and
have
the
solace
of
all
the
good
fellowship
the
world
can
afford
;
yet
alas
,
what
is
all
this
;
if
they
faile
to
be
admitted
into
the
Congregation
of
the
Righteous
?
This
rising
in
Iudgement
,
is
that
high
glory
,
whereof
Christ
shewed
a
patterne
,
to
St.
Peter
and
Iohn
,
in
his
transfiguration
;
so
high
,
that
they
were
faine
to
be
carried
up
into
a
mountaine
to
see
it
;
so
glorious
,
that
it
put
them
into
extasies
to
behold
it
;
and
yet
but
the
lower
Region
of
this
rising
neither
:
but
when
Saint
Paul
was
taken
up
into
the
third
heaven
;
where
he
might
see
much
more
than
Peter
and
Iohn
could
see
upon
the
mountaine
;
hee
then
saw
so
much
glory
as
made
him
afflicted
to
expresse
it
;
and
could
not
expresse
it
,
but
by
afflictions
;
the
afflictions
of
this
life
,
are
not
worthy
of
the
glory
that
shall
be
revealed
,
not
all
the
afflictions
of
the
Prophets
;
of
whom
it
is
said
,
They
were
stoned
;
they
were
sawne
asunder
;
were
slaine
with
the
sword
;
not
all
the
afflictions
of
the
Martyrs
,
of
whom
some
were
broyled
upon
Gridirons
;
some
rosted
upon
Spits
;
some
broken
in
pieces
upon
Racks
and
wheeles
;
put
all
together
;
and
confined
upon
one
man
,
yet
can
never
make
him
worthy
of
the
glory
that
is
to
come
.
And
how
then
,
O
my
soule
,
canst
thou
avoid
the
extasie
of
Peter
and
Iohn
,
but
to
thinke
of
this
?
how
canst
thou
give
David
cause
to
say
:
Why
art
thou
cast
downe
,
O
my
soule
;
and
why
art
thou
so
disquieted
within
me
?
for
this
rising
there
,
will
make
ample
amends
,
for
all
the
fallings
that
can
be
here
;
for
though
it
be
a
great
fall
,
to
be
laid
low
in
the
earth
;
where
the
wormes
shall
eate
this
flesh
of
thine
;
yet
it
will
be
a
greater
rising
,
to
be
raised
up
into
the
mount
,
where
thy
body
shall
be
made
like
to
Christs
glorious
Body
;
and
though
thou
maist
say
of
thy selfe
now
,
as
Saint
Paul
said
:
O
wretch
that
I
am
,
who
shall
deliver
mee
from
this
body
of
death
?
yet
when
the
time
of
this
rising
comes
;
it
shall
be
said
of
thee
;
even
of
thee
,
O
my
body
;
as
was
said
of
Mordecai
;
Thus
shall
be
done
to
the
man
whom
God
will
honour
.
This
Congregation
of
the
Righteous
;
is
that
new
Hierusalem
,
of
which
it
is
said
;
Great
and
glorious
things
are
spoken
of
thee
,
thou
City
of
God
.
Great
and
glorious
indeed
;
for
if
wee
conceive
in
our
mindes
,
the
happinesse
of
a
City
,
where
there
are
millions
of
millions
of
Citizens
;
yet
all
,
as
loving
mutually
together
,
as
David
and
Ionathan
;
where
there
is
Holinesse
,
immaculate
;
Peace
,
inviolate
;
Joy
,
ineffable
;
Pleasure
,
inexpressible
:
No
time
,
but
Eternity
;
no
Place
,
but
immensity
:
no
noise
,
but
of
Musicke
with
songs
of
Allelujah
:
no
sicknesse
,
but
of
love
with
the
Spouse
in
the
Canticles
:
no
motions
,
but
of
mildnesse
,
where
the
Lambe
is
the
leader
:
no
words
,
but
of
wonder
,
where
the
Angells
are
silent
;
where
God
is
All
in
All
;
and
all
and
every
one
in
God
;
this
Congregation
,
is
that
City
:
but
because
no
tongue
can
so
well
expresse
it
,
as
his
,
whose
eyes
did
cleerely
behold
it
;
heare
St.
Iohn
in
his
owne
words
;
God
shall
wipe
away
all
teares
from
all
eyes
;
there
shall
be
no
more
death
;
neither
sorrow
,
nor
crying
;
neither
shall
there
be
any
more
paine
;
there
shall
be
no
neede
of
the
Sunne
,
nor
of
the
Moone
;
for
the
glory
of
God
shall
lighten
it
;
and
the
Lambe
shall
be
the
light
thereof
.
