PROTOTYPES
,
OR
,
THE
PRIMARIE
PRECEDENT
PRESIDENTS
OVT
OF
THE
BOOKE
OF
GENESIS
.
Shewing
,
The
Good
and
Bad
things
They
did
and
Had
Practically
applied
to
our
Jnformation
and
Reformation
.
By
that
faithfull
and
painefull
Preacher
of
Gods
Word
,
William
Whately
late
Pastour
of
Banbury
.
Together
with
Mr.
WHATELYES
Life
and
Death
.
Published
by
Mr.
Edward
Leigh
and
Mr.
Henry
Scudder
,
who
were
appointed
by
the
Authour
to
peruse
his
manuscripts
,
and
printed
by
his
owne
Coppy
.
Vivitur
Exemplis
.
Praecepta
ducunt
,
Exempla
trahunt
.
1
COR.
11.1
.
Be
yee
followers
of
me
,
even
as
I
also
am
of
Christ
.
EXOD.
23.2
.
Thou
shalt
not
follow
a
multitude
to
doe
evill
.
1
COR.
10.11
.
Now
all
these
things
happened
unto
them
for
Ensamples
:
And
they
are
written
for
our
admonition
.
LONDON
.
Printed
by
G.
M.
for
EDWARD
LANGHAM
Booke-seller
in
Banbury
,
MDCXL
.
TO
THE
RIGHT
WORSHIPFVLL
THE
MAIOR
,
THE
WORSHIPFVLL
THE
ALDERMEN
AND
BVRGESSES
,
AND
THE
REST
OF
THE
INHABITANTS
OF
THE
TOWNE
AND
PARISH
OF
BANBVRY
.
Right
Worshipfull
,
&c.
AS
I
could
not
but
congratulate
my
owne
and
your
happinesse
in
the
injoyment
of
your
worthy
Pastours
labours
,
so
both
I
and
many
other
Christians
do
now
condole
your
misery
in
the
losse
of
the
good
Authour
.
The
greater
your
happinesse
was
,
the
greater
now
is
your
misery
,
and
I
feare
many
of
you
prized
not
the
blessing
so
much
as
you
should
have
done
,
and
that
you
knew
not
the
greatnesse
of
the
benefit
so
well
by
the
fruition
as
now
by
the
want
of
it
.
At
Banbury
even
amongst
you
was
your
Pastour
borne
and
bred
,
and
there
he
lived
and
died
.
Ministers
are
called
Incumbents
,
so
was
he
being
diligently
resident
in
his
place
,
they
are
stiled
Lights
,
so
was
he
,
like
a
candle
or
lampe
which
spent
himselfe
to
give
light
to
others
.
He
spent
his
means
and
strength
amongst
you
,
and
as
himselfe
in
his
sicknesse
said
,
He
sought
not
yours
but
you
.
Of
all
the
Ministers
that
ever
I
knew
so
experimentally
,
he
was
the
most
unblameable
in
his
conversation
.
I
had
the
happinesse
to
live
almost
a
yeare
with
him
in
his
house
,
neare
foure
yeares
under
his
Ministry
,
and
to
be
esteemed
by
him
one
of
his
faithfullest
friends
,
I
have
cause
to
blesse
GOD
for
him
whilst
I
live
,
since
it
pleased
him
by
his
meanes
,
not
onely
to
reveale
many
saving
truthes
unto
mee
,
but
also
to
set
them
on
with
such
power
,
as
I
hope
I
shall
never
forget
them
.
Oh
,
with
what
life
and
zeale
would
hee
both
preach
and
pray
!
and
how
strict
and
watchfull
was
hee
in
his
whole
life
!
being
(
as
every
good
Minister
should
be
)
Blamelesse
,
Sober
,
Just
,
Holy
,
Temperate
,
of
good
Behaviour
,
given
to
Hospitality
,
apt
to
teach
,
a
lover
[
*
](A15013-e500-b)
*
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
will
beare
both
readings
.
2
Tim.
2.15
.
of
good
things
and
good
men
.
Hee
studied
to
approove
himselfe
unto
GOD
,
a
workeman
that
needed
not
to
be
ashamed
,
rightly
dividing
the
word
of
Truth
.
So
many
as
a
man
shall
edifie
by
a
good
Example
,
1
It
may
profit
a
world
of
people
.
1
Thes.
1.7
,
8
2
It
is
lasting
and
may
doe
good
for
a
long
time
after
.
1
Pet.
3.5
,
6.
M.
Harris
at
Hanwell
.
for
so
many
he
shall
receive
a
reward
of
a
blessed
life
,
than
surely
he
hath
now
received
a
full
reward
for
all
the
good
hee
did
by
his
holy
life
,
unto
those
with
whom
he
conversed
.
In
a
word
,
hee
was
a
most
pious
and
accomplisht
Divine
for
his
ministeriall
parts
and
paines
(
as
one
of
his
neare
Friends
said
truely
)
hee
might
sooner
bee
envied
than
matcht
and
equalled
;
being
in
this
like
Saul
,
higher
than
his
brethren
by
the
head
.
He
was
well
skilled
in
both
the
Originall
tongues
,
being
able
to
render
the
Text
out
of
his
Hebrew
Bible
or
Greeke
Testament
to
another
in
our
mother
tongue
,
as
familiarly
almost
,
as
if
it
had
bin
English
.
For
the
Arts
,
he
was
a
good
Logician
,
as
his
exact
Analysis
of
the
ten
Commandements
sheweth
,
a
good
Philosopher
,
as
his
Sermons
in
manuscript
on
the
104.
Psalme
doe
witnesse
,
a
good
Rhetorician
or
Oratour
,
as
his
printed
Treatises
aboundantly
testifie
.
Hee
had
words
at
will
and
could
readily
and
aptly
expresse
himselfe
in
his
Sermons
,
which
gift
of
Elocution
is
requisite
if
not
necessary
for
a
compleate
Divine
.
He
had
by
long
[
*
](A15013-e750-b)
*
He
was
a
Preacher
at
Banbury
above
thirty
yeares
.
Experience
gotten
the
art
of
preaching
,
and
he
wrote
a
tract
concerning
that
subject
;
hee
had
an
excellent
faculty
in
characterizing
or
fitly
describing
a
vertue
or
vice
,
or
any
other
thing
,
and
though
he
had
no
common-place-booke
of
his
own
,
yet
he
could
treat
of
any
subject
,
I
might
also
extoll
his
other
indowments
,
and
without
danger
of
exceeding
magnifie
him
for
his
strong
naturall
parts
,
his
solid
judgement
and
tenacious
memorie
,
and
commend
some
vertues
wherein
hee
excelled
to
your
imitation
,
as
his
Humility
,
Mercifullnesse
,
Beneficence
,
Laboriousnesse
and
Diligence
[
*
](A15013-e770-b)
*
Hee
went
over
in
his
preaching
the
whole
Booke
of
Iudges
,
both
the
Samuels
,
the
1
Kings
to
the
11.
C.
or
therabout
,
all
the
Psal.
to
the
106.
&
the
whole
Gospel
of
Iob.
besides
al
the
principles
of
Religion
often
.
in
his
Calling
,
and
then
also
shew
how
comfortably
he
died
,
being
full
of
heavenly
speeches
and
godly
Exhortations
.
Therefore
I
passe
from
himselfe
to
this
Opus
posthumum
,
this
first
worke
of
his
which
since
his
death
came
to
light
,
viz.
Sermons
on
all
the
Examples
or
Historicall
part
of
Genesis
,
which
Booke
containeth
a
briefe
and
short
Story
of
the
things
done
from
the
beginning
of
the
world
to
the
death
of
Joseph
,
for
the
space
as
it
is
thought
by
some
of
2309.
yeares
,
by
Doctor
Willet
of
2368.
yeares
.
Examples
are
not
unfitly
compared
unto
looking-Glasses
,
wherein
one
may
behold
as
well
what
to
eschew
,
as
what
to
follow
:
So
you
should
follow
the
Faith
of
Abraham
and
Obedience
of
Isaack
,
but
shun
their
lying
and
dissembling
;
follow
Noah
and
Lot
in
their
Righteousnesse
and
Zeale
,
but
shunne
their
drunkennesse
and
incest
.
And
because
an
Example
of
a
Person
living
amongst
you
may
bee
more
prevalent
with
some
then
the
Examples
of
others
though
singularly
holy
whose
vertues
they
onely
read
of
(
as
a
Sermon
delivered
,
Viva
voce
,
doth
more
affect
then
the
same
reade
out
of
a
Booke
)
So
walke
therefore
as
you
had
him
for
an
Example
,
and
bee
you
followers
of
him
,
as
hee
was
of
CHRIST
,
in
the
Graces
before
mentioned
and
all
holy
conversation
.
Remember
him
who
had
the
rule
over
you
,
who
hath
spoken
unto
you
the
Word
of
GOD
,
whose
Faith
follow
and
Charitie
too
;
for
Master
Whately
was
the
most
bountifull
Minister
to
the
poore
I
thinke
in
England
of
his
meanes
,
your
Consciences
will
witnesse
that
hee
hath
often
pressed
and
urged
this
Dutie
upon
you
,
and
as
hee
was
earnest
in
perswading
his
Hearers
to
beneficence
,
so
hee
practised
the
same
Himselfe
,
entertaining
some
poore
widdowes
or
necessitous
Persons
weekely
at
the
least
at
his
Table
,
and
giving
the
tenth
of
all
his
Estate
that
way
,
and
see
how
GOD
blessed
him
for
the
same
,
his
Estate
(
as
himselfe
told
mee
)
prospered
the
better
after
hee
tooke
that
course
,
and
in
his
sickenesse
hee
comforted
himselfe
with
that
Promise
,
Psalme
41.1
,
3.
Blessed
is
hee
that
considereth
the
poore
,
the
LORD
will
deliver
him
in
time
of
trouble
.
The
LORD
will
strengthen
him
upon
the
bed
of
languishing
.
O
follow
him
therefore
who
by
Faith
and
Patience
inherits
the
Promises
,
let
his
good
Example
and
wholesome
Instructions
provoke
you
to
all
holinesse
,
that
you
allso
may
partake
with
him
in
that
happinesse
of
which
hee
is
now
fully
possessed
,
Your
true
Christian
Friend
,
Edward
Leigh
.
TO
THE
CHRISTIAN
READER
.
Reader
,
AMidst
the
numberlesse
number
of
Bookes
wherwith
in
this
scribling
age
the
presses
are
oppressed
,
there
is
scarcity
enough
of
such
as
are
usefull
and
profitable
.
As
therefore
the
Art
of
Printing
was
a
happy
invention
for
the
propagating
of
learning
,
so
surely
wee
are
beholding
to
those
who
write
such
things
as
are
worthy
to
be
published
:
Since
(
as
one
saith
)
Hee
that
speaketh
profiteth
for
an
houre
,
but
he
that
writeth
profiteth
for
ever
.
This
subject
thus
handled
by
this
worthy
deceased
Authour
is
an
unbeaten
tract
,
few
(
if
any
)
having
gone
over
the
Exsamples
of
Scripture
in
such
a
doctrinall
and
practicall
way
both
.
It
seemed
to
me
in
the
preaching
both
pleasant
and
profitable
;
Hee
was
made
cleane
bread
for
Christ
who
was
the
bread
of
life
for
him
;
God
therefore
hath
gathered
this
wheate
into
his
garner
,
viz.
EDWARD
LEIGH
,
HENRY
SCUDDER
,
or
with
an
Epistle
at
least
from
one
of
us
.
You
may
observe
in
the
beginning
of
this
Treatise
,
what
was
M.
Wheatlies
constant
method
in
handling
the
Examples
.
In
each
person
hee
considered
three
things
,
His
Birth
,
Life
and
Death
.
In
his
Life
he
observed
his
carriage
and
behaviour
in
respect
both
of
the
deeds
hee
did
,
good
,
bad
,
indifferent
and
doubtfull
,
and
the
things
which
befell
him
,
either
prosperously
or
adversly
,
in
benefits
or
afflictions
.
This
shall
suffice
in
briefe
to
premise
concerning
this
Worke
,
and
so
wishing
thee
much
benefit
by
the
same
,
I
rest
Thy
hearty
Well-wisher
,
EDWARD
LEIGH
.
THE
LIFE
AND
DEATH
OF
Mr.
WILLIAM
WHATELY
,
LATE
Minister
of
the
Word
at
Banbury
in
the
County
of
Oxford
,
written
by
Henry
Scudder
Minister
of
the
Word
at
Collingborne-ducis
,
in
the
County
of
Wilts.
IT
hath
beene
a
commendable
use
in
the
Church
of
God
from
the
Primitive
times
downe
to
us
;
that
the
lives
of
some
or
other
(
especially
of
the
more
famous
Ministers
and
lights
therein
)
have
beene
written
by
men
who
best
knew
,
and
had
learned
what
their
lives
and
conversation
was
.
This
they
did
not
onely
to
vindicate
their
names
from
the
slanders
of
the
wicked
,
who
will
speake
evill
of
all
that
oppose
their
evill
wayes
,
and
also
that
the
dead
might
bee
duely
honoured
;
but
chiefly
that
the
living
by
their
good
Examples
might
glorifie
God
for
them
and
be
edified
.
This
writing
and
printing
the
lives
of
worthy
men
,
is
like
the
engravings
with
the
point
of
a
diamond
,
raising
up
for
them
an
everlasting
monument
;
upon
which
the
light
of
their
Faith
and
good
workes
is
made
to
shine
before
men
,
that
seeing
their
Faith
and
holinesse
they
may
follow
them
;
and
may
also
praise
God
for
his
graces
in
them
,
and
for
the
good
which
hath
bin
done
by
them
,
and
so
glorifie
their
Father
which
is
in
Heaven
.
I
have
beene
earnestly
intreated
to
write
the
Life
and
Death
of
M.
William
Whately
,
late
Pastour
of
the
Church
of
Banbury
,
I
was
made
choice
of
the
rather
,
because
of
that
intimatenesse
of
Friendship
which
was
betweeene
us
,
and
because
of
our
long
acquaintance
,
being
of
the
same
time
in
the
famous
Vniversity
of
Cambridge
and
of
the
same
Colledge
and
Chamber
and
having
the
same
Tutor
;
and
afterward
when
wee
were
both
placed
in
the
Ministery
wee
lived
sometime
together
in
one
house
,
I
know
none
that
had
like
meanes
to
know
him
more
thoroughly
then
I.
I
have
therefore
not
unwillingly
set
pen
to
paper
,
and
doe
here
in
all
plainenesse
and
sobriety
of
truth
reckon
up
and
report
his
life
and
death
in
a
short
summe
,
that
those
who
will
may
read
and
make
their
use
of
it
.
For
in
many
things
hee
may
bee
a
lively
patterne
to
us
his
Bretheren
in
the
Ministery
of
the
Gospell
of
Christ
;
and
the
like
in
many
things
for
the
imitation
of
all
that
desire
to
live
godly
in
Christ
Iesus
.
This
M
William
Whately
was
borne
at
Banbury
a
burrough
Town
very
well
known
in
Oxfordsbure
.
Ioyce
Whately
.
His
Parents
were
both
of
them
forward
professours
of
the
Gospell
of
Christ
,
and
of
the
power
of
Godlinesse
and
Religion
,
according
as
it
is
now
mainetained
in
the
Church
of
England
.
They
were
both
of
chiefe
note
and
place
in
the
Towne
,
his
Father
being
oft
Major
,
and
a
long
time
a
standing
Iustice
of
Peace
in
that
Burrough
.
His
Mother
was
a
rare
woman
for
naturall
parts
;
but
chiefly
for
Piety
,
Diligence
in
her
Calling
,
Frugality
and
Mercifullnesse
to
the
poore
.
She
was
a
right
Lois
or
Eunice
in
breeding
up
this
her
Son
(
as
shee
did
her
other
Children
)
in
the
Knowledge
of
the
holy
Scriptures
from
a
child
.
His
Parents
trained
him
up
in
his
yonger
daies
to
learning
,
setti●g
him
to
the
best
Schooles
that
were
in
those
parts
,
where
he
profited
in
learning
(
as
also
hee
did
in
the
Vniversitie
)
above
most
of
his
equalls
in
yeares
.
This
hee
did
by
reason
of
the
Excellency
of
the
naturall
parts
which
God
had
given
him
,
namely
,
a
quicke
apprehension
,
a
cleare
judgement
and
a
most
happy
memory
.
His
ripenesse
in
Grammer
learning
in
Latine
,
Greeke
and
Hebrew
was
so
earely
that
about
the
fourteenth
yeare
of
his
age
,
he
was
sent
to
Christs
Colledge
in
Cambridge
;
where
God
provided
him
and
me
a
[
*
](A15013-e1570-b)
*
M
Thomas
Pot
Tutor
,
one
of
a
thousand
for
Pietie
,
Learning
,
Diligence
in
reading
unto
,
and
in
a
most
loving
and
wise
care
of
governing
and
godly
instructing
of
his
pupils
.
In
the
Vniversity
he
was
an
hard
Student
and
quickely
became
a
good
Logician
and
Philosopher
,
a
strong
disputant
,
and
an
excellent
Orator
.
He
delighted
much
in
the
study
of
Poetry
and
the
Mathematiks
.
Hee
was
a
constant
hearer
of
M.
Doctor
Chaderton
and
of
Mr.
Perkins
who
at
that
time
were
famous
Preachers
in
Cambridge
.
And
it
was
our
Tutors
manner
to
cause
all
his
Pupills
to
come
to
Prayers
into
his
Chamber
every
evening
,
and
hee
called
all
the
under
graduates
to
give
account
of
what
they
had
heard
upon
the
Lords
day
,
and
when
any
of
us
were
at
a
stand
and
non-plus
,
hee
would
say
Whately
,
what
say
you
?
then
hee
would
seldome
faile
,
but
repeate
as
readily
,
as
if
he
had
preached
the
Sermon
himself
.
By
this
he
did
win
our
Tutors
love
,
and
our
wonder
at
him
;
but
(
such
was
our
pride
)
he
gained
our
envy
of
him
His
Father
(
whether
because
he
was
not
resolved
what
calling
to
breed
him
to
,
or
for
what
other
cause
I
know
not
)
after
that
hee
had
with
credit
proceeded
Bachelour
of
Arts
,
hee
took
him
home
,
where
he
abode
some
good
time
,
yet
applying
himselfe
unto
his
studies
.
While
hee
remained
at
home
with
his
Father
hee
married
the
Daughter
of
one
Master
George
Hunt
,
the
sonne
of
that
tryed
and
prepared
Martyr
Iohn
Hunt
mentioned
in
the
Book
of
Martyrs
,
who
was
condemned
to
be
burnt
for
Religion
,
but
was
saved
from
the
execution
thereof
by
the
death
of
Queene
Mary
.
This
Master
George
Hunt
was
bred
up
in
the
Famous
f●ee
Schoole
of
the
Marchant-Taylers
in
London
,
and
afterward
by
the
incouragement
of
Master
D.
Humfry
(
by
occasion
of
a
visit
of
that
Schoole
)
and
by
the
furtherance
of
M
George
and
Mr.
Iohn
Kingsmells
,
and
by
the
exhibitions
of
Bishop
Pilkinton
(
all
which
for
their
honour
sake
I
name
)
he
was
called
unto
,
and
mainetained
in
that
worthy
Foundation
of
good
Learning
,
Magdalen
Colledge
in
Oxford
,
till
hee
was
Fellow
of
that
House
,
where
hee
continued
till
hee
had
borne
the
offices
of
Deane
of
Arts
and
Deane
of
Divinity
.
Afterwards
by
the
meanes
of
those
worthy
Master
Kingsmells
,
hee
was
preferred
to
the
Church
of
Collingborn-ducis
in
the
County
of
Wiles
.
where
for
the
space
of
fifty
and
one
yeares
and
five
moneths
he
lived
a
sound
and
constant
Preacher
of
the
Word
,
and
was
of
an
unblameable
and
holy
life
,
even
untill
the
oyle
of
his
radicall
moysture
was
spent
,
and
the
candle
of
his
life
of
it selfe
went
out
,
in
a
full
and
good
old-age
,
after
a
long
and
joyous
expectation
,
and
longing
for
his
blessed
change
,
which
was
in
the
eighty
and
third
yeare
and
fift
moneth
of
his
age
.
This
Master
George
Hunt
(
after
that
by
importunity
hee
had
got
this
his
sonne
in
law
to
make
tryall
of
his
ability
to
preach
)
he
overperswaded
him
to
intend
the
ministery
.
And
thereupon
he
entred
himselfe
into
Edmund
Hall
in
the
famous
Vniversity
of
Oxford
,
and
tooke
his
Degree
of
Master
of
Arts.
Not
long
after
hee
entred
into
the
Ministery
,
and
hee
was
presently
called
to
be
a
Lecturer
at
Banbury
which
he
commendably
performed
above
the
space
of
foure
yeares
,
and
then
was
called
to
be
Vicar
of
the
same
Church
,
which
office
hee
faithfully
discharged
neare
thirty
years
till
he
died
.
The
abilities
wherewith
God
had
indued
him
for
his
work
of
the
Ministery
were
more
then
ordinary
.
For
hee
was
of
a
quicke
understanding
,
of
a
cleare
and
deepe
Iudgement
,
of
a
most
firme
memory
,
and
of
a
lively
spirit
.
Hee
was
naturally
eloquent
,
a
master
of
his
words
,
having
words
at
will
.
Hee
had
a
most
able
body
and
sound
lunges
,
and
till
some
yeares
before
his
death
,
he
had
a
most
strong
and
audible
voice
.
And
according
as
his
matter
in
hand
,
and
his
auditory
needed
,
he
was
both
a
terrible
Boanerges
,
a
sonne
of
Thunder
,
and
also
a
Barnabas
,
a
sonne
of
sweet
consolation
.
And
which
was
the
crowne
of
all
,
God
gave
him
an
heart
to
seek
him
and
to
aime
at
the
saving
of
the
soules
of
all
that
heard
him
.
His
speech
and
preaching
was
not
with
entising
words
of
mans
wisedome
,
but
in
demonstration
of
the
spirit
and
of
power
.
He
was
an
Apollos
not
onely
eloquent
,
but
withall
mighty
in
the
Scriptures
.
He
like
some
of
the
Ancient
Fathers
was
as
occasions
fell
out
sometimes
an
every
dayes
Preacher
.
He
preached
ordinarily
in
his
owne
Church
twise
each
Lords-Day
,
and
catechized
for
above
halfe
an
houre
before
evening
Prayer
,
examining
and
instructing
the
youth
,
and
once
a
weeke
he
preached
the
ordinary
Lecture
.
Hee
was
much
against
all
such
preaching
as
was
light
,
vaine
,
scenicall
,
impertinent
,
raw
and
indigested
.
His
preaching
was
plaine
,
but
as
much
according
to
the
Scripture
and
also
to
the
rules
of
Art
,
and
of
right
Reason
,
as
any
that
ever
I
heard
or
have
heard
of
.
In
conference
he
hath
told
me
what
hee
aimed
at
,
and
what
use
he
made
of
the
Arts
,
and
what
rules
hee
set
to
himselfe
in
the
studying
of
his
Sermons
,
which
was
as
followeth
,
That
he
might
better
understand
his
Text
,
hee
made
use
of
his
Grammer
learning
in
Greeke
and
Hebrew
,
in
which
tongues
the
Scripture
is
written
.
Also
hee
would
use
the
helpe
of
Rhetoricke
to
discover
to
him
what
formes
of
speech
in
his
Text
was
to
be
taken
in
their
primary
and
proper
signification
,
and
what
was
elegantly
cloathed
and
wrapped
up
in
tropes
and
figures
that
hee
might
unfold
them
,
and
see
their
naked
meaning
:
Then
well
weighing
and
considering
the
context
,
hee
would
by
the
helpe
of
Logicke
finde
out
the
scope
of
the
Holy
Ghost
in
that
Scripture
.
Hee
would
endeavour
when
he
began
to
enter
upon
the
preaching
of
any
Chapter
,
to
Analise
and
take
the
Chapter
into
its
severall
branches
and
parts
.
Then
he
would
if
it
were
a
doctrinall
Text
,
note
the
Doctrine
as
it
lay
in
the
Text
and
so
prosecute
it
.
Or
if
the
Text
consisted
of
illustrations
or
circumstances
of
some
principall
truth
there
prosecuted
;
hee
would
then
gather
from
some
notable
part
or
branch
of
his
Text
,
an
apt
Doctrine
,
or
Divine
Truth
which
should
so
immediately
follow
,
that
the
Truth
observed
in
the
Text
should
be
the
argument
or
middle
terme
,
wherby
in
a
simple
Sillogisme
,
he
could
conclude
his
Doctrine
.
Next
,
hee
would
seeke
for
apt
proofes
out
of
Scripture
to
confirme
it
.
Fewer
or
more
as
hee
thought
best
,
which
done
,
because
other
arguments
according
to
Scripture
and
right
Reason
are
forcible
to
convince
and
confirme
reasonable
men
in
any
truth
,
hee
would
find
out
Reasons
of
his
Doctrine
,
but
he
aimed
that
they
should
bee
strong
Arguments
,
or
middle
termes
by
which
hee
might
likewise
Sillogistially
conclude
his
said
Doctrine
.
Then
according
to
the
nature
of
the
Doctrine
,
and
the
need
and
aptnesse
of
his
Auditory
;
hee
would
as
from
an
infallible
consequent
of
his
Doctrine
by
way
of
Application
,
confirme
some
profitable
Truth
,
which
yet
by
some
might
happily
bee
questioned
,
or
else
convince
men
of
some
errour
,
or
reproove
some
vice
,
or
exhort
to
some
Dutie
,
or
resolve
some
doubt
,
or
case
of
conscience
,
or
comfort
such
as
needed
Consolation
.
In
all
which
sorts
of
Applications
hee
did
make
use
of
more
or
fewer
of
them
as
there
might
bee
cause
,
and
hee
would
bee
carefull
that
his
Doctrine
should
bee
the
Argument
or
middle
terme
whereby
hee
might
sillogistically
conclude
the
maine
Proposition
of
any
of
his
said
uses
:
And
if
the
reproofe
or
exhortation
did
need
pressing
home
upon
the
conscience
,
then
hee
would
study
to
enlarge
his
Speech
,
shewing
motives
to
induce
to
such
a
duty
;
and
allso
disswasives
from
such
a
vice
,
taking
his
Arguments
from
dutie
to
God
,
decency
or
shamefullnesse
,
pleasure
or
paine
,
gaine
or
losse
.
And
here
again
he
would
use
the
help
of
Rhetorick
,
but
all
for
the
most
part
in
a
concealed
way
,
without
all
affectation
.
And
sometimes
he
would
shew
the
effectuall
meanes
of
attaining
of
the
Grace
and
power
to
performe
the
duty
to
which
he
exhorted
.
And
sometimes
likewise
he
would
shew
the
remedyes
against
such
or
such
a
vice
from
which
he
disswaded
,
as
may
bee
seene
by
his
Sermons
already
extant
.
Also
when
hee
thought
it
was
needefull
to
discusse
and
handle
any
common
place
or
head
of
Divinity
,
hee
would
doe
it
very
judiciously
,
fully
and
most
profitably
.
Though
hee
had
but
an
ordinary
study
of
books
for
such
an
accomplisht
Divine
,
yet
hee
was
one
who
had
read
very
much
.
For
hee
would
read
most
swiftly
,
yet
not
cursorily
,
for
he
could
give
an
account
of
the
substance
and
most
remarkable
particulars
of
what
hee
had
so
read
.
Hee
had
allso
allwayes
when
hee
pleased
the
benefit
of
a
Booke-sellers
shop
,
which
caused
him
to
forbeare
to
buy
many
Bookes
.
Though
hee
preached
so
often
,
yet
what
hee
preached
was
before
well
studied
and
premeditated
.
Hee
usually
did
pen
his
Sermons
at
large
;
and
if
before
he
preached
,
hee
had
but
so
much
time
as
to
read
over
what
he
had
written
,
and
to
gather
it
up
into
short
heades
,
hee
was
able
if
hee
thought
it
fit
to
deliver
it
in
publike
well
neare
in
the
same
words
.
It
pleased
God
to
put
a
seale
to
his
Ministery
in
the
conversion
,
confirming
and
building
up
of
many
thousand
soules
by
his
meanes
in
the
whole
course
of
his
Ministery
.
Hee
was
a
most
diligent
visitor
of
the
sick
people
that
were
under
his
charge
without
respect
of
Persons
,
after
that
it
came
to
his
knowledge
that
they
were
sicke
.
He
was
a
ready
Peace-maker
amongst
his
flocke
that
should
happen
to
be
at
variance
.
He
abounded
in
works
of
Mercie
,
hee
was
a
truely
liberall
man
,
one
that
studyed
liberall
things
;
for
hee
would
seeke
out
to
finde
objects
of
his
mercy
,
rather
then
to
stay
till
they
were
offered
.
Hee
did
set
apart
and
expended
for
the
space
of
many
yeares
for
good
uses
the
tenth
part
of
his
yearly
commings
in
,
both
out
of
his
temporall
and
ecclesiasticall
meanes
of
maintenance
.
Hee
had
an
heavenly
gift
in
Prayer
,
both
for
aptnesse
and
Fullnesse
of
Confessions
,
Petitions
,
Supplications
,
Intercessions
and
Prayses
,
as
allso
for
readinesse
and
copiousnesse
of
apt
words
,
together
with
Fervency
of
Spirit
to
poure
them
out
unto
God
in
the
name
of
Christ
in
the
behalfe
of
himselfe
,
and
of
all
those
who
in
Prayer
joyned
with
him
.
He
had
this
singular
abilitie
that
in
his
Prayer
after
Sermon
,
he
could
collect
into
a
short
Sum
all
which
hee
had
delivered
to
his
Hearers
and
make
it
the
matter
of
his
Prayer
to
God
,
to
the
end
they
might
be
inwardly
taught
of
God
,
and
become
Beleevers
and
doers
of
what
was
taught
them
.
Likewise
when
hee
had
read
a
Psalme
or
Chapter
in
his
Family
,
hee
was
so
well
seene
in
the
Text
,
and
of
so
good
a
Judgement
,
and
of
so
choice
a
memory
that
though
the
Chapter
was
part
of
the
Ceremoniall
Law
,
or
in
the
bookes
of
Numbers
,
Chronicles
,
and
hardest
Prophecies
,
he
in
his
Prayer
would
discover
the
scope
and
meaning
and
chiefe
notes
of
Observation
,
and
their
use
,
in
such
sort
,
that
oft-times
when
I
have
heard
him
,
I
have
much
longed
that
I
could
call
them
all
to
minde
;
For
I
found
the
matter
of
his
Prayer
to
be
a
better
Commentary
of
that
Chapter
,
with
apt
observations
and
applications
for
use
,
then
I
could
finde
in
any
Authour
that
I
had
read
,
who
had
written
thereupon
.
His
manner
was
daily
Morning
and
Evening
to
call
his
Family
together
,
and
to
reade
a
Psalme
or
Chapter
in
the
Scriptures
,
and
to
pray
with
them
and
oft
to
catechize
them
;
besides
his
constant
Prayer
Morning
and
Evening
with
his
wife
and
also
constantly
alone
by
himselfe
.
He
did
set
a
part
private
dayes
of
Humiliation
for
his
Family
upon
speciall
occasions
,
and
oft
times
before
their
preparation
for
their
due
receiving
of
the
Lords-Supper
.
At
which
times
he
did
exceed
himselfe
in
powring
out
his
soule
to
GOD
in
most
aboundant
and
most
free
Confessions
of
sinne
,
and
expressions
of
Sorrow
for
sinne
,
with
teares
and
with
earnestnesse
of
Petition
for
pardon
and
grace
,
and
for
the
good
of
the
Churches
of
God
,
but
for
our
whole
State
and
Church
of
England
more
specially
and
particularly
.
He
was
much
in
dayes
of
private
Fasting
and
humbling
himselfe
before
God
alone
,
that
hee
might
make
and
keepe
his
peace
with
God
,
and
obtaine
more
Grace
to
keep
more
close
to
him
,
and
to
walke
more
evenly
with
him
,
and
that
hee
might
the
better
keepe
under
his
body
,
and
bring
it
into
subjection
(
following
the
Example
of
the
Apostle
)
least
having
preached
to
others
hee
himselfe
should
not
live
answerable
to
his
Doctrine
without
reproofe
,
knowing
that
Ministers
ought
to
be
unreproveable
.
He
was
so
much
in
this
that
it
is
thought
by
such
as
knew
him
best
that
it
impaired
the
health
of
his
body
,
though
it
made
much
for
the
good
of
his
soule
.
He
was
very
able
and
very
ready
to
conferre
with
,
and
to
resolve
the
doubts
of
those
many
who
in
love
and
desire
of
information
came
unto
him
.
He
bare
a
tender
love
unto
,
and
had
a
conscionable
care
of
that
great
people
over
which
God
had
made
him
over-seer
.
For
,
although
his
mainetenance
from
them
was
but
small
in
comparison
,
and
unkindnesses
and
discouragements
many
and
his
offers
of
greater
preferment
in
the
Church
in
respect
of
outward
mainetenance
were
oft
and
importunate
;
yet
he
would
not
be
perswaded
to
leave
them
.
Yea
though
once
for
reasons
which
suddenly
tooke
him
,
he
did
promise
to
accept
of
another
charge
,
yet
within
a
while
hee
intreated
mee
to
tell
that
Person
to
whom
he
had
promised
,
that
hee
had
better
thought
of
it
,
and
did
desire
to
be
released
of
his
Promise
,
and
that
out
of
Consideration
of
that
great
people
which
he
should
leave
,
saying
,
that
if
he
should
accept
of
that
lesser
charge
,
when
he
should
come
into
the
Church
amongst
them
his
heart
would
in
yerning
towards
his
other
people
,
aske
him
what
he
did
there
.
He
was
duely
inquisitive
after
the
affaires
of
Gods
Church
and
people
,
and
according
as
hee
received
true
intelligence
of
their
weale
or
woe
,
so
hee
had
his
sympathies
and
Fellow-feelings
with
them
in
either
of
their
conditions
Hee
was
much
grieved
and
troubled
when
hee
saw
that
difference
of
opinions
,
and
thereupon
strangenesse
,
distractions
and
rends
to
arise
and
bee
made
in
the
Church
amongst
Bretheren
professing
for
the
maine
,
and
in
fundamentalls
the
same
Truthes
.
Hee
signified
so
much
to
mee
with
bewayling
many
times
.
Hee
was
judiciously
charitable
to
any
that
should
differ
in
some
opinions
from
him
,
so
long
as
he
saw
that
they
agreed
with
him
in
the
maine
and
Fundamentall
Points
of
Religion
,
and
were
diligent
to
enquire
after
the
Truth
,
and
saw
allso
that
they
did
indeed
shew
the
Power
of
Godlinesse
in
their
lives
.
Hee
could
and
did
highly
esteeme
them
,
love
them
,
and
converse
Christianly
and
familiarly
with
them
,
and
that
because
(
although
hee
thought
they
were
in
an
errour
,
and
hee
would
in
private
and
publike
endeavour
to
reclaime
them
)
yet
he
was
perswaded
that
their
desire
was
to
seeke
Christ
,
and
that
they
had
an
aime
to
know
God
aright
,
and
to
serve
him
in
sincerity
.
Notwithstanding
all
this
good
which
according
to
the
truth
hath
beene
said
of
him
;
it
must
be
remembred
that
hee
was
a
man
and
not
without
his
imperfections
and
frailties
.
For
what
man
is
he
that
liveth
and
sinneth
not
.
And
as
it
is
also
said
,
In
many
things
we
sin
all
.
It
is
usuall
with
God
that
men
of
the
greatest
parts
and
gifts
should
be
exercised
with
some
or
other
inordinate
affection
to
bee
mortified
,
and
some
strong
temptations
,
to
have
some
thorne
in
the
flesh
,
or
some
or
other
messenger
of
Satan
(
as
the
Apostle
had
)
to
buffet
them
:
Else
they
would
be
exalted
above
measure
to
the
sleighting
,
contemning
,
and
condemning
of
their
Bretheren
,
and
other
men
would
have
too
high
an
opinion
of
them
,
halfe
deifying
them
,
despising
those
who
are
no
lesse
holy
,
but
not
so
excellently
gifted
as
they
.
There
was
nothing
which
did
more
evidently
discover
truth
of
Gods
grace
in
this
man
,
then
that
which
was
occasioned
by
his
slips
and
strong
temptations
;
For
these
made
him
more
watchfull
over
himselfe
,
then
otherwise
hee
would
have
bin
;
It
made
him
more
humble
and
more
to
loath
his
originall
corruption
and
sinfull
nature
,
and
bewailingly
to
cry
out
with
the
Apostle
,
O
miserable
man
that
I
am
who
shall
deliver
me
from
the
body
of
this
Death
.
And
that
because
hee
was
(
as
other
the
deare
servants
of
God
are
)
most
sensible
of
the
captivitie
and
bondage
which
sin
would
strive
to
hold
him
under
,
sith
that
when
he
would
doe
well
,
evill
was
present
with
him
,
and
made
him
sometimes
to
doe
some
things
which
in
the
bent
of
his
soule
he
would
not
have
done
.
This
served
to
make
him
more
humble
in
himselfe
,
more
earnest
in
prayer
to
God
and
more
pittifull
towards
others
in
whom
this
sinne
remaineth
and
dwelleth
(
even
after
conversion
)
which
(
as
the
Apostle
saith
)
is
a
weight
and
doth
easily
beset
them
,
to
hinder
them
in
their
Christian
race
.
And
this
I
am
assured
off
,
that
hee
would
be
the
first
espier
of
those
faults
of
his
when
the
world
could
not
nor
did
take
notice
of
them
,
having
no
peace
in
himselfe
untill
he
had
with
all
speed
and
earnestnesse
,
sought
and
regained
pardon
and
peace
with
God
.
He
may
be
a
patterne
to
all
in
receiving
admonition
from
any
that
should
in
love
mind
him
of
his
fault
.
Hee
was
glad
when
any
of
the
righteous
smote
him
and
would
take
it
well
,
not
from
his
Superiours
onely
,
but
from
his
equalls
and
farre
inferiours
.
Hee
had
learned
with
David
to
blesse
God
that
sent
them
,
and
to
blesse
the
advice
,
to
follow
it
,
and
to
blesse
the
party
and
thanke
him
that
gave
it
.
Hee
would
intreate
such
,
as
hee
hath
done
me
in
particular
,
not
to
be
wanting
to
him
in
this
Christian
office
of
Love
;
and
hee
would
really
shew
more
testimonies
of
his
love
to
such
afterwards
then
ever
formerly
;
which
is
a
sure
argument
of
uprightnesse
.
A
most
reverend
Divine
who
had
knowne
him
from
his
infancy
,
and
had
often
conversed
with
him
,
gave
testimony
of
him
to
this
effect
unto
me
and
others
when
lately
he
spake
of
him
by
occasion
of
the
mentioning
of
his
sicknesse
.
His
latter
daies
were
his
best
daies
;
for
in
the
judgement
of
those
who
could
judge
spiritually
,
hee
grew
exceedingly
in
humility
and
in
spirituall
and
heavenly
mindednesse
,
his
last
works
were
his
best
works
,
arguing
him
to
be
of
Gods
grafting
,
and
planted
in
the
house
of
the
Lord
.
Lastly
,
hee
had
a
most
happy
and
comfortable
successe
of
his
conflicts
against
sinne
▪
For
a
good
while
before
his
sickenesse
and
death
he
did
with
Comfort
and
Joy
make
knowne
to
his
dearest
friend
that
God
had
given
him
victory
against
his
greatest
corruptions
which
had
for
a
long
time
kept
him
in
continuall
exercise
.
About
eight
weekes
before
his
death
a
great
fit
of
inward
and
short
coughing
and
extreame
shortnesse
of
breath
did
cease
upon
him
,
in
so
much
that
those
who
came
about
him
feared
that
hee
would
presently
have
departed
.
This
fit
beeing
over
,
much
weakenesse
continued
,
yet
hee
preached
divers
times
,
untill
that
his
encreasing
weakenesse
did
disable
him
.
In
the
time
of
his
sickenesse
and
weakenesse
hee
gave
heavenly
and
wholesome
counsell
to
his
people
,
neighbours
and
friends
that
came
to
visit
him
:
giving
particular
advise
to
his
wife
,
children
and
servants
respectively
according
to
their
place
and
condition
as
they
oft
came
about
him
,
thus
hee
did
oft
so
long
as
hee
was
able
to
speake
unto
them
.
His
Christian
speeches
that
concerned
all
,
tended
to
this
,
that
they
would
be
carefull
to
redeeme
the
time
,
and
to
bee
much
in
reading
,
hearing
and
meditating
of
the
Word
of
God
.
That
they
would
be
much
in
Prayer
,
much
in
brotherly
love
and
communion
of
the
Saints
.
And
that
they
would
be
carefull
to
hold
fast
that
which
he
had
taught
them
out
of
the
Word
of
Truth
.
And
that
while
the
light
and
meanes
of
Salvation
was
to
be
had
,
they
should
not
spare
paines
nor
cost
to
enjoy
them
.
He
was
oft
in
his
sickenesse
upon
the
painefull
racke
or
torture
of
inward
snatchings
and
convulsions
,
which
sometimes
left
him
,
but
(
three
or
foure
dayes
before
his
death
)
they
returned
and
increased
upon
him
;
all
which
hee
bare
exceeding
patiently
.
Hee
was
much
in
ejaculations
and
short
prayers
and
lifting
up
his
heart
to
God
in
the
behalfe
of
the
Church
and
State
,
and
for
himselfe
allso
,
which
hee
was
most
frequent
and
earnest
in
,
a
little
before
his
death
.
In
the
time
when
a
brother
of
his
(
not
onely
in
the
common
bonds
of
Christianity
,
but
allso
by
alliance
,
and
a
brother
in
the
Ministery
)
was
praying
with
him
and
for
him
to
this
effect
,
that
if
his
time
was
not
determined
or
expired
that
God
would
be
pleased
to
restore
him
for
the
good
of
his
Church
,
or
if
otherwise
that
hee
would
put
an
end
to
his
paine
if
he
saw
good
;
at
the
hearing
thereof
hee
lift
up
his
eyes
stedfastly
towards
Heaven
and
allso
one
of
his
hands
(
hee
being
not
able
to
lift
up
the
other
)
and
in
the
close
of
that
prayer
gave
up
the
ghost
,
shutting
downe
his
eyes
himselfe
,
as
if
hee
were
fallen
into
a
sweet
sleepe
.
Hee
lived
much
desired
and
died
much
lamented
.
Thus
a
great
,
a
good
and
mercifull
man
,
a
chariot
and
horse-man
of
Israell
is
by
Gods
owne
hand
fallen
and
taken
away
from
the
evill
to
come
,
and
is
entred
into
peace
,
and
rest
in
his
bed
of
everlasting
pleasures
and
joyes
,
enjoying
the
fruit
of
his
Faith
in
Christ
,
and
of
his
walking
with
God
in
uprightnesse
.
Pretious
in
the
sight
of
the
Lord
is
the
death
of
the
Saints
though
the
wicked
regard
it
not
,
but
are
glad
of
their
absence
.
But
the
living
indeed
they
must
,
and
they
will
lay
it
to
heart
,
and
will
prepare
and
long
for
their
owne
dissolution
,
that
they
maybe
more
immediately
gathered
to
Christ
the
Iudge
of
all
,
and
to
the
spirits
of
just
men
made
perfect
,
expecting
and
waiting
for
a
blessed
Resurrection
of
themselves
and
of
all
that
die
in
the
Faith
of
our
Lord
Jesus
,
to
whom
bee
ascribed
all
Might
,
Majestie
,
Dominion
and
Glorie
,
both
now
and
for
ever
more
,
Amen
.
This
Man
of
God
and
faithfull
Minister
of
Christ
,
departed
this
life
upon
Friday
the
10.
of
May
,
Anno
Domini
,
1639.
neare
the
end
of
the
six
and
fiftieth
yeare
of
his
age
.
Feb.
25.
1639.
Imprimatur
,
THOMAS
WYKES
.
Banburies
Funerall
teares
powred
forth
upon
the
Death
of
her
late
pious
and
painefull
Pastour
Mr.
William
Whately
deciphered
in
this
Sympathizing
Elogy
.
I
am
that
Orbin
which
of
late
did
shine
An
heav'n
enlightned
starre
with
raies
divine
,
Which
did
arise
within
mee
and
dispence
Light
,
life
,
heate
,
Heav'n-infusing
influence
,
And
went
before
me
,
steering
right
mine
Eye
Vnto
the
very
place
where
CHRIST
did
lye
.
He
was
a
Cynosura
in
my
motion
To
Heaven's
bright
haven
on
this
worlds
vast
Ocean
;
Or
as
the
Aegyptian
Pharos
to
descrie
The
rockes
of
sinne
and
errour
to
mine
Eye
.
Hee
was
my
Glorie
,
Beautie
,
Consolation
,
My
very
soule
,
I
but
the
Corporation
.
I
would
goe
on
with
bleedings
to
recite
,
His
and
mine
owne
sad
fall
,
but
I
can't
write
,
Throbs
shake
mine
hand
,
and
griefe
my
sight
destroyes
,
And
when
I
speake
,
ah
!
teares
doe
drowne
my
voice
:
Yet
will
I
sigh
,
and
give
my
sorrowes
pent
Within
my
breast
,
by
mournefull
breathings
vent
.
Come
then
speake
sighs
,
write
teares
,
and
sadly
storie
,
The
dark
Ecclipse
that
hath
befell
my
glorie
.
My
Starre
is
falne
,
and
Heavens
did
so
dispose
,
That
there
he
fell
,
where
he
at
first
arose
:
The
Starres
above
us
thus
their
races
runne
Returning
thither
whence
they
first
begunne
.
But
did
I
say
hee
's
fallen
?
Stay
me
there
,
He
is
translated
to
an
higher
spheare
,
Where
(
though
to
th'
world
he
is
obscur'd
)
he
may
Shine
forth
unvailed
in
a
purer
ray
,
Fixt
to
an
endlesse
rest
in
heavens
bright
throne
,
Above
all
starry
Constellation
.
But
ah
,
alas
Death
hath
dispos'd
it
so
That
his
rise
prooves
my
fall
,
his
weale
my
woe
:
His
weale
my
woe
?
strange
!
what
a
change
is
this
?
My
welfare
was
but
now
in
wrapt
in
his
:
But
thus
Death
innovates
;
and
did
he
not
Tell
me
that
he
Commission
hath
got
,
And
warrant
for
his
fact
from
heavens
great
King
I
would
have
brought
him
into
questioning
;
Ah
death
what
hast
thou
done
?
Dost
thou
not
care
To
make
a
breach
which
ages
can't
repaire
?
So
rare
a
Frame
in
peeces
for
to
take
Which
Heav'n
and
nature
did
combine
to
make
A
Master-peece
?
For
who
did
ere
behold
So
sound
a
spirit
in
so
strong
a
mold
?
Heaven's
treasure
which
within
his
breast
abode
Was
by
his
liberall
tongue
disperst
abroad
.
All
Graces
gave
a
meeting
in
him
,
even
,
To
make
his
breast
a
little
map
of
Heav'n
.
His
lips
distilled
Manna
;
and
he
stood
Not
so
for
Church-goods
as
the
Churches
good
.
His
voice
it
was
a
trump
,
whose
sound
was
made
With
breath
divine
which
it
from
Heaven
had
.
His
life
a
dayly
Sermon
,
which
alas
,
Methinkes
was
measur'd
by
too
short
a
glasse
.
Ah
Death
though
Painters
give
thee
holes
for
eyes
Yet
thou
canst
see
to
take
the
richest
prize
,
To
hit
the
fairest
mark
;
yet
I
suspect
It
was
my
sinne
which
did
thine
hand
direct
:
My
light
had
I
improov'd
it
well
for
gaine
Would
have
remaind
,
els
lights
sha'nt
burn
in
vain
.
Yet
sure
he
is
not
dead
,
for
why
?
I
find
Him
still
surviving
,
in
my
breast
enshrin'd
;
And
who
can
say
that
he
's
of
life
bereaven
That
lives
in
's
works
,
inpious
hearts
in
Heaven
?
He
's
but
a
sleepe
,
by
death
undrest
,
not
dead
,
Or
hath
but
changd
his
dresse
;
for
he
in
stead
Of
these
sin-staind
ragges
of
mortality
Weares
a
pure
robe
whose
length's
eternity
.
M.
B.
EXAMPLE
.
I.
OF
Adam
and
Eve
.
AS
all
other
knowledges
are
conveniently
taught
by
Precepts
and
Examples
;
Now
for
Adam
and
Eve
because
they
were
the
first
fountaines
of
mankind
,
and
therefore
could
not
be
borne
in
the
same
manner
as
others
be
(
for
he
that
is
borne
must
have
a
Parent
,
and
he
that
hath
a
Parent
was
not
the
first
man
or
woman
,
because
his
Parent
was
before
him
)
therefore
I
cannot
tell
you
any
thing
of
their
Birth
,
God
made
Man
of
the
dust
of
the
earth
,
and
breathed
into
him
the
breath
of
life
and
man
became
a
living
soule
.
Here
is
in
briefe
the
Creation
of
Adam
(
now
Adam
signifieth
red
Earth
,
God
caused
a
deepe
sleepe
to
fall
upon
Adam
,
and
then
tooke
one
of
his
ribbes
,
closing
the
flesh
in
steed
of
it
,
and
framed
it
into
the
body
of
a
Woman
,
in
which
also
he
placed
a
reasonable
soule
.
Concerning
this
Creation
of
Man
,
you
must
first
informe
your selves
of
the
necessity
of
it
.
Man
had
a
body
and
that
was
made
of
the
dust
of
the
earth
,
breathed
into
his
nostrils
,
that
is
,
infused
by
God
,
wonderfully
and
immediately
put
into
mans
body
,
it
is
called
a
breath
of
life
,
and
after
a
soule
of
life
,
that
is
,
a
soule
which
procured
breathing
and
living
,
nothing
is
harder
for
a
man
to
conceive
of
then
the
nature
of
his
owne
soule
next
the
nature
of
God
and
Angels
,
for
the
former
is
much
more
hard
to
comprehend
,
the
latter
equally
difficult
at
least
,
and
it
should
be
unto
us
a
matter
of
great
abasement
that
wee
cannot
tell
what
to
make
of
our selves
that
is
,
of
our
soules
,
that
it
is
we
know
by
the
effects
it
workes
in
the
body
and
the
absence
of
these
effects
,
and
the
following
of
contrary
effects
when
it
is
departed
from
the
body
,
and
this
is
all
we
know
in
a
manner
,
onely
we
may
gather
by
discourse
that
it
is
a
substance
incorporeall
,
because
it selfe
doth
informe
the
body
,
and
one
body
cannot
in
reason
be
fit
to
informe
another
.
The
Scripture
also
tells
us
certainely
that
it
is
an
immortall
substance
which
must
returne
to
God
that
gave
it
,
As
for
Evah
shee
also
consisted
of
a
body
,
Of
all
the
trees
of
the
garden
thou
maist
eating
eate
,
that
is
,
thou
maist
lawfully
and
with
mine
allowance
eate
,
it
was
at
his
choice
to
eate
of
what
kind
he
pleased
,
and
if
it
seemed
good
unto
him
to
forbeare
eating
of
any
he
might
forbeare
,
then
followes
a
prohibition
of
one
kind
of
fruit
,
viz.
of
the
tree
of
knowledge
of
good
and
evill
which
is
in
the
midst
of
the
garden
thou
maist
not
eate
,
that
is
,
you
shall
not
lawfully
do
it
,
in
regard
of
naturall
power
he
had
ability
to
eate
and
not
eate
of
that
as
of
any
other
,
but
God
did
take
away
from
him
the
morall
liberty
of
eating
of
it
,
and
by
his
authority
saw
good
to
abridge
his
liberty
,
and
this
alone
to
make
it
appeare
to
Adam
,
that
he
was
an
absolute
and
a
soveraigne
Lord
over
him
,
and
had
full
power
and
authority
to
forbid
him
what
he
saw
good
to
forbid
,
and
to
command
what
he
saw
good
to
command
.
So
the
Lord
did
here
call
Adam
to
a
profession
of
his
absolute
subjection
to
God
his
Maker
,
and
of
Gods
absolute
right
to
himselfe
and
all
other
creatures
:
and
to
this
prohibition
he
subjoynes
a
threat
of
death
,
In
the
day
that
thou
eatest
it
thou
shalt
certainely
die
,
in
dying
thou
shalt
die
.
Doubtlesse
the
Lord
meant
this
of
both
deaths
naturall
and
spirituall
,
and
it
is
to
be
interpreted
,
thou
shalt
become
subject
to
a
naturall
and
to
an
eternall
death
,
thy
body
and
soule
both
shall
be
made
in
their
kind
mortall
.
Thy
body
subject
to
such
putrefaction
and
distemper
as
shall
cause
it
to
be
an
unfit
receptacle
for
the
soule
,
and
thy
soule
subject
to
such
sinfullnesse
and
distemper
in
its
kind
,
as
shall
make
it
unfit
to
hold
any
fellowship
with
God
,
and
so
thy
soule
shall
be
separated
from
thy
body
,
and
both
from
God
the
life
of
thy
life
;
in
this
same
phrase
is
the
wicked
man
threatened
by
the
Prophet
at
Gods
appointment
.
O
wicked
man
thou
shalt
die
the
death
,
that
is
,
most
surely
die
and
be
damned
.
The
Lord
did
not
meane
that
naturall
and
eternall
death
should
instantly
follow
upon
their
eating
,
but
obnoxiousnesse
to
both
,
and
some
degrees
of
both
should
follow
instantly
,
and
at
last
the
consummation
of
both
,
with
an
implicite
exception
of
his
grace
in
Christ
in
pardoning
him
.
Lo
now
Adam
had
from
Gods
own
mouth
an
expresse
and
plaine
Commandement
,
wherein
he
was
directly
forbidden
one
and
but
one
tree
,
with
warrant
for
the
use
of
all
the
rest
,
and
a
plaine
and
expresse
threat
of
death
to
begin
to
insue
immediately
upon
his
eating
.
And
this
Commandement
,
either
God
himselfe
,
or
else
Adam
had
made
knowne
to
Evah
,
for
you
heare
that
shee
doth
both
alleadge
it
and
oppose
it
to
the
Serpents
temptation
at
the
first
.
Now
this
Commandement
so
plaine
,
so
easie
,
so
equall
,
that
hee
could
not
be
ignorant
of
it
,
nor
incurre
any
inconvenience
by
yeelding
to
it
,
nor
picke
any
exception
against
it
.
This
Commandement
which
both
of
them
knew
full
well
did
they
transgresse
,
and
that
very
speedily
.
[
*
](A15013-e3970-b)
*
The
Hebrew
word
is
ambiguous
.
The
fall
of
our
first
Parents
described
naked
or
subtilest
of
all
beasts
;
then
the
temptation
in
the
matter
of
it
and
the
successe
.
The
matter
,
The
Serpent
said
to
the
Woman
,
hath
God
indeed
said
,
you
shall
not
eate
of
every
tree
of
the
garden
,
in
which
hee
would
make
Eve
either
doubt
of
Gods
Commandement
,
or
else
be
discontent
with
it
,
as
if
hee
had
dealt
niggardly
with
them
in
not
permitting
them
to
eate
of
every
tree
,
or
as
if
the
forbidding
of
this
were
as
much
as
if
hee
had
prohibited
them
all
the
trees
,
intimating
that
this
was
as
good
as
all
the
rest
,
and
the
not
giving
them
this
as
much
as
the
deniall
of
all
the
rest
.
Then
the
Womans
answer
,
telling
him
that
he
had
allowed
them
all
the
rest
and
forbidden
this
alone
,
and
that
on
paine
of
death
;
then
the
Serpents
reply
,
in
which
he
contradicteth
Gods
threat
,
that
the
Woman
might
not
give
credit
unto
it
,
for
he
tells
Evah
,
that
they
should
nor
certainely
die
,
yea
not
onely
so
,
but
that
God
knew
well
enough
how
eating
of
that
tree
would
procure
to
them
an
increase
of
knowledge
,
then
the
successe
of
the
Temptation
is
,
that
shee
beleeving
the
Serpent
and
conceiving
that
shee
should
gaine
knowledge
by
the
eating
and
considering
the
beauty
and
pleasantnesse
of
the
fruit
,
did
not
alone
eate
of
it
her selfe
,
but
also
gave
her
husband
,
perswading
him
also
to
feed
of
it
,
which
he
at
her
perswasion
did
.
Thus
was
the
first
Commandement
utterly
transgressed
,
which
so
soone
as
it
was
done
they
began
to
have
sence
of
their
nakednesse
,
and
sewed
figleaves
together
to
make
them
aprons
for
the
covering
of
their
nakednesse
,
which
now
began
to
appeare
shamefull
unto
them
.
Their
good
carriage
.
Evah
why
so
called
.
Now
follow
the
things
that
were
good
in
them
,
viz.
their
imbracing
of
Gods
goodnesse
,
and
turning
to
him
by
Faith
and
Repentance
after
the
promise
,
intimated
in
the
giving
Eve
the
name
of
Evah
or
Mother
of
all
living
,
as
much
as
if
he
had
said
,
though
we
be
all
dead
by
this
sinne
,
yet
wee
shall
live
by
the
promised
seed
which
Evah
shall
bring
forth
,
and
then
Evah
giveth
the
name
of
Caine
to
her
first
sonne
,
saying
,
I
have
obtained
a
sonne
the
Lord
,
or
of
the
Lord
,
perhaps
expressing
her
hope
that
Caine
was
that
sonne
the
Lord
which
should
bruise
the
Serpents
head
,
and
after
calling
the
second
sonne
by
the
name
of
Abel
,
to
signifie
their
submitting
themselves
to
the
crosses
and
miseries
which
they
felt
,
and
after
bringing
up
their
sonnes
in
a
calling
,
the
one
a
Shepheard
,
the
other
a
Husbandman
,
and
in
teaching
them
to
worship
God
and
to
bring
gifts
and
sacrifices
to
him
,
the
one
of
his
sheepe
,
the
other
of
the
fruits
which
the
land
did
affoord
.
Now
consider
we
the
benefits
God
had
bestowed
upon
them
before
their
fall
,
the
making
of
them
after
his
owne
Image
,
in
knowledge
,
righteousnesse
and
true
holinesse
,
with
a
most
beautifull
,
strong
,
swift
,
healthie
and
comely
body
,
free
from
all
danger
of
sicknesse
,
death
,
or
other
misery
;
giving
them
dominion
over
all
creatures
,
planting
so
excellent
a
place
for
them
as
Paradise
,
and
granting
them
the
use
of
all
the
trees
,
and
that
of
life
,
and
putting
on
them
so
pleasant
a
service
as
that
of
dressing
and
keeping
the
Garden
,
besides
the
hope
and
assurance
of
Eternall
life
upon
condition
of
their
obedience
,
of
which
Paradise
it selfe
and
the
tree
of
life
were
signes
unto
them
.
For
if
wee
should
live
the
life
of
glory
by
obeying
the
Law
,
so
should
they
have
done
seeing
they
also
were
under
the
same
Covenant
of
workes
that
we
be
under
.
Now
after
their
sinne
God
bestowed
divers
benefits
on
them
.
The
miseries
they
felt
were
pronouncing
a
curse
upon
them
,
Adam
lived
900.
yeares
,
and
for
Eves
death
,
First
from
their
Creation
,
Secondly
,
in
Adams
sinne
let
us
all
see
our
owne
sinfullnesse
,
and
our
mortality
and
misery
in
his
misery
,
For
by
one
man
sinne
came
into
the
world
,
and
by
sinne
death
,
and
so
death
passed
over
all
.
This
sinne
is
our
sinne
after
a
sort
,
we
must
lament
it
and
bewaile
it
,
and
be
humbled
for
it
,
and
in
the
sence
of
our
wretchednesse
runne
to
the
promised
seed
to
deliver
us
from
sinne
and
death
,
and
to
repaire
the
Image
of
God
in
us
by
the
mighty
worke
of
his
Spirit
,
which
is
as
easie
for
him
to
doe
as
to
create
us
just
at
the
first
,
and
which
he
will
as
certainely
performe
for
us
if
we
seeke
it
as
hee
did
then
in
our
first
making
.
Againe
,
let
us
learne
to
hate
and
loath
sinne
and
Satan
,
not
to
hearken
to
his
suggestions
,
but
to
beleeve
Gods
threats
and
submit
to
his
Commandements
,
let
the
husband
resolve
not
to
obey
the
voice
of
his
wife
against
God
,
let
the
wife
take
heed
of
drawing
her
husband
to
sinne
,
let
the
husband
rather
reforme
her
then
be
corrupted
by
her
.
O
beware
of
thinking
to
get
any
thing
by
doing
wickednesse
,
disobedience
will
bring
nothing
in
conclusion
but
misery
and
unhappinesse
.
Let
us
take
heed
of
flying
from
God
and
of
excusing
our
faults
and
casting
the
blame
upon
others
,
chiefely
upon
God
himselfe
,
as
Adam
did
,
but
let
us
rather
confesse
,
lament
,
and
trust
in
his
mercy
,
and
implore
it
,
then
dawbe
and
dissemble
,
and
thinke
to
escape
by
frivolous
shifts
and
extenuations
;
Againe
,
let
us
be
carefull
to
follow
them
in
all
good
deeds
which
they
did
;
O
let
us
repent
and
beleeve
in
Christ
hoping
for
life
by
him
according
to
the
Covenant
of
grace
,
as
they
did
when
they
had
broken
the
Covenant
of
Workes
.
For
by
trusting
in
Christ
we
shall
goe
to
Heaven
in
the
way
of
Evangelicall
obedience
,
standing
in
a
resolution
and
indeavour
not
to
sinne
,
and
a
carefull
humbling
our selves
and
seeking
pardon
when
we
faile
,
as
sure
as
they
or
we
should
have
done
in
the
way
of
Legall
obedience
,
if
they
and
we
had
remained
innocent
;
and
God
will
as
surely
inable
us
to
this
Evangelicall
obedience
,
if
we
seeke
to
him
for
grace
and
the
renewing
of
his
Image
in
us
,
as
hee
had
inabled
him
to
Legall
and
exact
obedience
.
In
truth
Christ
hath
made
the
way
to
life
eternall
as
easie
to
us
in
the
path
of
the
Gospell
,
as
it
was
to
him
in
the
path
of
the
Law
,
for
wee
have
grace
to
keepe
us
from
loving
and
servnig
sinne
as
sure
as
hee
had
power
to
abstaine
from
committing
sinne
.
Say
to
your selves
,
Adams
sinne
shall
not
damne
mee
,
if
in
sence
of
the
misery
which
it
brought
upon
me
I
can
fully
seeke
to
Christ
the
promised
seed
.
Further
,
let
us
follow
him
and
her
in
that
was
good
in
both
.
How
did
Adam
accept
his
wife
,
saying
,
This
is
flesh
of
my
flesh
,
and
shee
shall
be
called
Evah
,
and
a
man
shall
forsake
Father
and
Mother
and
cleave
to
his
wife
;
O
you
husbands
love
your
wives
as
your
owne
flesh
,
cleave
to
them
above
all
,
and
forsaking
all
other
,
keepe
you
onely
to
them
.
You
wives
be
content
to
be
subject
to
your
husbands
,
as
it
is
sure
Evah
was
before
her
fall
at
least
,
and
probable
after
too
,
for
we
reade
of
no
braules
betwixt
them
.
O
joyne
together
to
bring
up
your
children
well
,
first
in
some
honest
calling
,
then
in
the
knowledge
of
the
true
God
and
care
of
worshipping
him
.
I
say
teach
your
sonnes
and
daughters
things
necessary
for
their
profitable
and
holy
living
in
the
world
;
bring
them
not
up
in
idlenesse
and
ignorance
,
but
so
carry
your selves
to
them
,
that
it
may
not
be
imputed
to
you
if
they
prove
wicked
,
and
be
thankfull
to
God
for
your
children
,
and
learne
to
rejoyce
,
especially
in
their
goodnesse
,
as
Adam
and
Evah
did
in
Seths
.
Learne
of
your
first
Parents
to
be
good
Parents
,
and
follow
all
the
things
that
were
good
and
commendable
in
them
.
Againe
,
from
their
afflictions
,
learne
to
prepare
for
afflictions
,
and
to
make
a
good
use
of
them
when
they
come
,
if
you
thinke
to
live
in
this
world
without
briers
and
thornes
,
without
sweat
and
labour
you
are
much
deceived
.
Crosses
are
assigned
to
us
as
just
chastisements
for
our
sinne
;
we
must
to
dust
,
let
us
expect
misery
and
death
,
and
labour
to
make
our selves
fit
for
crosses
.
It
was
Gods
great
goodnesse
that
he
would
not
suffer
Adam
to
remaine
in
Paradise
and
to
joy
the
tree
of
life
.
For
had
hee
lived
in
so
much
pleasure
as
that
place
would
have
affoorded
,
and
had
he
found
all
the
creatures
as
good
and
comfortable
to
him
now
after
his
fall
when
his
nature
was
made
sinfull
,
as
when
it
was
sinlesse
,
O
how
greatly
would
his
sin
have
growne
through
the
fatnesse
of
that
over
delightfull
estate
,
even
as
weedes
doe
in
a
rich
and
unmanured
soyle
.
Sure
had
not
God
sent
a
curse
on
the
earth
,
and
inflicted
griefe
and
misery
upon
man
,
hee
would
never
have
repented
,
never
have
conceived
of
his
spirituall
misery
,
never
have
turned
to
God
and
sought
God
;
so
that
as
it
is
a
mercy
in
the
Physitian
to
make
the
patient
sicke
with
a
medicine
,
so
it
was
in
God
to
send
these
afflictions
on
us
.
Let
us
not
therefore
flatter
our selves
in
vaine
conceits
of
living
merrily
,
but
let
us
prepare
for
afflictions
,
which
all
must
in
some
degree
meete
withall
in
their
severall
callings
.
It
was
the
voice
of
an
Epicure
in
the
rich
man
,
that
said
,
eate
and
drinke
and
take
thine
ease
;
Especially
you
that
are
Parents
of
children
,
looke
for
crosses
in
your
children
;
thinke
this
boy
may
proove
not
an
Abel
,
not
a
Seth
,
but
a
Caine
,
a
wicked
and
a
sinfull
Caine
,
a
hater
of
goodnesse
,
and
fugitive
from
God
.
Let
mee
take
heed
therefore
that
I
doe
not
over-love
him
,
that
I
doe
not
cocker
him
,
and
as
it
were
marre
and
kill
his
soule
by
over-cherishing
his
body
.
If
wee
finde
our selves
apt
to
over-prize
and
over-love
our
children
,
wee
must
moderate
those
passions
by
such
meditations
,
and
if
we
finde
our selves
apt
to
over-grieve
for
their
death
,
wee
must
tell
our selves
,
Ah
might
not
their
lives
have
prooved
much
more
bitter
to
mee
then
their
death
can
;
who
would
not
rather
bury
a
sonne
young
then
live
to
see
him
proove
a
Cain
,
and
who
can
tell
but
his
sonne
for
whose
death
he
takes
on
with
so
much
excessive
sorrow
,
may
not
fall
out
to
be
as
wicked
as
Caine.
If
any
say
I
hope
not
so
,
I
answer
him
,
where
be
the
grounds
of
his
hope
?
did
not
our
first
Parents
hope
as
much
thinke
you
?
Sure
Evah
giving
Caine
a
name
shewed
that
shee
had
good
hopes
of
him
when
he
was
borne
,
yea
those
that
have
good
and
godly
children
must
prepare
to
be
crossed
in
their
afflictions
.
Hast
thou
an
Abel
,
a
godly
child
,
O
make
thine
heart
ready
to
heare
that
some
wicked
hand
hath
knockt
him
on
the
head
,
perhaps
his
owne
Brother
,
that
some
violent
death
hath
seized
upon
him
and
taken
him
away
before
his
time
,
and
labour
to
be
willing
to
yeeld
to
Gods
hand
if
he
will
so
crosse
thee
,
for
why
shouldst
not
thou
stoope
to
as
heavie
a
burden
as
that
which
Adam
and
Eve
did
beare
in
the
beginning
of
the
world
.
For
the
death
of
good
children
,
yea
their
miserable
and
untimely
death
,
and
for
the
wickednesse
,
yea
the
notorious
and
unnaturall
wickednesse
of
other
children
,
let
every
man
prepare
himselfe
,
by
looking
upon
the
example
of
Adam
and
Eve
,
that
suffered
these
crosses
,
yea
let
every
godly
man
learne
to
prepare
for
persecution
from
all
Caines
,
but
that
wee
shall
treat
on
when
we
come
to
Abels
example
.
But
Brethren
we
must
not
onely
prepare
for
crosses
of
this
kinde
,
but
we
must
also
make
a
good
use
of
them
when
they
come
,
that
is
,
wee
must
turne
them
into
medicines
as
Physitions
doe
some
poysons
,
causing
the
sorrow
which
they
will
worke
in
us
to
become
a
medicine
against
our
sinnes
of
which
they
be
the
proper
and
naturall
effects
.
When
you
meete
with
crosses
and
calamities
,
say
,
now
I
see
Gods
Justice
and
Gods
Truth
,
now
I
see
the
hatefullnesse
and
hurtfullnesse
of
sinne
,
and
therefore
now
I
will
mourne
,
not
because
I
am
crossed
,
but
because
I
have
deserved
this
crosse
,
and
a
worse
too
,
and
so
frame
to
confesse
and
bemoane
the
sinne
,
and
to
supplicate
for
pardon
and
helpe
at
the
hand
of
God
in
the
name
of
Christ
,
especially
looke
to
those
sinnes
to
which
your
crosses
have
some
reference
and
respect
.
Are
you
crossed
in
your
goods
,
thinke
if
you
did
not
over-love
them
and
get
them
unjustly
,
or
if
in
your
children
,
see
if
you
did
not
over-love
them
and
cocker
them
,
and
so
in
all
things
of
like
kinde
.
In
what
God
smites
you
,
see
if
you
have
not
in
that
sinned
against
him
,
and
so
frame
to
lament
your
sinnes
and
to
seeke
helpe
against
them
.
This
will
helpe
to
make
your
crosse
easie
and
quickly
to
remove
it
,
this
will
cause
that
you
shall
be
gainers
even
by
crosses
.
When
wee
see
the
ill
deservings
of
sinne
and
the
perfect
righteousnesse
,
yea
the
goodnesse
of
God
in
calling
thus
to
repentance
;
happy
are
they
that
be
so
afflicted
and
so
taught
in
Gods
waies
.
And
Brethren
let
mee
yet
make
one
use
of
Adam
and
Eves
great
sinne
,
to
warne
you
,
that
you
take
heed
of
presuming
of
your
owne
strength
,
and
of
boasting
that
you
will
never
commit
such
and
such
a
sinne
,
for
if
these
two
in
their
innocency
could
not
escape
when
they
neglected
to
sue
to
God
for
strength
,
O
how
much
more
shall
not
we
stand
if
we
adventure
to
bragg
and
boast
,
and
promise
much
of
our selves
,
but
when
sinne
begins
to
gather
upon
you
,
and
Satan
to
tempt
,
then
flie
to
prayers
and
to
requests
,
and
to
the
threats
and
Commandements
,
and
apply
those
threats
,
and
pray
God
to
inable
you
to
keep
the
Commandements
,
then
shall
you
doe
so
well
as
you
can
wish
,
else
large
promises
will
bring
forth
nothing
but
sorry
performances
.
Thus
should
Eve
have
done
,
and
then
shee
should
have
had
her
prayers
granted
,
and
her
faith
stablished
,
and
escaped
the
fault
.
And
as
I
thinke
the
first
of
all
the
faults
of
Evah
was
,
But
againe
,
wee
must
be
incouraged
to
repent
of
sinne
and
to
crave
pardon
of
it
,
any
greatnesse
of
it
notwithstanding
,
for
even
this
sinne
of
our
first
Parents
is
to
them
pardoned
.
This
first
and
grand
sinne
,
if
by
the
offence
of
one
many
be
dead
,
much
more
shall
the
grace
of
gift
,
and
the
gift
by
grace
abound
unto
mercy
;
and
if
in
Adam
all
die
,
that
is
,
be
made
subject
to
death
,
so
in
Christ
much
more
shall
all
be
made
alive
,
if
they
trust
in
him
and
turne
,
if
death
raigned
by
the
first
Adam
,
much
more
shall
grace
raigne
by
the
second
Adam
;
If
,
by
one
mans
disobedience
many
were
made
sinners
,
much
more
by
one
mans
obedience
shall
many
be
made
righteous
.
It
is
an
extreame
dis-valuing
of
Christs
righteousnesse
,
and
under-prizing
of
Gods
mercies
in
Christ
,
if
any
greatnesse
of
sinne
hinder
us
from
seeking
to
God
for
pardon
and
trusting
to
finde
it
.
If
we
should
be
appointed
to
deserve
remission
of
our
owne
sinnes
every
man
for
himselfe
,
then
a
man
might
hope
to
get
out
of
little
sinnes
but
not
out
of
great
,
and
so
greatnesse
of
sinne
might
dishearten
him
:
but
seeing
it
is
Christ
the
Sonne
of
God
as
well
as
Man
,
that
hath
satisfied
at
once
for
the
sinnes
of
all
,
by
being
a
Propitiation
for
the
sinnes
of
the
whole
world
,
now
it
is
too
too
great
a
weakenesse
,
and
too
too
palpable
an
ignorance
of
Christ
and
disparagement
to
him
,
to
doubt
of
pardon
,
because
of
the
greatnesse
of
sinne
,
and
that
wee
may
assure
our selves
,
loe
Adam
and
Eve
saved
,
a
couple
that
let
in
the
floud-gares
to
all
sinne
,
and
that
in
committing
so
great
a
disobedience
,
did
commit
at
once
all
the
sinnes
of
all
the
world
.
There
cannot
be
thought
any
offence
greater
,
for
the
time
,
place
,
persons
sinning
,
occasions
of
sinning
,
helpes
against
sinne
,
Commandement
transgressed
,
no
nor
the
matter
of
the
sinne
neither
.
For
though
the
thing
materially
considered
were
but
eating
an
apple
,
a
plum
,
or
whatsoever
fruit
it
might
be
,
yet
that
apple
was
as
it
were
a
Sacrament
,
a
visible
profession
of
their
care
to
forbeare
all
sinne
by
forbearing
it
,
and
so
the
taking
of
that
was
a
worse
sinne
then
if
it
had
beene
very
actuall
adultery
or
murder
,
as
if
a
man
should
take
the
Sacramentall
bread
and
give
it
to
a
dogg
,
or
cast
it
into
the
fire
,
or
trample
it
under
feet
knowing
it
to
be
the
Sacrament
,
sure
he
were
as
vile
and
farre
more
vile
an
offender
,
then
if
he
should
lie
in
waite
at
his
neighbours
doore
to
defloure
his
wife
,
or
to
murder
himselfe
or
any
of
his
household
.
Now
therefore
take
heart
to
runne
to
God
penitently
for
pardon
in
Christ
,
and
be
sure
of
successe
.
And
if
greatnesse
and
multitude
of
sin
offer
it selfe
to
discourage
you
and
to
dampe
your
hopes
,
referre
your selves
to
Adam
and
Eve
,
and
say
,
their
one
sinne
was
more
in
badnesse
then
all
my
sinnes
,
and
yet
they
were
pardoned
upon
their
repentance
,
and
so
shall
I
,
and
then
even
violently
breaking
thorough
all
objections
,
give
over
thy selfe
to
sorowfull
confessions
and
supplications
and
thou
shalt
be
pardoned
.
If
any
say
my
sinne
was
worse
then
Adams
,
for
I
have
sinned
against
the
Holy
Ghost
;
I
answer
,
if
thou
hast
sinned
against
the
Holy
Ghost
,
repent
and
thou
shalt
be
pardoned
,
for
the
cause
why
that
sinne
cannot
be
forgiven
,
is
not
want
of
mercy
in
God
or
merits
in
Christ
,
but
such
abundance
of
hardnesse
in
them
,
that
they
will
not
seeke
to
God
for
pardon
or
for
grace
to
repent
.
Wherefore
I
say
againe
looke
on
thy
first
Parents
,
that
how
bad
soever
thou
beest
were
causes
of
thy
being
so
bad
,
and
promise
thy selfe
pardon
upon
repentance
,
because
they
are
pardoned
,
and
hope
to
be
penitent
if
thou
indeavour
and
seeke
it
,
because
they
were
helped
which
were
as
vile
sinners
as
thy selfe
.
THE
SECOND
EXAMPLE
.
OF
Caine.
NExt
after
Adam
and
Evah
,
the
Scriptures
propound
unto
us
the
Examples
of
Caine
and
Abel
,
two
sonnes
of
those
Parents
.
First
,
wee
must
speake
of
Caine
,
who
being
the
elder
Brother
was
yet
the
worser
man
,
for
the
Lord
hath
never
accustomed
to
give
his
graces
according
to
the
priviledges
of
age
,
that
the
gift
may
appeare
to
be
free
and
gratuitous
,
not
at
all
deserved
by
any
thing
that
the
man
may
finde
in
himselfe
.
Now
speaking
of
Caine
,
we
must
handle
his
Birth
and
Life
,
for
it
hath
not
seemed
good
to
God
to
tell
us
any
thing
of
his
death
.
His
Birth
wee
have
,
Gen.
4.1
.
his
wife
and
shee
conceived
and
bare
a
sonne
,
and
called
his
name
Caine
,
or
a
possession
:
saying
,
I
have
obtained
a
man
of
the
Lord
,
or
,
as
it
may
be
translated
,
a
man
the
Lord
,
perhaps
expressing
her
conceit
to
be
,
that
this
sonne
of
hers
must
be
that
man
who
was
also
to
be
God
,
that
should
redeeme
her selfe
and
all
men
from
the
mischiefe
which
the
Serpent
had
brought
upon
them
,
but
if
shee
had
any
such
hopes
shee
had
much
deceived
her selfe
,
for
God
doth
seldome
make
such
hast
in
granting
so
great
things
immediately
after
the
promise
,
he
chooseth
rather
to
exercise
the
faith
and
patience
of
his
people
in
waiting
some
good
and
large
space
of
time
for
the
performance
of
the
promise
.
Caine
was
a
tiller
of
the
ground
,
that
is
,
he
gave
himselfe
to
Husbandry
.
This
calling
as
it
is
very
usefull
,
for
even
the
King
is
served
by
the
land
that
is
tilled
,
so
it
is
you
see
a
very
ancient
calling
,
it
is
full
of
paines
and
full
of
profit
,
much
increase
(
saith
Salomon
)
doth
come
by
the
labour
of
the
Oxe
,
but
where
no
Oxe
is
the
crib
is
empty
.
You
see
it
hath
the
precedencie
of
the
Shepheard
,
for
the
elder
sonne
was
assigned
to
this
trade
as
the
most
necessary
.
Wherefore
mee
thinkes
they
doe
not
shew
themselves
to
be
of
the
same
minde
with
Adam
,
that
are
still
ready
to
pull
downe
tillage
and
set
up
pastorage
,
as
I
may
call
it
.
Indeed
pastorage
gives
most
private
gaine
to
one
or
two
men
,
and
therefore
they
that
are
led
more
by
selfe
love
then
by
charity
or
the
love
of
mankind
,
are
more
affected
to
it
;
but
surely
Gods
pleasure
was
in
making
the
World
to
make
provision
for
a
multitude
to
live
in
convenient
abundance
,
rather
then
for
a
few
to
live
in
excessive
riches
.
Howsoever
you
see
this
is
good
in
Caine
,
he
imbraced
a
calling
and
lived
painefully
therein
,
for
hee
was
tilling
the
ground
,
he
did
not
alone
take
upon
him
the
name
of
a
Husbandman
,
but
did
exercise
himselfe
in
the
workes
of
that
calling
.
for
in
processe
of
time
hee
brought
a
gift
to
the
Lord
of
the
fruit
of
the
ground
,
hee
worshipped
God
by
offering
something
to
him
of
that
which
by
his
goodnesse
and
blessing
the
earth
did
bring
forth
unto
him
.
The
Lord
will
be
served
even
with
our
costs
,
with
gifts
,
with
rendring
him
backe
againe
something
of
that
which
himselfe
hath
given
us
.
He
commanded
Israel
not
to
appeare
before
him
emptie
,
but
to
bring
free-will-offerings
and
heave
offerings
of
their
hands
.
God
loves
not
an
empty
worshipper
,
he
is
liberall
to
us
,
he
would
have
us
also
liberall
to
him
,
wee
receive
much
from
him
,
he
lookes
to
receive
something
of
us
,
that
so
we
may
actually
acknowledge
him
to
be
the
giver
of
all
.
He
is
not
contented
that
the
mouth
worship
him
in
prayers
and
praises
,
nor
the
eare
in
hearing
and
attending
to
him
,
nor
the
body
in
bowing
it selfe
to
him
,
nor
the
hands
in
lifting
up
themselves
,
but
he
will
be
honoured
with
our
goods
,
as
Salomon
saith
,
Prov.
3.9
.
even
with
our
substance
.
For
though
he
hath
not
now
commanded
any
thing
to
be
burnt
upon
the
Altar
,
having
abolished
all
Sacrifices
by
sending
his
Sonne
,
to
offer
up
himselfe
in
Sacrifice
for
our
sinnes
,
that
he
might
take
away
our
sinnes
by
that
one
offering
once
for
all
;
yet
now
he
hath
appointed
such
a
worship
as
cannot
be
maintained
without
cost
,
in
regard
of
the
persons
attending
it
and
the
instruments
of
it
,
and
hee
hath
now
appointed
them
to
reape
our
earthly
things
in
his
steed
,
which
in
his
steed
doe
sowe
unto
us
spirituall
things
.
Marke
this
then
as
a
thing
in
it selfe
good
,
to
worship
God
and
to
worship
him
with
giving
a
gift
unto
him
,
as
also
in
the
Psalme
hee
saith
,
bring
presents
to
him
that
ought
to
be
feared
.
Further
,
There
shall
be
of
thee
that
shall
build
the
old
waste
places
.
Thou
shalt
raise
up
the
foundations
of
many
generations
,
and
thou
shalt
be
called
the
Repairer
of
the
breach
,
the
restorer
of
paths
to
dwell
in
.
Surely
,
if
to
build
old
wasts
and
repaire
decaied
places
that
they
may
stand
to
many
generations
be
a
praise
,
as
you
heare
from
the
Prophet
,
then
to
build
new
that
were
not
built
before
,
that
also
is
a
good
thing
and
laudable
.
This
therefore
must
be
noted
as
a
good
thing
in
Caine
,
that
hee
gave
himselfe
to
build
a
City
.
Lastly
,
a
man
shall
cleave
to
his
wife
,
not
to
his
wives
,
and
they
shall
be
one
flesh
,
meaning
,
the●
two
,
not
three
or
foure
.
Some
are
of
opinion
that
in
the
beginning
Evah
at
every
burden
bare
twinnes
,
I
proceed
now
to
set
forth
the
evill
of
Caine
,
2.
Caines
bad
carriage
.
1.
In
generall
,
He
was
a
wicked
man
.
who
was
an
unsanctified
man
,
as
witnesseth
S.
Iohn
,
1
Epist.
1.3
.
He
was
of
that
evill
one
,
that
is
the
Divell
,
a
child
of
Satan
hee
was
notwithstanding
all
that
good
that
he
did
.
A
man
unsanctified
therefore
may
be
painefull
in
his
calling
;
a
man
unsanctified
may
worship
God
and
bring
him
gifts
;
a
man
unsanctified
may
build
Cities
;
a
man
unsanctified
may
live
honestly
with
his
wife
.
Neither
must
any
man
conceit
himselfe
a
childe
of
God
because
hee
can
truly
affirme
of
himselfe
that
he
doth
these
and
many
other
good
and
commendable
things
.
This
is
no
more
then
may
be
found
in
a
Caine
who
was
of
that
evill
one
.
hee
heares
all
that
call
upon
him
in
truth
,
as
saith
the
Psalmist
:
and
in
every
nation
those
that
feare
him
and
worke
righteousnesse
are
acceptable
to
him
,
seeing
then
God
did
not
testifie
of
his
gifts
,
draw
neere
to
him
with
their
lips
and
have
their
hearts
farre
from
him
,
doe
worship
him
in
vaine
,
and
that
if
any
man
seeme
to
be
religious
alone
,
his
religion
is
in
vaine
,
and
that
hee
is
not
a
Iew
which
is
one
outwardly
.
The
second
sinne
of
Caine
followes
,
God
had
not
respect
to
him
and
his
sacrifice
,
hee
was
wrath
and
his
countenance
fell
,
he
had
a
furious
inside
and
a
dogged
outside
,
whereas
hee
should
have
looked
into
the
cause
,
he
onely
chased
at
the
thing
.
This
is
a
fearefull
sinne
,
when
a
man
is
punished
,
to
be
vexed
at
the
punishment
,
and
not
take
care
to
see
and
reforme
the
sinne
which
causeth
the
punishment
.
This
is
to
accuse
God
as
the
Author
of
the
evill
,
and
not
himselfe
,
and
so
to
justifie
himselfe
above
God
;
this
is
to
shew
a
predominancy
of
pride
and
blindnesse
,
that
out
of
an
high
opinion
of
himselfe
hath
his
minde
mufled
as
it
were
from
seeing
his
owne
faults
,
it
is
to
shew
that
he
serveth
that
sinne
which
punishments
cannot
make
him
humbly
to
confesse
;
and
this
wrath
and
falne
countenance
was
procured
through
envie
against
his
Brother
;
for
he
did
not
onely
vexe
himselfe
because
his
one
Sacrifice
found
no
approbation
,
but
also
hated
his
Brother
,
because
his
was
accepted
,
as
appeares
,
because
God
in
reprooving
his
sullen
and
dogged
lookes
,
doth
tell
him
instantly
,
that
unto
thee
shall
be
his
desire
,
that
is
,
I
know
Caine
what
aileth
thee
,
thou
art
wrath
against
thy
Brother
,
and
hatest
him
,
because
he
is
more
regarded
by
mee
then
thy selfe
,
but
know
that
I
intend
not
to
take
away
the
superiority
which
thine
age
gives
thee
,
he
shall
be
thine
inferiour
in
respect
of
governement
,
though
he
be
better
then
thy selfe
in
vertues
.
Thou
shalt
be
the
ruler
of
the
Family
after
Adam
and
not
hee
.
Envie
not
sinners
,
much
lesse
the
righteous
,
and
S.
Paul
saith
,
Let
us
not
be
covetous
of
vaine-glory
,
provoking
one
another
,
envying
one
another
,
noting
vaine-glory
to
be
the
roote
on
the
which
envie
growes
;
and
Salomon
saith
,
Who
can
stand
against
envie
,
noting
it
to
be
one
of
the
most
unreasonable
faults
that
is
,
as
hating
a
man
because
hee
is
not
as
miserable
as
himselfe
,
or
at
least
because
he
is
more
happie
than
himselfe
.
This
is
a
second
fault
of
Caine.
A
third
is
,
for
if
thou
doe
well
,
saith
the
Lord
,
shalt
thou
not
be
accepted
,
that
is
,
not
thy
Brother
is
an
impediment
to
any
respecting
of
thy selfe
and
thy
Sacrifice
,
but
thine
ill
doing
.
Thou
servest
mee
with
outward
service
,
but
thou
art
a
bad
man
and
livest
not
well
,
therefore
must
not
I
regard
thy
service
,
for
I
tell
thee
,
my
pure
nature
is
such
,
that
if
men
be
of
sinfull
lives
and
wicked
,
their
prayers
and
oblations
are
so
farre
from
pleasing
me
,
that
they
be
abomination
to
me
:
therefore
doe
I
not
care
for
thee
nor
thy
religion
,
so
long
as
thou
continuest
impenitent
,
and
a
wicked
liver
,
but
if
thou
frame
thy selfe
to
doe
well
,
to
repent
and
amend
thy
life
,
and
live
holily
,
then
also
shalt
thou
be
accepted
,
as
if
hee
had
told
him
,
that
hee
ought
to
amend
his
life
,
and
might
so
set
himself
about
it
,
as
to
obtaine
help
and
power
to
do
it
.
For
even
to
any
reprobate
may
any
man
say
as
much
as
God
to
Caine
here
,
there
is
no
necessity
of
thy
being
cast
off
by
God
,
set
to
amend
thy
life
,
and
he
will
take
thee
into
favour
,
and
then
should
he
also
be
taken
into
favour
,
and
his
gifts
regarded
.
For
though
the
Sacrifice
of
sinners
be
odious
to
God
,
yet
the
prayer
of
the
upright
is
his
delight
.
So
no
cause
of
Caines
wrath
and
envie
,
seeing
the
cause
of
his
Brothers
being
preferred
before
him
is
his
owne
naughtinesse
,
not
any
partiality
in
God
nor
trickes
that
his
Brother
had
used
.
Againe
,
there
is
no
cause
he
should
hate
his
Brother
,
who
should
still
continue
an
inferiour
in
subjection
to
him
.
All
this
notwithstanding
uttered
by
God
himselfe
,
yet
Caine
continued
his
sower
lookes
and
bitter
thoughts
against
his
Brother
,
onely
because
his
Brother
was
better
than
himselfe
,
and
had
received
more
approbation
and
acceptation
from
God
then
himselfe
.
Note
this
fault
,
he
would
not
be
amended
by
words
,
he
hardned
himselfe
against
an
admonition
.
The
fifth
was
he
did
not
repent
of
the
sinne
when
hee
had
done
it
,
nor
of
himselfe
ranne
to
God
with
humble
confession
,
nay
when
God
came
to
bring
him
to
repentance
,
then
hee
stood
in
deniall
of
his
fault
,
and
was
angry
with
God
for
going
about
to
charge
him
with
his
Brother
;
for
when
the
Lord
came
and
asked
him
where
his
Brother
was
,
he
made
answer
that
he
could
not
tell
,
lying
to
God
himselfe
you
see
,
and
shewing
himselfe
to
be
altogether
ignorant
,
or
at
least
heedlesse
of
his
All-seeing
eye
,
and
in
a
kind
of
discontent
asking
the
Lord
,
why
he
should
aske
of
him
,
where
Abel
was
,
seeing
no
man
had
ever
appointed
him
to
be
Abels
keeper
.
Here
is
a
fearefull
sinne
not
to
confesse
a
sinne
committed
,
but
to
lie
and
seeke
if
he
could
to
hide
it
from
God
by
deniall
.
So
that
Caine
was
growne
worse
then
Adam
,
he
onely
excused
the
fault
,
he
denies
,
saying
,
he
could
not
tell
what
was
become
of
him
whom
himselfe
had
murdered
,
so
denying
in
his
heart
that
God
was
present
in
all
places
and
saw
all
things
.
So
his
heart
was
hardned
in
wickednesse
,
and
he
was
growne
a
despiser
of
God
,
a
denier
of
his
Omniscience
,
and
he
had
made
himselfe
quite
impenitent
.
Impenitencie
in
his
sinnes
,
that
was
another
of
Caines
faults
.
Instead
of
falling
downe
and
saying
,
I
have
sinned
,
he
saith
,
I
have
not
done
it
,
thou
dost
unjustly
in
asking
me
such
a
question
,
like
the
Pharisees
,
that
after
they
had
killed
Christ
,
were
so
farre
from
repenting
,
that
they
seemed
to
take
it
in
high
disdaine
,
that
the
Apostles
would
seeme
to
bring
that
mans
bloud
upon
them
.
Marke
this
sinne
,
I
say
marke
it
,
he
hides
his
sinne
,
denies
it
,
will
not
goe
to
God
with
humble
confessions
and
supplications
.
This
is
to
be
a
Caine
,
to
commit
great
sinnes
,
and
continue
remorselesse
and
unrepentant
,
not
regarding
to
confesse
no
not
to
God
himselfe
,
though
God
use
meanes
to
make
him
see
and
confesse
.
Now
another
fault
is
,
My
sinne
is
greater
then
can
be
pardonad
,
or
,
My
punishment
is
greater
then
I
can
beare
.
So
Caine
was
possessed
with
a
mixture
of
desperatenesse
and
murmuring
,
he
denies
God
the
honour
of
his
mercy
in
not
conceiving
him
able
to
forgive
that
sin
,
therfore
he
thought
it
in
vaine
to
confesse
and
aske
pardon
and
so
forbare
to
doe
it
,
and
he
thought
the
punishment
unjust
and
too
severe
,
as
being
more
then
hee
could
beare
,
as
if
God
in
punishing
an
unpenitent
sinner
should
looke
not
what
the
sinne
did
deserve
,
but
what
the
sinner
could
undergoe
.
Whereas
punishment
must
be
proportioned
to
the
greatnesse
of
the
fault
,
not
the
strength
of
the
offendor
.
He
should
have
cryed
out
of
the
greatnesse
of
the
sinne
,
not
of
the
punishment
,
hee
should
have
confessed
the
greatnesse
of
Gods
mercy
,
but
he
mutters
against
him
as
both
unjust
and
unmercifull
,
and
so
repents
not
but
repines
,
complaining
that
God
had
laide
him
open
to
all
mens
injuries
now
,
so
that
every
one
might
kill
him
.
This
is
a
Caine
,
a
man
so
hardned
with
sinne
that
he
can
neither
submit
to
Gods
justice
nor
implore
his
mercy
,
but
denies
the
one
,
and
calumniates
the
other
,
and
so
persists
impenitently
.
The
first
is
sentencing
him
for
his
fault
,
What
hast
thou
done
,
thy
Brothers
blood
cryeth
to
mee
from
the
earth
which
hath
drunk
it
in
at
thine
hand
.
Secondly
,
hee
curseth
him
from
the
earth
,
that
is
,
Lastly
,
thou
shalt
be
a
fugitive
,
a
runnagate
,
that
is
,
Thus
we
have
done
with
Caines
life
,
So
we
have
spoken
all
we
have
to
speake
of
Caine.
Now
I
will
make
some
use
of
all
.
First
,
from
that
that
was
good
in
Caine
,
If
any
say
Caine
was
necessitated
to
it
,
because
there
were
no
other
to
till
the
ground
for
them
he
being
Adams
first-borne
.
I
answer
,
first
,
I
desire
you
should
live
somewhat
better
then
Caine
and
doe
good
out
of
choice
,
which
perhaps
he
might
doe
out
of
necessity
.
Secondly
,
I
answer
,
that
though
you
be
not
necessitated
to
any
calling
by
want
,
yet
wisdome
and
a
good
conscience
binde
you
,
for
must
you
not
submit
to
that
of
God
,
In
the
sweate
of
thy
browes
shalt
thou
eate
,
and
to
that
of
the
Psalmist
,
he
shall
eate
the
labour
of
his
hands
,
and
to
that
of
Paul
,
which
condemnes
the
inordinate
walkers
which
wrought
not
at
all
,
and
is
it
not
wisdome
to
forbeare
walking
on
a
thorne
hedge
,
which
Salomon
saith
the
idle
man
doth
?
and
to
prevent
many
occasions
,
as
the
having
no
calling
,
and
being
carelesse
of
it
will
surely
bring
.
I
say
againe
then
,
be
as
good
as
Caine
,
have
and
follow
some
calling
.
Againe
,
looke
that
there
be
some
at
least
outside
of
religion
in
you
,
worship
God
and
be
not
so
much
lovers
of
money
as
not
to
give
him
something
,
even
to
be
at
cost
for
his
worship
in
such
kind
as
cost
is
now
needfull
,
as
they
were
to
performe
a
worship
then
required
the
cost
notwithstanding
.
Be
not
profane
to
neglect
Gods
Worship
out
of
sleighting
it
,
be
not
niggards
to
put
of
God
with
as
little
as
you
can
,
but
give
him
of
the
fruits
of
your
ground
;
and
now
know
that
that
is
given
to
God
which
is
given
to
the
maintenance
of
his
Ministers
which
performe
his
Worship
,
and
other
instruments
necessary
to
the
performance
of
it
,
as
a
fit
place
and
the
like
:
O
be
as
good
as
a
Caine
,
nay
willing
to
be
at
cost
in
Gods
Worship
and
for
it
.
Also
satisfie
your selves
with
one
wife
,
for
Caine
did
so
,
he
knew
his
wife
,
wives
he
had
not
.
Yea
,
be
builders
up
of
your
families
by
thrift
and
husbandry
,
for
so
could
Caine
,
not
pullers
of
them
downe
by
riot
and
unthriftinesse
:
say
to
thyselfe
,
How
shall
this
first
of
all
bad
men
rise
up
in
judgement
against
mee
,
if
I
cannot
frame
my selfe
at
least
to
be
as
good
as
he
was
?
A
man
should
even
blush
to
thinke
what
is
the
eldest
sonne
of
the
Divell
more
vertuous
then
I
am
,
O
how
bad
a
man
am
I
then
.
Secondly
,
we
must
make
some
good
use
of
that
was
bad
in
Caine
,
which
is
double
.
First
,
to
take
great
heed
to
our selves
to
mortifie
those
vices
,
and
shun
those
sinnes
which
we
finde
related
of
him
.
Caine
was
a
very
Hypocrite
,
a
man
that
contented
himselfe
with
the
outward
acts
of
Gods
Worship
,
but
was
not
Sanctified
,
did
not
frame
his
heart
to
please
God
and
set
himselfe
to
doe
well
.
O
take
heed
to
your selves
that
you
be
not
such
,
but
labour
to
present
your
hearts
to
God
,
and
in
all
his
services
to
offer
your
soules
and
bodies
to
him
,
and
not
alone
the
externall
service
,
seeke
in
and
by
the
duties
of
religion
to
be
made
new
creatures
.
Joyne
care
of
a
good
life
in
your
whole
conversation
with
your
outward
devotion
,
then
you
shall
not
be
Hypocrites
,
but
uprright
.
Beware
of
Hypocrisie
,
find
out
it selfe
and
its
ill
effects
,
lament
them
,
confesse
them
,
pray
against
them
.
Be
afraid
least
you
should
prove
Hypocrites
,
cry
to
God
to
keepe
you
from
being
such
,
and
to
make
you
sincere
.
An
Hypocrite
is
apt
to
runne
into
all
sinne
,
nothing
is
accepted
from
him
,
he
is
apt
to
fall
away
into
open
profanenesse
,
and
to
be
quite
cast
of
by
God
for
his
sins
.
Againe
,
blesse
God
heartily
for
preserving
you
from
envie
,
from
murder
,
from
hypocrisie
,
from
muttering
,
from
despaire
,
from
open
profanenesse
,
from
meere
and
prevailing
worldlinesse
.
For
wee
have
the
same
nature
that
Caine
,
the
same
corruptions
,
full
of
pride
,
full
of
hypocrisie
,
full
of
ignorance
of
God
,
and
apt
to
be
bold
to
any
evill
if
wee
may
conceale
it
from
men
.
Wee
who
have
the
selfe-same
bad
nature
,
if
God
have
preserved
us
from
so
mighty
prevailing
and
breaking
forth
of
corruption
,
let
us
not
lift
up
our selves
above
others
,
but
give
the
glory
to
God
,
and
be
satisfied
with
the
comfort
,
not
daring
to
take
the
praise
unto
our selves
,
each
one
of
us
in
his
kinde
would
be
as
bad
as
Caine
,
if
God
had
in
like
manner
left
us
unto
our
corruptions
and
the
temptations
.
O
that
wee
could
be
humbly
thankefull
for
our
preservation
from
such
soule
sinnes
and
crimes
.
Now
let
us
remember
Caines
miseries
and
crosses
,
and
let
us
affright
our selves
from
sinnes
by
them
.
Thinke
,
would
I
have
God
make
mee
a
fugitive
and
a
runnagate
,
fill
mine
eares
with
the
voice
of
terrour
,
and
make
a
dreadfull
sound
possesse
mine
heart
alwaies
,
curse
the
things
I
take
in
hand
for
my
sake
,
as
hee
did
the
earth
for
Caines
sake
,
deliver
mee
up
to
grosse
sinnes
,
to
hardnesse
and
utter
prophanenesse
,
to
impenitencie
and
despaire
,
and
a
meere
forsaking
of
God
and
Apostacie
;
then
let
mee
not
be
an
Hypocrite
,
let
mee
not
mocke
God
with
shewes
,
let
mee
not
sleight
reproofes
not
caring
to
amend
.
Let
me
not
hide
my
sinnes
and
allow
my selfe
to
doe
evill
in
secret
,
fearing
mans
eyes
more
then
Gods
.
Let
mee
not
mutter
against
his
Justice
,
let
mee
not
denie
his
Mercy
.
Let
mee
not
runne
into
the
sinnes
of
Caine
,
which
by
degrees
procured
to
him
this
mischiefe
.
Hypocrisie
brought
forth
rejecting
his
service
,
not
profiting
by
that
chastisement
brought
forth
discontent
and
envie
against
his
Brother
,
not
hearkening
to
reproofe
to
resist
envie
,
brought
forth
murder
,
not
confessing
and
lamenting
that
,
but
hiding
it
,
brought
forth
Gods
judgement
to
make
him
a
fugitive
,
not
stooping
to
that
,
but
murmuring
,
brought
forth
despaire
,
and
that
utter
Apostacie
and
profanenesse
.
Beware
of
these
sinnes
which
you
see
so
fearefully
punished
,
and
affright
your selves
from
these
faults
by
the
miserable
effects
of
them
in
Caine.
Take
great
care
that
sinne
make
not
such
a
progresse
in
your
soules
,
till
it
utterly
separate
you
from
God
,
as
it
did
Caine.
Wee
have
more
and
clearer
meanes
then
Caine
,
besides
his
evill
to
be
our
warning
;
if
wee
proove
as
bad
as
he
,
wee
shall
fare
much
worse
,
because
of
that
aggravation
of
sinne
which
it
will
receive
from
this
consideration
.
Tremble
to
thinke
of
yeelding
to
Hypocrisie
,
envie
,
murder
,
muttering
,
despaire
,
&c.
flie
from
those
waies
which
brought
Caine
to
ruine
.
Yea
learne
thankefullnesse
to
God
,
that
hee
hath
not
laid
such
miseries
upon
you
as
upon
Caine
,
viz.
a
terrified
conscience
and
a
curse
upon
your
estates
that
can
affoord
you
no
comfort
,
and
an
heart
possessed
with
desperate
fancies
and
impatient
risings
against
God
.
These
be
fearefull
evills
,
wee
also
have
deserved
them
,
but
God
hath
not
inflicted
them
upon
many
of
us
.
O
let
our
hearts
rejoyce
in
his
goodnesse
that
hath
delivered
us
,
and
let
us
make
use
of
his
patience
to
draw
us
to
repentance
,
that
wee
doe
not
pull
the
same
upon
our selves
hereafter
.
Lastly
,
from
Caines
benefits
,
I
pray
you
learne
to
see
the
bounty
of
God
which
gives
great
outward
benefits
to
the
worst
men
,
thereby
assuring
your selves
that
hee
will
provide
well
enough
for
you
that
are
his
owne
people
.
Will
he
preserve
Caine
from
being
slaine
and
not
mee
that
desire
to
feare
him
?
Did
he
offer
mercy
to
Caine
if
hee
would
doe
well
,
will
hee
not
accept
mee
that
desire
to
doe
well
and
to
turne
to
him
?
Did
hee
give
Caine
a
City
and
children
,
will
hee
not
give
to
mee
things
needfull
for
mee
and
mine
?
Gods
mercy
to
the
worst
must
make
his
people
certaine
,
that
no
good
thing
shall
be
wanting
to
them
.
Againe
,
you
must
learne
not
highly
to
esteeme
these
earthly
things
.
Did
not
Caine
even
after
his
cursing
and
casting
off
yet
flourish
in
worldly
things
,
beget
children
,
build
a
City
,
see
his
childrens
children
gallantly
maintained
in
the
world
,
growing
in
arts
and
riches
?
Surely
there
is
no
cause
of
being
good
in
our
owne
eyes
,
because
wee
have
gotten
that
which
a
Caine
may
get
.
Wee
must
not
be
so
foolish
as
to
flatter
our selves
in
a
conceit
that
God
is
our
God
,
because
wee
meete
with
such
drossie
benefits
and
meane
favours
as
a
very
reprobate
,
and
a
fugitive
may
have
in
abundance
.
Indeed
if
God
give
these
things
with
an
heart
to
make
use
of
them
,
to
doe
good
to
others
,
to
be
thankefull
to
God
,
to
be
mooved
to
repentance
,
and
to
grow
better
,
and
be
drawne
neerer
to
God
,
and
more
carefull
of
obeying
and
worshipping
him
,
this
is
a
signe
of
his
speciall
favour
,
otherwise
to
have
such
things
as
these
and
still
continue
in
impenitencie
and
to
grow
worse
by
them
rather
then
better
,
is
a
proofe
that
a
man
is
fatted
to
destruction
,
rather
then
God
the
giver
of
these
things
doth
favour
him
.
*
⁎
*
THE
THIRD
EXAMPLE
.
OF
ABEL
.
I
Have
done
with
Caine
the
elder
Brother
,
I
come
to
Abel
the
younger
Brother
,
and
as
it
is
likely
the
next
after
him
.
vanity
of
vanities
,
as
well
he
might
,
because
in
seeking
to
finde
felicity
in
them
,
hee
was
utterly
disappointed
and
after
a
long
inquisition
met
with
nothing
but
vexation
of
spirit
.
By
this
time
like
enough
Eve
had
learned
the
vanity
of
all
earthly
things
,
and
by
name
of
a
sonne
which
before
shee
called
a
possession
,
but
now
calls
vanity
,
for
that
children
also
be
but
a
possession
of
vanity
as
well
as
other
things
.
Of
Abel
let
us
consider
his
birth
,
life
and
death
.
His
Birth
is
plainely
set
downe
by
the
authors
of
it
,
shee
conceived
againe
and
bare
a
sonne
and
called
his
name
,
&c.
but
the
time
of
it
as
also
of
the
elder
Brothers
is
uncertaine
.
We
know
not
how
long
they
lived
without
children
,
whether
shee
began
to
be
fruitfull
instantly
upon
the
fall
,
or
that
God
held
them
a
little
under
barrennesse
,
to
make
them
beget
a
child
by
their
prayers
to
God
for
that
blessing
,
as
well
as
by
the
faculty
of
generation
planted
in
nature
,
I
cannot
affirme
:
but
such
a
sonne
shee
had
.
Concerning
whose
life
observe
wee
,
1.
His
virtues
and
good
deeds
.
2.
His
faults
.
3.
His
benefits
and
afflictions
.
Hee
was
feeding
a
flocke
,
meaning
not
alone
that
hee
had
undertaken
this
vocation
,
but
that
he
did
also
painefully
discharge
it
.
The
Shepheards
calling
is
now
a
necessary
calling
as
well
as
the
Husbandmans
,
though
not
equally
necessary
:
but
wee
finde
in
experience
,
that
it
is
a
calling
subordinate
to
Husbandrie
,
for
that
the
profitable
sheepe
is
not
alone
beneficiall
for
her
flesh
and
skinne
,
but
also
for
her
soyle
,
and
that
in
such
degree
profitable
,
as
in
many
places
they
could
scarce
have
any
corne
growing
by
their
art
and
paines
in
Husbandry
,
if
the
sheepes
dung
did
not
fat
the
ground
.
And
this
is
I
conceive
one
of
the
best
uses
of
the
sheep
when
she
becomes
attendant
to
the
place
.
O
that
this
simple
and
harmelesse
creature
might
not
be
changed
into
a
most
ravenous
and
devouring
creature
,
thorough
the
rapine
and
avarice
of
those
men
which
thinke
all
too
little
for
themselves
,
and
had
rather
dwell
alone
or
amongst
beasts
then
amongst
a
number
of
Tenants
,
and
as
the
members
of
a
Towne-ship
or
a
Church
.
Now
the
world
is
turned
quite
upside
downe
,
in
this
time
Caine
killed
Abel
,
spake
to
him
,
and
having
him
in
the
field
rose
up
against
him
and
slew
him
;
but
now
Abel
killeth
Caine
,
speaks
to
him
roughly
or
fairely
,
I
cannot
tell
,
but
drives
him
quite
out
of
the
places
where
he
did
once
inhabit
.
I
meane
the
Shepheard
doth
eate
out
the
Husbandman
.
But
you
see
that
as
well
Abel
as
Caine
was
painefull
in
his
calling
,
and
was
brought
up
in
some
externall
and
worldly
businesse
,
wherein
he
might
serve
God
,
advantage
the
world
,
and
exercise
and
profit
himselfe
.
Surely
true
piety
and
godlinesse
will
very
well
accord
with
diligence
in
a
calling
,
and
it
is
but
mens
mistake
if
they
thinke
that
their
vocations
hinder
them
from
the
true
Worshipping
of
God
;
Abel
as
well
as
Caine
had
his
trade
of
life
.
The
miserable
corruption
of
our
nature
will
turne
all
things
into
occasions
of
hurt
and
mischiefe
,
and
make
them
meanes
of
interrupting
us
in
good
waies
,
but
else
a
calling
duely
followed
by
exercising
the
graces
of
Gods
Spirit
,
and
humbling
and
taming
the
flesh
,
and
well
imploying
the
thoughts
,
and
preventing
many
temptations
and
opportunities
of
sinning
,
doth
greatly
further
our
growth
in
piety
,
and
is
farre
from
being
any
just
hinderance
unto
it
:
we
must
therefore
marke
this
in
Abel
as
well
as
Caine
,
and
be
carefull
to
imitate
it
.
All
you
that
have
children
to
educate
,
bring
them
up
to
some
calling
.
Let
them
be
as
members
not
excrements
in
the
body
of
humane
societies
.
But
secondly
,
hee
was
religious
and
devout
,
blinde
,
the
worst
and
refuge
of
all
,
and
he
curseth
the
deceiver
that
hath
in
his
flock
a
male
,
and
voweth
and
sacrificeth
to
the
Lord
a
corrupt
thing
,
and
verse
8.
he
saith
,
Offer
it
now
to
thy
governour
will
hee
be
pleased
with
thee
and
accept
thy
person
saith
the
Lord
?
The
Lord
knowes
that
niggardlinesse
towards
him
shewes
want
of
love
and
faith
,
but
freenesse
and
bounty
shewes
truth
of
love
and
of
faith
,
and
because
he
looketh
to
the
heart
,
therefore
hee
liketh
that
gift
which
comes
from
a
loving
and
faithfull
heart
,
and
hates
that
which
comes
from
a
contrary
heart
.
Learne
therein
to
imitate
Abel
,
bring
to
God
the
best
things
you
have
,
he
must
have
the
fat
,
the
fat
I
say
of
your
heards
or
flocks
.