Now
therefore
,
O
my
soule
,
Why
art
thou
cast
downe
;
and
why
art
thou
so
disquieted
within
mee
?
What
though
thou
flie
as
a
bird
,
to
the
mountaines
?
what
though
thou
dwell
a
while
in
the
Tents
of
Mesek
?
this
Congregation
will
make
amends
for
all
;
not
onely
for
Iohn
Baptists
desolatenesse
in
the
wildernesse
;
but
even
for
Iobs
despisednesse
on
the
dung-hill
.
We
may
well
be
contented
to
serve
a
Prentiship
here
;
so
we
may
come
to
be
free
of
this
City
hereafter
:
here
wee
sweepe
Kennells
,
there
shall
weare
Crownes
:
here
we
are
militant
,
there
shall
be
triumphant
:
For
Christ
the
crucified
is
our
Captaine
;
and
God
our
glory
.
And
now
we
may
see
,
there
was
no
need
at
all
,
why
the
Prophet
should
aggravate
the
hell
of
the
damned
,
by
adding
their
sense
of
paine
;
seeing
no
bottome
of
hell
can
be
so
deepe
as
this
,
to
be
barred
for
ever
,
from
this
rising
in
Iudgement
;
and
to
be
excluded
for
ever
,
from
this
Congregation
of
the
Righteous
.
And
so
all
this
goes
on
upon
the
score
still
;
to
make
up
the
full
measures
of
the
blessednesse
of
the
godly
;
and
of
the
misery
of
the
wicked
;
that
no
Art
can
shew
Principles
so
irrefragable
;
Positions
so
infallible
,
as
these
of
the
Prophet
;
A
godly
man
is
blessed
;
A
wicked
man
is
miserable
.
But
how
happens
this
sudden
alteration
in
the
Prophet
?
he
was
so
reserved
at
first
,
and
made
so
dainty
but
onely
to
name
a
Righteous
man
;
that
hee
would
not
doe
it
,
though
it
were
to
bring
him
to
inherit
blessednesse
;
and
now
on
a
sudden
,
he
brings
them
in
by
troupes
;
a
whole
Congregation
of
the
Righteous
at
once
?
Is
it
not
,
that
he
durst
not
presume
to
use
the
name
of
Righteous
;
till
it
were
first
determined
of
in
the
Iudgement
?
and
till
they
had
their
station
assigned
them
amongst
the
Saints
?
not
only
because
it
cannot
till
then
be
knowne
whether
any
such
Title
be
due
or
no
;
(
for
who
knew
Iudas
for
any
other
than
an
holy
Apostle
;
till
Christ
discovered
him
to
be
a
Traitor
?
Or
who
knew
the
seven
thousand
that
bowed
not
their
knees
to
Baal
;
to
be
no
Idolaters
;
till
God
,
by
his
owne
mouth
made
them
knowne
to
Elias
?
)
but
because
indeed
,
the
name
of
Righteous
,
can
by
no
right
be
given
to
any
,
till
they
be
tryed
,
and
have
their
approbation
in
the
Iudgement
:
to
make
us
know
,
that
righteousnesse
stands
not
so
much
in
merit
,
as
in
acceptance
;
and
though
many
may
be
so
qualified
,
by
delighting
in
the
Law
of
God
,
as
to
inherit
blessednesse
;
yet
till
by
the
Iudge
,
they
be
pronounced
Righteous
;
they
cannot
rightly
claime
the
Title
:
and
therefore
David
,
who
is
no
Herald
to
decide
mens
Titles
;
would
not
use
a
stile
,
that
might
not
be
due
;
and
as
little
would
detract
from
it
,
being
once
adjudged
.
All
the
Prophet
hath
hitherto
said
;
seemes
to
be
but
bare
affirmations
;
only
words
that
we
must
take
upon
his
word
;
but
now
comes
in
a
word
of
authority
;
this
rationall
particle
,
(
for
,
or
because
)
a
little
word
,
but
of
great
command
;
which
in
all
this
Psalme
,
hath
not
been
seene
till
now
,
and
now
,
that
it
is
come
;
we
cannot
well
tell
,
why
it
is
come
:
we
know
it
brings
a
reason
with
it
;
but
cannot
easily
finde
,
where
this
reason
should
lie
.
For
,
if
we
take
the
reason
,
as
it
seemes
to
lie
;
the
ungodly
shall
not
rise
in
the
Iudgment
;
because
God
knoweth
the
way
of
the
Righteous
;
is
it
not
as
unreasonable
a
reason
,
as
if
one
should
say
;
a
Malefactor
shall
be
punished
,
because
the
Iudge
knoweth
another
to
be
an
honest
man
?
and
who
would
ever
looke
for
such
a
blind
reason
from
a
Prophet
?
But
is
it
not
,
that
the
Prophet
hath
a
good
opinion
of
our
understanding
;
and
therefore
trusts
us
to
supply
that
,
which
by
the
Law
of
contraries
,
may
plainly
,
or
rather
must
necessarily
be
inferred
?
for
having
said
;
therefore
the
ungodly
shall
not
rise
in
the
Iudgement
;
nor
be
of
the
Congregation
of
the
Righteous
;
he
leaves
us
to
supply
;
therefore
the
godly
shall
rise
in
the
Iudgement
,
and
make
a
Congregation
by
themselves
;
and
then
the
reason
stands
ready
,
to
tell
wherefore
;
For
the
Lord
knoweth
the
way
of
the
Righteous
.
But
if
this
be
a
reason
,
to
make
the
godly
rise
in
the
Iudgement
;
because
God
knoweth
their
way
;
why
is
it
not
then
,
as
well
a
reason
,
to
make
the
ungodly
to
rise
in
the
Iudgement
,
seeing
wee
are
sure
,
that
God
knowes
their
waie
as
well
?
and
if
Gods
knowing
the
way
of
the
righteous
,
be
a
sufficient
cause
to
exclude
the
wicked
;
why
is
not
his
knowing
the
way
of
the
wicked
,
as
sufficient
a
cause
to
exclude
the
Righteous
?
Here
,
perhaps
,
we
must
be
faine
to
doe
,
as
Astronomers
feigne
to
doe
;
make
use
of
certaine
Phaenomena
;
not
that
such
things
be
indeed
;
but
that
wee
may
conceive
them
to
be
;
for
the
better
helping
of
our
capacities
.
As
to
conceive
that
there
is
in
God
;
(
as
to
the
purpose
here
)
a
twofold
kind
of
knowledge
:
Scientia
cognitionis
,
&
scientia
dignationis
;
that
,
common
to
God
with
men
;
this
,
proper
to
God
alone
;
that
,
simple
and
without
influence
or
operation
;
this
operative
,
and
bringing
blessings
with
it
.
In
scientia
Cognitionis
,
God
knowes
the
wicked
so
well
;
that
makes
him
say
,
In
scientia
dignationis
,
he
knowes
them
not
;
but
his
scientia
dignationis
,
is
as
a
linke
,
that
drawes
with
it
the
whole
chaine
of
Gods
goodnesse
;
for
,
whom
hee
knowes
,
he
regards
;
whom
he
regards
,
he
preserves
;
whom
he
preserves
,
he
blesses
;
and
with
this
kind
of
knowing
,
God
knowes
none
but
the
Righteous
;
and
therefore
none
but
the
righteous
can
have
these
blessings
to
rise
in
the
Iudgement
;
and
to
be
made
a
member
of
the
Congregation
of
the
Righteous
.
And
now
the
Prophets
reason
is
found
where
it
lies
;
The
godly
shall
rise
in
the
Iudgement
,
because
God
knowes
their
way
,
In
scientia
dignationis
;
but
the
ungodly
shall
not
rise
in
the
Iudgement
;
nor
be
of
the
Congregation
of
the
Righteous
;
because
,
although
God
know
their
way
in
his
scientia
Cognitionis
;
yet
in
his
scientia
Dignationis
,
he
knowes
it
not
.
But
did
not
the
Propher
give
a
sufficient
reason
before
,
why
the
godly
shal
rise
in
the
Iudgement
,
and
make
a
congregation
by
themselves
;
when
he
said
;
They
are
like
a
tree
?
seeing
a
tree
hath
boughes
and
branches
aspiring
towards
heaven
;
united
in
one
roote
,
and
making
one
body
?
but
this
perhaps
,
as
being
but
a
reason
drawn
from
the
similitude
;
the
Prophet
counts
but
a
similitude
of
a
reason
,
&
takes
it
but
upon
a
liking
;
the
true
reason
,
and
which
he
insists
upon
,
is
this
,
which
hee
alledgeth
here
:
For
the
Lord
knoweth
the
way
of
the
righteous
.