The
chiefest
of
your
affections
must
be
his
,
and
your
affections
must
shew
themselves
in
action
.
You
must
be
willing
to
serve
him
with
a
costly
service
,
and
be
ever
of
Davids
mind
that
said
,
I
will
not
serve
God
without
charge
.
Now
these
two
things
you
have
in
the
Text
of
Abel
,
two
other
things
you
have
in
another
place
,
Heb.
11.
He
offered
a
better
Sacrifice
then
Caine
by
faith
.
Let
us
learne
therefore
to
doe
all
wee
doe
in
faith
.
The
faith
that
good
Abel
had
was
the
same
that
after
is
commended
in
Henoch
,
hee
was
perswaded
that
God
was
and
was
a
rewarder
of
them
that
diligently
seeke
him
,
it
was
such
as
that
which
the
Apostle
there
describeth
,
it
was
the
evidence
of
things
not
seene
and
the
substance
of
things
hoped
for
.
It
was
such
an
apprehension
of
Gods
being
and
goodnesse
to
true
Converts
,
and
such
a
perswasion
of
his
will
to
give
him
the
future
invisible
things
hoped
for
,
as
made
Abel
serve
God
in
the
course
of
his
life
in
righteousnesse
,
and
not
alone
for
a
time
to
come
to
the
Altar
and
offer
Sacrifice
.
Sacrificing
was
a
profession
of
their
owne
guiltinesse
,
submitting
themselves
to
the
Justice
of
God
,
as
men
worthy
to
die
and
be
burnt
,
as
that
beast
or
other
thing
to
be
burnt
,
but
withall
of
their
hope
that
God
would
pardon
them
for
his
goodnesse
sake
through
that
true
Sacrifice
which
was
to
come
.
And
hee
that
offered
Sacrifice
without
this
faith
of
Gods
accepting
him
for
his
mercy
sake
,
and
without
acknowledgement
of
his
worthinesse
to
perish
,
did
not
please
God
,
and
all
our
Sacrifices
must
be
done
in
faith
,
now
more
distinct
,
because
we
have
a
fuller
revelation
,
wee
must
doe
all
wee
doe
in
faith
,
not
alone
a
perswasion
of
the
lawfullnesse
of
what
we
doe
,
but
also
an
indeavour
to
trust
particularly
for
our
acceptation
both
of
persons
and
Sacrifices
in
Christ
,
not
in
the
worthinesse
of
our selves
or
of
our
workes
.
He
that
hath
this
faith
,
he
and
his
services
shall
please
God
,
hee
that
hath
it
not
cannot
please
God
whatsoever
he
doth
.
Let
mee
therefore
commend
unto
you
the
care
of
searching
into
your
hearts
,
whether
you
have
this
faith
or
no
,
viz.
that
you
beleeve
your selves
in
your selves
to
be
miserable
sinners
,
but
confesse
that
Christ
Jesus
is
a
perfect
Saviour
,
and
therefore
even
trust
upon
Gods
mercie
in
him
for
grace
and
salvation
.
But
the
Scripture
saith
,
that
Abel
was
righteous
,
and
saith
,
Now
there
is
a
righteousnesse
of
the
Law
and
of
the
Gospell
.
by
the
workes
of
the
Law
no
flesh
shall
be
justified
before
God
,
and
that
there
is
none
righteous
,
no
not
one
,
and
Iob
saith
of
himselfe
in
this
sence
,
that
if
hee
went
to
justifie
himselfe
,
his
owne
cloathes
would
defile
him
.
This
righteousnesse
standeth
in
an
exact
conformity
to
the
Law
of
God
in
that
a
man
hath
not
committed
,
neither
is
prone
and
inclined
to
commit
any
of
the
things
which
the
Law
doth
forbid
,
nor
hath
not
omitted
nor
is
not
prone
to
omit
any
of
the
things
which
the
Law
doth
command
,
but
is
utterly
free
from
all
sinne
of
omission
and
commission
,
and
hath
perfectly
fulfilled
the
Law
in
all
points
and
degrees
.
Such
a
righteousnesse
since
Adams
fall
was
never
found
,
but
in
our
blessed
Lord
Jesus
Christ
.
If
righteousnesse
were
by
the
Law
Christ
were
dead
in
vaine
,
he
meaneth
,
that
if
God
appointed
us
now
to
come
to
Heaven
for
Christs
sake
,
upon
condition
of
our
perfect
fulfilling
the
Law
,
it
would
be
to
no
purpose
,
for
we
should
not
be
saved
by
his
death
;
and
after
he
saith
,
that
the
Law
concludeth
all
under
sinne
,
that
the
promise
through
the
faith
of
Iesus
Christ
may
be
given
to
them
that
beleeve
;
and
before
he
had
said
,
If
there
had
beene
a
Law
given
which
could
have
given
life
,
righteousnesse
had
beene
by
the
Law
,
so
that
there
was
not
a
Law
given
that
could
give
life
,
and
therefore
the
Psalmist
confesseth
,
that
in
Gods
sight
there
is
no
flesh
righteous
,
hee
wrought
not
but
did
trust
in
him
that
justifies
the
ungodly
.
Abraham
wrought
diligently
and
plentifully
,
how
then
can
it
be
said
that
he
wrought
not
?
hee
meaneth
that
he
did
not
worke
that
by
his
owne
workes
hee
might
attaine
this
righteousnesse
.
By
this
righteousnesse
alone
we
are
justified
.
It
is
the
perfect
and
exact
righteousnesse
of
our
Lord
Jesus
Christ
accepted
for
us
and
put
to
our
reckoning
.
For
he
was
our
surety
,
he
tooke
our
nature
,
hee
bare
our
sinnes
,
hee
fulfilled
our
duty
and
bare
our
punishment
,
and
so
satisfied
Gods
justice
in
our
roome
,
and
is
become
The
Lord
our
righteousnesse
.
This
is
the
one
righteousnesse
commended
to
us
by
the
Gospell
.
To
this
and
this
alone
we
must
cleave
for
the
obtaining
of
remission
of
sinnes
and
life
eternall
at
the
hands
of
God
.
By
merit
of
this
are
we
pronounced
just
by
God
at
his
heavenly
Tribunall
,
and
in
the
judgement
of
our
owne
consciences
,
and
hereafter
shall
be
so
pronounced
openly
at
the
last
day
,
to
this
S.
Paul
cleaved
.
This
the
Gospell
taught
,
for
therein
is
declared
the
righteousnesse
of
God
from
faith
to
faith
.
Wee
must
count
our selves
dead
unto
sinne
but
alive
unto
God
,
Wee
must
not
yeeld
our
members
as
weapons
of
unrighteousnesse
unto
sinne
,
but
as
weapons
of
righteousnesse
to
God
,
Wee
are
become
servants
to
righteousnesse
,
wee
must
yeeld
our
members
servants
unto
righteousnesse
,
and
againe
,
must
raigne
by
righteousnesse
unto
life
eternall
.
It
is
not
the
cause
of
our
life
but
the
way
to
it
.
Now
this
is
also
a
righteousnesse
of
the
Gospell
,
and
it
differs
from
that
of
the
Law
in
two
things
,
1.
In
regard
of
the
degree
,
it
is
imperfect
and
defective
,
failing
in
many
things
,
but
it
is
upright
and
sincere
,
allowes
not
its
failings
,
but
with
an
upright
desire
striveth
to
perfection
,
and
is
still
labouring
against
its
imperfections
.
2.
It
differs
from
the
righteousnesse
of
the
Law
in
use
;
for
the
Law
doth
require
this
righteousnesse
as
an
accomplishment
of
the
Covenant
of
workes
,
to
justifie
us
before
God
by
the
merit
and
worth
of
it
;
but
the
Gospell
requireth
this
as
an
act
of
obedience
alone
to
shew
our
thankfullnesse
,
and
to
proove
us
truly
justified
before
God
,
because
as
it
is
said
,
There
is
not
a
Law
given
which
could
give
life
,
seeing
that
all
have
sinned
and
come
short
of
the
glory
of
God
,
not
having
mine
owne
but
Christs
,
He
that
will
be
justified
by
the
Law
is
fallen
from
grace
,
Christ
is
become
of
none
effect
unto
him
;
and
by
the
Law
he
seekes
to
be
justified
that
seeketh
to
be
justified
before
God
by
doing
this
and
by
his
owne
working
.
Now
of
a
man
that
is
thus
righteous
,
I
have
lifted
up
mine
hands
unto
thy
testimonies
which
I
have
loved
,
and
O
that
my
heart
were
directed
to
keepe
thy
righteous
judgements
,
then
shall
I
not
be
confounded
when
I
have
respect
to
all
thy
Commandements
.
2.
Hee
confesseth
and
bewaileth
before
God
his
failings
and
errours
,
that
breake
forth
in
him
quite
contrary
to
his
purpose
and
desire
.
Against
thee
have
I
sinned
,
and
He
that
confesseth
his
sinnes
,
&c.
And
if
you
turne
to
mee
I
will
turne
to
you
,
for
If
wee
say
we
have
no
sinne
wee
deceive
our selves
,
3.
He
resteth
wholy
upon
the
mercy
of
God
in
Christ
for
pardon
of
his
failings
and
acceptation
of
his
indeavours
:
So
saith
Iohn
,
If
any
man
sinne
,
wee
have
an
Advocate
with
God
Iesus
Christ
the
righteous
,
and
hee
is
the
Propitiation
for
sinne
,
and
Abraham
beleeved
in
God
that
justifieth
the
ungodly
.
S.
Paul
would
have
the
righteousnesse
which
is
by
the
faith
of
Jesus
Christ
,
I
beseech
you
looke
that
you
be
so
righteous
men
as
Abel
was
,
else
you
shall
never
be
saved
.
For
even
Balaam
saw
,
that
only
the
righteous
should
be
saved
,
and
therefore
he
wisheth
,
Let
mee
die
the
death
of
the
righteous
and
let
my
last
end
be
like
his
.
Now
we
have
the
good
of
Abel
,
we
should
speake
of
his
evill
,
but
wee
have
none
to
speake
of
.
For
the
Holy
Ghost
hath
not
told
us
of
any
evill
that
hee
committed
,
not
because
he
had
none
,
but
because
his
life
was
so
short
,
and
withall
so
good
,
that
the
Lord
saw
it
not
fit
to
make
mention
of
any
,
and
surely
though
the
Scripture
doe
report
the
faults
of
other
godly
men
,
yet
it
seemes
here
to
set
forth
Caine
and
Abel
as
the
two
seeds
,
the
one
of
the
Woman
,
the
other
of
the
Serpent
,
and
therefore
of
the
good
seed
mentions
no
faults
,
because
in
him
God
saw
none
,
that
is
,
would
not
impute
any
.
Now
let
us
consider
the
things
that
befell
him
,
1.
Good
,
2.
Bad.
3.
His
prosperity
.
1.
God
had
respect
unto
his
gifts
.
The
good
are
two
,
first
God
had
respect
unto
his
gifts
.
Secondly
,
God
gave
witnesse
and
testimony
of
his
gifts
.
He
had
respect
unto
them
for
the
present
,
he
gave
testimony
to
them
both
at
that
time
and
also
after
by
the
pen
of
Moses
and
by
the
tongue
of
our
Lord
Jesus
,
calling
him
righteous
Abel
.
The
prayer
of
the
upright
is
his
delight
,
saith
Salomon
,
The
righteous
Lord
loveth
righteousnesse
.
God
doth
to
his
faithfull
children
sooner
or
later
evidently
discover
his
approbation
and
liking
of
them
and
their
workes
,
as
David
prayeth
,
Accept
the
words
of
my
mouth
and
the
meditations
of
my
heart
,
This
is
my
glorying
,
the
testimony
of
my
conscience
that
in
simplicity
,
&c.
When
Gods
people
walke
in
Gods
waies
,
he
causeth
his
Spirit
to
witnesse
with
their
spirits
,
and
their
spirits
to
witnesse
to
them
,
that
themselves
and
their
waies
please
God
,
by
which
their
spirits
are
refreshed
and
comforted
against
all
the
taunts
and
opprobries
of
sinners
and
scoffers
.
And
this
is
a
sufficient
recompence
to
all
our
labours
and
for
all
our
sufferings
that
God
accepteth
us
.
If
hee
accept
us
,
what
need
wee
care
though
the
world
deride
and
scorne
and
hate
us
.
O
let
those
that
have
seene
God
thus
vouchsafing
to
respect
them
,
comfort
themselves
in
that
,
yea
I
shall
not
need
to
give
them
such
advice
,
this
apprehension
of
Gods
gratious
accepting
us
is
a
thing
so
sweete
and
delightfull
,
that
the
people
of
God
which
have
enjoyed
it
,
will
preferre
it
before
the
approbation
of
all
men
.
For
whom
he
thus
respecteth
,
them
will
hee
likewise
approve
in
the
face
of
all
the
world
,
and
therefore
beare
testimonie
to
their
workes
,
even
at
the
last
day
;
yea
the
light
to
which
he
that
doth
well
delighteth
to
come
,
that
will
make
it
knowne
that
his
workes
be
wrought
of
God
,
Iohn
3.11
.
If
Gods
Spirit
within
,
if
Gods
Word
without
doe
testifie
of
your
deeds
,
that
they
bee
wrought
in
God
,
how
easie
a
thing
is
it
to
sleight
and
despise
the
false
and
foolish
censures
of
the
world
?
But
now
come
we
to
the
evills
that
he
suffered
;
Those
that
will
live
godly
in
Christ
must
suffer
persecution
,
They
that
are
after
the
flesh
will
persecute
them
that
are
after
the
spirit
,
and
all
that
will
live
godly
must
suffer
for
it
.
Prepare
your selves
to
meete
with
the
same
measure
that
Abel
met
withall
;
you
had
need
of
patience
saith
our
Saviour
.
Be
not
discouraged
at
the
hatred
and
ill
usage
of
wicked
men
,
but
have
respect
to
the
recompence
of
reward
,
looke
to
the
end
of
your
faith
,
set
the
joy
before
your
eyes
and
feare
not
any
of
these
things
that
you
may
suffer
.
An
over-tender
spirit
is
not
fit
to
be
Christs
Souldier
,
if
you
will
raigne
with
him
you
must
be
crucified
with
him
.
Arme
,
arme
my
Brethren
,
arme
,
you
are
in
the
battell
,
you
must
expect
knocks
,
but
be
not
dismaied
,
the
victory
shall
be
yours
.
God
will
so
stablish
you
that
you
shall
not
be
driven
out
of
the
way
of
righteousnesse
,
by
any
thing
that
Satan
can
do
by
the
world
:
and
hee
conquers
that
keepes
close
to
the
waies
of
righteousnesse
what
ever
he
suffer
.
Wee
have
done
with
Abels
life
,
wee
bring
him
to
his
death
,
If
in
this
life
onely
wee
had
hope
,
wee
were
of
all
men
the
most
miserable
:
but
,
We
are
dead
with
Christ
and
our
life
is
hid
with
God
in
Christ
.
When
Christ
shall
appeare
then
shall
wee
also
appeare
with
him
in
glory
.
We
must
not
therefore
be
offended
at
the
miseries
which
befall
the
godly
in
this
life
,
but
cause
our
mindes
to
look
beyond
the
world
unto
the
future
recompence
.
God
were
not
just
towards
his
people
,
if
there
were
not
another
world
where
they
shall
have
their
portion
,
as
the
worldly
minded
have
their
portion
in
this
life
.
Yea
we
must
learne
to
be
thankefull
to
God
for
his
goodnesse
in
protecting
us
against
the
rage
of
evill
men
,
that
they
be
not
able
to
cut
us
off
in
the
midst
of
our
daies
,
as
they
would
do
if
God
did
permit
us
to
fall
into
their
hands
.
No
good
man
that
liveth
but
some
Caine
or
other
would
soone
dispatch
them
out
of
the
world
,
and
doe
the
same
thing
for
them
that
Caine
here
did
for
Abel
,
for
the
sinner
hateth
the
righteous
and
gnasheth
against
him
with
his
teeth
,
but
the
Lord
will
not
give
him
into
his
hands
.
It
is
a
divine
providence
that
maketh
the
godly
dwell
in
safety
in
the
midst
of
their
enemies
,
and
walke
in
a
fiery
furnace
and
yet
not
be
burned
,
and
lie
in
the
den
of
Lions
and
yet
not
be
touched
by
them
.
Now
therefore
let
Abels
example
put
you
in
minde
to
be
ready
alwaies
for
death
,
and
to
observe
the
goodnesse
of
God
in
saving
you
from
the
hands
of
sinfull
men
and
spirits
,
that
they
cannot
destroy
and
devoure
as
their
malice
and
might
would
cause
them
to
doe
,
if
God
did
not
incompasse
you
with
his
favour
as
with
a
shield
.
We
have
done
with
Abel
,
Caine
begat
a
Sonne
and
called
his
name
Henoch
,
at
the
same
time
he
was
building
a
City
and
called
it
Henoch
.
The
word
signifieth
to
initiate
,
dedicate
or
teach
,
perhaps
because
hee
left
the
City
to
his
Sonne
to
finish
and
to
dedicate
,
himselfe
not
being
able
to
doe
it
,
because
of
his
distempered
conscience
which
made
him
wander
as
a
fugitive
.
This
Sonne
begat
a
Sonne
also
and
called
him
Irad
,
And
this
Irad
begat
a
Sonne
and
called
him
Mehuiael
which
signifieth
one
that
is
destroyed
or
blotted
out
by
the
Lord
God
,
perhaps
because
God
had
laid
sore
punishments
upon
them
at
that
time
,
their
sin
increasing
against
him
.
This
Mehuiael
begat
Methusael
,
which
signifieth
,
one
that
asketh
after
,
or
requested
his
death
:
it
may
be
,
because
then
men
were
so
afflicted
that
they
grew
weary
of
life
.
(
*
⁎
*
.
)
THE
FOVRTH
EXAMPLE
.
OF
LAMECH
,
&c.
THE
roote
of
Woman-kinde
were
Adam
and
Eve
.
The
branches
were
,
1.
Bad
,
Caine
and
Caines
posterity
.
2.
Good
.
The
first
stocke
,
Abel
,
the
second
Caine
and
his
posterity
.
Now
the
linage
of
Caine
is
set
downe
in
the
sixth
generation
,
mentioning
onely
the
eldest
in
a
direct
line
.
Adam
had
Caine
,
Caine
Irad
,
he
Methuiael
,
he
Methusael
,
he
Lamech
,
Lamech
had
two
wives
,
one
Adah
,
the
other
Zillah
,
Adah
had
Iabal
and
Iubal
,
Zillah
had
Tubal
Cain
,
and
a
daughter
called
Naamah
,
shee
is
the
first
woman
named
after
Evah
,
perhaps
,
His
faults
are
,
1.
they
shall
be
one
flesh
,
signifying
that
hee
conceived
it
to
be
the
will
of
God
,
that
one
woman
should
serve
for
one
man
,
and
addes
,
A
man
shall
forsake
Father
and
Mother
and
cleave
to
his
wife
,
not
wives
.
But
this
man
would
not
satisfie
himselfe
with
Gods
appointment
,
his
lust
(
in
all
likelihood
it
was
his
lust
,
for
what
other
cause
should
move
him
I
cannot
conjecture
)
would
not
be
contained
within
the
bounds
of
lawfull
matrimonie
.
He
dares
adde
a
second
wife
and
so
bring
into
the
world
a
painted
whoredome
,
a
guilded
adultery
,
a
pretended
marriage
,
but
indeed
a
very
breach
of
wedlock
.
For
our
Saviour
Christ
telleth
us
,
that
he
which
putteth
away
his
wife
and
marrieth
another
commits
adultery
,
and
if
that
be
true
as
we
must
confesse
,
kill
a
man
in
his
wound
,
or
for
his
wound
,
hee
meanes
because
of
wound
received
,
and
a
young
man
for
his
hurt
or
bruise
,
he
meanes
because
of
a
bruise
or
stripe
given
him
,
yea
he
goes
farther
and
adds
,
that
if
Caine
should
be
avenged
seven-fold
then
hee
seventy
times
seven
fold
.
If
any
man
whosoever
he
were
should
hurt
him
,
hee
should
die
for
it
,
yea
were
he
never
so
young
and
lusty
a
fellow
that
should
offer
to
smite
him
,
it
should
cost
him
his
life
,
and
he
would
proceede
to
an
higher
degree
of
revenge
,
then
that
which
God
himselfe
had
appointed
to
Caines
murderer
,
viz.
hee
would
be
revenged
seventy
times
seven
times
more
,
These
be
his
faults
,
yet
see
how
good
and
patient
the
Lord
shewes
himselfe
unto
such
a
wretch
,
for
hee
had
two
sonnes
by
one
wife
,
Let
us
make
some
use
of
his
Example
,
Secondly
,
to
arme
ourselves
against
those
sinnes
,
and
to
abound
in
the
contrary
vertues
,
for
so
it
is
our
duty
,
as
Bees
doe
honey
out
of
weeds
,
to
gather
good
out
of
bad
Examples
.
Come
hither
then
and
let
mee
examine
you
in
Gods
name
.
Is
there
not
any
amongst
you
that
hath
violated
marriage
worse
then
Lamech
.
He
did
sinne
by
taking
two
wives
.
The
Lawes
would
punish
you
for
following
him
in
that
,
and
would
not
suffer
you
to
keepe
two
women
under
the
name
of
wives
,
have
not
you
therefore
falne
to
flat
and
downe-right
adultery
.
If
so
,
repent
of
this
enormity
;
The
Lord
will
not
suffer
the
transgressors
of
his
Covenant
to
beare
it
free
if
repentance
doe
not
stay
his
hand
.
Yea
have
not
some
of
you
beene
Lamechs
in
making
the
first
breach
into
a
sinne
;
Inventers
of
evill
things
,
S.
Paul
cals
them
which
are
the
first
which
doe
them
,
that
runne
into
them
not
induced
by
any
former
examples
,
but
carried
by
their
owne
corruptions
,
and
so
by
going
over
the
hedge
,
induce
others
to
follow
them
:
such
sinners
be
the
more
grievous
before
God
by
how
much
they
shew
a
more
impudent
disposition
,
that
dare
leade
the
way
to
wickednesse
,
and
make
themselves
captaines
and
ring-leaders
to
so
vile
and
mischievous
a
thing
,
and
such
sinnes
doe
call
for
a
larger
measure
of
sorrow
and
humiliation
.
Againe
,
have
none
of
you
beene
passionate
,
angry
,
and
full
of
threats
,
working
in
proud
wrath
as
Salomon
calls
it
,
and
as
here
,
you
may
see
wicked
Lamech
doing
with
an
angry
voice
,
and
a
countenance
sutable
thereto
.
You
may
be
sure
he
calls
upon
his
wives
to
leave
their
brawling
and
let
him
speake
,
and
then
blusters
out
these
words
,
that
he
would
kill
the
man
whosoever
should
wrong
him
.
Are
not
there
some
men
among
you
so
mad
and
furious
,
that
they
threaten
bloud
and
death
to
any
that
shall
wrong
them
.
O
this
wrathfull
and
angry
roaring
as
I
may
call
it
,
is
a
signe
of
much
folly
and
pride
,
and
therefore
doe
not
please
your selves
in
it
,
as
they
doe
most
times
that
are
given
to
it
,
but
abhorre
it
,
and
judge
your selves
for
it
,
and
humbly
acknowledge
to
God
,
that
you
have
deserved
his
wrath
for
shewing
your
owne
wrath
so
immoderately
.
And
lastly
consider
,
have
you
not
beene
revengefull
men
?
that
would
take
no
wrong
but
returne
death
and
slaughter
for
a
stroke
,
a
wound
,
and
seven
yea
twenty
,
and
if
you
were
able
an
hundred
blowes
for
one
,
yea
death
for
a
word
speaking
,
and
a
great
evill
for
a
little
.
If
any
say
,
why
then
I
shall
expose
my selfe
to
all
manner
of
wrongs
.
I
answer
,
first
,
if
one
should
doe
so
,
better
suffer
all
manner
of
injuries
from
man
,
then
to
have
God
enter
into
judgement
with
him
for
all
his
sinnes
.
Secondly
,
I
answer
,
that
God
hath
the
rule
of
things
,
and
as
the
sheepe
must
dwell
in
safety
not
by
their
owne
sturdinesse
,
but
by
the
care
and
diligence
of
the
Shepheard
,
so
must
Gods
people
enjoy
freedome
from
wrongs
not
by
their
owne
violence
but
by
his
protection
and
wisedome
.
And
lastly
,
I
say
if
the
wrongs
be
notorious
and
such
as
it
is
not
fit
to
suffer
,
God
hath
put
the
sword
of
revenge
into
the
Magistrates
hands
,
and
so
farre
as
the
heart
is
not
imbittered
with
Malice
,
but
seeketh
alone
his
owne
defence
and
safety
without
triumphing
in
the
smart
of
an
enemy
,
it
is
very
lawfull
to
seeke
him
for
rescue
.
So
have
we
done
with
Lamech
,
The
one
perfected
that
part
of
husbandry
which
consists
in
feeding
cattell
and
making
tents
to
shelter
both
the
Shepheards
and
the
sheepe
,
that
with
those
moveable
habitations
they
might
be
able
to
drive
their
cattell
from
place
to
place
for
the
best
pasture
.
It
is
likely
that
before
his
time
they
were
faine
to
be
content
with
the
shade
of
the
trees
,
or
with
some
cave
under
ground
,
or
a
few
turfes
put
upon
some
sticks
of
wood
which
they
had
made
a
shift
to
get
into
the
ground
or
some
such
like
.
But
he
considering
better
of
the
matter
,
invented
the
way
of
making
linnen
cloath
and
so
with
fitting
that
upon
poles
with
peggs
and
stakes
to
keep
of
great
stormes
and
heat
,
yea
by
this
meanes
they
could
carrie
their
houses
with
them
whither
soever
they
had
occasion
to
travell
for
pasture
sake
,
and
this
kinde
of
fleeting
life
,
dwelling
in
tents
and
following
cattell
continued
to
Abrahams
time
and
long
after
,
yea
it
was
the
commandement
of
Ionadab
to
the
Rechabites
that
they
should
alwaies
live
so
.
Iubal
the
next
Sonne
of
Lamech
,
he
was
a
man
not
given
so
much
to
toilesome
profit
as
to
merriment
and
sport
,
he
was
a
lover
of
musicke
,
and
he
perfected
the
art
of
making
Organes
,
and
you
must
understand
,
playing
upon
them
too
,
for
to
what
purpose
would
hee
finde
them
out
but
to
play
on
?
This
is
a
lawfull
invention
and
good
and
comfortable
.
Cheerefullnesse
and
Mirth
so
that
it
be
moderate
and
well
guided
for
the
circumstances
,
is
a
lawfull
thing
,
whether
Musicke
by
voice
or
instrument
,
whether
winde
instruments
or
other
hand
instruments
.
It
is
a
very
good
and
lawfull
thing
to
solace
ones
selfe
with
musicke
,
and
a
warrantable
recreation
,
so
that
it
be
not
abused
,
and
hee
that
first
found
it
out
is
to
be
counted
a
benefactor
to
mankinde
.
But
the
last
named
,
he
was
the
most
profitable
inventer
,
he
that
found
out
the
art
of
iron
worke
,
he
was
an
excellent
Smith
.
This
was
Tubal
Caine
,
thought
to
be
the
same
that
the
Heathens
called
Vulcane
.
Smiths
are
a
necessary
calling
.
Their
art
is
helpefull
to
all
other
Sciences
both
for
peace
and
warre
,
to
them
belongeth
the
making
of
all
the
necessariest
instruments
of
husbandry
,
of
all
sort
of
tooles
for
other
trades
and
of
armes
also
for
the
Souldier
.
No
part
of
mans
life
can
be
without
iron
worke
.
A
knife
,
a
key
,
an
hatchet
,
a
forke
,
a
saw
,
a
mattock
,
a
sythe
,
a
raking
hooke
,
a
chezill
,
a
sword
,
a
speare
,
a
shield
,
an
helmet
,
who
can
reckon
up
the
things
that
Smiths
do
make
for
mans
use
.
This
was
therefore
an
exceeding
fruitfull
invention
,
so
much
the
more
to
be
commended
by
how
much
it
is
more
wearisome
and
laborious
,
for
it
is
you
know
a
strong
labour
in
some
things
and
a
curious
in
other
things
,
and
much
of
it
is
much
annoyed
with
heate
about
the
fire
.
And
thus
hath
God
stored
the
world
with
needfull
arts
,
by
meanes
of
Lamechs
sonnes
that
were
it
seemeth
unsanctified
men
.
Againe
,
men
must
set
themselves
to
be
profitable
to
the
world
,
by
either
inventing
or
adding
to
the
inventions
of
others
in
any
kinde
.
It
is
good
to
doe
something
for
which
the
world
may
be
the
better
,
and
not
to
come
into
the
world
meerely
as
rats
and
mice
onely
to
devoure
victuals
and
to
runne
squeaking
up
and
downe
.
Be
you
followers
of
such
,
if
you
cannot
invent
and
perfect
an
art
,
yet
learne
and
follow
some
that
is
already
invented
.
These
men
were
not
idlesbees
,
doe
naughts
;
O
be
you
as
good
at
least
as
these
sonnes
of
Lamech
,
onely
labour
to
be
so
moderate
in
following
and
using
all
these
earthly
things
,
that
you
be
not
earthly
minded
thereby
,
but
may
become
carefull
of
things
that
pertaine
to
the
soule
and
to
another
life
,
as
well
as
of
those
that
belong
to
this
present
life
and
to
this
body
of
clay
.
It
is
good
to
use
the
world
but
not
to
love
it
,
to
set
our
hands
on
worke
about
the
things
of
it
,
but
not
to
set
our
hearts
upon
it
.
This
is
a
baiting
place
and
not
a
place
of
habitation
,
we
make
a
journey
through
this
world
,
we
do
not
dwell
in
the
world
.
O
let
our
mindes
and
desires
and
wishes
be
in
Heaven
,
and
let
us
doe
those
outward
things
with
reference
unto
Heaven
,
that
by
profiting
men
and
serving
God
in
a
calling
,
we
may
make
our
way
to
Heaven
the
easier
,
and
our
wages
there
the
greater
.
And
so
much
for
the
linage
of
Caine.
Now
we
come
to
another
off-spring
of
Adam
.
If
is
not
to
be
thought
that
he
remained
childlesse
till
the
birth
of
Seth
,
or
that
God
would
smite
him
in
that
newnesse
of
the
world
with
so
long
a
barrennesse
,
or
that
he
so
long
forbare
society
with
Evah
.
As
it
is
said
,
that
he
lived
an
hundred
and
thirty
yeeres
and
begat
Seth
,
lived
long
after
and
begat
sonnes
and
daughters
;
therefore
it
is
likely
also
,
that
in
that
hundred
and
thirty
yeeres
before
he
begat
sonnes
and
daughters
,
but
because
the
Lord
intended
to
draw
out
the
linage
of
Christ
,
therefore
he
lets
all
the
rest
goe
and
fastens
alone
upon
Seth
,
of
whom
the
promised
seed
was
to
come
in
a
direct
line
:
Of
Seth
then
we
must
speake
.
God
hath
appointed
mee
another
seed
instead
of
Abel
whom
Caine
slew
.
Loe
it
is
an
hundred
and
thirty
yeares
after
and
yet
shee
hath
not
forgotten
the
murder
of
Caine.
The
infamy
of
a
sinne
will
cleave
long
to
a
mans
name
,
and
the
griefe
of
a
crosse
if
it
be
a
stinging
crosse
indeed
as
this
was
,
will
lie
long
upon
the
soule
.
But
why
saith
shee
a
seede
instead
of
Abel
,
it
may
be
it
was
,
because
shee
saw
little
piety
and
goodnesse
in
the
other
sonnes
and
daughters
:
none
of
them
was
like
Abel
in
religion
and
godlinesse
.
But
for
Seth
shee
understood
that
God
would
make
him
as
good
a
man
as
Abel
,
and
therefore
shee
rejoyceth
in
him
,
for
a
good
Parent
is
little
gladded
in
children
,
if
they
proove
not
pious
and
godly
children
,
Gods
children
as
well
as
his
or
hers
;
wherefore
those
children
that
would
glad
the
hearts
of
their
Parents
,
must
see
themselves
to
follow
the
waies
of
vertue
,
that
their
aged
Parents
may
have
joy
in
them
.
Now
of
Seth
nothing
is
said
,
but
that
he
begat
a
Sonne
at
an
hundred
and
five
yeares
old
,
as
the
next
Chapter
shewes
,
calling
him
Enosh
,
that
is
,
sorrow
or
griefe
,
because
of
the
many
griefes
and
sorrowes
to
which
men
are
subject
in
this
life
.
Well
may
man
have
the
name
of
sorry
given
to
him
,
so
full
of
miseries
is
he
as
Iob
spake
long
after
.
Seths
daies
men
began
to
callon
the
name
of
the
Lord
.
It
may
be
rendred
(
some
thinke
)
the
name
of
God
was
prophaned
in
calling
on
,
that
is
,
men
grew
then
very
prophane
in
a
carelesse
abusing
Gods
publike
Service
and
Worship
.
Others
thus
,
then
it
was
begun
to
call
on
the
name
of
the
Lord
,
that
is
,
men
began
more
publikely
and
religiously
and
openly
to
call
on
the
name
of
God
,
to
professe
true
piety
more
carefully
in
publike
assemblies
.
It
notes
in
the
former
sence
a
growing
worse
of
the
times
,
in
the
latter
a
growing
better
.
I
am
in
doubt
whether
sence
to
fasten
upon
,
I
thinke
rather
of
the
twaine
it
is
a
taxing
of
the
publike
profanation
of
God
in
abusing
his
worship
,
because
it
followes
immediately
upon
the
giving
of
the
name
Enosh
,
sorrowfull
,
miserable
,
mortall
man
,
as
a
reason
of
that
name
,
why
did
his
Father
call
him
so
,
because
Gods
name
then
began
to
be
prophaned
in
calling
upon
,
men
grew
more
and
more
carelesse
and
remisse
in
Gods
service
,
and
did
it
in
so
bad
and
negligent
and
indevout
a
fashion
,
as
it
was
rather
a
profaning
then
a
worshipping
or
honouring
of
his
name
.
And
this
seemeth
the
rather
to
be
the
meaning
,
because
there
is
little
reason
to
thinke
that
Adam
and
Seth
did
not
long
before
this
apply
themselves
to
the
carefull
worshipping
of
God
in
their
assemblies
,
and
to
take
all
good
meanes
to
save
themselves
from
the
corruption
of
the
Kaynites
.
Or
it
may
be
rendered
,
then
it
was
begun
to
call
by
the
name
of
Lord
,
that
is
,
men
began
then
to
have
that
name
given
them
of
the
sons
of
God
,
and
this
I
like
best
of
all
the
three
,
because
in
the
beginning
of
the
sixt
Chapter
(
which
continues
the
story
,
and
the
fift
Chapter
is
but
a
digression
put
in
to
shew
the
age
of
the
world
at
the
floud
)
it
is
said
,
the
sonnes
of
God
saw
the
daughters
of
the
sonnes
of
men
.
Whereby
it
is
apparent
,
that
to
the
men
that
professed
true
religion
with
Adam
and
Seth
the
name
of
the
sonnes
of
God
was
given
,
and
to
the
rest
the
name
of
the
sonnes
of
men
.
The
professors
of
the
true
religion
were
called
sonnes
of
God
,
that
did
worship
the
true
God
after
the
manner
that
God
taught
by
Adam
.
The
other
were
called
sonnes
of
men
,
that
gave
themselves
over
to
worldlinesse
,
and
vanity
,
and
prophanenesse
;
for
my
part
I
suppose
that
before
the
floud
there
was
no
Idolatry
,
because
the
Holy
Ghost
would
not
have
omitted
the
taxing
of
that
sinne
as
well
as
those
it
doth
taxe
if
it
had
beene
then
used
in
the
world
.
But
let
us
take
the
words
to
meane
,
then
it
was
begun
to
call
on
the
name
of
the
Lord
,
and
then
it
shall
be
added
as
a
commendation
of
Seth
,
that
in
his
daies
religion
began
to
flourish
more
then
ever
before
,
by
his
diligence
joyning
with
his
Father
Adam
,
much
more
respect
was
had
to
piety
,
and
greater
numbers
of
men
imbraced
the
profession
of
piety
.
And
this
ought
to
be
the
care
of
every
good
man
to
further
the
progresse
of
true
religion
,
and
to
cause
the
name
of
God
to
be
faithfully
called
upon
of
many
.
Now
of
the
rest
of
Adams
seed
there
is
a
Catalogue
made
in
the
fifth
Chapter
of
all
the
ancient
Fathers
,
from
the
first
man
Adam
to
Noah
,
in
whose
daies
the
floud
fell
out
,
by
which
it
appeares
of
what
standing
the
world
was
,
when
it
was
growne
so
corrupt
,
that
the
Lord
could
no
longer
endure
the
manners
of
it
.
And
in
this
Catalogue
the
Holy
Ghost
takes
this
order
;
1.
He
shewes
of
what
age
every
one
was
when
he
begat
his
eldest
sonne
.
How
many
yeares
he
lived
after
the
birth
of
that
sonne
.
3.
How
old
he
was
when
he
died
.
The
number
of
the
persons
are
in
all
ten
,
Adam
,
Seth
,
Enoch
,
Cainan
,
Mahalaleel
,
Iared
,
Enoch
,
Methuselah
,
Lamech
,
and
Noah
.
Adam
at
a
hundred
and
thirty
yeares
begat
Seth
,
and
after
lived
eight
hundred
yeares
and
had
more
children
in
that
time
,
and
died
aged
nine
hundred
and
thirty
yeares
.
Adam
was
in
truth
the
eldest
man
all
things
considered
,
for
though
Methuselah
out-lived
him
thirty
nine
yeares
(
for
he
was
nine
hundred
sixty
nine
yeares
,
and
Adam
but
nine
hundred
and
thirty
)
yet
Methuselah
was
borne
an
infant
,
Adam
was
made
a
perfect
man
the
first
day
,
and
in
those
times
a
man
was
but
a
child
at
thirty
nine
yeares
,
for
no
question
they
would
give
their
mindes
to
marriage
in
that
newnesse
of
the
world
,
paucity
of
men
,
and
plenty
of
ground
so
soone
as
they
were
fit
for
it
.
So
Adams
perfect
estate
at
the
first
countervailed
the
living
of
forty
yeares
and
more
.
Seth
he
lived
a
hundred
and
five
yeares
and
begat
Enos
,
and
living
eight
hundred
and
seven
yeares
begat
divers
more
children
,
and
ended
his
daies
at
nine
hundred
and
two
.
Enos
lived
ninety
yeares
and
begat
Cainan
,
&c.
as
you
may
reade
in
the
story
.
Nothing
is
mentioned
of
any
one
but
the
length
of
his
life
,
the
time
when
hee
had
his
first
sonne
,
and
that
hee
had
more
sonnes
.
Now
out
of
all
these
things
written
concerning
these
Ancients
the
direct
parents
of
our
Lord
,
wee
gather
this
,
that
death
is
common
to
all
,
and
how
long
soever
a
man
lives
at
last
hee
must
leave
the
world
,
and
therefore
we
learne
two
things
principally
.
First
,
to
prepare
for
death
,
that
whensoever
it
befalleth
wee
may
change
for
the
better
not
for
the
worse
,
and
this
preparation
for
death
must
be
not
alone
a
little
before
it
comes
,
or
at
the
houre
of
its
approach
,
but
in
the
whole
course
of
our
life
by
beginning
early
to
repent
and
continuing
daily
to
turne
and
renew
our
repentance
,
that
so
we
may
get
an
assurance
of
our
being
taken
from
earth
to
Heaven
:
for
he
that
begins
unfaignedly
to
turne
to
God
and
so
continues
,
hee
shall
surely
be
saved
,
and
for
the
most
part
shall
obtaine
before
his
departure
hence
an
assured
apprehension
of
his
salvation
.
Therefore
hee
must
(
as
Henoch
did
)
walke
with
God
in
a
continuall
care
of
obeying
him
,
and
labouring
to
hold
fast
a
constant
perswasion
of
his
favour
and
love
to
him
in
his
Sonne
,
for
it
is
testified
of
Enoch
,
that
he
pleased
God
,
walking
with
God
,
that
S.
Paul
calls
pleasing
of
God
,
and
also
that
by
faith
he
was
translated
that
he
should
not
see
death
,
even
by
his
beleeving
and
resting
upon
Gods
mercy
,
for
so
it
is
said
,
he
beleeved
that
God
was
and
was
a
rewarder
of
them
that
diligently
seeke
him
,
which
finding
himselfe
to
do
,
he
resolved
that
God
would
reward
him
:
So
must
each
of
us
walke
with
God
,
constantly
resolve
and
indeavour
to
please
God
in
all
things
,
and
retaine
in
our selves
an
assured
peaswasion
,
that
God
will
graciously
accept
and
reward
us
in
Christ
,
with
giving
us
life
eternall
and
causing
us
never
to
see
the
second
death
:
though
we
must
not
be
freed
from
the
first
,
for
that
was
the
speciall
priviledge
of
Enoch
and
Eliah
,
and
was
never
granted
to
any
other
that
we
read
.
Labour
therfore
to
hold
fast
in
your
soules
a
firme
perswasion
of
Gods
love
to
you
in
Christ
,
and
withall
a
firme
purpose
of
pleasing
him
in
all
things
.
Let
sincere
truth
of
obedience
be
joyned
with
a
firme
perswasion
of
Gods
love
,
and
the
firme
perswasion
of
Gods
love
be
joyned
with
a
sincere
indeavour
of
obedience
,
then
death
shall
never
come
amisse
,
then
you
are
alwaies
ready
for
it
,
So
David
faith
;
I
have
hoped
in
thy
salvation
and
done
thy
Commandements
.
So
then
if
we
would
be
ready
for
God
we
must
doe
two
things
.
Turne
to
him
and
walke
with
him
.
To
turne
is
to
begin
to
walke
with
God
,
to
walke
with
God
is
to
continue
to
turne
to
him
.
O
ye
that
have
not
begun
to
turne
doe
it
to
day
,
turne
now
,
call
to
mind
your
former
evill
waies
to
judge
your selves
for
them
,
to
lament
them
,
to
seeke
of
God
in
Christ
forgivenesse
of
them
and
power
against
them
,
and
labour
to
rest
your selves
upon
his
goodnesse
in
Christ
for
pardon
and
helpe
,
and
so
have
you
made
your
peace
,
then
keepe
your
peace
by
a
constant
indeavour
to
please
God
in
holinesse
of
life
,
and
a
constant
renewing
of
your
assured
perswasion
of
his
love
.
O
happy
man
he
that
can
so
fit
himselfe
for
his
latter
end
.
Brethren
let
the
mention
of
the
deaths
of
so
many
aged
persons
,
make
you
carefull
to
prepare
for
death
;
you
that
be
young
doe
it
,
because
death
takes
away
young
men
as
well
as
old
,
and
you
that
be
old
doe
it
,
because
you
may
meete
with
it
very
suddenly
,
and
must
needs
meete
with
it
afore
it
be
long
.
Againe
,
you
see
these
long-liv'd
men
here
,
wrestling
with
the
corruptions
of
the
world
and
their
owne
,
some
a
longer
time
and
some
a
shorter
,
but
all
in
comparison
of
our selves
a
great
while
.
The
longest
lived
man
for
number
of
dayes
was
Methuselah
who
lived
nine
hundred
sixty
nine
yeares
,
but
for
perfection
of
life
Adam
,
who
lived
a
perfect
man
nine
hundred
and
thirty
yeares
.
The
shortest
lived
of
all
the
Patriarkes
was
Noahs
Father
,
Methuselahs
Sonne
,
Lamech
,
for
he
lived
seven
hundred
seventy
and
seven
yeares
,
and
died
the
yeere
before
the
floud
,
a
little
before
his
Father
Methuselah
,
who
lived
till
that
very
yeare
that
the
floud
came
and
drowned
all
,
and
was
taken
away
that
he
might
not
see
the
floud
.
Now
why
did
God
lengthen
out
the
daies
of
the
Patriarkes
?
I
answer
,
chiefely
to
maintaine
the
knowledge
of
God
and
true
religion
in
the
world
,
that
by
the
long
life
of
one
godly
man
,
the
truth
which
then
was
not
put
in
writing
,
but
by
word
of
mouth
delivered
from
man
to
man
might
be
kept
more
pure
and
undefiled
.
Adam
lived
till
Methuselah
was
two
hundred
forty
and
three
yeares
old
.
Methuselah
lived
till
Sem
the
Sonne
of
Noah
was
one
hundred
yeares
lacking
two
;
so
that
Sem
talked
with
him
that
had
talked
with
Adam
,
who
could
acquaint
him
with
all
things
concerning
the
creatures
,
the
fall
and
the
promised
seed
out
of
his
certaine
knowledge
and
experience
,
he
had
beene
made
of
nothing
,
he
had
seene
all
perfections
,
and
Methuselah
could
tell
it
to
Sem
,
and
Sem
lived
to
see
Isaac
borne
and
a
Father
.
So
that
Isaac
might
speake
mouth
to
mouth
with
him
that
had
spoken
with
him
that
had
spoken
with
Adam
the
first
man
that
ever
was
.
Was
not
this
a
notable
confirmation
of
his
Faith
.
THE
FIFTH
EXAMPLE
.
OF
The
Old
World
.
WEe
have
propounded
particular
Examples
unto
you
hitherto
,
as
also
the
Scriptures
have
done
.
Now
following
them
,
wee
must
set
before
your
eyes
the
Examples
of
an
whole
multitude
,
even
of
an
whole
World
,
full
of
men
and
women
,
that
gave
themselves
to
worke
wickednesse
before
the
Lord
.
It
is
called
in
Scripture
,
the
old
World
,
the
world
of
ungodly
.
In
the
space
of
a
1656.
yeares
the
generation
of
mankind
was
growne
to
that
height
and
exorbitancie
of
wickednesse
,
that
the
patience
of
God
could
no
longer
endure
them
.
Now
concerning
this
Old
World
we
will
shew
you
three
things
.
1.
Their
sinnes
.
2.
The
goodnesse
of
God
to
them
notwithstanding
their
sinnes
.
3.
The
severe
punishment
that
fell
upon
them
at
the
last
,
and
so
will
make
use
of
all
.
First
,
for
their
sinnes
,
the
Holy
Ghost
sets
them
out
in
generall
,
and
more
particularly
.
In
generall
,
the
sinne
of
man
is
said
to
be
great
,
every
imagination
of
the
thought
of
his
heart
was
evill
and
onely
evill
and
that
continually
.
Secondly
,
it
is
said
,
that
all
flesh
had
corrupted
his
way
upon
the
earth
.
So
their
naughtinesse
was
remarkeable
in
these
two
respects
,
it
was
exceeding
hainous
and
grievous
in
that
they
committed
great
and
fowle
sinnes
,
in
great
abundance
with
great
wilfullnesse
,
and
gave
themselves
to
add
sinne
to
sinne
,
doing
nothing
but
plodding
and
contriving
wickednesse
,
Divers
reasons
may
be
thought
of
that
caused
this
exceeding
great
growth
of
sinne
in
those
times
.
2.
They
had
strong
and
able
bodies
together
with
health
and
ability
to
enjoy
the
things
of
this
life
.
3.
They
had
great
peace
in
regard
they
all
lived
under
a
paternall
governement
,
the
agedst
in
the
family
still
being
acknowledged
the
governour
of
the
family
,
and
they
had
all
one
language
and
so
no
great
cause
of
controversie
,
and
one
religion
too
,
it
is
like
,
seeing
the
Patriarkes
lived
so
long
,
that
they
were
immediately
taught
of
God
,
save
that
they
degenerated
to
prophanenesse
and
the
most
became
of
no
religion
,
and
so
did
not
warre
with
the
contrary
little
partie
,
unlesse
it
were
with
jests
,
scoffes
and
contumelies
.
Long
life
,
great
strength
,
great
peace
begat
great
wickednesse
.
they
were
disobedient
whilest
the
long
suffering
of
God
waited
in
the
daies
of
Noah
.
The
long-suffering
of
God
waited
in
Noahs
daies
,
and
in
all
this
space
they
had
great
outward
mercies
.
Yea
there
were
men
of
great
stature
borne
which
prooved
also
men
of
great
renowne
for
wealth
,
riches
,
honours
and
outward
eminencies
,
so
that
they
felt
no
manner
of
punishment
almost
in
earthly
things
,
but
were
reserved
to
that
great
and
heavie
punishment
which
waited
for
them
at
last
,
even
to
the
deluge
or
floud
of
waters
.
God
made
all
the
great
deepes
to
breake
up
,
So
you
have
the
summe
of
the
story
of
the
old
World
in
their
sinfullnesse
,
and
Gods
forbearance
for
along
time
,
and
Gods
severity
and
their
misery
at
the
last
.
Let
us
make
due
uses
now
of
all
.
First
,
to
take
notice
of
our
owne
corrupt
nature
that
is
ready
to
grow
so
extreamely
naught
.
For
wee
also
are
the
posterity
of
Adam
,
and
have
the
same
corruption
of
nature
that
these
had
,
and
our
imaginations
and
the
forme
and
frame
of
our
hearts
and
all
our
thoughts
will
be
onely
evill
continually
,
if
God
give
us
to
ourselves
,
and
there
is
not
one
of
us
that
would
not
grow
unjust
,
voluptuous
,
worldly
,
violent
,
and
most
extreamely
wicked
in
every
kinde
of
wickednesse
,
as
occasion
would
offer
it selfe
,
if
the
Lord
did
not
hold
us
backe
,
either
by
restraining
or
sanctifying
,
or
both
.
To
him
let
us
give
the
praise
of
our
being
restrained
or
sanctified
,
and
let
us
confesse
his
goodnesse
that
doth
not
give
us
over
to
all
licentiousnesse
,
to
commit
all
wickednesse
with
greedinesse
.
An
hearty
praising
of
God
for
delivering
us
from
notorious
sinfullnesse
,
is
a
testimony
of
some
grace
.
Mans
heart
is
apt
to
turne
such
freedome
into
matter
of
swelling
and
selfe-conceitednesse
,
if
our
lesse
badnesse
makes
us
more
thankefull
and
humble
not
haughty
and
arrogant
,
it
is
a
signe
of
some
truth
of
goodnesse
.
But
innocency
joyned
with
swelling
,
lifting
up
our selves
and
despising
others
,
is
no
better
then
that
of
the
Pharisee
.
This
is
the
first
use
of
their
sin
.
The
next
is
to
teach
us
to
take
heed
of
such
wickednesse
,
that
great
sinnes
may
not
grow
common
,
but
that
there
may
be
some
to
oppose
the
rest
,
some
to
mourne
for
the
rest
,
and
to
take
care
of
keeping
themselves
unspotted
in
the
world
,
that
so
great
and
publike
punishments
may
be
kept
back
.
Let
us
every
way
strive
to
cause
that
sinnes
grow
not
huge
and
universall
,
that
they
come
not
to
an
high
degree
and
to
commonnesse
,
so
that
all
joyne
in
them
;
for
then
likely
some
great
and
heavy
calamity
must
insue
.
With
us
sinnes
do
grow
very
great
,
great
faults
are
committed
by
many
,
but
yet
we
are
to
praise
God
that
all
flesh
hath
not
corrupted
their
waies
,
there
be
some
though
but
few
in
comparison
of
the
multitude
,
yet
I
say
some
,
that
set
themselves
against
the
great
and
common
iniquities
,
which
may
give
us
some
hope
,
that
the
Lords
chastisements
shall
follow
us
onely
for
reformation
,
not
for
utter
extirpation
of
the
Nation
.
Let
us
all
use
our
best
diligence
to
hinder
the
greatnesse
and
commonnesse
of
sinne
,
that
wee
may
prevent
destroying
and
all-devouring
blowes
.
A
third
use
from
their
sinnes
is
that
we
be
carefull
to
avoid
these
particular
sinnes
,
or
to
repent
of
them
and
to
reforme
them
,
if
wee
have
committed
them
.
1.
Take
great
heed
of
making
carnall
marriages
with
persons
sinfull
and
wicked
for
beauties
sake
,
or
any
such
carnall
respect
.
For
if
it
offend
God
that
men
be
lewd
to
take
wives
voide
of
true
religion
and
piety
because
of
their
fairenesse
,
then
surely
to
be
so
farre
over-ruled
with
gaine
or
any
other
earthly
consideration
,
as
for
these
things
sake
to
make
matches
with
carnall
and
naughty
men
must
needs
offend
God
.
Let
no
man
doe
so
therefore
,
let
piety
I
say
piety
be
the
match-maker
,
let
beauty
,
riches
,
and
all
such
things
come
after
in
the
second
or
third
place
,
and
let
no
man
for
any
respect
of
face
,
faire
state
,
&c.
marrie
themselves
to
foule
conditions
,
foule
manners
,
false
religion
,
wicked
conversation
.
Surely
that
which
swayes
a
man
most
in
matrimony
,
swayes
him
most
in
his
whole
life
,
this
being
one
of
the
maine
matters
that
concerne
him
in
his
life
.
If
godlinesse
and
religion
be
not
of
force
to
command
us
in
this
thing
it
cannot
be
conceived
that
we
have
any
sound
knowledge
of
it
,
and
if
outward
things
sway
us
most
here
,
they
have
the
soveraignty
and
dominion
of
our
hearts
.
Shew
your selves
spirituall
in
choice
of
yoke-fellowes
,
if
you
will
enjoy
the
comfort
of
being
so
in
good
earnest
and
in
sincerity
.
And
if
any
have
done
otherwise
,
O
let
them
be
much
humbled
,
it
is
a
great
fault
an
hazarding
of
ones
selfe
to
destruction
or
of
his
children
,
a
signe
that
one
doth
not
rightly
know
neither
sinne
or
goodnesse
,
if
in
this
matter
wickednesse
cannot
disgrace
all
other
things
,
and
vertue
over-ballance
all
other
,
and
therefore
if
God
have
made
such
a
match
very
dismall
and
unhappie
to
any
one
,
and
that
they
have
found
these
things
unable
to
give
content
,
and
with
these
they
have
beene
turned
aside
from
the
right
way
;
let
them
acknowledge
the
justice
of
God
and
turne
the
punishments
into
a
meanes
of
unfained
repentance
for
the
sinne
.
It
is
just
with
God
to
crosse
mens
false
opinions
of
things
,
and
make
them
meete
with
wretchednesse
,
where
they
did
falsely
and
unwarrantably
promise
to
themselves
contentment
,
as
they
doe
most
times
in
such
kinde
of
ill
made
marriages
.
If
any
good
man
have
so
transgressed
,
he
is
now
called
to
repentance
for
it
,
by
Gods
hand
crossing
,
and
Gods
Word
warning
him
.
Againe
,
beware
I
pray
you
of
the
next
sinne
,
viz.
unjustice
and
violence
,
that
is
,
taking
away
the
goods
of
others
by
strong
hand
,
whether
by
manifest
violence
,
or
by
violent
wresting
and
abusing
of
law
through
strength
of
wit
,
or
purse
,
or
both
.
To
take
away
that
from
another
by
any
manner
of
strength
which
is
his
in
right
that
is
violence
.
God
hath
often
in
his
Word
spoken
against
this
,
hee
hath
seene
violence
in
the
citie
,
and
Psal.
11.5
.
Him
that
loves
violence
his
soule
hateth
.
By
violence
men
tread
underfoot
the
light
of
nature
,
and
bury
their
reason
in
passion
and
under
it
.
It
is
the
property
of
beasts
to
be
lead
by
will
and
passion
,
what
they
desire
to
have
if
they
can
possibly
get
it
by
any
device
or
power
they
will
have
it
,
rules
of
right
they
acknowledge
none
nor
can
acknowledge
,
because
they
want
reason
,
which
is
the
sole
distinguisher
betwixt
right
and
wrong
.
But
man
that
hath
reason
which
can
set
downe
limits
and
bounds
to
every
mans
possessions
and
benefits
,
should
follow
his
reason
and
not
take
so
much
as
his
hand
can
reach
and
pull
unto
it selfe
,
but
alone
that
which
he
findes
the
rules
of
equity
to
give
him
.
He
that
doth
otherwise
doth
infinitely
trespasse
upon
Gods
Royalty
over
the
whole
world
,
for
he
doth
not
carrie
himselfe
in
this
great
family
according
to
the
will
of
him
that
is
the
sole
maker
and
master
of
it
,
and
so
lives
as
if
himselfe
were
Master
and
chiefe
Lord
,
and
not
bound
to
any
rules
but
those
of
his
owne
will
.
Violence
therefore
is
a
grievous
sinne
.
It
will
bring
Gods
curse
,
and
anger
,
and
hatred
upon
the
committer
.
A
violent
man
is
odious
in
the
world
and
in
Heaven
too
,
his
love
of
himselfe
makes
him
i●jurious
to
all
,
and
therefore
also
loathsome
.
Flie
violence
therefore
either
of
hand
or
head
,
and
take
nothing
but
what
in
true
right
you
can
prove
to
be
your
owne
,
and
if
you
have
gotten
any
thing
by
violence
,
repent
of
it
,
and
rid
your
hands
of
it
,
else
the
hand
of
God
shall
be
heavie
upon
you
for
it
,
he
will
bring
your
violence
upon
your
owne
pates
.
And
know
I
beseech
you
,
that
as
there
be
two
sorts
of
violent
beasts
so
of
men
.
You
know
there
be
Lions
,
and
Beares
,
and
Tigers
,
and
great
creatures
that
prey
upon
the
weaker
as
upon
the
Sheepe
,
the
Cowe
,
&c.
and
then
there
be
little
beasts
too
that
prey
upon
the
lesser
,
as
the
Weezle
on
the
Mouse
and
on
Chickens
,
and
such
like
that
be
lesser
then
themselves
.
So
there
be
two
sorts
of
violent
men
too
,
the
great
and
wealthie
man
,
and
the
poore
and
meaner
man
.
The
one
can
beare
out
his
violence
openly
,
and
doth
it
in
greater
things
.
The
other
doth
it
more
closely
and
in
lesser
things
,
but
both
will
have
what
equity
doth
not
give
them
by
one
or
other
shift
or
wile
,
or
act
of
his
hand
.
And
truly
as
great
wickednesse
is
found
in
poore
men
this
way
as
in
the
wealthier
.
He
that
is
as
bad
as
his
place
will
suffer
,
is
as
wicked
a
man
as
another
that
in
higher
place
is
more
apparantly
wicked
.
Give
the
Weezle
the
fangs
and
limmes
of
a
Lion
,
hee
will
doe
as
much
mischiefe
as
a
Lion
.
Therefore
the
poore
robbing
the
poore
is
compared
to
a
sweeping
raine
that
leaveth
no
food
,
Further
,
the
men
of
this
time
were
extreamely
worldly
as
our
Lord
Jesus
noteth
,
they
sold
over
themselves
to
the
world
,
and
cared
not
for
Noahs
preaching
,
nor
for
any
thing
that
might
concerne
their
soules
,
but
sold
over
themselves
to
earthly
dealing
as
you
reade
in
Luke
17.26
,
27.
O
be
not
many
of
you
such
,
are
not
your
hearts
fully
possessed
with
all
earthlinesse
.
Doe
not
you
set
your selves
altogether
to
the
things
of
this
life
with
the
meere
neglect
of
that
which
concernes
a
better
.
Surely
those
that
doe
so
are
in
heart
Atheists
,
they
doe
not
thoroughly
beleeve
that
immortality
of
the
soule
,
nor
the
being
of
another
world
.
For
were
every
mans
heart
fully
perswaded
that
his
soule
should
continue
for
ever
in
another
world
either
in
eternall
weale
or
woe
,
it
were
not
possible
for
him
not
to
consider
of
the
estate
to
come
as
well
as
of
the
state
present
,
if
we
did
as
well
know
and
beleeve
that
there
is
an
Hell
and
Heaven
,
as
that
there
is
an
earth
and
in
it
misery
and
welfare
,
we
could
not
but
be
as
studious
to
get
the
future
happinesse
and
escape
the
future
misery
as
the
present
.
I
pray
you
therefore
strive
against
that
sinne
of
the
old
World
,
viz.
giving
up
your selves
excessively
to
the
world
,
and
put
your selves
in
minde
of
a
world
that
is
to
come
,
and
minde
the
things
that
are
above
and
set
your
affections
on
them
.
If
you
so
performe
workes
of
Gods
Worship
,
as
that
they
weane
you
not
from
the
world
,
you
doe
them
but
hypocritically
,
you
have
alone
the
forme
and
not
the
power
of
godlinesse
.
Though
a
man
use
not
violence
,
yet
if
hee
be
excessively
worldly
the
Word
of
God
is
choaked
in
him
,
and
will
not
bring
forth
the
fruit
of
eternall
life
unto
him
.
Another
sin
of
the
old
World
is
,
[
*
](A15013-e12100-b)
*
120.
old
World
had
,
but
consider
it
with
the
proportion
to
your
lives
and
you
have
more
.
Then
men
used
to
live
some
seven
,
eight
,
or
nine
hundred
yeeres
.
Loe
God
gave
them
a
Preacher
a
long
time
,
and
at
length
determined
the
very
yeere
of
the
floud
,
it
shall
be
a
hundred
and
twenty
yeeres
hence
,
and
so
from
yeare
to
yeare
lesse
as
the
yeeres
went
up
.
Yee
have
lived
and
died
(
many
of
you
that
be
dead
)
under
the
Ministery
.
Indeed
we
cannot
tell
you
the
yeere
of
your
death
,
or
bring
you
tidings
of
a
floud
of
water
to
overflow
you
altogether
,
but
of
a
river
of
fire
and
brimstone
to
overflow
and
overwhelme
you
one
after
one
wee
can
tell
you
from
God
,
and
you
feare
this
floud
of
brimstone
no
more
then
they
did
that
floud
of
water
.
O
repent
of
your
long
impenitency
and
miserable
unbeleefe
and
wilfull
ignorance
of
Gods
threats
,
and
other
things
that
are
continually
taught
you
out
of
the
Word
.
And
now
cease
to
imitate
this
world
of
ungodly
men
,
but
apply
your selves
to
flie
from
the
wrath
to
come
and
from
the
vengeance
that
must
overtake
all
wilfull
sinners
.
I
beseech
you
lay
to
heart
the
things
you
heare
,
take
notice
of
them
,
beleeve
them
,
and
set
your selves
to
amend
your
lives
and
cast
away
all
your
sinnes
,
which
this
old
World
did
not
but
should
have
done
:
be
better
I
say
be
better
then
they
were
,
and
let
their
wickednesse
teach
you
some
goodnesse
.
When
will
it
once
be
that
you
will
know
and
beleeve
the
threats
of
God
and
his
promises
?
when
will
it
once
be
that
you
will
submit
your selves
to
those
that
are
as
Noah
was
,
Preachers
of
righteousnesse
,
and
seeke
to
get
the
righteousnesse
of
faith
,
which
Noah
would
not
have
gotten
himselfe
,
if
it
had
not
beene
the
same
that
hee
preached
to
others
?
Now
I
pray
you
at
last
to
exceede
this
generation
of
wicked
men
.
And
these
uses
you
must
make
of
their
wickednesse
.
Now
of
Gods
patience
towards
them
in
giving
them
all
outward
prosperity
and
long
deferring
the
execution
of
his
wrath
,
and
sending
Noah
by
preaching
and
building
the
Arke
to
draw
them
to
repentance
;
learne
first
to
praise
God
for
the
like
long-suffering
to
us
,
and
using
the
like
meanes
to
bring
us
to
repentance
and
to
life
eternall
.
It
is
the
same
God
that
ruled
the
world
at
those
times
who
ruleth
us
also
at
this
time
,
and
he
discovers
the
same
vertues
in
his
governing
.
O
how
patient
is
God
now
also
?
how
great
care
doth
he
take
to
leade
us
to
repentance
also
?
How
many
outward
benefits
have
wee
?
This
goodnesse
of
God
towards
them
that
perish
,
whereby
he
tooke
such
order
and
care
for
them
,
that
they
might
have
escaped
perdition
if
they
would
have
made
use
of
his
meanes
is
not
sufficiently
heeded
nor
observed
.
Might
not
the
world
then
have
escaped
both
drowning
and
hell
too
,
if
they
would
have
hearkened
to
Noah
and
beleeved
him
,
and
followed
his
instructions
.
Did
any
thing
but
their
owne
wilfullnesse
and
heedlesnesse
shut
them
out
of
the
Arke
and
out
of
Heaven
,
and
thrust
them
downe
into
the
Deluge
and
into
Hell
?
Brethren
,
God
magnifies
his
mercies
to
the
vessells
of
wrath
,
he
doth
labour
to
bring
them
out
of
their
ill
estate
,
he
hath
not
ceased
for
many
yeares
to
intice
them
to
repentance
by
his
long-suffering
.
Certainely
this
should
magnifie
Gods
goodnesse
to
us
and
make
us
to
applaud
him
exceedingly
,
and
acknowledge
the
brightnesse
of
his
Justice
in
their
future
destruction
.
O
how
just
was
God
in
the
drowning
of
these
men
?
is
hee
not
as
just
in
the
damning
of
the
sinner
now
?
Lord
be
thou
praised
for
thy
mercy
and
forthy
justice
,
and
let
the
one
serve
to
cleare
the
other
,
and
both
to
commend
thee
.
Againe
,
I
pray
you
now
the
the
second
time
to
make
a
good
use
of
Gods
clemencie
to
you
.
He
sent
but
one
Noah
to
all
the
world
,
who
yet
is
said
to
condemne
the
world
.
He
sends
amongst
you
to
every
towne
almost
one
to
tell
you
of
the
judgement
to
come
,
and
to
stirre
you
up
to
repentance
.
Now
be
intreated
to
hearken
and
obey
,
and
to
get
you
to
the
Arke
.
Brethren
wee
doe
here
in
Gods
name
offer
you
assurance
of
pardon
of
sinne
,
and
freedome
from
hell
and
death
,
if
you
will
accept
it
,
O
let
not
our
preaching
be
in
vaine
.
Come
,
come
into
the
Arke
,
come
into
Christ
by
true
faith
,
into
whom
you
are
come
by
Baptisme
in
respect
of
outward
profession
.
The
Arke
was
a
figure
of
Christ
,
and
Baptisme
is
as
it
were
the
Arke
:
O
labour
for
the
true
Baptisme
with
the
Spirit
that
you
may
shunne
and
escape
the
Deluge
of
Gods
eternall
wrath
and
vengeance
.
Let
us
not
preach
to
you
in
vaine
as
Noah
did
to
the
old
world
.
And
present
to
your selves
the
hideousnesse
of
that
plague
,
O
how
did
mens
hearts
ake
within
them
?
how
did
horrour
take
hold
upon
them
,
when
they
saw
the
waters
rage
so
furiously
?
O
now
did
they
find
that
in
experience
which
they
would
not
beleeve
by
Noahs
preaching
!
What
crying
,
what
roaring
,
what
lamentation
did
fill
the
Cities
and
Villages
?
they
did
not
die
of
a
sudden
as
in
the
overflowing
of
the
Sea
,
but
they
died
by
degrees
,
they
had
time
to
get
up
upon
hills
and
trees
,
and
to
foresee
and
fore-feare
their
choaking
by
waters
afore
it
came
,
and
to
see
the
Beasts
many
perishing
before
them
,
many
looking
for
the
same
ruine
with
them
.
Doth
not
this
floud
pertaine
to
you
?
Doth
not
it
pertaine
to
you
also
?
Doe
you
not
here
see
,
1.
The
Omnipotent
power
of
God
,
and
his
absolute
and
soveraigne
command
over
all
creatures
.
The
Sea
and
Springs
are
his
and
will
breake
out
upon
us
.
The
Cloudes
and
Waters
above
are
his
and
will
fall
downe
upon
us
to
revenge
his
quarrell
.
He
is
Lord
of
Hosts
,
O
plant
in
your selves
an
holy
feare
of
him
,
and
say
to
your selves
,
shall
he
threaten
and
not
performe
,
who
hath
the
whole
world
at
hand
to
be
serviceable
unto
him
.
If
we
would
represent
the
Lord
before
our
eyes
according
to
his
fearefull
greatnesse
,
so
as
to
make
us
tremble
and
depart
from
sinne
,
happie
were
wee
.
Doth
not
Christ
send
us
to
the
old
World
,
and
doth
not
Peter
also
minde
us
of
this
destruction
by
water
.
Surely
the
Lord
is
a
terrible
God
still
,
he
is
now
as
terrible
,
as
he
shewed
himselfe
then
in
the
overthrow
by
waters
.
Againe
,
you
must
in
this
plague
see
the
justice
of
God
,
his
will
to
punish
sinners
by
inflicting
great
evill
upon
them
,
that
so
you
may
yet
make
the
feare
of
him
the
more
stedfast
and
more
effectuall
,
for
as
hee
is
of
power
to
crush
the
highest
and
stoutest
and
those
of
greaest
power
in
the
world
,
so
he
is
resolved
upon
this
course
,
and
will
surely
declare
his
excellency
by
making
them
smoake
with
most
heavie
calamities
,
that
dare
advance
themselves
against
his
authority
.
See
here
how
severe
God
is
,
he
will
not
spare
the
wicked
,
he
will
not
hold
them
innocent
,
though
he
deferre
many
daies
,
yet
will
the
heavinesse
of
the
stroake
answer
the
delay
.
The
floud
was
long
a
comming
,
but
being
come
it
's
furious
and
irresistible
,
and
wipes
out
all
the
sonnes
of
men
sparing
none
.
The
Lord
can
finde
in
his
heart
to
execute
hideous
evills
upon
sinners
.
Let
them
if
they
please
fancie
a
God
wholy
consisting
of
mercy
,
they
shall
find
him
such
as
his
Word
describeth
,
not
as
they
themselves
have
counterfeited
,
hee
will
recompence
vengeance
on
his
Adversaries
,
hee
will
not
pitie
their
cries
nor
groanes
.
Hee
will
not
be
melted
with
their
complaints
,
but
utterly
destroy
them
according
as
his
Word
hath
spoken
.
Behold
also
the
equity
of
Gods
proceeding
,
hee
answers
their
sinnes
with
the
kinde
and
measure
of
punishment
.
Great
sinnes
and
great
waters
.
All
flesh
corrupted
with
sinne
,
and
all
flesh
cut
off
for
sinne
,
the
earth
filled
with
violence
and
now
filled
with
waters
.
None
tooke
care
to
forbeare
almost
any
sinne
but
Noah
,
and
none
escapes
but
Noah
.
No
multitude
of
sinners
can
save
them
out
of
his
hand
,
as
all
sinned
so
all
perish
.
This
great
and
heavie
judgement
should
be
often
in
our
thoughts
,
if
God
spared
not
the
old
World
neither
will
bee
spare
us
.
It
is
S.
Peters
inference
,
and
it
is
a
great
sinne
in
us
,
that
we
doe
not
often
put
our selves
in
minde
of
these
things
to
frame
our selves
to
humble
obedience
.
If
any
say
,
but
God
hath
promised
never
againe
to
destroy
the
world
by
water
.
That
as
the
world
that
then
was
did
perish
being
drowned
in
the
waters
,
for
he
telleth
us
,
that
it
is
by
the
same
word
reserved
for
fire
kept
in
store
against
the
time
to
come
.
the
heavens
shall
passe
away
with
a
noise
,
as
the
holy
Apostle
tells
you
.
Now
as
the
righteous
Noah
shewed
a
way
how
to
escape
that
water
,
even
repent
and
get
into
the
Arke
,
so
we
shew
away
how
to
escape
that
fire
,
repent
and
turne
unto
the
Lord
,
otherwise
when
he
shall
come
in
flames
of
fire
,
you
shall
receive
the
judgement
of
eternall
destruction
from
before
the
presence
of
his
glory
.
Brethren
,
I
beseech
you
so
to
ponder
upon
that
great
misery
which
fell
upon
the
old
World
,
that
you
may
be
the
better
for
knowing
all
the
passages
of
so
strange
a
story
.
It
was
the
first
remarkeable
judgement
.
No
generall
calamity
that
we
reade
of
did
come
upon
the
world
till
then
.
The
first
and
last
acts
of
justice
will
be
most
severe
,
and
the
last
likely
severer
then
the
first
.
The
Lord
gave
to
the
men
of
this
old
World
a
very
long
life
,
and
very
great
outward
benefits
,
and
shewed
to
them
exceeding
great
long-suffering
,
why
so
?
but
because
he
would
first
,
as
he
delighteth
to
do
,
proove
men
with
benefits
.
As
if
he
should
have
said
,
I
will
proove
Adams
sonnes
with
the
fruites
of
my
favour
.
They
shall
have
time
enough
to
repent
,
some
eight
or
nine
hundred
yeares
,
and
they
shall
be
allured
by
all
prosperity
,
nothing
but
comforts
shall
come
upon
them
for
a
long
time
,
but
if
they
will
not
profit
by
this
gentlenesse
,
I
will
shorten
their
lives
by
halfe
,
having
taken
away
all
those
fearefull
sinners
by
a
floud
of
waters
.
You
see
Gods
displeasure
against
sinne
,
O
at
last
profit
by
it
and
learne
to
be
righteous
,
there
is
no
way
to
escape
Gods
judgements
,
but
by
following
after
righteousnesse
,
this
course
take
,
and
you
shall
be
safe
.
(
*
⁎
*
)
THE
SIXTH
EXAMPLE
.
OF
NOAH
.
ONe
godly
man
is
worth
a
whole
million
of
sinners
,
as
appeareth
in
that
the
Lord
made
more
reckoning
of
one
Noah
then
of
all
the
world
of
the
ungodly
.
Having
laid
before
you
the
bad
Example
of
that
most
wicked
generation
which
lived
before
the
floud
,
I
will
now
speake
of
one
godly
man
which
lived
in
the
same
times
with
them
,
and
saw
them
all
swept
away
with
the
besome
of
destruction
.
His
name
was
Noah
,
the
word
signifieth
rest
,
and
we
have
a
reason
given
us
of
imposing
that
name
by
his
Father
,
This
same
shall
comfort
us
concerning
our
worke
and
the
toyle
of
our
hands
,
because
of
the
ground
which
the
Lord
hath
cursed
.
It
is
somewhat
doubtfull
how
Noah
was
a
comforter
to
the
godly
Patriarckes
In
respect
of
their
troubles
of
all
kinds
,
both
those
they
tooke
in
striving
against
the
bad
men
of
their
times
,
and
the
common
labours
of
life
in
regard
of
the
curse
that
was
gon
out
against
mans
sinne
.
The
most
probable
opinion
is
as
I
thinke
,
that
because
he
was
a
Preacher
of
righteousnesse
,
and
did
more
largely
and
plainely
denounce
Gods
wrath
against
sinners
,
and
his
blessing
to
the
godly
(
for
a
Preacher
of
righteousnesse
must
needs
doe
both
these
things
)
therefore
he
gave
much
refreshing
to
the
soules
of
the
godly
,
and
made
all
their
labours
easie
.
Even
as
now
if
Gods
people
have
a
painefull
Minister
amongst
them
,
that
ceaseth
not
to
acquaint
them
with
Gods
mercy
and
justice
,
and
to
revive
the
remembrance
of
Heaven
and
all
the
Promises
in
their
hearts
,
they
live
much
more
comfortably
,
then
any
outward
thing
without
this
helpe
could
make
them
to
live
.
So
it
was
in
those
times
also
with
those
godly
Patriarkes
.
Againe
,
as
it
would
be
a
great
comfort
to
good
men
now
,
if
any
man
were
sent
by
God
to
assure
them
of
the
last
day
of
judgement
,
for
they
would
even
lift
up
their
heads
and
rejoyce
:
so
Noah
in
telling
of
the
floud
which
to
that
world
was
a
kinde
of
judgement-day
did
greatly
solace
the
spirits
of
the
good
against
all
their
sorrowes
.
Enos
,
Kainan
,
Mahalaleel
,
Iared
,
Methuselah
and
Lamech
.
This
is
all
we
have
to
say
of
his
Birth
or
entrance
into
the
world
.
He
was
a
just
man
and
upright
,
or
perfect
,
and
walked
with
God
.
Before
it
is
affirmed
of
Henoch
that
hee
walked
with
God
,
and
the
Scripture
told
us
also
of
Abel
,
that
hee
obtained
a
divine
testimony
that
hee
also
was
just
,
and
Iob
is
said
to
have
beene
a
perfect
man
,
yea
it
is
added
by
way
of
amplification
to
his
goodnesse
that
hee
was
a
just
man
and
perfect
in
his
generations
,
that
is
,
in
his
owne
time
,
in
those
most
sinfull
daies
when
all
were
naught
.
Noah
was
good
when
all
had
corrupted
their
waies
,
he
was
sincere
and
upright
in
his
waies
.
For
this
is
the
truest
commendation
of
vertue
,
when
it
keepes
a
man
unspotted
of
those
evils
which
are
every
where
practised
in
the
world
.
Let
us
now
request
you
to
consider
of
your selves
every
man
whether
he
be
a
Noah
.
Surely
none
but
Noahs
shall
be
admitted
into
the
Arke
,
and
escape
the
waves
of
destruction
:
none
but
Noahs
shall
finde
favour
with
God
,
and
be
delivered
from
eternall
death
.
Whosoever
cannot
approve
himselfe
to
be
such
a
one
as
this
good
man
,
let
him
never
dreame
of
comming
to
Heaven
.
But
who
is
a
just
man
?
who
a
perfect
?
who
walketh
with
God
?
Secondly
,
a
righteous
man
must
stay
,
rest
,
depend
on
,
beleeve
in
the
righteousnesse
of
Jesus
Christ
,
labouring
to
build
up
in
his
own
heart
a
particular
perswasion
and
assurance
,
that
the
Lord
of
Heaven
will
accept
him
as
perfectly
righteous
in
the
name
and
mediation
of
Jesus
Christ
his
Sonne
,
and
that
alone
,
Lastly
,
a
righteous
man
must
himselfe
also
worke
righteousnesse
,
and
give
himselfe
to
be
a
servant
of
righteousnesse
,
that
is
to
say
,
he
must
resolve
and
indeavour
to
leave
every
sinne
by
Gods
Word
condemned
,
and
to
doe
every
duty
by
Gods
Word
commanded
,
and
that
also
for
Gods
sake
with
reference
to
him
,
and
out
of
a
desire
to
please
him
,
that
is
,
to
keepe
his
favour
.
This
is
a
righteous
man
.
He
strives
in
all
things
to
please
God
according
to
his
Word
,
but
finding
his
defects
bewailes
them
,
and
resteth
alone
on
Gods
goodnesse
in
Christ
for
pardon
and
salvation
.
If
you
be
such
,
then
are
you
Noahs
indeed
and
shall
surely
bee
saved
,
if
not
you
bee
but
dissemblers
,
and
no
shew
of
religion
shall
save
you
from
destruction
.
Therefore
all
of
you
that
are
not
such
,
I
pray
you
feele
your
unhappinesse
,
you
are
not
good
enough
to
goe
to
Heaven
yet
,
whatsoever
you
have
imagined
of
your selves
.
Therefore
also
now
seeke
to
be
such
,
begin
with
lamenting
your
unrighteousnesse
before
God
and
craving
pardon
and
helpe
,
and
so
proceed
to
pray
for
and
indeavour
after
all
the
things
before
prescribed
.
Be
the
better
for
Noahs
example
.
Let
not
this
story
be
preached
unto
you
in
vaine
:
you
know
Noah
was
one
whom
God
loved
,
whom
God
hath
saved
,
study
to
be
such
as
Noah
.
What
riches
he
had
,
the
Scripture
takes
no
notice
of
,
but
righteous
he
was
,
studie
you
to
be
such
and
be
happier
then
all
riches
can
make
you
.
And
especially
I
pray
you
labour
to
follow
Noah
in
this
onething
,
to
be
good
in
your
generations
,
in
those
things
I
meane
wherein
your
present
times
take
generall
liberty
to
be
nought
,
that
so
you
as
Noah
may
at
once
glorifie
God
and
condemne
the
world
.
What
evill
things
all
doe
commit
those
doe
you
forbeare
,
what
good
things
all
doe
neglect
,
those
be
you
more
carefull
to
performe
.
Many
things
are
growne
into
common
fashion
,
swearing
,
pride
in
apparell
,
formality
in
religion
,
covetousnesse
,
monstrous
fashions
,
mishapen
long
haire
,
O
be
yee
in
these
things
carefull
to
avoid
the
corruption
which
is
in
the
world
.
Many
good
things
are
growne
quite
out
of
all
fashion
almost
,
constant
reading
Gods
Word
,
holy
conference
,
keeping
a
treasure
or
purse
for
God
in
your
houses
,
meditation
of
Gods
Word
,
and
carefull
sanctifying
of
the
Lords
day
.
O
strive
to
performe
these
duties
.
He
that
is
good
alone
according
to
the
common
streyne
is
hollowly
good
,
wee
must
be
pure
of
those
faults
which
are
allowed
almost
of
all
.
2.
His
vertues
in
particular
.
1.
Was
a
Preacher
of
righteousnesse
.
2
Pet.
2.5
.
But
let
us
consider
the
particular
good
things
noted
of
Noah
.
First
,
S.
Peter
testifies
of
him
,
that
hee
was
a
Preacher
of
righteousnesse
,
meaning
of
that
righteousnesse
whereof
hee
was
also
an
heire
and
practiser
.
All
you
cannot
be
Preachers
of
righteousnesse
by
speciall
office
as
Noah
was
,
this
belongs
alone
to
us
Ministers
,
and
O
that
we
could
learne
to
be
like
Noah
in
our
places
,
continuing
faithfully
to
teach
men
the
will
of
God
and
call
them
to
repentance
,
and
to
true
righteousnesse
in
Christ
and
good
life
in
themselves
.
Surely
Noah
had
slender
encouragement
,
And
againe
,
I
call
upon
you
for
great
thankfullnesse
to
God
,
for
that
he
hath
set
many
Preachers
of
righteousnesse
amongst
you
in
this
Kingdome
,
and
hath
vouchsafed
to
hold
mee
in
this
office
amongst
you
for
these
thirty
yeares
or
thereabouts
,
I
have
Preached
righteousnesse
among
you
according
to
that
measure
of
knowledge
and
utterance
that
God
hath
vouchsafed
mee
.
O
let
mee
have
some
better
encouragement
from
you
then
Noah
had
from
the
old
world
,
and
indeed
I
have
had
,
and
I
blesse
God
,
and
I
blesse
those
among
you
from
whom
I
have
had
it
.
Some
of
you
have
beene
carefull
hearers
to
the
preaching
of
righteousnesse
,
and
have
turned
your
feete
into
the
paths
of
righteousnesse
.
The
Lord
stablish
you
in
those
happy
waies
for
ever
.
And
one
thing
now
I
beseech
of
you
,
that
you
be
suitors
unto
God
to
raise
up
to
all
the
places
that
have
not
Preachers
,
and
to
continue
to
them
that
have
such
as
Noah
was
,
Preachers
of
righteousnesse
,
which
themselves
also
will
practise
;
especially
,
I
require
you
not
to
forget
your selves
in
this
towne
,
but
make
it
one
part
of
your
daily
supplications
to
God
,
to
grant
you
a
succession
of
Preachers
of
righteousnesse
when
my selfe
must
leave
you
,
God
knowes
when
,
O
Lord
let
there
never
want
so
long
as
this
Towne
and
Church
standeth
,
a
faithfull
Preacher
of
righteousnesse
to
supply
this
roome
in
which
I
now
stand
amongst
you
this
day
.
But
secondly
,
Noah
is
commended
for
his
faith
.
By
faith
Noah
(
saith
the
Author
to
the
Hebrewes
)
did
,
&c.
you
must
all
labour
to
get
this
same
faith
.
This
is
the
grace
of
graces
commended
in
Abel
,
in
Henoch
before
named
,
and
now
in
Noah
,
without
which
we
cannot
possibly
please
God
.
But
what
is
this
faith
you
will
aske
mee
?
I
answer
,
I
will
shew
the
nature
of
faith
unto
you
:
of
things
not
seene
as
yet
,
as
the
Apostle
speakes
)
and
therefore
Noah
was
verily
perswaded
,
that
there
should
come
such
a
floud
to
destroy
all
mankinde
.
Againe
,
God
promised
Noah
that
if
hee
would
build
an
Arke
,
God
would
save
him
and
all
his
family
,
and
all
that
would
come
with
him
into
the
Arke
,
There
was
no
naturall
likelihood
for
this
neither
,
for
in
such
a
floud
an
Arke
or
the
best
ship
in
the
world
could
not
keepe
men
safe
,
but
that
with
the
furie
of
the
waters
they
would
have
beene
dashed
against
some
rocke
or
other
,
and
wracked
,
yet
God
said
so
to
Noah
and
he
beleeved
it
for
himselfe
and
his
family
.
This
you
see
was
Noah
his
faith
.
And
I
call
upon
you
to
consider
,
whether
you
have
this
faith
or
not
.
Doe
you
assent
to
all
the
narratiions
,
promises
,
threats
of
Gods
Word
,
even
because
God
the
Author
of
it
is
true
and
doe
you
assent
to
the
particular
conclusion
concerning
your selves
in
that
generall
contained
.
The
Lord
threateneth
in
his
Word
,
Cursed
is
every
one
that
continueth
not
in
all
things
,
doe
you
beleeve
this
generall
,
and
the
particular
that
will
follow
from
it
,
but
I
have
not
continued
,
&c.
therefore
I
am
cursed
.
Againe
,
the
Gospell
saith
,
all
that
doe
not
repent
and
beleeve
shall
be
damned
.
Doe
you
beleeve
this
?
and
doe
you
beleeve
the
particular
contained
under
this
?
I
doe
not
repent
and
beleeve
the
Gospell
,
therefore
I
shall
be
damned
,
or
contrarily
I
doe
repent
and
beleeve
,
therefore
I
shall
be
saved
.
Search
what
authority
Gods
Word
hath
with
you
,
if
you
deduct
the
particular
from
the
generall
in
every
point
,
then
you
doe
beleeve
the
generall
,
els
you
do
not
.
And
alas
how
manifest
is
it
that
most
men
have
no
faith
but
alone
say
they
have
as
S.
Iames
speaketh
,
and
beguile
their
owne
selves
.
The
threats
of
Gods
Word
and
his
promises
are
of
no
value
with
most
men
,
they
doe
not
perswade
themselves
,
that
any
of
those
evills
shall
be
performed
against
them
which
the
Scripture
denounceth
against
such
sinners
as
they
be
,
nor
that
any
of
the
promises
shall
be
performed
to
those
that
performe
the
things
contained
in
the
promises
.
If
they
see
naturall
likelihood
of
any
good
or
evill
they
can
be
perswaded
it
will
come
,
but
if
there
be
no
proofe
but
a
bare
promise
or
threat
out
of
the
Bible
,
they
make
no
reckoning
that
that
good
or
evill
will
come
ever
a
whit
the
sooner
.
Now
I
pray
you
see
and
lament
your
unbeleefe
,
it
is
the
roote
of
all
sinne
,
neither
can
any
sinne
be
found
to
rule
farther
then
this
ruleth
,
and
I
pray
you
cry
to
God
to
worke
faith
in
you
by
the
Word
you
reade
and
heare
,
for
no
good
at
all
can
it
doe
you
if
it
be
not
mixed
with
faith
.
And
if
any
man
have
such
faith
in
Gods
Word
indeed
and
not
alone
in
profession
and
shew
,
happy
is
that
man
,
for
hee
shall
be
sure
to
find
the
like
acceptance
of
God
that
Noah
,
hee
that
hath
this
faith
must
needs
be
in
Christ
and
Christ
in
him
;
for
where
Gods
Word
dwells
,
there
himselfe
dwels
,
and
the
Word
of
God
dwells
in
men
by
faith
.
Now
looke
to
your selves
my
Brethren
,
doe
you
feare
Gods
threats
,
doe
you
feare
the
curse
of
the
Law
,
the
wrath
of
God
,
hell
fire
,
damnation
,
with
such
a
feare
as
makes
you
use
the
meanes
to
escape
these
evills
,
and
makes
that
you
cannot
be
bold
to
doe
the
things
against
which
the
Lord
speaketh
these
things
.
If
you
brag
of
faith
in
Gods
promises
and
have
not
faith
in
his
threats
,
your
faith
is
a
vaine
fancie
,
and
a
meere
painted
or
dead
faith
,
for
no
man
can
credit
any
thing
which
God
speaketh
if
he
doe
not
credit
all
so
farre
as
he
knowes
and
considers
it
,
because
God
cannot
be
deceived
in
any
thing
.
And
if
you
say
you
beleeve
Gods
threats
and
doe
not
feare
,
I
say
againe
,
be
not
moved
through
feare
to
doe
the
things
by
which
you
might
escape
those
evills
threatned
,
even
to
forsake
the
sinne
and
repent
,
certainely
you
deceive
your selves
and
doe
not
beleeve
.
Now
it
is
most
evident
,
that
most
men
entertaine
Gods
threats
without
any
feare
.
They
are
not
affected
at
all
with
the
heare-say
of
these
evills
,
therefore
it
is
sure
they
have
no
faith
.
See
your
want
of
faith
by
the
absence
of
this
never
failing
effect
thereof
,
and
cousen
your selves
with
a
shadow
of
faith
no
longer
.
And
now
pray
God
to
plant
in
your
hearts
such
a
feare
of
his
threats
as
hath
beene
said
.
It
is
a
most
wholesome
thing
to
have
the
soule
over-awed
with
apprehension
of
the
evills
which
God
denounceth
against
evill-doing
,
and
to
be
thereby
kept
downe
,
so
that
it
hath
no
courage
to
lift
it selfe
up
to
naughty
deeds
.
Blessed
is
he
that
thus
feareth
alwaies
,
O
that
you
would
worke
out
your
salvation
in
this
feare
and
trembling
,
O
that
the
same
minde
might
be
in
you
that
was
in
godly
Iob
!
who
said
that
terrour
from
God
did
keepe
him
from
doing
any
wrong
to
his
servant
,
and
that
of
the
holy
Apostle
S.
Paul
,
if
you
live
after
the
flesh
you
shall
die
,
those
that
doe
such
things
shall
not
inherit
the
kingdome
of
God
,
and
for
these
things
sake
the
wrath
of
God
comes
on
the
children
of
disobedience
,
and
many
the
like
be
often
in
your
mindes
,
let
them
awe
you
and
hold
under
the
strength
of
your
corruptions
,
causing
you
to
denie
your selves
all
unlawfull
profits
,
pleasures
and
effects
of
sinne
,
and
to
crosse
your
owne
wills
,
and
to
set
your selves
to
do
the
things
that
are
most
contrary
to
flesh
and
bloud
.
The
feare
of
the
Lord
is
to
depart
from
evill
,
this
feare
of
the
Lord
is
the
beginning
of
true
saving
wisdome
,
to
them
that
thus
feare
are
all
the
promises
of
the
Gospell
made
,
those
that
feare
the
Lord
shall
want
nothing
.
Never
thinke
that
your
faith
is
right
and
good
if
it
do
not
produce
this
feare
,
for
faith
must
acknowledge
God
to
be
faithfull
in
all
his
words
,
threats
as
well
as
promises
,
and
this
grace
is
that
which
being
planted
in
the
heart
of
man
,
doth
keepe
him
from
falling
away
from
faith
,
doth
preserve
the
soule
to
salvation
,
by
working
in
it
this
good
and
vertuous
feare
of
damnation
:
as
faith
kept
Noah
from
drowning
by
making
him
holily
to
feare
drowning
.
Here
is
his
faith
which
brought
forth
obedience
to
the
word
of
God
,
in
such
things
which
seemed
ridiculous
to
the
world
,
and
made
him
a
laughing
stocke
unto
all
the
world
almost
:
Noah
forsooth
the
youngest
of
the
Patriarkes
,
hee
will
needes
be
thought
to
have
better
acquaintance
with
God
,
then
either
Henoch
or
Methuselah
or
Lamech
or
any
of
his
Grandfathers
that
have
lived
or
do
live
.
None
of
them
could
see
a
floud
comming
,
none
of
them
had
a
fancy
of
the
worlds
being
drowned
,
none
of
them
bethought
himselfe
of
making
an
Arke
,
but
this
fellow
hath
gotten
some
new
revelation
,
and
hee
is
a
building
a
huge
thing
like
a
Chest
almost
so
long
,
&c.
So
you
think
the
man
is
not
in
his
right
wittes
!
Bretheren
you
easily
perswade
your selves
,
that
this
good
man
was
laden
with
these
scoffes
,
and
the
like
behind
his
backe
,
and
like
also
before
his
face
,
and
to
his
very
teeth
.
For
wicked
wittes
will
never
cease
gybing
at
those
good
things
that
crosse
their
sence
and
reason
,
Yet
Noah
obeyed
,
went
on
,
built
the
Arke
,
that
is
,
was
obedient
to
God
in
a
thing
that
made
him
ridiculous
to
the
world
.
So
will
true
Faith
do
,
it
will
make
a
man
obey
the
Lord
in
those
actions
by
which
hee
shall
make
himselfe
a
derision
to
all
men
almost
,
and
more
then
a
derision
,
a
prey
and
spoile
too
.
The
Obedience
of
Faith
is
such
an
Obedience
as
will
make
all
men
to
be
at
Gods
becke
in
acts
of
that
nature
as
will
cause
him
to
be
blamed
and
despised
of
all
the
world
,
as
we
see
in
Abraham
,
in
Moses
,
and
in
all
those
almost
that
are
reckoned
up
in
the
11.
of
the
Heb.
Because
it
makes
a
man
firmely
and
stedfastly
to
apprehend
greater
good
things
and
greater
evill
then
those
that
are
seene
,
and
so
those
visible
ones
do
not
sway
him
and
rule
on
him
;
for
hee
that
sees
a
greater
danger
or
evill
,
will
easily
cast
himselfe
upon
a
farre
lesse
to
shun
the
greater
,
so
contrarily
a
good
thing
.
And
so
much
for
Noahs
goodnesse
before
the
floud
.
Now
see
in
and
after
the
floud
how
he
carried
himselfe
.
Againe
,
Noah
continued
in
the
Arke
till
God
bad
him
come
out
,
hee
perceived
the
waters
to
cease
raging
,
hee
discovered
the
tops
of
the
mountaines
:
hee
sends
out
the
discoverers
,
the
Raven
and
the
Dove
,
and
learnes
by
them
great
abatement
,
and
he
sees
with
his
eyes
all
day
when
he
had
removed
the
top
of
the
Arke
,
yet
hee
stirres
not
out
till
God
bad
him
goe
out
,
who
had
bidden
him
goe
in
.
So
must
you
do
my
Bretheren
,
you
must
tarry
in
the
Arke
as
it
were
so
long
as
God
sees
fit
and
not
make
hast
out
of
it
of
your
owne
heads
.
Be
so
long
in
affliction
as
God
will
have
you
,
goe
not
out
till
hee
leade
you
out
,
you
may
wish
the
time
of
deliverance
,
and
send
out
the
Raven
and
the
Dove
,
use
the
best
meanes
you
can
to
helpe
your selves
,
especially
by
prayers
to
God
,
and
you
may
remove
the
covering
of
the
Arke
,
you
may
looke
round
about
by
faith
,
and
with
joy
see
your
deliverance
comming
forward
,
but
keepe
this
as
a
certaine
conclusion
,
not
to
stirre
out
of
any
estate
though
never
so
troublesome
,
till
you
have
good
warrant
from
God
going
before
and
guiding
you
.
Now
at
last
see
what
good
Noah
did
after
the
floud
,
But
next
,
Noah
planted
a
vineyard
,
hee
fell
to
husbandry
,
for
my
part
J
doubt
not
but
that
God
had
made
vines
from
the
first
,
and
that
though
wee
heare
of
no
vineyard
,
yet
there
might
have
beene
store
of
them
.
But
howsoever
Noah
set
himselfe
to
his
calling
,
to
husbandry
.
O
let
us
every
man
follow
him
and
give
himselfe
to
his
husbandry
and
his
vineyard
,
the
tradesmans
trade
is
his
vineyard
,
every
mans
calling
is
his
vineyard
,
be
like
Noah
fall
to
planting
and
dressing
this
vine
.
Abhorre
idlenesse
,
have
some
vineyard
,
O
how
miserable
is
hee
that
hath
nothing
to
do
?
O
how
unhappy
a
thing
is
it
to
be
in
the
world
as
a
cipher
in
Arithmeticke
.
But
lastly
,
Noah
is
a
faithfull
Prophet
,
and
pronounceth
Gods
curse
even
against
his
owne
sonnes
,
herein
he
becomes
to
us
a
patterne
of
fidelity
in
the
calling
of
a
Minister
,
even
to
denounce
all
things
that
God
puts
into
our
mouthes
against
all
persons
,
how
neere
and
deare
soever
they
be
,
and
so
of
all
Governours
,
to
punish
their
inferiours
without
partiality
,
whatsoever
their
offences
be
.
Here
we
learne
to
take
heed
of
drunkennesse
,
and
of
all
immodest
carriage
,
which
being
bad
in
case
of
drunkennesse
,
must
needs
be
worse
when
a
man
is
sober
and
hath
ability
to
consider
better
what
he
doth
,
and
to
refraine
from
such
unseemely
deeds
.
Brethren
,
if
any
of
you
have
beene
drunken
,
if
any
have
in
his
drinke
or
otherwise
perpetrated
immodest
and
leud
acts
,
I
beseech
you
learne
of
Noah
to
repent
of
it
,
and
be
assured
that
upon
your
repentance
you
shall
finde
pardon
.
And
I
pray
make
not
your
soules
bolder
to
persist
in
drunkennesse
,
by
abusing
Noahs
example
,
for
he
offended
but
once
this
way
,
and
through
weakenesse
it
may
seeme
,
in
that
being
desirous
to
refresh
himselfe
after
so
long
pensivenesse
in
the
floud
,
he
was
freer
then
was
fit
.
Let
not
his
once
offending
out
of
weaknesse
make
you
bold
to
doe
the
same
sinne
100
and
100
times
,
yea
be
you
more
carefull
to
avoid
that
trespasse
which
sped
so
ill
with
Noah
.
Drunkennesse
will
make
every
man
discover
his
nakednesse
,
if
not
of
body
yet
of
minde
.
There
is
no
crime
so
notorious
,
but
the
drunken
man
will
cast
himselfe
into
it
,
if
occasion
offer
it selfe
,
as
we
may
see
also
in
Lot
.
Wherefore
know
yee
that
a
good
man
may
be
overtaken
through
infirmity
with
some
such
grosse
sinne
,
but
he
will
not
wallow
in
this
mire
,
he
will
not
allow
himselfe
in
the
practise
of
it
,
and
give
over
himselfe
to
be
drunk
day
by
day
,
weeke
by
weeke
.
And
as
for
these
grosse
externall
acts
of
evill
,
you
are
to
be
so
much
more
carefull
to
avoid
them
,
by
how
much
God
hath
given
you
more
power
to
forbeare
them
,
for
a
man
hath
power
if
he
will
to
forbeare
drinking
,
and
therefore
if
he
doe
not
leave
this
fault
,
it
is
because
hee
will
not
,
and
the
custome
of
sinning
doth
make
the
will
so
inthralled
to
evill
that
a
man
will
needs
doe
it
,
not
needs
must
doe
it
,
whither
he
will
or
no
,
which
is
so
farre
from
excusing
the
fault
,
that
it
aggravates
it
exceedingly
.
Yea
beloved
take
heed
of
all
immodest
and
undecent
carriages
,
by
discovering
the
shamefull
parts
:
for
if
this
were
a
sinne
in
a
drunken
man
,
that
had
not
understanding
to
know
he
did
amisse
,
how
much
more
in
a
man
that
is
sober
which
knowes
he
doth
evill
and
will
doe
it
.
Now
you
have
Noahs
faults
and
his
vertues
.
Looke
upon
his
crosses
and
his
benefits
.
His
crosses
were
besides
the
common
miseries
of
mans
life
which
he
suffered
together
with
others
,
First
,
Secondly
,
he
lived
to
see
all
mankinde
destroyed
and
to
behold
a
fearefull
deluge
,
Thirdly
,
Buckle
your selves
to
crosses
,
and
be
thankfull
if
you
have
not
felt
so
grievous
evills
and
universall
as
those
of
Noah
.
Wee
should
make
our
owne
miseries
more
tollerable
by
comparing
them
with
the
greater
miseries
of
better
men
then
ourselves
,
that
have
gone
before
us
in
the
like
and
worse
.
Have
you
lead
children
?
so
had
Noah
.
Doe
you
labour
in
vaine
in
your
places
?
so
did
Noah
.
Doth
the
world
run
all
to
wickednesse
?
so
did
it
in
Noahs
dayes
.
Againe
let
us
feare
to
fall
into
those
sinnes
of
his
which
did
bring
upon
him
great
miserie
.
Be
not
drunke
least
you
become
a
scandall
to
many
through
your
evill
carriage
,
and
least
God
set
you
to
some
worke
as
contrary
to
your
good
like
as
it
was
to
Noah
,
when
hee
was
faine
to
pronounce
a
curse
against
his
owne
child
.
Now
goe
and
thinke
of
the
crosses
of
Noah
to
fright
thy selfe
from
sin
.
I
will
not
feare
though
the
waters
rage
,
and
though
the
mountaines
he
cast
into
the
midst
of
the
sea
,
as
then
they
were
.
Let
all
Gods
people
set
themselves
resolutely
against
common
sinnes
,
and
God
will
preserve
them
from
common
judgements
.
Lastly
,
Noah
had
two
Godly
sonnes
,
Lastly
after
950.
yeares
Noah
died
,
THE
SEVENTH
EXAMPLE
.
OF
HAM
,
NIMROD
,
Babilonians
.
I
Have
offered
to
your
consideration
the
Examples
of
the
Old
World
,
I
proceede
to
speake
of
the
World
that
now
is
,
as
S.
Peter
calles
it
,
1.
from
the
floud
to
Abraham
,
and
then
from
Abraham
to
the
death
of
Ioseph
,
for
there
the
Booke
of
Moses
called
Genesis
is
concluded
.
Now
here
first
I
will
set
before
you
the
bad
examples
of
bad
men
,
then
the
good
examples
of
good
.
Of
the
bad
we
have
Cam
,
Nimrod
,
particulars
,
and
the
builders
of
Babel
in
an
heape
as
it
were
,
and
of
the
good
wee
have
Sem
and
Iaphet
,
and
the
godly
posterity
of
Sem
,
whose
geneologie
is
noted
to
shew
the
age
of
the
world
till
Abram
.
First
J
will
begin
with
Ham
and
note
his
parentage
and
life
,
In
which
1.
His
benefits
,
he
was
saved
in
the
Arke
from
the
Deluge
.
First
,
God
vouchsafed
to
save
him
in
the
Arke
from
the
Deluge
of
waters
,
so
that
he
perished
not
with
the
world
,
but
escaped
with
his
Father
and
Brethren
.
It
was
a
speciall
and
singular
favour
,
to
make
him
one
of
the
few
,
that
is
,
eight
persons
that
were
delivered
from
the
raging
waves
,
and
enjoyed
the
benefit
of
a
miraculous
preservation
of
that
little
handfull
of
men
,
whereof
the
Church
visible
did
then
consist
.
Wee
see
that
one
was
an
Hypocrite
,
a
dissembler
,
a
wicked
unsanctified
man
,
who
though
he
continued
a
professour
of
the
true
religion
,
and
worshipper
of
the
true
God
with
his
Father
and
Brethren
,
yet
was
destitute
of
true
piety
and
continued
gracelesse
,
a
servant
of
sinne
,
voide
of
due
reverence
and
charity
towards
his
aged
Father
,
Gods
Minister
and
the
most
holy
man
of
all
those
times
,
and
served
God
with
them
alone
in
outward
forme
and
fashion
.
For
had
he
beene
truly
good
he
would
not
have
run
into
so
foule
a
sin
,
at
least
he
would
not
have
persisted
in
it
without
repentance
as
he
did
.
See
then
that
the
Lord
shewes
a
great
deale
of
patience
,
long-suffering
and
goodnesse
to
hypocrites
in
the
Church
,
and
maketh
them
partakers
of
all
outward
benefits
and
priviledges
which
are
bestowed
upon
the
Church
:
so
did
Ishmael
live
in
Abrahams
family
a
long
time
,
and
Esau
longer
in
Isaacs
.
So
Core
,
Dathan
,
Abiram
,
and
the
rest
of
those
rebels
and
murmurers
were
brought
out
of
Egypt
,
passed
thorough
the
sea
,
saw
the
miracles
,
and
did
eate
Manna
,
and
drunk
water
out
of
the
rock
,
and
were
shadowed
with
the
cloud
,
and
conducted
by
the
pillar
of
fire
among
the
rest
of
the
sons
of
Iacob
.
And
I
pray
you
to
take
heed
by
this
warning
,
of
priding
and
pleasing
your selves
in
this
,
that
you
be
members
of
the
Church
,
escape
divers
punishments
,
enjoy
many
mercies
,
live
in
good
esteeme
among
the
godly
,
and
carrie
away
as
great
credit
as
any
other
men
in
the
Church
.
All
this
befell
Cham
a
wicked
Hypocrite
,
and
at
last
a
damned
Reprobate
.
It
is
a
dangerous
thing
to
flatter
our selves
in
a
bad
estate
and
to
couzen
our selves
with
false
arguments
,
making
our selves
to
trust
upon
a
false
conclusion
,
and
to
judge
our selves
Gods
children
and
in
the
state
of
salvation
,
upon
such
reasons
as
have
no
verity
nor
stability
in
them
.
You
live
in
the
true
Church
,
so
did
Cham
,
you
live
amongst
godly
men
,
have
beene
borne
of
godly
parents
,
have
beene
instructed
in
the
doctrine
of
godlinesse
,
so
was
Cham
:
you
have
escaped
great
punishments
,
enjoyed
great
benefits
,
and
beene
well
reputed
of
by
godly
men
:
all
this
befell
Cham
,
and
all
this
notwithstanding
Cham
was
cursed
and
damned
and
so
may
you
.
In
after
times
,
the
Jewes
bragged
of
the
Temple
of
the
Lord
,
and
the
Temple
of
the
Lord
are
we
,
and
yet
the
Lord
rejected
them
and
cast
them
out
of
his
sight
.
In
Christs
daies
the
Jewes
bragged
that
Abraham
was
their
Father
,
for
Iohn
Baptists
warning
would
not
serve
the
turne
to
make
them
forbeare
such
idle
boasting
of
their
Pedigree
,
but
our
Saviour
telleth
them
that
the
Divell
was
their
Father
;
yea
Iudas
himselfe
was
one
of
Christs
Familie
and
Disciples
and
Apostles
,
and
trusted
with
the
bag
,
and
yet
a
Divell
.
O
therefore
beguile
not
your selves
with
ill
grounded
hopes
and
build
not
upon
a
rotten
foundation
.
If
you
say
unto
mee
,
why
then
you
leave
us
in
uncertainty
and
affoord
us
no
sure
pillar
upon
which
to
ground
our
hopes
.
I
answer
,
not
so
,
but
I
will
turne
you
to
some
Texts
of
Scripture
that
shall
give
you
sure
arguments
of
comfort
,
from
which
if
you
can
conclude
your selves
Gods
people
,
that
you
are
so
indeed
and
not
alone
in
shew
,
your
comforts
will
hold
water
as
it
were
in
the
day
of
death
and
judgement
.
Ierem
7
5.
the
Prophet
bids
them
thoroughly
amend
their
waies
and
their
doings
and
not
trust
in
lying
words
.
Loe
thorough
and
universall
reformation
of
heart
and
life
,
that
,
that
is
the
onely
sufficient
proofe
of
being
Gods
children
,
and
such
as
shall
inherit
his
Kingdome
:
all
that
can
be
alledged
without
this
is
no
better
then
lying
words
which
will
deceive
,
So
Iohn
did
after
teach
the
Jewes
,
Mat.
3.9
.
Say
not
wee
have
Abraham
for
our
Father
,
that
Allegation
will
prove
fruitlesse
if
it
goe
alone
,
but
what
must
they
doe
more
?
Bring
forth
fruits
meete
for
repentance
,
that
is
,
frame
your selves
to
a
thorough
reformation
of
your
hearts
and
lives
,
and
so
S.
Iohn
teacheth
,
Hee
that
doth
good
is
of
God
,
hee
that
doth
evill
hath
not
seene
God
,
whosoever
he
be
that
makes
so
good
use
of
those
helpes
which
God
hath
for
that
end
provided
in
his
Church
,
as
to
attaine
true
repentance
,
true
amendment
of
life
,
that
is
,
a
constant
and
upright
care
and
endeavour
to
cast
away
all
transgressions
and
make
him
a
new
heart
and
a
new
spirit
,
resolving
in
nothing
to
sinne
,
but
in
all
things
to
walke
according
to
the
direction
of
Gods
Word
,
and
where
he
faileth
still
continuing
to
lament
and
confesse
it
before
God
,
judging
himselfe
,
and
craving
pardon
and
helpe
in
the
name
of
Christ
,
that
man
shall
be
saved
,
that
man
is
a
solid
Christian
,
that
man
is
not
a
Cham
,
let
him
rejoyce
in
God
as
a
true
member
of
the
Church
:
but
whatsoever
else
may
be
either
had
or
done
without
this
bringing
forth
fruits
worthy
of
repentance
,
is
no
more
then
may
be
alledged
by
some
Cham
or
other
.
Therefore
againe
,
I
beseech
you
satisfie
not
your selves
with
other
things
,
but
apply
your selves
to
this
amendment
of
heart
and
life
with
all
speed
and
with
all
diligence
.
Let
Cham
be
your
warning
,
trust
not
in
lying
words
.
And
further
,
now
that
you
see
in
the
Arke
among
the
eight
persons
one
Hypocrite
,
who
did
afterwards
evidently
discover
his
hypocrisie
,
learne
to
know
that
there
will
be
such
in
the
Church
to
the
worlds
end
,
as
were
also
in
the
family
of
Abraham
,
Isaac
,
Iacob
,
David
,
Hezekiah
and
other
good
men
,
even
tares
among
the
wheate
,
and
goates
among
the
sheepe
,
and
unfruitfull
branches
in
the
vine
,
that
you
may
learne
as
to
feare
your selves
,
so
especially
to
satisfie
your
owne
hearts
,
and
not
to
be
offended
by
the
like
accidents
in
your
owne
times
.