For
this
indeed
,
is
the
true
reason
of
all
the
blessings
,
that
are
or
ever
shall
be
to
the
godly
;
all
their
praises
that
went
before
;
Their
delighting
in
the
Law
of
God
;
their
exercising
themselves
in
it
;
and
whatsoever
else
;
they
are
good
conditions
necessarily
required
in
them
that
must
make
this
congregation
;
but
the
true
cause
and
reason
of
making
it
,
is
this
which
the
Prophet
brings
here
;
because
the
Lord
knoweth
the
way
of
the
righteous
.
For
though
it
were
a
good
likely
reason
,
to
say
,
The
godly
shall
rise
in
the
judgement
;
and
make
a
congregation
by
themselves
:
because
They
are
like
a
tree
;
yet
it
may
be
asked
,
what
makes
them
like
a
Tree
?
Godlinesse
indeed
procures
them
to
bee
made
like
a
Tree
;
but
what
makes
them
?
For
that
which
makes
a
thing
,
is
a
superiour
cause
,
to
that
which
procures
it
,
to
bee
made
:
and
this
superiour
cause
,
the
Prophet
alleadgeth
here
;
For
the
Lord
knoweth
the
way
of
the
righteous
.
And
though
it
were
a
likely
reason
to
say
;
The
ungodly
shall
not
be
of
the
congregation
of
the
righteous
;
because
they
are
like
to
chaffe
,
which
the
wind
scatters
;
yet
it
may
be
asked
,
what
makes
them
like
to
chaffe
?
Wickednesse
indeed
,
procures
them
to
bee
made
like
chaffe
;
but
what
makes
them
?
Here
the
Prophet
is
silent
,
and
saies
nothing
;
and
by
saying
nothing
,
seemes
to
acknowledge
,
there
is
nothing
to
be
said
;
wickednesse
both
procures
them
to
be
made
like
chaffe
;
and
makes
them
like
chaffe
;
they
are
both
their
owne
ruine
;
and
their
owne
ruinousnesse
;
God
in
this
kinde
,
hath
no
hand
at
all
in
it
;
it
is
all
their
owne
doing
;
Perditio
tua
ex
te
O
Israel
.
And
may
not
a
reason
also
be
conceived
thus
,
why
the
ungodly
can
never
come
to
bee
of
the
congregation
of
the
righteous
;
because
the
ungodly
and
the
righteous
,
goe
two
contrary
waies
:
the
righteous
goe
a
way
,
that
God
knowes
;
and
the
wicked
goe
a
way
that
God
destroyes
:
and
seeing
these
waies
can
never
meete
:
how
should
the
men
meete
that
goe
these
waies
?
and
to
make
sure
worke
,
that
they
shall
never
meete
indeed
;
the
Prophet
expresseth
the
way
of
the
righteous
,
by
the
first
linke
of
the
chaine
of
Gods
goodnesse
,
which
is
his
knowledge
;
but
expresseth
the
way
of
the
wicked
;
by
the
last
linke
of
Gods
Iustice
,
which
is
his
destroying
:
and
though
Gods
Iustice
and
his
mercy
doe
often
meete
;
and
are
contiguous
one
to
another
;
yet
the
first
linke
of
his
Mercy
;
and
the
last
linke
of
his
Iustice
,
can
never
meete
:
For
it
never
comes
to
destroying
,
till
God
be
heard
to
say
,
Nescio
vos
:
and
Nescio
vos
,
in
God
;
and
Gods
knowledge
,
can
certainely
never
possibly
meete
together
.
But
why
doth
the
Prophet
say
;
The
Lord
knoweth
the
way
of
the
righteous
;
and
saith
not
rather
,
The
Lord
knoweth
the
righteous
?
why
saith
hee
;
The
way
of
the
ungodly
shall
perish
;
and
saith
not
rather
,
The
ungodly
shall
perish
?
Is
it
not
,
that
hee
saith
not
,
The
Lord
knoweth
the
righteous
;
because
in
another
place
it
is
said
,
There
are
none
such
for
him
to
know
;
but
hee
knoweth
the
way
of
the
righteous
;
and
what
is
this
way
,
but
he
which
said
,
Ego
sum
via
,
veritas
,
&
vita
;
I
am
the
way
,
the
truth
,
and
the
life
?
and
the
Prophet
might
well
say
,
that
God
knoweth
this
way
,
seeing
Christ
saith
;
that
none
knoweth
it
,
but
he
;
None
knoweth
the
Father
,
but
the
Sonne
;
and
none
knoweth
the
Sonne
,
but
the
Father
.
But
what
is
this
to
us
?
That
if
we
be
engrafted
into
Christ
,
who
is
this
way
;
then
God
in
knowing
this
way
,
knowes
us
that
are
engrafted
in
this
way
;
and
this
way
indeed
must
God
know
us
,
or
not
know
us
at
all
;
for
if
he
know
us
not
in
Christ
;
in
our selves
,
wee
are
sure
he
can
never
know
us
.
Or
is
it
,
that
the
Prophet
saith
not
,
God
knoweth
the
righteous
;
but
the
way
of
the
righteous
,
perhaps
least
men
,
for
doing
one
or
two
good
deedes
,
in
all
their
life
,
should
claime
to
bee
righteous
;
and
for
such
righteousnesse
,
claime
acquaintance
with
God
;
and
so
indeed
,
God
might
have
acquaintance
enow
:
seeing
no
man
is
so
wicked
,
but
hee
may
sometimes
have
good
thoughts
;
and
doe
good
deeds
:
but
this
will
not
serve
:
it
must
bee
a
way
of
righteousnesse
,
before
God
will
know
it
.
Abraham
had
forsaken
his
Countrey
,
and
sacrificed
his
onely
sonne
,
with
his
owne
hands
;
in
obedience
to
God
:
before
God
came
to
say
of
him
,
Nunc
cognovi
te
:
and
therefore
it
is
not
a
turne
or
two
that
will
serve
the
turne
;
it
must
be
an
exercising
,
day
and
night
;
a
continuall
walking
in
the
Law
of
God
,
that
must
make
it
a
way
,
for
God
to
know
.
Indeed
this
way
,
is
something
of
a
strange
condition
;
for
sometimes
,
much
and
long
walking
,
will
not
make
it
a
way
;
and
sometimes
againe
,
a
turne
or
two
will
doe
it
.
Sometimes
the
giving
of
all
a
mans
goods
to
the
poore
;
will
doe
but
poore
good
:
and
sometimes
the
giving
,
but
of
a
small
mite
,
will
have
no
small
might
in
it
:
sometimes
the
giving
ones
body
to
bee
burnt
,
will
have
but
cold
entertainement
:
and
sometimes
the
giving
but
a
cup
of
cold
water
,
shall
bee
counted
a
hot
service
.
Saul
seemes
to
have
walked
long
in
a
course
of
godlinesse
;
and
yet
with
all
he
could
doe
;
hee
could
not
make
it
a
way
,
for
God
to
know
:
where
the
Thiefe
on
the
Crosse
,
fetched
,
as
I
may
say
,
but
a
turne
about
;
and
he
made
such
a
way
of
righteousnesse
,
that
Christ
presently
knew
it
;
and
tooke
notice
of
it
.
It
seemes
the
matter
is
all
,
with
what
feete
we
walke
:
for
if
we
walke
,
with
the
feete
of
the
body
onely
:
(
if
there
be
no
other
goodnesse
in
our
good
deed
,
but
onely
the
outward
act
of
doing
it
)
wee
may
walke
long
enough
,
before
we
make
it
a
way
of
righteousnesse
for
God
to
know
;
but
if
wee
walke
with
the
feet
of
our
hearts
;
(
in
faith
and
love
)
then
,
perhaps
,
small
walking
may
sometimes
serve
:
for
the
heart
indeed
,
is
a
hard
treadder
;
it
leaves
prints
behinde
,
that
will
not
easily
be
gotten
out
;
and
with
these
feete
of
the
heart
,
the
good
Thiefe
walked
;
or
else
,
he
could
never
have
made
a
way
of
righteousnesse
,
for
Christ
to
know
,
upon
such
a
suddaine
,
as
hee
did
.
Howsoever
,
when
it
is
once
made
a
way
;
whether
with
much
walking
,
or
with
little
,
yet
God
presently
knowes
it
;
and
knowing
it
,
delights
in
it
;
and
as
in
the
garden
of
Eden
,
will
walke
in
it
himselfe
;
and
then
indeed
,
it
will
be
a
full
measure
of
blessednesse
;
pressing
downe
;
and
running
over
:
For
if
In
the
presence
of
God
,
there
be
fulnesse
of
ioy
for
evermore
:
how
pressing
downe
;
how
running
over
,
must
that
joy
he
;
where
we
enjoy
his
presence
,
not
onely
as
walking
by
us
;
but
as
walking
in
us
?