If
a
man
that
hath
long
lived
in
an
orderly
course
of
life
and
gotten
himselfe
the
name
of
a
good
man
,
and
enjoyed
many
benefits
in
the
Church
,
shall
afterwards
fall
quite
away
from
goodnesse
,
and
manifest
himselfe
to
have
beene
no
better
then
a
Cham
,
let
not
this
trouble
you
nor
dismay
you
,
neither
take
you
occasion
from
their
wickednesse
to
condemne
either
goodnesse
it selfe
or
good
men
,
as
to
say
that
they
be
all
dissemblers
,
there
is
never
a
better
in
the
pack
,
but
improve
their
fall
to
the
making
of
your selves
more
watchfull
over
your selves
and
prayer-full
for
your selves
:
and
still
love
and
honour
Gods
Church
,
though
some
that
professe
themselves
to
be
lively
members
of
it
,
doe
manifest
their
guile
by
their
utter
falling
away
at
the
last
.
We
have
done
with
the
goodnesse
of
God
to
Cham
in
suffering
him
to
live
in
the
Arke
.
Now
follow
his
sins
.
2.
He
saw
the
nakednesse
of
his
Father
.
Gen.
9
22.
But
now
his
next
sinne
is
,
and
Ham
the
Father
of
Canaan
saw
the
nakednesse
of
his
Father
.
If
he
had
suddenly
and
occasionally
come
into
the
place
where
Noah
lay
uncovered
,
and
his
eyes
before
he
was
aware
,
had
lighted
on
that
object
,
and
he
had
presently
turned
away
his
countenance
from
it
with
griefe
for
his
old
Parents
fault
,
and
out
of
tender
compassion
,
that
seeing
had
beene
no
sinne
.
But
the
meaning
is
,
he
gave
himselfe
to
stand
and
gaze
upon
his
Fathers
unbeseeming
carriage
and
unseemely
parts
,
so
as
to
delight
in
it
,
and
thereby
to
stirre
up
and
nourish
in
himselfe
a
contempt
and
slight
esteeme
of
his
Father
.
Hee
did
not
see
it
with
pitie
and
remorse
,
and
make
the
best
of
it
as
of
a
matter
of
infirmity
,
into
which
the
good
old
man
fell
unawares
:
but
he
beheld
it
with
gladnesse
,
laughter
,
derision
,
jesting
,
sporting
at
his
Fathers
nakednesse
and
misdemeanour
.
This
is
a
great
fault
to
behold
the
sinnes
and
offences
chiefely
of
Parents
and
other
superiours
,
and
most
of
all
of
godly
and
holy
men
.
Fathers
of
the
Church
and
of
Religion
as
well
as
of
our
persons
,
I
say
,
to
behold
their
faults
with
an
over-open
and
a
greedy
eye
,
with
scorne
and
scoffes
and
contempt
of
them
and
of
piety
,
and
of
goodnesse
in
and
thorough
them
.
For
this
certainely
comes
from
nothing
else
,
but
a
secret
dislike
and
aversnesse
from
goodnesse
it selfe
,
against
which
we
are
glad
to
pick
a
quarrell
,
and
are
willing
to
have
somewhat
to
object
against
it
,
that
wee
may
hinder
our selves
from
imbracing
it
,
and
from
a
gladnesse
also
to
have
somewhat
to
alleadge
in
excuse
of
our
owne
naughtinesse
,
and
for
the
imboldening
of
our selves
to
persist
in
it
still
without
feare
.
It
is
nothing
but
hypocrisie
,
I
meane
a
being
contented
with
a
false
counterfeit
goodnesse
,
yea
willingnesse
to
favour
and
allow
our selves
in
our
owne
sinnes
,
that
maketh
us
with
joy
and
delight
in
our selves
and
scorne
and
contempt
against
them
,
to
gaze
upon
the
faults
and
ill
carriages
of
the
godly
men
with
whom
wee
live
,
which
is
also
so
much
the
more
aggravated
,
if
the
reverence
which
we
owe
them
in
regard
of
their
places
,
and
love
in
regard
of
their
neerenesse
to
our selves
,
have
not
beene
able
to
withdraw
us
from
such
injuriousnesse
.
This
is
one
sinne
of
Ham
,
cursed
Ham
the
Father
of
Canaan
,
come
and
examine
yourselves
,
if
none
of
you
have
acted
Hams
part
against
your
Parents
,
against
the
Magistrate
,
against
the
Minister
,
against
any
Christian
or
neighbour
:
Have
you
not
beheld
the
faults
of
any
such
with
content
and
gladnesse
in
it
?
have
you
not
beene
willing
to
stand
thinking
of
that
fault
?
and
to
make
your
hearts
thereby
bold
to
despise
and
sleight
them
,
to
laugh
at
them
and
to
censure
them
.
If
this
have
beene
to
a
person
neere
and
eminent
,
the
fault
receives
great
aggravation
by
that
circumstance
,
but
if
it
have
beene
done
to
any
Christian
man
though
not
of
such
worth
or
neerenesse
,
or
to
any
man
at
all
,
it
was
a
wickednesse
to
be
abhorred
,
shewing
a
most
uncharitable
disposition
;
charity
rejoyceth
not
in
iniquity
,
that
is
,
is
not
glad
to
see
another
commit
sinne
,
and
withall
an
heart
that
is
willing
to
hide
its
owne
sinnes
and
make
them
seeme
little
or
nothing
,
and
make
it selfe
bold
to
commit
them
still
by
beholding
other
like
sinnes
in
other
men
chiefely
such
as
are
bound
in
duty
to
be
,
and
in
reason
should
be
expected
to
be
better
then
ones
selfe
:
hee
alwaies
sees
the
faults
of
others
to
some
mischievous
intention
and
with
some
evill
affection
that
lookes
upon
them
with
an
open
and
earnest
eye
,
as
taking
king
some
content
in
this
,
that
such
and
such
also
be
bad
as
well
as
himselfe
.
Now
if
you
have
runne
into
such
a
fault
,
call
it
to
minde
and
repent
of
it
,
and
know
that
how
great
soever
the
crime
was
,
your
crime
was
as
great
or
greater
in
so
beholding
,
Hams
thus
beholding
his
Fathers
nakednesse
was
worse
then
his
Fathers
discovering
himselfe
.
And
now
I
require
you
to
make
Ham
your
warning
,
doe
not
as
he
did
,
but
as
your
owne
consciences
tell
you
that
he
should
have
done
.
Aske
thy selfe
if
thou
beest
a
reasonable
man
of
any
judgement
,
what
should
this
sonne
have
done
in
such
a
case
,
should
he
not
have
turned
away
his
eyes
from
looking
on
such
a
spectacle
,
should
he
not
have
sighed
and
mourned
,
and
said
,
alas
,
alas
,
how
hath
this
befalne
my
poore
aged
and
godly
Father
,
O
how
was
he
overtaken
with
wine
that
was
never
wont
to
exceed
himselfe
in
foode
or
the
like
.
Should
he
not
have
prayed
God
to
forgive
him
and
have
told
himselfe
in
this
wise
,
ah
doe
thou
learne
O
Cham
,
how
weake
a
thing
a
man
is
,
and
how
apt
to
fall
into
sinne
,
that
thy selfe
maist
learne
to
be
more
watchfull
,
and
so
have
cast
some
garment
over
the
old
man
to
have
saved
him
from
further
disgrace
,
if
any
other
person
might
have
had
occasion
to
approach
him
:
Sure
you
cannot
but
yeeld
that
Chams
duty
had
beene
to
have
carried
himselfe
thus
respectively
and
pitifully
towards
his
Father
,
doe
you
as
duty
bound
him
to
doe
,
not
as
leudnesse
and
naughtinesse
prompted
him
to
doe
.
Mend
his
faults
and
imitate
them
not
,
be
reformers
and
not
followers
of
what
was
amisse
in
him
:
Commiserate
the
sinnes
and
falls
of
other
men
,
chiefely
Parents
,
Magistrates
,
Ministers
,
Aged
men
,
and
men
of
former
godly
conversation
and
of
vertuous
and
religious
carriage
in
other
things
:
I
say
commiserate
them
,
pray
for
them
,
lament
their
weakenesse
and
their
slips
,
take
notice
of
your
owne
dangers
and
so
wake
your selves
by
their
offences
.
But
whosoever
will
contemplate
such
dolefull
sights
with
gladnesse
and
insultations
,
saying
,
Aha
,
aha
,
as
David
speaketh
of
his
Adversaries
,
that
man
will
collect
boldnesse
to
sinne
and
impenitencie
in
sinne
,
and
a
sleighting
of
righteousnesse
and
righteous
men
from
such
offences
,
and
so
will
stumble
and
fall
and
destroy
himselfe
against
those
blockes
as
they
may
be
termed
.
But
I
come
to
another
fault
of
Chams
.
He
contented
not
himselfe
to
see
but
must
also
blab
abroad
what
he
had
seene
,
So
you
have
in
him
that
foule
sinne
of
whispering
of
another
mans
faults
behind
his
backe
,
I
call
upon
your
consciences
to
find
out
your
sinnes
in
the
like
kind
,
if
not
degree
,
have
you
not
spoken
of
the
faults
of
your
governours
or
of
others
,
to
others
meerely
to
disgrace
,
or
else
meerely
to
hold
up
talke
when
other
matter
failed
.
Bretheren
do
not
count
this
a
small
offence
,
a
talebearer
,
a
whisperer
,
a
revealer
of
secrets
,
is
no
small
offender
.
Hee
doth
not
walke
according
to
the
plaine
rule
of
our
Christian
Religion
,
doe
as
you
would
be
done
to
,
he
doth
not
bridle
his
tongue
,
he
doth
not
walke
according
to
charity
.
He
is
injurious
to
the
name
of
another
,
and
a
wrong
doer
to
the
whole
world
,
by
scattering
abroad
examples
of
evill
,
hee
shewes
himselfe
no
hater
of
sinne
,
that
loves
as
it
were
the
smell
and
favour
of
it
.
He
is
a
manifest
transgressor
of
Gods
Commandement
,
and
at
last
makes
himselfe
odious
to
those
that
heare
him
,
and
to
those
that
are
ill
spoken
of
by
him
.
For
the
hearer
cannot
choose
but
discourse
thus
,
if
hee
spare
not
anothers
name
,
whether
will
he
spare
mine
in
another
place
,
and
therefore
I
have
no
reason
to
trust
him
or
be
familiar
with
him
,
and
he
whom
he
hath
misreported
will
heare
of
it
at
last
,
and
then
hee
will
hate
him
,
as
a
person
treacherous
and
false-hearted
,
and
cannot
but
reason
thus
with
himselfe
,
so
long
I
have
lived
by
him
and
so
neare
,
so
often
have
I
beene
in
his
company
,
hee
never
opened
his
mouth
to
admonish
me
,
but
in
mine
absence
to
do
me
disgrace
hee
hath
not
beene
sparing
.
It
cannot
be
that
he
wisheth
my
good
in
his
heart
,
that
useth
not
his
tongue
to
do
me
the
greatest
good
,
that
is
,
to
reforme
,
but
doth
imploy
it
to
doe
me
the
greatest
hurt
he
can
,
that
is
,
to
disgrace
me
.
Therefore
if
you
have
beene
whisperers
,
see
the
fault
and
be
sorry
.
It
is
a
Cham
like
trespasse
;
And
now
charme
your
tongues
I
pray
you
,
as
from
all
evill
language
,
so
specially
from
telling
other
mens
secret
sinnes
abroad
,
and
making
that
open
which
might
have
beene
well
kept
close
:
Whosoever
hath
made
his
Brothers
faults
,
especially
a
Parents
or
the
like
,
open
to
any
man
,
if
he
himselfe
might
have
kept
them
from
that
one
without
sinne
,
hath
committed
a
sinne
in
so
doing
.
Further
then
wee
are
moved
by
the
necessity
of
our
duty
to
reveale
other
mens
offences
,
we
are
bound
in
duty
to
conceale
them
,
farther
then
it
would
have
beene
a
sinne
not
to
have
spoken
of
them
,
it
cannot
but
be
a
sinne
to
talke
of
them
.
You
must
not
thinke
,
that
it
is
at
your
liberty
to
declare
your
neighbours
secret
faults
,
when
you
will
your selves
,
you
would
not
have
others
deale
so
with
you
.
As
wee
may
not
lawfully
hurt
our
neighbours
body
till
some
necessity
of
duty
bind
us
,
so
neither
his
name
,
for
the
ninth
Commandement
,
at
least
the
fift
requireth
to
be
as
chary
of
that
,
as
the
sixt
doth
to
be
chary
of
his
body
.
Cease
,
cease
to
be
whisperers
,
above
all
take
heed
you
bee
not
worse
then
Chams
,
for
hee
spake
nothing
but
what
he
saw
with
his
owne
eyes
,
O
do
not
you
dare
to
speake
what
you
never
saw
,
but
either
conjecture
alone
of
your
owne
head
,
or
have
onely
heard
of
others
.
Thus
wee
have
done
with
Chams
fault
,
now
let
us
consider
his
punishments
.
3.
His
punishments
.
1.
God
cursed
him
in
his
son
Canaan
.
God
cursed
him
in
his
sonne
Canaan
,
not
that
himselfe
in
person
was
exempted
,
but
that
the
curse
should
shew
it selfe
most
apparently
upon
Canaan
,
and
that
Israel
might
be
more
encouraged
to
goe
up
against
the
Cananites
,
a
nation
antiently
cursed
of
God
,
and
his
curse
standeth
in
this
,
that
he
should
be
a
servant
of
servants
,
not
so
much
to
men
,
although
that
also
in
that
was
understood
and
fulfilled
,
but
to
Idols
,
to
sinne
,
to
Satan
.
So
Cham
by
discovering
his
Fathers
fault
gets
a
grievous
curse
upon
himselfe
and
his
posterity
.
O
learne
to
terrifie
your selves
from
this
sinne
,
by
threatning
your selves
with
this
curse
.
Shall
J
provoke
God
to
curse
me
and
my
children
after
me
?
shall
I
sow
the
seed
of
misery
for
my selfe
and
those
that
are
to
come
of
my
body
hereafter
?
Let
Gods
severity
upon
those
whereof
himselfe
hath
given
us
knowledge
in
the
word
,
make
us
carefull
to
preserve
our selves
from
their
offences
,
and
to
that
let
us
both
acknowledge
our
owne
aptnesse
to
the
same
crimes
,
and
inability
to
deliver
our selves
from
them
,
as
also
crave
at
the
hands
of
God
the
gracious
helpe
of
his
Spirt
to
preserve
us
.
If
any
demand
.
But
why
should
the
curse
fall
on
Canaan
for
Chams
fault
?
I
Answer
,
The
Lord
hath
all
the
children
of
all
wicked
men
so
farre
obnoxious
to
his
justice
,
that
it
cannot
be
a
wrong
in
him
to
punish
the
Father
in
the
sonnes
,
or
the
sonnes
in
the
Parents
.
So
have
we
done
with
Cham.
The
next
bad
man
of
whose
badnesse
the
Holy
Ghost
takes
notice
is
Nimrod
.
Hee
was
the
fourth
from
Noah
,
Noah
,
Cham
,
Cush
,
Nimrod
.
His
name
signifieth
wee
will
rebell
,
or
a
rebell
,
whitherby
chance
or
otherwise
given
to
him
;
that
hee
began
to
be
mighty
in
the
earth
,
Gen.
10.8
.
hee
was
a
mighty
hunter
before
the
Lord
,
insomuch
that
his
name
gave
occasion
to
a
proverbiall
speech
,
if
any
man
would
describe
a
violent
tyrannicall
fellow
,
he
would
say
,
as
Nimrod
the
mighty
hunter
.
By
hunter
here
is
not
meant
an
hunter
of
beasts
,
but
an
hunter
of
men
,
the
word
translated
hunting
may
well
be
englished
foode
or
prey
,
and
hee
may
be
called
a
man
of
prey
,
that
is
,
of
spoile
and
booty
.
Hee
was
the
first
that
affected
to
erect
a
Monarchie
,
viz.
Babel
,
whence
it
may
seeme
the
plague
spoken
of
afterwards
did
drive
him
,
and
yet
he
left
not
but
went
to
other
Cities
,
and
made
his
dominion
still
larger
and
larger
.
Learne
of
him
to
take
heed
of
ambition
and
tyranny
,
J
need
not
to
pray
you
to
forbeare
a
tyrannicall
usurpation
over
Cities
and
nations
,
but
take
you
heed
of
that
degree
of
tyranny
which
is
incident
to
men
of
your
ranke
,
even
of
carrying
out
your
owne
will
against
equity
and
right
.
A
tyrant
is
an
odious
name
,
this
mighty
hunting
made
Nimrod
infamous
,
he
did
openly
professe
and
practise
it
,
which
seemeth
to
be
meant
by
calling
him
mighty
hunter
in
the
sight
of
God
.
He
cared
not
for
God
nor
man
,
but
openly
and
in
the
sight
of
God
and
man
attempted
to
subdue
the
nations
and
people
round
about
him
,
and
to
make
himselfe
a
great
commander
.
Put
away
from
you
ambition
,
vaine
glory
,
covetousnesse
,
violence
,
and
all
those
sinnes
which
are
together
wrapped
up
in
this
one
word
tyranny
;
so
I
have
done
with
these
two
particular
sinners
.
I
goe
on
to
set
before
you
a
troupe
of
sinners
all
at
once
,
whereof
I
conceive
that
Nimrod
was
the
ringleader
,
for
it
was
done
at
Babylon
his
City
which
he
built
,
and
which
he
had
constituted
the
head
and
Metrapolitan
City
of
his
dominion
.
The
fault
you
have
set
downe
,
Gen.
11.2
,
3
,
4.
viz.
First
then
their
sin
is
a
vaine-glorious
erecting
of
a
strong
City
and
an
exceeding
high
tower
,
joyned
with
a
confident
perswasion
that
they
should
save
themselves
from
any
mischiefe
and
calamity
,
by
meanes
of
their
City
.
The
occasion
that
did
further
them
to
this
worke
is
,
that
they
were
all
of
one
language
,
and
so
would
easily
agree
upon
a
bad
thing
,
and
that
they
met
with
a
fit
place
,
and
had
fit
matter
bricke
and
slime
,
and
that
they
were
so
fully
bent
upon
it
to
finish
this
their
tower
,
that
no
meanes
was
left
to
stop
them
,
but
Gods
comming
downe
upon
them
with
some
heavy
chastisement
,
I
conceive
that
they
had
finished
,
or
neere
finished
their
City
,
and
were
now
setting
apace
and
eagerly
about
the
tower
,
afore
the
Lord
did
crosse
them
by
that
punishment
.
For
seeing
Babel
was
the
beginning
of
Nimrods
Kingdome
,
and
that
he
could
not
have
finished
it
after
the
division
of
tongues
,
if
he
had
not
done
it
wholly
,
or
for
the
most
part
before
,
it
will
follow
in
likelihood
,
that
they
were
permitted
to
settle
therealong
while
,
and
to
finish
their
City
.
But
when
they
grew
so
mad
that
with
a
City
they
would
have
a
Tower
,
as
it
were
to
outface
God
and
save
them
from
dispersion
in
despight
of
him
,
then
it
was
high
time
for
the
Lord
himselfe
to
oppose
them
.
Vaine-glory
,
Carnall
confidence
.
Obstinacie
.
Here
there
are
3.
sinnes
,
1.
Vaine-glory
,
2.
Carnall
confidence
,
3.
Wilfulnesse
and
obstinacy
.
Vaine-glory
,
for
they
sought
a
name
by
an
exceeding
strong
City
and
high
Tower
.
2.
Carnall
confidence
,
for
they
imagined
to
make
themselves
safe
from
dispersion
and
misery
,
by
meanes
of
that
City
and
Tower
.
3.
Obstinacy
,
because
that
God
himselfe
witnesseth
they
were
so
fully
bent
upon
their
projects
,
that
except
by
violence
,
there
was
no
way
to
stop
them
in
their
attempts
.
Here
be
3.
sinnes
in
the
Babel
builders
Tower
.
They
gave
themselves
to
earthly
mindednesse
in
hunting
after
a
name
,
and
this
they
would
get
forsooth
,
by
such
a
building
as
the
world
had
never
seene
the
like
for
greatnesse
and
height
,
and
never
should
see
.
But
againe
,
take
heede
also
of
carnall
confidence
,
that
is
,
Lastly
,
beware
of
that
sinne
of
wilfullnesse
and
obstinacie
,
Hee
that
hardens
his
heart
against
a
reproofe
shall
surely
come
to
mischiefe
,
let
no
man
stay
him
.
When
the
Lord
sees
that
words
will
not
serve
the
turne
,
he
comes
with
rods
,
and
if
the
rod
will
not
divert
men
from
their
evill
paths
,
then
swords
must
.
Wherefore
put
you
on
a
flexible
and
tractable
disposition
,
and
an
heart
that
will
easily
be
disswaded
from
an
evill
way
.
Pray
to
God
,
pray
to
him
to
give
you
a
minde
full
of
light
that
may
quickly
discerne
evill
,
and
an
heart
full
of
softnesse
that
may
quickly
be
withdrawne
from
it
.
Now
consider
the
punishments
,
God
comes
downe
to
see
,
that
is
,
Now
consider
the
blessing
with
which
their
goodnesse
was
rewarded
,
But
now
for
the
seede
of
Sem
they
were
these
,
Noah
.
Selah
who
lived
433
yeares
,
the
halfe
alone
of
the
lives
of
men
before
the
floud
,
for
at
the
floud
God
did
shorten
mens
lives
by
halfe
,
to
keepe
them
from
so
great
a
height
of
wickednesse
,
as
in
that
long
lived
age
they
came
unto
,
and
to
shorten
the
toile
of
the
godly
upon
earth
.
Heber
lived
464
,
the
longest
of
all
but
Sem
after
the
floud
,
it
is
likely
he
was
a
very
worthy
man
,
from
him
the
name
Hebrewes
came
to
his
posterity
,
and
endured
for
many
yeares
after
.
Peleg
lived
239
yeares
,
about
the
building
of
the
Tower
of
Babel
,
so
you
see
then
God
shortened
mans
life
one
halfe
,
seeing
them
againe
to
grow
so
exorbitantly
wicked
.
Reu
lived
also
239
yeares
,
just
as
long
as
his
Father
,
which
is
not
found
in
any
other
that
I
remember
.
Serug
lived
230
yeares
.
Nahor
lived
148
yeares
,
it
may
seeme
that
he
was
the
first
of
the
Patriarkes
that
fell
to
Idolatry
,
for
Laban
sware
by
the
gods
of
Nahor
,
therefore
his
life
is
almost
by
halfe
as
short
as
any
of
his
predecessors
.
Then
Terah
lived
205
yeares
,
he
fell
to
Idolatry
but
repented
afterwards
and
went
with
his
sonne
Abraham
towards
the
land
of
Canaan
,
dying
in
the
way
,
and
buried
his
eldest
sonne
before
himselfe
,
which
had
not
befalne
any
Patriarke
before
that
we
reade
of
.
(
*
⁎
*
)
THE
EIGHT
EXAMPLE
.
OF
ABRAHAM
.
IT
is
agreed
upon
by
all
,
that
from
Adam
to
the
floud
there
passed
1656
yeares
inclusively
,
I
meane
from
the
beginning
of
Adams
Creation
.
Noah
was
the
tenth
from
Adam
inclusively
,
Abraham
the
tenth
from
Noah
exclusively
.
I
meane
not
reckoning
Noah
as
one
.
How
many
yeares
passed
betwixt
the
floud
and
Abrahams
birth
,
it
is
uncertaine
,
because
the
relation
of
Abrahams
birth
Gen.
11.26
.
is
set
downe
in
such
words
as
have
ministred
occasion
of
difference
to
the
Reader
.
Terah
begat
Abraham
,
Nahar
and
Haran
,
but
at
what
age
he
begat
each
of
them
,
it
is
not
manifested
:
Some
thinke
,
that
Abraham
was
the
first-borne
,
begotten
at
his
fathers
70
yeare
,
some
thinke
that
hee
was
the
youngest
begotten
at
his
130
yeere
,
so
there
is
difference
of
yeeres
in
the
account
by
this
meanes
,
60
yeares
;
but
I
rather
incline
to
them
that
thinke
Abraham
was
the
eldest
sonne
at
his
Fathers
70
yeare
,
for
surely
if
Abrahams
Father
had
beene
able
to
become
a
Father
at
130
yeares
,
it
would
not
have
beene
said
of
Abrahams
selfe
,
that
he
was
as
good
as
dead
at
a
100
yeares
old
.
It
is
improbable
,
that
there
should
have
beene
so
great
difference
of
bodily
strength
betwixt
the
Father
and
the
Sonne
.
Now
from
Abraham
forward
,
the
Holy
Ghost
maketh
his
story
more
large
then
that
of
former
times
.
We
shall
follow
Gods
pen
and
propound
unto
you
this
Father
of
the
faithfull
,
that
by
doing
his
workes
you
may
shew
your selves
his
children
.
In
him
looke
to
his
1.
Birth
.
2.
Life
.
3.
Death
.
Let
us
begin
with
his
vertues
and
good
deeds
,
and
observe
him
as
an
excellent
patterne
of
all
vertues
and
goodnesse
,
that
we
may
profit
the
better
by
considering
his
life
more
particularly
.
Let
us
see
what
vertues
and
good
deeds
he
practised
towards
God
first
,
and
then
towards
man
.
Hebrewes
,
by
faith
called
of
God
,
&c.
and
Abraham
by
faith
offered
up
,
so
that
faith
he
had
,
and
was
called
the
friend
of
God
,
Faith
is
said
to
be
the
Evidence
of
things
not
seene
and
ground
of
things
hoped
for
.
Reason
and
naturall
discourse
will
informe
of
things
sensible
and
naturall
concerning
the
present
life
,
but
the
things
that
are
above
sence
and
reason
concerning
a
future
life
hoped
for
hereafter
nothing
doth
informe
us
but
faith
,
and
faith
is
that
grace
by
which
the
soule
beleeveth
such
things
.
Three
acts
of
faith
1.
Faith
of
God
,
which
hath
foure
acts
.
It
hath
three
sorts
of
acts
in
regard
of
which
it
is
stiled
by
three
titles
:
Faith
of
God
,
Faith
to
God
,
Faith
in
God
.
Faith
of
God
is
that
by
which
we
beleeve
that
there
is
such
a
God
as
indeed
he
is
.
All
conceits
of
God
are
not
of
faith
,
but
those
apprehensions
of
him
which
agree
to
his
being
and
conceive
him
to
be
such
as
himselfe
doth
set
forth
himselfe
to
be
,
and
you
shall
see
what
Abraham
beleeved
concerning
him
.
1.
He
beleeved
that
this
God
was
one
and
but
one
as
the
Scripture
witnesseth
of
him
.
He
worshipped
God
,
he
called
on
the
name
of
God
,
he
builded
an
Altar
to
God
,
not
to
gods
or
more
gods
,
but
to
one
God
JEHOVAH
.
2.
He
beleeved
that
this
one
God
was
True
,
Omnipotent
,
able
and
willing
to
doe
any
thing
that
he
should
speake
,
viz.
that
he
was
All-sufficient
and
faithfull
,
as
S.
Paul
witnesseth
,
being
fully
perswaded
that
what
he
had
spoken
he
was
able
also
to
performe
,
and
Heb.
11.
that
he
was
able
to
raise
him
from
the
dead
.
3.
He
beleeved
that
this
one
God
was
possessor
and
judge
,
and
therefore
also
Maker
of
Heaven
and
Earth
.
And
4.
That
he
was
righteous
and
would
doe
righteousnesse
in
punishing
the
wicked
that
lived
in
sinne
,
and
in
sparing
and
being
favourable
to
the
righteous
man
that
did
study
to
walke
before
him
in
a
good
conversation
.
Now
these
be
the
principall
things
to
be
assented
unto
concerning
God
.
Secondly
,
Abraham
had
faith
to
God
,
that
is
,
in
thy
seed
(
which
is
Christ
)
shall
all
Nations
be
blessed
.
He
beleeved
that
of
his
seed
should
come
the
Messiah
which
should
free
mankinde
from
the
curse
,
and
make
them
partakers
of
the
blessing
.
So
he
beleeved
Gods
threats
against
Sodome
,
that
God
would
destroy
it
with
fire
.
Thirdly
,
he
believed
in
God
.
1.
counted
unto
him
for
righteousnesse
.
He
was
justified
by
this
faith
as
the
instrument
,
he
did
not
worke
,
meaning
in
respect
of
justification
,
he
did
not
thinke
to
be
pardoned
and
accepted
for
the
workes
sake
,
but
beleeved
in
him
that
justified
those
which
in
themselves
be
ungodly
,
by
justifying
he
meanes
,
pardoneth
their
sinnes
,
as
it
is
said
,
Blessed
is
the
man
to
whom
the
Lord
will
not
impute
sinne
,
for
the
promise
was
not
made
to
him
by
the
workes
of
the
Law
,
but
the
righteousnesse
of
faith
,
that
is
,
the
righteousnesse
without
workes
as
he
described
it
before
.
Now
if
you
have
this
faith
and
all
these
acts
of
faith
,
then
you
are
Abrahams
sonnes
,
if
not
,
in
vaine
doe
you
lay
title
to
his
inheritance
.
Therefore
trie
your selves
,
and
if
you
have
this
faith
then
know
your selves
happy
,
if
not
,
you
are
farre
from
blessednesse
,
you
are
still
under
the
curse
.
But
secondly
,
Abraham
feared
God
.
Now
I
know
that
thou
fearest
mee
when
thou
hast
not
spared
thine
onely
sonne
.
because
thou
hast
obeyed
my
voice
,
and
the
Apostle
,
saying
,
he
obeyed
and
went
out
.
Obedience
is
a
resolution
and
indeavour
to
doe
all
that
God
bids
,
because
he
bids
.
Yet
a
fourth
commandement
more
tedious
and
contrary
to
reason
and
affection
then
all
these
,
But
last
of
all
he
obeyed
a
commandement
,
that
seemed
to
contradict
nature
and
religion
,
and
Gods
promise
,
and
his
owne
salvation
,
In
Isaac
shall
thy
seede
be
called
,
and
this
sonne
he
offered
after
a
most
melting
conference
betwixt
himselfe
and
Isaac
his
sonne
all
alone
.
Here
was
an
obedience
incomparable
and
unparalable
,
no
man
ever
did
the
like
except
our
Lord
Jesus
Christ
,
who
offered
up
himselfe
,
which
must
needes
be
dearer
to
himselfe
then
Isaac
was
to
Abraham
.
So
now
marke
the
excellency
of
Abrahams
obedience
,
Surely
tithing
is
no
Leviticall
ceremony
,
for
it
is
not
originally
and
primarily
due
to
the
Leviticall
Priesthood
,
but
it
is
due
to
an
eternall
Priesthood
,
even
that
after
the
order
of
Melchisedech
,
and
therefore
so
farre
as
I
see
,
it
must
be
eternally
due
,
neither
can
any
man
lawfully
forbeare
to
pay
them
to
Christ
,
neither
can
any
man
receive
them
in
Christs
steede
,
but
he
that
is
Christs
officer
to
preach
in
Christs
steed
and
sow
his
spirituall
things
.
Now
I
pray
you
looke
that
you
be
religious
as
Abraham
,
professe
religion
,
come
to
Gods
house
,
call
on
Gods
name
.
Learne
that
publique
prayer
is
an
holy
ordinance
of
God
,
frequent
that
,
and
doe
not
slight
and
despise
it
as
many
of
you
do
,
offer
up
spirituall
sacrifices
to
God
.
Pay
your
tithes
duely
of
all
,
which
I
know
none
of
you
all
that
doth
make
conscience
of
,
you
thinke
that
too
deare
a
price
to
buy
the
worship
of
God
with
,
but
why
should
you
not
shew
your selves
subject
to
Christs
Priesthood
as
well
as
Abrahams
?
If
you
could
make
it
manifest
to
be
a
Leviticall
ceremony
,
you
might
thinke
your selves
dispensed
with
it
by
Christs
comming
;
But
you
cannot
shew
any
good
reason
why
it
should
be
so
,
and
here
is
a
good
reason
it
was
not
so
,
for
it
was
due
to
a
Priest
of
another
order
then
that
of
Aaron
,
wherefore
shew
your selves
truely
religious
,
by
a
conscionable
setting
a
part
to
God
the
tithe
of
all
you
have
,
as
Abraham
did
.
For
when
here
it
is
said
he
tithed
all
,
and
in
the
Hebrew
the
spoiles
,
it
is
no
reason
to
shorten
the
wider
place
by
the
narrower
,
but
to
reconcile
both
together
thus
,
he
paid
tithe
of
all
,
and
also
of
the
spoiles
,
as
well
as
other
things
.
I
am
in
hope
to
prevaile
with
you
for
all
other
things
,
but
in
this
I
have
no
hope
to
prevaile
,
because
profit
pleades
against
me
,
and
because
the
thing
is
controverted
and
denied
by
divers
.
Now
when
a
costly
service
is
questioned
,
O
how
hard
is
it
to
perswade
men
to
see
that
truth
and
follow
it
.
Well
I
shew
you
mine
opinion
,
and
leave
it
to
God
to
perswade
you
,
but
in
other
things
which
are
not
controverted
,
I
pray
you
to
obey
as
Abraham
did
,
and
to
shew
your
religion
as
he
did
.
And
so
we
have
shewed
you
Abrahams
faith
,
obedience
,
feare
and
devotion
.
O
that
we
could
shew
the
same
vertues
in
our
lives
.
I
come
to
shew
you
next
the
good
carriage
of
Abraham
to
men-ward
.
I
am
dust
and
ashes
,
O
good
man
,
that
when
he
came
neere
to
God
,
he
had
a
sence
of
his
owne
meanenesse
,
and
intitled
himselfe
no
better
then
dust
and
ashes
.
This
humility
must
wee
also
be
cloathed
withall
,
it
is
a
necessary
fruite
of
the
knowledge
of
God
and
our selves
,
without
which
we
cannot
be
true
Ceristians
.
It
is
the
cabinet
and
storehouse
of
all
graces
.
It
allures
God
to
give
us
grace
,
it
causeth
all
crosses
to
seeme
easy
if
God
will
lay
them
on
,
it
makes
all
duties
appeare
seasonable
.
You
have
the
vertues
of
Abraham
in
respect
of
himselfe
.
Now
in
respect
of
other
men
,
First
his
family
,
then
others
without
his
family
.
I
know
hee
will
command
his
houshold
to
keepe
judgement
and
justice
,
and
to
keepe
the
way
of
the
Lord
.
If
he
had
not
taught
them
the
good
way
how
should
he
require
them
to
keepe
it
,
and
the
word
signifieth
to
command
and
teach
both
,
bring
them
up
in
the
nurture
and
information
of
the
Lord
.
For
indeed
God
did
bid
him
circumcise
his
children
and
servants
,
and
if
he
must
administer
the
Seale
of
the
Covenant
to
them
,
then
he
must
teach
them
the
Covenant
it selfe
,
even
the
whole
doctrine
of
godlinesse
.
Brethren
,
be
not
a
number
of
you
farre
from
following
Abraham
in
this
matter
?
you
have
not
gotten
so
much
knowledge
as
to
be
able
to
teach
your
people
the
doctrine
of
true
piety
,
the
way
of
God
,
justice
and
judgement
,
nor
doe
not
strive
to
get
knowledge
.
And
many
that
have
knowledge
make
no
care
of
communicating
.
Ah
if
he
that
provides
not
for
the
family
things
needfull
to
the
body
denies
the
faith
,
how
is
he
guilty
of
that
fault
,
which
doth
not
provide
for
their
soules
.
I
beseech
you
therefore
be
humbled
for
your
omission
of
this
duty
,
and
set
about
it
now
you
have
helpes
enough
,
and
may
have
time
enough
,
if
you
will
redeeme
time
from
vanity
.
Doe
what
God
praiseth
Abraham
for
,
and
what
he
maketh
an
argument
,
why
he
will
reveale
to
him
all
that
he
doth
.
Againe
,
see
how
Abraham
carried
himselfe
to
the
particular
members
of
the
family
.
First
towards
his
wife
:
secondly
towards
his
children
:
thirdly
towards
his
servants
.
my
wrong
be
upon
thee
,
that
is
,
thou
art
in
blame
,
the
fault
is
thine
,
it
is
long
of
thee
that
I
am
sleighted
by
my
maid
,
shee
beares
her selfe
bold
of
thee
,
thou
holdest
her
up
in
it
,
and
so
concludes
with
calling
God
to
be
judge
betwixt
them
.
He
doth
not
answer
her
againe
with
words
as
hot
and
testie
as
hers
,
but
in
gentle
manner
yeeldeth
to
her
,
saying
,
thy
maid-servant
is
in
thine
hand
,
doe
with
her
what
thou
wilt
.
This
is
an
honour
to
him
,
if
he
had
beene
put
into
a
rage
by
her
rage
then
had
he
beene
overcome
of
evill
,
but
now
he
is
a
right
conquerour
and
overcomes
evill
with
good
,
when
he
continued
meeke
and
passed
by
her
distemper
and
yeelded
to
her
passion
.
Beloved
,
you
that
be
husbands
,
I
pray
you
follow
this
example
,
I
pray
you
be
not
bitter
against
your
wives
.
Be
not
wrathfull
to
them
if
you
see
them
in
passion
,
if
they
take
you
up
falsely
and
causelesly
,
and
blame
you
for
that
for
which
you
are
not
blame-worthy
,
beare
with
them
,
give
them
good
words
,
doe
what
you
can
to
satisfie
and
content
them
,
shew
love
and
wisedome
both
at
once
.
Carry
your selves
to
them
as
men
of
knowledge
,
not
as
men
of
ignorance
,
and
give
honour
to
the
woman
as
the
weaker
vessell
,
this
is
the
counsell
that
S.
Peter
gives
you
.
Perhaps
you
will
say
,
that
Sarahs
passion
brake
out
but
once
,
but
your
wives
very
often
.
I
answer
,
first
,
it
is
not
certaine
that
Sarah
was
passionate
onely
this
one
time
.
Shee
that
did
fall
into
other
distempers
might
againe
fall
into
this
,
but
if
shee
did
not
,
Abraham
that
bare
this
,
out
of
the
same
reason
would
have
borne
them
too
,
if
it
were
a
duty
to
deale
thus
mildely
at
one
time
,
it
was
a
duty
to
doe
so
alwaies
.
What
then
,
shall
a
man
let
his
wife
beare
out
her
passions
still
and
sleight
him
that
is
her
head
?
I
answer
,
first
,
better
soe
,
then
fill
ones
selfe
with
passion
too
.
And
secondly
,
I
answer
,
a
loving
,
milde
,
gentle
,
admonition
afterwards
,
will
prevaile
more
to
make
a
woman
remember
her selfe
,
then
present
rage
and
bitternesse
.
A
drunken
man
is
best
cured
by
rebuke
when
he
is
sober
,
and
passion
is
but
drunkennesse
.
You
see
Abrahams
carriage
to
his
wife
,
now
I
come
to
shew
you
his
carriage
to
his
two
sonnes
.
1.
He
loved
them
both
very
well
,
So
Parents
must
learne
to
love
their
children
,
but
with
a
moderate
love
,
such
as
that
they
can
be
be
content
to
put
them
to
smart
,
so
farre
as
God
will
have
them
put
to
smart
,
even
by
just
correction
to
cut
off
the
foreskinne
of
their
hearts
,
yea
to
part
with
them
,
if
God
will
have
them
banished
,
or
goe
into
another
Countrey
,
yea
to
have
them
die
if
God
will
have
them
die
.
Such
a
moderate
love
which
is
subordinate
to
the
love
of
God
,
we
must
have
and
exercise
to
the
fruit
of
our
bodies
,
and
we
must
shew
the
sincerity
of
our
love
to
them
by
praying
for
them
,
and
the
moderatenesse
or
our
love
by
being
able
to
punish
them
duely
,
and
to
part
with
them
even
by
death
when
God
shall
send
it
.
O
bewaile
your
carnallnesse
and
unlovingnesse
,
and
immoderate
love
to
them
.
Inordinate
love
of
a
childe
is
a
great
fault
,
it
will
undoe
the
childe
,
it
will
make
him
despise
and
abuse
the
Parents
,
it
will
nourish
all
vices
in
him
,
it
is
the
next
way
to
make
God
crosse
a
man
in
him
,
it
makes
a
childe
an
Idol
,
pray
to
God
therefore
to
moderate
your
love
.
Abraham
provided
for
all
his
other
children
by
gifts
,
and
gave
all
he
had
to
Isaac
,
as
wee
have
it
,
Gen.
25.5
,
6.
So
must
a
good
Father
provide
for
his
children
convenient
portions
,
that
they
may
be
able
to
live
comfortably
,
and
provide
them
fit
callings
,
as
Abraham
did
,
but
make
most
account
of
the
most
godly
,
and
let
him
be
heire
whom
God
hath
made
heire
,
even
the
eldest
,
unlesse
his
wickednesse
dis-inherit
him
,
and
I
suppose
that
it
must
be
some
great
wickednesse
for
which
a
man
should
dispossesse
the
eldest
of
the
greater
part
of
his
estate
,
yet
still
the
eldest
must
have
such
a
larger
portion
as
that
the
younger
may
have
a
convenient
part
for
them
too
.
Learne
to
be
ashamed
,
you
that
are
spendalls
,
and
keepe
nothing
for
your
children
,
have
nothing
to
give
them
:
and
learne
you
all
to
be
moderately
carefull
for
them
,
and
discreetely
and
indifferently
liberall
to
them
.
Let
not
one
have
all
,
the
other
nothing
,
let
not
any
of
them
be
thrust
off
with
nothing
for
the
others
sake
,
but
be
a
Parent
to
all
,
O
be
husbandly
and
thrifty
to
get
and
save
,
and
be
seasonably
liberall
to
them
,
yet
so
,
that
still
your selves
be
in
such
case
as
not
to
make
your selves
underlings
to
them
.
Isaac
,
Abraham
was
carefull
to
provide
a
wife
,
even
one
of
the
best
he
could
though
hee
sent
farre
for
her
,
and
it
may
seeme
he
had
not
much
with
her
,
as
you
have
it
in
the
whole
Chapter
of
Gen.
24.
Here
Abraham
is
to
be
imitated
,
if
in
any
thing
concerning
a
child
,
he
looked
to
have
a
good
wife
more
then
a
rich
.
O
if
you
that
be
Parents
would
doe
so
,
how
well
would
it
goe
with
many
a
family
?
what
is
he
or
shee
,
not
what
hath
he
or
shee
should
be
the
question
?
Abraham
knew
that
God
would
provide
a
wife
for
his
sonne
,
it
is
probable
he
had
prayed
for
that
mercy
and
received
an
answer
,
he
could
not
else
have
affirmed
it
so
certainely
.
You
that
be
Parents
,
must
pray
to
God
to
give
a
wife
or
husband
to
your
sonne
and
daughter
,
and
make
piety
and
vertue
the
chiefe
match-makers
:
If
you
will
ever
shew
your
love
to
be
a
spirituall
love
,
let
it
appeare
to
be
such
to
your
children
,
if
by
any
meanes
you
will
shew
your selves
affected
to
them
with
a
spirituall
love
,
let
it
be
in
seeking
their
good
really
,
not
imaginarily
.
That
woman
shall
live
happiest
,
not
which
hath
the
richest
husband
with
largest
revenues
,
but
that
hath
the
godliest
husband
,
most
abundant
in
vertues
;
sure
a
Father
should
make
his
daughters
happinesse
the
maine
end
of
his
choosing
an
husband
for
her
,
or
else
he
is
not
prudent
,
for
prudence
is
a
vertue
by
which
a
man
doth
worke
rightly
to
happinesse
.
I
say
the
same
concerning
the
wife
;
be
you
therefore
imitators
of
Abraham
here
,
and
be
ashamed
as
our
Saviour
saith
in
another
meaning
,
to
seeke
those
things
after
which
unsanctified
men
and
heathen
doe
onely
or
principally
seeke
.
I
should
have
named
one
grace
more
in
Abraham
towards
God
,
Blessed
is
hee
that
by
faith
and
patience
can
inherit
the
promises
,
as
it
is
said
of
our
godly
fore-fathers
.
So
Abrahams
vertues
to
God
are
faith
,
feare
,
obedience
,
waiting
or
hope
and
devotion
.
And
to
Sarah
I
should
have
named
another
.
He
mourned
moderately
for
her
and
buried
her
honourably
,
I
must
now
speake
of
Abrahams
good
carriage
to
his
servants
;
Damascus
,
Gen.
15.2
.
Him
1.
He
loved
much
.
2.
Trusted
much
,
because
by
good
instructions
and
examples
he
had
through
Gods
blessing
made
him
fit
and
worthy
to
be
both
loved
and
trusted
.
His
love
to
him
he
shewes
in
saying
to
God
(
whereby
it
is
manifest
that
he
did
not
counterfeit
,
for
Abraham
was
too
godly
to
tell
a
counterfeit
tale
to
God
)
one
borne
in
mine
house
shall
be
mine
heire
.
as
hee
that
looketh
to
the
fig-tree
shall
eate
of
the
fruit
thereof
,
so
shall
a
good
servant
that
attendeth
his
master
come
to
honour
,
his
meaning
is
to
shew
,
that
Masters
should
not
be
indebted
to
their
servants
,
but
should
respect
and
preferre
them
.
Those
therefore
that
having
good
and
vertuous
servants
,
shall
not
shew
themselves
liberall
,
and
courteous
,
and
loving
,
but
quite
contrarily
,
froward
,
and
unloving
,
and
niggardly
,
are
much
to
be
condemned
,
as
men
that
have
not
wisedome
to
consider
,
how
much
benefit
a
man
hath
by
his
servants
,
so
that
neither
could
men
get
riches
nor
enjoy
them
if
they
wanted
servants
;
neither
could
they
be
without
them
in
many
other
respects
,
and
if
the
servants
be
good
,
next
to
God
,
above
all
men
hee
stands
most
beholding
to
them
.
His
life
is
in
their
hands
,
his
goods
are
in
their
hand
,
and
to
speake
as
the
truth
is
,
hee
is
more
indebted
to
them
then
they
to
him
.
A
servant
might
more
easily
shift
for
himselfe
without
a
Master
,
then
a
Master
live
as
he
doth
without
servants
:
wherefore
I
commend
unto
you
all
humanity
,
love
,
courtesie
towards
your
servants
that
be
good
and
faithfull
,
such
as
feare
God
and
doe
their
duty
in
such
sort
as
humane
frailty
will
permit
unto
your selves
.
Labour
to
bring
your
servants
to
be
religious
,
and
trustie
,
and
diligent
,
and
if
they
be
so
,
shew
all
good
will
to
them
and
incourage
them
in
their
duty
by
loving
entertainement
,
especially
seeing
now
they
be
freemen
and
not
bondslaves
that
are
your
servants
.
Againe
,
Abraham
trusted
his
servant
with
the
weightiest
businesse
of
his
life
,
getting
a
wife
for
Isaac
,
and
bound
him
with
an
oath
,
but
duely
limited
and
freed
from
all
doubt
and
difficultie
as
much
as
might
be
,
as
you
may
reade
,
Gen.
24.
in
the
beginning
,
causing
him
to
lay
his
hand
under
his
thigh
and
sweare
about
that
businesse
,
alone
limiting
him
so
that
he
should
be
freed
from
it
if
his
friends
were
wanting
to
him
.
So
a
good
Master
should
trust
a
good
servant
,
onely
giving
him
necessary
instructions
,
and
cautions
,
and
if
matter
be
of
such
weight
,
laying
the
bond
of
an
oath
upon
him
,
for
no
bond
stronger
then
that
,
none
fitter
to
binde
a
godly
man
:
what
might
be
the
meaning
of
laying
the
hand
under
the
thigh
in
swearing
,
I
cannot
learne
nor
conjecture
my selfe
,
onely
it
had
some
due
signification
in
all
likelihood
,
as
our
laying
the
hand
on
the
Bible
and
kissing
it
.
Iacob
also
required
it
of
his
sonne
Ioseph
,
so
that
it
may
seeme
to
have
beene
done
in
some
religious
respect
,
whether
intimating
the
expectation
of
the
promised
seed
to
come
out
of
the
loynes
of
Iacob
and
Abraham
I
cannot
say
.
But
whatsoever
this
gesture
might
meane
,
we
note
that
Abraham
trusted
his
servant
,
and
so
must
all
men
needs
doe
in
some
degree
,
and
therefore
had
need
to
choose
good
servants
,
or
do
their
best
to
make
them
such
as
may
be
trusted
.
How
for
all
the
rest
of
his
servants
young
men
fit
for
warre
,
they
were
318.
with
whom
he
fought
against
the
Kings
that
vanquished
the
Sodomites
.
He
did
traine
them
up
to
warre
as
was
fit
,
and
therefore
they
are
called
his
trained
or
instructed
servants
,
and
when
hee
had
gotten
the
victory
,
they
had
leave
by
him
to
eate
of
the
spoile
;
so
that
a
good
man
should
bring
up
his
servants
according
to
his
place
fitly
to
do
him
service
,
and
at
least
should
see
that
they
have
foode
for
them
,
chiefly
when
they
labour
and
take
paines
.
I
proceede
to
Abrahams
carriage
toward
forreiners
that
were
not
of
his
house
,
whether
kinsmen
or
frinmen
as
we
call
them
,
Here
is
an
excellent
vertue
of
so
mild
and
peaceable
a
disposition
,
that
to
prevent
strife
,
can
yeeld
to
his
inferiour
,
in
seeking
to
pacifie
him
by
going
to
him
with
peaceable
and
quiet
words
and
offers
,
and
so
farre
part
with
his
owne
right
,
as
to
give
the
other
the
better
a
great
deale
,
rather
then
proceed
to
jarres
and
discontents
.
O
that
we
could
all
imitate
Abraham
,
especially
bretheren
,
kinsmen
,
and
neere
friends
,
and
be
so
desirous
of
unity
and
accord
as
he
was
,
not
stouting
it
out
as
many
do
,
with
shall
I
yeeld
so
farre
to
him
as
to
goe
to
him
,
to
let
him
have
his
way
,
let
him
come
to
me
if
he
please
,
and
let
him
yeeld
to
mee
.
Most
of
our
spirits
be
so
big
,
that
they
will
not
bow
to
any
that
is
a
little
inferiour
,
no
not
for
peace
sake
,
imparting
with
a
little
of
their
right
for
it
.
But
know
,
it
is
an
honour
to
be
able
to
beare
and
forbeare
,
he
hath
the
most
wisedome
and
grace
,
that
can
part
with
his
owne
right
,
rather
then
continue
a
quarrell
,
if
it
be
not
in
a
matter
of
very
great
weight
,
wherein
great
dammage
should
come
to
him
or
his
family
,
by
parting
with
it
.
And
know
,
that
to
stand
over
highly
upon
tearmes
,
and
not
to
bate
a
jot
or
tittle
,
as
some
men
use
in
boasting
wise
to
affirme
that
they
will
not
,
is
a
proofe
of
a
man
led
much
by
passion
,
and
filled
much
with
pride
and
selfe
conceitednesse
.
Hee
knowes
not
the
valew
of
peace
,
that
will
not
redeeme
it
with
bending
somwhat
even
to
his
inferiour
,
chiefly
a
neere
kinsman
.
The
thing
therefore
J
am
to
commend
unto
you
,
is
peaceablenesse
,
and
for
that
end
moderation
and
lowlinesse
of
carriage
,
in
yeelding
a
little
more
then
needes
to
those
that
ought
rather
to
yeeld
to
you
,
and
certainely
the
comfort
that
peace
and
concord
will
repay
you
withall
,
shall
prove
it
a
good
bargaine
so
to
purchase
peace
.
Lot
Abrahams
kinsman
was
taken
by
the
Kings
that
conquered
Sodom
and
Gomorrah
,
and
when
Abraham
heard
of
it
,
he
armed
his
owne
servants
,
and
got
his
confederates
to
joyne
with
him
,
and
by
force
of
sword
redeemed
Lot
out
of
their
hands
,
as
you
have
the
storie
,
Gen.
14.14
,
15
,
16.
together
with
all
the
goods
and
people
of
Sodome
,
prudently
ordering
the
battaile
by
night
,
and
comming
upon
them
secretly
and
unawares
.
Here
are
three
excellent
vertues
of
Abraham
.
First
,
Love
to
his
kinsman
Lot
.
Second
,
Courage
and
resolution
,
that
durst
fight
for
him
.
Third
,
Prudence
in
ordering
the
whole
businesse
.
For
you
must
take
notice
that
Abraham
was
a
little
Prince
,
a
kind
of
petty
King
in
those
dayes
,
as
appeareth
by
the
carriage
of
Abimelech
and
others
to
him
,
and
therefore
he
had
warrant
and
ground
enough
to
make
warre
against
any
King
,
State
or
person
upon
a
just
quarrell
.
wilt
thou
not
deliver
him
?
For
must
we
succour
an
Asse
pressed
with
a
burden
,
and
not
a
brother
pressed
with
a
bundle
of
injuries
.
And
that
you
may
be
couragious
in
all
things
.
First
,
And
next
,
learne
to
deale
prudently
in
all
affaires
,
as
Abraham
did
,
in
seeking
the
helpe
of
his
confederates
,
and
taking
the
opportunity
of
night
,
and
dividing
his
men
against
his
enemies
into
severall
bands
.
The
excellency
of
a
businesse
is
in
the
wise
carriage
of
it
,
labouring
to
get
convenient
aid
and
helpe
,
and
then
choosing
fit
times
and
seasons
and
other
circumstances
:
We
must
blame
our selves
therefore
if
by
any
indiscretion
or
failing
,
we
have
hindered
our
owne
good
successe
in
our
affaires
,
as
often
times
men
doe
,
and
must
pray
to
God
to
direct
us
with
discretion
(
for
it
is
his
gift
,
)
that
we
be
not
causes
of
our
owne
disappointment
and
misery
.
Now
see
how
Abraham
behaved
himselfe
to
frin-men
as
we
call
them
.
1.
To
the
Sodomites
,
2.
To
the
Cananites
,
3.
To
Angels
whom
he
tooke
to
be
travellers
.
First
to
the
Sodomites
,
Wee
must
learne
hence
,
to
shew
our
loves
to
man-kind
in
generall
,
and
especially
to
just
and
good
men
,
in
praying
God
for
all
righteous
men
,
that
they
may
be
saved
and
delivered
,
and
for
the
Societies
and
Cities
and
countries
wherein
we
live
,
that
they
also
might
prosper
and
escape
for
the
good
sake
of
the
good
that
live
there
.
Fervent
prayer
for
humane
societies
and
for
just
men
in
them
,
should
be
made
by
Gods
people
.
Why
should
you
not
improve
the
right
you
have
unto
Gods
eares
?
For
the
good
of
many
,
I
will
that
prayers
and
supplications
be
made
for
all
men
,
saith
S.
Paul
,
especially
to
pray
that
God
would
deliver
Cities
and
Countries
from
publike
and
fearefull
destructions
.
Bretheren
,
why
are
we
so
defective
in
this
duty
?
Why
do
we
not
pray
for
the
nations
abroad
?
in
hope
that
there
may
be
some
righteous
amongst
them
,
why
are
our
mouthes
stopped
from
such
suites
?
Let
us
now
follow
our
Father
here
,
and
let
our
heartes
and
mouthes
be
inlarged
with
all
humble
confidence
to
beseech
God
,
for
the
good
of
those
Cities
and
quarters
of
Christendome
that
are
ready
to
eate
up
one
another
,
that
God
would
shew
favour
to
them
and
not
give
them
over
to
perish
by
the
sword
each
of
other
.
Account
Prayer
an
exercise
of
some
efficacie
,
have
so
much
faith
as
to
know
that
our
prayers
shall
not
be
vaine
labours
,
and
that
you
beleeve
,
that
God
is
a
God
that
heareth
prayers
;
onely
let
all
your
prayers
be
as
Abrahams
were
,
servent
,
humble
,
and
reverend
.
Wee
must
all
learne
to
be
kinde
and
loving
to
mankinde
,
and
not
to
presse
men
with
heavie
and
grievous
burdens
,
even
though
wee
might
doe
it
in
extremity
of
right
.
This
shall
bring
more
love
and
good
will
,
honour
and
good
esteeme
,
then
rougher
and
more
severe
carriage
.
It
is
better
to
be
loved
then
hated
,
honoured
then
disgraced
,
be
counted
a
friend
and
saviour
of
men
,
then
a
proud
person
that
cares
not
what
becomes
of
others
,
so
that
himselfe
may
make
an
advantage
of
them
.
The
comfort
that
gentlenesse
and
clemencie
bringeth
,
is
also
very
much
more
then
that
which
will
follow
from
the
contrary
.
The
dying
heart
can
receive
no
content
in
thinking
he
hath
crushed
,
inthralled
or
otherwise
afflicted
men
,
but
that
he
hath
delivered
,
comforted
,
saved
them
,
that
affoordeth
great
consolation
,
in
that
it
becommeth
an
argument
of
goodnesse
,
and
a
meanes
of
hope
,
that
a
man
shall
finde
mercy
as
he
hath
shewed
and
exercised
it
.
Let
not
either
covetousnesse
,
or
arrogancie
,
or
a
cruell
disposition
make
you
carrie
your selves
austerely
to
men
for
your
owne
advantage
sake
,
but
use
all
courtesie
,
as
Abraham
did
even
to
these
Sodomites
.
Let
them
enjoy
good
things
,
even
though
you
have
power
and
some
shew
of
right
to
deprive
them
thereof
,
onely
doe
not
interrupt
justice
in
her
acts
of
severity
.
This
was
his
dealing
with
the
Sodomites
in
generall
.
had
lift
up
his
hands
to
God
to
that
end
,
that
it
might
not
be
said
by
the
King
of
Sodome
,
I
have
made
Abraham
rich
Here
Abraham
shewes
himselfe
,
first
,
a
man
that
did
not
regard
riches
,
nor
esteeme
the
wealth
of
this
world
,
in
that
of
his
owne
accord
he
bound
himselfe
by
a
vow
,
not
to
touch
so
great
a
bootie
as
this
,
that
fell
into
his
hands
by
just
conquest
,
and
which
in
all
equity
he
might
have
taken
and
that
with
good
thankes
too
for
the
present
time
from
the
King
of
Sodome
,
who
wished
alone
the
persons
,
and
did
willingly
yeeld
the
goods
to
Abraham
,
but
Abraham
stood
upon
termes
here
of
credit
for
his
Religion
sake
,
and
would
not
have
the
King
of
Sodome
to
triumph
and
say
,
that
his
wealth
had
inriched
Abraham
.
You
see
,
that
we
should
so
dis-valew
riches
,
as
freely
to
cast
them
away
and
deny
our selves
of
them
,
rather
then
incurre
any
reproach
or
disgrace
for
them
,
even
though
the
imputation
would
be
unjust
.
Should
not
all
men
labour
to
have
as
generous
a
minde
as
Abraham
?
Sure
,
we
should
strive
for
the
perfection
of
vertue
which
hath
beene
found
in
the
Saints
.
It
cannot
be
said
yet
,
Abraham
should
have
sinned
if
he
had
taken
this
spoyle
,
neither
was
hee
bound
so
much
to
the
Sodomite
,
as
to
affoord
him
either
persons
or
goods
:
but
he
considered
before
hand
,
that
some
aspersion
of
covetousnesse
would
have
beene
cast
upon
him
,
if
he
should
have
possessed
himselfe
of
this
wealth
,
and
therefore
he
bindes
himselfe
from
it
by
a
vow
.
Noble
Abraham
,
that
regardest
due
esteeme
rather
then
great
riches
,
and
wouldst
let
goe
so
faire
a
morsell
,
rather
then
incurre
any
the
least
shew
of
disgrace
for
worldlinesse
.
Why
should
not
we
be
followers
of
Abraham
his
vertues
?
Why
should
we
use
meanes
to
get
wealth
joyned
with
apparent
reproach
?
such
as
would
set
the
mouthes
of
all
men
on
talking
against
us
,
more
then
this
fact
would
have
filled
the
mouth
of
Chedarlaomer
with
talke
against
Abraham
:
O
what
a
businesse
of
minde
is
this
newes
?
and
how
doth
it
shew
our
inordinate
affection
to
riches
more
then
to
a
good
name
?
which
yet
is
to
be
preferred
above
all
treasures
,
if
we
would
hearken
to
Salomon
.
I
conclude
,
that
we
must
shew
our
true
magnanimity
,
by
sleighting
great
abundance
of
outward
things
,
so
as
that
no
man
might
ever
have
cause
to
grudge
against
us
,
that
these
riches
which
should
have
beene
his
if
all
things
had
beene
fairely
carried
,
have
made
us
rich
,
especially
let
no
man
grow
rich
by
taking
forfeitures
of
poore
men
,
it
is
worse
to
use
extremity
to
a
meane
person
then
to
a
great
.
Now
consider
this
worthy
mans
carriage
to
the
Cananites
,
there
he
called
on
the
name
of
God
:
but
the
word
here
used
is
not
the
same
under
which
such
groves
for
religious
use
are
after
forbidden
,
therefore
more
like
it
is
that
here
alone
was
intended
civill
use
,
and
sure
it
is
a
good
thing
to
plant
wood
for
the
benefit
of
mankind
after
our selves
be
dead
.
A
man
would
have
thought
,
Now
learne
of
him
to
be
common
Benefactors
,
by
helping
to
store
the
world
with
wood
and
water-springs
,
and
other
like
things
,
the
use
of
which
shall
redound
to
many
as
well
as
to
your selves
:
Especially
the
care
of
planting
woods
should
be
commended
unto
you
,
our
age
destroies
that
necessary
provision
.
All
cut
downe
,
none
plant
for
another
age
,
wood
is
usefull
for
shade
,
for
timber
,
for
fewell
,
it
is
one
of
the
things
wee
cannot
want
,
it
is
one
of
the
things
,
that
if
it
be
discreetely
done
,
will
quit
the
cost
that
it
requireth
.
The
tree
after
a
little
time
will
grow
without
any
labour
of
expence
bestowed
about
it
,
it
will
pay
for
its
standing
,
if
you
set
your
hedge-rowes
with
trees
,
they
would
grow
as
well
as
thornes
.
If
here
and
there
at
convenient
distance
,
trees
were
planted
,
especially
timber
trees
,
the
grasse
would
not
be
much
the
lesse
.
But
I
am
not
a
husband-man
good
enough
to
commend
these
particulars
to
you
;
Let
mee
commend
the
thing
in
generall
,
Order
things
for
the
common
benefit
,
and
shew
your selves
lovers
of
mankinde
,
be
not
all
for
your selves
and
for
the
present
.
Now
to
the
persons
generally
,
he
shewes
curtesie
,
that
is
,
a
carriage
savouring
of
lowlinesse
and
good
esteeme
,
together
with
love
and
good
will
unto
the
Hittites
when
he
came
unto
them
about
the
matter
of
a
field
of
buriall
for
Sarah
,
Hee
stood
up
and
bowed
himselfe
,
the
word
is
the
same
that
is
in
other
places
translated
worshipped
,
meaning
he
bowed
his
body
with
his
face
downeward
in
testimony
of
honour
and
respect
,
and
afterwards
,
verse
12.
Hee
bowed
downe
himselfe
before
the
people
of
the
Land
.
You
see
lowly
and
respective
carriage
in
this
worthy
servant
of
God
.
We
ought
to
carrie
our selves
courteously
to
all
men
,
Honour
all
men
,
saith
S.
Peter
,
he
meanes
it
,
of
this
kinde
of
respective
behaviour
of
body
.
This
is
a
meanes
to
shew
love
,
and
to
beget
love
,
and
to
increase
love
,
and
to
keep
out
jarres
and
discontents
,
as
a
sower
and
hautie
and
sullen
dogged
carriage
doth
proclaime
contempt
or
hatred
or
both
,
and
so
causeth
jarres
and
fallings
out
,
and
dislikes
,
and
increaseth
them
if
they
have
beene
begun
.
Those
therefore
that
be
of
a
haughty
carriage
,
or
rude
and
boysterous
behaviour
,
not
knowing
how
to
give
due
salutations
or
complements
of
courtesie
are
to
be
blamed
,
as
men
that
doe
not
alone
want
education
but
charity
and
humility
,
for
if
those
graces
did
rule
in
the
heart
,
though
they
could
not
prompt
a
man
to
a
kinde
of
artificiall
demonstration
of
them
,
yet
they
would
some
way
infuse
themselves
into
the
carriage
,
and
make
it
gentle
and
amiable
.
Therefore
let
your
carriage
be
faire
,
and
kinde
,
and
sweete
,
bow
,
bend
,
salute
,
use
cap
,
knees
,
all
such
things
as
either
nature
or
custome
maketh
to
be
as
it
were
badges
and
professions
of
humble
love
and
serviceablenesse
,
of
a
not
too
much
preferring
your selves
above
others
,
and
under-valewing
them
in
comparison
of
your selves
,
accustome
your selves
unto
and
use
them
for
conscience
sake
,
that
they
may
savour
of
piety
in
the
estimation
of
God
,
who
can
see
piety
in
such
things
,
and
so
they
may
be
more
then
morrall
vertues
,
even
spirituall
actions
and
fruits
of
Sanctification
.
Onely
,
I
beseech
you
,
to
take
heed
of
causing
your
courtesie
to
be
meere
complement
,
and
of
being
the
more
crafty
by
how
much
you
seeme
more
courteous
,
and
of
ushering
in
some
naughtinesse
by
a
goodly
and
lowly
carriage
of
your selves
.
If
such
vertues
be
corrupted
,
and
that
there
be
nothing
in
them
but
the
meere
out-side
,
the
more
loathsome
to
God
,
and
at
length
also
to
man
.
Particularly
,
see
how
he
carrieth
himselfe
to
Hephron
the
Hittite
,
I
will
give
thee
saith
hee
the
money
of
the
field
,
that
is
,
what
it
is
worth
,
and
Ephron
answers
,
t
is
worth
400
shekels
.
A
common
shekell
is
thought
to
be
worth
1
s.
3d.
of
our
money
,
so
400
shekels
is
25
lb.
and
then
Abraham
weighes
him
the
money
of
silver
currant
with
the
Merchants
.
Abraham
in
a
bargaine
of
25
lb.
doth
not
stand
halfe-perthing
,
and
first
bids
15
,
then
17
,
then
20
,
then
22
,
then
24
,
then
25
,
as
a
number
of
base
niggardly
minded
men
would
have
done
,
but
when
he
saw
it
to
be
worth
the
money
at
a
word
he
payes
it
,
and
when
Ephron
saw
Abraham
desirous
of
this
land
,
he
doth
not
aske
40
,
or
35
,
or
30
,
or
32
,
but
at
one
word
tells
him
so
much
it
is
worth
,
and
so
they
agree
,
the
one
also
payes
currant
money
in
full
weight
,
and
the
other
giveth
present
and
good
assurance
,
and
so
here
is
justice
,
and
plaine
upright
dealing
betwixt
them
.
O
that
you
would
learne
of
him
to
bargaine
and
pay
without
any
over-reaching
or
tricks
either
in
bidding
or
asking
,
or
other
devices
,
that
you
might
shew
your selves
not
to
be
possessed
with
the
love
of
money
,
which
is
the
vice
of
all
vices
,
even
the
roote
of
all
evill
.
But
I
am
sure
,
the
contrary
driving
of
bargaines
is
usuall
amongst
us
,
that
it
may
appeare
we
doe
not
buy
and
sell
out
of
respect
of
our
duty
unto
God
,
and
the
common
good
,
but
alone
out
of
desire
to
waxe
as
rich
as
we
can
,
yea
though
it
be
by
other
mens
losses
.
Next
consider
,
Abrahams
carriage
to
Aner
,
Eshcol
,
and
Mamre
.
Aner
,
Eshcol
,
and
Mamre
.
First
,
in
making
a
Covenant
with
them
it
seemeth
to
have
beene
a
league
of
peace
offensive
and
defensive
.
Secondly
,
in
making
bold
with
them
to
crave
their
aid
in
his
battell
against
the
King
of
Shiron
,
by
whom
Lot
was
captivated
.
Thirdly
,
in
allowing
them
to
take
their
part
of
the
booty
though
himselfe
would
not
doe
it
.
So
a
good
man
may
and
in
some
cases
must
joyne
himselfe
in
covenants
and
leagues
so
farre
as
his
owne
benefit
,
and
the
benefit
of
other
men
requireth
it
,
and
must
use
prudence
and
discretion
to
keepe
himselfe
safe
,
not
relying
on
the
care
of
God
without
care
of
using
meanes
.
Hee
may
also
challenge
of
others
,
the
performance
of
covenants
,
and
must
be
content
to
make
himselfe
beholding
to
his
friends
as
occasion
serveth
,
and
not
stand
too
much
upon
termes
of
being
troublesome
to
them
.
And
hee
must
also
leave
his
friends
to
themselves
,
in
point
of
their
right
,
and
not
presse
them
to
those
things
,
whereto
yet
it
may
seeme
convenient
to
binde
himselfe
:
for
you
heare
Abraham
saying
,
Let
Aner
,
Eshcol
,
and
Mamre
take
their
part
of
the
booty
,
though
himselfe
bound
himselfe
by
oath
to
take
no
part
of
it
.
O
that
we
could
carrie
our selves
so
to
our
friends
!
and
not
be
still
pinching
to
them
,
so
as
we
will
part
with
nothing
,
unlesse
they
will
be
perswaded
to
part
with
as
much
.
It
is
a
most
base
and
abject
disposition
,
and
carries
a
relish
of
excessive
selfe-love
,
when
a
man
is
so
greedy
of
his
owne
gaine
,
that
unlesse
others
will
beare
as
great
a
part
as
himselfe
in
such
and
such
things
,
he
will
hold
and
keepe
and
let
nothing
goe
from
himselfe
.
But
it
is
a
noble
and
magnanimous
part
,
and
a
signe
of
true
charity
,
when
a
man
will
rather
put
himselfe
to
losse
,
and
yet
give
others
leave
to
have
an
eye
unto
their
profit
.
Abrahams
carriage
to
Abimelech
.
1.
Maketh
a
covenant
wirh
him
.
Now
see
,
how
Abraham
carrieth
himselfe
to
Abimelech
as
you
finde
it
recorded
,
Gen.
21.22
.
&
33.
Abimelech
with
his
chiefe
Captaine
and
inward
friend
came
to
Abraham
,
desiring
to
make
a
Covenant
of
peace
and
amity
with
him
,
perceiving
that
hee
was
a
man
blessed
of
God
and
prosperous
,
and
Abraham
condiscended
to
the
motion
and
makes
the
oath
unto
him
.
So
should
we
willingly
imbrace
offers
of
peace
and
concord
,
and
covenants
of
love
and
amity
,
even
if
need
be
,
to
binde
our selves
therein
with
a
solemne
oath
,
for
the
Lord
of
Heaven
is
so
great
a
lover
of
unity
betwixt
men
,
that
hee
is
well
content
,
his
holy
and
great
name
should
be
used
as
a
bond
or
obligation
to
tie
them
faster
and
surer
together
.
When
therefore
a
lawfull
oath
is
required
of
us
,
for
the
assuring
of
others
that
we
will
deale
faithfully
in
any
part
of
our
duty
,
we
shall
not
doe
well
to
refuse
such
an
oath
,
but
must
informe
our selves
by
the
practise
of
so
good
a
man
as
Abraham
of
the
lawfullnesse
and
usefullnesse
of
such
an
oath
;
only
that
we
be
carefull
to
deale
uprightly
and
sincerely
,
both
in
taking
and
in
keeping
our
oathes
.
Yea
when
an
oath
is
ministred
to
binde
as
to
forbeare
all
wrongfull
carriage
and
doe
good
in
our
places
,
we
should
be
glad
to
have
our
consciences
firmely
tied
in
such
cases
.
Yea
we
see
,
that
Abraham
dealeth
also
bountifully
with
Abimelech
,
Lastly
,
Abraham
sets
apart
7.
Ewe
Lambes
,
The
last
part
of
Abrahams
good
carriage
is
to
strangers
,
which
he
conceived
at
first
to
be
men
,
though
indeed
they
proved
to
be
Angels
:
for
so
you
have
his
hospitality
recorded
by
the
Holy
Ghost
,
Gen.
18.
1.
ad
17.
When
he
saw
certaine
men
which
he
tooke
to
be
travellers
,
he
ranne
to
them
,
and
with
importunity
brought
them
on
their
way
.
A
courteous
,
free
and
honourable
intertaining
of
strangers
,
is
a
vertue
commended
to
our
imitation
,
by
the
example
of
Abraham
:
for
so
saith
the
Author
to
the
Hebrewes
.
in
many
things
we
offend
all
.
Doubtlesse
he
arrogateth
greater
perfection
to
himselfe
,
then
ever
the
word
of
God
hath
attributed
to
any
meere
man
since
Adam
,
that
conceiveth
himselfe
to
be
quite
free
from
all
evill
corruptions
,
and
from
the
breaking
out
of
corruptions
.
Iosh.
v.
2.
that
the
Fathers
in
old
time
,
even
Terah
the
Father
of
Abraham
and
of
Nahor
,
and
consequently
the
sonnes
themselves
,
being
so
brought
up
of
their
Fathers
,
served
other
gods
.
Here
then
is
a
sinne
in
Abraham
,
that
he
tooke
up
the
religion
of
his
Fathers
without
making
any
diligent
inquiry
into
the
matter
,
whether
the
religion
and
gods
were
true
or
not
.
And
this
is
a
fault
common
to
all
mankind
,
they
take
their
religion
on
trust
,
serving
those
gods
which
they
find
in
the
places
where
they
dwell
to
be
worshipped
and
served
,
and
labour
not
to
find
out
and
serve
the
true
God
alone
,
who
is
onely
worthy
to
be
served
,
yea
if
it
fall
out
that
the
true
God
be
served
amongst
them
,
they
cleave
not
to
him
out
of
judgement
and
well
grounded
knowledge
,
that
he
is
the
onely
true
God
,
but
alone
out
of
common
custome
,
because
all
men
do
so
,
and
this
their
religon
becommeth
but
a
vaine
religion
,
and
is
of
no
force
to
their
salvation
.
Indeed
it
was
not
so
strange
a
thing
that
Abraham
should
be
thus
carried
away
after
false
gods
,
according
as
he
was
led
by
the
common
example
,
seeing
at
that
time
they
had
not
the
word
of
God
written
by
Prophets
and
Apostles
,
to
direct
and
guide
them
in
this
matter
.
But
for
us
whom
God
hath
so
farre
favoured
as
to
give
us
the
cleare
light
of
his
holy
word
,
it
is
a
most
grievous
sinne
to
be
led
wholy
by
custome
and
example
,
and
not
to
build
and
ground
our selves
upon
that
light
which
God
hath
ministred
unto
us
.
And
the
true
cause
,
why
men
do
follow
such
false
guides
in
matter
of
Gods
worship
,
is
the
blindnesse
of
their
mindes
,
and
carnallnesse
of
their
hearts
,
and
the
secret
atheisme
which
is
in
them
,
by
which
they
are
not
thoroughly
and
certainely
perswaded
,
that
there
is
a
God
at
all
,
and
therefore
care
not
to
finde
out
and
serve
the
living
God
,
as
if
it
made
no
great
matter
,
so
they
served
one
which
they
served
.
Let
us
therefore
beware
of
false
gods
and
false
religions
,
and
let
us
beware
of
walking
after
a
false
rule
even
in
following
the
true
God
,
that
is
,
of
serving
him
,
not
because
wee
have
any
true
and
certaine
knowledge
of
him
in
our
owne
mindes
,
but
onely
because
we
have
beene
so
taught
of
our
Fathers
,
and
see
the
whole
world
where
we
live
to
take
the
same
course
,
for
he
that
is
thus
blindly
led
,
worships
God
but
by
chance
as
it
were
,
and
is
as
ready
for
a
false
god
as
for
a
true
,
and
this
was
Abrahams
fault
before
his
calling
.
Now
after
his
calling
,
he
fell
into
some
sinnes
,
Abrahams
faults
after
his
calling
.
1.
Weakenesse
of
faith
.
though
not
wilfully
nor
presumptuously
,
but
of
weakenesse
and
of
infirmity
.
The
first
fault
was
weakenesse
of
faith
.
Though
he
was
the
Father
of
the
faithfull
,
and
is
commended
in
Scripture
for
the
strength
of
his
faith
,
and
that
he
wavered
not
nor
staggered
at
the
promise
of
God
through
unbeleefe
,
yet
at
the
first
,
his
faith
was
mixed
with
unbeleefe
,
and
shewed
it selfe
to
have
some
feeblenesse
in
it
.
For
first
,
when
he
went
downe
into
Egypt
because
of
the
famine
,
and
saw
that
the
men
were
wicked
and
feared
not
God
,
he
was
in
doubt
,
least
the
men
of
the
place
would
kill
him
for
his
wives
sake
.
God
had
promised
him
before
that
time
to
give
the
land
of
Canaan
to
him
and
to
his
seede
after
him
,
and
yet
he
had
no
seed
,
therefore
as
yet
hee
could
not
be
put
to
death
,
unlesse
the
promise
of
God
should
faile
him
and
come
to
nothing
.
Notwithstanding
the
promise
which
should
have
beene
frustrated
,
if
himselfe
had
died
without
issue
,
he
doubted
least
he
might
be
slaine
by
them
,
as
being
distempered
and
diverted
by
feare
from
considering
and
taking
diligent
notice
of
the
promise
.
This
was
a
manifest
imperfection
of
faith
you
see
.
Wherefore
let
us
take
notice
that
in
the
faithfullest
of
Gods
people
there
will
be
defects
of
faith
,
as
also
there
was
want
of
it
in
David
,
when
he
said
,
I
shall
one
day
fall
by
the
hand
of
Saul
,
and
in
Moses
,
How
will
Pharaoh
heare
mee
?
seeing
the
Israelites
did
not
,
and
againe
,
Why
hast
thou
sent
mee
to
deliver
the
people
?
seeing
Pharaoh
oppresseth
them
the
more
since
I
spake
to
him
.
And
therefore
,
let
us
not
be
discouraged
though
we
finde
weakenesse
in
our
faith
,
though
faith
I
say
doe
shew
it selfe
feeble
and
be
much
troubled
,
and
sometimes
foiled
by
doubting
,
especially
in
great
and
sore
temptations
;
yet
we
must
not
be
heartlesse
,
nor
conclude
,
that
we
are
utterly
destitute
of
faith
,
or
that
our
faith
is
not
true
and
sincere
,
and
unfained
.
True
faith
you
see
in
Abraham
may
be
weake
,
yea
cannot
but
be
weake
,
so
long
as
we
be
cloathed
with
tabernacles
of
flesh
.
He
that
truly
beleeves
,
may
yet
be
carried
away
with
doubting
sometimes
,
when
occasions
of
perill
and
danger
incounter
his
faith
;
and
therefore
also
let
us
be
carefull
to
confirme
and
strengthen
our
faith
more
and
more
,
and
to
grow
in
it
by
renewing
our
meditations
of
Gods
promises
,
and
putting
our selves
often
in
minde
of
the
power
and
truth
of
God
the
promise-maker
,
which
are
the
pillars
and
foundations
of
our
faith
.
For
if
Abraham
,
when
these
doubts
began
to
stirre
in
his
minde
,
had
called
to
minde
Gods
promise
of
giving
him
seede
,
and
had
reasoned
with
himselfe
thus
,
hath
not
the
living
God
possessour
of
Heaven
and
Earth
undertaken
to
give
mee
a
seede
to
inherit
this
land
after
me
?
How
then
can
I
be
killed
by
the
Philistins
?
How
can
they
take
away
my
life
whilst
this
promise
is
not
yet
fulfilled
?
Surely
God
both
can
and
also
will
give
mee
life
and
preserve
me
from
the
hands
of
these
godlesse
Philistins
,
for
how
else
should
he
fulfill
his
promise
to
me
of
giving
me
seed
after
me
?
If
Abraham
,
I
say
,
had
thus
stirred
up
his
faith
by
serious
consideration
of
Gods
power
and
truth
,
he
had
not
beene
foyled
so
as
he
was
.
Let
his
weaknesse
and
failings
be
our
warning
,
that
we
may
escape
the
evills
which
he
fell
into
.
Againe
,
as
Abrahams
faith
was
weake
and
yeelded
a
little
to
doubtings
,
they
will
slay
mee
for
my
wives
sake
.
So
you
must
note
another
weakenesse
in
Gods
people
,
flowing
from
the
former
imperfection
of
faith
.
They
are
apt
to
be
over-fearefull
of
dangers
,
and
by
name
of
death
,
even
to
be
so
much
terrified
with
the
apprehension
of
danger
,
especially
of
loosing
their
lives
,
that
they
cannot
must
upon
God
and
rest
upon
him
for
safety
,
as
they
should
doe
.
This
feare
was
found
in
David
,
it
was
found
also
in
Peter
,
and
in
divers
others
of
Gods
people
.
The
ground
of
it
is
,
as
I
said
,
partly
the
weakenesse
of
their
faith
,
and
partly
the
terriblenesse
of
death
,
which
is
the
terriblest
of
all
terrible
things
,
as
being
a
separation
of
the
soule
from
the
body
,
and
a
stripping
a
man
at
once
of
all
those
things
that
are
most
deare
unto
him
,
and
conveighing
him
out
of
this
world
into
another
;
concerning
his
happinesse
herein
he
is
not
alwaies
so
full
of
assurance
as
he
should
be
.
For
when
these
feares
doe
suddainely
seize
upon
a
man
,
upon
occasion
of
some
sensible
object
that
threatens
him
,
they
pull
out
of
the
minde
for
the
time
the
thought
of
Gods
promises
,
and
hold
the
soule
alone
in
the
apprehension
of
the
greatnesse
and
inevitablenesse
of
the
danger
which
looketh
him
in
the
face
.
Let
us
therefore
learne
,
not
to
be
heartlesse
our selves
,
because
we
hare
have
beene
so
transported
with
feare
,
as
was
Abraham
,
nor
yet
be
censorious
to
others
,
whom
wee
shall
see
thus
for
a
fit
even
shaken
and
almost
overcome
of
feare
.
It
is
a
fault
indeed
,
and
we
must
blame
our selves
for
it
and
be
humbled
,
but
it
is
such
a
fault
,
as
may
stand
with
truth
of
grace
,
and
which
doth
not
give
just
reason
to
conclude
ourselves
unsanctified
,
or
not
to
be
Gods
true
children
.
And
let
us
learne
to
beware
of
feare
,
to
resist
and
oppose
it
at
the
beginning
by
the
opposition
of
Gods
love
and
protection
;
yea
,
let
us
labour
to
worke
in
our
mindes
such
a
true
apprehension
of
the
harmelesnesse
of
death
and
other
crosses
,
that
we
may
learne
not
to
be
afraid
of
them
,
though
we
must
needs
suffer
them
.
For
why
should
we
feare
that
which
cannot
hurt
,
yea
that
which
shall
be
an
advantage
to
us
,
Feare
none
of
those
things
that
you
shall
suffer
,
saith
the
Lord
,
and
David
saith
,
I
will
not
feare
what
man
can
doe
unto
mee
,
and
againe
,
I
will
not
feare
though
I
walke
in
the
valley
of
the
shadow
of
death
.
It
is
an
excellent
thing
and
very
comfortable
,
when
our
heart
is
so
setled
that
feare
may
not
dismay
us
.
And
the
way
is
to
get
assurance
of
Gods
favour
and
of
eternall
life
,
and
that
all
things
shall
worke
for
our
good
,
and
speedily
to
set
this
faith
on
worke
,
when
dangers
shall
offer
themselves
unto
our
sight
.
But
further
,
Abraham
to
avoid
this
danger
,
Abimelech
,
Gen.
20.13
.
Abraham
said
to
her
,
this
is
the
kindnesse
thou
shalt
shew
mee
at
every
place
whether
wee
shall
come
,
say
he
is
my
brother
.
You
see
they
agreed
before
hand
to
dissemble
and
to
continue
dissembling
;
yet
sure
dissembling
is
a
sinne
and
ought
not
to
be
done
,
as
Abraham
heares
even
from
Abimelech
himselfe
,
verse
9.
Thou
hast
done
deeds
unto
mee
that
ought
not
to
be
done
.
So
it
may
befall
a
good
Abraham
out
of
inconsideratenesse
and
heedlesnesse
in
not
pondering
their
pathes
,
nor
thinking
of
their
waies
,
or
in
a
suddaine
to
dissemble
and
deale
falsely
for
the
preventing
of
danger
,
as
may
be
seene
also
in
David
,
and
in
Peter
,
when
he
denied
Christ
,
and
when
he
withdrew
himselfe
from
communion
with
the
Gentiles
,
for
feare
of
them
which
came
from
Iames
to
Antioch
.
For
a
thing
not
considered
of
,
is
for
present
as
uselesse
as
if
it
were
not
knowne
at
all
.
Therefore
here
also
we
must
learne
not
to
be
utterly
discouraged
,
if
we
have
run
into
such
a
fault
,
when
we
bethinke
our selves
after
of
such
offences
,
we
must
be
humbled
,
bewaile
them
,
confesse
them
,
condemne
and
judge
our selves
for
them
,
but
we
must
not
be
fearefull
of
asking
pardon
,
and
of
intreating
mercy
to
forgive
them
,
must
not
conclude
,
that
there
was
no
truth
of
grace
in
us
,
because
of
such
palpable
failings
,
yea
we
must
take
boldnesse
to
goe
to
the
throne
of
grace
,
renewing
our
repentance
,
and
earnestly
suing
for
pardon
.
And
we
must
also
take
heed
of
censuring
others
,
and
bitterly
and
harshly
for
such
offences
,
though
they
be
grosse
:
even
Abimelech
did
not
esteeme
Abraham
a
dishonest
and
naughty
man
,
because
he
had
found
him
tripping
in
this
matter
;
onely
take
heed
least
we
misuse
this
Example
and
the
like
,
to
build
upon
them
a
boldnesse
to
such
sinnes
,
that
were
a
great
wickednesse
.
They
must
imbolden
us
to
repent
and
crave
mercy
,
after
we
have
through
weakenesse
offended
,
they
must
not
imbolden
us
before
hand
to
resolve
on
a
sinfull
deed
.
Yea
when
we
behold
their
stumblings
,
it
should
make
us
to
be
earnest
in
our
prayers
to
God
for
a
great
measure
of
strength
,
that
we
may
escape
such
offences
,
and
to
be
more
frequent
and
firme
in
renewing
our
purposes
of
not
finning
in
the
like
kinde
.
Resolve
therefore
,
that
nothing
shall
make
you
lie
or
dissemble
,
and
if
you
doe
resolve
,
you
will
seeke
pardon
and
strive
to
transgresse
no
more
.
But
yet
note
we
,
that
Abraham
fell
into
this
sinne
once
,
and
againe
,
and
if
occasion
had
served
,
was
ready
to
fall
into
it
often
,
as
we
have
alledged
his
agreement
with
Sarah
before
.
He
did
it
first
in
Pharaohs
Countrie
,
then
in
Abimelechs
Countrie
,
and
intreated
Sarah
to
doe
so
where
ever
he
came
;
so
for
want
of
due
considering
,
a
good
man
may
runne
into
the
same
grosse
sinne
againe
and
againe
,
yea
and
be
ready
to
runne
into
it
very
often
,
if
he
were
put
to
it
,
as
we
see
also
in
Isaac
in
the
same
kinde
.
Now
I
come
to
Abrahams
last
sinne
,
which
was
his
taking
of
Hagar
,
Wee
goe
forward
in
considering
Abrahams
example
,
First
for
himselfe
,
my
Lord
,
Now
this
benefit
must
be
marked
as
a
singular
and
excellent
blessing
,
Hee
that
obtaineth
a
wife
saith
Salomon
,
house
and
goods
be
the
inheritance
of
the
Fathers
,
but
a
good
wife
is
of
the
Lord
.
Who
shall
find
a
vertuous
woeman
?
her
price
is
above
the
pearles
.
The
heart
of
her
husband
shall
trust
in
her
,
shee
will
doe
him
good
and
not
evill
all
the
dayes
of
his
life
.
This
great
benefit
the
Lord
gave
unto
his
servant
Abraham
.
All
therefore
that
have
obtained
the
like
mercy
in
some
measure
,
must
observe
and
valew
aright
so
principall
a
blessing
.
Though
a
man
have
an
yoake-fellows
in
some
things
imperfect
and
weake
,
yet
if
she
be
generally
good
,
will
joyne
with
him
in
piety
as
Sarah
did
with
Abraham
,
and
beare
him
company
in
all
good
things
,
and
will
leave
house
and
all
to
journey
with
him
,
if
God
call
them
forth
to
any
service
,
it
is
a
speciall
goodnesse
,
and
a
chiefe
instrument
of
his
comfort
and
welfare
.
Sarah
honoured
Abraham
,
Sarah
obeyed
Abraham
,
she
was
ready
to
provide
a
feast
for
the
Angels
at
his
appointment
,
shee
was
a
good
huswife
and
helpefull
unto
him
in
the
overseeing
of
his
great
family
,
shee
was
every
way
contentfull
and
pleasing
unto
him
,
and
a
little
too
obsequious
,
in
being
content
for
his
sake
,
to
say
she
was
his
sister
.
Wherefore
let
this
first
benefit
be
noted
,
and
let
those
that
have
it
confesse
it
with
praise
and
thankes
to
God
,
and
let
those
that
have
it
not
as
yet
,
learne
to
seeke
it
at
Gods
hands
,
knowing
his
readinesse
to
exercise
his
goodnesse
upon
all
men
in
all
ages
,
if
they
feare
and
obey
him
,
as
well
as
upon
Abraham
in
his
time
.
Children
are
a
blessing
of
God
,
chiefly
if
they
be
good
and
vertuous
,
willing
to
be
ruled
by
their
parents
.
These
are
the
inheritance
of
God
,
when
they
grow
up
as
Olive
plants
round
about
ones
table
,
and
the
Psalmist
saith
,
Let
all
those
therefore
whom
God
hath
blessed
with
this
blessing
,
see
Gods
good
hand
to
them
,
and
praise
him
for
it
.
Indeed
to
be
a
parent
of
many
and
towardly
children
,
if
it
lift
up
the
heart
to
God
,
and
occasion
our
hearty
thankefulnesse
unto
the
Lord
,
is
a
speciall
favour
.
Those
that
have
it
must
see
Gods
good
hand
in
it
,
and
those
that
have
it
not
,
must
seeke
it
of
God
,
and
walke
before
him
obediently
,
that
they
may
be
capeable
of
it
.
Next
,
God
gave
Abraham
good
servants
,
Let
all
masters
marke
Gods
dealing
with
them
in
their
servants
,
and
if
he
please
to
store
them
with
many
good
servants
,
or
with
one
or
two
alone
,
of
excellent
parts
and
graces
,
let
them
even
praise
God
for
it
,
considering
how
great
a
vexation
it
is
,
to
be
crossed
with
servants
of
a
contrary
disposition
,
which
will
be
unto
him
even
as
smoake
in
his
eyes
,
and
as
vineger
to
his
teeth
.
And
let
all
that
desire
such
a
blessing
,
take
the
same
course
that
Abraham
did
,
that
is
,
labour
themselves
to
be
good
masters
,
and
to
command
and
teach
their
servants
to
feare
God
as
Abraham
did
,
and
to
shew
themselves
loving
,
kind
and
liberall
to
them
.
But
further
,
Abraham
had
a
good
kinsman
Lot
,
Abraham
,
though
he
continued
in
the
land
of
Aram
,
and
went
not
out
with
Abraham
,
yet
was
in
his
kind
a
good
Kinsman
too
,
for
he
rejoyced
to
heare
of
Abrahams
welfare
,
and
intertained
his
servant
courteously
,
and
most
readily
sent
his
daughter
to
him
,
so
long
a
journey
into
a
farre
countrey
,
to
be
a
yoake-fellow
to
Isaac
his
sonne
,
to
the
no
small
comfort
of
Abraham
and
Isaac
both
.
Herein
he
shewed
mercy
and
truth
to
Abraham
,
as
the
servant
spake
,
and
did
the
office
of
a
good
and
loving
Brother
.
If
God
afford
such
blessings
to
any
,
that
he
hath
a
loving
wife
and
courteous
Brother
,
ready
to
gratifie
and
comfort
him
,
he
must
observe
it
with
thankes
,
and
those
that
would
have
the
good
hand
of
God
to
stirre
up
their
Bretheren
to
shew
them
due
respect
,
must
even
walke
upright
and
before
God
,
that
he
may
reward
them
as
he
rewarded
Abraham
.
hee
that
hath
friends
,
saith
Salomon
,
must
behave
himselfe
friendly
.
Let
us
yet
consider
another
mercy
.
Let
this
also
encourage
all
men
to
serve
and
obey
God
.
He
can
give
them
a
good
name
and
good
favour
every
where
,
vertue
,
piety
,
and
goodnesse
shall
winne
good
esteeme
and
kindnesse
from
men
that
be
not
utterly
slaves
to
sinne
,
so
farre
as
it
is
good
for
Gods
people
to
enjoy
.
They
must
indeed
,
(
if
God
see
fit
to
try
them
by
that
crosse
)
endure
disgrace
and
hatred
,
and
causelesse
malice
and
reproach
,
but
so
farre
as
Gods
Wisdome
judgeth
it
beneficiall
for
them
,
he
both
can
and
will
incline
the
hearts
of
all
to
respect
and
regard
them
,
to
love
and
honour
them
.
He
will
make
them
to
be
honoured
and
favoured
of
all
with
whom
they
live
.
Feare
not
therefore
to
serve
God
,
but
cleave
to
him
and
obey
him
,
you
see
his
bounty
how
he
can
and
will
requite
his
faithfull
servants
.
And
those
that
finde
the
good
hand
of
God
going
with
them
in
this
kinde
,
that
they
be
respectfully
and
kindly
entertained
,
that
they
have
a
good
name
and
loving
kindnesse
with
all
men
,
except
perhaps
some
vile
and
base
persons
,
that
they
be
cordially
and
heartily
loved
,
that
men
speake
well
of
them
,
wish
and
doe
well
to
them
,
and
are
glad
and
ready
to
gratifie
them
,
they
must
acknowledge
Gods
goodnesse
in
this
mercy
and
rejoyce
in
his
love
,
that
doth
turne
the
hearts
of
men
unto
them
,
and
praise
,
honour
and
love
him
the
more
,
for
the
praise
,
honour
and
love
they
receive
in
the
world
.
We
must
prepare
our selves
to
meete
with
ill
usage
,
ill
will
,
ill
language
,
but
when
wee
meete
with
good
,
then
we
must
confesse
,
that
the
Lord
our
God
is
the
ruler
of
all
hearts
,
and
blesse
his
name
that
causeth
us
to
finde
favour
with
men
,
as
David
did
with
Saul
at
first
,
with
all
Israel
and
with
Achish
one
of
the
Philistine
Lords
,
King
of
Gath
,
that
gave
him
honourable
entertainement
in
his
Court.
Now
another
temporall
blessing
we
observe
to
be
granted
to
this
good
man
,
and
it
is
three
or
foure
times
noted
in
Scripture
,
Gen.
13.2
.
Abraham
was
very
rich
in
silver
,
cattell
,
and
gold
.
So
Gen.
24.35
.
The
Lord
hath
blessed
my
Master
greatly
,
and
he
is
become
great
,
and
hee
hath
given
him
flockes
and
heards
,
and
silver
and
gold
,
and
men
servants
and
maide
servants
and
Camells
and
Asses
,
and
25.6
.
Abraham
gave
gifts
to
the
sonnes
of
his
Concubines
.
He
could
not
have
inriched
them
,
if
he
had
not
beene
rich
himselfe
;
So
God
fulfilled
his
promise
to
Abraham
,
and
he
was
a
very
rich
man
as
well
as
very
good
.
Riches
are
in
Gods
hand
,
hee
hath
them
in
abundance
;
He
is
able
and
ready
to
grant
them
to
his
servants
:
Indeed
they
be
but
doubtfull
blessings
,
if
a
man
have
not
power
to
use
them
well
,
they
will
be
more
hurtfull
to
him
then
profitable
.
But
so
farre
as
the
perfect
wisedome
of
God
sees
that
they
will
be
beneficiall
to
them
,
wisedome
shall
bring
them
also
in
her
hand
and
fill
the
houses
of
her
admirers
with
them
also
.
Let
Gods
people
learne
therefore
to
trust
upon
him
for
their
outward
estate
;
for
though
he
make
not
all
his
children
rich
,
for
it
is
not
good
for
all
,
yet
he
will
not
see
the
meanest
of
them
to
starve
,
for
then
he
should
not
answer
that
bountifull
and
mercifull
title
of
a
Father
,
by
which
he
loveth
that
his
servants
should
call
him
and
call
upon
him
.
Incourage
your selves
therefore
in
all
holinesse
,
righteousnesse
and
vertues
,
for
sure
the
Lord
that
filled
the
house
of
Abraham
and
made
him
so
wealthie
and
great
a
man
,
will
not
neglect
to
give
you
foode
convenient
for
you
,
and
to
supply
you
with
necessaries
.
And
let
those
that
have
houses
,
goods
,
and
wealth
in
abundance
,
learne
to
use
them
well
,
to
see
it
is
Gods
gift
,
and
to
use
them
as
stewards
,
to
praise
God
for
them
,
to
make
them
a
meanes
of
knitting
their
hearts
more
sure
and
fast
to
him
in
love
and
obedience
;
and
to
imploy
them
bountifully
,
liberally
,
and
mercifully
as
Abraham
no
doubt
did
,
that
they
may
lay
up
treasure
for
themselves
in
Heaven
,
and
that
by
well-doing
they
make
them
friends
of
the
riches
of
iniquity
.
Wealth
honestly
gotten
,
mercifully
and
bountifully
used
and
moderately
enjoyed
,
is
a
great
mercy
of
God
.
If
God
make
you
rich
,
doe
you
shew
your selves
to
be
good
as
well
as
rich
,
or
else
riches
doe
not
make
a
man
the
better
that
hath
them
,
neither
can
they
make
his
life
much
more
comfortable
;
yea
it
doth
appeare
often
that
riches
are
laid
up
for
the
owners
thereof
for
hurt
.
And
these
be
the
benefits
temporall
which
Abraham
had
for
himselfe
,
a
good
wife
,
good
children
in
their
kinde
,
and
one
religious
,
good
servants
,
good
friends
,
good
name
,
good
favour
and
great
wealth
,
to
which
add
one
particular
benefit
,
a
great
and
famous
victory
over
foure
great
and
conquering
Kings
,
I
called
him
,
I
blessed
him
and
increased
him
,
and
41.2
,
3.
He
setteth
forth
this
very
benefit
in
magnificall
phrases
,
saying
,
who
raised
up
the
righteous
man
from
the
East
?
called
him
to
his
foot
?
gave
the
nations
before
him
and
made
him
rule
over
Kings
?
gave
them
as
dust
to
his
sword
?
as
driven
stubble
to
his
bow
;
hee
pursued
them
and
passed
safely
by
the
way
that
he
had
not
gone
with
his
feete
.
God
would
have
his
people
take
notice
of
this
mercy
in
saving
Abraham
,
and
making
him
victorious
,
to
assure
them
of
his
like
love
in
defending
them
,
and
giving
them
victory
over
all
their
enemies
,
even
the
whole
Church
,
and
each
particular
member
thereof
.
He
that
sheltered
Abraham
,
was
with
him
,
gave
Kings
before
him
,
shall
not
he
declare
his
love
as
much
in
future
ages
to
his
people
?
Surely
he
is
the
same
for
ever
.
Let
this
comfort
us
against
all
those
that
rise
up
against
us
.
But
what
did
God
for
others
for
Abrahams
sake
?
First
,
2.
God
did
doe
good
to
others
for
Abrahams
sake
.
1.
Blessed
Lot
and
delivered
him
.
he
blessed
Lot
the
more
for
Abrahams
sake
,
and
as
it
is
noted
,
Lot
that
went
with
Abraham
had
heards
,
and
after
when
God
destroyed
Sodome
he
thought
of
Abraham
and
delivered
Lot
also
.
So
God
for
a
good
mans
sake
will
blesse
and
helpe
even
his
friends
and
well-willers
,
and
those
that
belong
to
him
shall
be
much
the
better
for
him
,
according
to
the
promise
that
he
had
made
,
saying
,
I
will
blesse
them
that
blesse
thee
.
And
for
Abrahams
children
,
Thus
you
see
,
how
worth
the
while
it
is
to
serve
,
feare
,
and
obey
God
,
what
abundant
blessings
he
grants
,
what
honour
and
same
even
after
death
;
though
all
Gods
people
have
not
all
these
outward
things
in
like
manner
bestowed
upon
them
,
yet
they
have
that
which
is
sufficient
for
them
,
and
those
that
finde
their
friends
and
children
happy
in
outward
respects
,
must
observe
Gods
hand
to
be
thankfull
.
Yea
we
must
all
take
notice
of
Gods
like
dealing
with
many
of
his
people
,
whose
posterity
flourish
when
they
be
dead
,
some
in
goodnesse
as
well
as
goods
,
and
some
at
least
in
earthly
respects
,
and
leave
a
good
name
behinde
them
,
so
that
many
yeares
after
their
decease
,
their
names
are
honourably
mentioned
,
and
all
men
count
them
good
and
faithfull
servants
of
God
.
The
name
of
the
righteous
is
had
in
everlasting
remembrance
,
Abrahams
spirituall
blessings
.
1.
He
was
called
from
a
false
religion
to
the
true
.
Now
for
spirituall
blessings
,
the
first
was
,
that
God
called
him
out
of
his
Countrey
and
Fathers
house
,
from
the
Idols
of
his
Fathers
house
,
for
they
served
false
gods
there
,
Iosh.
24.2
.
and
acquainted
him
with
himselfe
the
onely
true
God
.
No
greater
blessing
can
befall
a
man
here
,
then
to
be
called
from
a
false
religion
to
the
true
religion
,
so
that
his
heart
be
inclined
also
to
the
practise
of
the
true
religion
,
and
that
he
be
effectually
sanctified
as
was
Abraham
.
Wee
must
looke
that
wee
have
this
mercy
of
effectuall
calling
;
Indeed
from
Idols
and
such
kinde
of
false
gods
,
wee
are
called
,
or
rather
we
have
beene
kept
from
following
them
at
all
,
but
ah
,
are
we
called
to
walke
before
God
in
holinesse
and
righteousnesse
?
not
alone
turning
from
darkenesse
to
light
,
from
a
false
religion
to
the
true
,
but
from
the
power
of
Satan
unto
God
,
that
is
,
from
serving
the
Divell
in
a
wicked
life
to
serve
God
in
an
holy
life
.
If
we
be
not
so
called
,
we
are
not
sonnes
of
Abraham
,
and
outward
blessings
will
doe
us
little
good
.
If
we
be
,
then
wee
have
cause
to
rejoyce
before
the
Lord
our
God
with
exceeding
great
joy
,
for
he
that
is
so
called
,
happie
is
he
.
This
is
a
mercy
of
mercies
,
to
be
a
Saint
by
calling
,
one
whom
God
hath
so
wrought
upon
by
his
Spirit
,
that
his
outward
call
hath
wonne
him
from
the
state
of
corruption
to
the
state
of
grace
.
And
if
any
finde
not
himselfe
so
called
,
or
finde
it
doubtfull
to
himselfe
,
whether
he
have
beene
so
called
yea
or
not
,
let
him
earnestly
seeke
to
God
for
it
,
and
if
wee
would
know
whether
we
be
called
yea
or
not
,
compare
our selves
with
Abrahams
Call
,
Gen.
12.1
.
God
had
said
,
meaning
,
before
his
Fathers
death
,
before
he
dwelt
in
Charran
saith
Steven
,
for
though
because
Terah
was
the
Father
,
the
departure
is
ascribed
to
him
,
yet
God
gave
the
call
first
to
Abraham
and
he
acquainted
his
Father
with
it
,
and
so
his
Father
went
out
and
he
with
his
Father
,
as
a
sonne
in
the
family
and
house-hold
of
his
Father
,
and
bids
him
leave
kindred
and
Fathers
house
,
and
goe
into
a
Countrey
which
God
should
shew
him
,
promising
him
large
off-spring
,
great
blessings
,
and
that
the
promised
and
blessed
seed
should
come
of
him
:
for
S.
Paul
saith
,
in
thee
shall
all
Nations
be
blessed
,
so
that
he
was
more
largely
instructed
by
God
of
remission
of
sinnes
and
salvation
everlasting
by
one
that
was
to
be
borne
of
him
.
Now
God
caused
him
also
to
beleeve
these
promises
,
so
that
he
left
his
Fathers
worship
and
obeyed
God
.
If
any
of
us
have
had
the
Word
of
God
preached
in
our
eares
,
and
by
name
the
promises
of
the
Gospell
,
and
hath
found
his
heart
so
affected
with
those
promises
,
and
the
true
beliefe
of
them
,
that
it
hath
made
him
follow
God
in
a
holy
conversation
of
life
,
and
leave
his
former
sinnes
,
travell
towards
the
land
of
life
,
that
land
which
God
had
shewed
him
in
the
paths
of
righteousnesse
and
true
holinesse
,
this
is
effectuall
calling
,
happy
and
blessed
is
this
man
.
Rejoyce
in
this
calling
,
and
blesse
God
for
it
more
then
for
all
earthly
things
whatsoever
.
And
if
any
of
you
be
not
as
yet
so
called
,
let
him
see
his
misery
,
and
now
call
upon
God
so
to
call
him
,
till
he
finde
his
prayers
granted
:
for
if
we
turne
to
God
he
will
turne
to
us
,
and
if
we
seeke
to
him
for
the
performance
of
his
gratious
Covenant
in
putting
his
Spirit
of
Sanctification
in
our
hearts
,
he
will
not
faile
to
doe
it
.
But
a
second
spirituall
blessing
was
1.
First
,
he
made
him
gracious
promises
,
Gen.
12.2
.
I
will
blesse
thee
,
and
make
thee
a
great
Nation
,
and
thou
shalt
be
a
blessing
,
and
I
will
blesse
them
that
blesse
thee
,
and
will
curse
them
that
curse
thee
.
Againe
,
he
appeares
to
him
to
renew
this
blessing
,
and
these
promises
.
Gen.
13.4
.
promising
him
a
large
off-spring
againe
,
and
the
possession
of
the
land
of
Canaan
,
understood
by
Abraham
to
be
a
figure
of
an
heavenly
inheritance
,
for
he
sought
a
Citie
to
come
,
saith
the
Author
to
the
Hebrewes
.
Againe
,
Chap.
15.1
.
I
am
thy
shield
and
thine
exceeding
great
reward
;
so
to
comfort
him
against
the
doubts
which
hee
might
have
,
that
the
vanquished
Kings
might
prepare
an
army
and
returne
upon
him
,
and
there
also
againe
he
renues
the
promise
of
giving
him
a
sonne
,
yea
giving
him
a
multitude
of
children
after
him
,
and
by
a
signe
confirmes
it
to
him
:
Looke
up
to
Heaven
(
saith
hee
)
and
count
the
Starres
,
&c.
yea
gave
him
faith
to
beleeve
it
,
and
assures
him
that
hee
was
justified
,
and
that
hee
accepted
that
faith
of
him
for
righteousnesse
,
accounting
him
by
meanes
of
that
faith
for
the
sake
of
him
in
whom
hee
beleeved
,
as
perfectly
just
,
as
if
hee
had
perfectly
fulfilled
the
Law
.
And
yet
more
fully
assuring
him
of
his
goodnesse
by
entring
into
a
covenant
with
him
in
a
vision
,
that
his
Father
and
hee
will
come
and
shew
themselves
unto
those
that
love
him
and
keepe
his
commandements
,
and
suppe
with
them
.
O
if
you
find
this
spirituall
familiarity
with
God
,
how
happy
are
you
.
If
not
,
truly
earthly
blessings
are
of
no
great
valew
,
they
be
common
to
good
and
bad
.
And
now
seeke
you
,
seeke
you
these
spirituall
blessings
,
Gods
assuring
you
of
pardon
of
sinne
,
and
appearing
unto
you
more
and
more
to
confirme
your
faith
in
the
promises
of
the
Gospell
,
and
to
make
you
assured
of
your
eternall
happinesse
,
and
that
he
is
your
God
,
untill
at
length
he
do
even
as
it
were
sweare
it
unto
you
,
and
make
you
certaine
of
it
?
And
Bretheren
,
be
you
incouraged
to
answer
Gods
call
,
to
repent
,
to
live
holily
,
to
cast
of
your
sinnes
and
become
obedient
as
was
Abraham
,
for
though
perhaps
you
may
not
be
so
rich
as
he
,
nor
have
so
many
childeren
,
nor
have
so
great
outward
favours
,
yet
will
God
be
your
God
,
he
will
be
your
shield
,
he
will
be
your
reward
,
hee
will
blesse
you
in
all
things
,
he
will
give
you
the
inheritance
of
life
eternall
,
as
sure
as
he
did
to
Abraham
;
he
will
heare
and
accept
your
prayers
,
and
he
will
bring
you
safe
to
the
land
of
rest
,
to
Heaven
that
true
rest
,
where
you
shall
have
no
more
unquietnesse
inward
nor
outward
.
Into
Abrahams
bosome
will
he
receive
all
those
,
that
be
the
true
sonnes
of
Abraham
.
Learne
to
esteeme
of
these
spirituall
blessings
,
though
perhaps
they
may
be
separated
from
the
temporall
,
God
therefore
alone
divideth
them
because
he
sees
you
be
not
fit
for
both
,
but
would
be
hindered
from
injoying
the
one
and
growing
in
the
one
,
by
the
overfull
enjoyment
of
the
other
.
But
the
better
I
say
you
shall
surely
have
as
well
as
Abraham
,
God
will
more
and
more
assure
you
of
his
favour
,
and
of
his
kingdome
,
and
shew
himselfe
more
and
more
graciously
unto
you
,
in
confirming
to
you
his
comfortable
promises
more
and
more
.
This
is
better
then
all
the
riches
of
the
whole
world
;
If
Abraham
had
enjoyed
this
whole
world
and
not
this
sweete
entercourse
with
God
,
his
life
would
not
have
beene
halfe
so
comfortable
and
happy
,
but
if
his
estate
had
bin
never
so
poore
and
meane
in
outward
things
,
yet
would
this
sweete
fellowship
with
his
Maker
have
made
him
happy
and
blessed
enough
.
Spirittuall
good
things
are
the
chiefe
and
principall
,
blessed
is
the
man
whom
God
pleaseth
to
take
for
his
owne
,
to
call
to
himselfe
,
to
strengthen
in
faith
,
to
make
more
and
more
certaine
of
his
salvation
.
This
is
the
blessing
of
Abraham
that
comes
unto
the
Gentiles
by
faith
in
Jesus
Christ
.