And
if
the
Prophet
had
said
,
the
ungodly
shall
perish
;
and
not
the
way
of
the
ungodly
;
it
would
have
made
us
all
afraid
;
we
could
hardly
have
found
eight
persons
to
put
into
Noahs
Arke
:
for
the
best
that
are
,
have
a
spice
of
ungodlinesse
;
enough
to
taint
them
,
with
the
name
of
ungodly
:
but
this
is
the
measure
of
Gods
mercy
;
pressing
downe
,
and
running
over
;
that
he
will
not
suffer
it
to
be
a
way
of
perishing
,
unlesse
it
be
a
way
of
ungodlinesse
first
.
And
here
the
godly
may
take
this
comfort
by
the
way
;
that
it
is
not
,
their
slippings
,
or
treading
awry
;
which
may
be
by
ignorance
,
or
infirmity
;
that
can
make
with
God
,
this
shipwracke
of
perishing
:
it
must
bee
a
way
of
ungodlinesse
;
which
is
not
usually
made
without
much
walking
and
exercising
,
without
resolute
intentions
and
endeavours
;
without
set
purposes
,
and
persistings
;
that
if
a
man
be
sure
he
is
free
from
these
;
he
may
then
be
confident
,
he
is
safe
from
perishing
.
And
though
this
way
of
the
ungodly
,
and
the
way
of
the
righteous
bee
very
unlike
;
yet
they
are
like
in
this
;
that
this
way
also
,
is
not
made
sometimes
with
much
walking
:
and
sometimes
againe
,
it
is
made
with
a
turne
or
two
:
for
David
walked
in
adultery
,
and
murther
,
a
whole
yeare
together
:
and
yet
it
made
not
a
way
of
perishing
;
because
hee
had
the
teares
of
repentance
,
to
wash
away
the
prints
of
the
steppes
;
and
charity
to
cover
them
.
But
Iudas
walked
but
a
turne
or
two
;
for
any
thing
we
know
;
and
it
made
a
way
,
that
made
away
himselfe
;
because
hee
neither
washed
it
with
repentance
,
nor
covered
it
with
charity
.
Howsoever
the
way
bee
made
with
much
walking
,
or
with
little
;
yet
if
once
it
come
to
be
a
way
of
ungodlinesse
;
there
is
no
way
then
but
perishing
;
all
the
world
cannot
save
him
;
he
shall
never
be
forgiven
in
this
world
,
nor
in
the
world
to
come
.
And
here
againe
is
the
measure
of
Gods
Iustice
;
pressing
downe
,
and
running
over
;
pressing
downe
,
because
it
presseth
downe
,
to
the
bottome
of
the
bottomlesse
pit
;
and
running
over
;
because
it
runnes
for
ever
.
For
then
the
way
of
the
ungodly
is
said
to
perish
;
when
there
is
no
way
left
to
save
them
from
perishing
:
for
such
and
so
desperate
,
is
the
state
of
the
ungodly
,
in
the
state
of
ungodlinesse
;
that
no
way
is
left
them
,
either
for
helpe
,
or
hope
:
For
wherein
,
should
they
hope
for
helpe
?
Compassion
will
not
helpe
them
;
for
The
Lord
will
laugh
them
to
scorne
,
in
his
high
displeasure
.
Mediation
will
not
helpe
them
;
for
God
hath
sworne
;
though
Noah
,
Daniel
,
and
Iob
should
speake
for
them
,
yet
he
will
not
heare
them
.
Time
will
not
helpe
them
;
for
they
shal
perish
everlastingly
.
Place
wil
not
helpe
them
;
for
they
shall
fall
into
a
bottomelesse
pit
.
Death
will
not
helpe
them
;
for
they
shall
call
for
death
,
and
it
shall
flee
from
them
;
that
they
may
live
to
be
tormented
,
with
the
worme
that
never
dies
.
And
here
now
,
for
very
pitties
sake
,
let
me
put
all
poore
soules
in
minde
;
that
they
bee
carefull
to
remember
that
warning
of
Christ
;
Agree
with
thine
adversary
,
while
thou
art
in
the
way
:
for
whiles
we
are
in
the
way
;
there
are
waies
left
,
to
keepe
us
from
perishing
;
There
is
a
way
of
compassion
;
For
God
delights
not
in
the
death
of
a
sinner
;
but
that
he
should
turne
from
his
wickednesse
and
live
.
There
is
a
way
of
Mediation
;
not
of
the
men
Daniel
and
Iob
:
but
of
the
Mediatour
betweene
God
and
Man
,
Christ
Iesus
.
There
is
a
way
of
repentance
;
for
if
a
sinner
repent
him
of
his
sinne
;
God
will
put
away
his
sinne
out
of
his
remembrance
.
But
if
it
once
come
to
this
,
that
the
way
of
the
ungodly
doe
perish
;
alasse
then
,
there
is
nothing
left
,
but
woe
upon
woe
:
no
way
left
for
helpe
:
no
way
left
of
hope
;
nothing
to
be
talkt
of
;
nothing
to
be
thought
of
;
but
perishing
;
not
onely
whilst
the
world
en
dures
;
but
not
when
the
world
it selfe
shall
perish
.
The
Prophet
gave
a
good
reason
before
,
why
there
shall
be
a
congregation
of
the
righteous
;
because
God
knoweth
the
way
of
the
righteous
;
but
why
would
he
give
no
reason
here
,
why
the
way
of
the
ungodly
shall
perish
?
For
to
draw
a
reason
from
the
law
of
contraries
;
as
to
say
;
Because
God
knoweth
not
the
way
of
the
ungodly
;
will
not
serve
:
for
Gods
knowing
,
may
well
be
a
strong
reason
;
seeing
it
is
a
strong
cause
:
a
cause
that
is
operative
;
and
that
to
many
degrees
:
For
whom
God
knowes
,
hee
regards
;
whom
hee
regards
,
hee
preserves
;
whom
hee
preserves
,
he
blesses
:
but
what
cause
can
Gods
not
knowing
be
?
for
what
operation
can
be
in
a
Negative
?
yet
so
it
is
;
Gods
not
knowing
,
workes
by
not
working
:
for
whom
he
knowes
not
,
he
regards
not
;
whom
he
regards
not
,
he
preserves
not
;
and
whom
hee
preserves
not
,
they
presently
fall
,
and
perish
of
themselves
.
And
the
Prophet
had
great
reason
to
give
a
reason
there
,
because
it
was
an
Effect
,
that
needed
a
cause
;
but
hee
had
no
reason
to
give
a
reason
here
;
because
it
is
an
Effect
,
without
a
cause
,
without
a
cause
Efficient
,
though
not
Deficient
:
and
why
then
should
hee
give
a
reason
,
why
the
ungodly
shall
perish
;
seeing
God
not
knowing
them
;
there
can
be
no
reason
given
,
why
they
should
not
perish
.
When
it
is
said
,
The
way
of
the
ungodly
shall
perish
;
the
wicked
take
occasion
by
these
words
,
to
conceive
a
hope
,
as
wicked
,
as
foolish
;
that
if
the
way
of
the
ungodly
shall
perish
;
then
the
ungodly
shall
have
no
way
to
stand
in
;
and
if
they
have
no
place
to
be
in
;
then
they
shall
be
no
where
;
and
if
they
be
no
where
,
then
they
shall
not
be
at
all
;
which
is
as
much
as
they
desire
:
for
it
never
troubles
them
,
not
to
be
at
all
;
so
they
may
be
sure
,
not
to
be
troubled
at
all
.
But
this
is
a
conceit
,
not
onely
vaine
,
but
wicked
;
for
by
perishing
,
is
not
meant
,
an
utter
annihilating
,
and
dissolving
into
nothing
;
but
they
are
then
said
to
perish
,
when
they
are
forsaken
of
God
,
and
delivered
over
into
the
hand
of
Satan
.
For
when
the
Iudgement
is
once
past
,
and
the
chaffe
separated
from
the
Wheate
;
then
there
shall
be
a
new
heaven
,
and
a
new
earth
;
but
the
old
Hell
shall
continue
still
;
and
there
the
ungodly
,
and
their
way
shall
lie
;
For
in
the
new
earth
,
there
shall
be
no
way
,
for
either
the
ungodly
to
walke
in
,
or
for
sinners
to
stand
in
;
but
all
,
shall
be
Holy
ground
;
and
no
feete
shall
walke
,
or
stand
there
;
but
such
onely
,
as
have
put
off
the
shooes
of
corruption
;
or
rather
indeede
,
as
have
put
on
the
shooes
of
incorruption
.