This
poore
and
afflicted
Saints
enjoy
as
well
as
rich
;
This
seeke
,
this
labour
for
,
by
indeavouring
to
walke
with
God
,
and
by
being
upright
.
If
any
say
,
But
alas
I
want
this
,
I
find
not
God
shewing
himselfe
to
me
in
his
ordinances
,
I
find
him
not
setling
my
heart
.
I
Answer
,
If
hee
have
called
thee
out
of
sinne
to
a
good
life
,
and
that
thou
indeavourest
to
follow
him
,
he
will
in
due
time
shew
himselfe
unto
thee
,
feare
it
not
,
and
the
longer
he
seemes
to
deferre
the
revealing
of
himselfe
,
the
more
abundant
and
exceeding
great
shall
the
comfort
be
at
last
.
God
will
not
faile
to
blesse
his
people
with
spirituall
blessings
,
and
comfort
them
with
spirituall
comforts
,
if
they
walke
before
him
in
sincerity
.
I
proceed
to
tell
you
of
good
Abrahams
crosses
,
First
,
God
put
him
to
suffer
an
heavy
crosse
at
his
first
call
,
forsake
thy
kindred
and
thy
fathers
house
,
and
this
affliction
often
assaileth
the
Saints
of
God
,
at
their
looking
towards
true
piety
,
when
they
begin
to
forsake
sinnefull
courses
and
to
looke
towards
Heaven
;
though
they
change
not
their
countrie
for
a
new
habitation
,
nor
leave
their
fathers
house
to
goe
into
a
region
farre
distant
,
yet
their
fathers
house
falleth
out
with
them
,
they
cease
to
be
friends
to
them
,
and
they
feele
that
which
sometimes
our
Lord
hath
foretold
,
a
mans
enemies
shall
be
those
of
his
owne
house
,
yea
father
hates
the
sonne
,
and
the
sonne
the
Father
.
For
a
mans
inward
and
neerest
friends
are
more
weary
of
him
then
,
then
any
other
,
because
having
occasion
of
conversing
with
him
,
they
more
see
his
piety
,
else
as
Owles
are
more
offended
with
the
light
,
and
because
wanting
that
commerce
in
evill
and
vanity
which
once
they
had
,
they
are
more
displeased
at
the
change
.
We
must
learne
therefore
whosoever
mindeth
to
follow
Christ
and
be
his
Disciple
,
learne
to
love
him
above
all
persons
,
yea
as
himselfe
teacheth
us
,
to
hate
Father
and
Mother
,
even
to
hate
them
I
say
;
that
is
,
to
be
willing
to
part
with
them
,
as
if
we
hated
them
for
Christs
sake
.
And
as
here
the
Lord
so
provided
for
Abraham
,
that
he
wanted
no
friend
in
any
place
where
ever
he
came
,
a
forreine
countrey
afforded
him
as
much
welfare
as
his
native
soile
could
have
done
,
so
whosoever
shall
loose
any
such
thing
for
Christs
sake
,
shall
be
sure
to
receive
in
this
life
an
100.
fold
,
that
is
,
an
hundred
times
more
good
and
comfort
,
then
those
things
or
persons
could
have
afforded
,
yea
many
times
also
a
larger
measure
,
and
greater
number
of
outward
things
and
outward
friends
.
This
was
the
first
crosse
of
Abraham
,
leaving
his
countrey
,
see
next
what
he
met
with
in
Canaan
another
countrey
,
in
respect
of
his
estate
and
the
persons
that
were
dearest
to
him
.
3.
Suffered
crosses
.
1.
In
Lot
his
kinsman
.
Now
for
the
persons
neere
to
him
,
first
,
his
Kinsman
,
then
those
of
his
family
.
One
and
onely
one
Kinsman
he
had
with
him
,
that
wee
reade
of
,
Lot
.
In
him
he
suffered
two
troublesome
crosses
.
First
,
upon
occasion
of
a
trouble
that
fell
out
betwixt
the
servants
of
Lot
and
of
Abraham
,
they
were
faine
to
part
habitations
.
Their
riches
were
so
great
,
that
the
land
affoorded
not
roome
for
both
their
herds
and
flockes
,
hence
the
herdsmen
and
shepheards
on
both
sides
had
occasion
of
jarring
about
places
of
pasture
.
One
would
have
his
cattle
here
,
another
would
have
his
,
and
so
variance
grew
.
Abraham
saw
that
this
variance
would
proceed
farther
and
farther
,
and
to
prevent
mischiefe
,
gives
Lot
his
choice
where
hee
would
dwell
,
so
saith
the
Scripture
,
they
were
separated
a
man
from
his
brother
.
This
no
doubt
was
tedious
to
Abraham
,
that
Lot
and
he
might
not
be
neere
neighbours
at
once
,
for
the
event
after
made
it
appeare
how
deare
Lot
was
unto
him
,
and
therefore
after
Lots
departure
,
the
Lord
appeared
unto
Abraham
to
comfort
him
,
as
taking
notice
what
a
trouble
it
was
unto
him
.
And
this
kinde
of
crosse
doth
fall
out
to
men
,
either
increase
of
riches
or
want
of
it
,
or
some
thing
falleth
out
,
that
causeth
they
must
be
separated
from
their
speciall
friends
,
or
some
unkindnesse
and
jarres
grow
betwixt
them
,
that
their
agreement
is
not
so
cordiall
and
hearty
as
it
ought
to
be
.
But
the
next
Crosse
in
Lot
was
worse
,
for
in
the
spoile
of
Sodome
,
he
was
spoiled
and
taken
captive
by
those
that
tooke
the
Sodomites
captive
.
This
comming
to
Abrahams
eares
pierced
him
indeed
,
that
his
loving
Cousin
who
had
beene
brought
up
in
his
house
with
him
,
and
had
borne
him
company
in
all
his
peregrination
from
Vr
till
almost
that
time
,
should
fall
into
the
hands
of
so
cruell
enemies
,
should
have
his
cattell
and
goods
seized
upon
,
and
himselfe
,
and
wife
,
and
children
,
made
slaves
and
bondmen
.
This
affliction
is
usuall
enough
in
the
world
.
Much
misery
and
distresse
befalls
them
to
whom
wee
wish
well
,
and
we
suffer
in
their
sufferings
whom
naturall
affection
doth
so
indeere
us
unto
,
as
that
wee
cannot
but
have
a
fellow-feeling
with
them
in
their
distresses
,
as
the
members
of
the
body
suffer
by
consent
.
But
a
second
evill
that
I
had
almost
forgotten
pinched
Abraham
in
Lot
,
for
Lot
lost
all
in
Sodome
and
went
and
dwelt
in
the
Mount
,
and
there
lay
with
his
two
daughters
,
and
begat
of
each
of
them
a
sonne
.
This
was
no
doubt
noised
abroad
,
it
came
to
Abrahams
eares
,
and
filled
his
heart
with
a
great
deale
of
griefe
,
that
such
a
man
as
he
had
taken
Lot
to
be
and
found
him
to
be
,
after
God
had
afflicted
and
chastened
him
,
and
also
shewed
him
mercy
and
delivered
him
,
should
runne
into
so
monstrous
and
unnaturall
sinnes
,
as
to
commit
incest
,
not
with
one
of
his
daughters
which
had
beene
farre
too
much
,
but
even
with
both
of
them
,
one
after
the
other
.
This
I
say
pierced
Abrahams
soule
to
thinke
of
,
he
could
not
but
be
sensible
of
all
the
bitter
reproachfull
taunts
that
the
true
religion
of
God
would
suffer
for
this
crime
of
Lot
.
The
sinnes
and
crimes
of
those
that
are
deare
to
us
,
and
the
reproach
that
followes
thence
,
both
upon
themselves
and
sometimes
upon
the
truth
of
God
which
they
professe
,
must
needs
breede
much
heavinesse
unto
good
men
,
and
sometimes
the
providence
of
God
so
disposeth
of
things
,
that
the
people
of
God
shall
be
humbled
so
,
as
Paul
saith
God
would
humble
him
he
feared
,
when
he
should
finde
many
impenitent
sinners
in
Corinth
,
and
it
had
brought
anguish
to
his
heart
,
that
the
incestuous
man
had
not
alone
so
shamefully
offended
,
but
also
beene
tolerated
by
the
Church
,
as
no
doubt
also
the
heare-say
of
Rubens
incest
was
a
great
vexation
of
heart
to
Iacob
,
when
the
report
of
it
was
brought
unto
him
.
Now
see
what
Abraham
suffered
in
his
owne
house
in
respect
of
his
wives
and
children
.
First
,
his
wife
Sarah
a
good
woman
and
deare
to
him
,
was
twice
taken
away
from
him
,
once
by
the
King
of
Egypt
,
and
after
by
the
King
of
Gerar
,
and
he
could
not
but
be
grieved
at
it
so
much
the
more
,
because
it
came
to
passe
by
his
owne
default
and
sinne
,
and
because
shee
was
so
taken
away
,
as
that
it
was
likely
every
day
,
that
shee
should
have
beene
married
to
another
man
,
or
at
least
have
beene
made
a
minister
to
serve
his
lust
.
What
an
anguish
was
this
thinke
you
?
How
did
this
gaule
his
heart
?
when
he
abode
alone
in
his
Tent
,
and
Sarah
was
not
in
hers
,
when
he
lay
alone
at
home
and
Sarah
bare
him
not
company
,
yea
when
shee
was
perhaps
in
the
bosome
of
another
man
,
to
whom
he
had
betrayed
her
by
his
cowardly
feares
and
dissembling
,
it
scarce
befalleth
any
of
us
to
meete
with
such
a
crosse
in
his
wife
.
But
lastly
,
Abraham
buried
Sarah
,
she
died
before
him
,
Hee
rose
up
from
before
his
dead
,
whether
hee
had
gone
before
to
mourne
and
weepe
for
her
.
These
things
he
suffered
in
his
wife
Sarah
.
Now
in
his
Concubine
Hagar
,
Secondly
,
When
shee
was
now
great
by
him
,
she
ran
away
from
him
and
Sarah
,
and
carried
the
fruite
of
his
body
away
with
her
.
This
no
doubt
grieved
Abraham
,
he
tooke
her
alone
for
desire
of
of-spring
,
not
to
satisfie
lustfull
desires
,
and
now
when
she
promised
seede
,
and
his
heart
was
raised
up
with
expectation
of
a
sonne
,
to
have
all
his
hopes
dashed
by
the
quarrels
that
Sarah
had
with
her
,
she
being
gone
away
,
and
hee
knowing
not
where
to
have
her
,
nor
how
to
procure
her
returne
,
nor
what
was
become
of
her
,
nor
of
his
child
wherewith
she
went
,
and
which
was
deare
unto
him
,
even
now
before
he
saw
it
in
the
world
.
This
surely
put
him
to
much
griefe
and
sorrow
.
This
crosse
is
not
very
usuall
,
to
have
a
great
bellied
wife
runne
from
a
man
,
but
if
such
a
kind
of
desertion
shall
befall
any
,
either
hee
must
be
very
respectlesse
of
his
wife
,
or
else
it
would
be
a
corrasive
unto
him
.
But
a
worse
crosse
or
as
bad
befell
him
after
,
So
you
see
his
domesticall
afflictions
in
his
wife
,
now
consider
what
hee
suffered
in
his
childeren
,
1.
In
Ishmael
whom
hee
had
first
,
hee
was
faine
to
banish
him
,
But
when
hee
had
him
,
was
the
last
triall
and
worst
of
all
;
hee
must
take
him
and
ride
with
him
a
long
journey
of
three
dayes
to
a
certaine
mountaine
,
and
there
hee
must
offer
him
up
to
God
for
a
burnt
offering
,
here
God
tried
Abraham
to
the
quicke
.
Hee
must
denie
naturall
affection
,
in
killing
a
sonne
so
deare
unto
him
,
and
that
at
this
age
:
If
God
see
fit
to
have
him
,
why
did
hee
not
call
for
him
when
hee
was
a
young
childe
,
before
hee
had
filled
his
heart
with
so
intense
love
and
earnest
expectation
;
If
hee
will
have
him
now
,
why
cannot
hee
send
some
disease
to
fetch
him
,
but
the
Father
must
murder
the
sonne
:
so
nature
must
give
place
to
Gods
commandement
.
Hee
must
also
denie
his
credit
in
the
world
,
and
expose
himselfe
to
most
harsh
,
and
in
shew
just
censure
of
all
men
,
yea
of
his
familie
and
of
his
wife
Sarah
too
,
whose
griefe
for
her
slaughtered
sonne
must
needes
cause
her
to
lade
her
husband
with
grievous
complaints
,
and
in
appearance
also
righteous
.
Yea
hee
must
in
some
sence
contradict
and
crosse
even
faith
it selfe
,
by
slaying
him
in
whom
the
Lord
had
said
unto
him
.
In
Isaac
shall
thy
seede
be
called
.
Thus
faith
must
conquer
nature
,
conquer
credit
,
and
conquer
it selfe
,
which
also
it
did
in
Abraham
:
hee
considered
that
God
was
able
to
raise
him
up
againe
from
the
dead
,
from
whence
in
a
figure
hee
had
received
him
.
So
it
seemeth
good
to
God
,
to
put
his
servanrs
hard
to
it
,
and
to
require
such
things
at
their
hands
,
as
cannot
but
bee
very
difficult
unto
them
.
Thus
you
have
heard
of
Abrahams
life
,
THE
NINTH
EXAMPLE
.
OF
SARAH
,
HAGAR
.
AS
Abraham
is
called
the
Father
of
the
faithfull
,
so
it
is
also
said
to
Godly
woemen
concerning
Sarah
,
whose
daughters
yee
are
as
long
as
yee
doe
well
,
&c.
So
that
shee
is
honoured
with
this
title
of
being
the
mother
of
beleevers
,
as
hee
was
the
Father
.
Having
therefore
set
before
you
the
example
of
Abraham
,
wee
proceede
to
consider
the
example
of
Sarah
his
wife
.
Let
us
see
1.
Her
birth
,
2.
Her
life
,
3.
Her
death
.
Concerning
her
birth
,
her
Father
is
knowne
,
Shee
is
indeed
my
sister
,
the
daughter
of
my
Father
,
not
the
daughter
of
my
mother
,
and
shee
became
my
wife
.
For
as
yet
God
had
not
forbidden
to
marry
with
any
of
the
kindered
of
ones
flesh
as
after
hee
did
,
so
that
as
yet
hee
might
lawfully
take
his
sister
by
the
one
side
to
be
his
wife
,
the
consort
of
his
bed
;
and
shee
was
borne
10.
yeares
after
Abraham
,
for
it
is
noted
,
that
when
Isaac
was
borne
,
shee
was
90.
yeares
of
age
and
he
a
100.
So
was
she
10.
yeares
younger
then
himselfe
,
and
he
exceeded
her
in
age
10.
yeares
,
as
it
is
meete
though
not
necessary
,
that
the
husband
be
somewhat
elder
then
his
wife
,
Gen.
21.5
.
Abraham
was
a
hundred
yeares
old
when
his
sonne
Isaac
was
borne
to
him
.
Gen.
17.17
.
Shall
Sarah
that
is
ninety
yeares
old
beare
?
so
it
is
manifest
,
that
there
was
the
difference
of
ten
yeares
betwixt
Abraham
and
Sarah
.
And
this
is
all
we
have
to
say
of
her
Birth
.
That
by
faith
shee
received
strength
to
conceive
seede
,
and
was
delivered
of
a
sonne
when
shee
was
past
age
,
because
shee
was
perswaded
that
hee
was
faithfull
which
had
promised
,
where
you
see
the
nature
of
faith
,
it
is
an
acknowledging
of
Gods
faithfullnesse
,
a
giving
him
the
honour
of
his
faith
,
and
setting
to
ones
seale
that
God
is
true
.
Faith
causeth
the
minde
of
a
man
to
submit
it selfe
to
the
Word
of
God
,
and
to
be
assured
that
hee
can
and
will
keepe
promise
,
for
to
the
promise
of
God
it
looketh
principally
,
and
this
faith
will
cause
a
man
to
receive
power
from
God
to
doe
those
things
,
which
otherwise
of
himselfe
he
wanted
all
power
to
doe
.
This
faith
will
make
a
weake
man
strong
,
it
will
put
fruitfullnesse
into
a
barren
wombe
,
and
life
and
strength
into
a
dead
body
,
it
will
make
a
barren
soule
fruitfull
in
good
workes
,
and
make
the
heart
to
conceive
the
Word
so
as
to
bring
forth
the
fruit
of
good
living
,
whereto
of
it selfe
it
is
as
unable
,
as
a
body
past
age
is
unapt
to
bring
forth
a
childe
.
Consider
therefore
,
whether
you
have
gotten
such
a
faith
into
your
hearts
,
as
makes
you
fruitfull
of
good
workes
.
If
we
beleeve
Gods
promises
faithfully
,
it
will
sub-minister
strength
to
produce
all
sorts
of
good
workes
,
which
otherwise
the
heart
of
it selfe
would
never
produce
.
For
he
that
beleeveth
Gods
promises
shall
obtaine
strength
from
God
to
obey
his
holy
Commandement
,
and
according
to
the
strength
of
it
,
to
abound
in
good
workes
of
all
sorts
.
Faith
is
a
strong
grace
and
puts
a
new
power
into
the
soule
by
which
it
shall
be
fit
to
doe
good
workes
.
We
have
more
largely
discoursed
of
the
nature
of
faith
in
the
Example
of
Abraham
,
who
is
also
commended
for
faith
.
Then
Sarah
in
respect
of
Abraham
her
husband
had
two
worthy
vertues
.
Abraham
hasted
into
the
Tent
to
Sarah
,
and
bad
her
quickly
make
ready
three
measures
of
fine
flower
and
make
cakes
upon
the
hearth
,
which
shee
did
accordingly
without
grumbling
or
deferring
.
Shee
did
not
oppose
her
husband
and
demand
,
husband
,
you
know
not
what
these
men
be
?
nor
whence
they
come
?
why
should
you
make
such
care
to
prepare
for
them
?
but
without
any
more
adoe
,
at
her
husbands
commandement
,
shee
gate
all
things
ready
according
to
his
desire
.
This
is
a
commendable
thing
in
a
wife
,
and
is
to
be
followed
by
all
you
godly
women
,
who
would
be
counted
daughters
of
Sarah
;
if
your
husbands
wish
you
to
doe
things
honest
and
lawfull
,
you
must
addresse
your selves
not
to
make
your
objections
,
but
to
yeeld
your
cheerefull
obedience
according
to
S.
Pauls
commandement
,
that
saith
,
Wives
bee
subject
to
your
husbands
in
all
things
.
If
any
say
,
that
this
was
but
a
small
matter
.
I
answer
,
true
,
but
it
is
reported
as
it
were
a
taste
of
her
good
disposition
in
this
matter
,
and
a
signe
of
her
dutifull
obedience
,
the
glory
whereof
the
Holy
Ghost
giveth
her
more
generally
,
saying
,
that
shee
obeyed
her
husband
,
meaning
,
Secondly
,
it
is
noted
of
her
,
that
shee
reverenced
her
husband
,
Let
the
wife
see
that
shee
feare
her
husband
.
Loe
it
is
earnestly
charged
upon
women
,
they
must
looke
to
it
that
they
yeeld
it
:
Let
the
wife
,
that
is
,
every
wife
,
see
,
that
is
,
carefully
looke
to
it
,
and
not
make
shifts
or
pretend
excuses
,
but
see
,
that
shee
doe
it
,
even
feare
her
husband
.
There
is
a
double
feare
,
Shall
I
have
pleasure
after
I
have
waxed
old
,
my
Lord
being
old
also
.
So
the
reverence
of
a
good
wife
should
be
hearty
,
and
cause
her
when
shee
doth
but
thinke
,
of
her
husband
,
even
then
to
give
a
title
of
due
respect
.
Wherefore
to
give
rude
and
undecent
termes
to
an
husband
,
such
as
would
but
become
a
Mistresse
speaking
to
her
bondman
,
Ned
,
Iacke
,
Dick
,
Tom
,
Robbin
,
is
even
a
little
too
much
familiarity
in
a
wife
,
favouring
of
some
degree
of
contempt
.
The
ground
of
these
two
duties
,
reverence
and
obedience
,
is
the
image
of
God
in
the
husband
:
For
he
doth
stand
in
Gods
roome
over
her
,
because
as
Christ
is
the
Head
of
his
Church
,
so
is
the
husband
the
wives
head
,
and
the
woman
is
the
glory
of
the
man
,
meaning
,
one
that
is
made
to
bring
some
glory
and
honour
to
him
.
Now
by
this
fruit
of
Sarahs
obedience
which
the
Holy
Ghost
hath
noted
,
it
is
prooved
that
Sarah
was
huswifely
in
her
house
,
even
as
a
woman
that
could
stirre
about
in
her
family
,
and
looke
to
the
dispatching
of
necessary
affaires
by
her
servants
and
them
in
her
family
.
For
had
shee
beene
a
coy
and
nice
or
idle
and
sloathfull
dame
,
shee
would
neither
have
dressed
meale
,
nor
kneaded
it
,
nor
made
cakes
of
it
,
nor
seene
to
the
baking
of
them
,
nor
yet
have
followed
her
maid-servants
,
and
looked
that
they
should
have
beene
diligent
in
this
businesse
.
who
would
have
said
to
Abraham
that
Sarah
should
have
given
children
suck
?
for
I
have
borne
him
a
sonne
in
his
old
age
,
as
if
shee
confessed
,
that
giving
a
childe
sucke
should
not
be
separated
from
bearing
him
.
And
indeed
nature
doth
manifestly
call
upon
women
for
this
duty
,
for
to
what
purpose
hath
God
given
them
brests
?
as
it
were
bottles
,
at
that
time
replenished
with
such
a
fit
and
well
pleasing
foode
for
the
babe
,
surely
not
to
milke
out
on
the
ground
,
not
to
draw
it
backe
by
medicines
and
devices
,
but
to
give
it
to
the
new
inhabitant
of
the
world
,
with
whom
it
came
into
the
world
.
So
soone
as
a
woman
hath
a
childe
in
her
wombe
ready
to
bring
forth
,
shee
hath
also
milke
in
her
brests
fit
for
its
feeding
,
and
is
not
this
as
much
,
as
if
the
Lord
should
speake
unto
her
and
say
,
I
would
have
you
take
care
to
bring
up
this
childe
which
thou
hast
brought
forth
,
with
this
nourishment
,
which
I
have
laid
up
in
store
for
it
,
for
surely
God
and
nature
make
nothing
in
vaine
.
This
loving
part
of
Sarah
is
more
considerable
in
respect
of
her
age
and
her
greatnesse
of
estate
and
household
,
for
shee
was
ninety
yeares
old
,
and
might
in
that
respect
have
seemed
warranted
to
have
given
her selfe
a
dispensation
from
this
service
,
and
to
have
said
,
should
a
woman
of
mine
age
endure
the
labour
of
watching
and
waking
and
looking
to
a
childe
,
and
induring
all
its
froward
fits
and
a
number
of
attendance
?
why
may
I
not
set
it
to
a
younger
woman
stronger
and
better
able
to
doe
it
then
my selfe
?
Shee
was
wife
to
Abraham
,
a
man
of
great
place
and
state
,
fellow
to
a
King
,
with
whom
Kings
sought
to
be
in
covenant
,
and
should
such
a
woman
as
I
?
might
shee
have
objected
,
submit
my selfe
to
this
meane
and
laborious
office
,
may
not
I
hire
another
to
doe
it
for
mee
?
mine
husband
,
might
,
shee
have
said
;
is
a
great
man
and
withall
hospitall
.
If
he
bring
in
men
of
place
and
fashion
,
must
I
be
hindred
from
intertaining
them
by
dandling
a
childe
and
being
made
unhandsome
and
unfit
for
company
with
tending
a
babe
?
might
not
another
doe
this
as
well
as
I
?
of
whom
such
intertaining
would
not
be
expected
.
Againe
,
have
I
not
a
very
great
household
?
must
I
leave
the
care
of
looking
to
them
for
suckling
of
a
childe
?
which
another
ordinary
body
may
doe
as
well
as
my selfe
,
that
will
not
perform
the
duty
of
over-seeing
mine
house
.
Sarah
made
no
such
excuses
,
but
when
she
had
borne
Abraham
a
sonne
shee
would
also
give
the
childe
sucke
.
And
truly
,
this
duty
is
a
very
good
duty
,
and
grounded
upon
very
good
reason
;
For
who
doth
not
see
?
that
it
is
a
very
great
meanes
of
causing
Mothers
to
grow
in
tendernesse
of
love
to
their
children
,
and
so
of
making
children
afterwards
more
dutifull
to
them
.
Last
of
all
,
so
did
the
godly
women
that
feared
God
in
former
time
attire
themselves
as
Sarah
,
and
shee
is
manifestly
brought
in
for
a
patterne
of
this
vertue
,
even
decent
,
not
flaring
nor
over-chargeable
garments
.
The
Holy
Ghost
hath
given
women
warning
in
two
places
of
this
duty
both
by
the
pen
of
S.
Paul
and
S.
Peter
,
whose
adorning
(
saith
he
)
let
it
not
be
that
outward
adorning
of
plaiting
the
haire
,
wearing
of
gold
,
and
putting
on
of
apparell
,
but
let
it
be
the
hidden
man
of
the
heart
,
in
the
ornament
of
a
meeke
and
quiet
spirit
,
and
S.
Paul
saith
,
Not
with
braided
haire
,
or
gold
,
or
pearles
,
or
costly
attire
,
but
as
beseemeth
women
professing
godlinesse
with
good
workes
,
meekenesse
,
quietnesse
,
good
workes
,
these
must
be
the
jewels
and
ornaments
of
a
good
woman
,
gaudie
and
wanton
tricks
of
frizling
,
platting
,
curling
the
haire
,
and
sumptuosity
in
gallant
things
and
chargeable
must
not
be
looked
after
by
good
women
.
This
tricking
and
trimming
doth
nothing
but
allure
the
eyes
of
beholders
,
and
call
wanton
eyes
to
play
with
them
.
It
doth
nothing
but
speake
forth
their
haughtinesse
and
selfe-conceit
.
I
know
it
is
lawfull
for
women
of
rich
estate
and
high
place
to
weare
jewels
,
silke
,
purple
,
scarlet
,
gold
,
silver
,
but
women
must
be
sure
not
to
be
given
to
such
things
,
nor
to
be
more
costly
then
their
husbands
purses
and
places
will
beare
,
nor
to
be
sumptuous
this
way
,
that
if
their
costes
about
workes
of
mercy
were
laid
in
ballance
against
their
cost
in
attire
,
the
former
would
proove
in
a
manner
nothing
to
the
latter
.
For
most
times
it
prooves
true
,
no
women
more
niggardly
and
pinching
to
any
good
worke
of
bounty
or
mercy
,
then
those
that
are
most
costly
and
finish
in
their
coates
.
Those
that
are
so
curious
and
costly
in
attire
,
are
hard
and
neere
in
good
workes
,
and
so
doe
gaine
to
themselves
reproach
and
contempt
in
steed
of
that
credit
and
good
esteeme
,
which
they
thinke
their
garments
doe
bring
them
.
You
see
Sarahs
vertues
,
compare
your selves
with
her
now
.
And
those
that
finde
themselves
like
her
in
some
degree
,
viz.
faithfull
in
beleeving
Gods
Word
,
especially
his
promises
,
obedient
and
reverent
to
their
husbands
,
that
have
nursed
their
owne
children
,
and
doe
not
curiously
and
sumptuously
set
up
themselves
in
their
attire
;
Let
them
be
commended
,
let
their
consciences
approove
them
and
give
them
comfort
in
being
found
like
to
this
godly
Matrone
.
It
is
an
excellent
thing
to
tread
in
the
paths
of
those
women
Gods
owne
pen
hath
renowned
for
gratious
and
vertuous
,
and
hath
borne
witnesse
of
their
uprightnesse
and
salvation
We
may
with
some
good
warrant
promise
our selves
to
obtaine
favour
of
God
and
eternall
life
with
them
,
whose
godly
conversation
we
have
followed
.
Shee
that
looking
her selfe
in
this
glasse
of
Sarah
findes
her selfe
to
resemble
her
in
faith
,
in
obedience
,
and
reverence
toward
her
husband
,
in
doing
such
good
offices
to
her
children
,
and
in
comely
and
not
over-costly
arraying
her selfe
must
blesse
the
name
of
God
,
that
hath
fashioned
her
carriage
according
to
the
mould
of
so
excellent
persons
.
But
those
that
insteed
of
these
vertues
,
shall
finde
themselves
deformed
and
disguised
with
the
contrary
vices
,
are
to
be
greatly
ashamed
and
humbled
,
and
admonished
to
repent
.
And
all
the
women
that
would
have
the
comfort
of
being
daughters
to
Sarah
,
must
labour
to
get
these
graces
and
to
abound
in
them
.
See
that
you
be
dutifull
and
good
wives
,
and
pray
to
God
to
make
you
such
as
was
Sarah
.
After
I
am
old
shall
I
have
pleasure
?
and
my
Lord
being
old
also
,
for
the
Scripture
saith
,
Shee
was
old
and
it
ceased
to
be
with
her
after
the
manner
of
women
.
See
how
when
God
promised
a
thing
in
nature
and
reason
utterly
impossible
,
shee
so
farre
forgat
the
Omnipotent
power
of
God
,
as
to
think
sure
it
could
never
come
to
passe
,
though
God
had
promised
it
,
and
the
Angell
reprooved
her
,
Shall
any
thing
be
impossible
with
God
?
Thus
the
people
of
God
doe
sometimes
stagger
at
the
promise
of
God
through
unbeleefe
,
when
God
saith
one
thing
and
reason
saith
the
contrary
,
they
consult
with
flesh
and
bloud
,
and
credit
their
owne
reason
above
the
authority
of
God
which
speaketh
to
them
.
This
is
a
great
fault
,
and
tendeth
much
to
the
dishonour
of
God
,
as
if
his
power
were
limited
by
the
rules
of
reason
,
or
by
the
course
of
nature
,
and
did
not
exceede
our
reason
and
stand
quite
above
the
power
of
nature
.
Wee
must
see
this
sinne
in
our selves
,
labouring
to
be
humbled
at
it
but
not
discouraged
,
for
this
weakenesse
of
faith
may
well
stand
with
the
truth
of
faith
,
not
he
hath
no
faith
at
all
who
is
many
times
troubled
with
doubting
,
but
he
which
yeelds
to
it
and
is
overcome
by
it
.
Wee
must
also
strive
to
waxe
strong
in
faith
,
by
putting
our selves
in
minde
of
Gods
Omnipotency
and
faithfullnesse
,
as
Sarah
did
at
length
,
for
the
Apostle
witnesseth
,
shee
judged
him
faithfull
which
had
promised
,
and
those
promises
which
we
must
labour
stedfastly
to
beleeve
,
are
the
promises
of
God
to
pardon
our
sinnes
,
and
write
his
Law
in
our
hearts
,
and
to
make
us
able
to
walke
in
his
waies
,
and
crowne
us
at
last
with
life
and
glory
,
nonwithstanding
our
sinnes
and
imperfections
.
Though
the
performance
of
these
promises
seeme
to
us
as
impossible
as
that
a
dry
woman
should
be
a
mother
,
yet
we
must
labour
to
rest
upon
them
,
because
of
the
fidelity
of
him
that
hath
promised
to
perfect
his
power
in
our
weakenesse
.
Another
fault
of
Sarahs
,
was
this
,
My
wrong
he
on
thee
for
I
have
given
my
maide
into
thy
bosome
,
and
now
I
am
despised
in
her
sight
.
It
was
true
,
that
Hagar
did
sleight
her
too
much
,
but
that
Abraham
was
guilty
of
this
fault
by
bearing
out
Hagar
in
it
,
that
was
altogether
false
,
as
his
answer
prooveth
plainely
,
for
hee
saith
,
thy
maide
is
in
thine
hand
,
doe
with
her
what
thou
wilt
.
Be
humbled
yee
wives
,
if
you
have
chafed
with
your
husbands
and
carried
your selves
injuriously
towards
them
in
words
,
Sarah
did
this
,
but
she
did
it
not
oft
,
it
was
this
one
time
alone
,
so
farre
as
we
read
,
in
other
things
shee
behaved
her selfe
meekely
and
reverently
.
O
looke
to
your selves
,
that
you
offend
not
continually
in
that
thing
wherein
this
good
woman
offended
once
alone
,
and
no
more
,
for
this
once
was
even
too
much
,
keepe
downe
anger
therefore
and
let
it
not
breake
out
against
your
husbands
.
And
you
husbands
,
learne
though
your
wives
doe
transgresse
sometimes
,
not
to
be
harsh
with
them
againe
,
but
heale
their
errours
with
the
spirit
of
meekenesse
as
Abraham
also
did
.
Shee
must
blame
her selfe
,
but
shee
may
bee
indued
with
grace
for
all
this
.
But
another
weakenesse
of
Sarah
is
,
This
fault
must
be
reformed
by
good
wives
amongst
others
,
and
they
must
resolve
not
to
sinne
against
God
for
their
husbands
sakes
,
fearing
his
displeasure
more
then
the
danger
of
their
husbands
or
their
anger
.
Indeede
in
laying
nay
to
such
motions
of
their
husbands
,
they
must
use
reverence
,
and
do
it
in
a
calme
and
quiet
manner
,
but
refuse
they
must
,
being
warned
by
the
example
of
Sarah
.
Now
then
let
us
reflect
upon
our selves
,
and
consider
of
our
owne
carriage
,
both
to
condemne
the
like
faults
in
our selves
,
and
to
beare
with
them
in
others
without
bitter
censuring
,
and
so
we
shall
profit
by
the
knowledge
of
their
evill
deedes
.
Let
us
therefore
labour
to
finde
this
goodnesse
of
God
to
us
,
let
us
humbly
pray
him
that
made
Sarah
godly
,
to
make
us
so
too
.
If
when
we
reade
of
this
worke
of
his
grace
to
others
,
we
praise
him
for
it
,
he
will
graunt
it
to
us
as
well
as
to
them
.
The
Lord
is
able
to
make
any
other
man
or
woeman
godly
as
well
as
Sarah
.
Shee
had
as
bad
a
nature
,
and
as
unable
to
make
her selfe
good
as
wee
have
,
for
she
also
was
a
daughter
of
Adam
.
Therefore
if
you
find
your selves
yet
not
to
be
indued
with
faith
and
holinesse
,
take
notice
of
these
wants
,
and
goe
to
the
throne
of
grace
for
grace
,
beseeching
the
Lord
to
fulfill
his
covenant
to
you
,
in
giving
you
his
Spirit
to
make
you
his
children
,
and
it
shall
be
unto
you
according
to
your
constant
and
humble
supplications
.
And
those
whom
God
hath
beene
pleased
to
deale
so
graciously
with
,
let
them
heartily
and
constantly
praise
him
,
labouring
to
make
all
crosses
seeme
nothing
to
them
in
comparison
of
this
benefit
.
Say
,
though
I
bee
poore
,
despised
,
afflicted
,
yet
God
hath
given
mee
some
faith
and
some
holinesse
,
and
begun
to
sanctifie
and
will
preserve
me
in
this
estate
to
life
eternall
.
What
cause
have
I
to
be
discouraged
at
crosses
;
to
make
one
truely
godly
,
though
they
be
not
without
their
faults
,
is
the
worthiest
of
all
mercies
.
In
Heaven
the
Saints
rejoyce
in
God
,
and
are
not
interrupted
in
his
service
,
by
remembrance
of
former
afflictions
,
we
one
earth
should
labour
so
to
be
glad
in
hope
of
that
eternall
weight
of
glory
,
that
neither
feeling
of
present
miseries
nor
feare
of
future
,
should
much
hinder
us
therein
.
Secondly
,
Sarah
had
a
godly
husband
,
But
next
,
she
had
Isaac
at
length
,
If
by
the
meere
providence
of
God
without
any
fault
of
our
hand
,
miseries
breake
in
upon
us
,
and
then
we
crie
to
God
and
be
rescued
,
we
have
cause
to
acknowledge
it
as
a
great
favour
.
How
much
more
then
when
he
drawes
us
out
of
the
evills
into
the
which
we
have
sinnefully
thrust
our
owne
selves
,
sending
some
such
meanes
of
helpe
as
we
could
never
conceive
of
,
or
procure
to
our selves
.
Call
to
mind
such
deliverances
,
to
praise
God
with
great
fervency
and
humility
for
them
,
and
learne
both
to
trust
upon
his
goodnesse
after
the
more
stedfastly
,
especially
,
if
more
then
once
wee
have
thus
insnared
our selves
,
and
more
then
once
the
Lord
hath
pittied
us
and
helped
us
,
we
must
never
cease
wondering
at
his
goodnesse
,
resolving
also
to
take
heed
of
ever
provoking
him
by
like
folly
,
for
he
that
can
open
the
doore
of
danger
,
when
we
our selves
by
seeking
sinnefully
to
escape
some
other
evill
,
have
locked
it
upon
our selves
,
can
surely
,
yea
and
will
keepe
us
if
we
doe
cast
our selves
upon
him
,
and
refuse
to
take
up
sinnefull
and
unlawfull
shifts
.
Could
not
the
Lord
have
found
a
good
and
holy
way
of
saving
Abrahams
life
and
Sarahs
chastitie
?
of
restraining
the
cruelty
of
these
men
as
well
as
their
wantonnesse
:
If
God
can
helpe
out
of
reall
and
present
danger
beyond
our
hopes
,
he
can
surely
keepe
us
out
of
feared
and
imaginary
dangers
aboue
our
thoughts
.
And
if
any
of
Gods
people
have
wound
themselves
into
crosses
,
they
must
not
be
dismayed
from
seeking
to
God
for
helpe
,
by
aggravating
their
crosses
with
this
thought
,
O
foolish
and
sinnefull
man
,
I
have
pulled
it
upon
my selfe
by
my
folly
,
how
can
I
expect
helpe
from
him
?
but
most
humbly
acknowledge
their
owne
folly
and
yet
take
boldnes
to
sue
to
him
for
mercy
,
both
to
pardon
and
to
helpe
them
.
These
be
the
speciall
benefits
given
to
Sarah
.
Now
her
crosses
must
be
considered
.
First
,
She
was
barren
a
long
time
,
this
was
a
crosse
to
her
no
doubt
,
Another
crosse
was
,
that
she
was
sleighted
by
her
maide
,
A
third
crosse
was
this
,
I
have
given
thy
brother
,
(
this
name
hee
gives
Abraham
ironically
,
with
somewhat
a
tart
rebuke
,
as
much
as
if
he
had
said
,
whom
thou
wouldest
have
had
us
thinke
to
be
onely
thy
brother
)
a
100.
shekels
,
that
is
,
of
our
money
,
some
72.
lb.
od
money
,
neere
upon
a
100.
markes
,
and
addes
,
behold
hee
is
to
thee
a
covering
of
thine
eyes
,
and
to
all
that
are
with
thee
,
and
with
all
other
:
thus
shee
was
reprooved
.
She
was
sensible
of
the
rebuke
,
this
was
somewhat
bitter
,
that
a
stranger
should
chide
her
for
not
sufficiently
covering
her
eyes
.
Sure
it
was
a
griefe
to
her
to
come
under
just
reproofe
,
we
must
take
heed
that
our
evill
carriage
make
us
not
subject
to
just
reprehension
.
We
shall
be
ashamed
to
heare
of
what
we
were
not
carefull
to
shunne
.
And
so
much
of
Sarahs
life
.
Hagar
,
nothing
in
Scripture
of
her
birth
or
death
.
It
is
probable
she
feared
God
,
and
why
?
It
will
not
be
amisse
to
add
Hagar
to
her
,
of
whose
birth
we
have
nothing
recorded
in
Scripture
,
and
as
little
of
her
death
,
but
by
that
which
the
Scripture
speaketh
of
her
,
there
is
some
good
probability
that
she
was
a
woeman
fearing
God
,
First
because
of
all
woemen
in
Sarahs
house
(
who
having
above
300.
men-servants
,
must
needes
have
many
maide-servants
also
)
she
made
choice
of
her
to
give
unto
her
husband
Abraham
,
to
the
end
that
some
seede
,
yea
the
promised
seede
might
be
taken
from
her
.
Sure
Abraham
and
Sarah
would
not
have
preferred
her
above
all
the
maidens
in
the
house
,
if
they
had
not
thought
her
also
a
good
and
godly
maiden
.
I
suppose
therefore
that
seeing
her
matter
and
mistresse
thought
her
good
,
we
should
goe
against
the
rules
of
charity
,
though
we
reade
of
some
faults
she
had
,
if
we
thinke
not
so
too
.
I
flie
from
the
face
of
my
Mistresse
Sarah
,
Another
good
thing
in
her
was
that
when
shee
was
commanded
by
the
Angell
of
God
to
goe
and
humble
her selfe
to
her
Mistresse
,
Further
,
thou
God
seest
mee
,
confessing
that
now
shee
took
notice
of
Gods
seeing
and
observing
her
waies
,
and
that
shee
said
moreover
,
have
I
also
here
looked
after
him
that
seeth
mee
?
as
if
shee
should
say
.
Doe
I
live
after
the
Lord
hath
come
thus
to
take
notice
of
mee
,
and
to
reproove
mee
and
send
mee
home
againe
,
and
so
the
name
was
called
it
may
be
by
Abraham
,
to
whom
when
shee
returned
she
related
this
vision
,
the
well
of
him
that
lived
,
and
him
that
saw
,
because
the
Angell
looked
upon
her
and
shee
lived
,
or
because
the
living
God
pleased
to
see
her
and
looke
upon
her
.
Shee
was
thankfull
to
God
for
his
goodnesse
in
looking
mercifully
upon
her
and
bringing
her
home
againe
to
Abrahams
family
.
We
must
be
thankfull
if
the
Lord
daigne
us
that
favour
to
meete
us
in
our
wandrings
,
and
turne
us
backe
againe
from
them
.
Further
,
And
lastly
,
shee
tooke
care
of
him
afterwards
,
Wherefore
,
let
all
those
that
have
children
and
must
dispose
of
them
to
be
servants
,
be
principally
carefull
of
this
matter
.
Let
your
care
be
to
provide
for
yours
Masters
,
not
alone
of
good
estate
with
whom
they
may
live
comfortably
for
their
bodies
,
having
good
attire
,
good
fare
,
good
diet
and
the
like
,
but
by
whose
meanes
the
may
be
helped
to
knowledge
,
faith
,
obedience
,
graces
of
all
sorts
and
to
life
eternall
hereafter
.
Seeing
your
children
be
made
after
Gods
image
,
have
a
soule
as
well
as
a
body
,
and
have
neede
as
much
of
things
profitable
for
the
soule
,
since
that
is
the
farre
better
part
,
and
if
that
be
well
,
the
good
estate
thereof
will
easily
countervaile
and
make
amends
for
the
evills
which
the
body
suffered
,
but
if
it
be
in
bad
estate
,
all
the
bodily
benefits
will
nothing
at
all
advantage
it
:
therefore
I
require
you
in
the
first
place
to
respect
this
most
necessary
thing
in
placing
out
your
children
.
And
all
you
servants
that
have
beene
directed
either
by
Gods
providence
,
or
by
the
carefull
indeavours
of
your
good
friends
unto
such
households
wherein
you
have
all
good
usage
for
your
outward
man
,
and
over
and
above
the
comfortable
helpes
of
domesticall
duties
to
bring
you
unto
goodnesse
,
take
notice
of
this
mercy
and
thanke
God
for
it
,
and
take
heede
that
you
grow
not
weary
of
those
holy
duties
,
and
shew
not
your selves
so
prophane
,
as
to
be
troubled
at
that
which
should
be
your
greatest
content
.
Yea
I
pray
you
so
many
as
live
in
good
families
,
strive
so
to
conforme
your selves
to
the
goodnesse
of
the
household
,
as
that
you
may
have
goodnesse
by
the
meanes
of
goodnesse
there
used
,
for
otherwise
that
which
should
have
procured
life
to
you
shall
serve
to
make
your
destruction
more
terrible
.
Learne
to
pray
,
learne
to
heare
Gods
Word
,
learne
to
be
good
by
the
precepts
and
examples
of
your
Governours
,
else
as
our
Saviour
telleth
,
that
it
shall
be
easier
with
the
Sodomites
,
then
the
Capernaites
at
the
day
of
judgement
,
so
shall
it
be
for
the
servants
of
profanest
Masters
then
for
you
that
serve
good
and
holy
Masters
and
Mistresses
.
Secondly
,
Hagar
had
the
favour
of
her
Mistresse
very
much
,
This
should
teach
all
servants
to
doe
their
uttermost
indeavour
that
they
may
,
to
winne
the
love
of
their
Governours
by
submissivenesse
and
obedience
,
performing
the
commandement
of
the
Apostle
who
commandeth
to
doe
service
with
good
will
,
For
the
favour
of
a
King
shall
be
to
a
good
servant
,
saith
Salomon
,
and
hee
that
waiteth
on
his
Master
shall
be
promoted
to
honour
,
as
he
that
tendeth
a
figtree
shall
eate
of
the
fruit
of
it
.
Againe
,
it
was
a
speciall
goodnesse
of
God
to
her
,
that
when
shee
wandred
in
the
wildernesse
,
and
the
water
was
spent
,
and
her
sonne
was
ready
to
die
for
thirst
,
God
pitied
both
him
and
her
,
and
shewed
her
a
Well
whereby
shee
gat
water
to
give
him
,
and
promised
to
blesse
him
,
and
so
he
revived
,
and
lived
,
and
prospered
.
All
these
favours
Hagar
had
.
Now
another
crosse
to
Hagar
was
this
,
The
last
crosse
of
Hagars
was
,
Wee
must
learne
to
blesse
the
name
of
God
most
heartily
,
that
hath
freed
us
from
this
misery
,
and
hath
not
caused
us
to
behold
such
a
lamentable
sight
by
one
occasion
or
other
,
but
hath
given
us
abundance
of
things
necessary
,
yea
if
he
have
not
furnished
us
with
great
store
,
yet
we
have
sufficient
to
keep
our selves
and
ours
from
pining
away
with
want
.
O
that
we
could
be
as
full
of
thanks
,
when
we
are
freed
from
wants
,
as
we
have
beene
of
complaints
even
for
small
crosses
.
And
now
use
moderately
your
abundance
,
that
God
may
not
strip
you
of
all
and
bring
you
to
such
extremity
,
and
why
should
we
forfeit
our selves
and
ours
to
famishing
?
when
wee
see
that
God
is
tender
to
us
,
and
willing
to
satisfie
us
with
good
things
.
And
lastly
,
let
every
man
prepare
for
this
crosse
,
think
of
it
,
tell
himselfe
,
it
may
befall
him
,
and
resolve
if
the
wisedome
of
God
shall
bring
it
upon
him
,
that
he
will
labour
patiently
to
undergoe
it
,
not
so
as
to
be
sorrowlesse
,
that
were
no
way
commendable
,
but
so
as
to
be
moderate
in
grieving
,
and
to
turne
his
griefe
into
spirituall
griefe
,
and
powre
it
forth
before
the
Lord
in
humble
and
penitent
confessions
and
lamentations
for
sinne
.
Before
I
depart
from
handling
of
Hagars
Example
,
I
must
say
something
of
Sarah
and
her
,
which
I
knew
not
how
so
fitly
to
speake
of
in
the
life
of
either
,
viz.
that
these
two
Mothers
and
the
children
borne
of
them
were
Allegories
,
as
S.
Paul
calls
them
,
that
is
,
figures
of
some
other
thing
mystically
signified
by
them
.
For
this
we
have
the
authority
of
S.
Paul
,
Heare
you
not
what
the
Law
(
that
is
,
the
writings
of
Moses
commonly
called
the
Law
,
because
the
Law
was
the
principall
part
thereof
)
doth
say
,
for
it
is
written
that
Abraham
had
two
sonnes
,
one
of
the
bond-woman
another
of
the
free-woman
,
and
the
son
of
the
bond-man
was
borne
after
the
flesh
that
is
,
by
a
bare
naturall
power
of
generation
,
as
any
man
naturally
may
beget
a
child
of
a
woman
without
any
power
above
nature
concurring
to
the
work
,
But
she
that
was
borne
of
the
free-woman
was
borne
by
promise
,
that
is
,
not
so
much
by
any
naturall
strength
of
the
Parents
,
as
by
vertue
of
Gods
promise
,
which
bound
his
truth
to
set
his
Omnipotency
a
worke
above
nature
,
otherwise
Abraham
that
had
so
long
lived
with
Sarah
in
her
youth
,
and
could
never
become
a
Father
by
her
should
much
lesse
have
beene
so
by
her
,
which
things
(
saith
S.
Paul
)
are
an
Allegory
,
according
as
I
told
you
before
.
For
these
are
Testaments
or
Covenants
,
the
one
from
Mount
Sinai
,
which
came
thence
being
there
published
and
promulgated
,
it
is
the
Law
,
the
Covenant
of
workes
,
whereof
it
is
said
,
The
Law
came
by
Moses
,
and
this
is
said
to
gender
unto
bondage
,
that
is
,
to
beget
and
make
not
sonnes
and
daughters
of
a
free
and
ingenuous
spirit
,
loving
God
,
and
out
of
love
doing
him
service
,
and
meerely
of
his
grace
,
love
,
free
favour
and
promise
expecting
their
reward
,
but
bond-slaves
which
out
of
a
feare
of
punishment
or
hope
of
reward
,
doe
service
and
expect
the
reward
for
the
worthinesse
sake
of
their
workes
,
is
Hagar
,
meaning
,
is
signified
by
Hagar
,
for
saith
he
,
this
Hagar
is
Mount
Sinai
in
Arabia
,
meaning
is
so
by
signification
and
representation
,
and
answereth
in
signification
and
Type
to
Ierusalem
,
which
now
is
and
is
in
bondage
,
meaning
to
the
Law
and
to
the
curse
and
rigour
of
it
,
being
debtors
to
the
whole
Law
to
doe
it
,
or
if
they
doe
it
not
to
the
curse
to
suffer
it
.
But
this
Ierusalem
which
is
from
above
,
that
is
,
the
Heavenly
Ierusalem
,
the
Church
,
the
number
of
true
beleevers
,
that
doe
indeed
seriously
imbrace
the
doctrine
of
the
Gospell
,
which
began
by
Christ
and
his
Apostles
to
be
preached
at
Ierusalem
,
not
hoping
to
be
justified
and
saved
by
the
merit
or
worth
of
their
owne
workes
,
but
by
the
free
promise
of
God
in
Christ
,
those
are
free
from
the
curse
and
rigour
of
the
Law
,
and
shee
is
the
mother
of
all
true
Christians
of
us
all
,
that
is
,
of
my selfe
and
all
those
which
with
mee
looke
for
righteousnesse
and
salvation
alone
through
the
merits
of
Christ
,
and
mercy
of
God
in
Christ
through
faith
in
his
name
,
As
then
he
that
was
after
the
flesh
persecuted
him
that
was
after
the
Spirit
,
even
so
(
saith
he
)
it
is
now
.
Here
you
have
the
full
Allegory
,
two
Mothers
,
a
bond-woman
and
a
free-woman
,
two
manners
of
begetting
,
after
the
flesh
and
after
the
Spirit
,
two
kindes
of
children
,
bond-men
and
free-men
,
and
the
bond
still
persecuting
the
free
.
The
Mothers
are
the
two
Covenants
,
that
of
the
Law
and
that
of
Grace
.
The
two
manners
of
begetting
one
of
the
promise
,
the
other
by
the
flesh
,
two
kindes
of
children
,
bond-men
to
good
and
free-men
.
The
matter
is
this
,
Those
that
bring
nothing
but
their
owne
naturall
power
to
the
Law
and
so
seeke
by
it
to
be
justified
,
they
are
but
of
a
slavish
disposition
,
and
have
nothing
but
the
reward
of
slaves
,
but
those
that
looke
to
the
goodnesse
of
God
in
the
Covenant
of
Grace
,
having
the
power
of
Gods
Spirit
,
are
made
to
love
God
as
children
,
and
admitted
to
the
inheritance
of
sonnes
.
Let
us
take
heed
of
being
sonnes
of
the
bond-woman
,
for
many
be
such
still
.
The
Papists
will
needs
challenge
salvation
as
due
by
the
merits
of
their
owne
workes
,
and
so
in
very
deed
doe
exclude
themselves
from
it
by
challenging
it
on
a
wrong
ground
.
And
the
multitude
are
in
this
respect
no
whit
better
then
the
Papists
;
for
their
owne
good
deeds
are
still
in
their
mouthes
,
as
if
they
would
be
saved
by
workes
,
which
yet
cannot
save
them
,
yea
some
reliques
of
this
ignorant
and
foolish
pride
was
found
in
the
Saints
,
who
if
they
finde
not
(
which
they
will
never
finde
)
perfection
in
themselves
,
are
still
apt
to
question
their
estate
,
as
if
it
were
their
owne
goodnesse
that
should
bring
them
to
Heaven
,
not
the
goodnesse
of
God
in
Christ
,
rewarding
them
freely
with
that
undeserved
crowne
,
because
they
are
become
the
children
of
God
by
faith
in
Christ
.
Now
let
us
take
heed
of
being
the
sonnes
of
Hagar
,
but
let
us
acknowledge
still
our
owne
sinfullnesse
and
unworthinesse
,
yet
still
rest
on
his
mercy
in
Christ
,
and
strive
to
obey
him
in
love
,
as
children
doe
their
Father
,
and
so
much
for
Hagar
.
(
*
⁎
*
)
THE
TENTH
EXAMPLE
.
OF
KETVRAH
,
ISHMAEL
,
ELIEZER
.
NOw
Abraham
had
a
third
wife
,
her
name
was
Keturah
.
Now
let
us
speake
something
of
his
contemporaries
,
beginning
with
his
sonne
Ishmael
.
Againe
,
all
children
must
learne
to
submit
themselves
to
their
parents
,
at
least
to
an
outward
performance
of
such
holy
duties
,
as
by
their
parents
they
shall
be
instructed
in
,
else
they
are
worse
then
Ishmael
,
and
will
become
matter
of
anguish
and
vexation
to
their
godly
parents
.
Would
Ishmael
accept
circumcison
,
and
wilt
not
thou
accept
instruction
,
learne
the
principles
of
Christian
religion
,
and
settle
thy selfe
to
some
shew
of
goodnesse
,
then
shall
Ishmaels
example
rise
up
in
judgement
against
thee
and
condemne
thee
.
And
parents
must
observe
Gods
goodnesse
in
their
childeren
,
if
they
find
them
even
in
such
a
degree
tractable
and
ruly
,
for
this
is
farre
better
then
to
be
wilde
and
furious
,
and
to
cast
of
all
semblance
of
goodnesse
,
and
yet
such
would
the
best
mans
childeren
prove
,
if
the
hand
of
God
did
not
restraine
them
.
2.
He
submitted
himselfe
to
his
father
to
be
banished
out
of
his
house
.
But
another
good
thing
in
Ishmael
was
,
that
he
submitted
himselfe
to
his
Father
to
be
banished
out
of
his
house
,
no
question
but
Abraham
that
loved
him
,
would
informe
him
of
the
necessity
which
lay
upon
himselfe
so
to
expell
his
sonne
,
and
would
furnish
him
with
all
good
counsell
,
who
then
being
some
16.
yeares
old
was
capable
of
good
advice
,
and
so
did
he
without
murmuring
or
wilfull
refusing
to
go
yeeld
himselfe
to
that
punishment
.
It
is
a
good
thing
in
childeren
to
take
quietly
their
parents
chastisement
,
even
though
they
should
be
somewhat
severe
.
But
to
oppose
them
,
or
to
rebell
against
them
,
or
fall
to
clamorousnesse
and
impatiency
is
a
great
sinne
,
even
though
the
correction
should
be
causelesse
and
unjust
,
how
much
more
if
they
be
righteous
and
deserved
.
Learne
of
Ishmael
this
submission
,
how
will
you
hope
that
you
be
Gods
childeren
,
if
you
do
not
equall
such
a
one
as
Ishmael
in
goodnesse
?
Againe
,
3
Hee
ioyned
with
Isaac
in
his
Fathers
funerall
.
Ishmael
did
another
good
office
in
the
conclusion
of
his
Fathers
life
,
for
it
is
noted
of
him
,
that
he
came
to
Isaac
and
joyned
with
him
in
his
Fathers
funerall
,
Gen.
25.9
.
by
which
it
is
manifest
,
that
he
bare
no
grudge
against
his
Father
for
casting
him
out
of
his
house
,
but
bore
that
respect
towards
him
which
was
due
to
a
Father
,
and
therefore
did
him
the
best
honour
he
could
at
his
latter
end
,
yea
that
hee
did
not
harbour
in
his
minde
any
envious
and
malicious
thought
against
Isaac
,
and
therefore
would
come
unto
him
and
unite
his
paines
to
burie
his
Father
.
Learne
so
much
good
of
him
I
pray
you
,
as
to
forget
that
severity
which
perhaps
Parents
may
have
shewed
to
any
of
you
,
and
not
put
off
the
dutifulnesse
of
childeren
,
because
you
have
met
with
something
that
flesh
and
bloud
would
call
hard
measure
.
The
lesse
inducement
any
man
hath
from
a
parents
kindnesse
to
love
and
honour
him
,
the
more
commendable
it
is
if
hee
performe
all
honour
to
him
:
but
he
that
will
be
so
transported
with
discontentment
against
a
parent
for
some
sharpenesse
,
as
even
to
hate
and
contemne
him
,
most
of
all
if
his
owne
folly
have
inforced
his
parent
to
such
proceedings
,
is
without
all
doubt
a
gracelesse
and
a
wretched
childe
.
I
pray
you
learne
also
by
Ishmael
,
not
to
suffer
envy
to
rise
against
your
Bretheren
if
in
any
thing
they
be
preferred
before
you
to
your
detriment
.
Love
not
them
lesse
then
the
name
of
a
Brother
or
Sister
doth
require
,
because
you
may
thinke
that
they
have
stood
betwixt
your
parents
love
and
bounty
and
your selves
,
and
so
as
it
were
overshadowed
you
,
and
kept
the
sun-shine
from
you
,
but
behold
the
hand
of
God
in
so
disposing
of
things
and
resolve
to
love
still
as
Bretheren
.
Further
Ishmael
did
one
good
act
of
honour
and
duty
toward
his
mother
Hagar
.
For
it
is
said
,
Gen.
21.21
.
4.
He
was
ruled
by
his
mother
in
marriage
.
that
his
mother
tooke
him
a
wife
out
of
the
land
of
Egypt
,
so
he
was
ruled
by
his
mother
in
marriage
,
having
her
liking
and
consent
,
yea
giving
himselfe
to
be
guided
by
her
,
as
did
also
Isaac
to
Abraham
,
and
Iacob
to
Isaac
.
It
is
a
needefull
thing
for
childeren
to
take
the
consent
and
assent
of
their
parents
,
(
yea
if
it
be
but
of
the
mother
,
supposing
the
father
to
be
dead
or
absent
,
)
and
not
to
rush
into
this
estate
against
their
willes
and
privity
.
No
comfort
can
come
to
the
conscience
in
such
a
match
,
for
whosoever
is
joyned
together
otherwise
then
Gods
Word
alloweth
,
can
have
no
ground
of
comfort
,
as
those
are
that
are
joyned
without
the
good
will
of
those
whom
God
both
made
his
deputies
in
this
businesse
.
The
Lord
saith
to
Parents
,
take
wives
for
your
sonnes
,
and
give
your
daughters
,
plainely
putting
them
into
his
roome
in
that
behalfe
,
wherefore
having
not
consent
from
them
,
they
live
in
an
unlawfull
matrimony
,
untill
such
time
as
by
humble
repentance
before
God
and
submissive
intreaties
to
their
parents
,
they
have
attained
that
good
leave
of
their
parents
,
which
they
ought
to
have
gotten
before
.
If
therefore
any
amongst
you
have
so
offended
,
they
must
see
the
fault
,
and
be
humbled
and
seeke
pardon
.
Most
times
the
Lord
doth
sensibly
crosse
such
matches
,
make
use
of
those
crosses
to
increase
your
godly
sorrow
for
sinne
.
And
let
those
children
that
are
yet
unmarried
,
take
heed
of
intangling
their
affections
without
the
privity
of
Parents
,
or
of
seeking
to
draw
the
affections
of
one
another
,
untill
such
consent
have
gone
before
,
for
feare
they
make
this
duty
very
difficult
unto
them
,
or
thrust
themselves
out
of
the
way
of
duty
and
obedience
,
by
their
headstrong
passions
.
So
much
of
Ishmaels
good
deeds
,
now
of
his
bad
.
2
Was
a
wilde
man
.
Another
fault
of
Ishmael
,
is
that
which
was
foretold
of
him
,
that
he
was
a
wilde
man
,
a
kind
of
Asse-colt
,
that
would
not
be
subject
to
any
almost
,
nor
ruled
by
any
.
This
is
a
grievous
fault
indeed
,
when
he
that
hath
the
face
,
shape
and
faculties
of
a
man
,
and
should
have
wisedome
to
submit
himselfe
to
such
as
have
authority
over
him
,
will
yet
know
no
governour
,
submit
to
no
authority
,
be
kept
within
no
boundes
,
but
leape
over
hedge
and
ditch
as
it
were
,
and
runne
about
after
his
owne
fancy
,
and
live
as
he
lists
himselfe
,
that
is
to
say
,
will
evertake
upon
him
the
qualities
of
a
wild
Asse-colt
to
man-ward
,
will
never
carry
himselfe
as
a
sheepe
dutifully
to
God-ward
.
Beware
of
being
such
wild
fellowes
that
now
follow
their
owne
humours
,
and
care
not
what
trickes
they
play
,
not
heeding
any
admonition
or
any
reason
.
If
any
of
you
have
shewed
your selves
such
formerly
,
bewaile
it
before
God
,
pray
him
to
pardon
you
,
pray
him
to
turne
you
by
shewing
you
your
sinnes
,
and
miserable
estate
by
nature
,
and
pray
him
to
make
you
at
length
to
learne
to
take
the
yoake
of
obedience
,
and
cast
of
all
wilde
courses
,
live
like
men
not
like
wilde
Asses
.
The
wilde
Asse
runnes
up
and
downe
in
the
wildernesse
,
and
will
not
be
led
nor
driven
,
but
will
be
where
her
fancy
carryes
her
.
Be
not
you
such
,
but
let
the
directions
and
admonitions
of
your
parents
and
governours
,
like
bounds
keepe
you
within
compasse
.
He
that
will
live
wildly
shall
surely
procure
a
world
of
miseries
to
himselfe
at
last
:
hardship
shall
tame
him
whom
nothing
else
will
tame
,
or
else
at
the
end
of
his
wilde
race
,
he
shall
stake
himselfe
as
it
were
,
upon
the
vengeance
of
God
and
eternall
death
.
Yet
another
fault
,
Every
mans
hand
was
against
him
,
3.
Hee
was
a
quarrellsome
fellow
.
Gen.
16.12
.
and
his
against
every
man
.
The
meaning
is
,
he
was
a
quarrelsome
fellow
,
still
brawling
and
falling
out
,
one
that
would
easily
take
and
give
matter
of
strife
and
debate
;
apt
to
speake
and
doe
that
which
would
give
distaste
to
others
,
and
apt
to
distaste
the
things
that
others
said
and
did
to
him
,
so
as
to
make
it
the
matter
of
a
fray
or
grudge
,
or
both
.
This
is
the
fault
that
is
described
in
these
words
;
Now
a
sore
sinne
it
is
that
makes
a
man
troublesome
to
himselfe
and
all
his
neighbours
,
and
causeth
his
life
to
be
like
the
life
of
a
Cocke
of
the
game
,
that
is
still
bloudy
with
the
bloud
of
others
and
himselfe
.
I
pray
you
examine
your selves
whether
you
be
not
such
froward
contentious
men
,
still
in
suite
,
in
contestation
,
in
opposition
with
some
or
other
,
that
will
take
no
shew
of
wrong
,
but
will
doe
enough
,
that
cannot
long
keepe
out
of
some
brabling
matter
.
If
it
be
a
legall
kind
of
quarrelling
,
it
is
a
signe
of
much
folly
,
much
pride
,
or
both
,
much
more
if
it
be
a
kind
of
martiall
quarrelling
that
tends
to
stroakes
and
bloudshed
.
Repent
,
repent
of
this
evill
humour
,
and
seeke
to
God
to
give
you
a
meeke
and
quiet
spirit
,
able
to
beare
and
forbeare
,
able
to
shew
kindnesse
and
to
passe
by
unkindnesse
,
for
surely
it
is
a
kind
of
diabolicall
life
to
live
so
unquietly
,
and
it
will
cause
Gods
hand
to
be
stretched
out
against
him
,
whose
hand
is
against
every
body
.
And
these
are
Ishmaels
faults
.
Now
his
benefits
are
,
First
,
deliverance
from
two
great
dangers
,
2.
God
provided
water
for
him
when
hee
was
ready
to
die
for
thirst
.
Secondly
,
God
himselfe
vouchsafed
to
meete
him
againe
when
he
was
banished
,
and
to
provide
water
for
him
and
refresh
him
when
he
was
now
ready
to
die
for
thirst
.
How
great
was
Gods
care
of
him
?
that
sent
an
Angell
to
open
his
Mothers
eyes
and
cause
her
to
see
a
Well
neere
hand
,
which
either
griefe
of
minde
or
weakenesse
of
sight
thorough
faintnesse
had
disabled
her
from
seeing
,
or
else
made
a
Well
for
the
purpose
and
then
shewed
it
her
.
Hath
not
God
succoured
some
of
us
in
dangers
almost
as
great
?
by
sending
us
or
shewing
us
some
present
meanes
of
helpe
,
which
it
was
not
possible
for
any
wit
of
ours
to
provide
.
Let
not
such
a
benefit
be
forgotten
,
and
let
us
learne
to
trust
upon
him
ever
after
,
and
not
to
be
carkingly
troubled
with
casting
dangers
before
hand
and
disquieting
our selves
with
feares
,
because
we
see
no
way
out
,
God
will
have
a
Well
in
store
and
shew
it
us
at
the
exigent
.
3.
God
himselfe
gave
him
his
name
.
Againe
,
it
was
a
great
mercy
of
God
,
that
himselfe
vouchsafed
to
give
him
a
name
and
so
sweet
a
name
,
as
that
of
Ishmael
,
which
signifieth
,
God
will
heare
,
and
may
seeme
to
point
out
the
deliverance
whereof
I
spake
last
,
I
have
heard
the
cry
of
the
lad
.
O
that
we
could
labour
to
be
Ishmaels
in
this
sence
,
such
as
have
interest
unto
this
mercy
of
being
heard
of
God
.
Such
we
shall
be
if
we
depart
from
iniquity
and
study
to
please
God
,
for
if
any
man
doe
the
will
of
God
him
will
God
heare
.
4.
He
prospered
much
in
the
world
.
Lastly
,
God
blessed
Ishmael
in
outward
things
,
and
made
him
to
prosper
so
much
in
the
world
that
he
became
a
great
man
,
and
had
twelve
Princes
issuing
from
his
loynes
and
after
a
great
nation
.
Why
should
the
Saints
doubt
of
things
needfull
?
seeing
even
those
of
whom
we
are
not
sure
that
they
were
Saints
,
enjoyed
so
great
abundance
,
or
why
should
any
man
boast
himselfe
of
these
things
?
which
an
Ishmael
may
have
as
well
as
an
Isaac
.
And
why
should
not
we
be
incouraged
to
serve
God
in
uprightnesse
?
who
vouchsafeth
so
liberally
to
reward
his
servants
,
as
to
blesse
their
children
so
much
for
their
sakes
.
And
so
much
for
the
life
of
Ishmael
.
These
are
the
yeeres
of
the
life
of
Ishmael
137
yeeres
,
and
then
hee
gave
up
the
ghost
,
and
died
,
and
was
gathered
to
his
people
.
He
lived
ten
yeeres
more
then
Sarah
,
for
she
lived
127
and
he
an
137
and
this
is
to
be
noted
of
him
,
that
the
yeeres
of
his
life
are
reckoned
,
which
is
not
done
to
any
wicked
man
in
Scripture
againe
,
He
was
gathered
to
his
people
,
a
phrase
not
used
of
any
but
good
men
,
signifying
that
he
went
among
the
Congregation
of
the
good
men
which
went
before
him
.
But
howsoever
,
we
must
learne
by
his
death
to
prepare
for
ours
,
that
we
may
be
gathered
unto
our
people
.
If
we
live
as
Gods
people
,
we
shall
die
as
Gods
people
,
and
be
gathered
amongst
them
,
and
shall
be
raised
up
also
with
them
at
the
resurrection
of
the
just
.
But
if
we
live
with
the
wicked
,
we
shall
die
with
the
wicked
,
and
be
gathered
together
with
them
to
shame
and
torment
at
the
last
.
And
so
much
of
Ishmael
Abrahams
sonne
by
Hagar
.
Now
of
others
that
lived
at
the
same
time
.
First
for
his
good
deeds
,
when
Abraham
called
him
and
would
have
him
put
his
hand
under
his
thigh
(
a
gesture
used
to
the
godly
Patriarkes
by
such
as
bound
themselves
to
them
by
an
oath
,
perhaps
to
signifie
their
subjection
to
them
,
and
faith
in
the
promised
seed
which
was
to
come
out
of
their
loynes
)
he
would
not
hastily
and
hand-over-head
take
that
oath
which
was
ministred
unto
him
,
but
with
due
caution
and
warinesse
,
that
he
might
not
thrust
himselfe
into
the
danger
of
forswearing
himselfe
by
rashnesse
,
but
might
have
a
quiet
conscience
by
seeing
clearely
how
farre
his
oath
bound
him
and
to
what
,
that
so
he
might
know
himselfe
able
to
performe
his
oath
and
might
accordingly
fulfill
it
.
In
him
therefore
we
learne
to
be
warie
in
swearing
and
to
sweare
in
judgement
,
that
is
,
advisedly
and
with
good
consideration
,
informing
our selves
fully
of
the
thing
sworne
too
,
that
it
might
not
be
either
impossible
or
unlawfull
to
the
intangling
of
our
soules
in
the
perill
of
falling
into
that
hainous
offence
of
perjury
.
Therefore
also
those
that
minister
an
oath
must
not
be
displeased
at
such
cautelousnesse
,
but
must
readily
satisfie
the
doubts
and
scruples
of
those
that
sweare
,
that
with
good
conscience
and
a
quiet
minde
they
may
take
it
upon
them
,
for
seeing
they
be
carefull
before
they
sweare
to
understand
what
they
sweare
unto
,
it
giveth
good
hope
that
after
they
have
sworne
they
will
be
as
carefull
that
they
keepe
it
,
and
so
their
oath
shall
be
to
some
purpose
,
which
should
very
much
content
and
satisfie
him
that
gives
them
the
oath
.
But
he
that
will
speedily
and
without
considering
take
an
oath
,
will
also
be
as
ready
to
breake
it
,
alledging
his
former
ignorance
or
mistaking
,
as
an
excuse
of
his
not
fulfilling
it
.
Hitherto
of
his
devotion
to
God
in
respect
of
his
wary
entring
into
an
oath
.
2.
Carried
himselfe
well
to
Abraham
.
Now
comes
to
be
handled
his
good
carriage
towards
Abraham
in
the
businesse
by
oath
committed
unto
him
.
1.
Hee
used
speed
in
performing
his
oath
.
First
,
he
used
due
speede
in
fulfilling
his
oath
,
for
without
more
then
necessary
deferring
hee
addressed
himselfe
to
the
performance
of
his
oath
having
thoroughly
understood
it
,
for
knowing
his
Masters
will
to
be
that
he
should
fetch
the
woman
and
not
bring
Isaac
backe
againe
thither
,
and
that
if
they
would
not
give
him
a
wife
for
Isaac
without
his
owne
comming
,
then
he
should
be
free
from
the
oath
,
and
withall
being
incouraged
by
Abrahams
words
,
Here
learne
,
that
when
you
have
sworne
you
must
not
delay
the
performance
of
it
,
but
so
soone
as
shall
be
convenient
,
and
as
you
have
power
,
must
settle
to
doe
the
thing
sworne
to
.
All
you
that
have
sworne
any
lawfull
and
possible
thing
,
looke
on
Abrahams
godly
servant
and
be
mindfull
of
your
oathes
,
consider
the
greatnesse
of
God
to
whom
you
are
tied
,
and
put
not
off
the
worke
from
time
to
time
,
seeke
not
needlesse
delayes
,
make
not
fearefull
or
sloathfull
excuses
,
but
free
your
faith
and
pull
your selves
out
of
the
danger
of
Gods
displeasure
by
a
conscionable
fulfilling
of
your
oathes
.
The
Pharisees
could
say
,
thou
shalt
not
forsweare
thy selfe
but
fulfill
thine
oathes
to
God
.
Let
us
shew
our selves
at
least
as
wise
and
conscionable
as
a
Pharisee
could
teach
us
to
be
.
But
what
if
we
perceive
the
oath
to
have
beene
of
an
unlawfull
thing
?
I
answer
,
then
we
must
repent
of
our
naughtinesse
in
taking
it
,
and
so
forbeare
to
add
a
second
sinne
in
doing
that
which
is
unlawfull
.
For
it
is
impossible
that
an
oath
should
be
of
more
force
to
binde
a
man
to
a
thing
,
then
Gods
Commandement
is
to
restraine
him
from
it
.
Nothing
can
have
more
force
to
binde
conscience
then
Gods
Commandement
.
But
what
if
it
proove
impossible
?
I
answer
,
if
that
impossibility
might
have
beene
foreseene
,
our
rashnesse
in
not
foreseeing
it
must
be
repented
of
,
but
if
it
could
not
have
beene
foreseene
,
we
must
rest
our selves
satisfied
in
this
,
that
our
minde
was
faithfully
to
have
fulfilled
it
,
if
God
had
not
cast
in
our
way
such
an
impediment
,
but
no
hazard
,
no
cost
,
no
labour
must
stand
betwixt
us
and
the
accomplishing
of
our
oathes
,
a
good
man
sweares
to
his
hinderance
,
and
yet
fulfills
.
'T
were
better
for
a
man
to
be
undone
in
the
world
or
to
loose
this
naturall
life
,
then
to
breake
his
oath
for
feare
of
losse
or
death
.
So
much
of
this
mans
conscionablenesse
in
regard
of
taking
and
keeping
an
oath
.
Now
see
his
vertuous
carriage
in
the
thing
.
1.
His
great
diligence
in
the
maine
worke
.
2.
His
discretion
.
3.
His
piety
and
religiousnesse
.
To
begin
with
the
last
,
he
served
his
Master
religiously
.
First
,
2.
He
served
his
Master
religiously
.
he
thanked
God
for
his
good
successe
.
2.
He
prayed
to
God
for
good
successe
.
His
prayer
is
,
Gen.
24.12
,
13
,
14.
Wherein
he
besought
God
to
cause
him
to
meete
with
a
fit
wife
for
Isaac
.
We
must
all
learne
specially
servants
,
for
of
such
a
one
we
speake
now
,
to
commend
our
Masters
businesses
to
God
,
praying
him
to
prosper
us
.
A
good
and
godly
servant
when
he
imployeth
himselfe
in
his
Masters
worke
,
must
shew
himselfe
to
be
Gods
servant
and
to
have
faith
in
his
providence
,
trusting
in
his
goodnesse
and
blessing
more
then
in
his
owne
ability
.
Indeed
such
a
particular
begging
of
such
and
such
occurrents
to
shew
us
Gods
minde
was
peculiar
to
him
,
and
is
not
required
of
us
,
for
he
did
it
by
the
peculiar
inspiration
of
Gods
Spirit
,
but
in
generall
to
beg
Gods
assistacce
that
belongs
to
all
good
Servants
.
You
that
would
be
counted
godly
servants
,
have
you
thus
sanctified
your
indeavours
by
prayer
?
have
you
thus
called
on
his
name
to
guide
and
speed
you
?
if
you
have
,
you
have
done
well
,
take
comfort
in
it
,
it
is
a
testimony
that
you
serve
for
conscience
sake
,
not
as
men-pleasers
,
and
that
you
serve
the
Lord
in
serving
your
Masters
,
if
you
have
not
,
be
humbled
and
lament
it
,
as
a
matter
of
prophanesse
and
a
cause
of
many
crosses
and
a
meanes
to
make
you
proud
of
your selves
,
if
good
successe
attend
you
.
And
now
tread
hereafter
in
the
steps
of
this
godly
Servant
.
Pray
,
pray
to
him
for
his
assistance
and
blessing
upon
your selves
,
and
the
workes
you
take
in
hand
for
your
Masters
,
that
so
it
may
appeare
you
doe
all
in
faith
and
obedience
to
God
.
Againe
,
this
man
finding
that
God
did
answer
his
requests
,
3.
He
praised
God
for
his
good
successe
.
blesseth
God
,
verse
26
,
27.
Where
is
his
reverent
behaviour
outwardly
,
hee
bowed
,
and
then
the
matter
of
his
thankes
,
he
said
,
blessed
be
the
Lord
,
you
must
learne
with
all
humble
behaviour
of
body
and
consequently
of
mind
and
with
all
sincerity
and
heartinesse
to
praise
God
for
your
good
successe
,
and
so
it
will
appeare
that
you
ascribe
all
to
God
and
not
to
your selves
.
If
you
have
beene
thus
thankfull
,
it
is
an
excellent
thing
in
which
you
must
take
comfort
;
nothing
is
a
truer
proofe
of
true
goodnesse
,
then
a
constant
care
to
blesse
and
praise
God
for
his
perpetuall
goodnesse
in
prospering
us
,
if
not
,
lament
the
want
of
it
as
a
manifest
proofe
of
pride
and
want
of
faith
.
And
now
let
us
all
learne
to
be
particularly
thankfull
to
God
for
particular
benefits
,
yea
even
such
outward
benefits
,
much
more
for
inward
.
This
is
the
way
to
continue
,
to
sanctifie
,
and
increase
benefits
,
God
loveth
thankfullnesse
as
men
also
doe
.
If
we
improove
his
benefits
to
so
good
a
purpose
,
we
shall
not
want
them
in
due
time
,
onely
,
see
that
your
thankes
be
not
alone
verball
.
4.
He
was
discreete
.
You
have
seene
his
piety
,
now
his
discretion
shewes
it selfe
first
in
setting
downe
what
a
woman
he
would
have
for
Isaac
,
viz.
a
courteous
and
laborious
woman
,
one
that
came
out
to
draw
water
,
and
one
that
would
respect
a
stranger
,
and
give
him
to
drinke
and
his
Camels
also
;
truly
a
woman
courteous
of
disposition
,
and
of
body
strong
,
and
healthy
,
and
painefull
,
is
a
fit
woman
to
make
a
wife
.
Againe
,
he
proceeds
,
discreetly
in
his
carriage
to
winne
her
and
her
Parents
,
he
gives
her
gifts
and
them
also
,
and
truly
relates
the
prosperous
estate
of
his
Master
,
all
which
tend
to
perswade
them
to
yeeld
her
,
and
her selfe
to
give
her selfe
to
Isaac
for
a
wife
.
So
must
every
servant
use
discretion
and
prudence
in
his
Masters
affaires
,
taking
the
best
course
he
can
to
make
them
sort
well
in
the
end
.
5.
He
had
a
care
of
his
Camels
.
Another
part
of
his
good
behaviour
,
is
care
of
his
Camels
,
to
which
he
lookes
to
give
water
and
provender
in
due
time
.
So
should
a
good
servant
,
and
every
good
man
in
his
travells
,
have
a
due
care
of
his
beasts
,
and
looke
that
they
have
things
fit
for
them
.
Yea
first
should
hee
looke
to
them
unlesse
necessity
compell
otherwise
,
and
then
to
himselfe
,
not
like
to
them
that
tie
their
horses
to
the
rack-staves
,
and
fill
themselves
with
drink
or
victuals
.
6
Was
diligent
and
made
hast
about
his
businesse
.
Then
his
last
good
deed
is
,
he
makes
hast
about
his
businesse
,
to
tell
it
and
set
it
a
foot
,
for
he
would
not
eate
till
he
had
done
his
errand
,
and
then
he
effects
his
businesse
fully
,
for
he
rose
up
betimes
in
the
morning
and
would
not
stay
one
day
,
but
with
all
speed
returnes
to
let
his
Master
see
his
good
successe
.
O
that
you
servants
would
all
be
such
servants
,
Now
faults
in
him
the
Lord
shewes
none
as
I
said
before
for
the
cause
then
mentioned
.
2.
He
had
his
favour
.
that
he
prospered
him
and
brought
him
safe
and
with
good
successe
to
his
Masters
house
.
3.
He
was
a
true
Christian
You
that
be
servants
pray
for
these
blessings
.
Beseech
God
to
make
you
his
free
men
,
and
if
God
grant
you
favour
and
good
successe
in
your
journeys
,
4.
God
prospered
him
.
learne
to
be
very
thankfull
for
it
.
And
for
his
crosse
it
was
this
,
he
was
a
servant
,
if
thou
maist
be
free
use
it
rather
,
but
it
is
an
easie
crosse
if
a
man
can
meete
with
so
godly
a
Master
and
be
accepted
with
him
,
hence
S.
Paul
saith
,
care
not
for
it
,
you
that
must
live
by
service
,
grumble
not
at
this
crosse
.
For
your
service
is
not
a
bondage
for
life
;
but
alone
as
apprentices
for
a
certaine
time
,
or
as
hired
servants
from
yeere
to
yeere
,
murmure
not
at
the
meanenesse
of
your
estate
,
but
frame
as
this
man
to
be
faithfull
and
godly
,
and
you
may
live
as
happily
here
,
and
get
as
much
glory
in
Heaven
hereafter
as
your
Masters
.
(
*
⁎
*
)
THE
ELVENTH
EXAMPLE
.
OF
LOT
,
his
Wife
and
Daughters
.
AFter
the
Example
of
Abraham
and
his
Family
,
For
himselfe
,
The
death
of
Lot
is
also
concealed
in
Scripture
,
But
in
his
life
we
must
observe
what
good
is
found
in
him
and
what
evill
,
and
secondly
,
what
things
he
met
withall
in
his
life
both
good
and
bad
.
First
for
his
goodnesse
in
generall
,
he
hath
the
testimony
of
the
Holy
Ghost
by
the
pen
of
S.
Peter
,
that
he
was
a
righteous
man
.
It
is
said
there
,
that
God
delivered
just
Lot
,
as
also
,
that
righteous
man
dwelling
amongst
them
vexed
his
righteous
soule
.
This
is
proofe
enough
of
his
goodnesse
,
and
it
was
necessary
for
the
cleering
of
his
name
,
that
the
New
Testament
should
testifie
of
his
righteousnesse
,
because
the
narration
of
his
life
in
the
old
leaves
him
in
such
a
case
as
would
make
the
Reader
afraid
,
least
hee
had
quite
falne
away
from
all
goodnesse
,
but
Peters
testimony
is
proofe
enough
,
that
the
committing
of
that
great
sinne
did
not
take
him
of
from
the
number
of
the
righteous
.
No
sinne
is
so
great
but
repentance
wipeth
it
so
cleane
away
,
that
the
offender
is
righteous
and
must
be
so
esteemed
,
notwithstanding
the
grievousnesse
of
his
crime
.
Now
let
each
of
us
labour
to
get
true
righteousnesse
,
that
though
this
title
be
not
bestowed
upon
him
by
the
undeceivable
pen
of
some
Author
of
holy
Writ
,
yet
hee
may
heare
it
pronounced
by
our
blessed
Saviour
at
the
last
day
,
when
standing
on
the
right
hand
he
may
be
blessed
with
the
blessing
of
the
righteous
.
And
let
me
be
bold
to
turne
my
speech
unto
you
that
have
beene
and
are
the
grievousest
sinners
;
If
you
lament
your
unrighteousnesse
,
rest
on
Christs
righteousnesse
,
and
hereafter
studie
righteousnesse
in
your
lives
,
you
shall
enjoy
the
happinesse
of
righteous
men
at
last
.
And
if
there
had
beene
a
Law
given
which
could
have
given
life
,
doubtlesse
righteousnesse
should
have
beene
by
the
Law
,
but
now
the
Scripture
hath
concluded
all
under
sinne
,
that
the
promise
by
the
faith
of
Iesus
Christ
may
be
given
to
them
that
beleeve
:
So
now
we
must
have
a
righteousnesse
by
promise
,
that
is
,
by
the
Gospell
,
for
that
of
the
Law
is
too
high
for
us
.
Dost
thou
in
thy
heart
see
and
acknowledge
thy selfe
to
be
a
cursed
sinner
,
by
reason
of
thy
corrupt
nature
that
is
derived
to
thee
from
Adams
loynes
and
thy
wicked
life
,
whereby
thou
thy selfe
hast
actually
transgressed
the
Law
of
God
?
Yes
.
Dost
thou
confesse
thy selfe
altogether
unable
of
thy selfe
to
satisfie
for
or
deserve
pardon
of
any
of
these
sinnes
,
or
to
conquer
and
overcome
them
in
thy selfe
?
Yes
.
Dost
thou
acknowledge
Jesus
Christ
to
be
a
sufficient
and
perfect
Saviour
,
ready
and
able
to
pardon
thee
and
heale
thee
,
and
dost
thou
even
labour
and
desire
to
rest
upon
his
merits
and
his
Spirit
for
pardon
of
sinne
and
true
holinesse
?
And
dost
thou
hereupon
put
on
a
resolution
,
and
proceede
in
an
indeavour
to
cast
away
all
sinne
and
to
worke
all
righteousnesse
,
still
confessing
and
lamenting
●hy
faults
and
failings
,
and
renewing
thy
requests
for
pardon
and
grace
and
thy
purposes
of
amendment
?
Yes
.
I
say
then
to
that
soule
amongst
you
that
can
truly
make
this
answer
to
these
questions
,
that
he
is
a
righteous
man
according
to
the
language
of
the
Gospell
,
not
righteous
with
Legall
righteousnesse
(
for
in
that
sence
never
was
any
found
since
our
first
Parents
falling
from
the
state
of
innocency
,
one
alone
,
the
Lord
Jesus
Christ
excepted
,
nor
ever
shall
be
to
the
last
day
,
but
righteous
with
the
righteousnesse
of
the
Gospell
,
perfectly
justified
in
the
sight
of
God
and
sincerely
sanctified
in
himselfe
,
yea
though
any
such
amongst
you
have
many
and
strong
corruptions
divers
times
stirring
in
you
,
and
producing
evill
and
wicked
acts
,
yet
if
he
persist
in
lamenting
them
and
renewing
his
repentance
,
as
often
as
he
findeth
himselfe
an
offender
,
yet
is
he
a
just
man
,
yea
if
any
have
runne
into
most
foule
and
grosse
sinnes
more
then
once
,
yet
if
he
have
now
cast
away
those
sinnes
,
and
be
returned
againe
to
his
purpose
and
indeavour
of
godly
living
,
he
is
a
righteous
man
and
shall
be
saved
as
was
Lot
.
So
much
for
Lots
goodnesse
in
generall
.
Now
I
will
speake
of
those
particular
good
deeds
which
hee
is
commended
for
in
Scripture
.
First
,
Lots
particular
vertues
.
1.
He
left
his
owne
Countrey
and
Fathers
house
.
he
left
his
owne
Countrey
and
Fathers
house
with
his
Grand-father
Terah
and
his
Unkle
Abraham
,
this
was
a
good
deed
and
commendable
.
Indeed
if
hee
were
then
a
meere
young
man
,
not
yet
living
as
the
Master
of
a
family
of
himselfe
,
but
under
the
roofe
of
his
Father
,
then
the
commendation
is
not
great
,
for
he
might
be
then
driven
to
it
by
the
authority
of
his
Grand-father
,
rather
then
be
lead
by
any
faith
in
himselfe
.
But
I
suppose
,
he
was
then
of
age
to
make
his
owne
choice
of
habitation
,
and
might
if
it
seemed
good
unto
him
,
have
stayed
in
Aram
Naharaim
as
well
as
his
Unkle
Nahor
did
the
Father
of
Rebekah
,
for
in
the
yeere
of
the
World
2079
,
Abraham
left
his
Countrey
,
and
in
the
yeere
2009
or
thereabouts
,
Sodome
was
consumed
.
So
betwixt
the
comming
out
of
Mesopotamia
and
the
conflagration
of
Sodome
were
but
about
thirty
yeares
,
but
Lot
had
at
that
time
two
marriageable
daughters
,
therefore
it
is
likely
that
himselfe
was
of
a
fit
age
at
the
time
of
his
going
out
of
the
Countrey
,
to
choose
whether
he
would
have
gone
or
staied
.
Well
,
Lot
left
his
Countrey
,
and
so
shewed
himselfe
a
Pilgrim
and
stranger
on
earth
together
with
Abraham
,
for
though
he
inherited
not
Canaan
,
yet
because
he
left
the
false
gods
which
were
served
by
his
kindred
in
Mesopotamia
,
to
serve
the
true
God
which
Abraham
went
to
serve
,
it
prooveth
,
that
hee
had
faith
in
that
God
and
was
accepted
to
life
.
You
must
all
learne
to
be
ready
to
forsake
false
gods
and
cleave
to
the
true
,
if
ever
you
desire
to
inherit
salvation
.
Now
the
false
gods
that
we
are
in
danger
to
serve
,
are
the
World
,
and
the
things
of
the
World
,
and
our selves
,
Pleasure
,
profit
,
credit
,
ease
,
and
the
like
,
these
be
your
Idols
,
these
be
the
things
that
men
in
our
times
and
Countries
doe
erect
as
it
were
stumbling
blocks
unto
themselves
,
the
belly
,
the
backe
,
the
purse
,
the
profits
and
contents
of
this
world
,
these
we
seeke
for
more
then
for
Gods
favour
,
these
wee
long
for
more
then
grace
,
to
get
or
keepe
these
we
leave
the
waies
of
God
,
we
give
our
affections
and
thoughts
more
to
these
then
unto
God
,
and
will
not
obey
his
blessed
Commandements
farther
then
these
wicked
Idols
will
give
us
leave
.
Now
you
can
no
more
serve
God
and
Mammon
and
the
belly
,
then
you
can
serve
God
and
Dagon
or
Ashtaroth
,
or
God
by
Iupiter
and
Iuno
.
The
Lord
hath
imployed
mee
now
thirty
yeares
or
thereabouts
,
to
call
you
from
following
these
unhappy
Idols
,
at
length
rid
your
hands
of
them
and
doe
the
same
thing
in
effect
,
that
Lot
did
when
hee
left
his
Countrey
and
came
into
the
land
of
promise
with
Abraham
.
2.
Hee
was
troubled
at
the
evill
conversation
of
the
Sodomites
.
2
Pet.
2.8
.
But
another
good
deed
of
Lots
we
reade
of
,
and
that
is
,
he
vexed
his
righteous
soule
from
day
to
day
with
the
uncleane
conversation
of
the
Sodomites
,
and
it
is
said
,
he
was
labouring
against
,
for
so
much
the
word
in
proper
signification
of
it
doth
expresse
.
He
was
burdened
with
it
,
and
even
laboured
under
it
as
under
a
burden
,
hee
was
also
upon
the
rack
with
it
.
He
grieved
so
for
it
,
that
hee
would
faine
have
amended
it
,
and
not
finding
that
possible
it
was
a
torture
unto
him
to
see
it
growing
more
and
more
.
This
is
a
good
thing
to
grieve
at
the
common
faults
and
sinnes
,
I
beheld
the
transgressour
and
was
grieved
,
Rivers
of
teares
gush
out
of
mine
eyes
,
because
men
keepe
not
thy
Law
.
If
wee
hate
sinne
,
if
wee
love
the
glory
of
God
,
or
the
soules
of
men
,
we
must
needs
be
grieved
to
see
that
done
which
our selves
hate
,
and
which
tendeth
to
Gods
dishonour
and
the
damnation
of
men
.
If
we
grieve
for
sin
we
shall
be
preserved
from
the
contagion
of
it
,
and
keepe
our selves
unspotted
in
the
common
pollution
:
but
if
wee
have
not
so
much
grace
as
to
bewaile
it
,
we
shall
quickly
shew
our selves
so
weake
as
to
fall
to
the
imitating
it
at
least
in
some
degrees
.
Yea
the
Prophet
Ezekiel
noteth
,
that
the
mourners
were
marked
out
for
deliverance
,
as
Noah
was
in
the
destruction
of
Sodome
and
Gomorrha
.
Now
come
let
mee
enquire
of
you
my
Brethren
.
Doe
you
take
the
sinnes
of
others
heavily
?
doe
they
pierce
your
hearts
with
sorrow
?
Are
they
burdens
to
you
?
Ah
,
how
many
doe
rather
rejoyce
,
in
seeing
other
mens
evills
in
secret
,
and
joyne
with
them
in
the
same
excesse
of
riot
,
are
glad
to
see
and
heare
lewdnesse
from
others
,
If
you
say
,
our
land
is
not
like
Sodome
that
wee
should
live
in
it
so
as
Lot
did
there
.
I
answer
,
God
be
thanked
in
some
things
it
is
not
,
and
in
publike
the
faults
breake
not
out
that
there
were
done
openly
,
but
many
of
the
sonnes
of
Sodome
are
bare-fac'd
amongst
us
,
and
wee
looke
upon
them
without
remorse
.
You
must
be
sorry
that
you
have
not
beene
more
sorry
for
the
publike
iniquity
.
Surely
if
a
scourge
come
it
shall
take
you
away
with
the
rest
,
because
you
have
not
shewed
your
zeale
of
Gods
glory
and
detestation
of
sinne
in
the
rebellions
of
the
rest
.
And
now
set
you
to
it
,
set
you
to
it
,
it
is
said
,
that
Lot
did
put
his
soule
upon
the
racke
,
he
was
an
actor
in
this
sorrow
,
he
put
himselfe
upon
it
.
I
say
he
was
even
willing
to
exercise
himselfe
in
grieving
for
their
naughtinesse
,
and
he
strove
to
make
his
sorrow
piercing
.
O
you
must
labour
to
doe
this
as
well
as
any
other
good
worke
,
to
chafe
and
grudge
and
be
furious
against
such
a
sinner
and
such
a
sinner
,
to
jest
,
scoffe
,
and
gird
,
or
raile
,
and
bitterly
inveigh
against
such
and
such
sinnes
,
be
such
straines
and
flashes
of
wit
and
anger
,
as
may
be
found
in
men
of
no
true
holinesse
,
but
to
get
alone
and
even
sell
over
himselfe
to
sighing
,
mourning
,
and
lamentation
for
the
common
sinnes
that
are
every
where
runne
into
,
this
can
hardly
be
ascribed
to
any
thing
but
true
piety
,
if
the
sinnes
be
such
as
doe
not
in
any
particular
respect
touch
a
mans
selfe
in
way
of
wrong
and
injury
.
Indeed
to
grieve
for
such
sinnes
of
others
,
may
seeme
in
some
respect
as
a
more
difficult
thing
,
so
a
more
sure
signe
of
truth
then
to
grieve
for
ones
owne
sinnes
,
you
shall
see
men
driven
to
teares
for
their
owne
offences
in
respect
of
shame
or
losse
,
and
sometimes
terrour
of
heart
,
but
grieving
for
the
common
sinnes
can
hardly
proceed
from
any
thing
but
charity
to
them
as
they
be
men
,
and
hatred
against
sinne
as
it
is
sinne
.
If
a
meere
friend
of
our
owne
have
offended
,
wee
are
so
tender
of
his
reproach
,
because
it
is
somewhat
linked
with
our
owne
,
that
many
men
can
blubber
for
it
exceedingly
.
O
let
us
love
the
Common-wealth
so
well
and
the
state
of
mankinde
,
as
to
yeeld
some
of
our
sorrow
to
quicken
us
in
prayer
against
their
sinnes
.
forget
not
to
entertaine
strangers
,
use
hospitality
one
to
another
without
grudging
.
Gajus
hath
this
commendation
,
that
he
was
the
Host
of
the
Church
,
Rom.
16.23
.
and
a
Minister
is
expressely
commanded
to
be
hospitall
.
This
is
a
rich
mans
duty
,
I
meane
his
that
hath
some
indifferent
proportion
of
wealth
,
he
that
hath
but
one
bed
or
roome
must
lie
abroad
himselfe
,
or
sit
up
all
night
if
he
lodge
strangers
.
But
of
those
that
have
to
spare
,
the
Lord
requireth
a
free
communicating
of
what
they
have
to
others
.
May
not
wee
be
strangers
?
may
not
our
children
and
neere
friends
be
strangers
?
will
not
our
hearts
tell
us
?
that
it
would
bee
a
very
ill
part
in
them
that
should
in
such
case
neglect
us
.
But
I
am
to
commend
unto
you
a
kinde
of
hospitality
somewhat
of
another
nature
,
a
stranger
of
any
fashion
by
meanes
of
Innes
,
which
it
seemes
that
age
did
not
know
,
is
able
to
be
hospitall
to
himselfe
with
his
money
,
even
to
buy
all
things
needfull
:
but
alas
you
have
poore
neighbours
and
kinsmen
in
the
same
Towne
,
or
neere
hand
inhabiting
,
O
invite
them
to
your
houses
,
make
them
cheerefull
with
a
good
meale
now
and
then
,
that
have
little
provided
at
home
.
This
Hospitality
hath
beene
formerly
much
practised
at
this
season
of
the
yeare
,
Another
good
deed
we
have
of
Lot
,
He
went
out
,
and
earnestly
,
My
Brethren
I
pray
doe
not
so
wickedly
,
and
againe
,
to
these
men
doe
nothing
,
for
therefore
came
they
under
my
roofe
,
Gen.
19.7
,
8.
He
would
faine
have
stopped
these
miscreants
from
their
abominable
attempt
;
If
we
see
men
rushing
into
sinfull
courses
wee
shall
doe
a
good
office
of
charity
if
with
all
good
termes
and
gentle
language
we
disswade
them
from
wickednesse
.
If
wee
must
reproove
after
a
sinne
,
sure
wee
must
disswade
aforehand
:
Eli
disswaded
his
sonnes
from
persisting
in
evill
,
Abigail
disswaded
David
from
murder
;
what
sinne
wee
hinder
not
to
our
best
power
,
that
we
cause
to
be
written
in
our
owne
score
,
and
inwrap
our selves
within
the
guilt
of
it
.
Who
would
not
intreate
his
neighbour
hard
not
to
drinke
a
cup
of
poyson
?
If
therefore
any
man
have
done
the
contrary
,
instigated
others
to
sinne
,
and
egged
them
forward
rather
then
held
them
back
,
surely
his
offence
is
great
,
he
hath
beene
not
alone
a
helper
but
a
father
of
the
fault
,
and
unlesse
hee
repent
must
answer
for
it
as
much
as
the
principall
.
But
though
you
have
not
forgotten
your
duty
in
so
high
a
degree
as
to
moove
others
to
evill
,
yet
if
you
have
so
much
neglected
your
duty
as
to
forbeare
to
disswade
and
hinder
them
,
either
out
of
carelesnesse
or
feare
,
you
are
to
be
humbled
for
it
,
as
an
effect
of
want
of
love
and
zeale
.
And
now
I
pray
you
doe
this
good
office
often
,
if
you
see
a
man
going
about
an
evill
thing
,
take
up
Lots
words
and
say
,
I
pray
you
Brethren
doe
not
so
wickedly
,
intreate
him
to
forbeare
the
doing
of
the
like
for
the
future
.
A
loving
intreaty
will
sometimes
proove
of
great
efficacy
.
Had
they
beene
any
but
Sodomites
,
Lot
should
not
have
beene
so
churlishly
rejected
.
If
you
say
,
I
shall
but
loose
my
labour
.
I
answer
,
First
,
what
if
you
doe
?
you
have
lost
many
worse
labours
.
Secondly
,
I
say
who
can
tell
?
why
will
you
thinke
so
hardly
of
your
Brother
?
Why
I
have
tried
already
?
I
answer
,
God
may
give
better
successe
now
.
Againe
I
answer
,
though
he
hearken
not
,
you
shall
not
loose
your
labour
,
for
you
shall
shew
love
and
obey
Gods
commandement
and
receive
a
reward
from
him
.
Yet
another
good
deed
of
Lots
was
that
he
fought
to
deliver
his
sonnes
in
Law
,
and
perswaded
them
to
get
them
out
of
Sodome
too
.
But
againe
,
Lot
I
think
,
offended
in
going
about
to
match
his
daughters
with
any
of
the
wicked
generation
of
the
Sodomites
.
What
could
he
finde
none
other
in
all
the
world
to
give
his
children
for
wives
but
to
two
wicked
men
in
that
wicked
City
?
Would
he
be
content
to
have
his
children
,
his
childrens
childrens
children
,
and
all
his
posterity
to
live
in
that
little
hell
,
and
to
be
indangered
unto
the
like
abhominations
?
Surely
the
love
of
the
world
prevailed
here
with
him
more
then
it
ought
to
have
.
It
is
a
fault
too
common
with
us
,
many
a
Father
is
regardlesse
how
bad
the
place
and
family
be
into
which
he
matcheth
his
daughter
,
so
the
state
be
good
.
Be
the
Towne
as
bad
as
Sodome
,
and
the
person
as
prophane
as
these
men
,
yet
a
good
living
will
make
them
to
plant
their
children
in
such
a
garden
,
as
it
were
,
or
wildernesse
rather
.
I
cannot
conceive
but
that
this
is
a
proofe
of
mans
too
high
esteeming
of
outward
things
,
and
I
beseech
you
Fathers
learne
of
Lot
,
provide
better
for
the
placing
of
your
children
.
Another
fault
of
Lots
is
,
Doe
to
them
what
seemeth
good
in
your
eyes
.
Out
of
a
desire
to
save
his
guests
from
villany
he
prostitutes
those
that
should
have
beene
dearer
to
him
then
any
guests
:
and
so
would
redeeme
the
strangers
from
wrong
with
the
hazard
of
his
childrens
chastity
.
He
is
to
be
somewhat
excused
by
the
present
occasion
,
in
that
hurrie
and
distemper
he
had
not
leasure
to
consider
well
of
the
thing
he
did
,
but
through
hast
was
pushed
forward
to
doe
so
great
an
hurt
unto
the
two
maides
.
Hee
doth
evill
here
that
good
may
come
of
it
,
a
thing
that
S.
Paul
would
never
allow
,
for
he
saith
concerning
it
,
God
forbid
.
The
doing
of
evill
is
simply
sinfull
,
Againe
,
Lot
lingred
in
Sodome
till
the
Angels
tooke
him
by
the
hand
and
in
a
kind
of
gratious
violence
set
him
in
safety
against
his
will
.
Willing
hee
was
to
escape
the
destruction
which
was
now
falling
upon
Sodome
,
but
loath
he
was
to
save
his
life
at
so
deare
a
rate
as
the
loosing
of
all
his
substance
.
It
is
a
sinne
to
cleave
so
fast
in
affection
to
goods
,
as
not
to
be
willing
with
the
losse
of
all
to
save
out
lives
.
He
loves
riches
too
well
that
will
cast
his
life
upon
great
danger
for
the
saving
of
them
,
and
not
gladly
leave
them
all
to
free
his
life
from
perdition
.
Satan
could
say
,
Skinne
for
skinne
and
all
that
a
man
hath
will
hee
give
for
the
redemption
of
his
life
.
Another
sinne
in
Lot
,
was
,
that
he
was
too
timerous
and
durst
not
commit
himselfe
to
the
Mountaines
(
whither
yet
he
was
faine
at
length
to
flie
)
for
feare
least
some
or
other
mischiefe
might
befall
him
there
,
and
therefore
was
he
so
over-importunate
for
the
sparing
of
that
City
,
because
it
was
little
,
might
he
not
as
well
have
trusted
the
Angels
direction
as
his
owne
conceits
,
and
sought
and
expected
safety
in
the
Mountaines
,
when
they
commanded
him
to
escape
thither
.
Doubtlesse
,
it
is
a
fault
not
to
trust
God
with
our
welfare
,
but
to
cast
in
our
heads
,
what
evill
may
befall
us
there
where
he
doth
send
us
for
safety
.
Let
us
not
yeeld
to
our
owne
fancies
,
nor
frame
perill
to
make
us
discontent
with
that
estate
to
which
God
doth
call
us
,
for
we
shall
finde
at
length
,
that
our
owne
hopes
will
deceive
us
,
and
we
shall
be
never
the
farther
of
from
danger
,
because
we
followed
our
owne
heads
.
Let
mee
goe
to
Zoar
(
saith
he
)
and
my
soule
shall
live
,
but
after
,
he
found
that
his
soule
could
not
live
with
comfort
there
.
Live
where
God
would
have
us
live
,
and
looke
for
his
protection
there
where
it
shall
please
him
to
appoint
us
to
live
.
Now
wee
come
to
Lots
benefits
.
First
,
Againe
,
you
see
that
God
gave
him
riches
great
store
,
the
Lord
can
give
the
same
to
other
of
his
people
with
as
plentifull
a
hand
,
but
if
hee
doe
not
,
you
see
in
Lot
what
cause
there
is
not
to
murmure
;
for
riches
did
undoe
Lot
almost
,
and
therefore
was
God
faine
to
take
them
all
againe
,
because
hee
could
not
so
use
them
as
not
to
set
his
heart
too
much
upon
them
.
If
God
hath
beene
pleased
to
grant
you
these
things
,
let
Lots
example
make
you
carefull
to
keepe
your
hearts
from
being
too
much
inamoured
of
them
.
Further
,
Now
Lots
misery
,
Now
what
became
of
Lot
after
all
this
,
the
Scripture
doth
not
speake
,
and
therefore
here
wee
leave
and
will
speake
two
words
of
his
Wife
also
:
first
,
the
benefits
shee
received
.
Secondly
,
the
sinne
shee
committed
.
Thirdly
,
the
punishment
that
fell
upon
her
.
Take
heed
you
give
not
your selves
leave
to
commit
a
thing
expressely
forbidden
,
for
usually
much
naughtinesse
concurreth
to
produce
such
an
act
,
so
the
Lord
that
searcheth
the
heart
accounteth
that
great
,
which
your
blindnesse
maketh
you
to
esteeme
nothing
,
and
so
to
punish
it
many
times
with
some
heavie
punishment
.
As
it
befell
this
woman
,
THE
TWELFTH
EXAMPLE
.
OF
LOTS
Daughters
,
and
others
of
that
time
.
WEE
have
finished
the
things
that
are
recorded
of
Lots
selfe
and
his
Wife
.
Next
let
us
tell
you
what
is
recorded
of
his
two
Daughters
.
Their
names
,
their
birth
,
their
death
the
Lord
vouchsafeth
not
to
mention
,
and
of
their
life
not
much
is
written
,
and
that
which
is
tends
all
to
their
reproach
.
First
,
Their
first
sinne
was
,
there
is
not
a
man
in
all
the
earth
to
come
in
unto
us
after
the
earth
.
They
wanted
other
husbands
to
beget
children
of
them
in
lawfull
matrimonie
;
Surely
their
late
abode
in
Zoar
might
cause
them
to
know
,
that
the
whole
world
was
not
destroyed
,
if
they
meant
that
there
was
never
another
man
left
with
whom
they
might
joyne
themselves
,
they
did
beguile
themselves
too
too
palpably
,
for
onely
Sodome
and
Gomorrha
,
and
Admah
and
Zeboim
,
foure
Cities
of
the
plaine
were
consumed
with
fire
from
Heaven
,
the
rest
stood
in
their
former
estate
.
Zoar
they
had
seene
standing
and
left
it
with
their
Father
,
and
seeing
they
dwelt
upon
a
Mountaine
,
they
could
not
but
discerne
other
Cities
round
about
,
for
that
Countrey
was
full
of
Townes
and
people
.
It
is
like
therefore
,
that
they
meant
none
neere
unto
us
,
none
of
our
blood
and
kindred
.
But
why
should
they
make
doubt
of
marrying
any
other
besides
their
owne
kindred
.
They
had
beene
betrothed
to
husbands
in
Sodome
,
might
they
not
as
well
marrie
any
other
Cananite
as
a
Citizen
of
Sodome
.
It
is
apparant
that
their
reasons
were
frivolous
and
vaine
,
yet
upon
them
they
build
a
full
resolution
of
committing
two
fearefull
offences
,
for
they
agree
together
saying
,
Come
let
us
make
our
Father
drinke
Wine
,
and
then
let
us
lie
with
him
to
preserve
seed
of
him
.
They
would
seeme
each
to
other
to
be
carried
with
libidinous
fancies
as
if
lust
led
them
,
but
that
a
desire
of
preserving
seed
was
the
motive
to
the
villanous
designe
.
Wee
see
how
mans
nature
is
easily
drawne
by
weake
and
poore
grounds
to
runne
into
very
loathsome
and
foule
crimes
.
Better
the
world
should
have
wanted
continuance
and
ended
in
their
persons
,
then
have
it
stored
with
an
incestuous
off-spring
.
No
other
meeting
together
of
man
and
woman
,
if
it
had
beene
in
the
way
of
Matrimony
,
is
simply
and
of
it selfe
unlawfull
,
but
onely
that
of
Parents
and
children
,
for
there
was
a
time
when
the
Brother
married
the
sister
without
fault
,
as
in
the
beginning
when
the
world
had
no
other
persons
in
it
but
brethren
and
sisters
,
but
never
at
any
time
was
it
lawfull
for
the
daughters
to
have
the
Father
or
the
Mother
the
sonne
.
This
therefore
was
the
most
unlawfull
mixture
in
the
same
kinde
and
of
different
Sexe
that
possibly
could
be
.
Yet
upon
a
slender
pretext
that
they
knew
not
how
to
come
by
any
other
man
,
and
so
their
Fathers
posterity
should
perish
,
they
consent
to
accomplish
it
.
Had
they
not
beene
made
more
then
ordinarily
immodest
with
the
conversation
of
impure
Sodomites
,
they
would
have
beene
restrained
with
shame
and
blushing
,
from
opening
any
such
thought
each
to
other
,
had
it
beene
to
have
solicited
another
man
,
much
more
their
Father
.
But
custome
of
hearing
and
seeing
shamefull
deeds
will
banish
shame
quite
away
,
and
make
men
bold
to
manifest
their
wicked
conceits
one
to
another
,
which
else
modesty
would
never
suffer
them
to
speake
of
.
Here
indeed
the
more
aged
maiden
is
most
blame-worthy
,
for
the
Spirit
of
God
witnesseth
that
shee
was
the
first
moover
to
this
lewdnesse
,
but
the
younger
was
greatly
to
be
blamed
also
,
for
shee
consented
to
such
a
motion
.