The
Prophet
in
the
beginning
of
his
Psalme
;
noted
in
the
wicked
,
a
triplicity
of
sinning
:
Walking
in
the
counsell
of
the
ungodly
;
standing
in
the
way
of
sinners
;
and
sitting
in
the
chaire
of
scorners
;
and
here
in
the
end
of
his
Psalme
,
hee
noteth
a
triplicity
of
their
punishments
;
They
shall
not
rise
in
Iudgement
;
they
shall
not
stand
in
the
congregation
of
the
Righteous
;
and
their
way
shall
perish
:
and
it
may
be
thought
,
when
the
scorners
heard
;
they
should
not
rise
in
the
Iudgement
;
this
never
troubled
them
;
for
they
care
not
for
rising
;
they
are
well
enough
as
they
are
;
they
have
a
chaire
to
sit
in
;
and
they
scorne
to
rise
.
And
when
the
sinners
heard
,
they
should
not
stand
in
the
Congregation
of
the
Righteous
;
this
did
not
much
move
them
neither
:
for
they
like
better
,
to
be
by
themselves
,
in
the
way
of
sinners
;
than
be
bound
to
keep
company
with
such
precise
fellowes
:
but
when
the
ungodly
heare
,
that
their
way
shall
perish
,
and
that
they
shall
not
have
that
way
to
walke
in
;
this
strikes
them
dead
;
their
hearts
are
cleane
done
;
and
now
would
they
be
begging
of
Abraham
,
to
send
Lazarus
to
their
fathers
house
,
to
warne
their
friends
from
following
their
courses
,
for
feare
of
their
curses
.
And
may
it
not
now
be
truely
said
,
that
the
Prophet
hath
performed
both
his
prizes
,
'to
the
full
?
for
as
before
,
he
did
not
leave
a
godly
man
,
till
he
had
brought
him
to
receive
his
portion
in
heaven
:
so
now
,
he
hath
not
left
a
wicked
man
,
till
he
hath
brought
him
to
receive
his
portion
in
hell
.
For
,
the
wicked
have
a
portion
too
;
though
they
were
better
be
without
it
;
a
miserable
portion
,
to
have
misery
for
a
portion
;
yet
so
the
Prophet
in
another
place
calls
it
;
this
is
their
portion
;
Fire
and
Brimstone
;
and
a
stormy
Tempest
.
And
now
we
may
indeed
say
,
the
Prophet
hath
well
ended
his
taske
;
and
wee
might
say
,
happily
;
but
that
he
ends
it
miserably
:
for
he
hath
delivered
his
Psalme
,
as
it
were
,
in
a
tragicall
forme
;
making
it
to
beginne
with
blessednesse
;
and
to
end
with
perishing
;
but
yet
he
hath
so
framed
it
;
that
we
may
easily
reduce
it
,
by
helpe
of
the
Law
of
contraries
;
into
a
more
Comicall
forme
(
if
I
may
so
speake
)
making
it
to
begin
with
misery
;
and
to
end
with
blessednesse
:
and
this
perhaps
,
will
be
a
forme
more
capable
of
a
Plaudite
from
our
hands
;
and
of
an
Io
Paean
,
from
our
toungs
;
and
may
thus
be
framed
;
Miserable
and
wretched
are
the
men
,
that
have
walked
in
the
counsell
of
the
ungodly
;
and
have
stood
in
the
way
of
sinners
;
and
have
sate
in
the
chaire
of
scorners
;
but
have
no
delight
in
the
Law
of
the
Lord
;
nor
in
his
Law
will
exercise
themselves
,
either
day
or
night
:
and
they
shall
be
like
to
chaffe
,
which
the
wind
scatters
.
The
godly
are
not
so
;
but
they
are
like
a
tree
,
planted
by
the
waters
side
;
which
will
give
its
fruit
in
its
time
:
the
leafes
also
shall
not
wither
;
and
whatsoever
they
doe
,
it
shall
prosper
.
Therefore
the
godly
shall
rise
in
the
Iudgement
;
and
(
parted
from
the
wicked
)
shall
make
a
Congregation
by
themselves
:
For
,
the
Lord
knoweth
not
the
way
of
the
wicked
;
and
the
way
of
the
godly
shall
be
established
.
FINIS
.