Let
those
that
be
of
more
age
take
heede
of
giving
wicked
counsell
to
the
younger
,
and
let
the
younger
take
heede
of
opening
their
eares
to
lewde
advice
.
Let
us
beware
wee
suffer
not
our selves
to
be
drawne
upon
pretence
of
I
know
not
what
necessity
or
urgent
occasion
,
to
resolve
on
things
plainely
sinfull
,
especially
such
as
are
extreamely
grosse
and
unnaturall
.
No
necessity
can
excuse
an
evill
deed
,
much
lesse
when
it
is
none
other
but
a
counterfeit
and
false
appearance
of
necessity
.
Would
these
sisters
have
deferred
their
desires
a
while
,
they
might
have
found
their
Father
at
length
willing
to
have
left
that
hole
in
a
Mountaine
,
and
to
have
conversed
againe
amongst
men
.
Why
had
they
not
rather
perswaded
him
to
leave
that
solitary
kinde
of
living
,
and
betaken
himselfe
to
his
Unkle
Abraham
,
who
was
not
growne
either
so
niggardly
or
unkinde
,
but
that
he
would
have
welcomed
them
with
good
entertainement
.
Why
had
they
not
taken
up
any
resolution
,
rather
then
venture
on
this
monstrous
abomination
?
Let
not
the
Divell
and
carnall
reason
beset
us
so
farre
,
as
to
faine
to
ourselves
a
necessity
of
evill-doing
,
and
then
to
grow
bold
to
doe
evill
.
But
what
did
they
doe
now
,
to
make
their
Father
incestuous
?
Surely
make
him
drinke
wine
not
moderately
and
in
due
quantity
,
for
then
his
wits
would
have
beene
his
owne
still
,
and
his
sanctified
conscience
would
have
armed
him
sufficieently
against
all
their
most
wanton
carriages
;
yea
the
gravity
of
his
countenance
and
parentall
authority
would
have
affrighted
them
from
lascivious
words
and
gestures
,
that
tended
to
produce
such
an
effect
.
They
therefore
make
him
starke
drunke
with
wine
,
making
him
by
little
and
little
take
into
him
such
a
quantity
as
would
bury
his
understanding
,
conscience
and
all
,
and
turne
him
into
a
bruit
creature
,
and
then
they
doubt
not
but
that
they
may
easily
allure
him
to
commit
folly
with
them
.
A
fearefull
sinne
it
is
to
resolve
before
hand
upon
such
a
wickednesse
as
this
,
and
that
also
as
a
loade-stone
to
draw
on
another
worse
wickednesse
.
To
make
one
drunke
for
any
cause
is
bad
enough
,
but
to
make
him
drunke
of
purpose
to
make
him
filthy
after
,
that
is
much
worse
.
Here
is
a
most
wicked
end
propounded
,
which
would
make
a
thing
it selfe
otherwise
lawfull
utterly
sinnefull
,
if
done
for
such
a
purpose
.
Here
is
also
a
meanes
utterly
wicked
,
though
it
had
beene
used
for
a
most
lawfull
end
,
but
when
end
and
meanes
are
both
so
remarkeably
and
exorbitantly
sinfull
,
how
great
was
that
sinne
.
Had
they
began
alone
to
drinke
for
cheerefull
refreshing
of
themselves
and
their
old
Father
,
and
then
one
cup
drawing
on
another
had
at
unawares
made
both
themselves
and
their
Father
drunke
,
and
then
unpurposedly
fallen
to
wanton
imbraces
and
so
to
incest
,
that
had
beene
sinne
enough
.
But
to
take
advice
upon
it
,
to
determine
before
hand
,
that
is
,
to
conclude
fully
that
they
would
doe
such
a
thing
,
this
shewes
that
they
had
smothered
their
consciences
,
and
were
indeed
void
of
all
goodnesse
.
O
take
heed
of
giving
your selves
leave
deliberately
to
sinne
,
take
heed
of
setting
downe
a
wicked
conclusion
in
your
mindes
,
and
saying
,
come
and
let
us
doe
this
or
this
that
you
know
is
naught
.
This
is
not
to
slip
into
the
mire
but
to
wallow
in
it
,
this
is
a
presumptuous
and
a
wilfull
sinne
.
This
is
to
yeeld
your selves
captives
to
sinne
,
and
to
shew
your selves
servants
of
it
.
And
if
any
one
hath
in
such
sort
sinned
,
great
repentance
is
needfull
to
wash
away
so
great
a
crime
.
But
if
they
had
agreed
in
hast
to
perpetrate
this
lewdnesse
and
yet
before
the
time
came
of
acting
it
,
had
called
to
mind
the
loathsomenesse
of
the
sinne
,
and
repenting
of
their
naughty
intention
,
forborne
to
proceed
,
the
matter
would
not
have
beene
so
fowle
,
then
it
might
have
beene
attributed
to
weakenesse
and
hast
.
But
they
goe
on
in
it
,
the
elder
shee
first
begins
,
and
then
she
renewes
the
matter
to
her
Sister
,
who
is
easily
perswaded
to
follow
her
,
and
so
they
both
consent
to
doe
evill
and
performe
it
also
.
This
is
a
great
aggravation
of
sinne
,
that
if
one
have
some
leisure
betwixt
the
resolving
and
executing
,
yet
he
hath
persisted
in
his
wicked
resolution
,
and
wanted
the
grace
to
change
his
mind
.
Persisting
in
an
evill
purpose
,
shewes
much
blindnesse
of
mind
and
hardnesse
of
heart
,
and
proves
that
God
hath
for
punishment
of
wilfulnesse
even
given
one
over
to
his
owne
hearts
lusts
.
But
now
the
elder
begins
to
offend
,
as
it
were
to
imbolden
her
Sister
,
as
if
shee
should
say
,
I
will
begin
if
thou
wilt
come
after
,
I
will
doe
it
to
night
if
thou
wilt
second
mee
another
night
,
so
she
sinnes
of
purpose
to
give
her
Sister
a
bad
example
,
to
animate
her
to
the
like
.
Those
sinnes
are
very
grievous
,
in
which
a
man
seekes
not
alone
to
satisfie
his
owne
evill
desires
,
but
also
to
corrupt
another
,
and
draw
him
to
the
like
evill
.
The
sinne
is
greater
by
how
much
more
love
of
sinne
is
discovered
,
and
he
loves
sinne
exceeding
much
,
that
labours
to
increase
the
number
of
its
servants
.
Further
,
having
layne
with
her
Father
,
shee
speakes
of
it
to
her
Sister
,
rather
in
way
of
boasting
then
out
of
shame
,
and
perswades
her
also
to
doe
the
like
.
It
is
a
wickednesse
of
an
high
nature
to
commit
great
sinnes
,
and
after
be
touched
with
no
remorse
for
them
,
yea
rather
to
talke
of
them
with
a
bold
face
,
as
if
they
were
deedes
at
least
not
deserving
blame
,
and
when
wee
have
done
evill
,
to
presse
our
examples
upon
others
to
imitate
.
It
seemes
the
younger
Sister
would
not
have
followed
,
but
that
the
elder
provoked
her
the
second
time
.
To
use
a
kind
of
importunity
towards
another
,
and
presse
them
againe
and
againe
to
naughtinesse
,
is
a
proofe
of
one
set
upon
sinne
with
a
full
bent
of
will
.
Now
the
second
Sister
,
she
followes
her
Sisters
evill
deeds
,
and
evill
counsell
,
and
they
commit
the
same
sinne
the
second
time
with
the
same
wilfulnesse
,
for
the
elder
is
as
guilty
of
her
Sisters
incest
as
of
her
owne
.
Men
having
transgressed
the
bounds
of
modesty
,
Now
let
us
consider
the
offences
themselves
,
In
keeping
himselfe
sober
for
an
evill
end
,
hee
is
worse
then
if
himselfe
had
beene
drunken
for
company
.
These
two
sisters
did
keepe
themselves
free
from
excesse
,
that
they
might
better
abuse
their
owne
reason
to
worke
upon
their
Fathers
unreasonablenesse
.
Had
they
beene
all
overcome
of
wine
,
incest
had
not
so
easily
followed
from
drunkennesse
;
but
now
that
the
man
is
swallowed
up
of
wine
,
and
the
woeman
not
so
,
they
prevailed
more
easily
to
make
their
Father
lewd
.
It
is
a
drunken
sobriety
that
is
directed
to
uncleanesse
,
they
would
not
be
drunken
because
they
desired
to
be
filthy
.
Some
men
boast
that
themselves
have
borne
their
cups
wherewith
another
hath
beene
overcome
,
but
that
sobernesse
makes
them
greater
offenders
,
then
if
they
exceeded
measure
in
drinking
.
Wherfore
you
must
blame
your selves
with
exceeding
detestation
of
your selves
,
if
you
have
abused
a
thing
otherwise
vertuous
to
make
another
man
more
vitious
.
Thou
mad'st
another
to
take
cup
after
cup
,
that
when
he
had
lost
his
wits
,
and
thou
kepst
thine
,
thou
mightest
better
prevaile
to
draw
him
unto
further
wickednesse
,
thy
sobernesse
was
as
bad
and
much
worse
then
his
drunkennesse
.
O
that
you
would
see
and
lament
your
extreame
ungraciousnesse
in
this
abusing
both
wit
in
yourselves
,
and
want
of
wit
in
others
.
But
now
Lot
is
drunken
and
fitted
for
any
wickednesse
,
the
two
Sisters
in
their
turnes
goe
to
bed
to
him
and
solicite
him
to
abuse
their
bodies
,
and
prevaile
with
him
,
because
he
had
not
reason
to
know
what
hee
did
.
Incest
is
a
most
unnaturall
crime
,
yet
the
wicked
nature
of
man
is
apt
to
runne
into
it
,
and
that
wilfully
.
O
what
a
filthy
heart
hath
a
man
and
woman
,
that
can
transgresse
all
the
dictates
of
reason
to
satisfie
impure
desires
.
No
person
comes
amisse
to
lust
,
the
Father
will
serve
as
well
as
another
man
,
when
the
lewde
desire
hath
prevailed
,
they
care
not
with
whom
the
fault
be
committed
so
that
it
be
committed
.
Have
none
of
you
given
way
so
farre
to
libidinous
desires
,
as
to
mixe
your selves
unlawfully
and
without
marriage
with
those
,
to
whom
you
might
not
have
drawne
neere
,
no
not
in
the
warrantable
imbraces
of
Matrimony
?
Is
there
not
some
incestuous
man
or
woman
amongst
you
,
yea
some
that
hath
not
out
of
weakenesse
but
purposely
run
into
incest
?
The
crime
is
not
so
often
committed
in
so
high
a
degree
,
but
yet
sometimes
it
falleth
out
in
the
world
,
that
men
may
learne
there
is
more
evill
in
their
nature
then
they
would
have
beleeved
,
but
that
experience
teacheth
it
;
we
have
not
another
example
of
it
in
Scripture
,
but
here
are
two
at
once
,
that
wee
might
learne
to
know
how
bad
a
nature
we
have
.
And
so
much
for
their
sinnes
common
to
both
,
making
their
Father
drunke
,
and
then
going
to
bed
to
him
,
for
matter
,
and
for
manner
purposely
and
without
remorse
and
without
any
sorrow
after
,
for
when
they
had
borne
children
,
they
give
them
such
names
as
prooved
that
they
rather
boasted
of
the
crime
then
bewailed
it
,
Ammon
the
sonne
of
my
people
,
Moah
of
my
Father
,
as
if
they
had
rejoyced
at
their
happinesse
in
being
with
childe
by
their
owne
Father
.
It
is
a
cursed
thing
to
sinne
,
more
to
be
so
hardned
as
not
to
lament
it
afterwards
,
most
to
make
a
mans
selfe
glad
of
it
.
Aner
,
Eshcol
,
and
Mamre
,
secondly
,
Ephron
the
Hittite
,
thirdly
,
King
Pharaoh
of
Egypt
,
fourthly
,
King
Abimelech
.
Then
of
the
Kings
that
did
take
Lot
and
so
of
the
Sodomites
.
Now
for
Aner
,
Eshcol
,
It
is
a
wise
and
good
part
to
live
in
friendship
with
godly
men
and
to
be
knit
to
such
in
covenants
of
amity
,
First
,
he
shall
see
their
good
conversation
and
heare
their
wise
words
,
and
enjoy
their
good
counsell
and
their
godly
prayers
and
so
be
in
possibility
to
be
wonne
to
goodnesse
by
them
,
at
least
to
a
vertuous
and
civill
conversation
through
their
meanes
,
hee
that
walketh
with
the
wise
shall
be
made
wise
,
as
he
that
walketh
with
sinners
shall
be
made
worse
by
them
.
He
that
commeth
where
sweete
spices
and
ointments
are
stirring
,
doth
carry
away
some
of
their
sweet
savour
even
though
hee
thinke
not
of
it
,
so
shall
a
man
receive
some
savour
and
taste
of
goodnesse
from
good
men
,
if
hee
live
friendly
and
familiarly
with
them
.
Againe
,
the
Lord
had
undertaken
with
Abraham
,
to
be
a
friend
to
his
friends
and
an
enemie
to
his
enemies
,
and
to
blesse
them
that
blessed
him
as
well
as
to
curse
them
that
cursed
him
.
Wherefore
in
entertaining
friendship
with
them
,
a
man
doth
interest
himselfe
into
some
degree
of
Gods
favour
and
blessing
according
to
that
promise
,
for
God
hath
tied
himselfe
as
well
to
all
Abrahams
sonnes
,
even
all
the
faithfull
,
as
well
as
to
himselfe
;
you
see
the
profit
of
such
association
with
good
men
.
Wherefore
they
must
be
reprooved
that
are
imbittered
against
godly
men
and
are
enemies
to
those
that
love
God
,
hating
men
even
for
goodnesse
sake
,
and
persecuting
them
for
righteousnesse
sake
,
without
doubt
these
provoke
God
to
fight
against
them
and
to
become
an
enemy
unto
them
,
joyning
in
the
quarrell
of
the
Saints
,
which
indeed
for
his
sake
they
have
taken
up
against
them
.
It
is
an
evill
thing
to
be
a
foe
to
those
that
feare
God
,
and
it
shewes
not
alone
an
absence
of
goodnesse
but
also
a
great
strength
of
wickednesse
.
He
is
surely
carried
by
Satan
at
his
pleasure
,
and
a
slave
in
a
great
degree
to
the
Divell
,
that
cannot
endure
the
image
of
God
in
a
man
.
And
yet
our
Lord
tells
his
servants
,
they
shall
be
hated
of
all
men
for
his
names
sake
.
But
now
let
every
man
learne
of
these
three
wise
men
to
make
choice
of
godly
men
for
friends
,
familiars
and
allies
.
If
a
man
be
not
himselfe
a
worshipper
and
servant
of
God
,
yet
let
him
at
leastwise
like
and
love
those
in
whom
goodnesse
shineth
.
Lot
Abrahams
Cousin
,
and
performed
their
part
with
so
much
courage
,
that
Abraham
got
the
victory
and
wonne
his
brother
and
all
the
spoile
of
Sodome
,
for
which
also
Abraham
was
carefull
that
they
should
have
a
full
reward
,
in
taking
their
part
of
the
booty
which
himselfe
forbare
to
take
.
This
Example
must
be
followed
of
all
good
men
,
when
they
have
made
a
covenant
,
they
must
so
stand
unto
it
,
and
be
ready
to
affoord
such
helpe
and
performe
all
such
offices
as
by
covenant
they
have
obliged
themselves
unto
;
Covenants
and
agreements
must
be
duly
kept
,
though
the
things
be
such
which
come
to
be
done
as
require
labour
,
cost
,
and
hazard
:
for
this
is
a
practise
of
that
excellent
vertue
of
truth
or
fidelity
,
then
which
nothing
is
more
needfull
for
the
common
prosperity
of
humane
societies
,
for
unlesse
men
may
trust
one
anothers
words
,
what
living
can
there
be
together
in
the
world
,
and
without
trustinesse
in
those
that
make
promises
,
there
is
no
beleeving
their
promises
and
so
the
sinewes
of
the
world
are
as
it
were
cut
asunder
or
cracked
.
Therefore
in
the
15.
Psalme
it
is
indeed
a
signe
of
a
godly
man
,
that
when
hee
hath
sworne
in
covenant
or
otherwise
,
he
will
not
change
though
it
should
fall
out
to
be
for
his
hurt
.
Faith
requires
that
the
thing
be
done
which
hath
beene
spoken
,
and
how
can
hee
challenge
the
name
of
a
good
man
,
in
whom
faithfullnesse
is
not
found
?
or
how
should
it
be
expected
that
hee
will
be
faithfull
with
God
,
whom
hee
never
saw
that
is
not
faithfull
to
his
neighbour
whom
hee
sees
daily
.
Wherefore
let
every
man
compare
himselfe
with
these
civill
righteous
men
,
and
see
whether
himselfe
hath
carried
himselfe
as
honestly
and
justly
as
the
very
light
of
nature
instructed
them
to
doe
.
I
meane
whether
he
hath
faithfully
kept
his
covenants
,
for
how
shall
hee
be
able
to
justifie
his
right
and
interest
unto
the
honourable
name
of
a
true
Christian
man
,
that
falleth
short
of
those
vertues
which
many
of
the
Gentiles
have
carefully
practised
.
And
if
any
mans
heart
accuse
him
of
unfaithfullnesse
and
slipperinesse
in
this
kinde
,
let
him
humble
himselfe
and
be
much
ashamed
of
it
.
Should
we
not
blush
to
see
Heathens
exceed
us
in
good
conversation
and
that
our
righteousnesse
is
not
greater
then
that
of
the
Pharisees
who
did
at
least
equall
the
Heathen
in
righteous
dealing
.
Surely
they
shall
never
be
admitted
into
the
Kingdome
of
Heaven
,
before
whom
the
Gentiles
have
gone
in
good
behaviour
of
life
;
yet
many
there
be
professing
to
be
Christians
,
whose
untrustinesse
this
way
filleth
the
mouthes
of
all
that
deale
with
them
with
just
and
grievous
complaints
.
They
be
so
possessed
with
selfe-love
,
that
when
they
have
made
a
covenant
promise
or
compact
,
the
least
disadvantage
will
make
them
use
the
craftinesse
of
wit
to
winde
themselves
out
and
neglect
their
covenants
.
They
know
how
to
tie
others
hard
and
leave
themselves
loose
,
through
the
loosenesse
of
an
evill
conscience
.
These
are
men
that
be
guilty
of
neglecting
justice
,
judgement
,
and
faithfullnesse
,
and
if
they
streine
never
so
much
at
gnats
and
swallow
these
camells
,
our
Saviour
will
be
bold
to
intitle
them
,
as
he
doth
the
Pharisees
,
and
pronounce
a
woe
against
them
,
saying
,
Woe
unto
you
Scribes
and
Pharisees
Hypocrites
.
Learne
now
to
be
very
sorrowfull
,
if
you
have
carried
your selves
more
unrighteously
in
this
kinde
,
then
the
honester
sort
of
those
have
done
who
lived
out
of
the
confines
of
the
Church
,
and
be
carefull
to
repent
by
their
example
,
that
their
goodnesse
may
not
rise
up
in
judgement
against
you
and
condemne
you
.
And
resolve
with
your selves
I
pray
you
,
now
to
preferre
your
credit
before
any
other
thing
in
this
earth
,
and
to
put
your selves
upon
losse
and
hazard
,
rather
then
incurre
the
deserved
reproach
of
men
faithlesse
and
dishonest
.
It
is
not
wittie
tricks
and
devices
that
will
save
you
from
reprehension
before
the
Lord
and
your
owne
consciences
and
other
men
,
your
name
shall
rot
and
stinke
and
become
loathsome
,
if
you
deale
untrustily
,
though
you
paint
your
evill
deeds
over
with
never
so
faire
and
trim
excuses
.
Wit
is
never
more
abused
,
then
when
it
is
made
a
patron
and
a
protectour
for
falsehood
and
evill
dealing
.
Be
righteous
therefore
in
this
particular
,
and
put
your selves
in
minde
of
your
promises
and
covenants
to
keepe
them
,
you
cannot
but
know
,
that
this
is
a
duty
your
consciences
require
you
to
doe
to
others
,
even
as
you
desire
that
they
should
deale
with
you
,
and
therefore
must
needes
condemne
you
for
such
falsitie
which
your selves
with
open
mouth
are
ready
to
cry
out
against
in
others
.
And
so
much
for
these
three
men
.
Now
for
Ephron
the
Hittite
he
is
named
alone
once
,
Gen.
23.10
.
1.
He
courteously
saluteth
Abraham
.
2.
He
was
liberall
and
kinde
to
Abraham
3.
He
was
just
and
true
in
his
word
.
he
salutes
Abraham
with
honourable
and
courteous
language
,
saying
,
my
Lord
heare
mee
,
and
againe
,
my
Lord
heare
mee
.
Secondly
,
he
was
liberall
and
kinde
to
Abraham
,
and
offered
freely
to
give
him
the
Cave
in
which
he
desired
to
bury
Sarah
.
Thirdly
,
he
was
just
and
true
in
his
word
,
he
told
Abraham
a
due
and
right
price
,
and
made
him
good
and
full
assurance
of
it
,
when
hee
received
the
money
.
The
Holy
Ghost
hath
not
for
nothing
inserted
these
stories
of
Scripture
,
the
vertuous
deportment
even
of
Heathens
courtesie
,
bounty
,
and
justice
be
sweet
vertues
,
they
commend
the
practiser
of
them
to
the
consciences
of
men
,
they
adorne
him
with
reall
honour
,
and
make
him
to
finde
both
love
and
praise
from
all
hearts
and
mouthes
.
They
be
winning
vertues
,
and
give
a
man
a
kinde
of
command
in
the
hearts
of
wise
men
,
especially
they
become
men
of
good
place
and
ability
,
for
such
an
one
was
Ephron
,
and
make
him
more
gratious
then
without
them
the
greatest
estate
could
.
They
are
generous
ornaments
and
set
forth
a
man
more
then
any
gallantnesse
of
a
tire
or
house-roome
.
I
beseech
you
fall
in
love
with
them
,
and
put
them
in
continuall
practise
,
deale
in
courteous
fashion
with
all
,
be
ready
to
give
freely
and
deale
justly
in
asking
price
and
making
assurances
.
Why
should
a
man
yeeld
himselfe
to
a
sterne
and
currish
kinde
of
speech
?
Why
should
he
be
sowre
in
his
carriage
,
niggardly
and
pinching
in
his
conversation
,
and
unjust
and
over-reaching
in
his
bargaines
?
Nature
teacheth
us
that
which
S.
Paul
teacheth
of
wearing
long
haire
,
that
it
is
a
shame
to
him
that
doth
it
,
that
long
haire
is
to
a
woman
a
glory
unto
her
.
Doe
not
that
which
must
needs
be
reproachfull
,
neglect
not
that
which
must
needs
be
gracefull
.
Be
kinde
one
to
another
,
be
bountifull
,
be
righteous
,
shew
that
neither
selfe-love
nor
the
love
of
money
doth
possesse
you
,
the
former
of
which
causeth
austerenesse
of
carriage
,
the
latter
niggardlinesse
and
unjust
dealing
.
Presse
your selves
to
these
vertues
and
say
,
shall
not
religion
make
mee
more
vertuous
,
then
Heathenisme
made
this
Hittite
?
shall
I
be
lesse
affable
,
bounteous
,
righteous
to
my
brethren
and
neighbours
,
then
a
stranger
of
another
nation
and
another
religion
was
to
Abraham
who
did
but
sojourne
neere
him
?
We
are
ill
Schollers
in
the
Schoole
of
our
blessed
Saviour
,
if
we
receive
not
better
instructions
from
him
,
then
can
be
found
in
an
Heathen
teacher
;
yea
we
Christians
must
practise
the
same
vertues
in
a
better
manner
,
on
better
grounds
and
to
better
ends
.
We
must
be
courteous
,
and
for
conscience
sake
,
not
barely
for
credit
,
to
please
God
,
not
alone
to
winne
men
,
and
to
those
that
wrong
us
and
deale
frowardly
with
us
,
not
alone
to
them
that
are
courteous
unto
us
.
These
vertues
simply
in
themselves
cannot
intitle
us
to
the
name
of
members
of
Christ
,
unlesse
wee
doe
them
with
reference
to
Gods
Commandement
and
authority
,
but
being
so
as
it
were
dipt
in
true
religion
,
they
will
become
Seales
of
our
faith
and
cause
unto
us
an
ample
recompence
.
So
I
should
have
said
of
the
former
vertues
commended
in
the
three
fore-named
Brethren
,
of
being
friends
to
the
righteous
,
not
so
much
for
righteousnesse
sake
as
for
other
commendable
parts
,
wee
see
in
them
,
or
for
the
hope
wee
may
have
to
be
advantaged
by
them
.
This
will
not
approove
a
man
to
be
a
true
Christian
,
but
to
love
a
righteous
man
in
the
name
of
a
righteous
,
an
Abraham
because
he
is
an
Abraham
,
servant
to
the
most
high
God
,
this
is
a
due
signe
of
one
sanctified
.
But
I
have
digressed
and
now
returne
againe
to
my
Exhortation
;
I
pray
you
out-strip
the
Heathen
in
all
vertues
and
let
your
conversing
amongst
your
neighbours
be
as
faire
and
winning
as
that
of
theirs
could
be
.
So
for
these
men
.
Egypt
,
Pharaoh
into
whose
countrey
Abraham
went
to
sojourne
,
for
the
famine
that
oppressed
Canaan
,
as
you
have
it
related
,
in
Gen.
12.12
,
14.
in
him
we
have
to
observe
some
bad
things
and
some
good
.
First
,
he
shewed
himselfe
lustfull
and
wanton
,
His
faults
.
1
He
was
lustfull
.
and
overslavish
to
a
beautifull
face
,
for
he
quickly
hearkned
to
his
servants
that
commended
Sarahs
fairenesse
to
him
,
and
tooke
her
into
his
house
:
what
a
vanity
and
folly
and
excessive
ingagement
to
lustfull
pleasures
is
this
in
a
man
?
that
he
can
no
sooner
heare
of
a
faire
woman
,
but
he
must
covet
and
take
her
to
him
.
It
is
an
impotency
very
incident
to
mans
nature
,
to
be
too
much
led
with
a
faire
face
,
with
the
mixture
of
the
two
colours
white
and
red
,
and
the
comely
proportion
of
the
face
.
The
sence
of
seeing
over-beares
them
,
and
they
scarce
looke
to
any
thing
so
much
in
a
woman
,
as
that
which
Salomons
experience
made
him
call
vanity
and
deceitfulnesse
,
favour
and
beauty
.
We
that
have
greater
helpes
to
mortification
,
should
not
suffer
our
passions
to
be
so
farre
masters
over
us
.
Surely
Pharaohs
Courtiers
were
well
acquainted
with
his
inclination
in
that
kind
,
they
would
not
else
have
brought
him
so
quicke
tidings
of
Sarahs
good
face
.
It
is
a
blame-worthy
weakenesse
in
a
Heathen
,
much
more
in
a
Christian
,
to
make
use
of
the
meanes
which
God
hath
given
him
to
mortify
such
passions
,
and
let
reason
have
dominion
over
you
,
rather
then
eye-sight
and
fancy
.
If
Pharaoh
had
knowne
her
to
be
Abrahams
wife
,
it
may
seeme
,
he
would
not
have
taken
her
from
him
for
all
her
beauty
,
and
be
none
of
you
worse
then
Pharaoh
pretended
hee
would
have
beene
,
to
let
beauty
winne
you
to
be
adulterers
,
corrupters
of
those
you
know
to
be
other
mens
wives
.
Let
not
your
dotage
upon
a
comely
visage
,
make
you
rush
into
so
foule
a
crime
as
adultery
.
Remember
what
Salomon
saith
,
desire
not
her
beauty
to
thy
hurt
,
be
not
taken
with
her
eye-lids
.
Further
it
was
a
fault
in
him
,
And
now
take
you
notice
of
what
was
good
in
him
.
His
vertues
.
1.
He
dismissed
Sarah
presently
when
hee
knew
her
to
be
married
.
First
so
soone
as
he
perceiveth
that
God
had
punished
him
for
taking
Sarah
,
in
regard
she
was
a
married
wife
,
hee
presently
dismisseth
her
,
so
submitting
himselfe
to
Gods
hand
,
and
not
hardening
his
heart
against
stripes
.
O
how
happy
should
we
be
?
if
wee
could
speedily
observe
Gods
corrections
,
and
finding
out
the
cause
by
diligent
inquiry
,
rid
our
handes
and
houses
instantly
of
those
offences
which
are
matter
of
provocation
to
him
.
How
many
miseries
might
wee
escape
by
so
speedy
an
observation
of
Gods
hand
and
purpose
,
and
a
ready
yeeldance
to
him
.
Pray
we
to
God
to
give
us
such
a
quicke
sight
,
such
a
stooping
disposition
.
He
that
gave
it
to
an
Heathen
man
,
will
much
more
give
it
to
a
Christian
.
And
if
any
of
you
have
beene
stoute
against
God
Pharaoh-like
,
let
him
abhorre
himselfe
that
hath
shewed
lesse
piety
then
this
Pharaoh
did
.
It
is
a
proofe
of
some
softnesse
of
heart
,
to
be
driven
from
sin
even
by
great
plagues
.
But
it
is
to
be
noted
,
that
God
plagued
Pharaoh
for
his
doing
hurt
to
Abraham
though
beyond
his
knowledge
,
even
with
great
plagues
,
you
see
that
sometimes
unwitting
sinnes
make
God
very
angry
with
men
,
when
done
against
his
deare
and
faithfull
servants
,
in
things
neere
and
deare
unto
them
,
for
he
is
a
Father
to
them
and
full
of
compassion
,
and
pittieth
their
case
when
they
sigh
and
mourne
before
him
,
O
with
how
much
heavier
evills
will
he
plague
them
who
wittingly
and
of
set
purpose
doe
wrong
them
.
How
shall
his
anger
burne
against
presumptuous
and
wilfull
sinners
?
when
such
heate
ariseth
upon
occasion
of
sinnes
of
meere
ignorance
.
Take
you
heed
of
causing
his
wrath
to
arise
against
you
for
such
crimes
,
sure
his
sword
will
cut
of
for
such
faultes
,
if
it
wound
and
cut
deepe
for
the
farre
lesser
.
And
againe
,
see
that
even
plagues
sometimes
are
sent
to
doe
a
man
more
good
then
hurt
,
even
to
keepe
a
man
from
such
sinnes
,
as
but
for
them
he
would
have
committed
,
and
to
make
him
see
and
leave
those
which
he
did
live
in
before
and
not
observe
.
It
was
a
benefit
to
Pharaoh
that
he
was
so
scourged
,
I
conceive
that
this
Pharaoh
was
not
a
man
sanctified
,
for
then
God
would
have
warned
him
by
dreame
or
some
other
way
,
as
hee
did
Ab●melech
,
rather
then
by
severity
of
plagues
;
but
it
is
a
kind
of
favour
to
any
man
to
be
kept
from
sin
,
even
by
heavy
plagues
.
Surely
the
Lord
will
doe
as
much
for
his
owne
people
,
as
for
the
Egyptians
,
rather
drive
them
out
of
their
sins
by
sharpnesse
of
blowes
,
then
that
they
shall
live
and
die
in
them
and
perish
.
Happy
is
that
smart
or
paine
that
prevents
a
greater
hurt
.
The
Lord
had
rather
his
people
should
suffer
any
thing
,
then
continue
in
sinne
to
their
destruction
,
their
outward
fame
troubles
him
not
so
much
as
their
inward
wickednesse
.
Therefore
if
you
find
by
experience
that
Gods
hand
hath
restrained
you
from
much
evill
,
and
your
owne
soules
can
say
,
such
and
such
a
sin
I
should
never
have
seene
,
never
have
left
,
if
God
had
not
by
his
scourges
and
blowes
even
forced
me
to
open
mine
eyes
,
and
see
them
,
and
to
cast
them
away
even
as
it
were
against
my
will
;
be
you
thankfull
to
God
for
such
chastisements
,
learne
to
say
as
David
,
It
was
good
for
me
that
I
was
afflicted
,
Will
not
men
pay
well
for
a
plaister
that
hath
a
vertue
to
cure
the
sore
?
though
it
put
the
member
to
smarting
paine
.
Surely
he
doth
not
hate
sin
according
to
its
hatefulnesse
,
that
hath
not
learned
to
be
glad
of
any
affliction
which
keepeth
him
from
sin
,
or
drawes
him
out
of
it
.
And
now
if
any
of
you
doe
lie
under
heavy
plagues
,
let
him
become
an
humble
suiter
to
God
,
to
vouchsafe
him
as
much
goodnesse
as
he
pleased
to
grant
unto
this
Pharaoh
,
even
to
shew
him
the
cause
for
which
he
smiteth
,
and
to
give
him
notice
of
his
faults
and
power
to
reforme
them
,
we
might
hasten
our
deliverance
out
of
calamities
,
if
we
would
turne
them
to
this
purpose
.
(
*
⁎
*
)
THE
THIRTEENTH
EXAMPLE
.
OF
ABIMELECH
.
ANother
man
is
mentioned
living
in
Abrahams
time
,
with
whom
also
Abraham
had
occasion
to
converse
.
One
fault
alone
of
his
wee
reade
of
,
viz.
hee
tooke
her
,
hee
sent
and
tooke
her
,
hearing
of
a
beautifull
person
,
and
having
spoken
with
Abraham
,
and
finding
her
to
be
his
sister
alone
and
not
his
wife
,
for
the
former
both
of
them
affirmed
,
the
latter
he
did
not
inquire
of
so
diligently
as
to
learne
the
truth
from
them
,
he
resolved
to
have
her
to
himselfe
.
God
himselfe
after
doth
seeme
to
acquit
Abimelech
of
any
adulterous
intention
,
for
when
hee
alledged
that
he
had
done
this
in
the
integrity
of
his
heart
,
God
himselfe
beareth
witnesse
to
his
uprightnesse
in
that
respect
saying
,
I
know
thou
didst
this
in
the
integrity
of
thy
heart
,
meaning
,
that
he
thought
verily
that
she
was
onely
sister
,
not
yoake-fellow
to
Abraham
,
and
that
if
hee
had
knowne
her
to
have
beene
a
wife
he
would
not
have
taken
her
;
so
that
he
was
free
from
intending
to
commit
adultery
,
but
from
an
excessive
desire
of
beauty
hee
is
not
free
,
for
why
should
a
man
be
so
carried
after
women
,
that
if
he
see
any
beautifull
Virgin
,
hee
must
needes
enjoy
her
,
and
not
satisfie
himselfe
with
such
wives
as
he
had
taken
before
?
This
verily
must
needes
be
a
sinne
,
for
God
did
not
appoint
the
society
of
man
and
man
for
pleasures
sake
,
that
a
man
might
seeke
to
satisfie
himselfe
in
the
delight
of
imbracing
so
many
faire
women
as
he
could
get
,
but
for
the
increase
of
,
and
storing
of
the
world
with
people
.
Let
us
learne
vertue
out
of
other
mens
vices
.
This
is
the
sole
fault
which
the
Holy
Ghost
noteth
in
this
man
,
not
because
he
had
not
more
,
but
because
this
alone
was
that
wherein
hee
wronged
Abraham
and
Sarah
,
of
whom
the
Holy
Ghost
intended
principally
to
make
his
history
.
Now
for
his
Vertues
,
divers
good
things
are
told
of
him
,
First
,
in
respect
of
God
,
Secondly
,
of
his
own
servants
,
Thirdly
,
of
Abraham
and
Sarah
.
If
any
of
us
be
guilty
of
the
contrary
fruit
of
hollownesse
,
that
we
have
neglected
to
acknowledge
a
fault
beginning
to
be
revealed
to
us
,
and
out
of
love
to
the
sinne
in
respect
of
any
profit
,
credit
,
pleasure
it
flattered
us
withall
,
have
rather
indeavoured
to
shut
out
the
light
by
false
reasonings
,
then
to
receive
the
knowledge
of
the
truth
when
it
began
to
shine
out
of
the
cloud
of
ignorance
,
wee
must
greatly
blame
our selves
for
such
hypocriticall
behaviour
.
This
is
that
S.
Paul
accuseth
the
Gentiles
of
,
saying
,
that
Gods
wrath
is
manifest
from
Heaven
against
all
ungodlinesse
and
unrighteousnesse
of
men
who
detaine
the
truth
in
unrighteousnesse
,
Two
things
shew
dominion
of
sinne
in
a
man
,
one
where
he
refuseth
to
know
though
he
have
due
meanes
of
knowledge
,
and
a
certaine
working
of
knowledge
offering
to
convince
his
conscience
,
another
,
when
though
he
doe
know
,
yet
he
resolves
to
persist
in
all
evill
,
or
at
least
remaines
irresolute
and
doth
not
determine
to
leave
,
but
stands
as
it
were
unsetled
in
his
will
at
least
for
some
time
.
If
any
of
you
finde
himselfe
so
disposed
,
it
is
certaine
,
that
sinne
ruleth
in
him
and
he
is
not
under
grace
.
Wherefore
you
must
diligently
proove
your
hearts
in
this
respect
,
if
you
desire
ever
to
enjoy
the
comfort
of
knowing
your selves
to
be
upright
.
Now
then
learne
to
lend
a
dutifull
eare
to
the
Word
of
God
,
and
see
the
sinnes
that
it
beginnes
to
shew
you
,
and
put
on
a
full
and
setled
resolution
of
not
adventuring
to
commit
them
any
more
.
And
if
any
finde
himselfe
so
subdued
to
the
authority
of
God
in
all
things
,
that
he
seeme
ready
to
entertaine
the
light
of
truth
and
to
obey
it
,
and
will
not
struggle
and
strive
against
the
light
in
any
thing
,
then
may
he
assure
himselfe
,
that
his
heart
is
true
within
him
,
and
that
the
Lord
will
surely
accept
him
and
forgive
his
unpurposed
offences
and
sinnes
of
meere
weakenesse
and
frailty
.
Indeed
in
some
one
or
two
things
that
are
too
too
grosse
as
adultery
here
,
a
man
may
be
prepared
to
yeeld
to
truth
,
and
yet
not
have
an
honest
heart
to
God
,
but
he
that
in
all
things
doth
thus
submit
himselfe
,
is
surely
good
before
the
Lord
.
And
so
much
for
Abimelechs
obedience
to
God
,
in
that
he
receiveth
his
commandements
here
with
faith
and
present
obedience
,
which
wee
shall
also
doe
,
if
we
seriously
consider
his
promises
of
life
to
the
obedient
and
threatenings
of
death
to
the
disobedient
,
till
we
worke
our
hearts
to
a
firme
and
stedfast
beleefe
of
them
.
the
men
feared
exceedingly
,
verse
8.
and
so
did
not
perswade
him
to
keepe
Sarah
still
,
but
rather
furthered
his
intentions
of
her
restitution
.
All
governours
must
be
ready
to
acquaint
their
inferiours
with
the
way
that
God
shewes
them
,
especially
such
as
concerne
the
reformation
of
the
lives
both
of
themselves
and
of
their
inferiours
,
for
it
was
needfull
that
Abimelechs
servants
should
know
,
that
Sarah
was
Abrahams
wife
,
least
they
or
some
one
of
them
should
thinke
of
taking
her
,
when
the
King
had
left
her
,
if
they
had
remained
ignorant
of
her
condition
.
Rulers
therefore
must
shew
unto
their
inferiours
the
danger
of
sinne
and
what
is
sinnefull
when
the
Lord
hath
made
them
know
it
,
that
they
may
be
an
instrument
of
keeping
them
also
from
evill
deeds
and
from
the
punishment
of
them
.
Learne
we
all
of
this
man
to
tender
the
soules
of
our
servants
and
inferiours
,
and
to
reveale
to
them
such
things
as
God
hath
taught
us
,
that
they
may
be
preserved
from
sinne
as
well
as
our selves
.
And
take
heed
of
being
carelesse
to
shew
them
the
good
and
the
evill
way
,
that
they
sinne
not
through
our
default
,
because
we
have
not
duly
instructed
them
.
And
let
inferiours
also
learne
to
receive
such
instructions
with
holy
feare
as
the
servants
of
Abimelech
did
,
that
the
words
they
heare
may
prevaile
to
keepe
them
also
from
wickednesse
.
What
hast
thou
done
unto
us
?
and
againe
,
Wat
sawest
thou
that
thou
hast
done
this
?
His
reproofe
is
sharpe
enough
,
and
yet
as
appeareth
afterwards
,
it
was
mixed
with
gentlenesse
.
So
,
it
is
a
good
thing
if
our
Brethren
have
sinned
against
us
,
to
call
for
them
or
goe
to
them
,
and
to
demand
what
ground
they
had
or
what
inducement
to
sinne
so
,
and
to
let
them
understand
,
that
the
things
they
have
done
were
such
as
ought
not
to
have
beene
done
,
especially
if
they
have
gone
about
to
draw
us
to
sinne
,
or
to
occasion
us
to
rush
unwittingly
into
sinne
,
that
so
wee
may
bring
them
to
repentance
,
or
at
least
free
our selves
from
being
partakers
with
them
in
their
sinnes
.
So
did
he
deale
with
Sarah
too
,
but
not
with
the
like
earnestnesse
,
for
he
considered
the
fault
was
chiefely
Abrahams
,
who
had
confessed
that
she
did
it
at
his
entreaty
,
and
therefore
hee
doth
alone
intimate
a
chiding
to
her
,
saying
,
thy
brother
,
and
adding
good
counsell
,
He
is
to
thee
a
covering
of
the
eyes
to
all
that
are
with
thee
,
and
to
all
others
,
verse
16.
and
it
is
added
,
for
shee
was
reprooved
,
meaning
,
that
hee
intended
to
reproove
her
,
and
that
shee
did
take
it
and
was
touched
with
it
as
with
a
reproofe
.
Let
us
resolve
to
behave
our selves
so
to
our
brethren
,
even
to
tell
them
plainely
,
but
yet
gently
of
their
faults
,
and
that
with
more
or
lesse
earnestnesse
,
as
they
shall
appeare
to
have
beene
more
or
lesse
faulty
.
Some
warmth
must
be
in
a
reproofe
as
here
,
but
it
must
not
be
scalding
hot
,
words
of
reviling
and
disgrace
they
scald
as
it
were
,
but
words
that
tend
to
stirre
up
the
conscience
to
a
due
consideration
of
the
fault
,
they
be
duely
warme
and
tend
to
make
the
physick
worke
the
more
kindly
.
If
any
have
done
otherwise
,
either
hiding
the
matter
in
his
heart
and
so
nourishing
bitter
dislike
and
alienation
of
affection
from
one
that
hath
wronged
him
,
or
else
opened
his
mouth
in
a
kind
of
rage
,
and
used
hunting
and
rayling
speeches
▪
he
must
be
sorry
that
he
was
not
as
discreet
and
loving
as
Abimelech
.
To
forbeare
reproofe
of
another
,
or
to
doe
it
with
bitternesse
of
wrath
be
too
common
faults
and
withall
very
blame-worthy
.
The
one
shewes
want
of
love
,
the
other
of
wisdome
,
and
in
both
we
wrong
our
brother
,
in
not
taking
the
right
way
to
helpe
him
out
of
sinne
,
and
wrong
our selves
in
making
our selves
at
least
in
part
guilty
of
his
sinne
.
Be
not
you
faulty
in
either
of
these
kindes
hereafter
,
but
learne
in
plaine
and
milde
manner
to
deale
with
them
that
have
done
you
injury
,
and
let
those
that
have
done
wrong
learne
of
Abraham
duly
to
accept
of
such
reproofes
.
Another
vertue
in
Abimelech
is
,
he
tooke
sheepe
and
oxen
and
men-servants
and
women-servants
and
gave
them
to
Abraham
,
and
restored
Sarah
his
wife
.
See
a
good
duty
here
,
wee
must
not
alone
surcease
to
wrong
our
brethren
for
future
time
,
if
either
ignorantly
or
otherwise
wee
have
begun
to
doe
them
wrong
,
but
if
the
wrong
be
manifest
unto
them
,
we
must
even
make
them
some
due
satisfaction
by
words
,
or
deeds
,
or
both
,
chiefely
,
if
the
injury
have
beene
done
wittingly
and
willingly
.
Thinke
not
that
you
have
done
enough
in
forbearing
to
doe
evill
to
any
man
,
but
if
the
evill
have
beene
evident
unto
him
,
O
make
also
some
good
amends
to
repaire
the
wrong
,
and
to
doe
him
as
much
good
in
some
other
kinde
as
you
have
done
him
hurt
before
.
That
so
you
may
declare
your selves
as
well
sorry
for
the
former
offence
,
as
carefull
to
offend
so
no
more
,
and
may
make
it
appeare
you
cease
to
be
injurious
in
part
out
of
love
to
your
brother
,
as
well
as
for
any
other
consideration
,
and
may
by
that
meanes
make
the
pardoning
of
the
wrong
more
easie
to
him
,
and
helpe
to
put
charity
and
kindnesse
into
him
,
which
the
receiving
of
wrongs
will
goe
neare
to
banish
away
,
if
some
such
care
be
not
used
to
restore
it
againe
.
But
he
that
either
continues
in
a
continues
of
injuriousnesse
,
or
else
barely
breaketh
it
off
without
some
demonstration
of
his
sorrow
for
the
fault
and
good
affection
to
the
person
offended
,
hath
not
yet
fully
reformed
himselfe
though
he
have
ceased
to
doe
evill
any
further
.
God
is
with
the
in
all
that
thou
dost
,
and
therefore
accompanied
with
his
principall
Officer
,
one
Phicol
,
goes
and
intreates
Abraham
to
make
a
league
of
amity
with
him
,
as
you
may
reade
in
the
Story
,
and
when
Abraham
told
him
of
a
well
of
water
which
was
taken
from
him
by
his
servants
,
hee
excuseth
himselfe
,
that
he
never
knew
of
it
before
,
and
so
willingly
restoreth
the
well
and
confesseth
Abrahams
right
to
it
,
by
taking
the
Ewe-lambs
,
and
consenting
to
name
the
well
Beer
sheba
,
that
is
,
the
well
of
an
oath
,
because
they
swore
there
each
to
other
.
It
is
a
good
thing
to
observe
the
goodnesse
of
God
so
his
people
,
thereupon
to
think
well
of
them
and
to
desire
to
live
in
amity
and
peace
with
them
.
Why
should
not
wee
have
our
eyes
open
to
see
Gods
blessing
going
along
with
men
?
and
when
wee
see
it
,
why
should
wee
not
rather
love
them
and
wish
their
friendship
,
then
beare
an
evill
eye
towards
them
and
maligne
them
.
It
is
a
signe
of
some
goodnesse
to
acknowledge
,
that
God
is
the
Author
of
all
good
successe
to
mens
affaires
,
herein
wee
give
him
the
honour
of
being
the
ruler
of
the
world
.
And
it
is
a
signe
of
some
good
will
to
men
,
when
their
prosperous
estate
makes
us
rather
like
them
and
joyne
friendship
with
them
,
then
stirreth
up
grudging
and
repining
at
them
.
Surely
Abimelechs
carriage
giveth
us
some
probable
grounds
to
conceive
,
that
himselfe
was
a
holy
man
,
in
that
hee
shewes
some
knowledge
of
God
,
and
good
affection
to
so
good
a
servant
of
God
.
Let
us
goe
a
little
further
,
and
strive
to
interest
our selves
into
Gods
blessing
on
the
godly
,
by
following
them
in
godlinesse
.
But
let
his
willing
restitution
of
the
Well
which
his
servants
had
taken
away
by
violence
,
teach
us
also
not
to
beare
out
the
servants
or
people
that
are
under
our
government
in
any
unjust
carriage
of
theirs
;
yea
rather
,
so
soone
as
wee
come
to
the
knowledge
of
their
naughty
carriage
,
let
us
cause
them
to
amend
and
to
repaire
the
wrongs
that
they
have
done
.
A
mans
servants
faults
must
not
bee
imputed
to
him
,
till
it
bee
knowne
whether
hee
be
privie
to
them
or
not
,
but
if
when
hee
is
informed
of
them
,
he
be
carelesse
to
see
them
amended
,
now
is
himselfe
as
guilty
of
the
sinne
as
his
servants
were
before
.
Thus
you
have
the
faults
and
vertues
of
Abimelech
so
farre
as
I
could
note
them
out
of
holy
Writ
.
Consider
now
what
benefits
God
bestowed
upon
him
.
First
,
a
diligent
servant
shall
stand
before
Kings
and
not
before
those
of
the
meaner
sort
;
If
to
be
in
favour
and
account
with
a
King
,
be
a
thing
fit
to
be
promised
as
a
reward
of
diligence
,
much
more
the
enjoying
of
a
Kingdome
,
therefore
God
upbraides
both
Saul
and
David
,
when
he
would
sharpely
reproove
their
sins
,
that
he
had
made
them
Kings
over
his
people
Israel
;
for
Kings
have
likely
,
riches
,
honour
,
and
authority
,
by
the
two
former
of
which
they
may
partake
of
much
comfort
themselves
,
and
communicate
much
also
to
their
friends
and
kindred
,
by
the
latter
they
may
bring
much
honour
to
God
,
and
much
good
also
to
men
in
establishing
true
religion
and
justice
:
Now
God
hath
not
pleased
to
make
any
of
you
Kings
,
but
he
hath
made
some
of
you
richer
and
greater
then
others
,
as
I
may
say
little
petty
Kings
in
your
places
.
Beware
you
pervert
not
this
goodnesse
of
God
,
by
making
your
wealth
and
power
a
meanes
of
swelling
your
hearts
with
pride
,
and
imboldening
you
to
wrong
and
oppresse
others
,
and
furnishing
you
with
instruments
to
serve
your
owne
lusts
,
for
the
such
abuse
of
these
benefits
will
turne
them
into
poyson
,
as
it
were
to
your
soules
,
and
cause
that
they
shall
serve
at
length
for
the
same
purpose
which
S.
the
rust
of
the
rich
mans
treasure
shall
doe
,
even
to
consume
your
flesh
like
fire
,
and
to
bring
upon
you
greater
damnation
in
another
world
,
to
be
preferred
before
this
more
then
an
inheritance
is
before
the
lease
of
one
alone
yeere
,
none
shall
suffer
so
much
torment
and
unhappinesse
as
those
that
have
played
the
untrusty
subjects
to
God
,
and
made
their
high
places
a
weapon
to
beare
out
their
sinnes
.
But
take
notice
of
God
in
your
Eminency
in
this
present
world
,
and
labour
to
be
so
much
more
thankefull
and
obedient
to
God
,
and
serviceable
and
profitable
to
men
;
and
then
shall
preferrement
here
bee
a
meanes
of
inlarging
your
joyes
hereafter
too
.
O
happie
is
hee
,
that
shall
be
great
in
Heaven
as
well
as
on
Earth
,
by
his
well
employing
of
his
earthly
greatnesse
,
and
you
that
cannot
be
great
here
,
yet
strive
to
attaine
a
Kingdome
,
and
here
too
in
a
spirituall
sence
.
Labour
to
bee
Kings
over
your selves
,
in
establishing
the
Kingdome
of
grace
in
your
hearts
,
that
you
may
bee
Kings
hereafter
,
and
that
in
farre
greater
glory
and
happinesse
,
then
the
greatest
of
all
earthly
Kings
either
did
ever
or
ever
could
enjoy
:
the
meanest
Christian
may
get
the
Kingdome
of
grace
and
of
glory
,
as
well
as
a
David
or
a
Salomon
.
2.
God
kept
him
from
committing
a
sinne
which
else
he
would
have
committed
.
Another
benefit
wee
must
observe
,
the
Lord
by
his
providence
kept
him
from
committing
that
sinne
which
else
hee
would
have
committed
,
but
indeed
of
meere
ignorance
,
for
his
heart
was
upright
with
God
so
farre
that
if
hee
had
knowne
it
hee
would
not
have
committed
it
.
So
the
Lord
tels
him
,
therefore
I
kept
thee
that
thou
shouldst
not
come
neere
her
,
meaning
Sarah
.
It
is
a
great
favour
of
God
to
preserve
a
man
from
sinning
by
his
providence
,
I
meane
,
to
order
things
so
,
that
hee
hath
not
opportunity
or
freedome
to
doe
such
things
,
as
else
hee
would
commit
,
because
hee
doth
not
know
them
to
bee
sinnes
.
And
this
is
one
of
the
graces
that
God
doth
shew
to
those
whose
hearts
hee
findes
upright
with
him
.
O
strive
to
get
sincerity
of
soule
,
that
hee
which
searcheth
the
heart
,
may
vouchsafe
you
the
same
goodnesse
,
but
if
you
bee
hollow
and
guilefull
,
the
Lord
may
and
will
justly
punish
you
by
giving
you
over
to
great
offences
.
And
if
any
man
finde
,
that
God
hath
restrained
him
from
doing
some
wickednesse
which
hee
did
not
know
and
therefore
should
have
done
much
more
which
hee
did
know
and
would
have
done
,
he
must
blesse
the
name
of
God
for
it
with
heartiest
prayers
.
Hee
that
was
in
likeliehood
afore
hee
knew
of
it
to
have
falne
into
some
great
pit
,
or
other
like
danger
,
travelling
in
the
night
,
and
findeth
in
the
morning
how
neere
he
came
to
mischiefe
,
and
yet
escaped
the
fame
,
is
either
very
blockish
and
prophane
,
or
else
hee
must
needes
lift
up
his
heart
and
eyes
,
and
hands
to
Heaven
,
and
magnifie
the
name
of
God
that
caused
him
to
scape
,
so
much
more
must
wee
doe
,
if
when
wee
were
in
a
forwardnesse
to
runne
into
grievous
offences
,
the
Lord
hath
used
some
or
other
meanes
which
our selves
did
not
provide
to
restraine
us
from
that
evill
.
Spirituall
preservation
deserveth
serious
and
thankefull
acknowledgement
as
well
as
naturall
.
Another
mercy
of
God
is
,
3.
God
revealed
himselfe
unto
him
in
a
dreame
by
night
.
that
hee
revealed
himselfe
unto
him
in
a
dreame
by
night
,
and
declared
his
will
by
a
commandement
,
promise
and
threat
.
I
doe
not
reade
of
such
a
kindnesse
afforded
to
any
wicked
man
,
except
it
were
to
Balaam
the
false
Prophet
,
which
was
done
not
in
favour
to
him
,
but
unto
Israel
,
that
hee
might
not
dare
to
curse
his
people
,
therefore
am
I
conceited
,
that
Abimelech
was
a
godly
man
,
especially
because
the
Lord
doth
please
to
talke
as
it
were
in
so
friendly
and
familiar
a
manner
with
him
,
as
if
hee
had
nor
beene
a
stranger
to
God
,
but
rather
of
inward
knowledge
.
You
shall
finde
if
you
reade
the
dreame
,
a
kind
of
lovingnesse
expressed
on
Gods
part
,
and
a
kinde
of
dutifull
boldnesse
on
Abimelechs
:
so
that
for
my
part
,
I
have
a
very
good
opinion
of
the
man
,
and
thinke
that
the
feare
of
God
was
in
the
King
of
that
people
,
which
were
themselves
so
wicked
,
that
good
Abraham
said
,
there
was
no
feare
of
God
in
them
.
But
the
favour
affoorded
him
is
this
,
he
was
taught
of
God
his
duty
by
a
dreame
;
Dreames
were
one
of
the
ordinances
whereby
God
did
reveale
his
will
unto
men
in
those
times
:
Pharaoh
was
shewed
a
thing
in
a
dreame
,
and
so
was
Nebuchadnezar
,
but
God
did
not
appeare
unto
them
and
speake
to
them
in
dreames
,
this
was
an
ordinance
of
his
I
say
,
in
which
most
times
hee
used
to
teach
good
men
.
Now
this
was
a
note
of
Gods
kindnesse
to
Abimelech
,
that
hee
so
taught
him
and
not
by
heavy
plagues
,
as
hee
did
Pharaoh
King
of
Egypt
forementioned
.
How
much
more
mercy
shewes
the
Lord
to
us
,
to
whom
hee
shewes
himselfe
in
the
word
,
and
in
the
preaching
of
it
,
whereby
wee
are
taught
our
damnable
estate
,
and
shewed
the
meanes
of
escaping
it
,
and
called
upon
with
continuall
threats
and
promises
to
use
those
meanes
,
let
us
pray
to
God
to
worke
upon
us
by
these
his
ordinances
,
that
they
may
winne
us
to
obedience
in
a
thorough
reformation
of
life
,
as
Abimelech
was
wonne
to
reform
e
this
one
fault
,
and
then
happy
shall
wee
bee
.
But
if
wee
imitate
the
naughtinesse
of
Israel
,
and
harden
our
hearts
that
wee
may
not
hearken
,
then
shall
this
mercy
aggravate
our
sinnes
,
and
wee
shall
onely
have
this
fruite
of
it
,
wee
shall
know
there
was
a
Prophet
amongst
us
,
when
those
greater
fearefull
punishments
befall
us
which
were
formerly
threatned
against
us
in
the
word
.
Bretheren
,
God
doth
not
please
to
speake
to
men
now
in
person
by
dreames
,
but
hee
revealeth
his
will
by
Pastors
and
Teachers
,
speaking
in
his
Name
.
Hee
hath
imployed
mee
to
you
this
thirty
yeares
well
neere
,
to
informe
you
that
you
are
but
dead
men
,
because
of
the
sinnes
you
have
gone
a
whoring
after
,
and
to
threaten
you
with
death
if
you
refuse
to
leave
them
,
and
encourage
you
with
promise
of
life
.
upon
your
converting
and
amending
,
O
when
will
you
hearken
as
this
man
did
.
I
beseech
you
before
you
come
to
Church
to
heare
,
take
sometime
to
beg
of
God
the
assistance
of
his
Spirit
,
to
make
you
obedient
hearers
,
and
then
blessed
be
your
eares
that
heare
.
Sarah
,
viz.
the
barrennesse
of
all
his
family
,
for
it
is
said
,
vers.
ult.
that
God
healed
Abimelech
,
his
wife
,
and
his
maides
,
and
his
hand-maides
,
and
they
conceived
,
for
hee
had
fast
shut
up
every
wombe
in
the
house
of
Abimelech
,
by
which
it
may
bee
thought
,
that
God
sent
some
gentle
sicknesse
upon
him
,
by
which
hee
was
disabled
from
comming
neere
to
Sarah
:
Now
so
soone
as
hee
did
reforme
the
fault
,
the
Lord
heard
the
prayer
of
Abraham
,
and
cured
him
and
his
house
.
This
is
a
great
favour
of
God
,
to
make
hast
to
our
deliverance
,
and
very
quickly
to
heare
our
owne
prayers
,
and
the
prayers
of
others
made
for
us
,
and
instantly
to
remove
the
miseries
which
did
lie
upon
us
;
for
if
the
long
lying
on
of
a
crosse
bee
tedious
and
heavy
,
because
of
the
much
sorrow
it
bringeth
,
and
many
complaints
it
wringeth
from
the
mouth
even
of
good
men
,
saying
,
Lord
how
long
?
then
surely
freedome
from
all
that
anguish
must
bee
received
as
a
point
of
great
grace
.
O
my
Bretheren
,
doe
you
imitate
Abimelech
in
the
speedy
mending
of
your
faults
,
that
the
Lord
may
also
favour
you
so
much
as
to
remove
your
crosses
quickly
.
If
iniquity
bee
in
your
heart
,
put
it
from
you
,
and
remoove
it
out
of
your
tabernacle
,
your
light
shall
spring
as
the
morning
,
as
one
of
Iobs
friendes
speaketh
to
him
.
But
when
we
linger
and
holde
sinne
under
our
tongues
,
and
are
loath
to
cast
it
away
,
no
wonder
if
God
doe
take
us
in
our
owne
nets
as
it
were
,
and
make
sorrowes
and
crosses
linger
as
much
upon
us
.
Make
hast
to
obey
God
and
amend
your
lives
,
that
he
may
also
make
hast
to
heale
.
These
be
Abimelechs
mercies
.
Somewhat
about
that
time
,
there
lived
foure
Kings
,
whose
names
are
recorded
in
holy
Writ
,
but
nothing
at
all
for
their
praise
.
Their
names
were
,
1.
Amraphel
King
of
Shinar
,
Elkasar
,
Chedarlomer
King
of
Elam
,
and
one
Tydall
King
of
Nations
.
What
these
Kings
were
?
or
whether
mentioned
in
Heathen
Stories
or
not
,
Wee
must
blesse
God
that
hath
caused
us
to
live
now
a
good
time
under
peaceable
Princes
,
and
must
inforce
our
prayers
to
God
begging
the
like
mercy
still
.
The
Conquering
side
is
often
more
miserable
by
sinning
,
then
the
conquered
by
slaughter
or
captivity
.
But
God
doth
use
these
great
Cockes
of
the
game
as
instruments
of
his
Justice
,
to
punish
the
naughtinesse
of
those
that
abuse
peace
,
and
become
more
wicked
by
so
great
a
benefit
.
Let
us
learne
to
take
heede
of
wickednesse
,
that
the
God
of
Heaven
may
not
also
make
us
a
prey
to
violence
and
ambition
.
And
though
you
bee
not
Kings
,
to
whom
I
speake
,
yet
I
pray
you
take
heed
that
you
runne
not
into
the
same
fault
,
that
these
Kings
though
not
in
so
high
a
degree
,
use
not
injustice
and
injuriousnesse
and
violence
so
much
as
your
lower
places
will
suffer
,
a
Weesell
is
a
ravenous
beast
as
well
as
a
Lion
.
They
tooke
the
substance
of
Sodome
,
and
their
victuals
and
went
their
way
,
and
they
tooke
Lot
also
and
his
substance
,
for
hee
dwelt
in
Sodome
,
intimating
as
I
said
,
that
hee
was
taken
not
in
the
battell
,
but
in
the
spoiling
of
the
City
afterward
:
but
you
see
what
is
the
manner
of
insulting
conquerours
,
they
sweepe
away
all
they
meete
,
and
every
thing
and
person
shall
bee
good
bootie
that
lies
within
their
reach
,
but
they
smart
for
this
spoile
;
for
hence
was
Abraham
justly
occasioned
to
put
forth
his
courage
for
the
reskue
of
his
Kinsman
,
and
so
were
they
deprived
of
the
whole
victory
,
because
they
spared
not
a
man
whom
they
should
have
spared
.
It
often
falleth
out
,
that
one
act
of
injustice
looseth
much
that
otherwise
was
justly
gotten
.
Beware
of
swallowing
ill
gotten
wealth
,
it
hath
a
poysonfull
operation
,
and
like
some
such
evill
simple
in
the
stomacke
,
will
bring
up
the
good
foode
together
with
ill
humours
:
It
is
said
the
King
of
Sodome
had
rebelled
,
so
intimating
a
kinde
of
justification
of
the
Warre
with
him
,
but
it
is
not
said
that
Lot
had
rebelled
,
and
therefore
they
should
not
have
seized
on
him
for
the
Sodomites
sake
.
Use
justice
and
take
nothing
from
any
man
that
is
due
unto
him
,
neither
punish
any
without
right
,
chiefely
touch
not
a
good
man
that
feareth
GOD
,
unlesse
his
faults
require
that
hee
bee
made
to
smart
for
them
:
GOD
can
beare
the
carrying
away
Captive
of
many
Sodomites
rather
then
of
one
Lot
.
Now
consider
how
God
humbleth
these
great
and
insolent
Conquerours
,
that
carried
all
before
them
,
hee
armes
Abraham
against
them
with
so
much
wisedome
and
valour
,
that
hee
sets
upon
them
by
night
and
discomfits
them
,
afore
they
could
well
tell
who
it
was
that
fought
with
them
.
So
it
falleth
out
often
,
that
God
doth
beate
farre
greater
armies
by
the
farre
fewer
:
Hee
that
feareth
God
and
hath
a
just
cause
,
neede
never
bee
discouraged
from
battell
,
because
his
companies
are
but
few
.
The
God
of
Warre
whom
the
Scripture
cals
a
man
of
Warre
,
carries
victory
to
that
side
where
hee
pleaseth
to
joyne
,
and
tell
mee
if
hee
have
not
most
times
given
the
greatest
victories
to
his
servants
,
when
their
enemies
power
was
such
as
farre
surpassed
theirs
.
Some
trust
in
bow
and
speare
,
but
hee
that
maketh
mention
of
the
name
of
God
,
he
is
in
best
possibility
to
become
a
victor
.
Take
heed
of
making
God
your
enemy
,
that
maketh
one
man
to
chase
ten
,
and
ten
to
flie
before
one
.
(
*
⁎
*
)
THE
FOVRTEENTH
EXAMPLE
.
OF
The
Sodomites
.
WEE
are
come
along
in
Abrahams
time
to
the
Sodomites
,
wicked
and
sinners
before
the
Lord
exceedingly
,
and
Gen.
18.20
.
The
cry
of
Sodome
and
Gomorrah
is
great
and
their
sinne
is
very
grievous
.
Loe
you
may
see
in
them
,
that
the
wicked
nature
of
man
is
apt
to
become
out
of
measure
sinfull
,
and
to
bring
forth
exceeding
grievous
sinnes
,
and
such
as
make
a
mighty
cry
in
the
eares
of
God
,
even
as
it
were
wearying
his
patience
and
challenging
his
justice
for
revenge
.
As
a
thing
beginning
to
rot
becomes
exceeding
rotten
,
even
till
it
come
to
be
very
filth
and
dirt
,
and
a
man
beginning
to
tumble
downe
the
hill
,
makes
no
stop
till
he
come
to
the
very
bottome
of
the
hill
.
For
both
Gods
righteousnesse
is
offended
and
provoked
to
punish
them
for
a
presumptuous
and
wilfull
sinne
,
by
giving
them
over
to
their
owne
blindnesse
and
hardnesse
,
and
to
Satans
power
and
temptations
,
and
also
Satan
is
earnest
to
thrust
sinners
forward
in
the
pathes
of
iniquity
,
that
if
it
were
possible
,
hee
might
satisfie
his
hatred
against
mankinde
,
by
making
them
all
as
bad
as
himselfe
,
and
also
corrupt
nature
it selfe
finding
pleasure
,
delight
,
and
content
in
sinne
,
is
made
more
and
more
prone
to
sinne
,
and
so
proceedeth
further
and
further
,
till
the
Lord
shall
strip
them
by
opposing
of
his
just
vengeance
,
and
cutting
them
off
in
the
midst
of
their
wilde
race
.
Learne
we
therefore
to
take
heed
of
the
beginnings
of
evill
,
and
to
license
our selves
to
commit
any
sinne
out
of
a
conceit
that
it
is
small
and
little
,
or
yet
because
wee
meane
to
doe
it
but
once
,
and
then
an
end
,
for
sinne
once
committed
will
quickly
returne
to
tempt
us
againe
,
and
will
more
easily
prevaile
to
breake
forth
the
second
time
then
the
first
,
and
the
third
then
the
second
and
so
forward
.
'T
is
not
in
a
falling
mans
choice
and
power
to
stop
himselfe
when
himselfe
pleaseth
,
nor
in
one
that
is
sinking
in
deepe
waters
to
stay
himselfe
from
sinking
to
the
very
bottome
.
And
a
little
sinne
doth
but
make
way
for
a
greater
till
at
length
there
be
space
enough
for
the
greatest
of
all
to
enter
,
yea
harder
it
will
be
to
abstaine
from
the
fowlest
and
most
grievous
at
the
last
,
then
from
the
very
least
of
all
at
the
first
,
presume
not
therefore
to
sinne
out
of
any
such
conceit
.
Againe
,
if
wee
have
sinned
in
smaller
degrees
of
evill
,
or
once
or
twice
done
amisse
,
let
us
make
hast
to
repent
and
turne
,
humbling
our selves
and
craving
power
and
helpe
against
our
owne
naughtinesse
,
otherwise
it
is
certaine
,
that
extremity
of
the
most
horrible
wickednesses
will
grow
upon
us
,
and
wee
shall
become
like
them
of
Sodome
,
grievous
sinners
,
and
exceeding
wicked
before
the
Lord
,
and
our
sins
also
will
grow
so
rooring
,
as
to
waken
the
Lord
out
of
his
slumber
of
patience
and
forbearance
,
yea
and
if
God
have
stopped
us
in
the
paths
of
sinne
,
and
not
left
us
to
the
highest
degree
of
wickednesse
,
we
must
acknowledge
his
goodnesse
in
keeping
us
from
such
excesse
of
naughtinesse
,
and
beware
of
boasting
our selves
because
wee
are
not
starke
naught
;
for
did
not
a
divine
power
restraine
and
bridle
corruption
,
and
hold
it
downe
as
it
were
by
strong
hand
,
there
is
no
man
in
the
work
so
civill
and
so
moderate
,
but
he
would
breake
forth
into
the
greatest
exorbitancy
of
wickednesse
,
as
the
least
coale
of
fire
if
it
be
nourished
with
fewell
and
incited
with
blowing
,
will
undoubtedly
breake
forth
into
a
consuming
flame
within
a
little
space
of
time
.
If
we
be
lesse
evill
then
others
,
God
is
more
good
to
us
,
not
our selves
more
good
in
our selves
.
Every
carkasse
would
breed
wormes
if
it
were
not
imbalmed
or
some
way
preserved
from
putrifying
.
But
now
wee
proceed
to
consider
the
sinnes
of
Sodome
more
particularly
.
First
,
as
wee
finde
them
recorded
by
Moses
in
Geneses
,
Their
sinnes
in
particular
.
1.
They
rebelled
.
next
as
the
Prophet
Ezekiel
doth
afterwards
taxe
them
by
way
of
upbraiding
Israel
with
the
same
abhominations
.
The
first
sinne
noted
in
the
Sodomites
is
,
Gen.
14.4
.
that
having
served
the
King
of
Shinar
twelve
yeares
,
in
the
14
they
rebelled
.
Those
that
have
beene
subdued
by
another
Prince
,
and
received
the
yoke
of
subjection
at
length
,
covenanting
Homage
and
obedience
(
as
in
such
case
they
alwaies
doe
to
redeeme
their
lives
by
their
service
)
upon
such
and
such
conditions
,
made
betwixt
the
conquerour
and
conquered
,
are
very
weary
of
the
yoke
for
the
most
part
,
and
watch
all
advantages
of
making
themselves
free
againe
by
rebellion
,
whensoever
they
thinke
themselves
strong
enough
to
justifie
and
beare
out
their
rebellions
:
but
without
doubt
,
this
course
is
sinfull
and
unlawfull
,
because
it
is
a
manifest
breach
of
an
oath
and
covenant
,
which
ought
to
be
firmely
kept
amongst
men
even
though
a
mans
covenants
be
made
to
his
owne
disadvantage
.
Therefore
was
the
Lord
greatly
displeased
with
Zedekiah
the
last
of
Salomons
race
I
thinke
,
that
sate
on
the
throne
of
David
,
because
he
rebelled
against
the
King
of
Babell
Nebuchadnezzar
,
who
had
conquered
the
land
and
made
himselfe
King
over
it
,
for
so
saith
Ezekiel
the
Prophet
,
Chap.
17.
ver.
15.
He
rebelled
against
the
King
of
Babel
in
sending
his
Ambassadours
to
Egypt
,
shall
he
escape
that
doth
such
things
?
or
shall
he
breake
the
covenant
and
bee
delivered
?
as
I
live
saith
the
Lord
God
,
surely
in
the
place
whose
oath
hee
despised
and
whose
covenant
hee
brake
,
he
shalld
die
,
and
ver.
8.
Seeing
he
despised
the
oath
by
breaking
the
Covenant
when
he
had
given
his
hand
and
hath
done
all
these
things
,
hee
shall
not
escape
.
The
Lord
you
see
is
offended
with
such
a
kinde
of
rebellion
and
punisheth
it
,
because
it
is
as
you
see
a
despising
of
an
oath
and
breach
of
a
covenant
.
For
indeed
this
is
the
way
to
trouble
the
world
and
make
warres
everlasting
:
though
it
be
a
fault
in
a
neighbour
Prince
without
just
cause
and
ground
,
to
make
Warre
and
conquer
his
bordering
neighbours
and
bring
them
under
his
yoke
;
yet
when
God
by
his
providence
hath
made
him
conquerour
,
and
the
weakenesse
of
the
conquered
hath
drawne
them
to
subjection
,
and
now
covenants
and
agreements
of
peace
have
beene
concluded
upon
,
the
breaking
of
the
covenants
doth
violate
the
rules
of
truth
and
faithfullnesse
amongst
men
,
and
breeds
new
troubles
and
broyles
there
,
where
might
have
beene
much
peace
and
prosperity
if
they
would
have
beene
contented
to
have
borne
the
yoke
;
as
Ieremy
is
wished
to
command
the
Kings
whom
Nebuchadnezzar
had
conquered
that
they
should
doe
,
Chap.
21.2
.
—
9.
The
Lord
then
,
that
is
a
lover
of
truth
and
peace
,
doth
not
likely
leave
such
rebellions
unpunished
.
This
therefore
must
cause
us
to
detest
much
more
,
as
a
much
more
plaine
and
fearefull
crime
,
the
sinne
of
rebellion
,
against
those
more
rightfull
Kings
and
Princes
,
to
whom
we
owe
more
subjection
,
as
being
both
naturall
borne
subjects
,
and
also
having
tyed
our selves
by
an
oath
of
allegiance
and
loyalty
,
for
the
more
confirming
of
us
in
our
duty
,
and
stronger
tying
our
consciences
to
it
.
And
the
Pope
that
taketh
upon
him
(
for
his
owne
advantage
you
may
be
sure
)
to
dissolve
and
unloose
such
oathes
,
dispencing
with
them
,
and
pretending
to
free
mens
consciences
from
the
obligation
of
them
,
and
from
all
danger
of
sinne
by
breaking
them
,
carrieth
himselfe
exceeding
wickedly
,
and
is
most
extreamely
injurious
to
the
consciences
of
men
,
and
to
the
peace
of
the
world
,
and
most
impudently
bolde
against
the
name
of
God
,
and
the
sacred
and
inviolable
power
of
an
oath
.
Bee
you
advertised
,
that
this
is
to
set
himselfe
above
God
,
in
undertaking
to
dispence
with
an
oath
taken
by
the
holy
name
of
God
,
which
the
Lord
himselfe
did
never
yet
dispence
withall
,
for
hee
that
dispenceth
with
the
conscience
,
must
be
Lord
of
the
conscience
,
and
hee
that
dissolveth
an
oath
,
must
be
greater
then
he
that
bindeth
to
the
oath
,
and
by
the
oath
,
and
that
is
the
living
God
alone
,
whose
Name
is
invocated
in
an
oath
.
Wherefore
abhorre
you
this
man
of
sinnes
impious
boldnesse
,
and
learne
also
to
abhorre
all
manner
of
rebellion
,
learning
of
Salomon
,
not
to
meddle
with
the
seditious
,
Hee
that
hardeneth
his
heart
being
often
reproved
,
much
more
corrected
,
shall
surely
fall
into
mischiefe
.
God
complaines
of
Israel
,
why
should
yee
bee
smitten
any
more
?
and
againe
,
thy
children
would
receive
no
correction
.
It
is
a
great
provocation
to
a
man
against
his
inferiours
,
I
will
presse
the
point
upon
you
in
respect
of
every
mans
owne
particular
,
hath
not
God
afflicted
thee
?
made
thee
groane
and
complaine
with
losses
and
crosses
,
and
more
then
one
or
two
calamities
,
and
yet
after
deliverance
granted
,
you
have
returned
to
your
vomit
,
and
againe
are
become
wallowers
in
the
mire
,
even
giving
over
your selves
to
the
selfe
same
crime
,
for
which
your
owne
soules
did
smite
you
in
your
miseries
,
and
told
you
plainely
that
for
those
very
things
the
Lord
sent
those
testimonies
of
his
displeasure
against
you
,
so
great
is
that
aggravation
of
thy
fault
,
and
will
cause
the
Lord
to
make
his
rods
more
smarting
,
and
if
future
amendment
upon
future
and
worse
crosses
doe
not
come
betwixt
,
to
cut
thee
of
and
destroy
thee
at
once
,
as
here
you
see
in
Sodome
.
Indeed
the
most
horrible
abomination
that
they
did
publikely
live
in
,
required
so
extraordinary
and
publike
a
punishment
,
but
the
particular
fault
of
one
particular
man
in
a
matter
vile
enough
though
not
so
loathsome
,
shall
surely
procure
another
and
a
sorer
chastisement
,
or
else
even
utter
destruction
at
length
.
Let
this
admonition
enter
into
your
soules
,
and
move
you
to
repent
now
of
that
hardnesse
of
your
hearts
,
which
causeth
you
not
to
repent
upon
a
former
adversity
,
or
else
be
sure
,
that
you
shall
treasure
up
wrath
to
your selves
against
the
day
of
wrath
,
you
that
doe
presently
lie
under
any
hand
of
God
,
set
to
the
matter
of
finding
out
and
reforming
your
offences
,
and
be
much
more
earnest
with
God
to
make
the
crosse
profitable
to
you
in
that
behalfe
,
then
to
remove
it
from
your
shoulders
.
And
you
that
have
come
lately
out
of
a
crosse
,
and
now
are
gotten
againe
into
a
large
place
,
beware
of
forgetting
the
hand
of
God
,
let
the
present
exhortation
stirre
you
up
to
doe
better
then
the
Sodomites
.
Say
in
your
consciences
,
was
it
not
a
great
folly
in
them
,
and
a
just
forerunner
of
their
finall
ruine
?
that
captivity
tooke
away
nothing
from
their
sinnes
:
why
will
you
commit
the
same
sinne
which
you
cannot
but
condemne
in
them
?
They
had
no
publike
admonishioner
amongst
them
,
that
did
continually
perswade
them
to
profit
by
that
calamity
,
and
putting
them
in
remembrance
of
the
lamentable
condition
in
which
they
were
falne
,
wished
them
earnestly
to
study
reformation
of
life
.
God
hath
made
you
his
people
,
hath
setled
his
ordinances
amongst
you
,
and
ceaseth
not
daily
to
remember
your
of
your
duty
:
without
doubt
your
sinne
in
not
being
bettered
by
crosses
,
shall
offend
him
10.
times
more
then
that
of
Sodome
,
and
you
shall
finde
by
experience
,
that
the
wilfulnesse
is
the
greater
,
by
how
much
the
meanes
of
reclaiming
have
beene
greater
.
that
abusers
of
themselves
with
man-kinde
,
shall
not
inherit
the
kingdome
of
God
.
If
there
be
any
light
of
nature
left
in
a
mans
minde
,
he
cannot
but
see
the
wickednesse
of
this
fact
;
for
seeing
the
Lord
ordeined
the
conjuction
of
man
and
woman
,
for
the
impeopling
of
the
world
and
multiplication
of
man-kind
,
it
cannot
but
be
against
nature
altogether
to
power
out
lust
in
such
a
foule
fashion
,
as
that
it
becommeth
utterly
impossible
to
attaine
the
proper
end
of
such
meeting
,
wherefore
they
are
carried
brutishly
after
sensuall
pleasure
with
aversenesse
from
the
fruit
that
God
and
nature
intend
,
which
doe
give
themselves
over
to
this
filthinesse
.
This
is
the
crime
of
Sodomitry
,
so
entitled
from
these
Monsters
of
men
that
were
the
first
publike
committers
of
it
.
But
how
ordinary
it
was
in
Athens
and
Rome
among
both
Latine
and
Grecian
even
Philosophers
and
men
accounted
worthy
and
excellent
?
the
Stories
will
not
suffer
us
to
be
ignorant
.
And
S.
Paul
affirmes
,
that
the
Lord
of
purpose
to
avenge
himselfe
upon
their
impiety
,
in
not
finding
out
his
true
worship
,
but
changing
the
Image
of
the
incorruptible
God
into
an
image
made
like
〈…〉
o
a
corruptible
man
,
and
worshipping
the
creature
besides
the
Creator
,
did
give
them
up
unto
uncleanenesse
in
their
owne
hearts
lusts
,
to
dishonour
their
bodies
amongst
themselves
,
and
those
that
changed
the
truth
of
God
,
that
truth
which
concerned
God
and
the
knowledge
of
him
,
into
a
lie
,
and
set
up
images
of
him
,
did
after
put
out
the
light
of
nature
into
darknesse
,
and
the
naturall
use
into
that
which
was
against
nature
.
Now
how
should
it
come
to
passe
,
that
any
one
indued
with
reason
should
grow
so
utterly
unreasonable
,
as
to
preferre
this
filthinesse
before
that
which
is
agreeable
to
the
course
of
nature
?
Surely
because
when
lust
hath
once
taken
possession
of
a
man
,
and
that
he
doth
not
finde
his
expected
satisfaction
therein
,
then
the
Divell
inflameth
his
fancies
to
try
new
and
strange
wayes
of
contenting
himselfe
,
untill
he
have
multiplied
his
sinnefull
inventions
to
the
utmost
,
and
spent
himselfe
in
a
fruitlesse
pursuing
of
what
he
cannot
overtake
.
Now
consider
the
severall
aggravations
of
their
sinne
,
First
,
2.
The
aggravations
of
this
sinne
.
1.
In
respect
of
the
persons
to
whom
they
would
have
offered
this
villany
.
in
regard
of
the
persons
to
whom
they
intended
to
offer
this
villanie
,
even
men
that
came
within
their
gates
to
lodge
and
seeke
shelter
from
wrongs
.
Had
they
not
filthy
persons
enough
among
themselves
to
please
their
libidinous
fancies
withall
?
but
they
must
force
honest
and
vertuous
men
to
suffer
such
an
indignity
.
Lust
is
ever
the
more
blameworthy
in
exercising
it selfe
,
by
how
much
it
useth
more
violence
to
effect
its
desire
.
It
prevaileth
by
force
worse
then
by
perswasion
,
although
wickedly
enough
either
way
,
for
here
is
a
double
wrong
done
to
the
same
person
,
one
of
polluting
,
another
forcing
to
suffer
.
Abhorre
you
all
manner
of
impurities
,
but
especially
loath
to
give
lust
such
an
headstrong
command
over
you
,
that
it
should
compell
you
by
force
and
strength
to
compell
others
to
suffer
your
unchast
offers
.
And
if
any
man
hath
by
wrestling
,
and
striving
,
and
might
even
overcome
a
resisting
person
,
let
him
bewaile
the
sinne
the
more
,
because
it
is
the
greater
,
else
the
Lord
will
violently
punish
him
,
that
violently
abused
another
.
Againe
beware
of
offering
hard
measure
to
a
stranger
,
the
more
helplesse
any
man
is
,
the
more
charity
commandeth
to
pity
him
,
the
lesse
to
wrong
him
:
especially
to
be
so
madded
with
lust
,
as
that
a
man
should
impure
one
with
filthy
assayes
whom
he
never
saw
before
,
this
is
to
shew
a
most
licentious
and
unsatisfiable
humour
,
that
is
not
contented
,
unlesse
beast-like
,
it
may
have
any
it
sees
at
any
time
.
That
lust
will
know
no
bounds
which
is
carried
after
every
stranger
,
and
it
is
the
property
of
lust
,
when
it
hath
overlashed
more
then
it
ought
,
to
disdaine
all
bounds
and
limits
.
Perhaps
these
Angels
appeared
in
the
forme
of
very
beautifull
young
men
,
and
that
might
cause
the
filthy
Sodomites
to
cast
libidinous
lookes
upon
them
,
but
howsoever
it
was
,
lust
doth
not
confine
it selfe
alwayes
to
beauty
,
it
is
of
a
raunging
humour
and
loveth
variety
,
and
might
it
have
all
in
the
world
but
one
,
it
would
not
be
pleased
without
that
one
also
,
as
other
desires
in
their
kindes
are
infinite
and
insatiable
.
Another
aggravation
of
their
wickednesse
,
But
see
here
the
old
decrepit
goates
,
that
were
now
scarce
able
to
see
or
heare
or
wag
abroad
,
yet
these
had
as
lustfull
mindes
as
the
youngest
there
,
and
what
they
could
not
act
because
of
weakenesse
,
yet
the
strength
of
their
unmortified
lusts
did
make
them
delight
to
behold
,
and
attempt
to
performe
so
farre
as
they
could
.
It
is
not
age
that
will
quench
lust
,
this
fault
striketh
in
the
fancy
and
will
not
be
cured
by
bodily
inabilities
,
they
can
love
to
speake
wantonly
,
and
to
attempt
this
worst
of
evill
,
that
yet
are
impotent
through
age
.
But
ah
,
it
is
a
most
undecent
thing
to
see
the
sinnes
of
youth
prevailing
in
times
of
age
,
it
were
monstrous
to
behold
greene
apples
on
a
tree
in
winter
.
If
the
frost
of
age
cannot
nip
the
blossomes
of
libidinous
desires
,
how
great
was
that
heate
!
who
can
thinke
that
he
is
at
all
mortified
in
other
things
,
where
nature
affordeth
lesse
helpe
,
that
hath
not
prevailed
against
the
things
that
should
even
die
of
themselves
.
But
it
is
sure
,
that
length
of
time
will
not
conquer
his
hatefull
passion
,
unlesse
grace
be
granted
from
above
,
the
elder
adulterer
is
the
most
neighing
,
he
desireth
so
much
the
more
,
by
how
much
he
can
effect
lesse
,
as
you
see
it
in
some
kind
of
creatures
whom
the
knife
hath
caused
to
cease
to
be
perfect
males
.
O
if
any
old
man
amongst
you
have
a
wanton
heart
,
head
,
hand
,
tongue
,
and
gives
himselfe
to
please
himselfe
with
dalliances
,
and
lascivious
gestures
,
words
and
carriages
,
let
him
be
exceedingly
abased
in
himselfe
,
the
consideration
of
ones
ancientnesse
makes
the
least
attempt
in
him
more
loathsome
,
then
any
act
in
a
young
stripling
,
so
long
as
one
is
carried
with
the
fervour
of
youth
to
such
offences
,
there
is
hope
that
age
will
temper
,
but
in
whom
these
fires
continue
sparkling
,
when
his
body
is
little
warmer
then
a
dead
carkasse
,
what
hope
can
be
conceived
of
his
amendment
?
what
charity
can
thinke
that
hee
will
ever
bee
chaste
?
for
hee
is
not
chaste
that
cannot
,
but
hee
that
will
not
be
lascivious
.
But
see
here
young
men
as
well
as
old
,
the
Holy
Ghost
nameth
not
alone
men
come
to
the
vigour
of
their
youth
,
but
even
the
younger
youths
that
were
scarce
past
child-hood
,
these
also
learnt
of
the
elder
,
and
it
pleased
them
to
be
present
where
filthy
deedes
were
done
.
Verily
,
child-hood
will
soone
receive
the
infection
of
lust
and
there
is
scarce
a
sinne
that
will
shew
it selfe
more
early
in
imitating
those
evill
speeches
or
actes
it
heares
or
sees
;
young
ones
will
drinke
in
this
poison
greedily
,
and
will
shew
that
themselves
are
of
kinne
to
the
elder
,
by
bending
the
same
way
.
How
carefull
therefore
should
elder
persons
be
,
to
forbeare
all
such
wordes
and
carriages
before
these
buds
,
as
may
begin
to
season
with
evill
too
too
timely
?
and
why
should
any
be
so
naught
as
yet
some
parents
have
beene
,
to
delight
to
teach
their
childeren
libidinous
songs
and
carriages
?
some
love
sinne
so
well
,
that
they
delight
to
instruct
young
ones
in
this
foule
and
obscene
trade
.
Hath
any
amongst
you
spate
out
this
venome
in
the
presence
of
young
ones
,
to
make
them
sooner
wicked
then
else
they
would
?
O
how
very
great
is
his
sinne
,
whose
filthinesse
will
live
in
another
when
himselfe
is
dead
.
A
man
hath
more
cause
to
bewaile
the
contagion
of
his
lust
in
this
kinde
,
then
the
lust
it selfe
in
himselfe
,
he
may
kill
it
by
repentance
,
but
what
will
he
doe
to
stop
the
contagion
in
another
.
Againe
,
bring
them
out
to
us
,
say
they
,
and
they
doe
not
pretend
any
honest
errand
,
nor
will
so
much
as
goe
about
the
bush
a
little
to
shelter
their
naughtinesse
,
till
opportunity
served
to
put
it
in
practise
,
but
as
if
it
were
the
most
honest
occasion
that
might
be
,
they
proclaime
,
that
wee
may
know
them
.
The
Holy
Ghost
abhorreth
turpitude
of
speech
,
and
therefore
delivers
their
meaning
in
a
modest
phrase
,
but
whither
they
affected
any
such
modest
vaile
of
speaking
,
it
s
greatly
questionable
,
at
least
it
is
more
probable
,
that
those
which
would
declare
their
mindes
so
openly
and
so
loudly
,
would
utter
it
also
as
broadly
,
for
shame
is
the
onely
pull-backe
to
these
kinde
of
loose
speeches
.
Men
feare
to
speake
grossely
,
because
they
would
not
be
thought
so
vile
as
to
delight
in
filthinesse
,
and
he
that
would
be
knowne
to
intend
such
a
leudnesse
,
no
question
but
he
would
also
please
himselfe
in
the
worst
phrases
he
could
invent
.
Impudency
in
sinne
,
especially
in
this
sinne
against
which
God
hath
pleased
to
arme
corrupt
nature
with
some
degree
of
shame
;
for
were
it
not
a
matter
of
reproach
to
offend
in
this
kinde
,
how
few
would
live
chastely
in
their
younger
and
wilder
dayes
?
nay
scarce
in
their
elder
.
Mens
credit
is
dearer
to
them
then
their
soule
,
pleasure
would
conquer
conscience
in
those
in
whom
it
cannot
conquer
vaine-glory
:
but
I
say
impudency
in
all
sinnes
,
chiefely
in
this
sinne
,
doth
make
it
out
of
measure
wicked
:
they
cannot
blush
,
saith
the
Prophet
,
they
declare
their
sinne
like
Sodome
,
they
know
not
how
to
be
ashamed
when
they
had
done
evill
.
It
is
a
signe
that
a
man
hath
stript
himselfe
of
the
nature
of
a
man
when
he
begins
not
to
be
ashamed
of
sinne
especially
not
of
this
sinne
.
A
beast
hath
not
the
understanding
to
discerne
the
turpitude
of
evill
,
therefore
he
cannot
be
ashamed
,
so
the
shamelesse
is
turned
into
a
very
beast
,
having
lost
the
sence
of
good
and
evill
:
such
a
one
,
if
any
,
hath
gotten
to
himselfe
that
which
is
called
a
reprobate
minde
,
a
minde
that
cannot
trie
or
proove
things
,
that
can
put
no
difference
.
Therefore
learne
to
preserve
shamefastnesse
in
your selves
,
and
to
know
how
to
blush
,
it
is
the
colour
of
vertue
in
the
younger
sort
,
which
should
onely
therefore
be
separated
from
elder
persons
,
because
they
should
then
be
more
perfect
then
to
say
or
doe
things
that
might
occasion
it
,
else
impudencie
in
vice
is
the
more
loathsome
by
how
much
the
head
is
grayer
;
Indeed
want
of
store
of
bloud
will
not
give
so
red
a
hue
to
the
cheekes
,
but
if
an
old
man
be
not
more
confounded
within
himselfe
for
his
wickednesse
then
a
younger
,
it
is
a
signe
that
his
age
hath
profited
little
in
ability
of
judging
,
and
discerning
evill
from
good
and
good
from
evill
.
If
any
amongst
you
finde
himselfe
to
have
a
brazen
fore-head
,
that
is
never
a
whit
abashed
at
the
doing
of
evill
,
chiefely
of
wanton
deeds
,
that
he
cares
not
much
who
sees
or
knowes
,
what
dirt
is
harboured
in
his
minde
,
he
is
neere
neighbour
to
a
Sodomite
.
But
as
they
did
it
impudently
,
so
most
wilfully
,
for
when
Lot
by
loving
dehortations
,
and
(
as
any
but
a
brutish
person
would
have
conceived
)
offers
of
that
which
might
have
better
contented
them
,
then
that
which
they
propounded
(
even
his
owne
two
daughters
virgins
)
yet
they
grew
disdainefull
towards
him
,
stand
farre
of
or
beyond
,
the
word
is
,
approach
beyond
,
as
much
as
in
our
phrase
,
get
thee
farther
of
,
and
accusing
him
of
great
insolencie
,
that
being
a
stranger
would
needs
make
himselfe
a
Judge
,
(
He
takes
upon
him
as
a
chiefe
ruler
in
the
conceit
of
a
wicked
man
that
seekes
to
drive
him
from
his
sinne
)
they
fall
to
threaten
,
that
they
will
deale
worse
with
him
then
with
them
.
So
gentle
words
did
rather
exasperate
them
,
then
any
thing
mitigate
their
eagernesse
,
therefore
the
Angels
pulling
in
Lot
unto
them
into
the
house
,
strike
the
men
with
blindnesse
,
a
kinde
of
giddinesse
of
braine
and
dazeling
of
eyes
,
like
to
those
that
have
fed
of
some
kinde
of
roote
that
makes
them
little
lesse
then
wilde
and
mad
for
the
time
,
they
could
not
finde
the
doore
by
groping
,
and
yet
continued
still
to
wearie
themselves
by
groping
after
it
.
Here
is
the
greatest
obstinacy
and
wilfullnesse
in
sinning
that
could
be
imagined
,
when
not
alone
no
loving
disswasion
could
withdraw
their
mindes
from
such
a
shamefull
attempt
,
but
even
the
heavie
and
immediate
hand
of
God
was
unable
to
pull
them
backe
from
continuing
in
their
horrible
and
outragious
onsets
.
God
might
by
force
hold
them
from
doing
the
evill
,
but
from
indeavouring
to
doe
it
nothing
would
hinder
;
to
be
so
hard-hearted
in
a
sinfull
course
,
that
neither
words
nor
blowes
will
so
much
as
interrupt
a
man
in
his
naughtinesse
,
or
cause
him
to
turne
a
little
aside
,
or
make
a
little
stop
in
it
,
but
that
he
rusheth
like
a
horse
into
the
battell
,
plunging
himselfe
in
it
like
a
madman
running
to
drowne
himselfe
,
and
with
violence
striving
to
rid
himselfe
of
them
that
seeke
to
hinder
him
from
working
his
mischiefe
,
this
may
seeme
as
high
a
degree
of
sinning
,
as
that
of
the
Sodomites
.
O
take
heed
that
sinne
lay
not
so
fast
hold
upon
you
,
let
it
not
be
so
absolute
and
mighty
a
commander
.
I
pray
you
examine
your selves
,
whether
you
have
not
sinned
grossely
,
boldly
,
wilfully
,
and
obstinately
in
some
other
kinde
,
as
the
Sodomites
in
masculine
lusts
,
at
least
whether
you
have
not
discovered
the
same
faults
in
lesser
degrees
,
and
know
that
more
deepe
remorse
and
wounding
of
heart
is
necessary
to
be
sought
after
by
all
men
for
sinnes
that
have
so
many
weights
at
their
heeles
to
make
them
heavier
.
They
must
rend
our
soules
more
,
which
are
laden
with
such
considerations
,
Was
not
the
sinne
grosse
?
Yes
.
Did
I
not
commit
it
presumptuously
?
Yes
.
Did
I
not
commit
it
shamelesly
?
Yes
.
Did
I
not
commit
it
wilfully
?
Yes
.
Did
I
not
persist
in
it
against
dehortaions
?
Yes
.
Was
I
so
furious
that
some
strong
hand
of
God
befalling
in
the
instant
could
not
hinder
mee
?
Yes
.
O
then
how
Sodomiticall
was
this
sinne
,
and
how
should
I
wonder
that
I
should
so
farre
surpasse
all
bounds
and
breake
all
bands
as
to
commit
such
a
crime
in
such
a
manner
.
But
here
is
one
fault
particularly
to
be
noted
in
Lots
sonnes
in
Law
,
If
you
say
,
we
could
not
beleeve
those
words
.
I
answer
,
true
,
but
even
as
these
wretches
could
not
beleeve
their
Father
,
because
by
hardening
themselves
in
evill
they
had
made
themselves
obstinate
against
every
thing
that
crossed
their
carnall
desires
.
It
is
a
fearefull
sinne
Brethren
,
to
be
no
otherwise
affected
to
the
threats
denounced
against
your
sinnes
by
Gods
Ministers
,
then
as
these
gracelesse
young
men
,
even
to
thinke
them
but
words
of
sport
,
counterfeit
words
which
have
no
truth
nor
substance
in
them
,
but
were
very
mockery
and
scoffage
:
so
thought
these
foolish
fellowes
,
but
in
the
morning
they
were
made
to
feele
what
they
would
not
beleeve
at
midnight
;
when
they
scorched
in
the
flames
,
they
in
vaine
repented
their
ill
entertainement
of
their
Father
in
Lawes
speeches
and
perswasions
,
and
to
no
purpose
wished
that
they
had
beene
over-intreated
by
him
.
A
number
of
you
live
in
the
selfe-same
sinne
,
hee
that
threatens
hell-fire
and
destruction
against
you
,
for
your
drunkennesse
,
filthinesse
,
revenge
,
worldlinesse
,
is
counted
a
mocker
,
an
idle
fellow
,
that
knowes
not
what
hee
saith
,
but
must
say
something
when
he
is
gotten
into
his
Pulpit
,
and
no
more
reckoning
doe
you
make
of
it
:
but
when
death
hath
carried
your
soules
to
hell
,
then
you
shall
too
late
accuse
your
owne
folly
,
and
wish
you
had
hearkened
with
more
beliefe
.
O
accept
these
threats
with
faith
,
that
they
may
draw
you
out
of
sinne
and
save
you
out
of
hell
.
Other
sinnes
of
the
Sodomites
.
1.
Pride
.
The
sinnes
of
Sodome
related
by
Moses
you
have
heard
of
.
The
Prophet
Ezekiel
by
way
of
upbraiding
Iudah
,
relates
some
other
sinnes
together
with
this
,
as
you
may
reade
,
Ezek.
16.49
.
Pride
,
fullnesse
of
bread
,
and
abundance
of
idlenesse
were
in
her
,
and
in
her
daughters
,
and
they
strengthened
not
the
hand
of
the
poore
and
needy
,
and
they
were
haughty
and
committed
abhomination
before
mee
.
pride
compasseth
him
as
a
garment
,
he
weareth
it
upon
himselfe
as
some
faire
and
gorgeous
robe
of
which
hee
is
so
farre
from
being
ashamed
,
that
he
rejoyceth
in
it
,
and
thinketh
himselfe
to
be
made
more
comely
and
honourable
by
it
,
and
Prov.
8.13
.
hee
saith
,
the
feare
of
God
is
to
hate
pride
,
amongst
other
things
there
named
.
It
must
needs
be
concluded
to
be
a
fearefull
offence
,
the
hatred
of
which
must
needs
arise
from
the
feare
of
God
.
It
is
blamed
in
an
Heathen
Nation
,
Ier.
48.29
.
Wee
have
heard
of
the
pride
of
Moab
,
he
is
exceeding
proud
,
his
loftinesse
,
arrogancie
and
pride
,
and
the
haughtinesse
of
his
heart
.
The
Prophet
saith
of
the
Iewes
too
,
Chap.
13.13
.
that
hee
will
weepe
in
secret
places
for
their
pride
.
And
our
Saviour
reckoning
up
that
abhominable
litter
and
broode
of
sinnes
which
have
their
originall
in
mans
heart
,
that
is
,
his
corrupt
inward
disposition
,
amongst
the
rest
nameth
pride
,
Marke
7.22
.
And
how
much
God
hateth
this
vice
,
is
evident
by
the
threats
which
in
his
Word
he
hath
thundred
against
it
.
S.
Peter
saith
,
●
Epist.
Chap.
5.5
.
God
resisteth
the
proud
,
hee
sets
himselfe
against
him
as
in
an
armie
ordered
for
the
battell
,
he
is
alwaies
in
the
field
as
it
were
with
his
troopes
ranked
and
ready
to
give
the
onset
and
take
every
advantage
of
doing
him
mischiefe
,
Salomon
saith
,
Prov.
11.2
.
When
pride
commeth
then
commeth
a
fall
,
a
man
is
apt
to
runne
into
most
shamefull
faults
,
and
so
to
bring
upon
himselfe
the
greatest
of
all
reproaches
when
once
hee
giveth
pride
the
possession
of
his
heart
,
and
after
,
Prov.
16.28
.
Pride
goes
before
destruction
.
This
sinne
is
a
necessary
forerunner
of
ruine
,
it
is
an
Harbenger
to
note
our
a
lodging
place
for
misery
and
calamity
,
and
Chap.
29.23
.
A
mans
pride
shall
bring
him
low
,
truly
low
enough
,
even
as
low
as
hell
it selfe
,
for
must
it
not
needes
cast
him
low
and
low
that
maketh
God
his
utter
enemy
.
It
must
be
a
loathsome
vice
,
if
wee
consider
the
causes
whence
it
comes
,
and
the
fruits
which
it
produceth
.
The
roote
of
it
is
nothing
but
ignorance
or
follie
or
both
;
Againe
,
the
effects
of
it
are
exceeding
hurtfull
,
the
punishments
it
causeth
the
Lord
to
lay
upon
men
are
great
,
as
you
heard
before
,
he
is
a
professed
enemy
to
him
,
hee
hath
threatned
to
pull
him
downe
,
Hee
that
exalteth
himselfe
shall
be
abased
.
God
will
marre
the
pride
of
men
and
staine
their
excellencie
,
and
he
plagues
them
often
in
their
bodies
and
states
,
by
giving
them
up
to
such
absurd
carriages
,
as
doe
pull
ruine
upon
themselves
,
and
alwaies
in
their
soules
by
giving
them
up
to
the
hardnesse
of
their
hearts
,
so
that
they
be
of
all
the
most
impenitent
and
irreformable
,
and
therefore
it
is
said
,
that
when
God
will
convert
a
man
he
covers
his
pride
by
chastisements
,
and
when
Ieremy
chargeth
the
people
to
amend
and
give
glory
to
God
before
his
judgements
come
upon
them
,
hee
saith
,
if
you
will
not
heare
my
soule
shall
weepe
in
secret
for
your
pride
,
But
it
produceth
many
sinfull
carriages
in
all
respects
.
First
in
respect
of
all
persons
.
Secondly
,
of
all
states
.
Thirdly
,
of
all
qualities
.
For
persons
,
it
makes
him
in
whom
it
ruleth
,
and
so
farre
as
it
ruleth
rebellious
against
Gods
precepts
,
carelesse
of
his
promises
,
and
regardlesse
of
his
threats
,
so
that
hee
despiseth
and
contemneth
all
the
authority
of
God
,
and
will
not
be
guided
by
his
counsell
.
Caine
was
a
proud
man
you
all
know
,
hee
would
never
else
have
killed
his
Brother
on
that
quarrell
whereof
you
heard
.
Now
when
God
himselfe
came
to
admonish
him
and
disswade
him
from
that
murder
,
it
was
all
in
vaine
,
hee
would
not
hearken
to
God
,
but
continued
to
harbour
malice
till
it
brake
forth
into
bloudshed
.
In
respect
of
men
,
for
ones
selfe
it
makes
him
selfe-ish
,
all
for
himselfe
,
not
regarding
who
be
hurt
so
himselfe
be
pleased
,
selfe-willed
and
heady
,
so
that
no
counsell
will
rule
,
but
hee
will
head
strongly
like
a
madded
beast
runne
on
in
his
owne
race
,
as
the
Captaines
that
came
to
Ieremy
for
counsell
,
because
they
were
proud
men
,
and
as
the
Scripture
notes
would
not
accept
of
his
counsell
.
And
it
fills
him
full
alwaies
of
discontent
,
fretting
and
vexation
,
nothing
,
no
person
can
please
him
,
he
is
still
finding
faults
,
just
like
one
that
hath
a
swelling
upon
his
hand
,
something
or
other
toucheth
it
still
and
drives
him
to
out-cries
.
And
for
others
,
towards
his
superiours
he
is
undutifull
and
will
not
heed
their
words
nor
be
ruled
by
them
.
He
thinkes
himselfe
too
good
to
receive
their
correction
or
reproofes
or
chastisements
,
and
growes
worse
rather
then
better
.
For
his
inferiours
he
is
likely
tyrannicall
and
Lionlike
,
and
cares
not
how
he
disgraceth
,
and
wrongeth
,
and
over-punisheth
them
,
rating
and
striking
,
and
laying
about
him
even
for
nothing
or
as
good
as
nothing
.
For
those
that
are
more
prosperous
then
himselfe
and
excell
him
in
any
thing
he
is
ever
envious
and
spitefull
and
malignes
them
for
it
.
For
those
that
are
below
him
,
he
is
scornefull
and
disdainefull
,
and
insolent
in
deriding
and
sleighting
them
,
for
his
equals
hee
is
arrogant
and
insolent
too
,
still
lifting
himselfe
above
them
and
preferring
himselfe
before
them
.
If
he
meete
with
men
in
a
good
estate
he
grudgeth
at
them
,
if
with
miserable
men
he
scornes
them
;
and
passeth
by
them
pittilesly
,
if
not
scoffingly
.
And
towards
all
in
generall
,
he
is
contentious
and
froward
,
ready
to
picke
and
prosecute
quarrells
,
to
make
the
worst
of
every
thing
,
and
to
take
all
with
the
left
hand
ready
to
work
in
proud
wrath
,
quickly
angry
,
and
apt
to
vent
his
anger
in
lofty
and
scornefull
speeches
,
comparings
,
revilings
,
upbraidings
.
If
he
deale
with
friends
,
he
is
unthankefull
,
they
must
be
his
slaves
still
to
humour
him
in
every
thing
,
also
all
former
good
turnes
,
are
forgotten
;
towards
his
enemies
he
is
infinitely
revengfull
,
cares
not
what
ill
he
doth
them
in
requitall
,
and
will
scarce
ever
forget
an
imaginary
wrong
.
I
meane
such
a
one
as
doth
seeme
none
to
any
but
himselfe
,
and
those
whom
he
hath
made
crooked
by
a
false
and
partiall
relation
.
Thus
in
respect
of
persons
.
For
estates
give
him
adversity
,
he
is
sullen
,
dogged
,
impatient
,
cannot
stoope
to
it
:
blames
every
body
for
it
and
cares
not
what
shifts
he
useth
to
get
out
.
Give
him
prosperity
,
he
abuseth
it
and
doth
mischiefe
with
it
,
at
least
doth
no
good
with
it
but
makes
it
an
instrument
of
serving
his
pride
and
other
lusts
,
so
that
hee
is
good
for
nothing
in
any
place
,
he
can
stoope
to
no
burden
,
nor
buckle
to
no
service
,
being
just
like
a
goutie
legg
,
well
neither
lying
still
nor
stirring
,
or
a
sicke
body
neither
well
a
bed
nor
up
.
For
qualities
,
the
good
qualities
of
others
he
knowes
how
to
vitiate
,
traduce
,
calumniate
and
make
them
seeme
vices
,
and
will
have
somewhat
to
say
to
blemish
them
.
For
bad
qualities
he
makes
them
worse
then
they
be
,
aggravates
them
by
mis-relating
,
and
turnes
them
into
a
jest
and
laughter
,
scorning
rather
then
pitying
him
in
whom
he
thinkes
they
be
,
as
the
Pharisee
did
the
Publican
.
His
owne
ill
qualities
,
he
will
not
see
,
he
will
not
confesse
,
he
will
not
mend
,
but
hides
them
,
excuses
them
,
defends
them
,
and
many
times
boasteth
in
them
.
His
good
qualities
he
marres
and
corrupts
,
and
doth
so
lift
himselfe
up
for
them
,
that
most
times
they
be
even
troublesome
to
others
and
reproachfull
to
himselfe
,
he
knowes
them
so
too
well
and
makes
so
too
much
of
them
,
that
no
man
else
can
finde
any
commendablenesse
in
them
,
they
be
but
matter
for
bragging
and
boasting
and
telling
gay
tales
of
himselfe
,
what
he
hath
done
or
can
doe
;
so
it
makes
his
vices
worse
,
and
turnes
his
vertues
even
into
vices
.
Can
that
be
other
then
a
most
hatefull
and
filthy
vice
that
bringeth
forth
so
many
bad
effects
?
and
yet
all
these
and
many
more
that
I
cannot
reckon
up
,
doe
most
apparantly
follow
from
pride
in
what
degree
it selfe
is
suffered
to
prevaile
in
men
.
Now
I
pray
you
beloved
search
into
your selves
,
and
looke
about
if
you
cannot
see
this
vice
abroad
in
your
neighbours
.
Let
me
propound
this
question
to
each
of
you
,
doe
you
know
never
a
proud
man
in
the
Towne
?
and
doe
you
see
never
a
one
in
the
Church
whom
you
judge
to
be
full
of
pride
?
you
would
answer
this
question
in
your
owne
hearts
.
Doe
you
see
or
know
a
proud
man
or
woman
in
the
place
where
you
dwell
?
I
am
afraid
,
you
that
be
poore
will
looke
upon
the
gayer
cloathes
of
the
wealthie
,
and
say
without
doubt
they
be
monstrous
proud
that
must
weare
such
gay
things
about
them
,
when
others
of
as
good
earth
as
themselves
goe
almost
naked
or
so
simply
clad
.
And
I
feare
,
least
you
that
are
wealthy
will
finde
cause
to
blame
such
a
one
and
such
a
one
for
pride
,
because
their
carriage
is
so
and
so
:
many
of
you
can
see
pride
(
I
doubt
not
)
peeping
out
of
the
poore
mans
rags
,
and
crawling
like
a
vermine
out
of
his
meane
garment
:
yea
,
you
that
be
poore
,
I
feare
will
finde
a
great
deale
of
pride
abroad
,
you
will
not
returne
without
finding
it
,
for
in
truth
it
is
a
fruit
of
pride
to
finde
pride
every
where
but
in
ones
selfe
.
Therefore
I
recant
this
speech
now
,
and
I
pray
you
leave
that
forreine
inquirie
,
and
come
you
home
every
soule
to
himselfe
,
and
search
at
home
each
in
his
owne
bosome
,
house
,
carriage
.
And
tell
mee
or
rather
God
who
speakes
to
each
,
art
not
thou
thy selfe
somewhat
a
kinne
to
the
generation
of
Sodome
?
a
vessell
in
whom
the
Divell
and
flesh
hath
laid
up
a
deale
of
pride
.
You
may
perhaps
aske
me
,
how
any
man
may
know
whether
he
be
proud
or
no
,
I
meane
over-come
with
pride
,
full
of
it
,
over-ruled
by
it
.
I
speake
to
thee
that
art
poore
and
coursely
clad
,
Doe
not
you
thinke
that
you
are
as
good
men
and
women
as
those
that
are
finelier
clad
?
and
if
you
had
as
good
suites
and
ornaments
as
they
,
you
should
be
never
a
whit
inferiour
to
them
:
have
you
not
these
kinde
of
vying
buzling
thoughts
in
you
?
in
truth
,
this
is
nothing
but
pride
.
And
you
that
are
richer
,
doe
you
not
count
these
poore
snakes
almost
nothing
?
the
mudde
,
the
scumme
,
three-halfe-penny
creatures
,
lesse
then
dust
almost
to
you
,
mushroms
,
shrubs
,
verily
,
these
thoughts
proclaime
you
to
be
monstrous
proud
,
and
if
you
goe
away
with
them
on
either
side
and
find
them
not
,
stop
them
not
,
blame
them
not
,
it
is
certaine
this
vice
hath
a
strong
partie
in
you
and
in
very
deed
doth
over-master
you
.
'T
is
pride
of
heart
we
seeke
for
,
and
't
is
nothing
but
pride
that
sets
up
these
bristling
thoughts
in
you
.
But
yet
I
shall
give
you
another
note
,
nothing
is
a
surer
proofe
of
over-ruling
pride
,
then
this
,
that
a
man
sees
no
pride
in
himselfe
,
neither
will
confesse
it
to
his
owne
heart
:
It
is
certaine
,
this
vice
is
as
naturall
to
all
mankinde
as
it
is
to
be
borne
with
eyes
in
their
heads
,
with
a
mouth
,
with
an
heart
,
with
a
liver
,
with
braine
:
The
vitall
parts
of
our
body
doe
not
more
surely
come
into
the
world
with
us
,
then
this
vitall
part
of
the
body
of
death
and
of
corruption
.
Now
if
you
have
never
seene
it
nor
could
meete
with
it
in
the
effects
of
it
,
so
as
to
know
it
,
it
is
onely
because
you
are
ignorant
and
blinde
,
and
the
more
ignorant
of
your
corruptions
the
more
proud
.
When
vices
be
not
seene
,
they
be
not
lamented
,
nor
resisted
with
spirituall
weapons
,
nay
not
with
naturall
good
considerations
neither
,
and
the
lesse
they
be
resisted
,
the
more
they
grow
,
and
the
more
they
grow
,
the
stronger
and
bigger
they
be
,
and
the
more
they
rule
in
him
in
whom
they
be
.
If
it
were
not
therefore
for
want
of
understanding
,
by
this
time
a
great
number
of
you
might
perceive
that
you
deserve
to
be
called
sonnes
of
pride
,
for
your selves
cannot
denie
,
but
that
you
have
in
a
manner
alwaies
denied
your selves
to
be
proud
,
you
never
saw
it
in
your
hearts
,
nor
confessed
before
God
with
secret
sorrow
for
it
;
Lord
I
am
very
proud
,
such
and
such
effects
proove
mee
to
be
very
proud
.
And
without
doubt
,
hee
that
never
did
thus
strive
to
mortifie
his
pride
,
cannot
but
be
a
very
proud
man
.
Loe
now
I
have
shewed
you
how
to
finde
out
your
pride
,
by
not
finding
it
out
,
and
this
is
the
surest
way
of
finding
it
,
where
it
is
most
it
hides
it selfe
most
from
his
eyes
in
whom
it
is
,
like
the
foundation
of
a
building
that
is
underground
,
though
it
beare
up
all
that
is
above
the
ground
,
or
like
some
secret
distemper
in
the
inwards
that
shewes
not
it selfe
but
by
its
effects
.
But
let
mee
tell
you
what
pride
is
,
that
you
may
the
better
know
it
and
acknowledge
it
when
you
meete
with
it
.
If
a
man
thinke
himselfe
to
be
something
when
hee
is
nothing
,
hee
deceiveth
himselfe
.
Loe
a
singular
definition
of
this
vice
.
It
is
that
vice
,
by
which
a
man
thinkes
himselfe
something
when
he
is
nothing
;
whereby
hee
makes
too
great
reckoning
of
himselfe
,
judging
himselfe
to
be
better
then
hee
is
,
taking
himselfe
for
gold
when
he
is
but
copper
,
for
a
goodly
thing
when
hee
is
but
dirt
,
for
something
when
hee
is
nothing
,
saith
our
Apostle
.
Pride
is
the
vice
of
over-prizing
himselfe
,
setting
too
much
store
by
himselfe
,
as
a
childe
out
of
his
folly
makes
a
great
account
of
a
white
pibble-stone
,
so
man
out
of
his
folly
makes
great
reckoning
unduely
of
himselfe
,
sets
too
high
a
price
on
himselfe
,
as
a
covetous
over-reaching
Chapman
on
his
wares
.
A
man
if
he
would
consult
with
himselfe
could
not
but
confesse
that
he
is
nothing
,
but
hee
doth
,
with
himselfe
as
some
folkes
,
doe
by
Dogs
and
Monkies
,
they
know
they
be
paltry
carrions
,
beasts
,
yet
they
set
great
store
by
them
and
make
pretious
account
of
them
for
their
mindes
sake
,
so
doe
we
men
by
our selves
,
notwithstanding
the
imperfect
knowledge
of
our
nothingnesse
,
and
this
is
the
pride
of
heart
which
wee
seeke
for
.
O
see
it
,
see
it
,
that
is
it
rules
in
each
of
us
naturally
,
every
sonne
of
Adam
makes
an
over-great
account
of
himselfe
,
sets
himselfe
at
too
high
a
rate
,
for
so
slender
is
the
knowledge
of
God
that
hee
sets
more
by
himselfe
then
by
God
,
and
I
am
sure
that
is
to
set
too
much
by
himselfe
.
A
man
counts
himselfe
something
that
is
nothing
,
yea
he
accounts
him
that
is
nothing
,
more
then
him
that
is
infinitely
more
then
all
things
.
Judge
you
if
there
be
not
cause
that
God
should
resist
him
in
whom
there
is
this
vice
regnant
,
this
high
thing
that
lifts
it selfe
against
the
knowledge
of
God
.
I
shall
shew
you
the
degrees
of
this
vice
now
.
They
be
two
,
predominant
and
mortified
,
predominant
where
it
is
not
deposed
by
the
power
of
sanctifying
grace
,
which
alone
killeth
sinne
,
and
so
it
ruleth
in
all
men
naturally
,
and
will
rule
untill
the
Lord
bestow
his
humbling
Spirit
upon
them
,
which
making
them
firmely
to
beleeve
the
doctrine
of
mans
misery
begins
by
little
and
little
to
dash
them
quite
out
of
conceit
with
themselves
,
and
to
esteeme
themselves
the
basest
of
all
creatures
almost
,
even
creatures
worthy
to
be
damned
and
most
vile
therefore
.
But
when
pride
is
thus
cashiered
by
the
entring
in
of
true
humiliation
,
there
it
no
longer
raigneth
,
there
it
is
continually
observed
,
the
evill
fruite
of
it
noted
,
arraigned
,
condemned
before
God
,
and
many
an
heavy
sigh
and
supplication
is
sent
up
to
God
against
it
;
and
there
it
is
not
a
King
,
a
Commander
,
there
it
is
not
imputed
,
there
it
doth
not
denominate
the
man
,
but
where
it
is
not
thus
deposed
and
dethroned
,
it
is
not
marked
,
the
ill
fruits
of
it
are
not
drawne
before
Gods
tribunall
,
they
are
not
sorrowfully
confessed
,
nor
carefully
resisted
,
there
it
is
the
Lord
of
the
heart
,
and
there
it
doth
raigne
and
is
imputed
,
and
doth
denominate
the
man
in
whom
it
is
,
and
he
is
a
proud
man
.
But
now
where
it
raigneth
,
it
is
to
be
found
in
two
plaine
differences
.
In
the
one
it
is
like
unto
a
beast
that
is
fed
fat
at
grasse
,
or
is
well
provendred
with
good
feeding
,
lusty
and
strong
,
and
sturdy
and
bolde
.
In
the
other
it
is
like
unto
the
same
beast
,
kept
leane
and
poore
,
and
weake
and
feeble
,
over
wrought
,
thinly
fed
,
and
ill
provendred
;
It
is
the
same
beast
.
still
,
but
it
scarce
lookes
like
the
same
,
or
carries
it selfe
like
the
same
:
Sometimes
pride
is
fed
with
wealth
and
honour
,
and
these
outward
things
in
abundance
,
and
with
great
excellent
parts
of
nature
,
wit
,
learning
,
beauty
,
strength
and
the
like
,
yea
and
with
a
kind
of
fiery
temper
of
body
.
When
it
hath
all
,
or
many
of
these
encouragements
and
helpes
,
it
is
like
a
flourishing
King
that
goes
abroad
in
progresse
among
his
people
;
then
it
is
bold
and
audacious
to
produce
its
ill
effects
,
it
dares
shew
it selfe
in
its
proper
person
,
and
be
seene
by
any
eye
,
then
will
a
man
affirme
to
himselfe
,
that
he
is
a
person
of
some
valew
,
one
that
hath
such
wit
,
&c.
why
he
is
I
hope
a
worthy
and
excellent
person
.
So
pride
will
stare
a
man
in
the
face
,
and
professe
it selfe
if
it
be
well
helped
up
with
these
outward
things
;
But
if
it
be
kept
downe
with
poverty
,
with
meanenesse
in
outward
respects
,
and
with
great
crosses
,
then
it
is
somewhat
fearefull
to
be
seene
,
then
it
hides
its
head
,
it
is
like
a
King
brought
behind
by
rebels
,
who
keepes
himselfe
within
some
place
of
fortification
,
and
will
not
commit
himselfe
to
hazard
,
but
still
he
is
a
King
,
and
takes
upon
him
as
a
King
.
So
pride
in
such
will
not
make
a
man
say
plainely
he
is
some
body
,
he
is
a
person
of
worth
,
but
still
in
the
secret
of
his
heart
he
makes
high
account
of
himselfe
and
is
ready
(
as
I
said
before
)
to
think
he
is
as
good
a
man
,
though
he
be
not
as
rich
,
as
learned
;
yea
sometimes
this
vice
of
pride
though
raigning
,
yet
is
like
a
bad
tyrannicall
Prince
,
kept
in
by
some
counsellor
of
speciall
trust
,
as
Ioash
by
Iehojada
.
I
meane
,
it
is
a
little
held
in
compasse
by
good
education
and
precepts
of
morality
,
and
a
kinde
of
restraining
grace
,
and
then
it
is
farre
more
moderate
in
its
effects
,
and
will
not
so
excessively
bewray
it selfe
,
other
times
it
is
like
a
tyrant
,
which
hath
a
councell
as
bad
as
him selfe
,
it
rangeth
whether
it
listeth
,
when
it
wants
good
education
,
and
restraint
of
a
divine
hand
to
keepe
it
downe
,
and
then
the
effects
of
it
be
prodigious
.
Know
therefore
that
a
man
may
be
under
the
dominion
of
pride
,
though
he
be
not
so
outragious
and
enormious
in
the
effects
of
it
,
as
some
others
be
,
and
if
you
will
take
a
true
triall
,
here
it
is
.
I
can
know
what
account
any
man
makes
of
a
thing
by
his
carriage
,
when
that
thing
is
depressed
,
abused
,
wronged
,
vilified
,
and
so
may
I
know
what
account
I
make
of
my selfe
by
my
demeanour
in
occasion
of
such
usage
.
When
you
have
learnt
how
to
find
out
this
sinne
,
if
you
please
,
Secondly
,
When
you
finde
them
to
fall
upon
them
with
sorrow
and
lamentation
,
arraigning
and
judging
your selves
for
them
before
God
,
and
labour
to
make
your selves
seeme
base
in
your
owne
eyes
because
of
them
.
Thirdly
,
To
pray
heartily
against
it
,
and
to
beg
the
Spirit
of
God
to
humble
you
and
cast
you
downe
.
There
is
a
thing
that
looketh
somewhat
like
humility
,
and
it
is
nothing
but
a
heart
a
little
kept
downe
with
crosses
,
or
with
education
and
good
instructions
,
this
may
be
found
where
the
Spirit
of
sanctification
is
not
,
but
true
humility
is
an
effect
of
Gods
Spirit
thoroughly
sanctifying
the
heart
.
A
man
by
being
conscious
to
himselfe
of
his
owne
naturall
imperfections
and
defects
may
be
kept
a
little
under
,
so
that
his
pride
will
not
so
boldly
lift
up
it selfe
,
but
no
man
deposeth
pride
from
raigning
,
but
by
the
Spirit
of
God
,
you
must
therefore
intreat
the
Lord
by
the
operation
of
his
Spirit
to
subdue
your
pride
.
Lastly
,
You
must
exercise
your selves
in
good
meditations
,
concerning
,
First
,
your
naturall
misery
and
meanenesse
.
Secondly
,
your
spirituall
.
The
naturall
seene
in
our
birth
,
life
,
death
,
entrance
into
the
world
,
continuance
in
it
,
departure
out
of
it
.
First
,
how
little
and
meane
are
we
in
respect
of
our
entrance
,
what
did
we
come
from
at
first
,
and
originally
but
very
nothing
?
there
was
a
time
when
we
were
not
,
having
alone
a
potentiall
being
,
that
is
,
a
being
not
yet
in
being
,
but
alone
lockt
up
as
it
were
in
the
causes
of
it
;
yea
there
was
a
time
,
when
wee
were
not
in
any
secondary
causes
,
but
alone
in
the
omnipotency
of
God
,
who
was
able
to
make
us
of
nothing
.
And
surely
,
that
which
comes
from
nothing
can
be
no
exceeding
excellent
thing
in
it selfe
,
and
if
it
have
any
excellency
,
it
hath
it
from
another
,
to
whom
all
the
glory
of
it
is
due
.
Yea
what
was
the
matter
of
which
God
made
us
at
the
first
?
not
gold
,
silver
,
brasse
,
iron
,
wood
,
or
any
more
then
common
thing
,
but
even
the
dust
of
the
earth
,
for
you
have
heard
how
Adam
was
formed
.
Doubtlesse
the
Lord
did
this
of
purpose
to
minister
matter
of
humbling
men
unto
their
meditations
;
for
if
I
came
from
dust
,
I
shall
surely
savour
of
mine
originall
;
a
thing
made
will
have
a
relish
of
the
matter
whereof
it
is
made
,
unlesse
it
receive
an
exceeding
great
change
,
therefore
Abraham
confessed
unto
the
Lord
,
I
am
dust
and
ashes
.
Call
we
our selves
by
that
name
seriously
and
often
,
and
dust
cannot
swell
:
it
may
be
blowne
away
,
it
cannot
be
puffed
up
.
But
let
us
looke
upon
a
man
in
the
course
of
his
life
,
and
that
with
reference
to
the
good
he
hath
and
can
doe
,
and
to
the
evill
he
hath
or
is
able
to
doe
.
The
good
he
hath
first
is
exceeding
little
,
compared
to
that
which
God
and
Angels
have
,
as
no
man
will
deny
that
shall
make
the
comparison
;
Now
he
ought
if
he
were
wise
to
compare
himselfe
with
his
betters
,
and
not
with
his
inferiours
.
Set
a
man
in
ballance
to
a
beast
he
is
some
body
,
he
hath
reason
,
wisedome
,
and
the
like
,
set
him
in
the
ballance
with
God
,
he
is
a
meere
foole
,
a
compound
of
weakenesse
and
vanity
,
all
he
doth
know
,
all
he
can
know
,
is
lesse
then
nothing
.
Yea
compare
him
with
an
Angel
,
how
silly
is
he
,
how
feeble
?
one
Angell
is
able
to
know
more
then
all
men
,
and
to
doe
more
,
one
Angell
can
beguile
all
men
and
destroy
all
men
;
yea
if
you
compare
him
with
beasts
,
he
hath
a
little
more
wit
then
most
of
them
,
but
they
have
stronger
bodies
,
perfecter
sences
are
able
to
teare
him
in
peeces
,
and
can
live
without
him
many
of
them
better
then
he
without
them
,
so
that
he
is
more
beholding
to
them
then
they
to
him
.
So
his
good
is
little
,
little
knowledge
in
respect
of
what
God
and
Angels
have
,
and
in
respect
of
that
he
once
had
,
and
might
have
had
still
,
but
that
himselfe
deprived
himselfe
of
it
.
Little
strength
even
in
comparison
of
beasts
,
and
must
continue
here
but
for
a
little
time
.
Againe
,
this
little
is
all
borrowed
,
it
is
none
of
his
owne
;
he
hath
it
of
meere
curtesie
,
and
from
the
goodnesse
of
another
,
so
that
he
is
not
to
be
counted
better
for
it
,
but
alone
more
indebted
:
who
swelleth
for
a
borrowed
thing
;
or
if
he
doe
,
who
doth
not
befoole
him
for
it
?
If
a
man
that
hath
no
horse
be
friended
with
a
good
one
,
shall
he
be
proud
of
it
?
and
is
not
all
we
have
borrowed
?
Nay
thirdly
must
we
not
be
accountable
for
all
we
have
,
so
that
we
are
but
as
servants
which
have
charge
of
their
matters
goods
,
and
and
must
answer
how
they
have
ordered
it
,
shall
such
a
person
bee
proud
?
And
lastly
,
what
we
have
is
uncertaine
too
,
't
is
moveable
't
is
fleeting
,
wee
may
loose
it
we
know
not
how
soone
;
we
are
like
tenants
at
will
,
that
cannot
challenge
so
much
as
a
quarter
,
nay
not
a
weeke
or
minute
:
it
ill
becomes
so
meane
a
thing
to
thinke
well
of
it selfe
.
Now
for
the
evill
we
have
,
that
is
much
,
and
our
owne
,
that
is
inseperable
and
inavoideable
,
it
is
great
.
O
to
how
many
and
sore
crosses
is
every
man
subject
?
to
diseases
,
to
casualities
for
goods
,
to
madnesse
,
to
injuries
,
and
to
a
1000.
unhappinesses
,
from
which
neither
wisedome
nor
strength
,
nor
riches
,
nor
high
places
can
fence
and
save
him
,
especially
to
the
vexation
of
his
owne
heart
,
which
is
enough
to
make
him
miserable
though
he
were
rid
of
all
other
evils
.
And
these
evils
are
come
unto
him
as
due
punishments
of
his
owne
sinnes
,
as
fruits
of
his
ill
deservings
,
and
as
effects
of
his
owne
folly
,
and
misery
is
shamefull
as
well
as
bitter
,
when
it
is
justly
imputable
to
the
persons
ill
carriage
that
suffers
it
,
because
his
faults
have
brought
it
on
himselfe
,
and
this
evill
is
properly
his
owne
,
because
he
owes
it
to
none
properly
but
to
himselfe
,
neither
can
any
care
of
his
prevent
it
,
but
he
shall
be
so
during
life
,
and
ever
as
he
lives
longer
so
shall
he
be
subject
to
more
misery
.
Indeed
some
men
scape
in
this
world
with
more
ease
then
divers
others
,
but
every
man
hath
his
portion
,
enough
to
make
him
know
himselfe
to
be
nothing
,
and
enough
to
dash
pride
out
of
countenance
,
if
he
would
not
hide
his
owne
eyes
from
taking
notice
of
it
.
Now
looke
to
him
in
his
end
,
how
little
a
thing
will
kill
him
?
a
haire
,
or
a
stone
of
a
raisin
,
the
least
thing
going
awry
.
How
little
a
place
will
hold
him
when
he
is
dead
?
a
poore
winding
sheete
,
a
coffin
,
a
little
hole
in
the
earth
,
how
little
can
he
doe
then
?
nothing
but
feede
wormes
and
yeeld
forth
a
stinking
smell
.
Looke
upon
a
man
lying
upon
his
death-bed
,
groaning
and
panting
for
life
,
looke
upon
him
in
his
winding
sheete
and
coffin
,
bound
hand
and
foote
,
and
imprisoned
in
that
narrow
stockes
.
Looke
upon
him
in
his
grave
,
rotting
and
smelling
and
putrifying
,
and
I
hope
you
will
easily
confesse
,
he
hath
cause
to
make
but
meane
account
of
himselfe
,
so
will
these
thoughts
helpe
to
chase
out
pride
.
But
consider
a
man
in
his
spirituall
misery
,
he
was
conceived
in
sinne
,
he
is
of
his
father
the
Divell
,
he
is
a
slave
to
sinne
,
a
traitor
to
God
.
He
is
full
of
all
wickednesse
,
destitute
of
all
holinesse
,
and
cannot
escape
eternall
damnation
by
any
worth
or
power
of
his
owne
,
but
must
needes
sinke
downe
to
hell
,
and
be
made
fuell
for
that
eternall
burning
.
You
see
by
what
meanes
you
may
subdue
pride
,
hee
that
findeth
it
out
and
resisteth
it
with
these
weapons
,
shall
undoubtedly
prevaile
against
it
,
hee
that
thinkes
himselfe
free
from
it
and
takes
no
paines
to
subdue
it
,
shall
surely
bee
conquered
by
it
.
And
let
the
consideration
of
this
,
that
pride
is
so
foule
a
vice
;
make
you
blesse
God
with
much
thankfulnesse
for
crosses
,
afflictions
,
and
divers
temptations
and
tribulations
,
for
what
be
they
else
but
medicines
to
take
downe
pride
?
and
who
that
hath
a
great
swelling
in
his
body
,
doth
not
thinke
it
a
benefit
deserving
recompence
as
well
as
thankes
,
to
have
a
fit
medicine
prepared
and
applied
,
that
at
length
may
take
downe
that
swelling
.
It
is
to
be
confessed
that
the
best
of
men
be
too
proud
even
now
,
notwithstanding
all
the
crosses
they
have
felt
,
and
sinnes
they
have
committed
.
O
how
much
more
proude
would
they
have
beene
had
not
God
made
use
of
such
things
to
tame
and
depresse
them
?
And
of
their
pride
so
much
.
hee
fared
deliciously
every
day
.
'T
is
charged
on
wealthy
men
,
as
one
of
the
sinnes
that
shall
procure
their
howling
and
misery
,
you
have
nourished
your selves
in
the
day
of
slaughter
,
Goe
to
the
pismire
O
sluggard
,
how
long
wilt
thou
sleepe
?
&
10.
Yet
a
little
sleepe
.
24.30
.
I
went
by
the
field
of
the
sloathfull
,
and
by
the
vineyard
of
the
man
void
of
understanding
,
a
witlesse
fellow
,
a
foole
.
And
the
Apostle
condemnes
it
in
the
younger
widdowes
,
that
they
learnt
to
be
idle
,
1
Tim.
5.13
.
and
many
threats
are
made
against
the
idle
person
and
the
sluggard
,
19.15
.
an
idle
soule
shall
suffer
hunger
.
There
are
divers
reasons
to
prove
this
fault
to
be
a
great
sinne
.
First
,
it
is
a
crossing
of
that
end
which
God
had
in
making
man
;
hee
made
him
to
be
usefull
and
profitable
as
the
members
of
the
body
,
idlenesse
makes
him
unprofitable
;
hee
gave
him
a
minde
and
a
body
,
fit
for
usefull
and
laborious
imployments
,
he
spends
this
strength
to
no
purpose
.
So
he
doth
even
thwart
Gods
intention
in
creating
all
things
,
and
himselfe
among
the
rest
,
for
all
were
made
for
labour
in
some
fruitfull
matter
,
as
we
see
the
Sunn
and
heavenly
bodies
,
the
waters
and
trees
,
and
all
the
creatures
.
Secondly
,
he
depriveth
himselfe
of
all
right
in
conscience
to
foode
and
other
necessaries
,
and
maketh
himselfe
a
theefe
in
all
he
eateth
and
drinketh
,
and
spendeth
,
for
this
cause
S.
Paul
saith
,
hee
that
will
not
worke
let
him
not
eate
,
so
hee
is
interdicted
the
use
of
Gods
creatures
,
as
it
were
a
man
banished
out
of
the
world
.
A
civill
right
in
the
courts
of
justice
hee
hath
to
the
possessing
of
things
,
because
of
his
title
to
them
and
interest
in
them
,
but
a
conscionable
right
to
the
use
of
them
hee
hath
not
,
Thirdly
,
idlenesse
is
a
great
nourisher
of
all
vices
.
It
nourisheth
pride
and
selfe-conceitednesse
,
For
the
sluggard
is
wiser
in
his
owne
eyes
then
seven
men
that
can
render
a
reason
;
he
is
apt
to
filthinesse
and
lust
,
why
was
Sodome
so
lewd
,
but
because
they
were
idle
?
Every
temptation
doth
easily
seize
upon
him
that
is
at
leasure
,
and
doth
nothing
,
as
a
bird
that
sitteth
still
on
a
tree
is
easily
hit
with
an
arrow
or
bullet
.
He
can
have
while
to
hearken
to
a
temptation
,
and
to
ruminate
upon
the
evill
things
which
Satan
and
the
flesh
doe
stirre
up
.
In
nature
things
that
lie
still
gather
rust
,
and
standing
water
soone
breeds
noysome
creatures
,
and
soone
putrifies
,
and
especially
idlenesse
makes
a
man
a
busie
body
,
full
of
medling
with
other
folkes
matters
,
and
that
for
the
most
part
to
do
more
hurt
then
good
.
The
nature
of
man
is
active
,
and
if
it
be
not
imployed
in
some
usefull
thing
,
it
must
follow
sinne
and
vanity
.
Lastly
,
this
sinne
exposeth
a
man
to
want
,
Idlenesse
will
cloath
with
ragges
,
his
penurie
commeth
like
an
armed
man
,
and
like
a
traveller
,
Hee
that
followeth
vaine
persons
shall
have
poverty
enough
;
The
sluggard
will
not
plow
in
Winter
,
therefore
hee
must
begge
in
Summer
and
have
nothing
.
And
if
it
fall
out
,
that
great
meanes
doe
keepe
an
idle
person
from
want
,
yet
hee
hath
a
most
poore
and
beggarly
soule
,
utterly
destitute
of
saving
graces
and
vertues
,
for
he
must
labour
for
these
things
that
will
attaine
them
.
But
let
us
see
,
what
idlenesse
is
.
It
is
that
vice
,
I
pray
you
every
one
,
set
your
consciences
a
worke
to
finde
out
your
owne
sinnefullnesse
in
this
kinde
;
Doe
not
many
of
your
hands
refuse
to
labour
?
Are
you
not
such
as
will
not
worke
?
Some
are
idle
,
because
they
have
beene
so
ill
educated
,
that
they
have
not
fitted
themselves
for
any
calling
,
they
have
nothing
to
doe
nor
cannot
tell
how
to
bestow
themselves
and
their
times
.
These
are
a
kinde
of
vagrant
people
,
though
they
have
meanes
enough
to
live
of
,
cyphers
,
good
for
nothing
,
but
to
eate
and
drinke
,
vermine
,
Apes
,
Monkies
,
whose
whole
life
is
to
eate
and
drinke
and
sleepe
and
sport
,
and
sit
and
talke
and
laugh
and
be
merry
.
These
are
excrements
in
humane
societies
,
and
the
most
miserable
of
the
sonnes
of
men
,
as
having
brought
upon
themselves
by
long
use
an
habit
of
being
idlesbees
,
and
a
kind
of
necessity
to
continue
naughty
;
yet
such
a
necessity
as
doth
not
excuse
but
aggravate
the
fault
:
others
againe
are
idle
,
because
though
they
have
a
calling
,
yet
they
have
no
minde
to
follow
it
,
but
are
estranged
from
the
workes
of
their
vocation
,
and
love
to
be
gadding
and
rambling
hither
and
thither
,
and
every
where
,
but
where
they
should
be
.
These
are
great
offendors
,
this
idlenesse
turnes
their
foode
into
poyson
,
many
such
sloathfull
doe-naughts
there
are
in
the
world
.
There
be
some
servants
sluggish
,
slow-backs
,
whose
hand
is
no
sooner
from
under
the
Governours
eye
,
but
that
it
is
also
off
from
the
worke
,
and
they
leave
all
and
sit
downe
to
talke
by
the
fire-side
,
or
in
a
corner
being
men
of
tongue
,
and
further
then
eye-service
drives
them
to
it
,
their
chiefe
imployment
is
twattle
.
Now
I
pray
you
,
if
any
be
guilty
to
themselves
of
lazinesse
,
unwillingnesse
to
exercise
themselves
painefully
in
their
callings
,
either
with
hand
or
head
or
both
,
that
they
take
notice
of
it
,
sure
they
be
of
kinne
to
these
miscreants
the
Sodomites
;
now
begin
to
labour
in
this
worthy
worke
of
repenting
for
thine
unprofitable
living
.
For
sure
,
if
men
must
give
an
account
for
every
idle
word
,
then
other
parts
of
idlenesse
must
likewise
be
brought
unto
the
reckoning
.
I
pray
those
that
be
of
the
richer
sort
,
that
doe
not
finde
a
necessity
of
labouring
laide
upon
them
for
their
bellies
sake
,
to
take
heed
that
they
passe
not
over
their
idlenesse
as
a
small
matter
.
Most
times
riches
make
men
turne
Sodomites
,
they
are
proud
,
they
give
themselves
to
fullnesse
of
bread
,
and
to
abundance
of
idlenesse
,
they
will
not
set
themselves
to
any
diligent
following
of
any
good
worke
,
but
delight
in
that
which
Salomon
saith
his
vertuous
woman
would
not
doe
,
to
eate
the
bread
of
idlenesse
.
Surely
the
God
that
made
them
as
well
as
other
men
with
bodies
and
mindes
fitted
to
doe
service
,
will
not
brooke
their
doing
of
nothing
.
And
secondly
,
I
pray
you
shun
,
shun
this
Sodomitish
sinne
,
take
not
liberty
to
be
idle
,
but
lay
out
your
time
so
that
you
may
comfortably
answer
it
to
God
the
Maker
of
it
and
of
you
.
Time
is
a
thing
most
pretious
,
all
the
wealth
under
Heaven
cannot
redeeme
one
mispent
minute
,
by
how
much
it
is
more
deare
and
irremediable
,
by
so
much
ought
it
to
be
more
carefully
husbanded
and
warily
bestowed
.
Therefore
,
be
you
painefull
in
your
callings
,
breake
off
sleepe
seasonably
in
the
morning
;
set
close
to
some
needfull
actions
in
the
day
,
give
not
the
greater
part
of
your
time
to
sports
,
and
sitting
idle
and
discoursing
of
this
and
that
,
but
follow
the
workes
of
your
calling
,
and
frame
your selves
to
some
calling
,
make
your selves
a
vocation
in
some
matter
or
other
,
that
shall
be
worth
your
time
.
Painefullnesse
in
a
calling
will
kill
many
vices
,
it
will
exercise
all
vertues
,
it
will
prevent
many
temptations
and
sinnes
:
it
will
make
ones
life
comfortable
,
and
his
heart
in
good
measure
humble
and
discreete
.
It
will
be
a
content
at
death
,
to
thinke
one
hath
not
wasted
his
life
for
nothing
.
Doe
not
dare
to
slip
away
from
the
workes
of
your
calling
but
upon
good
ground
,
when
you
are
able
to
alledge
some
better
thing
to
be
done
insteed
of
it
,
or
just
occasion
of
intermitting
it
,
for
your
better
fitting
and
inabling
to
it
.
I
doe
not
commend
toylesomenesse
to
you
,
but
due
diligence
in
your
places
,
that
may
cause
you
to
differ
much
from
the
inhabitants
of
Sodome
.
Especially
,
give
not
your selves
to
excessive
sleepe
and
sports
;
Salomon
hath
condemned
the
sluggard
and
the
man
that
loveth
pastime
to
the
stockes
of
want
,
and
one
way
or
another
the
Lord
will
finde
a
time
and
meanes
to
cast
them
into
those
stockes
.
Doe
not
all
things
invite
you
to
diligence
in
a
calling
?
see
,
what
care
the
Sunne
hath
to
runne
his
daily
and
yeerely
course
according
to
its
proper
nature
,
see
how
all
the
rest
of
the
heavenly
armie
doe
keepe
themselves
in
their
owne
places
,
and
swiftly
performe
their
owne
motions
.
See
how
the
waters
doe
ebbe
and
flow
,
and
that
constantly
,
see
how
the
fountaines
make
hast
to
the
brookes
and
rivers
,
and
the
rivers
to
the
Sea
;
see
how
all
things
almost
are
still
in
action
.
The
earth
that
keepes
in
one
place
,
yet
is
still
doing
something
in
that
place
,
either
nourishing
the
rootes
or
the
branches
of
the
trees
,
and
other
things
that
grow
on
it
,
or
else
gathering
heart
to
it selfe
to
doe
the
same
worke
better
for
a
little
respite
and
intermission
.
And
in
Heaven
,
though
these
naturall
actions
cease
,
yet
the
spirituall
imployment
of
living
,
rejoycing
in
honouring
and
praising
of
God
doth
never
cease
.
Quicken
up
your selves
therefore
to
this
virtue
of
diligence
,
it
is
good
for
soule
,
good
for
body
,
good
for
state
,
profitable
every
way
,
and
at
last
will
proove
easie
and
delightfull
too
,
to
him
that
doth
it
with
moderation
.
The
diligent
man
takes
as
much
content
in
his
moderate
labour
,
as
the
sluggard
in
somnolency
and
easefullnesse
.
So
much
for
this
fault
also
.
A
fourth
is
a
sinne
of
Omission
,
and
that
is
,
they
strengthened
not
the
hands
of
the
poore
.
What
is
that
?
They
did
not
releeve
his
necessities
with
convenient
supplie
,
but
gave
him
either
nothing
at
all
,
or
but
so
small
a
pittance
,
as
would
not
suffice
to
give
him
any
comfort
.
It
is
you
see
a
great
fault
to
be
pinching
to
the
poore
,
and
either
to
give
them
nothing
,
or
a
very
small
quantity
almost
as
good
as
nothing
.
Therefore
he
reckons
it
as
a
proofe
of
a
good
man
that
shall
live
,
Ezek.
18.16
.
Hath
given
his
bread
to
the
hungry
,
and
hath
covered
the
naked
with
a
garment
;
but
when
our
Saviour
came
to
sentence
the
goates
on
the
left
hand
,
he
giveth
this
reason
of
their
rejection
.
I
was
sicke
and
you
did
not
visit
,
hungry
and
you
gave
mee
no
meate
,
in
prison
and
you
came
not
to
mee
:
and
when
they
alledged
that
they
never
saw
him
in
such
distressed
cases
,
and
withdrew
themselves
from
succouring
him
,
his
answer
is
,
in
that
you
did
it
not
to
these
,
you
did
it
not
to
mee
.
When
the
rich
man
refused
to
sell
all
and
give
to
the
poore
upon
an
extraordinary
command
from
him
,
he
lets
him
goe
,
and
admits
him
not
to
follow
him
,
nay
by
his
words
spoken
immediately
after
,
it
is
as
possible
,
he
excludeth
him
from
Heaven
,
for
he
must
needs
be
understood
of
that
rich
man
and
such
as
he
was
.
Now
if
not
giving
of
all
upon
an
extraordinary
occasion
,
will
shut
a
man
out
of
the
Kingdome
,
then
the
not
giving
of
some
convenient
quantity
upon
an
ordinary
occasion
,
must
needs
procure
the
like
punishment
,
because
the
disobedience
is
equall
in
both
cases
.
The
reason
is
,
first
,
this
is
a
flat
disobedience
to
most
expresse
plaine
and
frequent
Commandements
.
There
is
scarce
a
duty
of
the
second
Table
which
God
hath
more
plainely
laid
downe
,
more
often
repeated
,
more
earnestly
pressed
then
this
of
giving
to
the
poore
.
He
therefore
that
liveth
in
perpetuall
negligence
of
this
dutie
,
and
either
will
not
acknowledge
it
or
will
not
practise
it
,
lives
in
a
wilfull
and
constant
rebellion
against
God
.
Thinke
not
my
Brethren
,
that
it
sufficeth
to
proove
a
man
upright
if
hee
doe
not
live
in
a
sinne
of
commission
,
that
is
,
in
the
continuance
and
allowed
doing
of
something
forbidden
by
God
.
Nay
if
he
live
in
a
sinne
of
omission
,
i.
e.
in
the
continuall
and
allowed
neglect
of
a
duty
commanded
,
this
is
not
to
obey
God
in
all
things
,
this
shewes
ones
heart
is
not
universally
subject
to
God
.
This
prooveth
that
some
vice
hath
dominion
in
him
and
that
he
loveth
and
respecteth
something
more
then
God
,
which
cannot
stand
with
uprightnesse
,
yea
beloved
this
hypocrisie
which
is
so
much
over-awed
as
it
were
by
cleerenesse
of
knowledge
,
that
it
scarce
dares
discover
it selfe
by
taking
boldnesse
to
commit
sinnes
of
commission
,
but
knowes
how
to
hold
in
with
sinnes
of
omission
and
to
give
them
allowance
enough
,
is
so
much
the
more
dangerous
by
how
much
it
is
lesse
discernable
.
For
hee
seemeth
to
himselfe
to
have
much
to
say
for
himselfe
,
why
this
duty
should
not
at
this
and
this
time
binde
him
,
because
no
affirmative
precept
bindes
to
all
times
,
and
so
hee
will
shift
it
from
himselfe
in
such
manner
,
as
not
to
take
notice
that
hee
offendeth
,
whence
groweth
the
greatest
perill
of
all
.
Therefore
know
you
that
this
unmercifullnesse
to
the
poore
,
as
prooving
that
obedience
is
but
partiall
,
and
so
that
the
heart
is
not
upright
is
sure
a
very
great
sinne
.
But
secondly
,
it
declareth
that
a
man
beleeveth
not
the
promises
of
God
,
and
so
that
his
faith
is
not
unfained
.
It
is
sure
,
that
as
hee
which
obeyeth
not
all
Gods
Commandements
obeyeth
none
,
so
he
that
beleeveth
not
all
his
promises
beleeveth
none
.
For
if
we
submit
to
his
truth
because
it
is
a
perfect
truth
,
wee
must
grant
that
hee
cannot
lie
nor
be
deceived
in
any
thing
,
and
if
wee
build
not
our
consenting
to
his
words
upon
his
truth
,
that
cannot
be
called
faith
at
all
.
Now
God
hath
made
so
many
,
so
evident
,
so
full
promises
to
those
that
are
mercifull
to
the
poore
,
as
no
other
duty
almost
can
alledge
for
it selfe
.
A
promise
throughly
beleeved
,
must
needs
produce
obedience
to
the
Commandement
whereto
it
is
annexed
,
because
every
man
is
so
truly
desirous
of
his
owne
welfare
,
that
what
hee
doth
stedfastly
perswade
himselfe
will
procure
good
unto
him
with
the
paines
and
cost
,
for
that
hee
will
surely
put
himselfe
to
the
paines
and
to
the
cost
.
Hee
theerefore
that
is
not
mercifull
doth
not
beleeve
these
promises
,
because
hee
doth
not
obey
the
Commandements
to
which
they
be
joyned
.
How
then
doth
hee
beleeve
any
other
promise
?
So
we
have
prooved
him
by
this
argument
to
be
voide
of
faith
,
and
is
not
that
a
great
sinne
which
convinceth
him
to
be
void
of
faith
in
whom
it
is
?
Further
,
no
man
hath
true
charity
that
hath
not
a
heart
to
confirme
the
hand
of
the
poore
;
for
S.
Iohn
makes
the
conclusion
thus
,
Hee
that
loveth
not
his
Brother
whom
hee
hath
seene
,
how
doth
hee
love
God
whom
he
hath
not
seene
?
And
hee
doth
but
lie
that
saith
hee
loves
a
man
,
unlesse
he
be
ready
to
releeve
him
,
for
S.
Paul
saith
,
that
love
is
bountifull
,
wherefore
,
S.
Iohn
is
peremptory
in
this
conconclusion
,
saying
,
He
that
hath
this
worlds
goods
,
and
seeth
his
Brother
hath
neede
,
and
shutteth
up
his
compassion
against
him
,
how
dwelleth
the
love
God
?
That
therefore
is
a
great
offence
,
which
prooveth
that
a
man
hath
either
none
,
or
none
but
counterfeit
charity
.
I
have
shewed
you
what
a
grievous
offence
this
is
of
the
Sodomites
;
afore
I
passe
from
it
,
let
mee
shew
unto
you
a
necessary
distinction
of
poore
men
.
He
that
will
not
labour
shall
not
eate
.
Now
consider
every
man
of
himselfe
,
may
it
not
be
justly
said
of
you
,
that
you
doe
not
strengthen
the
hands
of
the
poore
.
Are
not
a
number
of
you
in
your
owne
consciences
convinced
?
or
if
you
would
not
winke
,
might
bee
convinced
,
that
you
doe
not
strengthen
the
poore
mans
hands
.
When
have
you
with
any
willingnesse
given
to
any
poore
man
any
reasonable
quantity
?
Yea
,
how
backward
are
a
number
of
you
to
give
any
thing
at
all
.
Here
is
such
complaining
amongst
you
of
your
being
seised
too
much
one
,
and
too
much
another
,
that
it
is
more
then
evident
,
you
have
little
will
to
part
with
your
money
to
his
purpose
,
I
know
not
what
skill
to
use
,
for
the
fastening
of
a
reproofe
upon
a
niggard
,
I
will
not
so
much
as
strive
to
doe
it
therefore
:
But
I
call
upon
each
of
your
consciences
,
to
become
a
just
and
true
Judge
against
you
,
and
to
finde
one
your
guiltinesse
and
to
give
you
no
quiet
,
till
it
have
made
you
confesse
the
fault
and
blame
you
for
it
.
But
I
call
upon
conscience
in
vaine
I
feare
,
for
the
conscience
of
a
niggard
is
alwaies
a
bad
conscience
,
so
inthralled
to
the
love
of
money
,
that
he
will
not
want
excuses
to
make
himselfe
thinke
he
need
not
do
that
duty
by
which
he
should
lessen
his
heape
.
But
these
excuses
shall
one
day
aggravate
the
sinne
,
therefore
whosoever
is
an
offendor
in
neglecting
this
duty
of
strengthening
the
hands
of
the
poore
;
I
pray
you
give
your
consciences
leave
to
passe
a
right
sentence
upon
you
,
viz.
that
your
faith
,
love
,
obedience
are
in
that
degree
counterfeit
and
fained
,
that
you
take
liberty
to
your selves
to
be
slack
in
this
service
.
And
now
I
must
require
you
in
Gods
name
,
to
take
great
care
that
this
sinne
of
Sodome
doe
not
shew
it selfe
in
you
which
would
be
counted
Christians
,
I
suppose
there
is
scarce
a
Congregation
within
many
neere
you
,
that
hath
beene
more
urged
to
this
duty
then
I
have
urged
you
.
Sodome
had
not
the
twentieth
part
of
this
helpe
,
If
God
take
it
ill
of
them
that
they
did
not
establish
the
poore
mans
hand
,
how
will
he
be
offended
at
it
in
you
?
If
ever
you
will
have
comfort
at
your
end
?
If
ever
you
will
have
a
reward
of
your
religion
?
If
ever
you
will
be
called
any
thing
but
Hypocrites
by
your
owne
consciences
?
I
call
upon
you
to
reforme
this
fault
,
strengthen
the
poore
mans
hands
.
Those
poore
that
be
idle
,
that
be
wastfull
,
that
make
themselves
poore
by
carrying
the
dirty
yoke
of
vice
,
ale-house
haunting
,
&c.
I
pray
you
chastize
them
,
correct
them
,
spare
not
for
their
crying
.
It
is
no
more
pitty
to
heare
them
complaine
,
then
to
heare
a
Woolfe
howle
when
his
foot
is
taken
in
a
snare
.
But
those
that
be
honest
,
sober
and
good
,
and
have
not
put
themselves
into
this
misery
,
but
are
put
into
it
by
Gods
hand
.
I
pray
you
confirme
their
hands
,
helpe
them
to
such
a
quantity
of
releefe
as
may
make
their
lives
comfortable
,
supply
their
needs
,
that
God
may
supply
all
your
needes
according
to
his
riches
in
glory
in
Christ
Jesus
.
God
giveth
to
some
more
,
to
some
lesse
,
that
there
may
be
an
equality
through
the
bounty
of
the
one
,
notwithstanding
the
inequality
in
gathering
.
So
it
should
be
concerning
them
of
the
houshold
of
faith
,
you
of
the
wealthier
sort
that
feare
God
,
should
lay
all
your
heads
,
hands
,
and
hearts
together
to
take
such
order
that
the
poorer
sort
of
the
same
place
which
make
care
to
live
well
should
not
be
over-much
scanted
.
O
that
you
would
doe
soe
?
and
some
amongst
you
helpe
to
stirre
up
others
,
and
to
effect
the
matter
,
as
I
doe
now
stirre
you
up
all
,
and
would
be
glad
to
give
you
an
example
of
bountie
in
this
kinde
.
No
one
mans
purce
can
supply
the
wants
of
all
,
but
the
superfluity
of
all
united
would
doe
it
abundantly
.
Why
should
we
not
reforme
a
fault
which
God
would
not
brooke
no
not
in
Sodome
?
We
have
done
with
foure
of
Sodomes
sins
.
The
fift
is
committing
abhomination
,
The
last
sinne
is
haughtinesse
,
the
pride
of
life
,
that
his
eyes
were
not
lofty
,
and
it
is
one
of
the
things
whereto
he
bindes
himselfe
,
to
be
so
great
an
enemy
,
that
none
of
those
which
accustomed
themselves
unto
it
,
should
have
admittance
into
his
favour
and
house
,
him
that
hath
a
high
looke
and
a
proud
heart
will
I
not
suffer
.
Hee
names
an
high
looke
first
,
because
it
was
impossible
for
him
to
discerne
the
proud
heart
,
but
by
the
looke
or
some
external
effect
of
it
.
And
Salomon
nameth
it
in
the
Proverb
.
6.17
.
as
one
of
the
things
and
the
first
in
order
which
God
detesteth
,
viz.
a
proud
looke
.
And
David
in
Psal.
18.17
.
saith
,
that
God
will
bring
downe
high
lookes
.
You
see
,
that
this
high
and
lofty
carriage
is
a
sinne
,
the
cause
is
,
it
proceeds
from
pride
of
heart
,
it
increaseth
pride
of
heart
in
him
that
so
declareth
it
;
it
infecteth
others
with
the
same
pride
,
and
it
grieveth
and
offendeth
them
that
are
not
infected
,
and
in
all
these
respects
procureth
Gods
hand
upon
the
offender
.
Now
looke
everyone
to
himselfe
.
Art
not
thou
,
and
thou
,
and
thou
of
an
haughty
carriage
?
Doth
not
your
behaviour
give
a
strong
relish
of
selfe-conceitednesse
?
First
the
lookes
,
when
they
be
big
and
disdainefull
,
speaking
on
high
,
as
Hannah
hath
it
in
her
song
,
by
way
of
prohibiting
it
.
When
a
mans
tongue
is
lofty
his
heart
is
so
,
wordes
tending
to
vilifie
and
abase
others
,
especially
when
he
is
angry
with
them
,
words
of
bragging
and
boasting
,
that
have
none
other
use
but
to
set
up
a
mans
selfe
,
and
to
paint
him
with
gay
colours
.
Threatning
wordes
that
are
died
with
revengefulnesse
,
and
the
like
to
these
,
they
are
all
proude
wordes
and
haughty
speeches
,
and
all
kinde
of
disdainefull
and
scornefull
,
and
upbraiding
wordes
,
tending
unseasonably
to
cast
a
mans
faults
in
his
teeth
,
for
no
man
is
covetous
to
disgrace
another
,
but
he
hath
overvalued
himselfe
first
.
equall
himselfe
with
them
of
the
lower
sort
but
of
the
higher
.
Bee
it
knowne
unto
all
men
,
that
here
goes
a
proud
man
and
a
proud
woman
,
It
is
even
a
Proclamation
of
your
pride
and
folly
,
and
a
telling
tales
against
your selves
,
which
I
am
sure
you
would
not
doe
if
you
did
well
thinke
of
it
,
yea
it
is
more
then
that
,
for
it
brings
your
names
into
question
about
your
truth
,
and
if
you
be
females
about
your
honesty
;
there
is
such
a
mans
servant
,
she
is
exceedingly
sleeked
up
,
see
what
a
wase-coate
,
what
a
gowne
,
what
a
ruffe
,
what
a
dresse
shee
hath
,
it
might
well
beseeme
a
mans
daughter
that
would
give
her
a
large
portion
,
what
hath
this
wench
to
maintaine
it
?
Is
her
father
able
to
doe
much
for
her
?
no
,
well
then
I
wish
she
get
it
by
honest
meanes
,
I
wish
that
either
a
false
finger
or
an
over-curteous
lip
do
not
helpe
her
to
it
.
I
am
afraid
all
is
not
well
that
she
is
so
fine
.
This
is
all
the
good
this
haughtinesse
doth
you
,
and
will
you
not
leave
it
?
The
Sodomites
punishments
.
First
,
they
were
taken
captives
,
Iude.
v.
7.
Sodome
was
turned
into
ashes
,
2
Pet.
2.6
.
The
ground
is
now
turned
into
a
salt
sea
,
called
the
Dead
Sea
,
no
fish
will
live
in
it
,
the
bird
that
flee
over
fall
downe
dead
.
Thirdly
,
they
were
cast
into
the
lake
that
burnes
with
fire
and
brimstone
.
Let
us
feare
the
sinnes
of
Sodome
,
God
is
able
to
punish
us
in
the
same
manner
.
(
*
⁎
*
)
THE
FIFTEENTH
EXAMPLE
.
OF
ISAAC
.
HItherto
of
Abraham
and
those
that
lived
with
him
,
not
by
the
flesh
,
nor
by
a
meere
naturall
power
,
but
by
promise
,
by
vertue
of
that
gratious
promise
which
God
had
made
with
him
,
for
this
was
a
word
of
promise
at
that
time
,
I
will
come
and
Sarah
shall
have
a
sonne
,
and
in
Isaac
shall
thy
seede
bee
called
,
and
wee
bretheren
(
saith
the
Apostle
)
as
Isaac
are
sonnes
of
promise
.
Now
Isaac
signifieth
laughter
,
or
,
hee
hath
laughed
,
or
,
shall
laugh
,
a
name
given
to
him
by
God
himselfe
,
upon
occasion
of
his
Fathers
laughter
when
he
heard
the
promise
,
not
out
of
unbeleefe
as
Sarah
once
laughed
,
but
out
of
the
joy
which
he
conceived
from
the
assured
hope
which
hee
had
of
the
performance
of
the
promise
,
and
because
God
filled
both
Abraham
and
Sarah
with
gladnesse
and
laughter
at
his
birth
,
when
they
were
both
olde
,
and
in
course
of
nature
were
now
past
all
possibility
of
having
children
.
By
Faith
Isaac
blessed
Iacob
and
Esau
as
concerning
things
to
come
.
in
him
shall
all
the
nations
of
the
earth
be
blessed
.
Consider
your selves
therefore
Bretheren
,
whether
you
also
have
this
same
vertue
of
Faith
in
your
hearts
,
beleeving
all
that
God
speaketh
to
you
because
he
speaketh
it
,
and
specially
all
his
promises
,
and
by
name
,
that
principall
promise
of
grace
and
salvation
by
Christ
,
for
without
this
Faith
you
cannot
be
the
children
of
God
.
If
you
have
it
not
,
you
are
strangers
from
God
and
from
the
covenant
of
grace
.
If
you
have
it
,
you
are
his
sonnes
and
daughters
,
justified
before
him
,
and
accepted
in
his
sight
,
through
him
the
Beloved
in
whom
the
Father
is
well
pleased
.
And
therefore
labour
to
get
it
,
and
to
grow
in
it
more
and
more
,
that
it
may
exceedingly
abound
in
you
,
as
S.
Paul
saith
it
did
in
the
Thessalonians
.
But
beware
you
deceive
not
your selves
in
a
bare
conceite
of
Faith
,
saying
you
beleeve
,
when
indeed
you
doe
not
so
,
but
let
your
Faith
be
a
working
Faith
,
approoving
it selfe
by
love
and
by
obedience
,
that
so
you
may
indeed
be
the
children
of
Abraham
,
and
children
of
promise
as
Isaac
was
,
and
If
you
can
thus
approove
your
Faith
,
then
rejoyce
in
it
above
all
things
,
knowing
that
you
are
rich
in
Faith
,
though
you
want
all
outward
things
,
for
he
that
hath
Faith
hath
God
to
bee
his
,
and
that
is
sufficient
to
make
him
happy
in
the
absence
of
all
other
things
.
More
particularly
Isaacs
Faith
shewed
it selfe
by
many
excellent
effects
in
regard
of
God
.
For
first
,
he
submitted
himselfe
to
God
,
to
be
offered
on
the
Altar
by
his
Father
according
to
Gods
commandement
,
not
making
any
resistance
,
because
his
Father
made
it
manifest
unto
him
,
that
God
had
given
him
a
commandement
so
to
offer
him
.
Hard
it
is
to
say
,
whether
the
obedience
of
Abraham
in
being
willing
to
offer
his
soone
,
or
of
Isaac
in
yeelding
up
himselfe
to
be
offered
were
greater
,
for
a
man
doth
likely
love
his
life
as
well
as
he
loveth
his
childe
.
Now
Abraham
subdued
his
love
of
his
sonne
unto
God
,
and
Isaac
subdued
the
love
of
his
life
to
God
,
both
notable
patternes
of
sincere
obedience
:
This
example
you
reade
in
Gen.
22.9
.
when
Abraham
and
Isaac
came
to
the
place
which
God
had
appointed
,
Abraham
built
an
Altar
,
laid
on
the
woode
,
and
stretched
forth
his
hand
and
tooke
the
knife
to
slay
his
sonne
.
Isaac
at
that
time
was
of
such
an
age
,
that
he
might
have
resisted
his
Father
being
old
,
or
have
got
himselfe
free
by
flight
from
him
,
but
he
gave
up
himselfe
into
his
Fathers
hands
,
or
rather
into
God
hand
,
and
yeelded
his
throate
to
the
stroake
of
the
sacrificing
knife
.
Hereby
it
is
apparent
,
that
he
began
to
feare
God
betime
,
in
that
he
would
not
withhold
himselfe
from
God
,
as
his
Father
did
not
withhold
his
sonne
.
O
that
we
could
approve
our
Faith
by
the
like
effects
of
it
,
even
by
a
willing
yeelding
of
our
lives
to
him
when
he
doth
call
for
them
,
and
not
refuse
to
die
if
he
should
call
us
unto
it
for
his
commandements
sake
.
God
is
the
author
and
Lord
of
our
lives
,
and
nothing
is
more
agreeable
to
reason
,
then
that
we
should
be
content
to
give
up
life
and
all
into
his
hands
,
from
whom
we
have
received
life
and
all
things
.
And
surely
in
this
case
it
shall
be
proved
true
,
which
our
Lord
Jesus
telleth
in
the
Gospell
,
whosoever
will
loose
his
life
shall
save
it
.
As
Isaac
was
partaker
of
that
great
blessing
wherewith
the
Lord
rewarded
Abraham
for
his
obedience
in
offering
of
his
sonne
,
saying
,
in
blessing
I
will
blesse
thee
,
Neither
Father
nor
sonne
you
see
were
loosers
,
by
yeelding
up
the
one
his
sonne
,
the
other
his
life
into
the
hands
of
God
.
But
contrarily
,
hee
that
will
save
his
life
shall
undoubtedly
loose
his
life
,
for
he
must
necessarily
die
at
some
other
time
as
all
other
men
,
and
then
his
soule
shall
be
lost
together
with
his
life
,
because
he
loved
not
God
better
then
his
life
,
and
he
that
hateth
not
his
owne
life
in
comparison
of
God
,
shall
not
be
counted
worthy
of
him
.
Let
us
therefore
see
that
our
soules
be
so
thoroughly
subjected
unto
God
,
if
ever
we
desire
to
be
counted
the
seede
of
Abraham
and
the
brothers
of
Isaac
.
But
oh
how
farre
short
do
very
many
of
us
come
of
this
obedience
?
for
how
should
any
man
beleeve
that
we
would
readily
part
without
lives
for
God
,
which
will
not
part
with
honour
or
goods
,
or
pleasure
,
yea
any
of
our
sinnes
at
his
commandement
.
You
be
not
Isaacs
,
if
you
cannot
be
content
to
give
up
your
lives
to
God
,
how
much
lesse
if
you
stand
with
him
for
other
matters
farre
lesse
then
life
.
This
is
the
first
part
of
Isaacs
goodnesse
to
God-ward
,
he
became
obedient
to
death
.
Secondly
,
he
was
devoute
and
religious
,
given
to
all
holy
exercises
,
Hee
builded
an
altar
there
,
and
called
on
the
name
of
the
Lord
.
Loe
here
he
worshipped
God
publikely
by
sacrifices
and
prayers
,
and
though
it
be
not
mentioned
,
that
he
offered
or
prayed
before
an
Altar
at
any
other
time
as
I
remember
,
yet
this
once
naming
of
his
piety
is
set
downe
,
to
signifie
his
constant
care
in
this
duty
:
his
Father
brought
him
up
in
it
,
therefore
he
could
say
,
Where
is
the
lambe
?
Indeed
,
the
Lord
hath
abolished
such
kinde
of
Altars
,
and
such
kinde
of
sacrifices
now
since
the
comming
of
Jesus
Christ
into
the
world
,
and
offering
himselfe
once
for
all
as
a
propitiatory
sacrifice
to
take
away
the
sinnes
of
the
world
,
these
are
an
odour
of
sweete
savour
,
a
sacrifice
acceptable
and
pleasing
to
God
.
If
a
man
retire
himselfe
,
and
considering
the
death
of
Christ
for
sinne
,
doe
humbly
present
himselfe
before
God
,
confessing
his
sinnes
,
and
judging
himselfe
for
them
,
and
labour
to
lament
them
with
hearty
griefe
before
God
,
as
causes
of
the
death
of
his
sonne
,
this
is
a
gratefull
sacrifice
.
If
hee
praise
God
in
the
Name
of
Christ
as
for
all
other
benefits
,
so
for
the
great
blessing
of
redemption
wrought
by
Christ
,
this
also
doth
give
a
sweete
odour
unto
God
;
if
he
even
consecrate
himselfe
to
God
,
resolving
to
walke
before
him
in
all
upright
obedience
,
praying
for
the
Spirit
of
God
to
sanctify
him
,
that
in
all
things
he
may
please
God
,
no
Bullocke
or
Ram
can
please
the
Lord
so
well
:
If
he
set
apart
some
portion
of
his
wealth
to
God
,
and
give
it
to
releeve
the
necessities
of
the
Saints
,
this
is
very
sweete
incense
,
so
that
hee
trust
not
in
the
merit
of
the
worke
,
as
if
it
could
deserve
any
thing
for
the
worthinesse
of
it
,
but
trust
alone
in
Christ
for
the
acceptation
of
himselfe
and
it
,
and
all
his
services
.
Would
you
confirme
to
your
owne
consciences
that
you
be
true
Isaacs
?
Aske
your selves
then
,
doe
you
offer
these
burnt
offerings
,
if
not
,
you
be
not
as
Isaac
,
childeren
of
the
promise
,
if
yea
,
you
may
assure
your
soules
that
you
be
.
O
then
study
to
abound
in
these
services
.
3.
He
prayed
to
God
for
all
good
things
.
Againe
,
it
is
noted
that
he
called
on
the
Name
of
God
there
,
and
so
it
is
noted
,
Gen.
25.21
.
that
Isaac
intreated
the
Lord
for
Rebeccah
his
wife
,
because
shee
was
barren
.
Hee
prayed
constantly
to
God
for
a
childe
,
in
this
also
testifying
his
religiousnesse
and
his
Faith
.
So
wee
must
be
carefull
to
pray
to
God
for
all
good
things
we
neede
,
for
childeren
if
we
want
them
,
for
good
successe
in
our
callings
,
and
whatsoever
else
we
neede
or
desire
.
in
all
things
to
make
our
requests
knowne
unto
him
,
and
biddenus
,
to
pray
continually
and
in
all
things
give
thankes
,
Psalme
,
they
call
not
on
the
name
of
God
,
are
not
surely
the
children
of
God
as
was
Isaac
,
but
the
children
of
Satan
rather
,
for
the
Spirit
of
God
is
a
Spirit
of
prayer
,
and
a
man
carelesse
of
praying
to
God
doth
not
trust
in
God
but
in
himselfe
,
doth
not
acknowledge
his
providence
nor
live
by
faith
in
him
.
Let
mee
quicken
you
to
this
duty
,
follow
Isaac
,
call
on
the
name
of
God
,
intreate
God
for
your selves
,
your
wives
,
your
children
,
the
Church
,
the
Common-weale
,
all
Saints
.
I
say
,
recommend
all
persons
and
all
things
to
God
by
servent
prayer
,
that
he
may
give
you
his
blessing
and
all
things
may
be
sanctified
to
you
;
doe
this
duty
daily
and
constantly
.
We
must
attaine
sprituall
strength
every
day
,
from
the
workes
of
the
day
by
daily
prayer
,
as
we
attaine
naturall
strength
daily
by
the
foode
of
the
day
.
Pray
well
and
live
well
,
pray
ill
and
live
ill
.
By
this
we
have
fellowship
with
God
,
by
this
we
become
acquainted
with
him
,
and
make
him
as
it
were
acquainted
with
us
:
by
this
we
are
made
like
unto
him
and
draw
grace
from
him
,
and
are
more
and
more
translated
into
his
image
.
O
resolve
to
be
constant
in
this
service
,
and
let
no
temptation
of
Satan
drive
you
from
it
,
or
interrupt
you
in
it
,
let
no
backwardnesse
of
the
flesh
cause
you
to
omit
it
,
but
doe
it
so
well
as
you
be
able
,
and
whatsoever
objections
arise
breake
thorough
the
same
,
and
tell
your selves
,
I
will
doe
it
,
heard
or
not
heard
,
accepted
or
not
accepted
,
whatsoever
I
be
,
what
sins
soever
I
shall
have
,
I
will
continue
to
call
on
the
name
of
the
Lord
,
I
will
doe
my
duty
let
me
speede
as
pleaseth
the
Lord
.
Againe
,
it
is
noted
of
Isaac
,
Gen.
24.63
.
4.
He
meditated
.
Gen.
24.63
.
that
he
went
out
into
the
field
to
meditate
in
the
evening
.
This
also
is
an
excellent
service
of
God
,
wee
are
commanded
to
meditate
on
Gods
Law
continually
,
and
to
meditate
on
all
his
wondrous
workes
.
For
the
circumstances
of
time
,
place
,
manner
,
every
man
is
left
to
his
owne
choice
,
but
the
substance
of
the
duty
must
be
done
.
We
must
meditate
,
we
must
exercise
our selves
in
the
serious
considerations
of
Gods
Word
and
workes
,
that
wee
may
raise
our selves
to
a
fuller
knowledge
of
them
,
and
cause
our
wills
and
affections
to
be
more
subject
unto
our
knowledge
.
Meditation
is
that
which
maketh
all
truths
profitable
to
us
,
without
this
our
knowledge
will
be
but
speculative
and
talking
,
't
will
not
be
practicall
and
effectuall
without
this
,
we
shall
finde
no
more
benefit
by
our
knowledge
then
by
meate
undigested
,
that
cannot
yeeld
good
nourishment
to
the
body
.
This
must
increase
our
knowledge
and
improove
it
,
this
must
bring
it
downe
from
the
head
unto
the
heart
,
and
so
into
the
life
.
Consider
what
I
say
,
So
many
as
are
guilty
of
utter
omitting
this
duty
,
let
them
bewaile
and
confesse
this
sinne
of
omission
,
and
now
learne
all
that
would
build
up
themselves
in
godlinesse
,
to
be
constant
in
it
:
Be
not
discouraged
at
your
imperfections
and
manifold
distractions
,
and
great
aversenesse
,
All
things
of
this
nature
are
most
difficult
at
the
first
,
who
reades
well
at
the
first
going
to
schoole
?
who
writes
well
at
the
first
setting
of
pen
to
paper
.
It
is
exercise
that
must
perfect
our
abilities
in
all
such
things
,
begin
and
continue
,
and
be
not
out
of
heart
for
failings
,
which
the
Lord
will
easily
and
gratiously
passe
by
,
and
you
shall
finde
the
thing
more
and
more
easie
and
more
and
more
comfortable
.
I
have
blessed
him
and
he
shall
be
blessed
,
and
therefore
,
Gen.
31.53
.
Iacob
sweareth
by
the
feare
of
his
Father
Isaac
,
that
is
,
that
God
whom
his
Father
feared
,
as
in
his
whole
life
,
so
especially
at
that
time
when
he
had
newly
blessed
him
;
Isaac
calling
to
minde
that
God
had
given
the
blessing
to
Iacob
,
saying
,
the
elder
shall
serve
the
younger
,
and
that
he
had
carelesly
and
fondly
gone
about
to
transferre
the
blessing
to
Esau
,
out
of
his
carnall
indulgence
unto
him
because
he
was
the
elder
,
was
much
afraid
to
think
what
a
sin
he
had
committed
against
God
,
and
so
was
restrained
from
being
bold
to
persist
in
that
carnall
purpose
,
but
submitting
his
will
to
Gods
,
he
ratifies
that
blessing
,
which
he
had
ignorantly
pronounced
,
therefore
it
is
said
,
Heb.
11.20
.
that
by
faith
he
blessed
Esau
and
Jacob
as
concerning
things
to
come
.
It
was
faith
that
wrought
this
feare
in
him
,
and
made
him
resolute
in
the
blessing
given
to
Iacob
:
the
story
of
this
feare
you
see
,
Gen.
27.33
.
he
trembled
exceedingly
.
So
it
is
a
good
thing
to
have
such
an
high
and
reverent
esteeme
of
Gods
greatnesse
,
as
to
make
us
even
tremble
very
much
,
when
we
perceive
wee
have
offended
him
in
going
about
to
doe
things
contrary
to
his
will
,
as
Isaac
had
in
attempting
to
blesse
Esau
,
which
now
hee
bethought
himselfe
of
,
when
God
had
unwittingly
directed
the
blessing
to
Iacob
which
himselfe
intended
to
misplace
.
This
is
a
proofe
of
a
soft
and
tender
heart
,
and
of
an
heart
uprightly
disposed
to
serve
God
.
It
is
a
fruit
of
a
good
conscience
,
to
check
us
for
sin
and
stirre
up
feare
in
us
when
we
have
done
amisse
,
so
as
to
stop
us
from
proceeding
in
our
sinnes
.
Demand
of
your selves
,
have
you
this
feare
in
your
hearts
,
if
you
have
not
,
where
is
any
other
grace
,
for
it
is
the
beginning
of
wisdome
and
without
it
no
grace
can
grow
,
no
corruption
can
be
truly
subdued
.
If
you
have
it
,
be
thankfull
for
it
,
and
labour
to
grow
in
it
,
and
to
set
it
on
worke
more
and
more
,
particularly
as
just
occasion
is
ministred
.
If
you
have
sinned
,
if
you
be
about
to
sinne
,
labour
to
feare
,
and
so
to
fulfill
and
worke
out
your
salvation
in
feare
and
trembling
.
The
Lord
our
God
is
a
great
God
and
a
consuming
fire
,
and
if
we
finde
our selves
to
have
in
any
kinde
offended
him
,
our
hearts
should
even
quake
to
thinke
of
his
displeasure
,
till
it
have
made
us
fall
downe
before
him
,
and
renew
our
repentance
and
seek
out
for
a
pardon
.
But
he
that
hath
a
bold
audatious
fearelesse
heart
,
that
when
he
hath
done
evill
,
feeleth
no
stirring
of
feare
,
no
awe
,
no
dread
,
sees
no
danger
or
perill
in
the
sinne
,
perhaps
abusing
the
promise
to
make
himselfe
bold
,
surely
cannot
say
,
that
he
sanctifieth
God
in
his
heart
and
maketh
him
his
dread
and
his
feare
.
Strive
therefore
to
get
and
strive
to
nourish
and
exercise
this
feare
in
you
.
The
last
thing
to
be
noted
in
Isaac
,
Canaan
,
Abraham
had
gone
downe
to
Egypt
to
sojourne
therein
a
time
of
dearth
,
for
it
seemes
to
have
beene
a
place
of
more
constant
plenty
then
Canaan
,
Isaac
had
in
his
minde
some
thoughts
of
imitating
his
Father
,
God
saw
it
not
fit
for
him
to
travell
thither
,
and
therefore
God
appeared
to
him
in
some
vision
and
bad
him
not
to
descend
into
Egypt
,
but
to
dwell
or
sojourne
in
that
land
,
and
promiseth
him
a
blessing
;
accordingly
Isaac
stoppeth
his
journey
,
continues
in
Gerar
,
and
goeth
not
downe
to
Egypt
.
This
was
an
act
of
true
obedience
,
hee
would
not
goe
to
the
place
which
God
forbad
him
to
go
too
,
though
it
might
seeme
to
have
beene
fitter
for
his
profit
and
advantage
at
that
time
.
We
also
Brethren
,
must
learne
to
dwell
where
God
would
have
us
,
and
not
to
make
worldly
profit
,
pleasure
,
ease
or
the
like
,
the
choosers
of
our
habitation
;
yea
we
must
learne
universall
obedience
,
for
if
in
point
of
habitation
I
must
follow
God
then
in
all
other
things
besides
.
See
what
God
saith
in
his
Word
unto
us
(
and
that
is
now
insteede
of
all
visions
,
therein
now
he
maketh
himselfe
to
appeare
unto
us
)
doe
such
or
such
a
thing
,
doe
not
such
or
such
a
thing
,
promising
a
blessing
as
alwaies
he
doth
unto
the
obedient
.
We
must
not
consult
with
flesh
and
bloud
,
nor
aske
counsell
of
profit
and
pleasure
,
but
must
resigne
our selves
to
his
Commandement
,
and
instantly
set
about
the
one
and
relinquish
the
other
.
He
that
is
so
disposed
,
he
is
an
Isaac
,
let
him
take
comfort
,
he
is
a
true
beleever
and
a
godly
man
,
but
he
that
in
such
case
refuseth
to
obey
,
and
will
rather
condescend
to
his
carnall
reason
,
arguing
from
losse
or
commodity
,
danger
or
safety
or
the
like
,
how
can
hee
call
himselfe
an
obedient
childe
?
He
that
refuseth
the
plaine
directions
of
Gods
Word
for
earthly
respects
,
is
not
one
of
the
race
of
Isaac
.
He
that
causeth
all
such
respect
to
stand
bare
unto
Gods
Commandement
,
and
to
give
way
unto
it
,
his
heart
is
upright
with
God
,
and
he
is
a
holy
man
as
was
Isaac
.
And
so
much
for
this
good
mans
carriage
toward
God
.
He
was
obedient
to
his
Father
.
1.
In
being
ready
to
be
killed
.
For
his
Father
,
he
was
to
him
a
most
dutifull
sonne
,
as
is
manifest
in
two
things
.
1.
He
yeelded
himselfe
to
him
to
be
bound
and
killed
,
Indeed
here
was
more
obedience
to
God
then
to
Abraham
,
and
yet
a
great
measure
of
obedience
to
Abraham
also
.
He
bare
great
respect
to
his
Father
Abraham
,
in
that
hee
would
be
perswaded
by
him
that
God
had
commanded
him
so
strange
a
thing
,
he
shewed
himselfe
dutifull
to
God
and
his
Father
both
,
in
being
content
to
be
killed
by
his
Father
at
Gods
appointment
.
You
see
,
how
children
should
yeeld
to
their
Parents
in
all
things
in
the
Lord
.
It
was
extraordinary
,
that
Isaac
must
yeeld
to
be
slaine
when
God
would
have
it
so
,
and
had
extraordinarily
required
it
.
And
in
this
particular
without
the
like
warrant
,
(
which
will
never
be
againe
in
all
the
world
)
no
childe
should
yeeld
to
let
his
Father
kill
him
,
but
should
flie
away
and
oppose
himselfe
so
farre
as
he
might
,
without
hurting
and
striking
his
Father
,
yea
or
so
much
as
rayling
at
him
,
for
these
being
things
forbidden
,
a
man
should
rather
choose
to
die
even
by
the
rage
of
his
Father
,
then
make
bold
to
doe
them
.
But
if
in
an
extraordinary
Commandement
,
obedience
must
be
given
to
Parents
in
such
an
extraordinary
thing
,
then
without
doubt
in
every
ordinary
thing
a
Parent
must
be
obeyed
in
all
things
in
the
Lord
,
even
though
the
commandement
should
be
so
heavie
as
death
it selfe
would
not
be
heavier
.
The
Apostle
hath
said
,
Obey
your
Parents
in
all
things
in
the
Lord
,
and
this
is
well
pleasing
to
God
,
and
this
is
just
.
Where
are
you
rebellious
children
?
Where
are
you
stubborne
and
disobedient
daughters
?
Come
lay
your selves
in
the
ballance
with
Isaac
;
see
how
unlike
him
you
be
,
he
would
yeeld
to
death
,
you
will
not
yeeld
to
leave
those
things
which
are
forbidden
you
onely
,
because
they
will
procure
you
death
,
undoing
,
destruction
.
O
you
rebels
and
wretches
,
you
are
farre
enough
from
being
Isaacs
.
You
set
light
by
Father
and
Mother
,
and
therefore
against
you
ought
all
to
take
up
a
curse
and
ratifie
the
same
with
Amen
.
Woe
,
woe
unto
you
,
undutifull
children
,
who
deale
with
your
Parents
as
Israel
dealt
with
God
,
they
have
brought
up
and
nourished
children
which
have
rebelled
against
them
.
God
shall
cut
you
off
from
the
land
of
the
living
,
his
hand
shall
be
against
you
to
destroy
you
,
the
Eagles
of
the
valley
shall
picke
out
your
beastly
eyes
,
that
are
bold
to
despise
,
sleight
and
disobey
your
Parents
,
and
wilfully
refuse
to
obey
their
lawfull
commandements
.
But
I
beseech
you
repent
of
this
sinne
,
and
prevent
this
judgement
,
and
now
let
all
children
be
followers
of
Isaac
,
acknowledge
your
Parents
authority
,
submit
to
their
lawfull
commandements
and
crosse
your selves
rather
to
death
then
be
found
undutifull
.
Doe
it
I
say
,
the
great
benefits
you
have
received
of
them
requireth
it
,
you
have
your
very
being
from
them
in
your
hild-hoods
education
,
and
the
Law
of
God
requireth
the
same
of
you
,
which
requireth
all
reasonable
things
,
and
you
cannot
else
be
saved
at
last
,
for
he
that
obeyes
not
that
Parent
whom
he
sees
daily
,
how
shall
he
obey
him
whom
hee
never
saw
?
And
all
you
dutifull
children
,
be
encouraged
,
praise
God
that
hath
bound
your
hearts
to
respect
your
Parents
,
and
intreate
him
to
continue
the
same
affection
in
you
still
,
and
know
that
the
Lord
will
blesse
you
as
he
blessed
Isaac
,
and
will
raise
you
good
Iacobs
to
require
your
submissivenesse
to
your
Abrahams
.
But
Isaac
submitted
himselfe
to
his
Father
in
another
thing
,
In
this
therefore
all
children
are
bound
also
to
imitate
him
,
his
Mother
tooke
him
a
wife
So
did
Iacob
afterwards
,
His
Father
blessed
him
and
sent
him
to
Padan
Aram
to
take
him
a
wife
of
the
daughters
of
Laban
his
Mothers
brother
.
saw
a
woman
of
Timnah
that
pleased
him
well
,
Indeed
the
Parents
have
more
discretion
and
understanding
then
the
children
by
reason
of
their
age
and
experience
,
and
therefore
it
is
for
the
childes
good
to
follow
their
advice
.
And
to
whom
must
the
children
goe
for
comfort
and
helpe
in
case
that
any
crosse
befall
them
in
marriage
but
onely
to
their
Parents
?
of
which
comfort
and
helpe
they
deprive
themselves
if
they
venture
upon
marriage
without
them
:
wee
know
that
those
God
hath
not
joyned
in
marriage
,
whom
he
doth
not
unite
in
that
estate
.
Now
God
hath
made
the
Parents
his
Deputies
in
this
behalfe
,
saying
unto
them
,
give
your
daughters
in
marriage
and
take
sonnes
for
your
daughters
,
and
againe
,
you
shall
not
give
your
daughters
to
them
in
marriage
,
nor
take
their
sonnes
to
your
daughters
.
Now
how
can
it
be
said
that
God
joyned
them
?
if
their
Parents
whom
hee
hath
made
rulers
over
them
in
his
steed
do
not
joyne
them
,
seeing
immediately
hee
doth
joyne
none
in
these
our
daies
.
Also
the
children
are
the
goods
of
the
Parents
as
a
part
of
their
possession
,
insomuch
that
they
were
also
to
be
sold
to
pay
their
debts
.
Wherefore
as
no
bargaine
is
firme
in
other
kindes
of
goods
without
the
consent
of
those
that
have
right
unto
those
goods
,
so
neither
can
this
covenant
be
good
without
the
consent
of
Parents
,
which
have
as
much
right
from
God
in
their
children
as
in
any
other
of
their
goods
.
Wherefore
those
sonnes
and
daughters
are
much
to
be
blamed
who
have
neglected
this
part
of
their
duty
to
their
Parents
,
and
have
suffered
their
blinde
and
strong
passions
so
farre
to
transport
them
,
that
against
their
Parents
consent
and
counsell
they
have
bestowed
themselves
in
Matrimony
,
and
so
have
transgressed
against
the
plaine
commandement
of
God
.
Such
must
heartily
repent
of
their
sinne
and
humble
themselves
before
God
with
much
sorrow
for
their
great
and
wilfull
disobedience
.
Parents
would
not
have
their
children
thus
to
slight
and
dishonour
them
,
yea
they
take
it
grievously
and
are
much
perplexed
with
sorrow
for
their
children
,
in
this
case
therefore
children
should
bee
much
grieved
themselves
,
if
they
have
given
this
occasion
of
griefe
unto
their
Parents
.
To
satisfie
mens
owne
desires
and
affections
without
regard
to
Gods
ordinances
,
is
a
notorious
disobedience
and
bringeth
the
guilt
of
a
great
offence
upon
the
soules
of
them
that
have
so
offended
.
All
you
that
have
married
in
this
disorderly
manner
,
see
that
you
doe
unfaignedly
repent
of
the
sinne
before
God
,
and
confessing
the
fault
before
him
,
seeke
to
prevent
the
curse
that
must
else
fall
upon
you
and
your
children
after
you
for
so
dishonouring
your
Parents
.
And
you
young
men
and
women
that
be
not
yet
married
,
see
that
you
binde
your
consciences
and
resolve
your
wills
to
obey
this
commandement
.
Follow
God
in
your
Parents
,
and
be
not
so
rash
and
selfe-willed
as
to
crosse
them
and
follow
your
owne
heads
and
passions
.
This
duty
will
be
easie
,
if
you
looke
carefully
to
your
passions
at
first
and
suffer
them
not
to
be
undiscreetely
fixed
upon
any
person
,
untill
you
have
acquainted
your
Parents
with
your
desires
,
and
crav'd
their
allowance
and
consent
.
But
if
a
man
or
maide
doe
inthrall
themselves
and
intangle
others
by
a
disorderly
placing
of
their
affections
,
then
shall
they
make
this
otherwise
easie
duty
hard
and
impossible
to
themselves
.
Keepe
your selves
therefore
Masters
of
your
owne
hearts
and
sell
not
away
your
liberty
through
an
over-hasty
yeelding
of
your selves
to
your
unruly
passions
.
Suffer
not
your
mindes
to
be
drawne
away
by
any
meanes
,
but
pray
God
to
keepe
your
hearts
in
order
.
It
is
a
sinfull
love
as
well
as
a
sinfull
passion
in
any
other
kinde
,
which
troubles
an
house
and
makes
the
children
contrary
to
their
Parents
,
and
to
proove
the
greatest
crosse
that
may
be
to
them
,
to
whom
they
ought
to
have
beene
the
greatest
comfort
.
his
sonnes
Isaac
and
Ishmael
buried
him
in
the
cave
of
Machphelah
.
This
is
the
last
office
that
childeren
can
performe
,
and
they
must
shew
their
love
and
duty
to
them
in
the
honourable
performance
of
this
last
act
,
as
to
testifie
their
love
to
their
Parents
,
so
to
declare
their
faithfull
hope
of
the
resurrection
from
the
dead
.
For
therefore
are
men
with
due
solemnities
committed
to
the
bosome
of
the
earth
,
because
they
expect
their
glorious
rising
againe
,
and
they
shall
not
utterly
perish
and
fall
as
doe
the
bruite
and
unreasonable
creatures
.
Now
see
Isaacs
carriage
towards
his
mother
.
ult.
Isaac
was
comforted
after
his
mothers
death
,
intimating
,
that
even
untill
then
he
was
grieved
for
the
losse
of
her
.
It
is
a
fault
therefore
in
childeren
,
oversoone
to
forget
their
dead
mothers
,
and
to
let
their
remembrance
quickly
to
slip
out
of
their
mindes
,
how
much
more
to
be
weary
of
their
over-long
lives
,
and
to
be
glad
when
the
time
comes
that
they
must
put
them
into
the
dust
,
in
respect
of
some
paultrey
gaine
of
money
,
of
land
that
they
shall
possesse
when
the
Father
and
mother
is
dead
.
All
that
desire
their
parents
death
for
their
goods
sake
,
which
they
shall
enjoy
after
them
,
and
are
glad
when
they
shall
change
their
parents
for
their
goods
,
must
needes
be
called
wicked
and
ungratefull
childeren
.
See
therefore
that
you
children
love
even
your
mothers
heartily
,
moderately
lamenting
their
death
,
that
you
may
make
it
appeare
,
their
life
was
not
a
burden
unto
you
.
And
so
have
we
seene
Isaacs
goodnesse
towards
his
parents
.
Looke
into
his
carriage
towards
his
wife
Rebeccah
,
and
that
also
in
two
things
mentioned
in
Scripture
First
,
it
is
said
,
that
hee
loved
her
,
Gen.
24.
ult.
hee
must
forsake
father
and
mother
and
cleave
unto
his
wife
,
as
Adam
said
at
first
,
yea
in
respect
of
matrimoniall
love
,
he
must
love
her
alone
and
none
other
but
her
.
You
therefore
that
are
husbands
and
have
wives
,
come
and
answer
before
God
,
how
doe
you
love
your
wives
?
how
doe
you
cherish
them
with
all
comfortable
maintenance
and
kindnesses
?
how
are
you
carefull
to
shun
all
tartnesse
and
bitternesse
?
all
froward
peevish
words
and
gestures
,
all
discurteous
quarrellings
with
them
,
and
rating
,
revelling
,
and
upbraiding
tearmes
.
If
your
consciences
accuse
you
of
unlovingnesse
and
bitternesse
,
you
are
great
sinners
before
God
,
and
must
apply
to
your selves
that
of
S.
Iohn
,
hee
that
loveth
not
his
wise
whom
hee
seeth
daily
,
how
shall
he
love
God
whom
hee
never
saw
.
Lay
not
the
blame
of
your
want
of
love
upon
your
wives
,
in
respect
of
their
ill
qualities
and
carriage
,
men
love
their
childrens
persons
above
all
other
mens
children
,
though
they
be
neither
so
personable
nor
well
conditioned
,
and
should
they
not
know
how
to
doe
the
same
also
to
their
wives
?
No
man
is
dispensed
withall
from
doing
his
owne
duty
,
because
of
another
persons
failing
in
his
duty
,
for
we
must
doe
our
duty
every
one
out
of
conscience
to
Gods
Commandements
,
not
alone
because
of
other
inducements
.
It
is
therefore
a
great
offence
in
an
husband
,
not
to
beare
a
tender
and
constant
love
unto
his
wife
.
And
now
all
you
husbands
profit
by
Isaacs
example
,
and
humbly
pray
to
God
to
frame
your
hearts
to
the
unfaigned
love
of
your
wives
.
This
is
the
way
to
make
you
like
comfortably
and
chastly
,
a
man
shall
be
happy
if
he
enjoy
what
he
loveth
,
and
love
what
he
must
enjoy
.
They
live
with
great
peace
in
themselves
,
that
for
conscience
sake
to
God
have
their
soules
knit
unto
their
wives
,
but
hee
,
whose
affections
are
disjoyned
and
divorced
from
his
wife
,
doth
live
in
perpetuall
vexation
,
because
he
hath
not
subjected
his
affections
to
the
commandement
of
God
,
and
fixed
his
heart
on
her
to
whom
God
would
have
it
united
.
And
he
that
loveth
not
his
wife
honestly
,
is
in
perpetuall
danger
to
bee
caught
with
the
unchast
love
of
another
woman
,
therfore
Salomon
bids
one
,
wander
in
the
love
of
his
owne
wife
,
for
why
saith
hee
shouldst
thou
be
taken
with
a
strange
woman
.
This
duty
therefore
is
very
requisite
,
and
every
good
man
must
heartily
crie
to
God
to
worke
in
his
heart
this
vertuous
affection
towards
his
wife
,
that
love
may
make
him
able
to
performe
all
other
duties
,
without
which
he
must
needs
be
defective
in
all
other
matrimoniall
offices
.
that
God
at
first
made
them
male
and
female
,
and
created
but
one
for
one
,
as
Malachie
.
2.15
.
noteth
,
though
hee
had
abundance
of
spirit
because
hee
sought
a
godly
seede
,
yea
hee
said
,
a
man
shall
cleave
to
his
wife
(
not
wives
)
and
they
two
,
as
our
Saviour
interprets
it
,
shall
bee
one
flesh
.
The
custome
of
our
times
inforceth
men
to
this
duty
,
but
it
is
a
fault
when
they
doe
it
not
heartily
,
but
rather
for
custome
then
for
conscience
,
yea
many
that
shame
will
not
suffer
to
keepe
more
wives
then
one
,
yet
secretly
give
themselves
to
other
women
,
and
so
violate
their
covenant
of
marriage
,
and
defile
themselves
with
great
pollutions
.
Lastly
,
Isaac
was
ready
to
hearken
to
his
wife
Rebekahs
counsell
,
So
have
we
considered
Isaacs
good
carriage
towards
God
and
his
parents
,
Father
and
mother
,
and
towards
his
wife
;
hee
was
a
parent
and
had
children
,
even
two
sonnes
Esau
and
Iacob
;
Now
he
blessed
both
of
them
,
and
that
out
of
Faith
:
Further
,
Thus
we
have
shewed
what
was
good
in
Isaac
,
in
respect
of
those
that
were
of
his
owne
family
,
for
wee
reade
not
of
any
speciall
point
in
his
carriage
to
servants
.
See
now
what
a
one
hee
was
to
his
neighbours
farther
of
.
First
to
Abimelech
,
then
to
the
men
of
Gerar.
For
Abimelech
,
hee
had
wronged
him
in
affirming
his
wife
to
be
his
sister
.
Abimelech
by
seeing
some
familiar
carriage
betwixt
them
,
was
induced
to
be
fully
perswaded
that
she
was
his
wife
,
and
therefore
cals
him
,
and
begins
to
reprove
him
for
it
.
Isaac
maketh
no
defence
at
all
for
himselfe
,
but
by
his
silence
accepts
the
reproofe
,
confessing
his
fault
.
But
further
,
Abimelech
came
to
him
after
to
make
a
covenant
with
him
,
bringing
alone
his
chiefe
officer
and
speciall
favourite
.
Though
Abimelech
had
beene
somewhat
discourteous
to
Abraham
before
,
and
had
chased
him
away
from
him
,
yet
Isaac
is
not
so
farre
leavened
with
discontent
as
to
reject
Abimelechs
motion
,
but
having
gently
minded
him
of
that
unkindnesse
,
is
yet
ready
to
imbrace
his
offer
of
amity
.
Why
be
not
wee
all
of
a
like
mind
in
this
matter
?
to
passe
by
unkindnesses
quickly
,
and
be
never
a
whit
the
lesse
forward
to
any
good
office
of
love
,
because
we
have
met
with
some
very
unloving
passages
from
the
same
men
before
.
It
is
a
fruite
of
wisedome
and
charity
to
cover
wrongs
as
from
others
by
forbearing
to
blaze
them
abroad
,
so
from
ones
selfe
,
by
forbearing
to
call
them
to
minde
,
so
as
to
be
estranged
from
him
that
hath
offered
them
,
and
made
lesse
forward
to
interchange
amity
with
him
afterwards
.
But
hee
hath
little
either
love
or
humility
or
discretion
,
that
knowes
not
how
to
keepe
downe
the
thought
of
an
injury
,
but
that
it
makes
him
still
averse
from
offering
or
accepting
curtesies
from
the
authors
of
it
.
Againe
,
Isaac
made
Abimelech
and
his
company
a
feast
.
Againe
,
Isaac
had
something
to
doe
with
the
men
of
Gerar
,
for
they
contended
with
him
unjustly
for
divers
Wells
of
water
which
his
servants
had
digged
,
and
hee
patiently
yeelds
to
them
and
will
not
make
a
brawle
of
it
.
It
behooveth
us
to
shew
the
like
moderation
,
and
not
to
be
fierce
in
striving
against
them
which
will
needs
be
unjust
in
striving
against
us
.
Now
for
Isaacs
estate
,
he
was
a
good
husband
,
dug
Welles
,
Good
husbandry
is
a
thing
commendable
among
all
men
as
well
as
pleasing
to
God
,
it
hath
the
promise
of
sufficiency
of
maintenance
annexed
to
it
for
incouragement
.
We
must
every
man
with
so
much
diligence
and
discretion
order
our
estate
,
that
wee
may
become
capable
of
abundance
and
may
not
deprive
our selves
of
so
comfortable
a
thing
as
plenty
is
.
Onely
in
our
labour
,
let
us
looke
that
wee
be
moderate
,
that
excessive
labouring
about
earthly
businesses
doe
not
induce
a
neglect
of
those
things
that
concerne
a
better
life
,
let
your
chiefe
care
be
for
Heavenly
things
,
and
yet
neglect
not
these
temporary
in
their
places
:
but
hee
that
through
unthriftinesse
undoes
or
hinders
himselfe
,
how
can
we
conceive
that
he
shall
be
wise
enough
to
seeke
spirituall
things
,
that
hath
no
wit
to
get
temporall
?
Againe
,
when
Isaac
digged
a
Well
,
now
the
Lord
hath
made
roome
for
us
and
wee
shall
increase
in
the
earth
,
Gen.
26.22
.
taking
notice
of
Gods
goodnesse
,
in
the
quiet
enjoyment
of
that
benefit
,
and
by
faith
perswading
himselfe
of
Gods
blessing
upon
him
,
and
so
not
carnally
but
spiritually
rejoycing
in
the
temporall
benefit
.
Ah
that
wee
could
make
to
our selves
a
spirituall
use
of
earthly
commodities
as
Isaac
,
to
see
God
in
them
with
thankefullnesse
,
and
to
learne
to
depend
upon
him
for
prosperity
and
not
upon
our
owne
indeavours
;
and
in
particular
,
that
if
God
grant
us
quietnesse
,
and
restraine
men
from
contending
and
quarrelling
with
us
,
so
that
wee
have
peace
in
our
houses
,
we
could
then
give
praise
to
him
,
and
take
comfort
in
him
and
repose
our
confidence
in
him
.
The
sight
of
God
in
outward
things
is
infinitely
more
comfortable
,
then
the
things
themselves
how
great
soever
they
be
.
the
elder
shall
serve
the
younger
.
He
should
have
beene
mindfull
of
that
propheticall
answer
,
which
was
given
concerning
those
two
sonnes
,
even
when
they
strove
in
their
Mothers
wombes
:
unlesse
wee
shall
say
,
that
the
whole
passage
was
so
carried
as
it
was
concealed
from
Isaac
:
but
that
is
nothing
probable
,
it
can
hardly
be
conceived
that
Rebekah
would
not
acquaint
her
husband
,
both
that
shee
felt
so
strange
a
striving
in
her
wombe
,
(
which
made
her
seeke
to
God
to
know
the
matter
)
as
also
what
answer
shee
received
from
God
.
Taking
that
for
granted
which
is
so
probable
,
that
there
is
no
reason
to
doubt
of
it
,
I
say
wee
may
note
a
fault
in
good
Isaac
,
yea
good
old
Isaac
,
hee
forgate
the
Word
of
God
which
had
beene
spoken
some
yeares
before
,
and
that
so
utterly
,
as
hee
determined
to
have
crossed
it
and
gone
directly
against
it
.
It
is
a
fault
from
which
the
bed
men
alive
are
not
exempted
,
even
so
to
forget
Gods
Word
,
as
to
be
ready
out
of
forgetfullnesse
to
transgresse
it
.
This
forgetfullnesse
ariseth
many
times
from
heedelesnesse
,
and
many
times
from
continuance
and
length
of
time
,
and
sometimes
from
very
strength
of
passion
and
distemper
,
which
doth
cast
out
the
remembrance
of
good
things
from
the
minde
.
David
and
all
the
Priests
had
forgotten
that
which
at
least
some
of
them
had
read
concerning
the
not
carting
of
Gods
Arke
,
but
carrying
it
upon
the
Priests
shoulders
;
Iacob
after
had
little
lesse
then
forgate
the
vow
hee
made
unto
God
in
his
affliction
.
I
pray
you
take
heed
of
such
forgetfullnesse
,
meditate
often
that
you
may
remember
seasonably
,
pray
God
to
write
his
Lawes
in
your
hearts
,
and
to
make
his
holy
Spirit
to
become
your
remembrancer
,
that
your
knowledge
be
not
made
unprofitable
through
forgetfullnesse
,
for
that
which
is
not
fitly
called
to
minde
is
in
a
manner
as
if
it
were
not
.
And
if
you
meete
with
such
a
weakenesse
as
this
in
your selves
,
looke
that
you
be
duely
abased
in
the
sight
of
it
,
but
be
not
out
of
heart
as
if
you
were
destitute
of
all
grace
,
because
you
are
imperfect
in
it
,
but
take
comfort
to
seeke
and
hope
for
pardon
upon
your
humble
confession
,
when
the
Lord
pleaseth
to
put
you
in
remembrance
againe
.
If
Peter
had
remembred
Christs
words
before
,
hee
might
perhaps
have
escaped
his
great
sinne
of
denying
his
Master
,
but
hee
remembred
it
after
to
make
him
weepe
bitterly
.
It
were
a
comfortable
thing
to
call
to
minde
those
things
that
should
preserve
us
from
sinne
so
timely
,
that
we
might
be
so
preserved
by
them
.
But
if
wee
have
done
otherwise
,
it
behooveth
us
to
put
our selves
in
minde
of
them
after
to
worke
godly
sorrow
,
and
then
turning
to
God
wee
must
not
suffer
our selves
to
doubt
,
but
that
hee
will
vouchsafe
to
accept
us
.
Now
Isaac
offended
something
against
men
.
Now
in
respect
of
Abimelech
,
David
,
The
Lord
is
on
my
side
,
I
will
not
feare
what
man
can
doe
unto
mee
;
but
in
the
best
this
confidence
is
often
weakened
,
and
they
are
taken
unprovided
through
the
suddennesse
of
the
danger
,
or
the
like
occasion
,
or
it
is
likely
that
the
soule
which
so
feareth
death
,
as
by
sinne
to
shun
the
same
,
doth
not
so
thoroughly
assure
it selfe
of
salvation
,
or
hath
not
so
clearely
and
fully
apprehended
the
excellency
of
salvation
;
for
doubtlesse
death
would
be
welcome
to
him
rather
then
terrible
,
that
did
apprehend
it
as
a
darke
entrie
leading
to
the
glorious
palace
of
glory
,
and
had
well
considered
of
the
greatnesse
of
that
glory
.
I
beseech
you
take
paines
to
helpe
your selves
against
the
feare
of
death
,
and
to
worke
in
your
hearts
so
truly
couragious
a
temper
,
that
though
it
should
present
it selfe
to
you
naked
and
without
disguise
,
and
that
suddenly
,
and
that
in
shew
unpreventably
,
yet
you
might
be
so
constant
and
so
setled
as
not
to
betake
your selves
unto
any
sinfull
meanes
of
escape
,
but
rather
choose
to
die
then
to
sinne
against
God
,
as
knowing
death
to
be
no
great
matter
,
but
sinne
to
be
an
hatefull
thing
and
worse
by
farre
then
death
.
And
how
should
this
undaunted
and
spirituall
fortitude
be
attained
but
by
conversing
with
death
often
in
your
thoughts
?
so
as
to
get
some
good
assurance
,
that
it
shall
not
be
able
to
carry
you
to
the
region
of
darknesse
to
eternall
death
,
but
alone
to
let
you
out
of
this
dungeon
into
a
roome
farre
more
lightsome
and
blisfull
.
He
that
thinkes
much
of
death
,
so
as
to
make
himselfe
carefull
by
frequent
renewing
of
his
repentance
and
amendment
of
his
life
,
to
get
his
salvation
assured
to
himselfe
,
shall
at
last
be
happily
armed
against
the
feare
of
death
,
and
shall
be
made
so
resolute
as
to
choose
rather
to
die
then
sinne
.
Againe
,
if
you
finde
so
much
weakenesse
in
any
of
Gods
Saints
with
whom
you
live
,
as
you
finde
recorded
in
the
story
of
Isaac
,
I
pray
you
be
no
harsher
so
them
then
you
be
to
him
.
Tell
mee
what
thinke
you
of
Isaac
?
was
hee
a
godly
man
or
not
?
if
you
say
no
,
you
contradict
the
Scripture
,
if
you
say
yea
,
then
you
must
learne
not
to
deny
to
another
the
name
of
a
good
man
,
because
you
meete
with
the
like
disorders
in
him
that
are
here
noted
in
Isaac
,
if
hee
feare
too
much
,
if
hee
hath
used
some
sinfull
meanes
to
escape
death
or
other
danger
.
Nay
a
man
ought
not
to
deny
himselfe
the
name
of
a
man
truly
sanctified
,
because
hee
findeth
the
same
imperfections
in
himselfe
.
To
call
in
question
ones
being
sanctified
in
respect
of
the
hanging
on
of
such
weakenesses
,
is
to
nip
and
discourage
the
worke
of
grace
,
and
to
hinder
the
growth
of
it
no
lesse
then
a
cold
frost
doth
hinder
fruites
from
growing
.
But
Isaac
telleth
a
manifest
lie
.
Lying
is
a
sinne
,
and
the
lying
tongue
will
bring
destruction
;
but
to
bee
so
transported
with
some
present
passion
,
as
to
be
thrust
into
the
mire
of
lying
is
such
a
thing
as
may
befall
a
godly
man
.
Come
and
take
heede
,
that
you
doe
not
imbolden
your selves
to
lie
by
abusing
this
and
the
like
Examples
,
but
rather
resolve
and
pray
against
it
,
as
knowing
in
how
much
danger
you
stand
of
falling
into
it
.
For
though
to
bee
over-taken
with
this
sinne
in
hast
,
doe
not
disproove
the
truth
of
sanctity
;
yet
to
be
a
lier
(
one
that
makes
account
that
this
is
so
small
an
offence
,
that
hee
will
not
be
so
precise
as
to
forbeare
to
helpe
himselfe
by
it
if
need
be
)
this
is
a
proofe
of
a
man
that
hath
not
yet
gotten
any
sanctity
.
Lying
is
a
sinne
so
plaine
,
that
scarce
is
it
possible
to
be
ignorant
of
it
,
but
through
wilfullnesse
,
because
a
man
refuseth
to
be
willing
to
know
that
fault
which
hee
is
not
willing
to
leave
.
For
no
man
can
choose
but
blame
it
in
another
,
and
therefore
his
inward
soule
doth
plainely
tell
him
that
it
is
also
naught
in
himselfe
.
Now
to
live
purposely
in
a
knowne
sinne
,
resolving
that
hee
must
and
will
doe
it
if
occasion
serve
,
this
is
to
be
a
worker
of
iniquity
.
Remember
therefore
the
word
of
S.
Paul
,
Put
away
lying
seeing
you
have
put
off
the
old
man
,
intimating
that
hee
hath
not
cast
off
any
,
part
of
the
old
man
,
that
hath
not
throwne
away
this
rag
of
it
.
Lying
will
breed
boldnesse
to
sinne
,
hard-heartednesse
in
it
,
impudency
after
it
.
Therefore
you
must
determinately
conclude
with
your selves
,
to
put
away
lying
and
speake
the
truth
one
to
another
.
In
these
two
things
Isaac
sinned
against
GOD
and
himselfe
.
But
his
sinne
against
Abimelech
was
,
Another
fault
of
Isaacs
is
this
,
Iacob
,
Gen.
25.28
.
Surely
,
it
was
too
great
a
love
to
Venison
,
that
caused
him
to
love
a
worse
sonne
above
a
better
.
This
is
a
weakenesse
against
which
it
is
needefull
to
strive
,
our
sensuality
inclineth
us
unto
it
,
wee
are
apt
to
thinke
it
no
sinne
,
may
not
a
man
use
Gods
benefits
and
enjoy
the
comforts
of
this
life
in
good
measure
?
why
should
not
hee
fare
well
that
hath
much
given
him
by
God
?
But
sure
to
be
so
over-ruled
by
ones
palate
,
that
any
disorders
be
bred
thence
in
ones
life
towards
any
person
or
thing
,
cannot
but
be
a
sinne
for
all
these
excuses
.
Doe
not
wee
know
that
cockering
of
the
body
doth
likely
depresse
the
soule
?
and
the
feeding
of
the
belly
and
pleasing
of
the
taste
doth
breed
an
aptnesse
to
be
lesse
delighted
with
better
things
.
Thus
you
have
Isaacs
faults
.
First
,
Forgetfulnesse
of
Gods
promise
.
Secondly
,
Carnall
feare
of
death
.
Thirdly
,
Lying
to
prevent
danger
.
Fourthly
,
Scandalizing
Abimelech
.
Fiftly
,
over-loving
his
worser
sonne
,
and
Sixtly
,
Over-loving
good
fare
.
We
will
goe
on
now
to
consider
what
blessings
he
enjoyed
.
His
Benefits
.
1.
Spirituall
.
God
made
his
covenant
with
him
.
First
Spirituall
,
God
pleased
to
make
his
covenant
in
him
,
and
to
bestow
the
birth-right
and
blessing
upon
him
,
and
therefore
also
did
appeare
to
him
and
blessed
him
,
Gen.
25.3
,
4.
and
after
,
Vers.
24.
It
is
a
singular
favour
of
God
,
to
give
a
man
spirituall
blessings
,
to
make
him
his
childe
,
to
appeare
to
him
and
comfort
him
,
by
giving
him
assurance
that
hee
is
his
childe
,
and
confirme
his
Faith
in
his
gracious
promises
.
This
is
the
greatest
favour
,
to
blesse
us
with
spirituall
blessings
,
Ishmael
had
the
terrene
,
but
Isaac
had
the
spirituall
blessings
,
these
were
given
also
to
Iacob
as
a
singular
prerogative
.
It
is
an
admirable
favour
indeede
to
enjoy
these
,
for
they
will
not
cease
at
the
end
of
this
life
,
but
will
continue
till
another
life
and
will
bee
perfected
in
another
life
eternally
.
I
pray
you
consider
whether
God
have
vouchsafed
these
unto
you
,
hath
he
caused
you
to
feare
his
name
?
hath
he
made
you
to
beleeve
his
promises
?
hath
he
appeared
to
you
in
his
word
and
ordinances
?
and
given
you
some
happy
apprehension
of
his
goodnesse
in
Christ
,
making
you
know
,
that
he
will
fulfill
to
you
the
blessing
of
Abraham
.
If
he
have
,
give
hearty
praises
to
him
,
take
unspeakable
comfort
in
him
,
account
all
your
other
crosses
nothing
.
Rejoyce
in
him
evermore
,
that
hath
translated
you
from
the
power
of
darkenesse
to
his
owne
Kingdome
.
Happy
is
he
that
is
made
the
childe
of
God
,
though
he
be
in
great
calamity
for
outward
things
.
Know
the
incomparable
greatnesse
of
his
favour
,
that
you
may
rejoyce
in
it
,
in
despight
of
all
crosses
.
And
labour
to
get
more
and
more
assurance
of
your
interest
unto
God
and
happy
estate
this
way
,
that
you
may
be
more
and
more
comforted
.
But
if
you
have
not
these
spirituall
good
things
,
doe
not
account
your selves
happy
,
because
of
the
outward
,
thinke
not
that
you
are
in
a
good
estate
whatsoever
you
possesse
,
if
you
possesse
not
Gods
Spirit
to
make
you
Gods
childe
,
to
seale
you
to
the
day
of
redemption
,
to
comfort
you
in
all
times
,
with
making
himselfe
more
and
more
assuredly
knowne
unto
you
.
What
is
it
to
enjoy
a
dreame
of
prosperity
in
this
sleepe
of
naturall
life
?
and
then
to
spend
ones
eternall
being
in
endlesse
and
irremediable
and
unsufferable
misery
.
Rest
not
your selves
satisfied
in
outward
things
,
count
not
your selves
happy
in
having
them
,
never
thinke
you
have
any
thing
till
you
have
grace
,
till
you
have
Christ
,
till
you
have
interest
into
Heaven
,
that
eternall
land
of
promise
,
and
set
your selves
in
feeling
of
the
want
of
these
things
to
seeke
them
in
Gods
ordinances
.
Prayer
,
the
Word
,
Sacraments
,
and
you
shall
have
them
,
for
you
want
them
not
that
live
in
the
Church
,
but
for
want
of
care
duely
to
seeke
them
.
Againe
,
consider
Isaacs
temporall
blessings
,
2.
Temporall
1
Had
a
good
Wife
.
he
had
a
very
good
wife
,
Rebekah
,
that
carried
her selfe
well
towards
him
,
and
was
carefull
to
keepe
him
from
offending
,
in
translating
the
blessing
contrary
to
Gods
pleasure
,
wherein
though
shee
used
deceit
,
yet
shee
brought
him
into
the
right
way
,
afore
he
knew
of
it
,
and
caused
him
to
doe
well
when
her
thought
to
doe
evill
.
Againe
,
he
had
one
very
gracious
and
godly
childe
,
Iacob
,
Thirdly
,
hee
had
a
greate
measure
of
wealth
,
And
last
of
all
,
Now
I
b●eseech
you
reckon
betwixt
God
and
your selves
!
hath
not
God
beene
as
favourable
to
some
of
you
as
to
Isaac
?
so
that
you
have
good
,
vertuous
,
and
dutifull
and
religious
wives
,
which
will
helpe
your
errors
,
and
cherish
your
bodies
,
and
doe
you
all
the
good
they
can
.
Hath
not
hee
given
some
of
you
good
and
godly
children
,
at
least
some
,
or
one
,
and
the
rest
civill
and
thriving
?
Hath
not
he
given
you
a
wealthy
estate
?
not
so
rich
as
Isaac
but
even
rich
enough
,
I
meane
so
much
as
will
inable
you
to
enjoy
your selves
in
the
world
,
and
to
passe
thorough
the
world
with
comfort
.
Hath
not
he
prospered
the
worke
of
your
hands
?
and
given
you
roomth
,
and
made
you
increase
,
yea
hath
hee
not
made
you
live
a
long
time
to
enjoy
all
these
things
?
If
so
,
let
these
benefits
become
matter
of
praise
,
let
them
become
arguments
of
obedience
,
labour
to
be
truly
thankfull
for
them
,
that
you
may
finde
them
truly
beneficiall
:
make
a
spirituall
use
of
temporall
blessings
.
And
if
any
want
these
things
,
let
him
see
how
rich
God
is
,
and
let
him
even
trust
in
him
for
sufficiency
in
outward
things
,
and
count
it
enough
that
it
pleaseth
God
to
give
him
better
things
as
I
exhorted
before
.
And
if
any
of
Gods
people
finde
not
these
things
so
granted
to
himselfe
,
let
him
not
take
Gods
dealing
with
him
in
the
worst
part
,
let
him
not
ascribe
it
to
want
of
love
to
him
,
but
to
his
wisedome
,
that
seeing
him
not
so
capable
of
these
things
,
doth
withdraw
from
him
that
thing
which
hee
sees
would
be
hurtfull
unto
him
.
Wee
must
not
misconster
Gods
forbearing
to
give
outward
things
.
Yea
now
let
all
men
encourage
themselves
to
bee
obedient
to
God
,
and
to
feare
him
as
did
Isaac
,
for
you
see
in
him
that
God
is
ready
to
reward
his
servants
with
great
commodities
and
comforts
in
this
life
too
.
Hee
will
not
alone
save
them
,
but
so
farre
as
is
good
,
make
their
estate
prosperous
here
below
.
That
godlinesse
which
hath
the
promise
shall
also
have
the
performance
of
good
things
for
this
present
life
and
that
which
is
to
come
.
I
know
,
that
these
bee
common
benefits
,
but
when
they
come
sweetened
with
Gods
blessing
,
then
they
are
truly
comfortable
,
and
so
shall
they
be
to
him
that
interests
himselfe
to
them
by
getting
into
Christ
,
and
walking
in
him
in
holinesse
and
godly
conversation
.
Iacob
;
Iacob
was
about
seventy
six
yeares
when
he
came
to
Laban
,
so
then
Isaac
was
a
hundred
thirty
sixe
yeares
,
and
at
that
time
hee
could
not
discerne
Esau
and
Iacob
one
from
the
other
by
sight
,
and
he
lived
in
all
180
yeares
,
from
which
if
you
subtract
136
,
then
will
remaine
forty
foure
yeares
,
so
long
did
Isaac
live
without
the
use
of
his
eyes
.
Therefore
learne
you
to
bee
thankefull
that
God
hath
given
you
your
eye-sight
even
to
your
lives
end
,
so
that
you
want
not
this
sence
at
all
till
death
,
or
at
least
want
it
not
so
long
a
space
of
time
.
Sight
is
a
great
comfort
,
it
is
pleasant
to
see
the
Sunne
and
to
bee
able
with
our
eyes
to
behold
and
discerne
our
friends
and
all
other
creatures
of
GOD.
Let
us
praise
God
for
the
use
of
this
and
other
sences
.
Secondly
,
let
us
prepare
to
suffer
the
same
crosse
,
who
can
tell
how
soone
his
eyes
may
grow
dimme
?
let
us
use
them
well
whilest
wee
have
them
,
and
withdraw
them
from
looking
after
vanity
,
and
all
other
abuses
:
for
nothing
will
grieve
us
more
when
wee
have
lost
them
,
then
that
wee
have
abused
them
,
nor
comfort
us
more
,
then
to
remember
that
wee
have
kept
them
in
order
and
bestowed
them
holily
.
And
indeed
,
they
bee
things
apt
to
bee
abused
a
1000
waies
;
Prevent
all
these
abuses
and
put
on
a
contented
minde
,
if
God
see
it
fit
to
be
deprived
of
them
,
getting
such
a
clearenesse
of
inward
sight
,
that
the
comfort
of
that
may
supply
the
want
of
outward
eyes
.
Hee
that
hath
an
understanding
given
him
to
see
God
and
Christ
,
to
see
Heaven
and
things
spirituall
,
may
easily
misse
the
sight
of
other
things
;
but
ah
how
comfortlesse
is
a
blind
body
joyned
with
a
blind
minde
?
Take
heed
that
this
great
darkenesse
fall
not
upon
you
,
for
what
can
this
bee
but
even
a
fore-runner
of
utter
and
everlasting
darkenesse
.
Further
,
Isaac
in
his
state
met
with
divers
crosses
,
Prepare
your selves
therefore
to
be
envied
and
wronged
,
and
to
have
enemies
that
will
contend
and
quarrell
with
you
causelesly
,
and
be
carefull
to
get
Gods
favour
,
that
the
malice
and
injuriousnesse
of
men
may
not
be
able
to
hurt
you
,
but
that
God
may
blesse
you
the
more
,
by
how
much
men
doe
more
envie
you
,
wrong
you
and
contend
against
you
,
as
it
befell
to
Isaac
.
For
God
prospered
him
and
comforted
him
the
more
,
by
how
much
the
world
did
more
grudge
at
him
,
and
seeke
to
disquiet
him
.
Labour
therefore
to
get
Gods
favour
,
that
you
may
have
a
patient
,
a
cheerefull
minde
the
in
middest
of
the
greatest
injuries
.
In
the
meane
time
,
expect
such
evill
usage
and
strive
to
be
able
to
beare
it
without
vexation
and
discontent
,
which
are
things
more
troublesome
then
the
crosses
themselves
.
Further
,
learne
to
be
thankfull
to
God
,
if
hee
have
pleased
to
keepe
you
from
spight
,
wrong
and
strife
,
that
either
you
bee
not
envied
,
or
else
those
that
envie
you
have
not
had
ability
to
wrong
you
and
contend
against
you
.
It
is
a
great
goodnesse
of
God
so
to
hedge
about
a
mans
estate
,
that
no
man
hath
beene
able
to
breake
in
upon
him
to
hurt
him
,
and
it
is
neither
mens
wit
nor
greatnesse
that
can
procure
unto
them
this
safety
,
but
it
is
God
alone
that
maketh
them
to
dwell
in
safety
.
Let
our
hearts
be
lifted
up
to
praise
him
,
that
hath
so
incompassed
us
with
his
favour
as
with
a
shield
.
But
next
,
Isaac
was
crossed
in
his
children
.
First
,
Learne
to
beare
with
patience
Gods
deferring
of
his
promises
and
not
to
let
your
hopes
slip
,
but
still
to
trust
on
God
and
waite
for
him
,
who
will
come
in
due
time
though
hee
satisfie
not
our
hastie
and
over-eager
desires
.
Hold
to
the
promise
of
God
,
it
shall
be
fulfilled
at
length
though
wee
bee
made
to
tarry
somewhat
long
for
it
,
that
wee
may
bee
better
fitted
to
receive
it
with
thankefullnesse
.
The
longer
a
good
thing
is
desired
and
deferred
,
the
more
abundant
comfort
it
yeeldeth
when
it
is
come
.
Rebekah
,
Gen.
26.
ult.
This
is
a
bitter
crosse
to
bee
pester'd
with
unquiet
,
froward
,
unruly
and
wicked
daughters
in
Law
,
that
shall
make
one
weary
of
his
life
,
and
like
evill
and
bitter
sauce
,
take
away
the
sweetnesse
of
all
other
comforts
.
Learne
to
bee
thankefull
,
if
you
have
escaped
this
crosse
,
and
if
God
have
provided
such
yoake-fellowes
for
your
children
,
as
by
their
dutifull
and
loving
carriage
doe
make
the
comfort
of
your
lives
more
abundant
,
framing
themselves
to
content
you
in
all
good
and
lawfull
things
,
as
if
they
were
your
owne
sonnes
or
daughters
:
It
is
a
great
satisfaction
to
see
ones
children
so
happily
matched
;
Let
not
this
benefit
bee
sleighted
and
passed
over
without
particular
thankes
.
And
now
prepare
for
this
crosse
,
or
if
you
bee
under
it
,
labour
to
beare
it
,
so
as
not
to
bee
made
weary
of
life
,
but
enjoy
the
rest
so
thankefully
,
that
the
bitternesse
of
this
may
bee
sweetened
and
allayed
.
And
pray
to
God
to
direct
your selves
and
your
children
so
in
their
choice
or
yours
for
them
,
that
they
may
not
stumble
upon
a
torment
unawares
,
and
learne
in
choosing
to
choose
for
grace
rather
then
sinister
respects
,
so
may
you
hope
to
bee
directed
aright
,
and
to
get
a
true
benefit
.
Againe
,
Esau
was
a
crosse
to
his
Father
in
his
malice
against
his
Brother
,
whom
hee
purposed
to
kill
,
and
would
not
keepe
the
thought
to
himselfe
so
,
but
that
it
uttered
it selfe
.
If
Isaac
knew
not
of
it
,
hee
was
not
afflicted
with
it
,
but
if
hee
did
,
hee
could
not
but
take
it
heavily
.
Thanke
God
if
hee
have
not
given
over
your
children
to
such
malice
one
against
the
other
,
and
if
you
lie
under
this
misery
,
make
it
as
easie
as
may
bee
,
by
telling
yourselves
it
was
Isaacs
crosse
,
and
yet
God
kept
it
from
ever
comming
to
execution
.
And
lastly
,
Isaac
died
at
180
yeeres
,
THE
SIXTEENTH
EXAMPLE
.
OF
REBEKKAH
.
REbekkah
was
the
wife
of
Isaac
,
First
,
No
man
knew
her
.
It
behooveth
young
women
to
behave
themselves
so
modestly
,
and
shamefac'dly
,
that
they
may
bring
themselves
unto
their
own
husbands
undefiled
.
Therefore
the
holy
Ghost
appointed
the
Parents
to
be
carefull
of
preserving
the
tokens
of
the
maidens
virginity
,
that
they
might
be
able
to
prove
it
against
the
slanders
of
her
husbands
evill
tongue
(
if
he
should
after
report
that
he
found
her
not
a
maide
)
but
withall
he
appointed
that
if
the
woman
could
not
prove
her selfe
to
have
been
a
Virgin
,
she
should
be
brought
out
and
publiquely
stoned
at
her
Fathers
doore
,
Deut.
22
,
13.
You
see
that
God
would
have
the
daughter
put
to
death
which
should
be
bold
to
prostitute
her selfe
to
any
other
men
,
and
then
deceive
one
that
had
not
knowne
her
,
and
thrust
her selfe
upon
him
as
if
she
had
been
a
Virgin
,
as
much
as
if
he
had
ordered
that
such
a
defiled
maiden
should
not
marry
any
other
but
him
that
had
defiled
her
,
unlesse
first
she
had
made
the
matter
knowne
unto
that
other
.
Now
what
care
should
be
taken
to
preserve
chastity
,
the
heathens
may
teach
us
,
who
for
meere
credit
sake
,
used
diligence
in
this
matter
,
and
it
should
be
a
shame
for
Christians
not
to
exceed
Pagans
in
any
point
of
goodnesse
.
Let
me
therefore
speake
unto
you
young
maidens
,
and
require
you
to
follow
Rebekkah
in
this
kinde
,
keep
your selves
pure
,
suffer
not
your selves
to
be
won
away
with
any
solicitations
for
all
occasions
of
sin
.
Be
not
haughty
in
conceit
of
your
own
strength
to
withstand
any
allurement
,
but
feare
God
,
and
beseech
him
to
keep
you
by
vertue
of
his
feare
,
else
many
a
boasting
maiden
hath
been
forced
out
of
her
own
experience
to
confesse
,
that
this
offence
cannot
be
prevented
by
braging
.
I
say
therefore
,
let
the
feare
of
God
,
and
an
humble
heart
,
and
a
carefull
shunning
of
evill
opportunities
be
the
preservers
of
your
chastity
.
And
if
any
of
you
have
been
corrupt
,
and
vitiated
,
though
it
be
knowne
to
none
but
God
and
your selves
,
see
that
you
be
greatly
humbled
,
and
truly
penitent
for
it
.
The
custome
of
many
is
,
if
they
can
conceale
themselves
in
this
kinde
,
and
that
they
prove
not
with
childe
,
to
the
publique
reproaching
of
themselves
before
men
,
not
at
all
to
grieve
for
the
sin
committed
,
though
it
be
neverthelesse
abominable
in
Gods
sight
,
because
of
such
concealing
it
;
yea
,
some
there
be
that
adde
murder
also
to
filthinesse
,
using
meanes
of
abortion
to
themselves
,
or
of
hindering
themselves
from
conceiving
,
by
wicked
reaches
,
and
devises
:
But
the
all-seeing
eyes
of
God
do
discover
their
lewdnesse
,
and
will
make
their
offences
knowne
to
all
the
world
,
and
that
so
much
the
more
to
their
disgrace
,
and
destruction
,
by
how
much
they
have
declared
themselves
to
be
more
wicked
,
in
fearing
men
,
and
not
God
.
Indeed
if
the
matter
come
to
open
knowledge
,
they
weep
,
and
take
on
,
shewing
evidently
,
that
ignominy
goeth
nearer
to
their
hearts
than
sin
,
and
that
they
care
not
how
lewd
they
be
,
if
their
lewdnesse
come
not
to
light
.
But
I
say
,
be
you
carefull
to
prevent
secret
sins
in
this
kinde
,
and
tender
the
health
of
your
soules
more
than
the
credit
of
your
names
,
and
undoe
that
sin
by
unfained
repentance
,
which
will
else
make
you
odious
to
God
,
though
you
hide
it
never
so
closly
from
men
.
And
let
Parents
also
cary
a
watchfull
eye
upon
their
daughters
,
not
giving
them
liberty
to
range
up
and
down
at
unfit
times
,
to
unfit
places
,
lest
it
befall
them
as
it
did
Dinah
,
Iacobs
daughter
,
when
shee
gave
her selfe
leave
to
gaze
abroad
to
see
the
fashions
of
the
daughters
of
the
countrey
.
And
I
must
also
speake
to
young
men
,
which
goe
a
wooing
to
young
maidens
,
that
they
suffer
not
themselves
to
be
so
far
transported
with
unlawfull
,
and
unruly
desires
,
as
to
pollute
those
before
marriage
,
or
assay
to
solicite
them
whom
they
pretend
to
love
so
,
as
to
make
them
their
wives
.
If
they
love
them
,
let
them
keep
them
so
worthy
to
be
beloved
,
and
enter
not
into
Gods
Ordinance
,
through
the
devils
Portall
,
as
I
may
call
it
;
O
be
not
so
wicked
,
so
injurious
to
the
maid
,
and
the
friends
of
the
maid
with
whom
you
seek
to
make
affinity
,
as
to
lay
a
snare
and
blot
upon
your selves
,
and
the
kindred
and
parents
of
your selves
,
and
of
the
Virgin
to
whom
you
pretend
love
and
good
will
,
but
enter
purely
into
Matrimony
,
that
the
blessing
of
God
may
accompany
you
in
Matrimony
.
And
so
much
for
Rebekkahs
chastity
,
she
came
an
unspotted
Virgin
to
the
bed
of
marriage
.
Now
further
,
she
was
a
painfull
and
a
curteous
maid
,
2.
She
was
painfull
and
curteous
.
My
Lord
,
said
she
:
Sir
,
as
you
would
say
in
English
.
for
she
came
out
with
her
pitcher
on
her
shoulder
to
draw
water
at
a
common
Well
,
and
did
not
think
so
much
of
her
labour
,
but
that
she
was
ready
to
draw
water
,
and
fill
the
troughes
till
a
number
of
Camels
had
drank
their
fill
,
and
curteously
let
down
her
pitcher
to
give
the
man
that
was
a
stranger
to
her
,
to
drink
,
and
of
her
own
accord
offered
her
service
to
water
his
Camels
too
.
Learne
you
maidens
to
be
painfull
,
learne
to
be
curteous
,
by
labour
you
should
keep
your
bodies
in
good
health
,
and
your
mindes
also
free
from
vices
and
evill
desires
,
and
by
curtesie
you
shall
shew
your selves
to
be
of
a
good
nature
,
willing
to
be
serviceable
,
and
so
shall
win
love
,
credit
,
and
good
esteeme
:
but
an
idle
churlish
person
,
that
makes
her selfe
sick
by
her
sloathfulnesse
,
and
by
her
backwardnesse
to
do
service
,
(
shewing
that
she
is
good
for
nothing
but
to
trick
up
,
and
pride
her selfe
)
becomes
loathsome
to
God
and
man
.
Be
not
idle
,
be
not
nice
and
dainty
,
be
not
sowre
and
churlish
,
these
things
will
cause
you
to
inherite
as
much
disgrace
as
Rebekkah
did
inherite
honour
and
good
will
.
Let
me
commend
unto
you
the
vertuous
example
of
good
Rebekkah
,
dresse
your selves
as
it
were
at
her
glasse
,
and
adorn
your selves
with
her
vertues
.
This
Story
you
may
reade
at
large
,
Gen.
24.15
.
and
so
forward
reade
it
,
consider
of
it
,
and
take
it
forth
into
your
lives
,
and
learn
to
live
according
to
the
worthy
presidents
which
the
word
of
God
commendeth
unto
you
.
The
custome
of
the
world
,
and
the
corruption
of
nature
will
perswade
you
rather
to
pride
,
nicenesse
,
sloathfulnesse
,
and
discurtesie
,
but
we
must
take
heed
of
following
our
own
naughty
nature
,
in
the
sinfull
fashions
of
the
world
;
She
is
a
Christian
indeed
that
is
wiling
to
live
according
to
the
Scriptures
.
Now
consider
another
vertue
of
Rebekkahs
,
I
will
go
with
the
man
,
Gen.
24.58
.
So
should
all
maidens
yeeld
themselves
to
the
government
of
their
parents
and
friends
in
this
matter
,
that
they
may
with
more
assurance
&
comfort
expect
the
blessing
of
God
to
make
their
lives
comfortable
in
mariage
,
by
giving
them
love
&
favour
in
their
husbands
eyes
,
and
bestowing
upon
them
good
husbands
,
at
least
if
they
meete
with
such
as
be
not
what
they
ought
,
they
may
with
more
contentednesse
&
patience
undergo
the
crosse
when
it
comes
not
with
a
sting
upon
their
consciences
,
in
that
by
their
sinfulnesse
they
have
even
pulled
misery
upon
themselves
.
If
you
be
well
matched
,
the
comfort
will
be
doubled
,
when
you
shall
perceive
that
it
is
a
fruit
of
Gods
goodnesse
unto
you
,
in
blessing
your
care
of
observing
his
commandements
,
and
directions
,
and
if
a
crosse
come
,
it
will
be
far
more
easily
borne
,
when
you
have
your
parents
and
friends
ready
to
comfort
you
,
and
helpe
you
,
because
you
have
followed
their
directions
in
bestowing
your selves
.
Thus
you
shall
provide
best
for
your
own
perpetuall
welfare
:
for
that
inordinate
passion
,
which
is
called
love
,
will
soon
be
quenched
like
a
fire
of
thornes
,
and
then
it
is
not
the
fulfilling
of
irregular
desires
,
that
will
minister
comfort
unto
you
.
It
is
evident
by
experience
,
that
discord
and
dissention
do
quickly
fall
out
betwixt
them
that
followed
passion
rather
then
duty
,
and
discretion
in
placing
themselves
with
a
husband
.
Now
you
shall
be
well
able
thus
to
perform
your
duty
both
to
God
and
your
Parents
,
if
you
keep
your selves
owners
of
your
own
hearts
,
and
suffer
not
your
unruly
passions
to
make
you
slaves
unto
themselves
,
and
so
to
make
your
duty
difficult
and
tedious
.
He
that
keeps
his
feet
and
legs
free
from
shackles
and
chains
,
can
easily
go
about
any
businesses
that
are
needfull
for
him
to
do
.
But
whosoever
will
lade
himself
with
irons
and
fetters
,
shall
finde
it
grievous
to
stir
when
it
is
requisite
for
him
to
go
any
whither
.
Therefore
shackle
not
you
soules
with
the
chaines
of
unruly
affections
,
that
you
may
chearfully
yeeld
your selves
to
your
parents
disposall
,
as
both
nature
and
religion
do
require
at
your
hands
.
Give
not
away
your selves
before
hand
,
commit
not
that
vile
Idolatry
of
making
some
one
man
a
false
god
unto
you
,
and
let
not
your
hearts
be
inslaved
to
any
one
,
before
your
Parents
have
given
you
,
who
have
interest
from
God
to
dispose
of
you
according
to
the
rules
of
discretion
for
your
own
good
.
For
Parents
looke
to
the
constant
good
of
their
children
in
bestowing
them
,
but
their
own
green
heads
do
likely
regard
nothing
else
but
the
pleasing
of
their
eye
and
fancies
,
which
likely
doth
end
in
misery
and
discontent
.
And
so
you
have
seen
Rebekkahs
good
carriage
while
she
was
a
maiden
,
living
under
the
government
of
her
Eather
in
his
Family
.
Her
good
carriage
when
married
.
1.
She
joyned
with
her
husband
in
prayer
for
children
.
Now
see
how
she
carries
her selfe
afterwards
.
1.
To
God
.
2.
To
her
husband
.
3.
To
her
children
.
1.
To
God
,
She
joyned
with
her
husband
in
prayer
for
children
,
and
therefore
she
had
faith
in
God
,
and
trusted
in
him
for
issue
,
not
barely
to
the
course
of
nature
,
for
it
is
said
Gen.
25.21
.
Isaac
entreated
the
Lord
for
his
wife
,
because
shee
was
barren
,
shee
was
present
with
her
husband
,
and
joyned
her
owne
supplications
with
his
,
for
the
obtaining
of
fruitfulnesse
by
him
.
A
good
woman
ought
to
bee
prayerfull
,
and
both
to
unite
her
devotions
to
her
husband
,
and
also
to
call
upon
God
by
her selfe
alone
.
See
therefore
you
wives
that
you
be
ready
to
shew
piety
in
the
same
kinde
;
pray
to
God
with
your
husbands
,
yea
pray
to
him
for
your selves
,
husbands
,
and
children
,
and
for
all
good
things
.
The
blessings
are
doubled
that
are
gotten
not
alone
by
naturall
endeavours
,
but
by
fervent
prayers
unto
God
,
for
this
is
a
proofe
,
that
they
be
granted
by
God
in
favour
,
and
so
they
become
tokens
of
his
love
to
men
,
and
by
that
meanes
are
much
more
comfortable
then
of
their
own
nature
they
could
be
.
Those
wives
therefore
are
too
blame
,
that
scarce
are
willing
to
pray
themselves
,
or
to
joyne
with
their
husbands
,
but
by
their
backwardnesse
interrupt
their
praying
together
,
a
thing
condemned
by
S.
Peter
,
when
it
is
procured
by
discontents
,
falling
out
betwixt
,
and
consequently
also
by
any
other
meanes
.
Mend
this
fault
O
ye
wives
,
and
you
that
are
husbands
,
if
the
fault
have
been
in
you
,
mend
it
,
and
see
that
you
joyne
together
,
calling
upon
God
.
If
you
have
children
,
yet
there
be
enough
of
other
things
for
which
you
ought
to
visite
the
Throne
of
grace
.
The
graces
of
Gods
Spirit
are
much
more
desirable
then
the
fruit
of
our
bodies
,
and
I
am
sure
that
our
hearts
are
all
barren
of
such
fruit
,
and
cannot
be
made
fruitfull
but
by
Gods
Spirit
working
in
our
hearts
,
and
prayer
will
cause
him
to
make
a
barren
heart
fruitfull
as
well
as
a
barren
wombe
,
but
without
prayer
the
heart
will
never
bring
forth
true
grace
.
Naturall
benefits
,
children
,
and
the
like
,
doe
fall
into
the
laps
of
men
and
women
though
they
doe
not
seeke
them
from
God
by
this
exercise
of
prayer
;
but
spirituall
blessings
cannot
be
obtained
by
any
other
meanes
,
if
this
be
not
also
joyned
to
the
meanes
to
sanctifie
them
.
You
have
therefore
cause
enough
to
pray
together
as
well
as
Isaac
and
Rebekkah
,
even
though
you
have
not
barren
bodies
,
yea
,
and
if
you
have
children
,
yet
it
is
requisite
to
crave
Gods
favourable
blessing
upon
them
,
without
which
,
they
may
prove
afterwards
the
greatest
crosses
you
have
,
instead
of
the
greatest
comforts
;
see
therefore
that
you
be
not
slack
in
this
service
of
God
.
Again
,
Rebekkahs
duty
is
seen
,
Padan
Aram.
A
woman
should
alwaies
deale
by
loving
meanes
with
her
husband
,
to
get
the
good
she
would
at
his
hands
,
and
not
by
violence
and
clamour
.
You
that
would
have
the
repute
of
good
wives
in
your
own
hearts
,
see
that
you
follow
Rebekkah
,
prevaile
by
discreet
,
wise
,
and
curteous
courses
,
not
by
strong
hand
,
and
violence
.
But
these
eager
,
sharp
,
and
passionate
women
,
that
will
wrest
the
things
the
desire
out
of
their
husbands
hands
,
(
perhaps
also
inconvenient
things
)
by
chiding
,
and
big
,
and
loud
words
,
as
once
I
told
you
Sarah
sought
to
do
,
or
else
by
puling
,
and
whining
,
and
charging
their
husbands
not
to
love
them
else
,
as
the
wife
of
Sampson
did
,
are
to
be
blamed
as
undiscreet
,
and
disobedient
wives
,
and
if
they
repent
not
of
their
folly
,
and
unrulinesse
,
the
Lord
will
one
day
call
them
to
account
for
their
misdemeanours
;
Gentlenesse
,
and
dutifulnesse
must
adorn
your
conversation
,
and
your
husbands
must
see
your
conversation
coupled
with
feare
to
displease
,
so
shall
you
make
your
selve
and
husbands
happy
,
both
at
once
,
and
have
a
kinde
of
lawfull
power
with
them
over
whom
you
have
not
any
authority
.
But
now
of
Rebekkahs
carriage
to
her
Sons
,
she
was
in
the
right
,
A
great
fault
it
is
in
a
wife
,
to
forget
that
her
husband
and
she
do
make
but
one
body
,
and
to
divide
him
from
her
in
eating
and
drinking
to
whom
she
is
so
nearly
linked
in
other
society
.
Be
no
more
offenders
in
this
kinde
,
if
you
have
been
such
,
but
now
be
good
nurses
to
your
husbands
,
and
let
them
at
least
partake
with
your selves
of
any
good
fare
which
you
provide
for
your selves
.
These
be
the
things
commendable
in
Rebekkah
.
Now
I
come
to
her
faults
.
He
was
a
plain
man
.
Secondly
,
she
was
set
upon
it
,
that
though
Iacob
objected
he
should
get
a
curse
rather
then
a
blessing
,
by
seeming
to
his
Father
a
deceiver
and
a
mocker
,
yet
she
found
a
meanes
to
encourage
him
in
his
lying
,
by
a
trick
to
beguile
his
Father
well
enough
;
that
he
should
never
finde
him
out
,
and
so
drew
him
to
go
thorough
with
the
crafty
device
:
this
was
practised
even
against
her
husband
also
,
to
whom
it
least
of
all
becommeth
a
wife
to
use
deceit
and
lying
.
Only
there
was
one
mitigation
and
extenuation
of
her
fault
,
she
did
aime
at
a
good
end
,
but
a
good
intention
cannot
justifie
unlawfull
means
that
are
used
to
accomplish
it
.
We
have
in
her
then
a
fault
of
craftinesse
,
and
deceit
,
and
lying
.
There
is
a
great
difference
betwixt
wisdome
and
fraud
,
wisdome
will
alwaies
hold
it selfe
to
the
side
of
justice
,
not
alone
in
the
thing
it
mainly
seekes
,
but
also
in
the
path
which
it
chooseth
to
walk
in
to
that
end
;
But
fraud
is
as
it
were
a
rotten
wisdome
,
and
cares
not
to
follow
equity
and
truth
in
the
way
it
takes
,
and
neither
many
times
in
the
end
.
Abhorre
fraud
,
that
is
,
the
carrying
of
a
thing
wilily
with
lying
,
and
falshood
,
whether
it
be
good
or
bad
,
but
most
of
all
if
it
be
bad
.
It
is
a
sin
to
do
evill
that
good
may
come
of
it
,
as
S.
Paul
teacheth
,
Rom.
3.
It
is
a
sin
to
lie
,
even
for
Gods
cause
,
and
to
defend
even
his
justice
with
false
tales
,
and
figments
.
As
Iob
admonisheth
his
frinds
that
did
so
,
and
that
they
might
not
seeme
to
impute
unrighteousnesse
to
God
in
so
sore
punishing
of
Iob
,
they
did
impute
hypocrisie
to
him
that
was
punished
.
It
is
a
sin
to
lie
even
for
a
purpose
otherwise
good
,
for
we
are
commanded
to
put
away
lying
.
Wherefore
,
consider
of
your selves
,
if
you
have
not
lyed
and
beguiled
,
if
you
have
not
allured
and
encouraged
others
to
joyne
with
you
in
lying
,
and
beguiling
,
that
else
would
not
have
done
it
.
If
you
have
done
it
against
those
that
were
neare
to
you
,
to
whom
you
should
have
used
more
respect
:
And
worst
of
all
,
if
you
have
done
it
for
a
sinfull
end
too
,
that
is
,
not
to
get
what
was
due
to
you
,
as
here
Iacob
,
but
what
was
not
due
,
by
over-reaching
your
neighbours
in
bargaining
,
and
the
like
,
not
to
keep
a
man
from
sin
as
here
,
but
rather
to
draw
him
to
sin
,
as
in
case
of
unjust
complaints
to
a
superiour
,
to
make
him
punish
,
when
he
should
not
punish
;
Not
to
do
your selves
good
,
as
here
Iacob
,
but
to
do
another
a
mischief
,
as
Davids
false
accusers
to
Saul
,
and
if
your
consciences
accuse
you
of
such
fraud
,
repent
of
it
before
God
,
blame
your selves
for
it
,
seek
pardon
,
resolve
to
put
it
away
for
hereafter
,
and
intreate
the
Lord
to
fortifie
you
against
all
such
wickednesse
,
that
so
you
may
be
pardoned
,
else
great
is
the
danger
of
such
wickednesse
,
The
bread
of
deceit
shall
be
gravell
in
the
belly
,
and
wealth
gotten
by
lying
shall
prove
but
vanity
tossed
to
and
fro
of
them
that
seeke
death
.
I
pray
you
,
consider
how
God
chastised
this
guile
in
these
two
good
persons
,
and
that
though
they
had
a
good
end
in
it
;
For
,
this
occasioned
the
rage
of
Esau
,
which
made
him
threaten
,
yea
,
and
after
attempt
to
kill
Iacob
,
and
so
drove
Iacob
from
Isaacs
family
,
and
kept
them
from
that
comfortable
enjoyment
each
of
other
,
which
else
they
might
have
had
for
twenty
years
together
.
And
be
you
now
lovers
of
plainnesse
,
abhorre
shifting
and
falshood
,
trust
God
with
the
successe
of
all
your
affaires
,
and
trust
not
to
your
own
hearts
,
and
heads
,
he
that
seekes
to
effect
his
desires
by
honest
and
just
meanes
,
he
puts
confidence
in
God
,
and
not
in
himselfe
,
he
that
useth
lying
and
cousinage
,
he
puts
not
his
hope
in
God
,
but
in
his
own
wit
and
heart
:
Shew
true
and
well
grounded
confidence
in
God
,
by
keeping
your selves
within
the
paths
of
equity
and
truth
,
lovely
pathes
,
faire
pathes
,
straight
pathes
,
which
shall
surely
lead
you
to
more
happinesse
and
comfort
at
last
,
than
lying
,
and
fraud
,
hatefull
,
dirty
,
and
crooked
paths
can
possibly
do
.
Learn
as
David
saith
,
Psal.
119.
To
hate
lying
,
and
to
love
Gods
Law
,
love
to
be
guided
by
God
,
who
is
the
God
of
truth
,
and
hate
to
follow
lies
,
which
are
of
the
devill
,
the
author
of
lying
.
Doe
not
object
,
that
you
cannot
possibly
escape
such
and
such
mischiefe
,
bring
about
such
and
such
a
good
businesse
,
unlesse
you
turne
a
little
aside
;
to
a
little
lying
.
I
answer
first
,
trust
God
with
successe
,
beleeve
above
hope
,
let
faith
guide
you
,
not
naturall
reason
;
Cannot
he
doe
that
which
reason
will
call
impossible
?
Hath
not
be
said
,
Rowle
thy self
upon
God
,
and
thy
waies
,
and
he
shall
bring
it
to
passe
?
Will
you
not
rest
upon
him
for
the
performance
of
so
evident
a
promise
?
And
secondly
I
answer
,
that
the
greatest
evill
must
be
suffered
rather
than
the
smallest
sin
committed
,
and
the
attaining
of
the
greatest
benefit
,
cannot
countervaile
the
committing
of
the
least
sin
,
and
that
man
doth
not
truly
know
either
God
,
or
sin
,
or
the
world
,
or
himselfe
,
that
doth
not
yeeld
to
these
truths
.
to
die
,
saith
the
Story
,
It
is
enough
,
Now
Lord
take
away
my
soule
from
me
,
for
I
am
no
better
than
my
Fathers
.
Moses
would
fain
have
dyed
too
,
when
the
people
murmured
against
him
,
and
he
poures
forth
his
griefe
before
God
in
these
words
,
If
thou
wilt
deale
thus
with
me
,
kill
me
now
,
kil
me
if
I
have
found
favour
in
thine
eyes
,
and
let
me
not
see
mine
evill
.
Sometimes
you
finde
good
men
desirous
to
escape
death
,
and
crying
,
Lord
save
me
from
the
hands
of
mine
enemies
,
and
sometimes
againe
even
covetous
of
it
,
and
crying
with
vehemency
again
and
again
,
kill
me
Lord
,
kill
me
,
and
if
thou
lovest
me
,
kill
me
.
Iob
was
exceeding
desirous
to
die
,
He
would
seek
for
it
as
for
gold
,
yea
,
and
fine
gold
,
So
you
perceive
that
mans
nature
is
prone
to
waxe
weary
of
living
,
because
of
affliction
,
and
that
this
is
a
fault
,
and
a
weaknesse
,
is
evident
.
It
is
an
act
of
ingratitude
,
because
a
man
considers
not
as
well
the
good
he
enjoyeth
,
as
the
evill
,
for
if
he
would
reckon
well
,
he
doth
alwaies
receive
more
good
at
Gods
hand
in
this
life
,
than
evill
,
but
as
one
bitter
morsell
causeth
that
the
mouth
tasteth
nothing
almost
but
bitternesse
,
though
it
have
before
received
many
dainty
morsels
,
so
it
is
with
us
in
this
case
.
Againe
,
it
is
a
fruit
of
hopelesnesse
,
and
despaire
,
the
soule
doth
not
expect
the
favourable
goodnesse
of
God
to
strengthen
,
and
deliver
in
due
time
,
but
thinks
it
will
never
be
better
with
mee
till
I
die
,
and
therefore
wisheth
it selfe
out
of
the
world
.
Hope
would
hold
the
heart
up
from
these
faintings
,
but
it
is
a
kinde
of
despaire
that
casts
it
into
such
swounes
,
as
Iob
said
,
As
for
mine
hope
,
where
is
it
?
Thirdly
,
pride
is
one
great
cause
of
this
disposition
,
men
consider
not
with
themselves
how
unworthy
they
be
of
any
good
,
how
much
they
have
deserved
far
greater
evill
,
and
therefore
are
immoderately
vexed
with
those
they
feele
,
and
therefore
count
their
beeing
a
burden
.
But
is
it
not
a
fruit
of
great
pride
in
a
man
,
that
as
if
he
were
his
own
maker
,
preserver
,
disposer
,
will
be
no
longer
then
he
may
have
his
own
will
?
and
may
see
things
to
go
along
with
him
after
his
owne
wishes
.
Further
,
a
man
wrongs
himselfe
exceedingly
,
by
suffering
himself
to
grow
weary
of
life
,
for
first
,
he
makes
the
misery
greater
,
by
makeing
himselfe
weaker
to
beare
it
.
If
a
man
be
to
beare
a
great
burden
,
it
doth
him
much
hurt
to
scratch
the
skin
of
his
shoulder
,
for
that
will
adde
much
to
the
pain
of
bearing
.
A
gauled
place
will
smart
of
it selfe
,
how
ill
doth
be
provide
for
himselfe
,
that
rubs
off
the
skin
from
his
shoulders
,
when
he
is
put
to
carry
a
thing
.
So
doth
he
that
will
needs
give
way
to
so
much
impatiency
,
as
to
be
weary
of
life
,
yea
,
he
exposeth
himselfe
to
the
danger
of
becomming
a
self-murtherer
,
that
yeeldeth
to
this
wearinesse
of
life
.
For
it
will
not
be
very
hard
to
perswade
any
man
to
cast
away
that
which
is
his
burden
.
So
it
is
evident
,
that
this
was
an
offence
in
Rebekkah
.
And
now
come
you
men
and
women
of
all
rankes
,
looke
into
your selves
.
Have
not
you
also
been
weary
of
life
,
and
that
upon
a
very
small
occasion
?
A
maide
is
crossed
in
her
desires
,
by
her
parents
for
her
good
,
and
she
sees
no
likelihood
of
having
what
shee
would
have
,
then
she
pules
and
takes
on
,
and
wisheth
she
were
dead
and
buried
,
she
would
forgive
him
that
would
knock
her
on
the
head
.
A
man
hath
met
with
somewhat
a
froward
woman
which
vexeth
him
with
her
words
,
then
he
will
be
dead
in
a
chafe
,
I
would
I
were
out
of
the
world
,
never
man
was
so
pestered
with
a
shrew
as
I
,
so
it
is
with
wives
too
.
Come
now
,
recount
you
owne
passions
,
are
you
not
ashamed
of
these
drunken
distempers
?
what
is
life
,
a
thing
so
dog
cheape
with
you
,
that
upon
every
occasion
you
would
cast
it
away
?
Are
your selves
things
of
so
little
value
that
so
small
a
matter
should
make
you
weary
of
your selves
?
You
wrong
God
exceedingly
in
such
distempers
,
for
you
make
it
appeare
that
you
think
of
him
,
as
of
an
angry
governour
,
that
cares
not
how
unreasonably
he
laies
upon
his
servants
in
his
anger
:
Either
these
corrections
are
sufferable
,
or
not
,
(
I
meane
such
as
by
wisdome
and
discretion
you
might
compose
your selves
to
beare
with
gentlenesse
,
)
or
they
be
not
,
if
they
be
,
why
do
you
chafe
thus
?
If
they
be
not
,
who
hath
sent
them
?
Verily
you
provoke
God
to
send
unsufferable
crosses
,
that
will
make
easie
crosses
unsufferable
;
What
saith
the
Father
to
the
froward
childe
,
doe
you
cry
for
nothing
,
take
you
that
then
to
make
you
cry
for
something
,
and
so
doubles
and
redoubles
his
blows
with
a
strong
arme
,
till
the
childe
,
feeling
the
smart
of
his
Fathers
anger
,
begins
to
compose
himselfe
to
a
little
more
sufferance
.
Brethren
,
let
us
repent
of
this
folly
,
there
scarce
liveth
a
man
that
hath
not
overshot
himselfe
in
this
fashion
:
O
let
us
repent
of
it
,
and
let
us
diligently
resist
such
disorderly
passions
hereafter
;
Let
nothing
make
us
weary
of
life
but
sin
,
and
not
that
so
excessively
,
as
to
make
us
intemperately
wish
death
.
Of
sin
we
should
be
weary
,
but
of
life
for
sins
sake
I
know
not
whether
we
may
allow
our selves
at
all
to
be
weary
.
But
for
crosses
,
be
they
what
they
will
,
we
should
not
be
so
weak
and
impatient
,
as
to
grow
weary
of
life
.
For
God
is
able
to
deliver
us
out
of
all
crosses
,
and
will
do
it
,
and
he
will
so
sanctifie
them
to
us
,
that
it
may
be
more
for
our
profit
than
if
it
were
removed
,
and
can
give
,
as
in
Iobs
case
he
did
,
so
blessed
an
issue
,
that
our selves
shall
confesse
it
was
but
our
folly
,
not
to
be
willing
to
continue
under
them
according
to
his
will
.
Had
not
Iob
cause
to
unwish
his
former
wishes
,
when
the
Lord
did
make
so
large
an
addition
of
happy
dayes
unto
him
?
Above
all
,
we
must
consider
of
our
worthinesse
to
be
damned
,
that
we
may
not
thinke
much
of
crosses
,
and
labour
so
to
rest
upon
God
for
the
escape
of
damnation
,
that
afflictions
which
are
but
for
a
short
season
,
may
not
seeme
unto
us
extreame
.
Looke
upon
our
Lord
Iesus
Christ
,
what
sufferings
were
comparable
to
his
?
Yet
we
never
meet
with
any
wearinesse
of
life
,
or
wishing
of
death
in
him
.
Looke
upon
S.
Paul
too
,
Never
man
had
feeling
of
greater
tribulation
,
and
he
tels
us
,
that
hee
tooke
pleasure
in
necessities
,
afflictions
,
tribulations
;
but
that
he
wished
himselfe
dead
,
that
hee
might
be
free
from
his
crosses
,
wee
never
reade
.
Let
us
follow
the
vertues
of
godly
men
,
but
let
their
weaknesses
be
our
warnings
.
And
that
we
may
not
distaste
life
for
any
crosses
that
befall
us
therein
,
let
us
often
renew
our
faith
in
Gods
gracious
promises
,
to
give
us
an
happy
issue
out
of
all
,
and
to
bring
us
safely
to
his
heavenly
kingdome
.
Moreover
,
if
sometimes
these
fainting
fits
doe
gather
upon
us
,
and
our
mindes
be
overtaken
with
this
tirednesse
of
spirit
,
let
us
learne
though
to
be
humbled
,
yet
not
to
be
discouraged
.
We
conclude
not
against
Elias
,
Moses
,
Rebekkah
,
Iob
,
that
they
were
not
truly
sanctified
,
because
they
were
imperfect
in
patience
;
Why
should
we
make
such
untrue
,
and
uncharitable
,
and
indiscreet
conclusions
,
either
against
our selves
,
or
others
with
whom
we
live
?
As
an
extenuating
of
faults
to
make
them
seeme
nothing
,
and
make
our
hearts
hard
under
them
,
is
to
be
condemned
,
so
an
over-aggravating
of
them
to
make
our selves
seem
no
children
,
making
our
case
worse
then
ever
any
mans
before
,
is
likewise
to
be
condemned
;
Satan
is
author
of
both
these
follies
,
and
the
effect
of
the
latter
is
to
drive
us
from
God
,
as
well
as
of
the
former
,
and
all
things
are
ill
used
when
they
tend
to
keepe
us
from
comming
to
God
,
and
trusting
in
him
.
So
much
of
Rebekkahs
good
and
bad
,
now
of
the
good
and
evill
occurrents
that
befell
her
.
Her
prosperity
first
was
great
,
If
God
have
granted
to
any
this
mercy
,
even
to
call
them
effectually
to
himselfe
out
of
the
darknesse
of
a
false
worship
and
religion
,
to
the
light
of
a
godly
life
.
How
much
cause
hath
he
to
blesse
God
,
and
to
rejoyce
in
this
mercy
above
all
mercies
,
and
bee
freequently
and
heartily
thankfull
?
But
if
you
have
not
yet
attained
it
,
for
many
live
in
the
Church
that
be
not
of
it
;
take
notice
of
your
wretched
condition
,
and
now
cry
earnestly
to
God
to
bring
you
to
the
effectuall
and
saving
knowledge
of
his
truth
,
that
you
also
may
be
indeed
,
and
●ot
in
bare
profession
,
of
the
houshold
of
Abraham
,
the
true
Church
.
But
Rebekkah
had
other
benefits
,
beauty
,
health
,
and
strength
,
Now
for
her
crosses
,
First
,
her
husband
fell
blinde
and
weake
,
and
almost
bedridden
.
2.
Her
husbands
affections
were
set
too
much
on
the
worser
sonne
.
3.
Esaus
resolution
to
kill
Iacob
.
Likewise
she
could
not
but
grieve
to
see
her
husbands
affections
to
be
so
much
more
than
they
should
have
been
for
a
long
time
upon
her
elder
,
but
worser
son
.
It
was
also
a
great
griefe
unto
her
to
see
the
rudenesse
and
bloodinesse
of
her
son
Esau
,
who
comforted
himselfe
against
his
brother
,
with
an
intention
,
so
soon
as
his
Fathers
funerals
were
over
,
to
dispatch
him
,
and
rob
him
of
the
blessing
,
though
he
could
not
get
it
to
himselfe
.
Would
it
not
cut
the
heart
of
one
of
you
Parents
,
to
heare
that
one
of
your
sons
(
you
having
but
a
couple
in
all
the
world
)
should
resolve
to
become
a
murderer
of
the
other
,
and
so
you
stood
in
danger
of
being
deprived
of
them
both
at
once
;
would
not
both
these
things
grieve
you
?
Againe
,
Padan
Aram
in
respect
of
Esau
,
as
to
steale
thence
again
in
respect
of
Laban
,
his
Fathers
estate
was
not
so
low
,
that
he
must
needs
have
travailed
over
that
Iordan
with
a
staffe
,
and
come
to
Labans
house
all
alone
,
and
there
have
served
an
hard
service
for
a
wife
.
Sure
Isaac
was
not
a
prodigall
,
he
had
not
consumed
his
estate
so
,
that
Abrahams
grandchilde
must
be
sent
out
so
poorely
appointed
,
whose
steward
when
he
fetched
a
wife
for
Isaac
,
had
ten
Camels
well
laden
with
rich
things
,
and
many
servants
to
attend
him
,
and
so
with
speed
returned
home
with
his
errand
.
But
feare
of
Esau
caused
him
to
goe
speedily
and
secretly
,
that
no
man
might
know
it
,
lest
so
he
might
have
fallen
into
mischiefe
by
his
meanes
,
and
to
tarry
so
long
till
he
might
heare
his
brother
was
pacified
.
Now
did
not
this
,
think
you
,
wound
Rebekkahs
heart
?
Did
she
not
part
with
a
great
part
of
her
comfort
,
when
she
parted
with
her
beloved
son
Iacob
?
so
far
,
so
long
,
and
in
such
a
manner
.
Now
let
all
of
us
be
perswaded
to
looke
for
these
and
the
like
crosses
,
that
by
fortifying
our selves
against
them
,
we
may
be
made
more
patient
,
and
so
beare
them
with
lesse
discontent
:
for
what
are
we
,
that
God
should
handle
us
with
more
indulgence
than
this
so
good
a
woman
?
And
those
that
lie
under
any
such
crosse
in
husband
,
sons
,
daughters
,
daughters
in
law
,
let
them
frame
themselves
to
a
more
contented
suffering
,
because
they
finde
that
they
bee
no
other
kind
of
evils
,
than
those
wherewith
their
Father
hath
exercised
their
betters
in
former
times
,
as
he
doth
also
for
the
present
;
Hee
must
be
an
unruly
childe
that
will
roare
,
and
take
on
,
when
he
beareth
no
more
than
his
other
brethren
and
sisters
beare
before
him
;
yea
,
and
if
we
have
escaped
these
particular
crosses
,
let
us
be
thankfull
to
God
for
our
freedome
even
from
them
,
and
make
the
bearing
of
the
rest
more
easie
,
because
we
have
not
(
as
we
have
deserved
,
and
might
have
had
)
the
same
we
have
,
and
these
also
for
an
overplus
of
misery
.
THE
SEVENTENTH
EXAMPLE
.
OF
ESAV
.
WEE
are
now
to
handle
the
example
of
Esau
:
Hee
was
a
twin
,
Iacob
being
the
other
twin
:
We
must
treate
of
his
birth
,
life
,
and
death
.
First
,
for
his
birth
,
He
came
out
first
in
colour
red
,
and
all
over
rough
,
as
an
hairy
garment
,
for
which
cause
his
name
was
called
Esau
,
which
signe
made
as
one
that
was
stronger
than
ordinary
children
be
,
and
all
over
covered
with
haire
.
In
him
the
Lord
shewed
the
freedome
of
his
election
,
as
the
Apostle
notes
,
Rom.
9.
For
,
Before
the
children
were
borne
,
or
,
had
done
good
or
evill
,
it
was
said
,
The
elder
shall
serve
the
younger
.
God
chose
not
him
but
Iacob
,
though
they
were
borne
both
of
the
same
Parents
,
and
at
the
same
burden
.
Now
concerning
his
life
,
we
must
consider
;
1.
That
which
was
good
therein
.
2.
That
which
was
evill
.
3.
His
prosperity
.
4.
His
crosses
and
miseries
.
1
His
good
quality
.
1.
He
shewed
good
respect
unto
Isaac
his
Father
.
For
the
first
,
some
things
he
did
that
for
matter
were
good
and
commendable
,
as
even
a
bad
man
may
have
some
good
things
found
in
him
.
The
first
good
thing
was
,
that
he
did
shew
good
respect
unto
Isaac
his
Father
.
For
he
was
glad
to
gratifie
him
in
his
diet
,
bringing
home
the
Venison
that
he
caught
,
of
which
was
made
dainty
meat
,
which
the
old
man
loved
to
feed
upon
,
and
when
he
came
to
him
to
present
his
Venison
,
according
to
his
Fathers
appointment
,
that
he
might
receive
the
blessing
from
his
Father
,
he
spake
reverently
unto
him
.
For
when
he
brought
the
meate
ready
prepared
for
his
eating
,
he
said
thus
to
him
,
Let
my
Father
arise
and
eat
of
his
sons
Venison
,
that
thy
soule
may
blesse
mee
.
Chap.
27.31
.
and
after
ver.
34.
Blesse
me
,
even
me
also
,
ô
my
Father
,
and
ver.
38.
Hast
thou
but
one
blessing
my
Father
,
blesse
me
,
even
me
also
,
ô
my
Father
.
Though
his
Father
had
given
the
blessing
to
Iacob
his
brother
,
yet
he
doth
not
rage
and
grow
into
passionate
expostulations
,
but
with
gentle
and
reverent
termes
,
and
with
teares
,
and
with
prayers
seekes
to
get
some
blessing
from
him
.
This
proveth
evidently
,
that
he
carried
a
reverent
esteeme
of
his
Father
in
his
heart
,
and
honoured
him
duly
.
The
same
love
and
respect
he
shewed
to
Isaac
after
,
for
when
his
wrath
was
kindled
against
his
brother
Iacob
,
and
that
he
minded
to
revenge
himselfe
by
killing
Iacob
:
Yet
he
resolved
to
forbeare
till
Isaac
was
dead
,
that
he
might
not
procure
too
much
griefe
and
sorrow
to
him
in
his
old
age
,
and
therefore
it
is
recorded
,
that
he
said
,
The
dayes
of
mourning
for
my
Father
are
at
hand
,
then
will
I
kill
my
brother
Iacob
,
ver.
41.
He
would
not
have
deferred
the
murder
of
his
brother
for
Isaacs
sake
till
after
his
death
,
but
that
he
bare
some
respect
and
good
will
unto
his
Father
.
And
hee
shewed
the
same
respect
unto
him
after
,
Chap.
28.6
.
For
when
hee
perceived
his
Father
had
blessed
Iacob
,
and
sent
him
to
fetch
a
wife
from
Padan
Aram
,
and
not
to
take
any
Canaanitish
woman
,
and
that
the
daughters
of
Canaan
which
he
had
married
displeased
his
Father
,
he
went
to
his
Vncle
Ishmael
,
and
tooke
his
daughter
Mahalath
to
wife
,
seeking
as
well
as
his
wit
could
serve
,
to
please
his
Father
in
that
latter
match
,
although
indeed
he
went
not
rightly
to
work
in
that
marriage
neither
.
Some
care
you
see
he
shewed
to
give
his
Father
content
,
though
he
had
not
wisdome
enough
to
order
himselfe
rightly
for
that
end
.
Thus
this
Esau
,
though
he
wanted
grace
,
and
feared
not
God
,
yet
he
bare
love
and
reverence
in
some
degree
as
a
carnall
man
could
unto
his
Father
Isaac
;
who
loved
him
dearely
,
and
so
he
requited
his
love
againe
,
with
such
a
kinde
of
love
as
might
be
found
in
an
unsanctified
person
.
Now
all
you
sons
and
daughters
that
have
Parents
living
with
you
,
or
have
had
,
come
and
lay
your selves
in
the
ballance
with
Esau
,
and
consider
if
you
have
so
much
as
equalled
him
in
this
kinde
of
imperfect
dutifulnesse
towards
your
Parents
.
He
out
of
a
kinde
of
naturall
inclination
,
or
out
of
hope
of
being
still
kindly
used
and
blessed
of
his
Father
,
shewed
much
respect
unto
him
divers
wayes
.
Hath
nature
,
have
carnall
ends
prevailed
so
much
with
you
to
encline
your
hearts
to
your
parents
,
as
they
prevailed
with
Esau
?
If
so
,
yet
boast
not
of
this
,
thinke
not
much
the
better
of
your selves
,
these
kinde
of
shadows
of
vertues
,
cannot
prove
you
to
be
godly
children
,
nor
afford
you
sound
comfort
,
because
themselves
be
not
sound
and
perfect
.
You
have
no
great
reason
to
please
your selves
,
because
you
are
as
good
as
Esau
,
an
unsanctified
man
,
and
one
of
whom
we
can
give
little
hope
,
but
that
he
was
a
casta-way
.
I
say
therefore
,
satisfie
not
your selves
,
be
not
good
in
your
own
eyes
because
of
this
painted
and
counterfeit
goodnesse
.
But
if
otherwise
it
be
,
and
that
it
is
evident
you
come
far
short
of
Esau
,
and
have
not
declared
so
much
regard
of
your
parents
as
he
hath
done
,
then
how
bad
must
you
account
your selves
,
that
are
much
more
sinfull
even
than
an
Esau
might
have
been
?
And
it
is
cleare
,
that
divers
children
be
far
worse
than
this
bad
son
of
Isaac
,
for
they
shew
no
reverence
,
no
submission
to
their
aged
Parents
,
but
apparently
sleight
them
in
word
and
deed
;
grumble
at
them
,
chafe
against
them
,
carry
themselves
cuttedly
,
and
currishly
towards
them
,
if
at
any
time
they
be
crossed
by
them
;
will
not
be
held
from
following
their
own
evill
desires
,
as
Esau
was
from
killing
his
Brother
,
by
a
desire
not
to
grieve
them
,
but
wilfully
run
on
in
their
wicked
courses
,
even
though
they
see
and
know
that
their
wicked
carriage
doth
greatly
afflict
and
torment
their
Parents
;
but
purposely
some
do
things
to
torment
them
.
O
,
sin
hath
a
greater
sway
and
dominion
in
such
childrens
hearts
than
it
had
in
Esaus
,
and
they
are
far
more
wicked
than
he
was
.
Yea
,
when
they
see
their
Parents
displeased
with
their
wayes
,
yet
they
have
not
so
much
desire
to
give
them
content
as
Esau
had
,
nor
do
not
so
much
as
labour
in
any
manner
,
though
never
so
poorely
,
to
give
them
any
satisfaction
at
all
.
Woe
,
woe
unto
such
children
;
what
can
he
expect
from
God
,
that
is
a
viler
son
than
Esau
was
?
Let
such
shame
themselves
by
his
example
,
and
now
receive
reproofe
with
meekness
,
and
greatly
repent
of
their
undutifulnesse
,
if
ever
they
purpose
to
attain
pardon
.
And
now
,
let
all
children
that
desire
to
enjoy
in
themselves
the
comfort
of
being
the
children
and
chosen
of
God
,
strive
to
outstrip
Esau
in
filiall
obedience
and
duty
.
Let
them
for
conscience
sake
to
God
,
put
on
a
largor
measure
of
love
,
and
a
greater
reverence
to
their
Parents
,
labouring
to
please
them
in
all
things
,
in
the
Lord
,
&
out
of
conscience
,
to
submit
themselves
unto
them
,
&
honor
them
because
God
hath
required
it
at
their
hands
,
and
to
labour
to
forbeare
all
sin
,
as
in
an
holy
regard
to
God
,
so
in
part
also
,
out
of
a
feare
to
vex
and
kill
their
godly
Parents
,
whose
tender
affection
to
them
cannot
but
cause
that
their
wicked
carriage
shall
prove
a
mighty
corrasive
unto
their
soules
.
Be
as
good
as
Esau
,
yea
in
this
matter
be
you
far
better
than
he
,
content
not
thy selfe
to
be
even
with
a
miserable
Esau
in
dutifulnesse
to
your
Parents
.
Another
thing
in
Esau
we
have
recorded
in
Scripture
,
which
is
commendable
,
and
that
towards
his
brother
Iacob
,
for
though
he
went
against
him
with
foure
hundred
men
,
intending
to
take
a
sharp
revenge
by
killing
him
at
least
,
if
not
his
wives
and
children
too
,
Every
man
sees
that
this
was
well
done
of
Esau
.
Come
and
imitate
him
,
and
if
you
have
been
transported
with
rage
against
any
,
specially
against
a
brother
for
any
true
or
imaginary
iniquity
;
yet
when
submissivenesse
and
curtesie
is
shewed
unto
you
,
let
it
melt
you
,
let
it
win
you
,
pacifie
,
appease
you
,
and
cause
your
passion
to
depart
,
and
though
you
have
intended
,
attempted
,
and
begun
to
use
violence
,
yet
cast
out
such
thoughts
,
forbeare
the
execution
of
such
evill
purposes
,
and
turn
your
violence
into
kindnesse
and
humanity
.
Be
better
than
Esau
,
and
do
this
to
any
man
,
as
he
to
a
brother
,
and
without
such
gifts
and
submission
,
which
be
did
by
such
inducements
,
and
shew
love
and
kindnesse
for
very
conscience
,
as
he
did
out
of
naturall
passion
striving
in
him
:
Yea
,
if
any
man
have
been
imbittered
against
another
for
any
cause
,
and
hath
so
far
yeelded
to
his
own
fury
,
as
to
begin
to
do
naughtily
in
seeking
revenge
;
O
let
him
do
as
well
as
Esau
did
,
go
back
in
the
middest
of
his
enterprise
,
and
not
suffer
himselfe
to
be
so
confirmed
in
wickednesse
,
as
to
go
through
with
sinfull
designes
.
Let
the
feare
of
God
,
the
checks
of
conscience
,
the
apprehension
of
Gods
displeasure
against
the
doers
of
such
things
,
even
reclaime
you
in
the
middest
,
as
naturall
kindnesse
did
this
sinfull
man
.
Be
not
satisfied
to
do
as
well
as
Esau
in
this
case
,
but
exceed
him
,
and
doe
far
better
than
he
,
that
you
may
shew
your selves
to
have
that
grace
of
which
Esau
was
destitute
.
I
have
enough
my
brother
,
keep
that
which
is
thine
owne
,
and
would
not
take
it
but
upon
urgent
pressing
:
First
,
it
is
said
ver.
11.
He
urged
him
,
and
he
took
it
.
Now
will
you
not
shew
your selves
as
good
men
as
Esau
in
this
case
?
Know
when
you
have
enough
,
be
not
greedy
of
gifts
,
and
when
your
state
is
already
rich
and
abundant
,
seek
not
to
get
into
your
hands
though
it
be
by
receiving
a
gift
,
that
which
is
anothers
.
O
that
Esau
should
be
able
to
say
,
I
have
enough
,
keep
that
which
is
thine
,
and
many
that
be
Christians
in
shew
,
should
not
be
able
to
discerne
when
they
have
enough
,
but
should
be
as
eager
to
get
even
by
worse
meanes
,
or
as
bad
as
this
,
even
by
taking
gifts
and
bribes
for
doing
but
even
justice
or
which
is
worse
,
for
doing
injustice
,
and
should
by
oppression
and
harsh
dealing
even
with
poore
and
needy
men
,
their
Tenants
and
underlings
,
seek
to
get
even
more
than
enough
.
If
any
man
amongst
you
finde
himselfe
so
earthly
disposed
,
let
him
earnestly
condemne
himselfe
,
and
say
alas
,
what
a
slave
am
I
to
riches
?
that
have
not
yet
so
far
denyed
the
world
,
but
that
I
am
more
covetous
and
unjust
than
Esau
shewed
himselfe
.
If
any
say
,
yea
,
Esau
did
this
towards
a
brother
;
I
answer
,
doth
not
Christianity
teach
us
to
love
our
neighbours
as
our selves
?
If
any
say
,
but
though
Esau
said
he
had
enough
,
yet
it
may
be
,
that
he
thought
not
so
;
I
answer
,
In
saying
so
,
he
shews
he
thought
he
was
so
at
that
time
,
and
knew
he
should
be
so
,
therefore
should
a
good
man
that
would
be
counted
far
better
than
Esau
set
himselfe
to
be
so
indeed
,
and
at
all
times
?
Come
then
,
you
that
have
estates
large
enough
to
afford
you
all
due
content
,
come
I
say
,
and
learne
of
Esau
to
know
when
you
have
enough
,
and
not
strive
to
get
more
by
any
greedy
,
unjust
and
oppressive
course
.
Let
others
enjoy
their
owne
,
and
be
you
content
with
your
owne
,
yea
goe
yet
farther
,
and
be
content
to
lose
some
of
you
owne
to
those
that
are
poore
,
and
in
necessity
,
and
far
lower
and
meaner
than
your selves
.
But
last
of
all
,
Esau
,
Esau
shall
rise
in
judgement
against
you
,
if
you
continue
still
to
have
such
a
coare
against
them
from
whom
you
have
received
injury
,
as
that
their
presence
will
keep
you
from
doing
good
workes
with
them
in
their
company
,
and
in
their
society
.
And
these
be
all
the
good
things
which
I
can
call
to
minde
that
the
Scripture
tels
of
this
evill
man
.
Let
us
therefore
passe
on
to
the
consideration
of
his
faults
,
which
are
more
,
and
greater
.
And
first
in
generall
,
But
let
us
more
particularly
search
into
Esau
:
First
,
in
respect
of
his
carriage
of
himselfe
in
respect
of
outward
things
:
then
of
his
carriage
for
matters
of
religion
,
and
the
things
of
God
.
Thirdly
,
His
behaviour
to
his
Parents
.
Lastly
,
to
his
brother
.
The
boyes
grew
up
,
and
Esau
was
a
cunning
Hunter
,
a
man
of
the
field
;
He
meaneth
a
gallant
fellow
that
gave
himselfe
to
little
else
but
the
sport
of
hunting
,
and
was
still
,
in
the
field
following
that
sport
.
He
was
a
rich
mans
son
,
and
his
Father
had
great
meanes
,
and
allowed
him
enough
,
wherefore
he
cared
not
for
any
usefull
kinde
of
living
,
but
followed
sports
and
jollity
,
and
by
name
was
a
great
hunter
still
in
the
fields
,
to
please
himselfe
in
that
humour
.
Is
not
this
also
the
common
sin
of
many
richer
persons
?
who
as
they
had
wealth
given
them
to
be
fewell
to
idlenesse
and
voluptuousnesse
,
give
themselves
over
to
sports
,
and
some
to
this
of
hunting
,
and
regard
not
to
profit
in
any
good
study
or
profitable
trade
of
life
.
Esaus
hunting
may
seeme
not
to
have
been
according
to
our
present
custome
,
with
kennels
of
bounds
,
but
with
bow
and
quiver
,
as
it
is
noted
,
Chap.
25.
But
howsoever
,
he
was
set
wholly
upon
sports
,
and
sold
himselfe
to
that
kinde
of
delight
,
leting
goe
other
things
of
better
note
and
use
.
Surely
then
,
it
is
a
sin
to
live
voluptuously
,
to
have
none
other
calling
but
pastimes
and
vaine
sports
,
to
make
that
ones
occupation
,
that
should
be
alone
his
recreation
,
and
to
spend
himselfe
in
such
a
trifling
vaine
thing
that
should
be
used
as
a
triflle
alone
,
to
refresh
our selves
after
matters
of
greater
consequence
.
Nimrod
was
an
hunter
,
Ishmael
was
an
archer
,
Esau
a
field
man
;
you
reade
no
such
thing
of
Sem
,
Abraham
,
Isaac
,
Iacob
.
Why
should
you
follow
the
patterne
of
those
men
whom
the
Scripture
speaketh
of
with
disgrace
?
and
not
theirs
rather
,
who
have
an
honourable
name
in
the
book
of
God
.
I
pray
you
call
your selves
to
an
account
for
your
expence
of
time
,
must
we
not
answer
to
God
how
we
have
lived
,
how
we
have
bestowed
our
dayes
and
houres
,
will
this
be
a
good
answer
?
I
spent
the
day
in
hunting
,
hawking
,
carding
,
dicing
,
and
so
I
did
from
time
to
time
,
one
day
at
one
sport
or
merry
meeting
,
another
,
at
another
,
but
all
in
such
toyes
;
Can
you
bee
so
fond
as
to
imagine
or
beleeve
,
that
God
for
this
cause
gave
you
wit
,
sences
,
lives
,
health
,
strength
,
wealth
,
and
other
like
meanes
of
doing
good
?
See
this
fault
now
,
so
many
as
are
guilty
,
and
set
your selves
to
a
more
profitable
kinde
of
living
,
or
else
the
day
will
come
when
you
shall
bootlesly
wish
that
you
had
never
been
;
O
so
lay
out
your
life
,
that
the
world
and
your selves
may
be
the
better
for
it
.
Live
as
Abraham
and
Iacob
did
,
not
as
Esau
,
follow
some
study
,
follow
some
good
husbandry
.
Live
,
as
those
that
know
there
is
another
life
after
this
,
and
that
there
be
more
weighty
and
honourable
things
to
doe
than
playing
and
sporting
:
Take
heed
of
bringing
your selves
into
the
number
of
those
that
are
Lovers
of
pleasures
,
more
than
lovers
of
God
.
If
you
say
,
why
?
Then
do
you
condemne
all
use
of
sports
,
as
hunting
,
fowling
,
or
the
like
?
I
answer
,
no.
I
doe
not
,
but
I
say
,
let
not
this
in
a
manner
be
the
totall
summe
of
your
employment
.
Have
figures
,
as
well
as
cyphers
in
the
number
of
your
dayes
,
let
these
kindes
of
exercises
have
some
small
quantity
of
time
for
your
refreshment
,
but
spend
your selves
in
better
things
,
or
else
you
shall
be
censured
with
S.
Iames
his
censure
,
You
have
lived
in
pleasure
upon
earth
,
and
then
I
am
sure
you
shall
live
in
torment
when
you
must
leave
the
earth
.
But
another
fault
we
have
in
Esau
,
for
the
manner
of
his
hunting
,
He
came
from
the
field
,
and
was
faint
,
he
followed
his
pastime
over-eagerly
and
excessively
,
and
knew
not
how
to
breake
it
off
in
due
time
,
till
very
hunger
and
faintnesse
brought
him
home
.
Sure
reason
will
conclude
that
it
must
needs
be
folly
and
a
sin
to
be
so
bound
to
some
sport
,
that
one
knowes
not
a
due
season
of
leaving
it
off
,
but
must
run
after
it
a
long
time
together
,
till
faintnesse
or
hunger
follow
.
To
be
eager
after
pastimes
,
and
stay
so
long
at
them
as
if
they
were
great
matters
,
even
till
extreame
wearinesse
and
hunger
take
one
off
,
and
rather
compell
,
than
perswade
him
to
leave
,
this
is
an
inordinate
using
of
sports
.
For
these
recreations
are
in
the
very
wisdome
of
nature
appointed
alone
to
cheere
up
the
minde
,
when
it
is
wearied
with
great
imployments
,
that
it
may
be
fitted
the
better
for
them
afterwards
:
and
they
are
not
to
be
followed
for
their
own
sakes
,
as
not
being
worthy
to
bee
made
any
part
of
the
end
of
a
wise
mans
life
.
Now
he
that
follows
them
with
so
immoderate
eagernesse
,
and
so
long
together
,
makes
it
appeare
that
he
doth
not
use
them
as
their
nature
requireth
,
and
instead
of
fitting
himselfe
for
better
actions
by
them
,
doth
altogether
unfit
himselfe
for
any
good
action
.
For
what
can
he
performe
well
,
that
hath
toiled
himselfe
in
a
toy
till
hee
bee
quite
spent
?
Learne
I
pray
you
to
see
this
fault
in
your selves
,
and
amend
it
,
even
staying
too
long
at
your
gawdes
,
following
them
such
a
space
of
time
together
,
or
with
such
great
violence
,
that
you
be
even
tired
and
spent
by
them
.
Sports
must
be
done
sportingly
,
not
with
the
like
seriousnesse
,
and
earnestnesse
,
as
serious
matters
.
A
small
deale
of
time
should
be
allotted
for
matters
of
small
value
,
for
seeing
time
is
precious
,
to
give
much
of
a
precious
thing
for
that
which
is
a
very
meane
and
worthlesse
thing
,
is
surely
to
suffer
ones
selfe
to
be
consumed
by
fancy
and
passions
,
and
not
to
walke
rationally
,
and
discreetly
.
Learne
therefore
not
to
suffer
your selves
to
be
brought
under
the
bondage
of
any
the
most
lawfull
recreation
,
but
to
be
able
to
breake
off
seasonably
.
And
when
is
the
season
,
ye
may
ask
?
I
answer
,
when
you
have
bestowed
so
much
time
in
them
,
as
to
have
attained
the
proper
end
of
them
.
As
in
meate
and
drink
,
a
man
should
forbear
to
take
more
,
when
he
hath
received
so
much
as
is
requisite
for
the
ends
of
food
.
So
in
sports
.
And
every
mans
discretion
will
tell
him
,
unlesse
he
hath
put
out
his
eyes
by
making
himselfe
a
bondman
to
pastimes
,
that
the
end
is
to
fit
him
for
better
matters
,
by
preserving
the
health
,
and
maintaining
the
vigour
and
cheerefulnesse
of
his
body
and
minde
.
He
must
not
tarry
at
them
as
long
as
he
can
,
or
till
he
be
weary
;
but
when
he
hath
been
so
long
constant
in
them
as
is
fit
to
stir
and
exercise
his
body
,
and
prepare
him
for
serious
matters
,
then
must
he
leave
them
off
,
and
goe
to
serious
matters
.
And
I
pray
you
,
let
me
propound
to
your
considerations
a
fit
rule
for
the
measuring
of
your
time
for
sports
.
Will
not
sanctified
reason
tell
you
that
you
ought
not
to
bestow
more
time
in
recreations
,
though
never
so
honest
,
to
refresh
your
bodies
then
in
spirituall
and
holy
duties
to
edifie
your
soules
.
Give
not
more
houres
usually
to
these
basest
of
all
things
,
playes
and
games
than
to
those
most
usefull
of
all
things
,
reading
the
Scriptures
,
Prayer
,
Meditations
,
and
those
things
that
are
next
to
spirituall
duties
in
value
and
usefulnesse
,
studying
some
worthy
knowledge
,
or
doing
some
profitable
businesse
in
your
callings
.
Let
not
the
more
worthy
thing
be
set
behinde
the
lesse
worthy
:
let
not
the
Vassall
be
set
above
his
Soveraign
,
and
have
more
honour
than
his
Lord
and
King
.
Another
fault
in
Esau
in
regard
of
his
conversation
about
earthly
things
is
,
that
when
he
came
now
to
be
an
ageder
man
,
By
thy
sword
shalt
thou
live
.
He
made
himselfe
great
by
war
.
The
sword
was
not
appointed
to
get
lands
and
livings
withall
,
but
to
defend
and
maintaine
men
against
unjust
violence
,
and
to
punish
offenders
and
malefactors
.
But
Esau
followed
the
wars
to
make
himselfe
great
,
as
it
hath
been
used
much
formerly
,
and
is
now
.
Men
would
fight
with
others
to
take
away
their
lands
and
goods
from
them
,
and
to
make
themselves
possessours
and
Lords
of
their
countries
,
to
get
riches
,
command
,
and
glory
,
and
make
themselves
great
in
worldly
respects
,
they
would
betake
themselves
to
weapons
and
fighting
.
This
is
,
so
far
as
I
can
discern
,
a
fault
and
sin
,
I
say
,
to
take
occasion
of
warring
,
and
making
battailes
,
to
win
mens
lands
and
goods
from
them
.
If
you
say
,
how
was
this
a
part
of
Isaacs
blessing
to
Esau
,
if
it
were
a
sinne
?
I
answer
;
Isaacs
meaning
is
,
to
relate
what
outward
prosperity
Esau
should
have
:
so
that
he
doth
not
justifie
all
the
meanes
he
should
use
to
make
himselfe
great
,
but
alone
shewes
,
that
he
should
be
great
,
and
obtain
a
gallant
countrey
.
It
is
a
kinde
of
temporall
blessing
to
overthrow
in
war
,
and
to
conquer
,
though
one
deale
not
justly
in
that
matter
of
war.
Indeed
if
men
may
live
by
their
sword
,
where
is
the
rule
of
equity
,
Doe
you
as
you
would
bee
done
by
;
where
is
the
following
after
peace
?
which
all
are
commanded
to
follow
with
all
.
Where
is
that
threat
,
or
curse
become
?
Which
David
pronounceth
from
God
by
way
of
just
imprecation
against
such
,
Scatter
the
people
that
delight
in
war
:
Such
kinde
of
war
as
is
enterprized
to
make
a
living
of
,
and
to
get
away
other
mens
possessions
;
for
else
to
fight
Gods
battailes
,
as
Iosuah
and
David
did
,
in
pursuing
them
with
the
sword
which
were
Gods
enemies
,
and
whom
he
appointed
to
be
so
pursued
,
is
a
good
thing
and
honourable
;
and
such
as
those
worthy
men
before
named
did
much
delight
in
.
So
then
to
make
warres
and
stirres
,
by
invading
others
,
and
picking
and
ready
accepting
any
occasion
of
quarrell
for
the
raising
of
a
Monarchie
or
Principalitie
to
himselfe
,
is
a
sinne
,
and
,
so
farre
as
I
see
it
,
was
Esaus
sinne
,
who
by
his
sword
made
himselfe
owner
of
such
a
Countrie
,
as
within
a
little
time
his
posteritie
was
raised
to
a
great
Kingdome
;
for
he
dispossessed
the
inhabitants
of
Mount
Seir
,
and
erected
the
beginning
of
the
kingdome
of
Edom.
Indeed
,
to
live
by
ones
sword
,
or
by
his
wits
,
may
well
dispute
for
the
precedency
in
sinfulnesse
.
The
one
couzens
,
the
other
kils
,
the
one
useth
secret
tricks
,
the
other
open
force
.
The
one
armeth
it selfe
with
fraud
,
the
other
with
violence
.
The
one
hurts
men
in
goods
,
the
other
in
life
too
;
the
one
will
have
it
because
he
can
over-reach
you
in
wit
,
the
other
because
he
can
over-master
you
in
strength
;
the
one
careth
not
so
he
can
beguile
you
,
whether
he
have
iust
title
or
no
,
the
other
careth
not
so
he
can
beate
you
,
whether
his
title
be
good
or
not
;
the
one
breaketh
the
eighth
and
ninth
Commandements
,
the
other
the
eighth
and
sixth
Commandements
:
never
a
better
of
them
,
but
that
the
worse
,
which
is
joined
with
more
crueltie
and
bloudinesse
.
And
Esau
had
a
kind
of
presage
of
his
fierce
and
bloudie
nature
,
when
he
looked
so
red
at
his
very
birth
,
and
when
he
was
affected
with
the
red
colour
of
the
pottage
,
so
red
,
so
red
,
in
respect
whereof
also
his
name
began
to
be
called
Edom
,
which
signifieth
red
.
Here
you
may
see
what
an
erring
judgement
man
hath
since
his
fall
,
for
how
have
men
honoured
Conquerours
and
great
fighters
,
and
souldiers
;
whereas
if
the
war
was
entred
into
,
not
out
of
compulsion
to
defend
,
or
out
of
justice
to
punish
publike
injuries
against
Cities
,
or
Common-wealths
,
or
Countries
,
it
was
meere
robbery
and
murder
:
they
were
but
great
Pyrates
,
and
great
Theeves
,
and
great
murderers
;
and
yet
the
foolish
blindnesse
of
men
will
needs
give
them
honour
and
good
esteeme
.
But
I
need
not
disgrace
war
to
you
,
only
this
you
must
note
,
that
Esau
which
gave
himselfe
in
his
younger
time
to
nothing
else
but
sports
afterwards
gave
himselfe
to
nothing
else
but
war
and
spoiles
.
Oft
voluptuous
youth
many
times
ends
in
an
injurious
old
age
.
They
set
up
themselves
by
bad
meanes
at
last
,
which
gave
themselves
to
vanity
and
toyes
before
.
Thus
much
of
Esaus
conversation
in
respect
of
these
earthly
things
:
Now
see
his
behaviour
in
respect
of
spirituall
things
.
4.
He
was
a
prophane
man
,
which
prophannesse
shewed
it selfe
in
3.
acts
.
1.
In
selling
his
birth
right
2
In
despising
it
.
3.
In
leaving
the
land
of
Canaan
.
And
herein
he
was
so
bad
a
liver
,
that
the
Apostle
cals
him
a
prophane
fellow
,
and
warnes
all
of
us
not
to
be
prophane
as
he
was
.
His
prophannesse
shewed
it selfe
in
two
acts
:
First
,
in
selling
his
birth-right
.
Secondly
,
in
despising
it
,
and
that
continually
,
and
with
great
carelesnesse
;
so
shall
you
reade
in
the
Story
of
Gen.
25.31
,
32.
The
matter
was
thus
,
Esau
came
hungry
and
faint
from
hunting
,
Iacob
had
made
red
pottage
,
Esaus
hunger
made
his
eye
apt
to
be
taken
with
the
lively
colour
of
the
red
broth
;
he
was
as
hungry
men
be
,
very
eager
after
food
,
and
prayes
his
brother
to
give
him
a
messe
of
the
red
pottage
.
Iacob
saith
,
Sell
me
thy
birth-right
then
,
that
is
,
passe
over
to
me
all
those
priviledges
that
appertaine
to
thee
as
the
elder
brother
,
and
on
that
condition
I
will
give
thee
broth
enough
:
Esau
thinkes
,
perhaps
also
he
said
so
too
,
I
am
going
to
die
.
I
cannot
conceive
that
he
meanes
,
I
am
now
ready
for
hunger
to
give
up
the
ghost
,
and
must
needs
die
,
if
I
have
not
instantly
some
of
this
food
,
for
such
faintnesse
would
scarce
have
given
him
leave
to
have
entred
into
such
a
parle
,
&
Isaacs
house
,
or
some
in
it
would
have
afforded
the
yong
master
something
to
have
kept
him
from
starving
.
But
I
suppose
he
meaneth
,
I
must
shortly
die
,
&
the
inheritance
that
is
to
follow
of
this
birthright
,
is
of
this
land
for
many
years
hence
,
&
therfore
this
birth-right
wil
do
me
no
good
,
and
so
he
is
content
to
sell
it
,
&
to
confirm
the
bargain
with
an
oath
.
Lo
here
is
one
act
of
prophannesse
.
He
shews
that
he
did
not
care
for
heaven
&
life
eternal
,
wherof
that
land
was
a
type
and
figure
,
or
that
he
did
not
take
notice
of
it
as
a
type
and
figure
of
heaven
,
and
therefore
is
content
to
sell
it
,
as
we
use
to
speak
,
dogcheap
,
for
a
morsell
of
meat
,
or
a
messe
of
pottage
.
To
part
with
the
things
that
are
signes
&
means
of
attaining
eternall
life
,
for
the
base
&
trifling
matters
of
this
life
,
&
if
he
cannot
have
both
,
to
choose
rather
to
have
the
earthly
,
&
let
the
spirituall
go
,
lo
this
is
I
say
prophanness
.
A
setting
of
earthly
trifling
good
things
,
as
it
were
a
mess
of
good
broth
;
before
the
signes
and
outward
means
of
attaining
life
everlasting
,
even
those
things
that
should
do
us
spiritual
good
,
by
helping
us
to
grace
&
glory
,
this
I
say
is
prophannesse
,
this
is
Esaus
offence
.
The
birthright
carried
with
it
divers
things
,
1.
The
soveraignty
&
chief
government
of
the
family
.
2.
The
priesthood
also
,
and
right
to
be
as
the
minister
of
the
whole
family
.
3.
Here
and
in
this
case
,
interest
to
the
land
of
Canaan
.
as
a
type
of
heaven
,
&
to
the
continuance
of
the
visible
Church
,
and
the
meanes
of
grace
and
salvation
in
his
posterity
&
family
,
all
which
were
translated
to
Iacob
with
the
birthright
.
Now
Esau
an
hunting
fellow
,
that
gave
himself
to
his
Cross-bow
and
sports
,
he
either
had
not
informed
himself
of
these
matters
,
or
did
not
heed
them
not
consider
them
,
therefore
he
lets
all
goe
for
a
good
messe
of
pottage
.
Brethren
,
prophannesse
is
a
fearfull
sin
,
I
meane
to
have
so
little
esteem
of
the
outward
meanes
of
salvation
,
as
to
part
with
them
for
a
song
as
we
say
.
But
yet
an
higher
degree
of
prophannesse
.
He
went
his
way
and
despised
his
birth-right
,
he
never
considered
of
his
folly
afterwards
to
repent
heartily
of
it
,
and
so
to
seek
pardon
,
and
(
though
not
the
recovering
of
his
birth-right
,
yet
)
to
bee
still
admitted
as
a
member
of
Isaacs
family
,
and
so
to
enjoy
the
priviledges
that
were
promised
to
him
and
his
seed
,
but
even
despiseth
it
,
he
cares
not
a
pin
for
it
,
it
never
grieves
nor
troubles
him
that
he
had
sold
it
,
let
it
go
,
as
if
it
had
been
scarce
so
much
worth
as
he
paid
for
it
.
So
the
sin
is
grievous
,
to
despise
and
contemne
as
vain
and
uselesse
those
things
that
tend
to
bring
unto
us
spirituall
graces
,
and
eternall
life
.
Now
brethren
,
be
not
many
of
you
such
,
that
set
light
and
despise
the
meanes
of
grace
,
you
care
not
for
the
word
of
God
,
for
the
Sacraments
,
for
praying
,
&c.
The
least
outward
benefit
will
make
you
part
with
these
helps
to
life
eternall
,
you
think
them
not
worth
any
thing
,
you
can
be
perswaded
to
part
with
them
for
any
little
gaine
,
or
the
like
.
Nay
,
do
not
some
of
you
despise
them
?
count
it
a
folly
to
make
so
much
adoe
about
them
,
and
would
not
care
a
rush
,
if
you
should
never
come
at
Word
,
or
Sacrament
more
,
never
use
prayer
any
more
.
If
any
bee
so
disposed
,
as
the
lives
of
many
shew
they
be
,
let
them
consider
that
they
shall
in
vain
dreame
of
having
the
blessing
,
even
the
spirituall
blessing
of
Gods
favour
,
and
life
eternall
:
Esau
could
not
prevaile
by
any
teares
and
intreaties
to
have
his
Father
give
him
a
spirituall
blessing
,
God
by
feare
strengthened
Isaacs
heart
against
all
his
intreaties
.
It
may
seem
he
would
fain
have
had
the
blessing
of
Abraham
,
which
carries
with
it
a
spirituall
blessing
,
some
confused
notion
it
is
like
he
had
of
heaven
,
that
must
be
given
to
Abrahams
children
,
and
that
must
go
along
in
the
family
of
Abraham
,
and
Isaac
,
and
their
seed
,
this
he
would
fain
have
had
,
and
in
a
fit
weepes
hard
,
and
did
much
desire
to
make
his
Father
repent
of
his
being
deceived
,
and
blessing
Iacob
,
but
he
could
not
prevaile
.
If
himselfe
had
sought
at
Gods
hand
to
give
him
repentance
for
his
prophannesse
and
other
sins
,
he
should
not
have
been
rejected
;
but
that
was
not
the
thing
he
sought
alone
,
he
would
have
had
his
Father
to
have
changed
his
minde
,
and
given
him
assurance
of
heaven
.
Such
a
confused
desire
of
heaven
may
be
found
in
the
heart
of
a
profane
man
,
but
when
in
this
maner
they
would
inherite
the
blssing
,
they
shall
not
.
They
that
care
not
for
the
birth-right
,
shall
misse
of
the
blessing
;
they
that
regard
not
the
outward
signs
&
means
of
life
eternall
,
shall
never
attain
life
eternall
.
A
profane
man
,
a
contemner
of
religion
&
religious
services
of
God
,
shall
never
go
to
heaven
without
amendment
;
O
if
any
of
you
be
such
,
now
let
Esaus
example
stir
you
up
to
repentance
,
&
reformation
,
and
be
no
more
profane
,
as
was
Esau
.
But
2.
stir
up
your selves
to
be
truly
devout
,
make
great
account
of
Gods
Ordinances
,
to
which
he
hath
annexed
the
promise
of
life
.
Make
high
account
of
the
Sacraments
,
Word
,
Prayer
.
These
be
his
Ordinances
,
to
have
the
interest
and
injoyment
of
them
,
is
to
have
the
birth-right
:
O
esteeme
them
highly
for
that
excellent
purpose
to
which
they
are
assigned
,
&
seek
grace
in
them
,
that
you
may
attaine
salvation
by
them
,
which
those
that
do
,
are
followers
of
Iacob
,
and
not
of
Esau
,
and
shall
speed
as
Iacob
.
But
the
last
act
of
profannesse
in
Esau
was
worst
of
all
:
He
leaves
the
land
of
Canaan
,
and
of
his
owne
accord
goes
away
to
Mount
Seir
from
Iacob
,
because
he
found
it
not
so
commodious
an
habitation
.
He
and
his
brother
could
not
dwell
together
there
,
&
he
would
not
dwell
in
Tents
as
Isaac
&
Iacob
,
to
shew
himself
an
heir
through
hope
of
the
same
promises
,
&
so
this
was
an
utter
forsaking
of
all
care
of
true
religion
,
&
turning
meer
worldly
and
earthly
.
O
take
heed
that
none
of
you
suffer
profaneness
to
take
so
strong
a
hold
,
and
settle
so
deep
rooting
in
you
,
that
you
should
quite
and
cleane
give
over
all
shew
of
piety
,
and
follow
the
world
wholly
altogether
and
professedly
.
He
is
profane
that
hath
no
great
care
of
heaven
,
at
least
not
at
all
to
get
grace
,
and
therefore
first
makes
no
great
reckoning
of
,
next
despiseth
,
and
after
relinquisheth
,
and
casteth
off
the
signes
and
meanes
of
grace
that
God
hath
appointed
.
O
let
not
any
of
you
be
such
,
perish
not
after
the
example
of
Esaus
naughtinesse
,
but
let
his
badnesse
teach
you
to
feare
to
be
bad
in
the
same
kinde
,
and
labour
to
be
devout
,
holy
,
and
religious
,
that
you
may
be
saved
.
Yet
more
faults
must
be
spoken
of
,
Another
rank
of
faults
see
towards
his
brother
.
First
,
It
is
a
grievous
offence
to
be
so
imbittered
,
Thou
shalt
not
hate
thy
neighbour
in
thine
heart
,
Love
your
enemies
,
do
good
to
them
that
do
evill
to
you
,
saith
our
Saviour
.
This
is
far
from
being
like
God
,
and
so
from
being
a
fruit
of
the
Spirit
of
Christ
,
who
loved
his
enemies
.
Should
not
the
Image
of
God
in
a
man
prevaile
more
to
make
one
love
,
than
his
own
injury
to
make
him
hate
.
If
any
of
you
be
an
Esauite
in
this
thing
,
an
hater
of
one
that
hath
done
him
wrong
,
let
him
be
assured
that
it
is
a
great
sin
,
and
if
he
excuse
it
,
defend
it
,
deny
it
,
will
not
see
it
,
not
carefully
resist
it
,
let
him
be
assured
that
his
sin
is
not
pardoned
.
He
that
saith
he
loveth
God
,
and
hateth
his
brother
,
is
a
lyar
:
and
hee
that
saith
he
is
a
childe
of
God
,
and
is
not
a
lover
of
God
,
is
a
lyar
too
.
You
may
ask
me
what
it
is
to
hate
ones
brother
?
I
answer
.
There
is
a
passion
of
hatred
,
and
a
habit
of
hatred
,
and
both
work
in
two
degrees
.
The
passion
of
hatred
is
a
kinde
of
aversnesse
,
and
rising
of
the
heart
against
a
man
when
one
sees
him
,
so
that
hee
cannot
away
with
him
,
nor
can
speake
unto
,
or
looke
curteously
,
or
peaceably
upon
him
,
but
ones
countenance
fals
when
he
sees
him
,
and
he
even
turnes
away
,
and
by
his
goodwill
would
have
nothing
to
doe
with
him
.
To
be
so
disposed
to
a
man
in
respect
of
his
soule
and
wicked
carriage
,
is
not
a
sin
;
but
to
be
affected
in
respect
of
an
injury
,
is
this
sinfull
hating
of
him
.
But
the
habit
of
hatred
is
,
when
the
heart
is
so
setled
in
this
alienation
and
estrangement
,
that
it
grows
to
wish
and
desire
,
and
seeke
his
hurt
;
now
sometimes
these
passions
,
and
these
grudges
be
seen
,
lamented
,
resisted
,
and
by
degrees
overcome
;
here
hatred
ruleth
not
:
sometimes
a
man
will
not
see
his
sin
in
such
hatred
,
and
taketh
no
paines
to
chase
this
sowre
leaven
out
of
his
heart
.
This
over-ruling
hatred
is
a
sinne
that
cannot
stand
with
true
charity
to
God
.
O
take
heed
of
it
,
see
it
,
amend
it
,
and
be
no
longer
like
Esau
!
Padan
Aram
,
Gen.
22.
with
foure
hundred
men
after
him
,
minding
to
destroy
him
,
but
that
God
vouchsafed
to
stop
him
by
putting
a
passion
of
kindenesse
upon
him
.
A
great
sin
it
is
to
attempt
greivous
offences
,
though
one
be
stopped
in
the
middest
,
yea
though
the
stoppage
grow
from
some
inward
motion
in
himselfe
;
for
this
shewes
that
the
heart
was
once
fully
bent
unto
it
;
but
if
some
outward
hinderance
alone
have
been
the
cause
of
its
not
being
done
,
then
the
thankes
of
forbearance
is
lesse
.
Repent
therefore
of
such
purposes
and
attempts
,
and
shew
your selves
truly
sorrowfull
and
penitent
,
by
confessing
to
God
the
sin
of
attempting
,
and
blessing
his
name
for
not
permitting
you
to
follow
your
wicked
desires
.
The
dew
of
heaven
,
and
the
fatnesse
of
the
earth
;
He
was
rich
,
prosperous
,
mighty
,
a
conquerour
,
had
many
children
,
yet
he
could
never
inherite
the
spirituall
blessing
,
though
he
would
faine
have
had
his
Father
to
have
repented
.
Cain
,
Ishmael
,
Nimrod
,
Esau
,
had
temporall
blessings
,
boast
not
of
these
things
,
thinke
not
your selves
better
than
men
for
these
things
;
His
miseries
,
except
his
losse
of
the
birth
right
,
THE
EIGHTEENTH
EXAMPLE
.
OF
ABIMELECH
,
And
the
men
of
GERAR
.
IN
the
service
of
Isaac
,
the
holy
Ghost
maketh
mention
by
the
way
,
of
some
other
persons
with
whom
Isaac
had
occasion
to
converse
.
And
first
,
he
telleth
of
some
passages
betweene
him
and
Abimelech
King
of
Gerar
,
then
of
the
men
of
Gerar.
Wee
will
therefore
consider
of
those
things
which
are
written
concerning
them
.
First
then
,
of
Abimelech
King
of
the
Philistins
.
Gen.
26.1
.
But
in
him
let
us
see
what
is
commendable
,
First
,
he
did
not
take
Rebekkah
from
Isaac
,
Had
he
been
of
a
suspitious
and
uncharitable
disposition
,
he
would
have
passed
a
bitter
sentence
both
upon
Isaac
and
Rebekkah
,
and
thought
this
,
without
doubt
this
woman
is
a
light
woman
,
and
this
man
a
libidinous
and
incestuous
man
,
that
shews
such
gestures
to
his
sister
,
who
did
also
entertaine
him
,
but
be
thinketh
rather
,
surely
the
man
is
so
good
a
man
that
he
would
never
have
been
bold
to
beare
himselfe
so
amorously
towards
his
sister
,
and
therefore
,
though
hee
said
she
was
his
sister
,
for
feare
or
other
considerations
,
yet
verily
she
is
his
wife
.
We
must
be
as
charitable
in
our
censures
of
men
,
as
was
this
Abimelech
,
and
not
take
leave
to
thinke
the
worst
of
any
mans
actions
,
but
favourably
interpret
them
,
and
make
the
fairest
construction
of
them
that
may
be
.
But
to
be
harsh
in
our
cēsures
of
any
man
,
&
think
he
is
naught
,
he
meaneth
wickedly
,
this
is
a
testimony
of
a
heart
guilty
of
as
bad
sins
in
himselfe
,
and
of
one
desirous
to
hide
his
owne
eyes
from
his
owne
badnesse
,
by
measuring
others
by
himselfe
.
For
he
that
is
himselfe
ready
to
doe
evill
,
is
prone
to
conclude
,
that
others
are
as
bad
as
himselfe
;
and
therefore
,
when
he
sees
them
doe
such
a
thing
as
may
possibly
be
meant
to
an
evill
purpose
,
he
concludeth
presently
,
that
so
it
is
.
For
he
will
not
thinke
better
of
others
,
than
himselfe
,
and
therefore
will
resolve
that
they
have
done
as
ill
as
he
findes
that
himselfe
would
have
done
in
like
case
.
Take
heed
that
you
betray
not
your
owne
naughtinesse
,
in
being
forward
and
hasty
to
blame
others
.
Ver.
9.
3.
He
told
Isaac
plainly
of
his
fault
.
Another
good
thing
in
this
Abimelech
is
,
that
so
soone
as
he
perceived
that
Isaac
was
Rebekkahs
husband
,
and
she
his
wife
,
he
goes
to
him
presently
,
and
tels
him
,
saying
,
Sure
she
is
thy
wife
,
why
then
saidst
thou
,
she
is
my
sister
,
for
one
of
the
people
might
lightly
have
lien
with
thy
wife
,
and
thou
shouldst
have
brought
upon
us
guiltinesse
.
This
is
a
good
thing
,
and
agreeable
to
the
commandement
of
the
Law
,
to
tell
our
brother
plainly
of
his
sin
.
If
any
man
shall
do
some
unlawfull
thing
to
our
knowledge
,
we
must
goe
and
enquire
why
they
did
so
,
and
even
rebuke
them
for
it
by
shewing
them
how
hurtfull
or
mischievous
it
was
,
or
might
have
proved
.
So
did
another
Abimelech
,
or
this
same
to
Abraham
before
,
they
therefore
have
not
walked
rightly
,
that
if
they
know
any
fault
by
their
brother
,
keep
the
matter
to
themselves
,
and
entertaine
hard
conceits
of
them
,
but
speake
no
word
of
reproofe
or
admonition
to
them
.
So
did
Absalom
behave
himselfe
towards
his
brother
Amnon
,
when
he
had
sinned
in
forcing
his
sister
.
This
proveth
,
that
they
doe
not
desire
their
brothers
amending
,
and
that
they
are
more
displeased
with
the
person
than
the
sin
,
and
if
it
be
a
wrong
,
with
the
injury
done
against
themselves
,
than
with
the
offence
done
against
God
.
If
any
of
you
have
thus
stored
up
the
faults
of
another
in
his
breast
,
to
breed
alienation
of
heart
,
and
evill
conceits
against
them
,
he
must
humble
himselfe
for
such
uncharitablenesse
:
And
now
,
you
must
learne
to
be
bold
and
free
in
this
behalfe
,
as
Abimelech
.
Indeed
you
see
him
not
bitter
nor
violent
,
but
he
is
plaine
and
duly
round
with
him
;
so
must
we
learne
to
forbeare
distempered
speeches
and
gestures
,
but
a
plaine
laying
open
of
the
fault
before
the
offendor
,
is
necessary
to
bring
him
to
the
sight
of
his
fault
,
and
to
a
free
confession
,
and
at
least
to
an
outward
reformation
.
Looke
that
you
carry
your selves
thus
hereafter
to
your
offending
brethren
,
and
if
they
repent
not
at
the
first
,
doe
it
againe
and
againe
,
till
you
have
brought
them
to
an
end
or
proved
them
incorrigible
.
Further
,
Abimelech
shews
in
his
words
evidently
,
Ver.
10.
4.
He
knew
adultery
to
be
a
sin
,
and
was
unwilling
to
commit
it
.
both
that
he
knew
adultery
to
be
a
grievous
sin
,
even
though
a
man
did
not
perfectly
know
the
woman
to
be
married
with
whom
he
committed
it
,
and
also
beleeveth
that
God
will
severely
punish
it
in
the
committer
,
and
so
he
was
not
a
wilfull
liver
in
that
sin
,
nor
would
have
yeelded
himselfe
wittingly
to
run
into
it
for
the
pleasing
of
lustfull
passions
.
Be
you
as
good
as
he
shewes
himselfe
,
know
that
adultery
is
a
great
sin
,
that
it
shall
bring
guiltinesse
and
punishment
upon
you
,
and
therefore
terrifie
your selves
from
committing
it
:
Why
should
wee
Christians
be
of
lesse
knowledge
,
and
have
lesse
conscience
,
lesse
feare
to
offend
God
,
lesse
faith
in
his
justice
then
this
Philistian
had
?
Why
should
we
be
bold
to
run
into
that
crime
which
he
was
displeased
with
Isaac
for
ministring
occasion
of
doing
unwittingly
?
Why
should
we
flatter
our selves
with
hope
of
impunity
for
such
a
sin
as
he
did
certainly
beleeve
would
bring
guiltinesse
upon
the
committer
?
Consider
with
your selves
,
whether
you
have
not
been
so
blinded
and
hardened
with
the
deceitfulnesse
of
sin
,
as
knowingly
,
and
of
purpose
to
rush
into
the
evill
which
an
Heathen
man
was
fearefull
to
commit
.
Ver.
11.
5.
He
charged
that
none
should
wrong
Abraham
or
his
wife
.
Againe
,
it
is
well
done
of
Abimelech
,
that
he
by
a
first
commandement
ratified
with
a
threat
of
death
,
charged
that
no
man
should
dare
to
wrong
this
man
or
his
wife
:
He
was
a
King
,
and
had
power
to
make
such
an
edict
,
and
for
the
securing
of
Isaac
against
his
feares
,
and
preventing
any
evill
,
publisheth
it
to
his
people
.
Governours
must
use
their
authority
to
keep
their
inferiours
from
sins
by
threatning
,
and
if
that
prevaile
not
by
punishing
with
due
severity
.
They
must
terrifie
them
from
crimes
of
death
by
denouncing
the
punishment
of
death
,
and
not
suffer
them
to
be
more
easily
drawn
to
naughtinesse
through
hope
of
impunity
.
Most
men
forbeare
sin
for
feare
of
punishment
,
rather
then
hatred
of
wickednesse
,
wherefore
they
must
have
this
feare
wrought
in
them
by
the
Governours
,
that
they
may
be
so
restrained
,
and
the
Magistrate
is
to
shew
himselfe
such
,
that
if
men
doe
evill
they
may
feare
.
You
Governours
have
not
power
to
make
lawes
,
but
you
have
the
care
of
executing
lawes
intrusted
to
you
,
see
therefore
that
you
be
unpartially
,
and
wisely
,
and
righteously
severe
in
putting
the
lawes
in
execution
which
are
made
to
terrifie
malefactors
,
else
you
bring
the
guilt
of
their
sins
upon
your
owne
soules
,
and
sin
at
once
against
God
the
supreame
Ruler
,
the
Common-wealth
,
the
sinners
themselves
,
and
your
own
soules
too
.
Ver.
26.
6.
He
desireth
to
make
a
covenant
of
peace
and
amity
with
Isaac
.
Now
another
thing
is
also
commendable
in
Abimelech
,
he
goeth
to
Isaac
,
ver.
26.
with
his
friend
and
chiefe
Captaine
,
and
desireth
to
make
a
covenant
of
peace
and
amity
with
him
,
giving
also
the
true
reason
of
his
desire
,
and
intimating
an
acknowledgement
of
the
former
unkindnesse
in
discharging
him
the
country
,
For
we
have
seene
(
saith
he
)
that
God
is
with
thee
,
and
thou
the
blessed
of
the
Lord
doe
it
.
It
is
a
part
of
wisdome
and
goodnesse
too
,
to
be
in
covenant
and
peace
with
good
men
,
and
to
observe
how
God
doth
please
to
blesse
men
,
and
to
ascribe
their
prosperity
to
Gods
favourable
blessing
,
all
which
things
you
see
in
Abimelech
.
He
had
refused
to
let
Isaac
dwell
in
his
Countrey
,
yet
he
is
not
so
stout
hearted
,
but
that
he
will
come
to
him
,
and
seek
his
friendship
,
and
that
in
honourable
manner
,
acknowledging
his
worth
and
Gods
blessing
upon
him
.
Wee
must
learne
to
do
the
same
things
,
but
in
a
better
manner
,
he
looketh
to
Israels
prosperity
,
we
must
look
to
the
goodnesse
of
men
,
and
in
love
of
their
vertues
,
rather
then
in
hope
and
feare
of
earthly
things
,
be
at
peace
with
them
,
and
live
in
amity
towards
them
.
It
is
a
good
thing
to
be
friends
with
Gods
friends
,
even
on
whatsoever
considerations
;
for
by
so
doing
a
man
interests
himselfe
into
that
blessing
which
God
saith
that
he
will
grant
to
them
that
blesse
his
people
.
But
if
love
of
their
religion
and
piety
make
us
desire
the
friendship
of
any
,
then
it
is
a
good
signe
,
that
the
same
piety
and
vertue
is
found
in
him
whom
it
winneth
to
beare
good
will
unto
the
professour
of
it
:
for
vertuous
men
are
seldome
loved
,
and
never
for
vertues
sake
,
but
by
those
that
have
some
vertue
.
And
it
giveth
us
some
good
hope
,
that
Abimelech
might
be
a
man
that
acknowledged
the
true
God
whom
Isaac
professed
,
seeing
he
took
notice
of
his
blessing
upon
Isaac
,
and
called
him
the
Blessed
of
the
Lord
.
And
this
is
Abimelechs
goodnesse
.
One
thing
seemeth
to
have
been
faulty
in
him
,
of
which
Isaac
also
telleth
him
,
when
he
came
to
make
a
Covenant
,
saying
,
Ye
hate
me
,
Ver.
27.
His
fault
,
he
drives
Isaac
so
away
from
him
,
that
he
had
cause
to
think
it
done
out
of
hatred
.
and
have
driven
me
away
from
you
.
This
is
likely
to
be
a
fault
,
to
drive
a
man
,
a
good
man
,
so
from
ones
countrey
house
or
familiarity
,
that
he
shall
have
cause
to
thinke
it
is
done
out
of
hatred
.
Indeed
in
the
16.
ver.
of
the
26.
Chapter
,
Abimelech
would
not
seem
to
do
it
out
of
hatred
,
but
out
of
policie
,
because
of
Isaacs
greatnesse
:
as
if
he
should
say
,
It
will
not
stand
with
our
safety
to
suffer
so
great
a
man
to
sojourne
in
our
countrey
.
But
Isaac
saw
a
piece
of
malice
and
ill
will
in
it
,
as
the
holy
Ghost
in
the
Story
doth
intimate
,
saying
,
They
envied
him
,
and
v.
16.
Then
Abimelech
bade
him
depart
,
moved
like
enough
by
the
perswasions
of
those
that
did
envy
him
,
if
not
a
little
leavened
with
the
same
leaven
himselfe
.
Beware
of
committing
the
like
offence
,
shew
not
ill
will
towards
any
good
man
,
by
chasing
him
from
you
,
refusing
to
give
him
leave
to
be
with
you
,
or
in
generall
,
by
any
discurteous
carriage
towards
him
.
But
be
rather
glad
of
his
society
and
neighbourhood
.
And
so
we
have
done
with
Abimelech
.
Now
something
of
his
Subjects
the
Philistims
,
i.
e.
being
grieved
at
another
mans
prosperity
,
and
bearing
ill
will
against
him
for
it
,
which
will
surely
follow
such
griefe
,
It
is
a
wrong
to
God
in
that
we
satisfie
not
our selves
in
his
disposing
of
things
,
for
may
not
God
shew
more
or
lesse
favour
to
men
as
it
seemeth
good
to
himselfe
?
and
why
,
should
our
eye
be
evill
because
his
eye
is
good
?
It
is
a
wrong
to
the
person
envyed
,
in
that
we
do
not
so
behave
our selves
towards
him
,
as
we
would
that
all
other
should
doe
to
our selves
,
for
men
would
that
others
should
rejoyce
in
their
welfare
,
and
not
repine
at
it
.
Secondly
,
in
that
it
maketh
us
apt
to
doe
them
any
injurie
,
as
here
is
seene
in
the
Example
that
we
speake
of
,
who
stopped
Isaacs
Wells
out
of
envy
.
And
it
is
a
wrong
to
ones
selfe
,
in
that
he
bringeth
needlesse
vexation
upon
himselfe
,
and
filleth
his
heart
with
gall
,
when
he
might
have
fed
on
honey
as
it
were
;
for
we
should
rejoyce
with
them
that
rejoyce
,
and
then
we
should
partake
of
the
benefit
;
because
the
best
fruit
of
a
good
thing
is
to
have
joy
of
it
.
And
this
envy
springeth
from
meere
selfe-love
,
and
pride
,
and
folly
,
in
not
seeing
God
in
things
,
and
submitting
to
his
wisdome
.
Whosoever
findeth
a
kinde
of
tangue
of
this
disease
in
himselfe
,
must
blame
himselfe
for
it
heartily
,
and
thinke
thus
with
himselfe
,
What
shall
I
be
an
imitatour
of
wicked
men
,
yea
of
the
wicked
spirits
?
What
a
foolish
man
am
I
that
will
not
see
Gods
wise
providence
and
yeeld
to
it
?
What
a
wretch
,
that
thinke
all
good
things
lost
which
fall
besides
my selfe
?
What
a
foolish
man
that
will
make
a
crosse
to
my selfe
where
it
need
not
bee
,
nor
indeed
is
?
And
if
any
thinke
,
if
hee
had
not
this
prosperity
it
might
befall
mee
,
and
therefore
at
least
I
may
grieve
that
he
hath
it
to
my
dammage
.
I
answer
.
That
is
but
a
very
May-be
,
for
it
will
not
follow
that
the
Philistims
would
have
growne
very
rich
,
if
Isaac
had
not
gotten
so
much
,
nor
that
Cain
should
have
been
accepted
if
Abel
had
not
;
Yea
verily
,
those
things
that
have
moved
God
not
to
grant
them
so
much
prosperity
as
another
,
would
have
caused
him
to
withdraw
it
from
them
,
even
though
he
had
not
given
it
to
that
other
.
For
God
doth
not
forbeare
to
give
to
this
person
,
because
he
gave
to
that
;
this
kinde
of
abstaining
to
give
is
proper
to
men
,
who
want
sufficient
meanes
to
give
to
all
,
but
God
can
replenish
all
without
leaving
himselfe
destitute
:
but
God
with-holds
his
benefits
from
those
that
have
them
not
,
because
their
sins
provoke
him
,
or
because
hee
would
afflict
or
chastise
them
.
The
faults
of
men
keep
good
things
from
their
possessions
,
and
they
would
not
have
been
lesse
faulty
,
if
another
had
been
lesse
prosperous
.
Wherefore
I
say
,
confesse
this
sin
,
see
it
,
condemne
it
in
your selves
,
yeeld
not
to
it
.
Yea
but
I
am
sure
that
his
getting
hinders
my
gaines
.
Answer
.
First
,
say
that
it
doth
,
wilt
thou
be
vexed
that
another
hinders
thee
?
Is
not
this
to
be
vexed
at
Gods
providence
?
But
secondly
,
I
answer
,
thou
canst
not
be
sure
of
this
,
for
God
could
and
if
he
purposed
to
crosse
thee
,
deny
thee
such
benefits
,
though
this
man
were
not
.
Now
I
pray
you
,
hate
and
abhorre
envy
,
and
learne
to
rejoyce
with
them
that
rejoyce
,
rather
then
torment
your selves
at
them
,
and
to
bee
thankfull
to
God
for
shewing
favour
to
your
neighbours
,
rather
then
to
fret
in
your selves
.
Indeed
if
we
see
wicked
men
prosper
,
wee
must
beware
of
over-grieving
,
lest
it
make
us
fall
to
imitating
:
But
to
grieve
at
the
prosperity
of
an
Isaac
,
is
to
shew
,
that
one
loveth
not
goodnesse
,
as
a
reward
of
which
the
Lord
vouchsafeth
that
prosperity
.
Now
secondly
,
when
they
had
entertained
envy
,
Doe
as
you
would
be
done
by
,
and
that
Commandement
,
Bee
innocent
as
Doves
;
but
to
hurt
a
man
without
any
profit
to
himselfe
,
this
is
an
high
degree
of
wickednesse
,
and
proceeds
from
nothing
else
but
envy
,
which
is
one
of
the
worst
kindes
of
malice
.
To
advantage
my selfe
by
another
mans
losse
is
most
unjust
,
but
to
hinder
another
without
any
advantage
to
my selfe
,
this
is
a
farre
more
palpable
and
wilfull
injustice
.
O
call
to
minde
your
owne
wayes
,
haue
not
you
walked
as
crookedly
as
these
men
of
the
Philistime
Nation
?
Stopped
up
another
mans
Wels
as
it
were
,
that
is
,
put
your selves
to
paines
to
doe
him
dammage
,
to
hinder
him
,
though
you
get
nothing
by
it
your selves
.
This
is
a
plaine
proofe
of
a
man
stuffed
with
envy
,
and
with
great
wickednesse
,
whereby
he
loves
to
doe
evill
,
even
for
the
pleasure
sake
he
taketh
in
doing
,
not
for
any
other
fruit
of
it
.
This
is
to
be
just
like
the
devill
,
that
seeketh
to
keepe
others
out
of
heaven
,
and
to
bring
them
to
hell
,
though
it
ease
not
his
torments
one
whit
,
because
it
a
little
satisfieth
his
stomack
.
Repent
,
repent
exceedingly
,
if
you
have
been
so
devillish
.
Another
fault
of
the
Philistims
you
meete
with
.
Gen.
26.19
,
Isaac
digged
a
Well
in
the
valley
,
and
found
there
a
fountaine
of
living
water
:
that
is
,
such
as
did
run
with
a
full
and
constant
streame
,
And
the
Shepheards
of
Gerar
contended
for
it
with
Isaacs
Shepheards
,
saying
,
the
water
is
ours
.
Wherefore
Isaac
called
the
name
of
it
Hezek
,
or
strife
,
because
they
strove
with
him
.
Then
they
digged
another
Well
,
and
they
strove
for
that
also
,
and
he
called
the
name
of
it
Sitnah
,
which
signifieth
hatred
or
enmity
,
because
he
saw
that
they
contended
with
him
now
,
not
for
need
of
the
water
,
but
out
of
meere
hatred
,
because
they
were
enemies
and
adversaries
to
him
,
and
were
grieved
at
his
welfare
.
The
fault
is
(
you
see
)
contentiousnesse
,
and
strife
,
growing
out
of
hatred
and
ill
will
.
The
nature
of
man
is
full
of
this
vice
,
as
S.
Paul
,
Filled
with
envy
,
murther
,
debate
.
Rom.
1.9
.
and
Hatred
,
variance
,
emulation
,
strife
,
sedition
,
are
reckoned
among
the
fruits
of
the
flesh
,
Gal.
5.19
.
S.
Paul
telleth
the
Corinths
;
Left
that
when
he
commeth
unto
them
,
he
shall
finde
amongst
them
(
with
other
sinnes
)
debates
,
and
strife
.
This
strife
hath
its
originall
in
pride
,
which
easily
breedeth
envy
,
and
hatred
,
and
so
contention
and
strife
;
and
S.
Iames
saith
,
That
those
which
have
envying
and
strife
among
themselves
,
this
wisdome
is
not
from
above
,
but
is
earthly
,
sensuall
,
and
devillish
,
and
that
where
envying
and
strife
is
,
there
is
confusion
,
and
every
evill
worke
.
He
saith
also
,
That
wars
and
fightings
are
amongst
them
,
from
their
lusts
that
war
in
their
members
.
You
see
the
loathsomenesse
of
this
vice
,
from
the
bad
causes
and
effects
of
it
.
Take
notice
therefore
of
your
owne
hearts
and
lives
,
and
see
if
none
of
you
bee
a
quarellous
and
contentious
person
;
that
is
,
ready
upon
every
occasion
to
strive
with
his
brother
,
and
to
breake
forth
into
brawles
and
suits
,
challenging
that
which
is
none
of
his
,
and
disquieting
his
brethren
and
himselfe
.
A
man
may
use
legall
meanes
to
get
and
keepe
that
which
is
rightfully
due
to
him
,
but
he
must
not
doe
this
in
a
froward
manner
,
with
bitternesse
and
rage
against
his
adversary
;
but
for
the
things
that
appertaine
not
to
him
in
equity
,
hee
must
make
no
striving
at
all
,
otherwise
he
is
a
contentious
man
.
And
because
selfe-love
maketh
us
so
blinde
,
that
wee
are
apt
to
deceive
our selves
,
and
to
imagine
we
have
good
title
to
that
which
indeed
belongs
not
to
us
,
wee
must
bee
content
to
referre
our selves
willingly
to
other
mens
judgements
,
and
not
stand
upon
our
owne
opinions
;
I
mean
to
other
indifferent
,
and
uninterested
persons
,
whose
judgements
are
like
to
bee
clearer
than
our
owne
,
in
things
wherein
themselves
be
not
ingaged
.
Let
me
therefore
commend
peace
and
concord
,
let
nothing
bee
done
of
strife
,
in
an
humour
to
crosse
and
oppose
another
,
or
to
vexe
and
anger
him
.
If
covetousnesse
or
envy
rule
in
a
mans
heart
,
hee
will
boile
with
contention
,
and
flame
forth
into
debates
and
strifes
;
but
if
he
have
an
heart
contented
with
his
estate
,
and
charitably
disposed
to
his
brethren
,
hee
will
then
insue
peace
,
and
follow
after
it
.
For
a
just
controversie
may
bee
carried
in
a
quiet
and
peaceable
manner
,
and
so
ought
to
be
;
but
be
the
cause
of
striving
never
so
equall
,
if
the
thing
be
carried
,
tumultuously
with
bitter
words
and
behaviour
,
with
railings
,
swellings
,
whisperings
,
backbitings
,
mutuall
,
disgracing
and
upbraiding
one
another
,
this
is
a
signe
of
a
naughty
heart
,
in
whom
the
wisdome
that
is
from
below
doth
rule
and
beare
sway
.
Resolve
therefore
to
follow
peace
with
all
men
,
not
striving
but
upon
just
cause
and
then
also
in
a
loving
,
gentle
,
and
milde
manner
.
And
so
much
for
Isaacs
contemporaries
,
with
whom
his
occasions
gave
him
cause
of
intermingling
.
I
proceed
now
to
Isaacs
heire
and
successor
,
that
is
to
say
,
Iacob
.
*
⁎
*
THE
EIGHTEENTH
EXAMPLE
.
OF
IACOB
.
THE
word
Iacob
signifieth
,
he
holds
the
heele
:
the
reason
of
which
name
you
may
reade
Gen.
25.
26.
He
and
Esau
were
Twins
born
at
one
birth
,
Esau
was
the
first
borne
,
and
when
he
was
borne
,
his
brother
came
out
after
him
and
held
him
by
the
heele
,
whence
this
name
was
given
him
.
Of
Iacob
we
must
shew
three
things
,
as
in
former
Examples
.
His
birth
,
life
,
and
death
.
Concerning
his
birth
,
And
so
much
of
Iacobs
birth
.
Iacob
was
a
plaine
man
,
and
did
dwell
in
Tents
,
The
word
translated
a
plaine
man
,
signifieth
a
perfect
or
upright
man
.
1.
In
generall
:
1.
He
was
an
upright
man
.
It
is
of
larger
signification
than
that
phrase
of
ours
,
A
plaine
man
,
for
that
in
common
speech
noteth
one
that
is
simple
,
and
dealeth
squarely
and
eavenly
without
fraud
,
deceit
,
guile
,
or
any
tricks
in
his
actions
,
so
may
one
be
and
have
no
great
goodnesse
in
him
.
But
this
word
is
used
to
denote
an
upright
hearted
man
,
a
truly
and
intirely
godly
man
,
a
perfect
man
that
is
good
within
as
well
as
without
,
and
good
in
all
things
,
at
all
times
,
and
in
all
places
one
as
well
as
another
,
one
that
carefully
follows
all
the
Commandements
of
God
,
not
giving
himselfe
leave
to
swerve
from
any
of
Gods
wayes
at
any
time
.
By
the
Law
shall
no
flesh
be
justified
,
but
beleevers
have
it
in
Christ
,
in
whom
they
are
made
the
righteousnesse
or
God
,
and
to
whom
righteousnesse
without
workes
(
meaning
workes
of
their
own
working
,
for
they
are
such
as
worke
not
in
this
sense
)
is
imputed
.
Perfection
of
parts
,
is
when
all
the
parts
of
goodnesse
are
found
in
a
man
.
As
a
childe
of
five
yeares
is
a
perfect
man
in
respect
of
parts
,
he
hath
a
soule
,
and
body
,
he
hath
hands
,
head
,
heart
,
legs
,
&c.
and
therefore
is
that
way
perfect
,
though
stature
and
strength
,
and
discretion
be
not
found
in
him
in
the
same
degree
that
after
,
when
he
is
a
growne
man
.
Now
there
are
two
kindes
of
parts
found
in
every
thing
first
.
First
,
the
parts
essentiall
,
as
matter
and
forme
.
Secondly
,
the
parts
integrall
,
viz.
as
the
severall
members
of
the
matter
,
heart
,
head
,
&c.
in
a
man
.
So
in
the
point
of
goodnesse
,
goodnesse
is
perfect
when
it
hath
all
the
parts
of
goodnesse
,
viz.
the
matter
,
which
is
the
act
of
doing
good
and
leaving
evils
.
2.
The
forme
,
which
is
the
subjection
of
the
will
to
the
will
of
God
;
in
that
a
man
is
therefore
carefull
to
leave
evill
and
doe
good
,
because
he
acknowledgeth
himself
to
owe
,
and
is
willing
to
performe
all
obedience
unto
God
his
maker
and
Redeemer
,
and
these
are
the
essentiall
parts
of
goodnesse
.
The
integrall
,
are
the
doing
of
good
in
every
kinde
,
and
leaving
of
evill
in
every
kinde
,
with
an
endeavour
,
and
striving
,
and
wishing
to
doe
it
in
every
degree
,
even
to
leave
all
evill
,
the
very
least
degree
,
and
to
do
all
good
in
the
very
highest
degree
.
Thus
you
see
what
perfection
is
.
It
is
an
endeavour
and
resolution
to
doe
all
things
which
God
commandeth
,
and
to
leave
all
the
things
which
he
forbiddeth
,
perfectly
in
obedience
to
his
authority
;
or
if
you
will
,
in
briefe
,
Perfection
of
the
Gospell
is
a
striving
after
the
perfection
of
the
Law
.
Now
we
must
be
thus
perfect
,
because
it
is
a
singular
goodnesse
of
God
to
accept
such
an
imperfect
perfection
at
our
hands
.
For
he
might
have
held
us
still
to
the
condition
of
workes
,
and
so
rejecting
our
endeavours
,
because
falling
short
of
what
the
Law
requireth
,
might
have
destroyed
us
notwithstanding
such
endeavours
,
but
he
hath
been
pleased
to
make
a
new
Covenant
,
in
which
he
requireth
and
accepteth
our
hearty
endeavours
,
though
there
be
much
failing
.
O
should
not
this
move
us
to
labour
and
strive
!
As
if
a
debtor
owing
an
hundred
pounds
,
and
not
able
to
pay
it
,
should
have
these
conditions
propounded
to
him
from
his
Creditor
,
well
,
pay
me
what
you
be
able
,
so
you
bring
me
good
money
,
not
counterfeit
,
and
I
will
accept
it
.
Should
not
this
make
them
very
carefull
to
bring
him
so
much
as
they
were
able
,
and
that
in
good
silver
,
not
copper
and
false
coine
?
Againe
,
we
lose
both
our
goodnesse
and
our selves
also
,
if
we
be
not
plaine
and
perfect
;
If
we
have
respect
to
all
Gods
Commandements
,
and
be
found
in
Gods
presence
,
wee
shall
not
be
ashamed
:
but
confusion
will
cover
our
faces
at
the
end
,
if
we
satisfie
our selves
with
hollow
and
defective
goodnesse
;
for
a
lame
sacrifice
will
not
be
acceptable
on
Gods
Altar
.
Now
I
pray
you
let
each
of
us
consider
of
himselfe
,
whether
he
be
such
a
dissembler
,
that
hath
little
shew
of
piety
,
and
is
not
pious
indeed
.
We
must
be
followers
of
them
that
by
patience
and
faith
inherite
the
promises
,
and
be
such
as
they
that
have
gone
to
heaven
,
if
our selves
purpose
to
goe
to
heaven
.
And
if
you
be
not
so
,
but
openly
sinfull
,
or
hollowly
and
dissemblingly
good
;
now
see
your
misery
,
you
shall
never
be
heires
with
Abraham
,
Isaac
,
and
Iacob
,
if
you
labour
not
to
be
like
unto
them
in
this
perfection
.
And
the
way
to
be
perfect
,
is
to
see
our
want
,
and
to
pray
to
God
to
make
us
such
.
Wee
have
him
tyed
by
a
just
faithfull
promise
to
fill
the
hungry
,
and
to
heare
them
that
call
upon
him
.
So
here
are
two
things
observable
,
and
imitable
in
Iacob
;
one
,
that
he
gave
himself
to
tend
cattell
,
and
was
a
very
skilfull
and
able
Shepheard
,
as
appeared
after
,
when
he
undertooke
to
tend
his
Father
in
lawes
flocks
.
Thou
shalt
eate
the
labour
of
thine
hands
.
Loe
,
labour
must
get
our
food
,
else
we
have
not
the
good
mans
blessing
:
In
the
sweat
of
thy
brow
shalt
thou
get
thy
bread
.
This
is
a
punishment
,
so
far
as
it
tendeth
to
inflict
disquietment
and
troublesomenesse
upon
men
in
their
labours
,
but
so
far
as
it
enjoyneth
labour
,
it
is
not
a
punishment
,
but
a
precept
:
He
that
tilleth
his
ground
shall
have
bread
enough
.
Tilling
of
ones
ground
,
that
is
,
diligent
following
of
ones
honest
calling
is
required
;
and
how
shall
a
man
follow
that
which
he
hath
not
?
Also
nature
teacheth
this
plainly
enough
:
the
contrary
also
is
full
of
danger
to
the
soule
,
exposing
a
man
to
many
temptations
,
and
filling
the
heart
with
noysome
lust
,
and
making
it
harder
to
escape
,
and
to
walk
in
a
Christian
manner
of
life
.
Wherefore
those
that
have
imitated
Esau
rather
than
Iacob
,
and
have
given
themselves
to
sports
and
vanity
,
so
that
they
be
not
able
to
doe
any
thing
for
their
maintenance
,
if
need
required
,
have
much
to
answer
for
before
God
,
and
have
brought
much
misery
on
themselves
,
in
regard
they
are
in
greater
difficulty
of
being
saved
than
other
men
,
in
giving
Satan
and
flesh
an
exceeding
great
advantage
against
their
soules
:
He
that
hath
no
calling
is
in
danger
to
be
a
follower
of
idle
companions
,
and
the
troupes
of
such
persons
leade
not
in
the
way
to
heaven
.
Therefore
I
call
upon
all
you
that
are
Parents
,
and
all
you
children
that
are
come
to
yeares
of
discretion
,
requiring
you
to
be
carefull
of
your
childrens
education
,
and
to
traine
them
up
for
some
due
vocation
and
calling
;
and
you
children
to
be
obsequious
to
your
Parents
in
this
behalfe
,
yeelding
your selves
to
their
directions
;
and
this
exhortation
I
would
inforce
not
only
upon
the
poorer
sort
,
whose
belly
craveth
it
of
them
,
as
Solomon
saith
,
but
even
on
the
wealthier
sort
too
,
whose
soules
I
am
sure
doe
as
much
crave
it
of
them
.
For
there
is
no
man
of
so
great
birth
and
blood
,
but
that
there
is
some
noble
study
or
other
,
and
some
honourable
employment
,
wherein
it
will
be
to
his
honour
to
be
skilfull
and
conversant
.
Men
of
place
should
not
need
to
be
slaves
to
Dice
,
and
Wine
,
and
Harlots
,
and
Sports
,
if
they
would
be
servants
to
God
in
some
worthy
vocation
or
other
.
But
Iacob
dwelt
in
Tents
:
that
is
,
lived
as
a
Pilgrim
or
stranger
,
This
worldly
mindednesse
is
to
be
observed
,
confessed
,
lamented
,
refused
;
we
must
blame
our selves
for
it
,
as
for
a
great
fault
,
and
must
oppose
it
with
serious
meditations
,
of
earth
,
and
heaven
,
and
of
our
mortality
.
We
must
earnestly
pray
to
God
to
divorce
us
from
the
world
,
and
to
pull
our
hearts
upward
,
that
we
may
not
be
glued
as
it
were
to
this
dirt
and
dung
.
To
see
this
fault
,
is
a
signe
of
some
true
grace
;
for
the
world
will
not
see
it
to
be
a
fault
,
that
they
are
over
earnestly
bent
unto
the
world
;
as
the
Fish
findes
it
not
troublesome
to
live
in
the
waters
.
And
now
let
me
call
upon
you
,
to
be
heavenly
minded
hereafter
,
to
use
this
world
as
though
you
did
not
use
it
,
to
set
it
lower
than
spirituall
graces
,
and
than
the
hope
of
heavenly
things
.
A
childe
is
wedded
to
his
gawdes
so
long
as
his
childishnesse
prevaileth
,
but
when
he
hath
gotten
more
mature
understanding
,
he
rejecteth
them
,
and
mindes
other
things
;
so
must
we
if
we
will
shew
our selves
to
be
perfect
men
in
understanding
.
If
a
master
sets
his
servant
to
gather
chips
,
he
doth
it
,
and
should
doe
it
diligently
in
obedience
to
his
master
;
but
still
he
takes
not
the
chips
for
excellent
things
,
but
reckons
of
them
as
of
chips
:
so
for
conscience
sake
to
God
must
we
labour
in
the
world
,
yet
still
so
,
that
we
account
the
world
as
a
vaine
shadow
,
and
must
shew
that
we
so
esteeme
it
,
by
being
satisfied
even
with
a
small
portion
,
if
God
see
it
fit
to
give
us
no
more
;
and
by
being
well
contented
if
we
have
food
and
raiment
;
yea
,
and
patient
too
,
if
we
be
put
to
suffer
need
,
and
want
them
.
And
so
much
now
for
Iacobs
vertues
in
generall
,
He
was
a
perfect
man
,
and
dwelt
in
Tents
.
Now
let
as
consider
them
more
particularly
.
First
,
let
us
see
his
carriage
to
God-ward
,
then
to
men-ward
,
both
himselfe
and
others
,
both
those
that
were
neerer
to
him
,
and
those
that
were
further
from
him
.
First
then
,
Iacob
had
true
faith
in
God
,
First
,
by
his
desire
to
get
the
birth-right
,
and
to
buy
it
of
his
brother
who
despised
it
;
for
,
if
it
was
a
testimony
of
prophannesse
and
unbeliefe
in
Esau
,
to
sell
and
sleight
his
birth-right
;
then
must
it
be
also
a
proofe
of
holinesse
and
faith
in
Iacob
,
to
desire
it
and
buy
it
.
Indeed
they
were
both
young
,
and
so
Iacob
gets
it
in
a
childish
way
,
by
giving
his
brother
a
messe
of
broth
on
that
condition
,
that
he
would
resigne
up
to
him
all
interest
,
right
,
and
title
unto
it
that
he
had
,
or
might
have
:
But
yet
in
the
main
matter
,
Iacob
beleeved
Gods
promises
for
the
spirituall
benefits
annexed
to
the
birth-right
,
else
he
would
not
have
sought
it
in
that
manner
.
Graces
worke
in
men
according
to
the
age
and
ability
of
discretion
that
is
found
in
the
party
which
hath
them
.
There
be
certain
childish
and
imperfect
expressions
of
grace
mixed
as
it
were
with
the
weaknesse
of
head
that
is
in
children
;
yet
be
these
true
proofes
of
grace
,
and
such
as
the
Lord
accepts
for
the
substance
of
them
;
though
the
weaknesses
mixed
with
them
deserve
no
acceptation
;
and
for
the
love
of
the
good
,
he
passeth
by
those
weaknesses
.
Sure
had
not
Iacob
beleeved
the
promises
of
God
concerning
the
land
of
Canaan
,
and
the
rest
,
he
would
never
have
tooke
any
care
of
the
birth-right
;
but
in
that
he
doth
long
for
it
,
and
in
such
a
fashion
as
a
young
man
could
doe
,
contracts
for
it
with
his
brother
,
it
argues
his
faith
,
which
caused
him
so
to
esteeme
of
it
.
Indeed
it
was
not
that
bargaine
betwixt
them
that
made
it
his
,
but
Gods
promise
before
made
to
his
mother
,
The
elder
shall
serve
the
younger
:
but
this
affecting
of
it
shewed
that
he
had
been
taught
by
his
mother
this
his
interest
;
and
that
he
was
possessed
with
an
earnest
desire
of
getting
it
,
which
is
the
first
fruit
of
his
faith
.
Secondly
,
he
desired
also
,
and
highly
esteemed
the
blessing
,
as
is
seen
in
his
condescending
to
his
mothers
motion
of
getting
it
,
according
to
her
advice
.
Here
also
weaknesse
discovered
it selfe
,
but
the
desire
of
attaining
the
blessing
,
shewed
it selfe
in
this
weaknesse
,
and
the
fruit
of
faith
is
to
be
allowed
,
though
the
corruption
joyned
with
it
be
blame-worthy
.
Indeed
,
Esau
also
had
a
desire
of
the
blessing
,
as
appeareth
by
his
earnest
entreaty
,
and
teares
to
his
Father
,
but
Iacobs
desires
looked
more
to
spirituall
things
,
Esaus
to
earthly
:
So
,
the
ones
was
a
fruit
of
faith
in
Gods
promises
,
the
other
a
fruit
of
meere
naturall
love
to
ones
selfe
,
by
which
every
man
would
faine
attaine
that
which
hee
thinkes
would
prove
beneficiall
.
A
third
note
and
fruit
of
Iacobs
faith
,
was
his
gratefull
accepting
of
Gods
promises
,
when
he
appeared
to
him
in
a
dreame
,
Further
,
Iacob
shewed
his
faith
in
making
choice
of
his
wayes
,
when
Laban
would
have
him
to
continue
looking
to
his
sheepe
after
the
fourteene
yeares
of
service
were
past
for
his
two
daughters
;
for
he
desired
to
have
the
spotted
,
speckled
,
and
browne
cattell
that
should
fall
after
,
for
his
wages
:
Shewing
that
he
looked
to
God
,
whose
hand
alone
could
dispose
of
this
so
abstruse
and
hidden
a
thing
in
the
course
of
nature
.
Hee
was
willing
to
stand
to
Gods
kindnesse
and
love
,
rather
than
to
any
certain
agreement
with
Laban
;
which
hee
would
not
have
done
,
had
he
not
beleeved
Gods
promises
to
blesse
him
and
to
encrease
him
,
as
was
told
him
in
his
dreame
forementioned
.
And
therefore
he
tels
his
wives
,
that
the
Angell
came
to
him
in
a
dreame
,
and
bad
him
looke
on
the
Rammes
leaping
,
the
Ewes
which
brought
forth
the
Lambes
spotted
and
grizled
,
and
so
it
was
of
God
that
he
used
the
meanes
of
laying
pilled
sticks
in
the
troughes
,
at
the
time
when
the
stronger
cattell
went
to
the
Males
.
Let
any
man
make
triall
of
the
same
course
now
,
and
he
shall
not
finde
the
same
successe
.
Such
a
sight
before
the
ingendring
cattell
will
hardly
cause
the
yong
to
be
spotted
;
but
that
be
did
in
faith
,
as
having
been
I
guesse
,
guided
to
it
by
the
Angel
,
which
bid
him
look
and
see
the
cattell
bringing
forth
Lambes
and
Goats
of
that
colour
.
And
here
is
a
good
proofe
,
when
a
man
can
rest
himselfe
upon
God
for
his
wages
,
and
for
his
meanes
even
in
this
world
;
and
not
upon
his
owne
wisdome
,
or
any
such
like
outward
thing
.
A
man
would
have
thought
this
a
very
uncertaine
match
,
but
Iacob
staying
on
Gods
promise
,
was
desirous
of
this
way
rather
than
any
other
to
receive
his
reward
by
it
.
Lastly
,
he
shewed
his
faith
in
blessing
the
two
sons
of
Ioseph
,
yea
,
and
all
his
owne
,
as
a
sensible
declaration
to
his
children
that
he
did
not
make
any
doubt
of
their
possessing
that
Land
,
according
to
Gods
covenant
with
Abraham
,
and
promise
to
himselfe
often
renewed
.
Now
brethren
,
I
pray
you
let
us
labour
to
give
credit
unto
that
which
God
speaks
to
us
,
and
rest
upon
his
goodnesse
for
the
gracious
performance
of
his
faithfull
promises
,
which
is
the
roote
of
all
graces
,
and
will
cause
us
to
live
holily
,
if
we
once
get
it
confirmed
and
strengthened
in
our
hearts
;
and
let
us
labour
to
shew
our
faith
by
the
same
fruits
that
are
to
be
seen
in
Iacob
,
as
was
before
noted
.
Let
us
highly
esteeme
those
signes
of
his
goodnesse
,
and
meanes
of
attaining
his
spirituall
benefits
,
as
Iacob
did
of
his
birth-right
.
Let
us
make
great
account
of
his
blessing
,
especially
spirituall
blessings
in
things
concerning
our
salvation
,
whereof
the
Land
of
promise
was
a
figure
.
Let
us
receive
his
promises
with
reverend
joyfulnesse
and
thankfulnesse
:
Let
us
trust
upon
him
for
our
reward
of
any
faithfull
service
,
in
any
kinde
that
we
performe
,
labouring
to
bee
perswaded
that
he
will
see
us
requited
abundantly
,
if
men
should
neglect
us
.
A
good
man
must
trust
to
Gods
blessing
on
his
labours
,
in
things
that
depend
upon
his
gracious
providence
,
and
the
disposition
of
things
by
it
,
rather
than
to
any
other
course
wherein
his
wit
may
seeme
to
make
matters
more
certaine
.
Let
us
shew
our
faith
by
trusting
also
on
God
to
blesse
our
children
,
and
by
leaving
proofes
even
at
our
dying
,
that
we
be
mindfull
of
heaven
,
and
that
we
make
no
doubt
but
God
will
performe
his
promises
.
If
our
faith
shew
it selfe
by
these
good
effects
,
it
is
true
;
and
wee
must
more
and
more
see
our
weaknesse
in
faith
,
by
the
contrary
effects
,
and
more
and
more
labour
to
prove
the
truth
and
strength
of
it
too
,
by
its
more
and
more
producing
those
and
the
like
effects
.
Iacob
also
shewed
his
faith
by
running
to
God
when
Esau
came
against
him
,
and
by
praying
to
God
to
give
his
sonnes
favour
in
the
fight
of
the
man
,
and
by
offering
to
God
when
his
sons
sent
for
him
:
for
to
have
recourse
to
God
still
in
our
needs
,
and
make
his
name
our
refuge
,
is
an
excellent
proofe
of
our
faith
in
his
promises
.
Now
secondly
,
Iacob
was
a
religious
and
devout
man
,
First
,
he
was
prayerfull
,
and
ready
to
call
upon
Gods
name
on
all
occasions
;
when
his
brother
Esau
met
him
,
hee
presently
framed
himselfe
to
call
upon
the
name
of
God
,
as
you
have
it
,
Gen.
32.9
.
Where
is
also
an
excellent
forme
of
prayer
;
for
first
,
he
layes
downe
the
grounds
of
his
boldnesse
to
come
to
God
in
prayer
,
saying
,
God
of
my
Father
,
that
is
,
thou
art
my
God
in
Covenant
with
me
,
therefore
seeke
I
helpe
of
thee
,
and
Thou
saidst
unto
me
,
returne
;
as
if
hee
should
say
,
I
have
thy
word
of
Commandement
and
promise
guiding
me
to
this
journey
,
therefore
I
seeke
to
thee
.
And
secondly
,
hee
humbleth
and
abaseth
himselfe
before
God
,
as
unworthy
any
benefit
,
saying
,
I
am
lesse
than
the
least
,
&c.
Then
he
makes
his
request
,
Deliver
me
I
pray
thee
,
&c.
and
confirmes
it
by
the
greatnesse
of
the
danger
,
and
his
inability
to
save
himselfe
,
procuring
great
feare
,
Whom
I
feare
,
&c.
and
next
,
from
the
promise
made
unto
him
,
Thou
saidst
.
Loe
here
,
a
sweet
patterne
for
our
prayers
to
God
when
we
feare
any
crosse
.
First
,
remember
the
Covenant
and
promise
of
God
,
and
declare
the
misery
,
then
humble
our selves
in
acknowledgement
of
our
unworthinesse
.
So
make
our
suits
boldly
,
and
make
our
moane
to
God
of
our
dangers
,
and
feares
,
and
helplesnesse
;
and
againe
urge
him
with
his
promises
.
Had
not
Iacob
been
accustomed
to
pray
,
hee
could
not
have
sollicited
the
Lord
after
this
manner
,
in
this
extremity
.
Againe
,
in
the
end
of
the
same
Chapter
,
when
Christ
appeared
unto
him
in
an
humane
likenesse
,
ver.
24.
He
wrastled
with
him
all
night
for
a
blessing
,
and
would
not
give
over
till
he
had
a
promise
from
him
;
though
he
went
limping
away
,
the
Angel
giving
him
such
a
crush
on
the
hollow
of
his
thigh
in
wrastling
,
as
made
him
draw
his
legs
after
him
,
by
the
dislocation
,
or
dis-joynting
of
his
hip
bone
;
it
may
seeme
it
was
through
the
shrinking
of
the
sinew
which
had
that
bone
in
the
socket
.
Ah
,
it
is
an
excellent
thing
,
as
it
were
to
wrastle
with
God
,
and
though
hee
seeme
angry
with
us
,
and
ready
to
lame
us
and
maime
us
,
as
yet
still
to
minde
our selves
of
his
promises
,
and
continue
fervent
and
constant
in
prayers
,
till
at
last
hee
please
to
answer
us
and
make
us
know
that
wee
shall
prevaile
with
him
.
If
Iacob
had
not
been
a
devout
man
,
well
skilled
in
calling
upon
Gods
name
,
hee
could
never
have
maintained
in
his
heart
such
an
invincible
resolution
as
this
,
I
will
not
let
thee
goe
till
thou
blesse
me
,
even
then
,
when
instead
of
blessing
he
had
such
a
wrench
as
might
seeme
rather
to
testifie
anger
against
his
importunity
,
then
any
minde
to
yeeld
unto
it
.
Again
,
when
he
was
to
send
Benjamin
unto
Aegypt
,
Gen.
43.14
.
He
followed
him
with
his
prayers
,
saying
,
God
Almighty
grant
you
favour
before
the
Man
,
that
he
may
send
away
your
brother
,
and
Benjamin
.
You
must
not
thinke
that
hee
contented
himselfe
with
this
short
ejaculation
,
but
he
made
his
request
to
God
for
this
great
thing
in
more
words
and
oftner
.
So
you
see
Iacob
was
a
prayerfull
man
;
this
is
one
part
of
religiousnesse
.
O
that
wee
could
bee
prayerfull
?
O
that
wee
could
also
make
Gods
name
our
refuge
at
all
times
?
which
they
that
doe
not
,
can
hardly
take
any
true
comfort
in
their
estate
,
nor
account
themselves
true
Israelites
;
and
those
that
doe
,
shew
themselves
to
bee
guided
with
the
same
Spirit
that
Israel
:
Especially
let
us
learne
to
wrastle
with
God
,
resolving
to
continue
earnest
and
importunate
,
and
to
take
no
nay
in
begging
for
the
performance
of
his
promises
,
and
for
his
blessing
,
though
we
seeme
to
gaine
nothing
,
but
that
the
Lord
carries
a
shew
of
being
angry
with
us
,
at
length
wee
shall
prevaile
if
wee
continue
fervent
,
and
refuse
to
give
over
,
as
our
Lord
also
teacheth
by
his
Parables
in
the
Gospell
,
of
a
childe
,
a
friend
,
and
the
poore
Widdow
towards
the
unjust
Iudge
.
Againe
,
you
shall
see
Iacob
vowing
a
vow
to
God
,
Chap.
28.20
,
Secondly
,
That
the
Pillar
should
bee
Gods
house
;
that
is
,
a
place
of
publike
worshipping
God
,
where
hee
would
openly
and
solemnly
serve
him
,
with
prayers
,
sacrifices
,
and
all
fit
services
.
And
lastly
,
that
he
would
give
his
tenth
to
God
,
of
all
that
God
should
give
him
.
Loe
,
you
must
learne
the
use
of
a
vow
,
which
is
required
in
the
Psalme
,
Vow
and
pay
to
the
Lord
.
A
vow
is
a
binding
ones
selfe
in
an
oath
to
God
,
I
say
therefore
,
use
vowes
as
just
occasion
shall
serve
,
but
not
hastily
,
nor
in
passion
,
for
such
vowes
likely
prove
mischievous
.
And
especially
be
carefull
to
doe
the
things
vowed
,
that
is
,
to
make
God
your
God
,
sticking
close
to
him
,
and
abhorring
all
forreine
gods
.
And
seeing
now
the
danger
is
not
so
great
,
a
running
after
heathenish
false
gods
,
beware
of
going
after
those
heart-Idols
,
pleasure
,
profit
,
credit
,
ease
.
Make
not
the
belly
your
God
,
by
loving
riches
,
wealth
,
good
fare
,
&c.
more
than
God
,
and
caring
for
these
things
more
than
for
the
favour
and
honour
of
God
.
These
bee
the
most
dangerous
Idols
of
our
times
,
many
a
man
that
abhorres
to
worship
an
Image
,
a
Saint
,
an
Angel
,
doth
yet
worship
Mammon
,
and
make
the
world
his
God
;
take
heed
of
this
Idolatry
,
labour
to
know
,
love
,
feare
,
trust
in
,
obey
God
,
to
remember
him
,
to
choose
him
,
&c.
to
give
him
that
whole
,
and
inward
spirituall
,
most
needfull
,
most
acceptable
worship
of
the
heart
,
which
shall
not
cease
to
be
worship
even
in
heaven
.
The
other
Commandements
continue
in
force
during
this
life
,
of
praying
,
reading
,
hearing
,
Sacraments
,
no
use
in
heaven
of
oath
,
vowes
,
and
such
a
manner
of
sanctifying
Gods
name
as
now
,
in
heaven
there
is
no
use
.
So
in
the
rest
:
But
to
know
,
love
,
feare
,
delight
in
,
obey
,
there
is
alwayes
use
,
and
make
God
your
God
in
this
manner
.
Againe
,
prepare
God
an
house
,
let
him
have
a
place
of
publique
service
and
worship
.
That
you
have
provided
to
your
hands
:
I
need
but
request
to
keep
it
in
handsome
and
decent
fashion
,
to
maintaine
it
comelily
as
beseemeth
Gods
house
,
not
as
if
it
were
a
barne
or
some
out-house
.
Former
times
you
see
built
goodly
and
faire
houses
for
God
:
will
not
you
keep
them
fairely
,
&
so
,
that
they
shall
be
sweet
,
and
dry
,
and
sightly
,
not
in
such
plight
that
would
bring
the
imputation
of
basenesse
upon
your selves
,
if
any
of
your
houses
should
lie
so
?
Can
you
be
at
cost
to
adorne
and
furnish
your
owne
houses
,
and
not
Gods
?
For
assure
your selves
,
these
places
separated
for
religious
meetings
be
Gods
houses
sacred
to
him
,
dedicated
,
assigned
,
given
to
him
,
hee
hath
interest
into
them
.
If
an
Idols-Temple
be
an
Idols-Temple
;
that
is
,
such
an
house
as
an
Idoll
hath
interest
in
,
and
is
sacred
with
a
false
and
unholy
kinde
of
sacrednesse
;
sure
then
a
Church
to
God
is
Gods
Church
,
and
such
a
thing
as
he
is
interessed
into
,
and
is
sacred
with
a
true
and
reall
sacrednesse
:
Mine
house
shall
be
called
an
house
of
prayer
to
all
nations
.
Loe
,
an
house
of
prayer
,
that
is
,
of
publique
worship
(
a
part
for
the
whole
)
and
this
house
Gods
house
,
and
that
among
all
Nations
.
Would
you
wish
a
clearer
proofe
for
the
warrant
of
Churches
and
their
sacrednesse
?
but
what
availes
it
to
keep
a
Church
handsome
if
you
frequent
it
not
?
O
therefore
come
to
Gods
house
,
frequent
the
publique
worship
there
performed
.
The
meanest
service
done
amongst
us
,
if
it
be
but
reading
of
a
Chapter
,
is
more
noble
(
because
not
so
typicall
)
than
the
killing
of
a
beast
:
Come
therefore
to
Gods
house
constantly
;
sure
Iacob
did
not
meane
that
he
would
set
apart
a
place
for
publique
worship
and
not
come
neare
it
,
but
that
his
care
should
be
there
to
worship
God
.
O
that
you
would
all
come
frequently
to
Gods
house
for
conscience
and
love
?
At
least
,
O
that
the
Officers
would
compell
them
by
feare
,
whom
goodnesse
cannot
bring
?
that
so
they
may
bee
in
good
way
of
being
bettered
by
Gods
Ordinances
.
But
Iacob
vowes
to
give
the
tenth
of
all
that
God
should
give
him
,
to
God
,
even
to
the
maintaining
his
publike
worship
in
that
place
,
for
Gods
worship
will
bee
costly
.
Himselfe
personally
can
receive
nothing
,
but
by
giving
it
to
his
worship
,
and
the
places
,
and
things
,
and
persons
that
belong
to
his
worship
,
it
is
given
to
him
.
If
there
be
any
amongst
you
,
that
thinkes
examples
of
holy
writ
to
binde
him
,
as
it
seemes
some
doe
in
other
things
,
where
the
matter
is
such
as
will
put
them
to
no
great
cost
,
let
them
aske
their
consciences
,
Why
should
not
this
example
binde
them
as
well
as
any
other
example
?
That
it
should
bee
a
typicall
,
ceremoniall
,
and
temporall
ordinance
,
to
give
God
tithe
of
all
wee
have
;
I
could
never
yet
heare
any
reason
of
any
force
:
Some
doe
straine
their
wits
to
finde
out
a
kinde
of
shadow
in
it
,
and
tell
what
it
may
signifie
;
but
the
Scripture
,
for
ought
I
know
,
doth
not
give
any
notice
of
any
such
thing
.
You
see
it
was
the
use
afore
the
Leviticall
priesthood
,
and
therefore
it
is
not
a
thing
depending
upon
the
Leviticall
priesthood
:
Nay
,
the
Apostle
makes
mention
,
of
it
as
a
thing
due
to
the
eternall
priesthood
of
Melchisedek
.
Therefore
why
should
any
man
thinke
his
conscience
bound
by
any
other
Example
,
and
not
by
this
?
But
to
me
it
seemes
plaine
,
that
Abraham
and
Iacob
would
never
have
observed
this
portion
in
measuring
out
these
paiments
to
God
,
if
they
had
not
conceived
it
a
perpetuall
and
a
naturall
duty
.
It
is
surely
a
morall
precept
to
honour
God
with
our
goods
,
and
by
bringing
presents
to
him
.
Seeing
these
holy
men
thought
it
fit
to
grant
God
so
liberall
a
portion
,
why
should
we
not
thinke
him
worthy
as
much
?
But
if
you
cannot
bring
your selves
to
thinke
that
so
much
is
due
to
God
;
yet
I
hope
you
will
make
your selves
beleeve
,
that
surely
something
must
bee
due
to
God
,
and
that
in
a
liberall
quantity
.
For
God
is
worthy
to
bee
honoured
with
our
goods
,
I
trow
,
as
much
now
as
ever
:
and
doe
we
honour
him
if
we
bring
him
no
present
,
no
gift
?
will
you
therefore
be
somewhat
liberall
to
God
?
will
you
binde
your selves
by
vow
?
or
without
vow
freely
dedicate
some
good
part
of
your
substance
to
God
,
and
as
God
blesseth
you
,
lay
still
aside
something
(
if
you
distrust
God
so
much
,
as
you
thinke
he
will
not
reward
such
a
quantity
as
the
Tenth
,
why
then
with
a
ninth
,
or
an
eighth
,
or
a
seventh
,
or
a
fifth
,
with
something
I
say
,
that
shall
shew
,
you
are
desirous
to
obey
every
Commandement
,
and
so
to
prove
your selves
sincere
to
God
.
Surely
to
marke
how
God
prospers
a
mans
labour
,
and
then
to
bee
constant
in
laying
aside
a
good
portion
for
God
;
this
shall
be
none
of
mine
,
it
shall
be
Gods
,
ready
at
hand
for
pious
uses
,
to
keep
up
,
and
beautifie
Gods
house
,
to
further
Gods
worship
any
way
,
and
to
relieve
the
poore
members
of
Christ
,
would
make
you
so
rich
in
good
workes
,
and
so
increase
your
liberality
by
exercise
,
as
would
undoubtedly
pull
a
rich
blessing
upon
you
,
and
cause
you
to
have
interest
into
the
blessing
of
having
your
prayers
to
runne
over
with
increase
.
Shew
your selves
liberall
to
God
,
and
be
good
Iacobs
;
else
,
he
that
is
a
niggard
to
God
,
and
will
honour
him
indeed
with
his
lips
,
not
with
his
goods
,
gives
others
reason
to
thinke
,
though
himselfe
be
so
full
of
self-love
,
that
he
will
not
think
so
of
himselfe
that
he
honours
him
only
with
his
lips
.
If
any
say
,
his
state
is
so
poore
that
he
cannot
.
I
answer
.
God
hath
propounded
this
as
a
meanes
to
get
riches
;
and
the
poore
man
hath
no
reason
to
thinke
that
Gods
meanes
will
bee
unavaileable
.
But
a
poore
necessitous
man
that
is
faine
to
live
of
the
bounty
much
what
of
others
,
must
not
be
a
rule
for
those
that
have
better
estates
.
I
am
verily
perswaded
,
that
one
great
cause
of
many
a
Christian
mans
poverty
,
is
this
;
he
honours
not
God
with
his
riches
,
and
why
should
God
make
him
rich
?
If
we
see
a
man
not
to
honour
God
with
his
wit
and
strength
,
and
then
God
deprive
him
of
wit
and
strength
;
Doe
we
not
readily
impute
this
crosse
to
the
desert
of
that
sin
?
and
why
are
we
not
induced
to
conclude
,
God
doth
not
prosper
this
man
in
his
estate
,
because
he
did
not
honour
God
with
his
estate
?
And
so
much
for
Iacobs
devotion
in
vowing
,
and
the
things
vowed
.
I
will
make
an
Altar
unto
God
at
Bethel
,
who
answered
me
in
the
day
of
my
distresse
,
and
was
with
me
in
the
way
which
I
went
;
by
which
it
is
to
be
thought
,
that
Iacob
prayed
in
his
journey
,
when
he
was
benighted
in
the
way
,
and
that
dreame
was
Gods
answer
to
his
prayer
:
and
ver.
7.
He
builded
an
Altar
,
and
called
it
El
Bethel
.
Now
this
Altar
was
not
without
sacrifices
,
and
a
publike
profession
of
Gods
whole
worship
:
He
made
God
a
house
,
and
began
there
to
settle
the
publike
worship
of
God
according
to
his
vow
.
Indeed
it
was
a
weaknesse
in
him
to
stay
so
long
,
till
God
was
faine
to
put
him
in
minde
,
both
by
a
sore
crosse
,
and
by
a
Vision
of
going
to
Bethel
for
this
end
;
but
he
was
religious
,
and
kept
his
Vow
at
last
.
O
let
us
keep
our
vowes
,
let
us
offer
spirituall
sacrifices
of
prayers
,
praises
,
contrite
hearts
,
our
owne
selves
,
almesdeeds
,
and
so
shew
our selves
right
Israelites
,
or
Iacobites
.
He
sware
by
the
feare
of
Isaac
,
he
was
carefull
to
keep
him
to
the
true
God
,
and
swearing
by
him
,
and
that
seriously
,
and
on
a
just
occasion
,
not
lightly
and
vainly
;
and
Gen.
47.29
.
He
did
most
religiously
minister
an
oath
to
Ioseph
,
to
bury
him
in
the
Land
of
Canaan
,
(
a
type
of
heaven
,
)
as
Abraham
had
done
to
his
servant
before
,
making
him
put
his
hand
under
his
thigh
;
of
which
I
cannot
give
you
a
certaine
and
infallible
reason
,
whether
the
gesture
were
to
shew
subjection
to
him
to
whom
he
swore
,
or
respect
to
the
promised
seed
that
was
to
come
out
of
those
loynes
:
I
cannot
assure
you
,
but
I
pray
you
learne
to
reverence
an
oath
by
this
Example
,
and
to
use
it
upon
due
and
weighty
occasions
,
and
in
a
due
and
reverend
manner
.
We
lay
our
hands
often
on
the
booke
,
and
it
is
our
accustomed
solemnity
,
and
a
very
fit
one
;
by
which
you
may
see
that
it
is
no
fault
or
sin
to
use
some
solemnities
in
Gods
worship
,
not
commanded
,
nor
so
much
as
exemplified
;
for
an
oath
is
Gods
worship
,
and
no
man
yet
questioned
the
lawfulnesse
of
that
solemnity
,
in
taking
an
oath
.
I
say
we
lay
our
hands
often
on
the
book
with
little
consideration
of
that
God
by
whose
name
we
sweare
.
But
the
not
fearing
of
an
oath
is
alleadged
as
part
of
the
description
of
an
ungodly
man
;
see
therefore
that
you
take
heed
of
profane
swearing
.
He
was
also
carefull
to
give
thankes
to
God
for
benefits
received
,
He
set
up
the
stone
for
a
Pillar
,
and
poured
oyle
upon
it
;
(
which
was
nothing
else
but
a
solemne
thanksgiving
)
and
after
,
when
God
appeared
to
him
again
at
Bethel
,
He
set
up
a
Pillar
,
and
poured
oyle
upon
it
.
This
was
to
perpetuate
the
remembrance
of
the
thing
,
at
least
to
bring
it
to
his
owne
minde
and
his
childrens
,
which
were
after
to
inherite
the
Land
;
and
to
shew
his
thankfull
minde
to
God
,
in
offering
that
oyle
,
and
that
wine
in
testimony
of
his
joyfull
acknowledgement
of
Gods
goodnesse
to
him
.
These
kinde
of
ceremonies
we
have
not
cause
to
use
,
but
a
carefull
stirring
up
of
Gods
benefits
in
our
mindes
,
and
thankfull
acknowledgement
of
his
goodnesse
we
must
ever
performe
.
So
he
called
the
place
Peniel
,
where
God
appeared
to
him
in
his
wrastling
,
and
Mahanaim
,
when
the
Host
of
God
appeared
to
him
;
and
the
like
.
All
these
things
were
proofes
of
a
minde
desirous
to
bee
perpetually
mindfull
of
Gods
benefits
,
that
by
them
he
might
be
stirred
up
to
a
more
carefull
obedience
of
his
Commandements
.
Lastly
,
Iacob
was
obedient
to
God
,
Padan
Aram
to
Canaan
;
for
so
soone
as
God
appeared
unto
him
,
commanding
his
returne
,
by
and
by
he
returned
,
and
when
Ioseph
his
son
had
sent
for
him
,
he
would
not
leave
the
Land
of
Canaan
,
untill
he
had
consulted
with
God
,
and
been
warned
by
him
in
a
dreame
to
goe
up
,
and
then
went
he
up
:
Indeed
Iacobs
whole
life
was
a
patterne
of
dutifull
obedience
unto
God
.
Let
us
learne
by
his
example
to
give
our selves
obediently
unto
God
in
all
things
,
and
to
be
ruled
by
him
in
everything
,
after
the
directions
of
the
holy
Word
,
as
Iacob
was
in
these
particulars
,
by
the
Dreames
in
which
God
appeared
unto
him
.
And
so
much
for
Iacobs
vertues
in
respect
of
God
.
He
was
an
humble
man
,
as
appeareth
in
his
prayer
to
God
before
,
when
he
confesseth
,
that
he
is
Lesse
than
the
least
of
all
his
mercies
:
meaning
,
that
he
is
unworthy
the
smallest
of
them
,
and
had
not
deserved
even
the
meanest
.
It
is
a
worthy
grace
to
see
ones
owne
unworthinesse
of
any
good
thing
,
and
to
be
so
meane
in
his
owne
conceit
,
that
hee
challengeth
nothing
of
desert
.
Humility
is
in
the
Angels
and
blessed
Spirits
;
Lesse
than
the
least
of
all
his
mercies
.
This
humility
will
make
one
thankfull
for
mercies
,
and
carefull
to
use
them
well
,
and
able
meekly
to
part
with
them
,
and
so
fit
to
enjoy
them
.
This
humility
pleaseth
God
exceedingly
,
because
it
fitteth
the
creature
for
that
end
,
to
which
God
did
principally
looke
in
creating
him
,
even
to
glorifie
his
Creatour
.
See
that
you
get
it
,
and
increase
it
continually
;
harbour
lowly
thoughts
of
your selves
,
goe
to
God
for
good
things
,
but
goe
,
flying
alone
to
the
throne
of
grace
and
mercy
,
not
at
all
trusting
in
your selves
,
or
in
any
thing
that
is
in
your selves
.
The
more
one
can
disavow
his
owne
worth
,
and
still
build
his
prayers
,
and
hopes
on
Gods
mercies
,
the
more
pleasing
to
God
are
both
himselfe
and
his
services
.
Bread
to
eate
,
and
raiment
to
put
on
.
This
contentednesse
of
minde
is
a
worthy
and
rare
grace
,
it
ariseth
partly
from
humility
,
partly
from
a
right
understanding
of
the
nature
of
these
earthly
things
,
and
an
holy
advancement
of
spirit
in
the
desire
of
heavenly
things
,
and
it
helps
much
to
that
right
tranquility
of
minde
,
in
which
the
greatest
of
mans
happinesse
doth
consist
,
and
strengthens
the
soule
against
all
unjust
and
sinfull
meanes
of
getting
riches
,
and
disposeth
a
man
to
liberality
and
mercy
to
others
;
to
eate
to
the
contentation
of
his
soule
,
is
better
than
to
fare
exceeding
daintily
and
plentifully
without
contentation
.
To
have
enough
,
and
know
when
one
hath
enough
,
is
better
than
all
abundance
that
can
be
attained
.
Blame
your selves
,
that
a
little
will
not
give
you
content
,
but
you
are
still
greedy
of
more
,
though
you
have
already
food
and
raiment
in
abundance
.
Follow
S.
Pauls
precept
,
and
Iacobs
example
;
you
must
take
pains
often
with
you
selves
,
to
settle
your
hearts
in
this
contentation
,
else
it
will
not
be
gotten
,
for
mans
corrupt
nature
makes
him
unsatiable
.
But
he
that
can
place
his
whole
happinesse
in
God
,
will
soone
bee
able
to
stay
his
desires
in
a
few
other
things
,
even
in
food
and
raiment
.
For
first
,
he
divided
his
family
into
two
parts
,
saying
,
If
Esau
come
and
smite
the
one
company
,
the
other
shall
escape
.
Secondly
,
He
prayed
earnestly
to
God
to
save
him
from
the
hands
of
his
brother
,
whom
he
greatly
feared
.
Thirdly
,
he
presenteth
him
with
a
large
present
,
and
set
a
space
betwixt
drove
and
drove
,
commanding
them
to
answer
his
brother
with
all
submisnesse
;
saying
when
they
should
be
asked
,
Whose
are
these
before
thee
?
They
be
thy
brother
Iacobs
.
It
is
a
present
sent
to
my
Lord
Esau
,
and
he
is
behinde
us
:
and
so
the
second
and
the
third
,
and
all
that
followed
the
droves
,
saying
,
I
will
pacifie
him
with
a
gift
that
goeth
before
me
,
and
afterwards
,
I
will
see
his
face
,
peradventure
he
will
accept
of
me
,
and
then
having
wrastled
with
God
,
Chap.
32.
he
saw
his
brother
comming
,
and
divided
his
children
to
Leah
and
Rachel
,
and
the
young
maidens
,
and
setting
the
hand
maides
first
,
then
Leah
,
then
Rachel
,
himself
went
before
them
,
and
fell
on
the
ground
seven
times
,
and
did
obeisance
,
and
so
caused
the
handmaids
and
his
wives
to
do
the
like
,
and
so
by
his
submissive
carriage
he
pacified
his
brothers
anger
,
and
God
working
with
his
prudence
,
found
him
exceeding
kinde
and
loving
:
and
when
he
would
have
gone
before
him
,
excuseth
himselfe
by
the
pace
of
the
young
Infants
and
cattell
,
he
avoided
his
company
,
and
by
pressing
caused
him
to
receive
the
gift
,
and
in
very
modest
manner
refused
the
traine
which
his
brother
left
with
him
,
and
escaped
his
hands
.
So
he
proved
that
to
be
true
,
which
after
Solomon
told
,
That
a
gift
in
the
bosome
pacifieth
great
wrath
,
Prov.
21.14
.
And
a
gift
is
as
a
precious
stone
in
the
eyes
of
him
that
hath
it
,
and
it
prospereth
whethersoever
it
goeth
,
Eccles.
10.4
.
Yeelding
pacifieth
great
offences
.
Thus
Iacob
carried
himselfe
prudently
,
and
escaped
his
brothers
fury
.
Let
us
learne
of
Iacob
,
by
liberality
and
submissivenesse
to
appease
the
fury
of
unreasonable
men
:
We
must
not
yeeld
so
far
as
to
sin
,
but
to
yeeld
in
all
meek
and
lowly
gestures
even
to
worthy
men
,
is
not
a
sin
but
a
vertue
.
So
likewise
Bribery
is
naught
,
that
is
,
to
seek
to
turne
a
Governour
from
justice
by
gifts
,
and
hire
him
to
do
wrong
;
but
by
gifts
to
pacifie
an
angry
man
,
and
hire
him
to
forbeare
sinning
,
that
is
a
lawfull
use
of
gifts
,
and
to
practise
liberality
in
so
due
a
season
,
to
redeeme
the
life
by
the
goods
,
and
to
make
them
quiet
that
were
inraged
,
is
a
very
good
thing
.
Seasonable
stooping
,
and
seasonable
bounty
be
fruits
of
prudence
,
and
by
such
meanes
to
save
our selves
from
danger
,
is
a
part
of
wisdome
and
discretion
.
The
like
prudence
Iacob
practised
towards
the
Aegyptian
Lord
whom
he
thought
to
be
offended
,
not
knowing
that
it
was
his
son
Ioseph
;
for
when
they
were
to
have
Benjamin
in
before
him
,
he
wished
them
to
take
a
present
with
them
,
and
double
money
in
their
hands
,
that
they
might
prevent
all
occasion
of
distaste
,
in
respect
of
the
money
that
was
in
his
sackes
mouth
,
Gen.
43.11
,
12.
We
must
pray
to
God
to
give
us
the
likewise
discretion
,
that
we
may
carefully
use
all
fit
meanes
to
asswage
wrath
,
and
so
by
Gods
blessing
upon
our
discreet
care
,
may
free
our selves
from
evill
.
But
stubbornnesse
,
and
niggardlinesse
,
and
a
kinde
of
fowre
standing
upon
our
right
or
innocency
,
that
it
may
carry
a
shew
of
courage
and
resolution
,
is
yet
indeed
a
fruit
of
folly
and
self-conceit
.
Padan
Aram
,
and
met
with
the
Shepheards
,
and
with
Rachel
comming
with
her
Fathers
flocks
,
he
advised
them
concerning
the
ordering
of
their
cattell
,
and
himselfe
rouled
away
the
stone
from
the
Wells
mouth
,
and
watred
Rachels
sheepe
.
Chap.
29.8
,
9
,
10.
and
afterwards
,
he
abode
in
Labans
house
for
a
moneth
,
hee
did
not
live
idly
there
,
but
behaved
himselfe
so
painfully
and
serviceably
,
that
Laban
himselfe
made
him
offer
of
wages
,
saying
,
Thou
shalt
not
serve
me
for
nought
:
so
that
Laban
found
him
a
painful
and
serviceable
man
,
which
made
him
willing
to
entertaine
him
.
But
especially
when
he
had
undertaken
the
care
of
his
Father
in
Lawes
sheepe
,
He
served
him
with
all
his
might
,
as
he
tels
his
two
wives
,
Chap.
31.6
.
Which
also
he
alleadgeth
to
Labans
selfe
,
In
the
day
the
drought
consumed
me
,
and
the
frost
by
night
,
and
sleep
departed
from
mine
eyes
.
Chap.
31.
40.
You
see
,
that
he
was
not
idle
,
carelesse
,
and
sluggish
,
but
very
diligent
and
laborious
.
The
diligent
hand
maketh
rich
,
saith
Solomon
,
And
he
that
tilleth
his
ground
,
shall
be
satisfied
with
bread
,
and
the
good
man
shall
eate
the
labour
of
his
hands
.
But
on
the
other
part
,
slothfulnesse
,
idlenesse
,
loytering
,
are
disgraced
in
the
booke
of
God
,
and
misery
and
want
is
threatned
as
a
punishment
against
them
,
They
shall
be
clothed
with
rags
,
and
shall
have
want
enough
:
and
The
way
of
the
slothfull
is
like
a
thornie
hedge
;
still
full
of
pricking
griefes
and
crosses
.
Wherefore
now
betake
your selves
to
all
painfulnesse
in
your
Vocations
,
and
be
not
weary
of
wel-doing
;
This
diligence
hath
the
promise
of
a
blessing
,
and
shall
have
the
performance
.
It
helpeth
against
vices
,
by
name
,
against
pride
,
and
maketh
the
soule
humble
,
only
so
,
that
inordinatenesse
and
excesse
through
love
of
outward
things
doe
not
corrupt
and
putrifie
it
.
How
diligent
also
was
Saint
Paul
in
his
calling
?
and
how
are
the
servants
commended
for
diligent
imployment
in
their
Talents
?
and
the
good
housewife
for
her
labours
;
and
contrarily
,
the
slothfull
servant
is
rated
and
punished
by
losing
his
Talent
,
and
being
cast
into
utter
darknesse
.
The
Law
of
nature
commandeth
us
To
doe
as
we
would
be
done
unto
,
Bread
of
deceit
and
other
unjustice
is
sweete
,
yet
Solomon
saith
,
It
shall
prove
but
gravell
in
the
mouth
,
a
thing
troublesome
and
unsavoury
.
Yea
Solomon
saith
,
The
riches
gotten
by
lying
,
are
but
vainly
tossed
to
and
fro
of
them
that
seek
death
;
and
that
,
The
deceitfull
man
shall
not
roast
what
he
tooke
in
hunting
:
and
that
,
An
inheritance
may
be
hastily
gotten
at
the
beginning
,
but
the
latter
end
thereof
shall
not
be
blessed
,
for
he
that
getteth
goods
,
and
not
by
right
,
shall
leave
them
in
the
midst
of
his
daies
,
and
in
his
end
shall
prove
a
foole
.
Wherefore
,
that
we
may
attaine
the
blessing
of
God
upon
our
estates
,
let
us
put
away
all
kindes
of
unrighteousnesse
;
especially
take
we
heed
that
we
doe
not
take
our
advantage
upon
other
mens
oversights
or
imperfections
,
by
misreckonings
,
false
measures
,
or
any
kinde
of
encroaching
.
If
one
leave
in
anothers
hand
any
thing
and
forget
,
let
not
his
forgetfulnesse
cause
him
to
take
it
as
his
owne
.
If
one
lend
us
,
and
take
no
witnesse
or
security
,
let
not
his
inability
to
prove
the
debt
make
us
bold
to
detaine
it
.
Let
not
the
love
of
riches
and
immoderate
desire
of
gain
so
blinde
our
eyes
,
as
to
make
us
unable
to
perceive
the
unequalnesse
and
sinfulnesse
of
our
course
,
nor
yet
so
harden
our
hearts
and
dull
our
consciences
,
that
we
should
be
emboldened
against
our
knowledge
to
enrich
our selves
by
such
devices
.
So
much
for
Iacobs
vertues
respecting
himselfe
.
Now
see
his
carriage
towards
others
:
First
,
those
that
were
neare
to
him
;
Then
strangers
.
And
first
,
of
his
kindred
,
his
Superiours
,
Equals
,
Inferiours
;
for
his
Superiours
,
they
be
his
Parents
,
Isaac
and
Rebekkah
,
to
whom
hee
was
loving
and
obedient
;
his
obedience
he
shewed
in
travailing
to
Padan
Aram
at
his
Mothers
advice
,
&
Fathers
perswasion
for
a
wife
.
It
behooveth
children
to
shew
all
good
subjection
,
and
that
particularly
in
this
point
of
being
ruled
by
their
discreet
and
religious
Parents
in
choice
of
a
wife
or
husband
,
so
as
to
make
them
their
guiders
and
directors
in
this
weighty
businesse
,
and
they
must
not
suffer
their
hearts
to
be
set
upon
any
person
in
that
respect
,
without
the
knowledge
and
consent
of
their
Parents
;
nor
hearken
to
motions
made
to
them
without
the
good
liking
of
their
Parents
.
If
it
be
said
,
how
if
Parents
will
crosse
their
children
in
their
affections
?
I
answer
.
The
world
is
full
of
examples
,
by
which
it
is
manifest
,
that
many
come
together
in
great
heate
of
love
,
and
within
a
few
yeares
grow
so
froward
,
discontented
,
and
carelesse
either
of
other
,
as
none
can
be
more
.
And
againe
,
others
come
together
with
discretion
,
not
in
such
vehemency
of
Love
,
and
their
hearts
afterwards
doe
cleave
each
to
other
in
singular
love
and
deernesse
.
Therefore
it
would
become
a
childe
to
crosse
his
affection
,
rather
than
his
Parents
.
But
what
if
Parents
will
force
their
Children
either
not
at
all
to
marry
,
or
else
to
marry
with
such
as
are
unfit
for
them
,
in
regard
of
Age
,
Religion
,
and
in
respect
of
evident
deformities
of
Body
,
or
disorders
of
Life
.
I
answer
:
provoke
their
Children
to
wrath
,
lest
they
be
discouraged
,
surely
they
may
not
thrust
them
upon
other
miseries
and
distempers
.
But
what
must
be
done
in
such
a
case
?
I
answer
:
By
patience
and
long
suffering
,
and
intreaty
of
common
friends
,
and
like
meanes
,
the
Children
must
seeke
to
win
their
Parents
to
reason
;
which
if
they
cannot
doe
,
they
must
referre
themselves
to
the
Governours
,
Magistrates
,
or
Ministers
:
and
if
these
will
not
,
or
by
the
Lawes
cannot
provide
for
their
help
,
they
must
even
follow
the
advice
of
vertuous
and
wise
Friends
and
Neighbors
.
But
suppose
that
in
such
case
the
Parents
frowardnesse
be
such
that
they
will
not
yeeld
to
reason
,
and
that
they
will
rather
drive
their
Children
to
an
inconvenient
match
,
or
yeeld
their
good
liking
to
none
,
what
must
the
childe
doe
then
?
I
answer
:
If
God
vouchsafe
that
gift
he
must
forbeare
Marriage
,
esteeming
himselfe
called
of
God
to
the
single
life
:
But
if
hee
cannot
by
all
good
wayes
so
farre
overcome
himselfe
,
but
that
his
minde
is
conquered
by
desires
of
Marriage
,
hee
hath
a
plaine
rule
from
S.
Paul
:
It
is
better
to
marry
than
to
burne
.
Yea
,
but
then
the
Parents
displeasure
followes
,
and
losse
of
such
meanes
or
portion
as
else
he
might
have
had
.
I
answer
:
Every
good
Christian
must
resolve
to
take
up
his
crosse
and
follow
Christ
;
therefore
I
require
you
sonnes
that
have
not
troden
in
Iacobs
steps
for
this
matter
,
to
be
humbled
for
it
with
true
and
hearty
repentance
.
Sinne
will
hazard
a
good
man
to
some
severity
of
punishment
(
I
meane
that
of
knowne
sinnes
,
such
as
a
man
doth
,
or
would
bee
carefull
might
understand
to
bee
sinnes
)
untill
particular
repentance
come
betwixt
,
to
stop
or
remove
that
same
;
but
when
a
man
hath
and
doth
conveniently
at
fit
times
humble
himselfe
for
a
fault
,
it
ceaseth
to
make
him
liable
to
temporall
evils
,
further
then
they
be
needfull
to
increase
and
make
up
what
would
be
wanting
in
his
repentance
,
and
he
that
will
at
Gods
reproofe
turne
unto
him
in
humiliation
and
amendment
,
shall
finde
the
Lord
a
gracious
Father
,
and
such
a
one
as
will
not
proceed
to
smarting
corrections
,
if
loving
and
earnest
admonitions
may
prevaile
.
Againe
,
all
you
children
to
whom
God
hath
vouchsafed
such
Parents
as
have
dealt
wisely
and
mildly
with
you
in
this
matter
presenting
unto
you
fit
yokefellows
,
and
such
against
whom
no
exception
might
be
justly
made
,
or
have
yeelded
you
to
your
owne
choice
,
and
that
hath
so
guided
you
too
,
that
you
have
pleased
your
Parents
in
your
matches
,
and
so
with
good
will
and
approbation
on
both
sides
have
entred
into
this
estate
,
be
you
thankfull
to
God
that
hath
ordered
this
affaire
so
properously
for
you
,
and
take
heed
of
ascribing
this
comfort
to
your
owne
wit
and
goodnesse
,
without
giving
the
whole
honour
to
God
,
that
gave
the
wit
,
and
the
goodnesse
,
and
the
successe
,
without
whose
favourable
providence
,
neither
wit
,
nor
goodnesse
would
have
brought
the
businesse
.
If
benefits
be
perverted
to
nourish
our
good
conceits
of
our selves
,
not
to
encrease
our
thankes
and
praises
to
God
,
they
be
but
unsanctified
benefits
,
such
as
at
last
will
make
our
state
more
miserable
than
the
want
of
them
would
have
done
.
But
all
you
young
,
and
yet
unmarried
folke
,
looke
to
your selves
,
pray
to
God
to
subdue
your
passions
to
reason
,
and
both
to
your
Parents
;
take
notice
it
is
your
duty
to
give
this
honour
to
your
Parents
,
and
resolve
that
by
Gods
assistance
you
will
performe
it
.
Hearken
to
no
enticements
,
let
no
beauty
or
other
allurement
winne
ground
upon
your
hearts
,
but
still
keepe
your selves
free
and
in
fit
case
to
continue
dutifull
observers
of
the
fifth
Commandement
.
But
we
have
another
Superiour
with
whom
Iacob
had
occasion
at
last
to
deale
,
viz.
Laban
.
First
,
An
Vncle
.
Secondly
,
A
Master
.
Thirdly
,
A
Father
in
Law
.
See
how
well
Iacob
carried
himselfe
to
Laban
in
all
these
respects
.
1.
As
he
was
an
Vncle
,
before
he
entred
into
the
other
relations
,
he
lived
so
lovingly
and
painfully
with
him
in
his
house
for
the
space
of
a
moneth
together
,
that
Labans
selfe
was
both
willing
to
give
him
some
due
wages
and
allowance
for
his
service
,
which
of
his
owne
accord
he
offered
himselfe
to
doe
,
and
also
when
motion
was
made
of
giving
him
Rachel
,
did
willingly
accept
the
motion
,
yea
put
the
other
upon
him
too
against
his
will
,
whereby
it
is
evident
,
that
he
behaved
not
himselfe
so
,
as
to
be
a
cumber
and
burden
to
the
family
,
but
was
helpfull
to
it
:
This
was
very
commendable
in
him
,
that
he
carried
himselfe
temperately
,
and
vertuously
,
and
profitably
in
his
Vncles
house
,
where
he
came
to
sojourne
for
a
time
.
O
that
all
those
,
whose
occasions
invite
them
to
visit
their
kindred
and
to
abide
some
time
with
them
,
would
shew
themselves
so
vertuous
,
and
wise
,
and
orderly
in
their
whole
behaviour
,
that
their
friends
might
not
have
occasion
to
account
them
burdens
,
but
rather
benefits
unto
themselves
and
their
families
,
so
long
as
they
shall
have
cause
to
continue
,
and
not
so
rudely
,
wastfully
,
idly
,
that
the
house
is
discharged
as
it
were
of
some
ill
humour
,
when
the
time
comes
that
they
shall
be
gone
away
.
O
those
of
you
that
have
done
,
or
are
now
in
doing
otherwise
,
bee
you
blamed
as
men
that
proceed
not
vertuously
in
this
course
,
and
therefore
are
either
through
lucre
of
portion
,
or
else
inordinate
affection
(
which
men
call
love
)
thrust
aside
from
a
right
,
to
a
wrong
path
.
Now
at
last
Iacob
becomes
a
servant
to
his
Father
in
Law
,
and
agrees
to
performe
seven
yeares
service
for
one
daughter
,
and
as
many
for
the
other
.
For
my
part
I
cannot
commend
Iacobs
prudence
in
this
matter
,
he
bound
himself
to
a
very
long
apprentiship
.
He
might
have
taken
order
to
have
sent
messengers
betwixt
Isaac
and
Laban
,
that
his
portion
might
have
procured
this
match
rather
than
his
service
.
But
herein
yet
he
deales
well
with
Laban
,
whom
he
was
willing
to
advantage
so
much
for
his
daughters
sake
.
So
far
was
he
from
being
desirous
to
steale
away
Rachel
,
that
he
chose
rather
to
sue
for
her
:
every
young
man
must
learne
hence
not
that
particular
thing
which
Iacob
did
,
to
serve
for
a
wife
,
but
that
common
rule
of
equity
which
he
followed
,
to
give
a
man
all
reasonable
and
good
content
in
marrying
his
daughter
,
in
affording
such
convenient
allowance
to
her
as
is
fit
,
neither
will
he
be
unwilling
to
this
duty
;
that
is
,
not
moved
more
with
base
ends
,
than
love
of
her
whom
he
marrieth
.
O
that
wee
also
could
learne
to
reprove
a
wrong-doer
,
specially
a
superiour
doing
us
wrong
,
with
milde
and
good
language
,
without
railing
,
without
clamorousnesse
and
disgracefull
speeches
.
It
were
a
sweet
thing
to
have
so
much
government
over
our
passions
and
tongues
,
that
they
might
not
carry
us
to
set
out
wrongs
with
too
many
and
large
aggravations
,
and
with
invective
and
contumelious
speeches
against
him
that
hath
done
us
the
wrong
.
It
is
never
tryed
to
the
purpose
what
humility
,
what
true
discretion
the
soule
is
endowed
withall
,
untill
it
receive
the
triall
of
injuries
.
He
that
in
such
case
can
keepe
himselfe
within
compasse
,
that
his
words
be
neither
many
nor
violent
,
shewes
that
he
hath
some
command
of
himselfe
,
and
some
feeling
acknowledgement
of
Gods
provident
government
,
and
his
own
worthinesse
of
far
greater
evils
.
But
he
that
hath
never
done
amplifying
such
a
wrong
,
and
is
furious
and
bitter
against
the
offendor
,
shewes
that
hee
hath
a
great
heart
that
can
make
the
wrong
so
great
,
and
doth
not
looke
to
the
hand
,
but
to
the
rod
,
against
which
hee
gives
himselfe
to
shew
so
much
distemper
.
Againe
you
see
,
that
Iacob
is
even
ready
patiently
to
sit
downe
by
the
wrong
,
and
is
content
now
to
make
himselfe
an
Apprentice
for
another
seven
yeares
,
rather
than
he
will
make
a
great
stir
,
and
contend
with
Laban
.
We
cannot
thinke
so
hardly
of
any
times
,
that
there
were
no
Lawes
or
Governours
that
would
and
should
have
righted
this
wrong
,
if
Iacob
would
have
made
his
complaints
:
but
Iacob
was
from
his
Fathers
house
,
and
a
stranger
,
and
friendlesse
,
and
therefore
thought
it
more
wisdome
to
sit
downe
and
be
content
with
somewhat
hard
conditions
,
than
to
make
a
greater
quarrell
and
contention
.
O
that
we
could
get
our
hearts
stored
with
a
proportion
of
wisdome
and
meeknesse
,
sutable
to
that
of
Iacob
,
even
to
make
us
able
to
devoure
wrongs
with
somewhat
ill
and
harsh
consequences
,
rather
than
to
make
a
great
brawle
,
specially
if
we
be
inferiours
also
,
and
finde
our selves
likely
to
mend
our selves
little
by
contending
,
such
a
submissive
and
peaceable
disposition
will
make
us
capable
of
a
larger
blessing
from
God
than
any
wee
could
get
by
striving
and
brawling
;
and
not
onely
so
,
but
would
give
us
more
quietnesse
and
content
in
our selves
,
than
the
either
revenging
or
redressing
of
a
wrong
another
way
.
Follow
Iacob
therefore
in
this
his
carriage
towards
his
Father
in
Law
.
And
now
we
finde
Iacob
a
servant
,
and
that
for
fourteen
yeares
:
hee
married
the
two
daughters
within
a
few
moneths
after
his
comming
thither
,
as
may
be
demonstrated
by
the
ages
of
the
children
,
by
name
of
Ioseph
the
youngest
,
who
was
seventeene
when
hee
was
sold
into
Aegypt
,
and
thirty
when
he
stood
before
Pharaoh
first
,
and
lived
after
,
seven
yeares
of
plenty
,
and
then
two
yeares
of
scarcity
;
that
is
,
thirty
nine
in
all
,
and
then
was
Iacob
one
hundred
and
thirty
.
So
that
Iacob
was
ninty
and
one
yeares
of
age
when
he
begate
him
,
and
that
was
in
the
last
of
the
fourteene
yeares
agreed
upon
,
for
by
and
by
upon
his
birth
,
Iacob
would
have
laboured
for
his
owne
house
,
and
Laban
agrees
upon
wages
.
Therefore
hee
was
seventy
and
seven
yeares
or
thereabouts
,
when
he
came
to
Laban
,
and
being
of
that
age
,
it
was
not
likely
that
he
would
live
so
long
unmarried
afore
hee
tooke
a
wife
.
Againe
,
betwixt
Iacobs
going
to
Padan
,
and
returning
,
were
but
two
yeares
at
the
most
,
and
then
was
Ioseph
seven
yeares
old
,
for
hee
was
borne
toward
the
end
of
the
fourteenth
yeare
;
and
if
Iacob
had
not
married
Leah
till
seven
yeares
were
ended
,
the
eldest
of
Iacobs
sonnes
could
be
but
seven
yeares
at
most
elder
than
hee
;
that
is
,
fourteene
yeares
,
and
Ioseph
was
thirty
and
nine
yeares
when
Iacob
came
to
him
,
or
thereabouts
;
Therefore
,
the
eldest
of
Iacobs
sonnes
at
that
time
was
but
forty
and
six
,
and
Iudah
was
the
fourth
of
the
same
mother
;
so
he
must
be
but
forty
and
two
,
or
thereabouts
,
and
yet
had
he
three
sonnes
marriageable
before
he
begate
Pharez
,
and
Pharez
had
two
sonnes
when
they
went
downe
to
Aegypt
.
Allow
Iudah
to
marry
at
fifteene
,
Er
at
fifteene
,
and
let
Thamar
waite
but
two
yeares
for
the
third
sonne
,
now
Iudah
was
thirty
and
two
:
Let
Pharez
marry
at
fifteene
,
and
have
two
sonnes
in
two
yeares
,
that
is
seventeene
,
so
have
we
forty
and
nine
yeares
:
and
therefore
seeing
greater
haste
could
not
be
made
,
at
least
so
many
yeares
did
passe
betwixt
,
and
that
will
come
to
just
seven
yeares
more
than
the
time
will
amount
too
,
if
Iacob
married
at
the
end
of
seven
yeares
;
therefore
he
married
the
first
yeare
.
But
whensoever
he
married
,
in
making
himselfe
a
son
in
Law
,
he
made
himselfe
an
hired
servant
too
;
now
how
did
he
carry
himselfe
as
a
servant
.
Secondly
,
faithfulnesse
.
For
he
followed
his
masters
businesse
painfully
,
and
constantly
,
and
ordered
himselfe
towards
them
most
innocently
,
and
so
made
his
little
,
much
,
through
the
blessing
of
God
upon
his
labour
and
fidelity
.
Now
these
duties
appertaine
to
all
servants
,
and
are
required
of
S.
Paul
,
saying
,
doing
Service
with
good
will
,
and
not
with
eye
service
,
as
men
pleasers
,
but
with
singlenesse
of
heart
,
fearing
God
,
and
shewing
all
good
faithfulnesse
,
that
the
name
of
God
be
not
evill
spoken
of
.
And
seeing
God
would
have
families
maintained
,
and
a
distinction
of
Master
,
and
Servants
in
the
families
,
it
was
requisite
that
he
should
oblige
servants
to
these
duties
,
for
upon
the
prosperity
of
families
depends
the
welfare
of
Townes
and
Countries
,
and
so
of
the
whole
World
.
An
house
in
which
good
servants
live
,
prospers
;
but
idle
and
untrusty
servants
quickly
bring
it
to
nought
;
God
therefore
that
made
all
things
for
good
,
welfare
,
and
prosperity
,
must
needs
,
according
to
the
rules
of
his
own
wisdome
,
fit
the
means
to
the
end
,
and
require
servants
in
this
manner
to
governe
themselves
to
their
Governours
.
Now
you
that
have
been
servants
formerly
,
which
hath
beene
the
state
and
condition
of
the
greater
number
amongst
you
;
Consider
what
servants
you
have
been
,
let
not
your
younger
dayes
be
passed
over
forgetfully
.
It
is
a
principall
part
of
an
aged
mans
duty
to
looke
backe
upon
his
former
times
,
and
to
finde
out
the
mistakes
of
his
youth
,
that
by
humbling
himselfe
for
them
,
he
may
attaine
pardon
from
God
.
Loe
this
duty
now
,
and
if
you
can
remember
your selves
to
have
been
slothfull
,
wastfull
,
undutifull
servants
,
as
far
unlike
to
Iacob
,
as
blacke
and
white
are
unlike
each
to
other
;
then
take
time
to
present
your selves
before
God
,
and
judging
your selves
for
such
injuriousnesse
,
beg
pardon
and
remission
,
and
resolve
against
the
like
corruptions
of
your
present
places
.
And
you
who
finde
that
God
did
inable
you
in
that
estate
to
shew
your selves
diligent
and
trusty
,
give
God
the
glory
,
and
rejoyce
in
his
great
goodnesse
,
that
gave
you
not
over
to
the
unbridlednesse
of
your
evill
natures
.
An
aged
man
,
whose
youth
hath
been
indifferently
well
ordered
,
hath
great
cause
to
blesse
Gods
name
that
gave
him
not
over
to
the
licentiousnesse
of
that
age
.
And
all
you
that
be
servants
,
must
pray
to
God
that
he
would
make
you
good
and
conscionable
servants
,
that
not
alone
out
of
love
to
your
owne
reputation
,
and
a
desire
to
thrive
in
the
world
,
that
you
may
be
painfull
and
trusty
,
but
out
of
a
desire
and
intention
to
please
God
in
your
places
and
callings
;
for
S.
Paul
would
have
servants
to
remember
,
that
They
serve
the
Lord
Christ
,
and
To
looke
unto
the
immortall
inheritance
,
with
which
he
will
reward
them
,
as
well
as
those
that
serve
him
in
higher
callings
.
Again
,
He
discovered
a
great
deale
of
patience
,
So
should
servants
shew
themselves
gentle
to
their
ungentle
masters
that
are
unkinde
and
injurious
to
them
,
and
doe
not
use
them
so
well
as
equity
requireth
,
and
not
be
clamorous
and
violent
against
them
.
But
most
servants
,
though
they
receive
no
hard
measure
,
but
alone
are
justly
reproved
and
corrected
for
their
faults
,
are
so
impatient
that
they
cannot
beare
it
,
but
make
false
and
harsh
complaints
,
and
are
so
imbittered
and
discontented
,
that
they
straight
resolve
to
run
away
,
and
cannot
bring
themselves
to
stoope
:
these
are
of
a
contrary
spirit
to
Iacob
.
O
that
we
could
learne
of
him
to
be
so
farre
masters
of
our selves
,
that
when
just
occasion
of
anger
doth
offer
it selfe
,
wee
might
then
command
our selves
to
forbeare
bitter
and
reviling
speeches
,
and
not
be
so
transported
beyond
our selves
,
as
to
raile
,
sweare
,
curse
,
threaten
,
and
it
may
be
worse
than
all
this
.
Most
men
,
when
anger
begins
to
boile
,
forget
almost
that
they
be
men
,
altogether
that
they
be
Christian
men
,
and
are
so
madded
,
that
they
care
not
what
vile
language
proceeds
out
of
their
mouthes
,
and
what
sharpnesse
of
a
razor
they
discover
in
their
tongues
;
●erifying
that
of
S.
Iames
,
That
the
tongue
is
set
on
fire
of
hell
,
and
it selfe
sets
on
fire
the
whole
course
of
nature
;
and
that
though
our
Saviour
have
somanifestly
adjudged
to
hell
,
him
that
doth
raile
at
his
brother
with
the
name
of
Foole.
See
your
folly
and
pride
in
this
venting
of
distempered
anger
,
and
bewaile
it
,
and
now
learne
of
Gods
faithfull
servant
Iacob
(
so
honourable
a
Patriarch
,
that
by
him
the
whole
Church
is
called
Iacob
and
Israel
)
to
be
so
angry
,
as
not
to
sin
by
being
driven
forth
into
bitternesse
of
carriage
.
Here
is
a
man
of
a
quiet
spirit
indeed
!
His
Father
in
Law
had
wronged
him
formerly
,
and
presently
,
by
pursuing
him
,
and
by
charging
him
to
have
stolne
his
Idols
,
which
he
foolishly
calleth
gods
,
yet
he
had
so
soon
forgotten
all
this
,
as
at
the
first
word
to
imbrace
an
offer
of
reconciliation
,
and
to
enter
into
a
Covenant
with
him
of
peaceable
carriage
to
himselfe
and
his
daughters
.
It
is
a
most
excellent
grace
to
be
quickly
and
easily
pacified
,
and
to
blot
out
the
remembrance
of
wrongs
,
and
to
carry
himselfe
lovingly
to
such
a
man
as
hath
offered
him
hard
measure
,
and
that
also
many
times
,
even
as
if
he
had
received
no
such
injury
from
him
.
This
is
to
imitate
God
and
our
Lord
Iesus
Christ
,
who
doth
so
forgive
us
,
and
a
surer
proofe
of
an
humble
and
discreet
spirit
wee
cannot
have
any
other
.
O
you
that
finde
your selves
of
a
bitter
revengefull
spirit
,
that
if
you
have
been
wrongfully
entreated
know
not
how
to
forget
it
,
know
not
how
to
forbeare
taking
all
advantages
of
requiting
like
for
like
:
See
how
contrary
you
be
to
this
godly
man
,
and
entertaine
even
anger
and
detestation
against
your selves
for
such
maliciousnesse
,
and
labour
now
so
to
presse
upon
your selves
the
Commandement
of
God
,
and
example
both
of
God
and
good
men
withall
,
beseeching
the
Lord
by
his
Spirit
to
worke
the
like
gentlenesse
,
long-suffering
,
and
meeknesse
in
you
,
that
you
also
may
bee
easily
pacified
,
and
so
soone
able
to
quench
the
apprehension
of
injuries
.
Let
us
profit
by
good
examples
,
and
frame
to
the
discharge
of
these
duties
,
which
the
precept
of
God
telleth
us
that
we
ought
to
doe
,
and
the
practise
of
godly
men
assureth
us
they
may
be
done
.
If
a
thing
be
required
,
and
possible
,
why
should
we
not
addresse
our selves
unto
it
?
So
much
of
Iacobs
vertuous
behaviour
to
his
Superiours
:
Now
consider
of
his
demeanour
to
his
brother
Esau
.
He
useth
all
submissive
gesture
and
loving
carriage
to
pacifie
his
anger
,
as
we
have
shewed
you
before
:
Iacob
was
not
destitute
of
meanes
to
have
hired
as
many
souldiers
as
Esau
brought
with
him
,
or
some
meanes
he
might
have
be
thought
himselfe
of
whereby
to
resist
him
;
but
he
chooseth
rather
to
stoope
and
pacifie
him
by
the
fairest
wayes
he
could
.
God
commandeth
his
people
to
offer
termes
of
peace
before
they
besieged
a
City
.
Surely
,
submissive
and
melting
carriage
is
the
best
way
to
pacifie
wrath
,
and
we
must
seek
to
that
course
first
,
not
alone
,
when
wee
bee
over
marched
with
an
enemy
,
but
even
then
when
we
have
power
in
our
hands
to
save
our selves
by
force
,
as
wee
see
in
Iephta
towards
the
King
of
Ammon
.
But
so
sturdy
of
nature
be
some
,
yea
many
,
that
they
would
rather
expose
themselves
to
the
rage
of
an
Esau
,
than
have
so
bowed
,
they
count
it
a
basenesse
of
minde
to
stoop
and
fall
downe
before
another
,
having
such
a
blinde
eye
that
they
cannot
distinguish
betwixt
humility
and
abjectnes
.
He
that
yeelds
submissive
and
pacifying
words
and
gestures
,
is
humble
:
he
that
stoops
so
low
as
to
please
another
,
he
is
abased
.
And
so
much
for
Iacobs
vertues
to
Esau
.
Now
towards
his
owne
Family
:
First
,
in
generall
considered
,
He
is
carefull
to
provide
for
it
.
Secondly
,
to
pray
for
it
.
Thirdly
,
to
purge
it
from
sin
.
When
shall
I
provide
for
mine
owne
house
,
Gen.
30.30
.
When
shall
I
doe
or
work
also
for
mine
owne
house
.
Iacob
had
a
rich
Father
in
Law
,
Laban
,
and
and
a
rich
Father
,
Isaac
,
and
yet
will
not
he
cast
himselfe
upon
them
to
provide
for
his
wife
and
children
,
but
himselfe
will
worke
for
that
end
:
This
is
a
thing
required
of
all
men
by
the
light
of
nature
,
as
well
as
by
the
Lawes
of
God
,
to
make
provision
of
things
needfull
for
their
families
.
All
those
beasts
and
birds
which
live
by
couples
,
and
are
not
sold
over
to
promiscuous
generation
,
doe
provide
holes
and
nests
for
their
young
,
and
joyne
to
maintaine
them
when
they
be
young
:
See
you
not
the
poore
Rookes
now
in
the
height
of
the
trees
preaching
to
you
this
duty
with
so
loud
croakings
?
that
you
can
scarce
passe
by
a
Grove
,
but
that
inarticulate
language
will
admonish
you
;
how
quiet
be
they
all
the
Winter
,
and
other
seasons
?
But
when
the
Spring
comes
,
and
that
now
nature
prompts
them
to
procreate
youngs
they
are
so
diligent
to
build
nests
,
and
to
hatch
the
young
,
and
to
feed
them
till
they
can
shift
for
themselves
,
that
no
houre
sees
them
idle
,
or
ceasing
from
that
duty
;
you
may
see
the
same
in
the
poore
Starlings
:
Seeing
they
be
here
,
I
will
commend
them
to
you
for
masters
of
this
duty
,
early
and
late
they
be
close
at
this
worke
(
taking
indeed
a
little
time
morning
and
evening
to
sit
and
chirp
out
their
merry
tune
,
as
if
they
would
teach
you
to
take
time
for
the
praising
of
God
,
however
urgent
your
businesse
may
seeme
to
be
)
but
else
all
day
long
,
flying
too
and
fro
with
food
to
put
into
the
mouthes
of
their
gaping
young
.
Can
you
see
these
things
and
not
be
instructed
to
good
husbandry
?
S.
Paul
calls
him
worse
than
an
Infidell
,
that
doth
not
labour
for
his
family
,
to
provide
it
necessaries
.
He
might
have
gone
a
little
further
,
and
called
him
worse
than
the
feathered
fowle
,
and
the
bruite
beasts
;
for
even
Foxes
,
Wolves
,
Beares
,
and
Lions
have
this
care
ingraffed
in
them
by
nature
.
Now
therefore
,
you
unnaturall
,
slothfull
,
wastfull
Fathers
and
Mothers
that
are
so
wickedly
given
over
to
idlenesse
,
and
drunkennesse
,
or
gaming
,
or
other
loosnesse
,
that
you
either
will
not
worke
at
all
,
or
else
will
not
work
for
your
Families
,
but
your
lusts
to
spend
it
on
them
.
I
pray
you
at
length
be
ashamed
of
such
worse
than
brutish
distemper
of
minde
,
and
more
than
beast-like
misdemeanour
;
what
account
can
you
give
to
God
when
he
shall
call
you
to
an
account
?
Where
was
your
naturall
affection
to
your
owne
bodies
and
bowels
?
where
was
your
dutifull
obedience
to
the
Law
of
God
and
Nature
,
and
the
Lawes
of
well
ordered
Common
wealths
?
where
were
your
wits
and
your
consciences
?
and
where
be
they
that
you
live
more
sinfully
and
scandalously
than
the
ignorant
.
Goe
home
I
beseech
you
with
shame
and
sorrow
in
your
hearts
and
countenances
,
be
not
hardened
against
this
reproofe
,
after
so
many
former
reproofes
;
but
fall
downe
before
God
,
condemning
your selves
to
the
pit
of
Hell
for
such
your
unthriftinesse
,
and
confessing
your
owne
extreme
slavery
to
sinne
,
and
unfitnesse
to
mend
that
or
any
other
fault
,
beseech
the
living
God
to
reforme
you
by
his
Spirit
,
and
to
pardon
you
by
the
bloud
of
his
Sonne
,
and
even
beleeve
his
promise
that
he
will
grant
your
prayers
,
and
heale
your
Soules
,
and
forgive
your
sinnes
for
his
Sonnes
sake
;
and
so
in
Faith
to
his
promises
,
and
Obedience
to
his
Commandements
,
set
about
the
reformation
of
this
and
other
faults
;
and
cease
not
praying
,
repenting
,
striving
,
and
you
shall
prevaile
:
unthriftinesse
will
prove
a
disease
of
exceeding
difficult
care
,
but
not
uncurable
:
and
you
whom
God
hath
pleased
to
make
good
and
provident
,
and
thrifty
husbands
,
blesse
him
for
it
indeed
;
and
withall
pray
him
to
order
you
so
in
labouring
for
your
families
,
that
it
may
shew
it selfe
to
be
a
good
Floure
,
growing
up
as
a
Fruit
of
Gods
Spirit
;
not
as
a
Weed
springing
up
from
a
corrupt
,
though
restrained
Nature
,
by
going
into
excesse
,
making
you
so
eager
in
providing
for
your
houses
,
as
that
you
become
niggardly
unjust
,
or
otherwise
excessive
.
For
the
worldly
minded
man
,
though
hee
live
in
better
reputation
on
Earth
,
hath
no
better
reputation
in
Heaven
than
the
waste-good
:
nor
shall
have
lesse
torment
in
Hell
,
seeing
the
worldly
minded
are
enemies
to
God
,
as
well
as
the
sensuall
minded
.
So
Iacob
provided
for
his
family
.
Now
hee
prayes
for
them
,
Save
me
,
for
I
feare
lest
he
come
and
strike
the
Mother
with
the
Children
.
Parents
must
blesse
their
children
;
and
in
this
sence
also
the
whole
families
,
and
cry
to
God
for
prosperity
and
peace
.
If
the
Apostles
bee
bidden
to
pronounce
peace
,
surely
then
wee
must
pray
for
it
.
If
S.
Paul
prayed
for
the
houshold
of
Onesiphorus
,
were
it
not
a
wonder
that
Onesiphorus
should
not
pray
for
his
owne
houshold
?
You
Governours
,
shew
your selves
religious
as
well
as
thrifty
:
call
upon
God
for
the
people
committed
to
your
charge
:
If
publque
supplications
must
be
made
for
all
men
,
surely
then
even
man
must
privatly
pray
for
them
that
are
his
owne
.
Be
not
prophane
,
content
not
your selves
alone
to
labour
and
toyle
for
your
families
;
but
visit
the
Throne
of
Grace
in
their
behalfe
,
and
call
earnestly
upon
God
to
save
them
chiefly
from
sinne
and
wickednesse
.
Further
,
Iacob
purged
his
family
,
as
you
have
it
,
Gen
35.2
.
O
that
all
Parents
would
be
carefull
to
clense
all
vices
out
of
their
houses
,
as
well
as
Idolatry
,
and
this
as
well
as
other
vices
.
But
Parents
are
most
times
too
too
carelesse
of
their
families
and
see
and
winke
at
their
sinnes
,
their
undecent
behaviour
,
ryot
,
idlenesse
,
disguised
attire
,
and
any
naughtinesse
that
doth
not
bring
forth
great
discredit
in
the
World
.
Purifie
your
houses
,
and
so
see
the
faults
,
as
to
chase
them
out
,
and
call
your
people
to
amendment
,
to
cleannesse
,
to
changing
their
garments
;
if
they
be
proud
,
vaine
,
foolish
,
as
well
as
if
they
be
superstitious
.
would
goe
to
Bethel
,
and
make
an
Altar
to
God
that
had
fulfilled
his
vow
,
and
met
him
when
he
fled
from
Esau
.
Wee
should
all
call
upon
our
families
,
and
bring
them
to
Gods
Worship
,
and
labour
to
instruct
them
therein
,
that
they
may
be
able
to
performe
it
holily
and
fruitfully
:
Surely
,
had
not
Iacob
taught
his
people
what
Duty
they
did
owe
to
God
in
these
sacrifices
,
and
how
to
performe
them
in
spirituall
manner
,
he
must
have
endeavoured
onely
to
make
them
hypocriticall
abusers
of
Gods
service
.
So
much
for
Iacobs
regard
to
his
whole
family
.
Now
see
how
he
shewed
himselfe
in
particular
to
his
Wives
and
Ghildren
.
O
that
Husbands
would
live
void
of
contention
with
their
Wives
!
O
that
their
houses
might
be
peaceable
!
It
is
a
forerunner
of
ruine
,
when
an
house
is
divided
against
it selfe
.
But
specially
towards
Rachael
it
is
noted
how
hee
loved
her
,
Gen.
29.30
.
that
is
,
very
much
more
than
the
rest
.
Indeed
he
had
cause
,
she
was
his
true
Wife
for
whom
hee
first
agreed
,
Leah
was
forced
upon
him
,
he
might
lawfully
have
refused
her
;
yea
,
and
had
not
the
custome
of
the
times
tolerated
poligamy
,
hee
must
have
refused
her
and
taken
Rachael
,
for
whom
hee
made
his
agreement
,
and
so
in
a
sort
contracted
himselfe
too
.
Now
the
light
that
hath
shewed
it selfe
amongst
us
,
causeth
that
poligamy
is
banished
;
therefore
every
one
amongst
us
is
bound
to
love
his
Wife
as
Iacob
did
Rachael
,
which
is
also
the
speciall
commandement
.
Woe
unto
those
Husbands
therefore
that
what
shew
of
love
soever
they
make
unto
their
Wives
at
first
;
yet
within
a
while
are
so
sowre
and
churlish
unto
them
,
that
they
shew
an
extinguishment
of
love
to
have
befallen
them
.
So
farre
as
any
man
faileth
of
loving
his
Wife
,
he
must
also
faile
of
loving
God
:
It
is
possible
to
love
the
Wife
and
not
God
,
but
to
love
God
and
not
the
wife
is
impossible
.
Therefore
now
you
husbands
strive
to
love
your
wives
:
and
you
Wives
carry
your selves
so
respectively
and
humbly
,
as
to
win
love
at
your
husbands
hands
.
Nothing
but
this
can
make
you
live
happily
together
;
all
riches
,
honours
,
pleasures
,
be
no
farther
soundly
comfortable
,
than
the
husband
and
wife
are
loving
each
to
other
.
Now
God
can
give
love
to
them
that
aske
,
as
well
as
wisdome
,
Am
I
in
Gods
stead
,
that
hath
withholden
from
thee
the
fruit
of
the
wombe
.
As
Iacob
tempered
his
anger
towards
his
Father
in
Law
;
so
towards
his
wife
,
he
is
indeed
moved
with
some
passion
,
but
it
doth
not
carry
him
to
any
violence
,
or
to
inordinate
sharpnesse
.
Here
husbands
must
learne
to
follow
this
vertuous
man
,
if
there
be
just
cause
of
being
angry
at
the
wife
in
regard
of
some
great
over-shooting
her selfe
towards
themselves
or
others
,
they
may
be
angry
,
but
their
anger
must
be
so
kept
downe
by
love
,
that
they
may
not
be
bitter
,
which
the
Apostle
doth
precisely
forbid
to
husbands
;
they
must
blame
the
fault
,
but
not
admixe
words
,
to
shew
alienation
of
heart
for
the
faults
sake
.
Two
things
husbands
must
looke
to
in
respect
of
this
anger
towards
their
wives
:
First
,
that
it
arise
not
but
from
some
plaine
and
evident
fault
,
such
as
you
see
here
in
the
Text
;
she
began
to
fall
out
with
him
for
want
of
children
,
as
if
it
had
been
his
fault
that
shee
conceived
not
as
her
sister
did
.
Secondly
,
that
it
produce
not
tartnesse
and
reproachfull
speeches
,
and
a
constant
sowrenesse
,
but
alone
a
due
and
fit
reproofe
,
as
here
also
.
Happy
men
that
can
so
guide
anger
,
and
their
tongues
in
anger
.
So
hath
Iacob
done
the
office
of
a
good
housholder
in
generall
,
and
of
a
good
husband
.
See
now
what
a
kinde
Father
he
was
,
and
what
good
he
performed
towards
his
children
.
1.
To
all
of
them
;
then
to
some
.
He
did
two
things
to
them
all
;
First
,
he
brought
them
up
in
a
calling
,
to
be
Grasiers
,
This
he
might
the
more
easily
doe
,
Traine
up
a
childe
in
the
way
he
should
goe
;
He
doth
not
meane
it
alone
,
Catechize
him
in
matters
of
religion
,
and
good
conversation
,
but
also
in
affaires
of
this
world
too
,
because
it
is
a
part
of
his
way
to
live
in
the
world
,
as
well
as
to
know
the
things
that
belong
to
his
soules
health
.
Wee
need
not
the
authority
of
Scripture
for
that
,
for
which
nature
it selfe
is
sufficient
;
If
God
command
men
to
walke
orderly
,
and
to
eate
the
labour
of
their
hands
,
their
Parents
must
inure
their
children
to
such
a
walking
,
and
see
that
they
observe
that
Commandement
of
God
.
If
they
must
provide
for
them
food
and
raiment
for
the
present
,
much
more
the
things
that
are
needfull
for
their
well-being
for
ever
.
Now
a
calling
(
an
ability
to
doe
some
profitable
thing
by
which
they
may
maintaine
themselves
with
the
publique
advantage
)
is
necessary
for
their
well-being
in
the
whole
course
of
their
lives
.
But
this
duty
is
requisite
(
as
I
said
)
First
,
for
the
Fathers
owne
sake
,
who
shall
finde
them
so
much
more
dutifull
to
himselfe
,
by
how
much
they
have
been
trained
up
more
painfully
,
and
been
more
serviceable
,
and
under
command
;
even
beasts
if
they
be
much
in
hand
,
and
have
a
kinde
of
acquaintance
with
the
master
,
so
that
hee
come
neare
to
them
,
and
accustome
to
doe
something
about
them
,
and
to
have
them
doe
and
suffer
for
him
,
are
much
more
tame
and
gentle
than
those
that
are
never
handled
,
never
approached
unto
;
So
it
must
needs
be
also
with
men
,
they
grow
rude
and
barbarous
if
they
be
left
to
themselves
,
but
more
affable
and
orderly
when
they
are
held
in
,
and
accustomed
to
walke
by
rule
,
as
they
be
when
they
are
trained
up
in
a
calling
.
Indeed
some
kinde
of
creatures
are
so
fierce
,
that
no
use
of
handling
will
quite
tame
them
;
but
even
those
are
far
lesse
fierce
than
if
they
were
never
medled
withall
:
So
some
children
are
very
masterfull
,
and
disobedient
,
even
though
they
be
set
under
government
,
and
brought
up
in
service
and
labour
,
but
how
much
more
violent
would
they
have
proved
if
such
care
had
not
a
little
tempered
them
?
It
concernes
the
Parent
to
have
his
children
subject
and
apt
to
be
ruled
;
bringing
them
up
in
a
calling
conduceth
much
this
way
,
wherefore
it
is
his
part
not
to
be
wanting
to
his
owne
welfare
and
theirs
.
Secondly
,
this
is
exceeding
commodious
to
the
Commonwealth
,
promoting
the
publique
good
very
much
:
for
far
fewer
persons
degenerate
to
scandalous
courses
,
and
such
as
trouble
the
peace
of
the
Common-wealth
of
those
that
have
been
brought
up
to
take
paines
in
some
vocation
,
than
of
those
that
have
been
loosly
and
idly
brought
up
;
and
if
any
of
those
that
were
accustomed
to
some
vocation
doe
degenerate
,
they
are
far
more
easily
reclaimed
,
seeing
the
Magistrate
hath
some
foundation
to
work
upon
.
The
person
so
educated
can
doe
something
if
he
will
for
his
maintenance
,
so
that
here
is
a
possibility
of
redressing
his
disorders
,
finde
him
employment
,
and
over-rule
his
will
,
and
he
is
amended
;
But
those
that
have
lived
over
loosly
,
and
are
not
able
to
doe
any
thing
,
are
almost
desperate
the
Magistrate
knowes
not
which
way
to
turne
himselfe
to
the
procuring
of
his
reformation
,
but
by
using
great
extremities
;
for
how
shall
he
be
compelled
to
doe
any
thing
,
that
can
doe
nothing
?
and
to
make
him
learne
some
faculty
when
he
is
old
,
how
extreamly
difficult
is
that
?
So
now
nothing
remaineth
but
an
house
of
Correction
,
or
Gallies
,
or
the
like
,
whereby
to
force
men
,
which
should
goe
much
against
the
hearts
of
Governours
,
if
any
other
course
may
suffice
.
Wherefore
it
concernes
Parents
as
they
love
the
Common-wealth
,
not
to
deliver
over
into
the
Magistrates
,
such
crosse
and
crooked
pieces
as
cannot
be
made
fit
for
any
use
without
so
much
hewing
.
And
for
the
benefit
of
the
childes
selfe
,
it
helpeth
much
to
his
comfortable
living
in
respect
of
outward
abundance
,
and
not
being
burdensome
to
others
,
and
to
his
civill
and
orderly
living
in
vertuous
manner
,
and
to
his
religious
living
when
God
shall
call
him
to
true
piety
;
for
if
he
be
skilfull
in
some
way
of
maintaining
himselfe
,
and
will
apply
himselfe
to
his
calling
,
he
shall
finde
the
accomplishment
of
Gods
promises
,
He
that
tilleth
his
ground
,
shall
be
satisfied
with
bread
,
In
all
labour
there
is
abundance
;
but
being
destitute
of
this
ability
,
how
shall
he
but
want
,
unlesse
a
very
great
portion
of
goods
or
lands
be
given
him
?
Yea
,
he
that
having
lands
and
goods
,
hath
not
skill
to
imploy
them
,
growes
far
sooner
wastfull
and
unthrifty
,
and
consumeth
his
great
estate
,
and
then
is
put
many
times
to
base
,
many
times
to
sinfull
shifts
,
which
had
he
a
good
calling
he
might
escape
.
Besides
,
labour
in
a
calling
subdues
vice
,
and
he
that
hath
a
calling
,
may
be
painfull
in
it
,
he
that
hath
none
,
cannot
:
Yea
,
if
God
call
any
person
that
hath
been
unprofitably
brought
up
,
to
the
knowledge
of
himselfe
,
such
a
one
shall
be
much
more
to
seeke
how
to
live
religiously
,
than
another
that
hath
some
imployment
;
for
in
not
knowing
what
course
to
take
,
he
is
made
to
stand
distracted
,
and
doubtfull
of
his
course
,
and
so
full
of
vexation
and
unquietnesse
.
Now
all
you
Parents
,
that
have
neglected
your
children
very
much
,
and
suffered
them
to
trifle
out
all
that
golden
season
of
youth
,
in
which
they
should
have
fitted
themselves
for
a
profitable
and
comfortable
life
in
elder
dayes
,
be
ashamed
;
you
have
been
so
foolish
,
as
not
alone
to
transgresse
the
duty
of
Christians
,
but
even
that
which
the
heathens
have
done
:
You
have
been
causes
of
your
childrens
misery
,
and
the
Common-wealth
too
,
and
if
it
proceed
not
from
some
other
cause
then
from
wisdome
,
your
children
must
be
but
burdens
and
diseases
to
themselves
,
and
the
world
.
Rich
Parents
are
sometimes
guilty
of
this
fault
,
for
they
thinke
they
shall
leave
them
sufficient
to
maintaine
them
though
they
doe
nothing
,
and
therefore
intend
them
not
to
any
vocation
,
not
considering
how
soon
the
Lord
can
empty
a
full
Vessell
,
and
make
the
River
Iordan
,
yea
,
the
red
Sea
dry
as
dry
ground
,
and
then
what
will
become
of
their
children
?
Yea
,
as
not
considering
that
to
leave
children
much
wealth
,
and
not
some
sufficiency
for
good
imployment
of
themselves
,
is
to
leave
them
furnished
to
doe
themselves
hurt
and
others
,
and
to
bring
all
to
nought
quickly
.
But
many
of
the
poorer
ranke
are
guilty
of
this
fault
too
,
who
give
themselves
so
to
unthriftinesse
,
that
they
cannot
bestow
so
much
as
reading
and
writing
on
them
,
much
lesse
some
higher
calling
to
which
these
should
fit
them
.
If
any
mans
unpreventable
poverty
disable
him
,
we
blame
him
not
for
that
to
which
necessity
compels
him
,
only
so
that
he
pull
not
that
necessity
on
himselfe
:
but
he
that
in
a
poore
estate
hath
not
some
care
to
bring
up
his
children
to
worke
,
and
if
he
cannot
effect
it
himselfe
,
doth
not
herein
seeke
help
of
the
publique
and
able
persons
,
is
not
so
good
a
Parent
as
nature
will
teach
him
that
he
should
;
therefore
now
I
commend
Iacobs
patterne
to
your
eyes
,
and
pray
you
to
cut
out
your
lives
according
to
his
scantling
:
Be
not
wanting
to
your
childrens
welfare
,
the
common
prosperity
,
and
your
owne
comfort
.
Let
not
others
have
cause
to
bestow
upon
you
the
reproofe
of
Solomon
.
A
childe
left
to
himselfe
,
maketh
his
Mother
ashamed
;
and
what
is
hee
but
left
to
himselfe
and
the
devill
,
that
is
not
acquainted
with
any
profitable
employment
in
a
calling
?
And
let
me
speake
something
to
children
in
this
behalfe
:
If
Parents
take
never
so
due
care
,
and
children
will
cast
off
the
yoake
,
what
can
the
Parents
doe
?
Therefore
you
must
learne
you
selves
to
practise
subjection
to
your
Parents
;
as
in
all
other
things
,
so
in
this
.
Be
carefull
in
the
callings
wherein
your
Parents
have
thought
fit
to
place
you
,
that
you
may
get
ability
in
them
to
doe
good
to
your selves
and
others
.
The
inconveniences
that
else
will
presse
you
hereafter
shall
prove
more
burden
some
unto
your
consciences
,
when
you
shall
be
upbraided
with
these
thoughts
,
ah
,
I
might
have
done
well
but
for
mine
owne
wilfulnesse
,
had
I
answered
my
Parents
care
and
cost
,
it
would
not
have
been
thus
evill
with
me
.
A
good
man
walketh
in
his
integrity
,
and
his
children
shall
be
blessed
after
him
:
and
Blessed
is
the
man
that
feareth
the
Lord
,
his
children
shall
be
like
Olive
plants
.
Loe
how
you
must
blesse
your
children
,
feare
God
,
walke
uprightly
,
and
then
shall
you
conveigh
a
blessing
to
them
.
And
so
it
is
said
,
He
is
ever
mercifull
,
and
lendeth
,
and
his
seed
is
blessed
.
There
cannot
be
a
better
Counsellor
than
Gods
Spirit
;
see
the
way
of
blessing
your
children
,
and
you
that
have
cursed
your
children
,
(
as
many
a
Father
hath
done
both
with
bitter
curses
in
word
,
and
also
by
walking
in
a
way
of
cursednesse
)
abhorre
your selves
that
have
walked
into
a
way
quite
contrary
to
that
wherein
Iacob
did
walk
.
The
Lord
hath
appointed
,
that
the
Son
which
curseth
the
Father
should
die
the
death
.
Although
the
Parent
owe
not
so
much
respect
,
reverence
,
and
gratitude
to
the
childe
as
on
the
other
side
,
yet
sure
hee
doth
owe
as
much
love
(
and
this
cursing
contradicteth
love
,
because
to
love
is
to
wish
well
,
and
to
curse
,
is
to
wish
ill
)
therefore
God
will
punish
him
severely
also
,
that
curseth
his
children
:
I
doe
not
meane
,
him
that
in
Gods
name
doth
pronounce
a
curse
against
them
,
but
him
that
in
his
fury
doth
make
some
ill
wish
against
them
.
O
how
unnaturall
is
that
man
,
who
doth
worse
than
ever
it
was
heard
that
any
bruit
beast
hath
done
yet
!
that
is
,
in
a
rage
teareth
his
owne
children
in
pieces
.
If
it
be
a
proofe
of
an
unsanctified
man
,
that
His
mouth
is
full
of
cursing
and
bitternesse
;
then
sure
he
is
extreamely
unsanctified
,
that
curseth
his
owne
children
;
for
that
mouth
is
full
of
cursing
to
the
very
brim
,
that
will
dash
over
against
the
fruit
of
ones
owne
body
.
But
you
that
have
not
yet
cast
off
all
,
so
much
as
likenesse
to
Christianity
,
I
pray
you
learne
of
so
holy
a
man
;
Blesse
your
children
in
your
kinde
,
as
he
did
in
his
:
live
not
in
so
wicked
courses
,
as
may
curse
your
seed
and
root
them
out
to
destruction
.
If
you
desire
that
God
should
grant
prosperity
to
your
off-spring
,
walke
in
the
wayes
of
his
Commandements
.
Interest
your selves
into
his
promises
,
by
being
upright
and
mercifull
,
and
following
every
good
way
.
But
I
proceed
to
let
you
see
what
Iacob
did
to
some
of
his
children
in
particular
.
First
,
Simeon
and
Levi
that
had
committed
a
great
murder
,
Ye
have
troubled
me
,
&c.
In
which
words
he
aggravates
the
fault
from
the
mischiefe
it
was
like
to
bring
upon
himselfe
,
not
mentioning
the
sinfulnesse
against
God
,
perhaps
because
he
saw
their
temper
to
be
such
,
that
they
would
little
regard
the
sin
,
but
would
be
somewhat
moved
with
the
danger
;
but
on
his
death-bed
he
is
justly
severe
,
saying
,
Cursed
be
their
rage
,
for
it
was
fierce
;
and
their
fury
,
for
it
was
cruell
:
as
in
the
former
verse
he
had
said
,
O
my
soule
,
come
not
thou
into
their
secret
;
therefore
also
doth
he
disinherite
them
,
saying
,
I
will
divide
them
,
&c.
They
shall
be
but
a
poore
and
despised
Tribe
,
and
not
inherite
an
intire
portion
.
Thou
shalt
not
excell
;
meaning
,
shall
not
have
the
double
portion
,
and
preheminence
that
belongeth
to
the
first-borne
,
because
thou
wentest
up
to
thy
Fathers
bed
.
Doe
you
not
thinke
that
it
did
put
Simeon
,
Levi
,
and
Reuben
,
the
three
eldest
sons
unto
sorrow
and
shame
?
when
they
heard
these
words
from
their
now
dying
Fathers
mouth
;
you
have
been
incestuously
lewd
Reuben
,
therefore
you
shall
not
be
mine
heire
;
and
you
Simeon
and
Levi
were
furiously
revengefull
,
therefore
neither
shall
the
blessing
bee
yours
.
All
Parents
must
learne
to
admonish
and
reprove
their
children
for
their
faults
,
and
to
chastise
them
also
,
and
shew
their
dislike
of
their
faults
,
though
for
some
necessary
circumstances
wee
bee
not
bound
to
follow
Iacob
,
yet
for
the
matter
of
the
duty
wee
must
follow
him
.
If
our
children
give
themselves
to
sinfull
courses
,
wee
must
call
them
to
us
,
chide
them
,
shew
our
displeasure
against
them
,
diminish
the
testimonies
of
our
love
,
which
else
wee
should
shew
,
and
by
that
meanes
helpe
forward
their
repentance
so
much
as
may
be
.
Especially
,
when
a
man
lies
on
his
death-bed
,
hee
should
not
forget
then
to
leave
some
such
words
sticking
in
his
childrens
mindes
,
as
may
cause
them
more
seriously
to
bee
humbled
,
that
if
they
have
not
yet
been
duly
sorrowfull
,
they
may
then
begin
to
be
humbled
at
the
consideration
of
a
Parents
dying
words
;
if
they
have
,
yet
they
may
make
their
humiliation
more
deep
and
piercing
.
If
therefore
one
doe
follow
nature
in
these
particulars
,
he
is
not
to
bee
blamed
.
Onely
this
you
must
observe
,
that
Iacobs
love
to
Rachels
children
made
him
not
neglect
Leahs
quite
,
or
be
carelesse
of
doing
for
them
what
became
him
to
doe
.
Take
heed
you
Parents
that
have
had
,
or
may
have
more
wives
successively
,
though
not
together
,
that
the
present
wife
(
who
if
her
ill
carriage
hinder
not
,
must
needs
be
best
beloved
,
because
she
is
present
to
receive
love
,
and
to
requite
it
)
I
say
,
that
the
present
wife
make
you
not
neglect
or
wrong
the
dead
wives
children
;
If
it
doe
,
God
may
crosse
you
in
the
children
of
the
living
.
God
hath
expresly
taken
order
for
this
case
,
and
given
this
Commandement
in
the
Law
,
If
a
man
have
two
wives
,
one
beloved
,
the
other
hated
;
that
is
,
It
is
a
great
fault
,
and
shewes
a
man
is
led
by
passion
,
not
by
reason
,
when
he
suffers
his
affections
to
be
misguided
by
such
respects
,
as
in
true
judgement
should
not
over-rule
them
.
But
to
love
the
childe
the
better
for
the
mothers
sake
,
is
no
way
unwarrantable
,
so
that
it
be
not
with
such
an
excessive
love
as
produceth
injury
or
neglect
against
the
rest
:
Only
one
thing
common
now
amongst
us
,
I
must
not
let
passe
without
a
kinde
of
wondring
how
it
should
come
to
passe
that
many
with
us
hate
the
Mother
,
yet
dote
of
the
childe
,
or
hate
the
Father
,
yet
be
fond
of
the
Son
.
Surely
either
the
bad
carriage
of
the
Parent
quencheth
affection
,
or
else
to
loath
the
roote
,
and
love
the
fruit
,
is
a
thing
no
way
conformable
to
right
reason
.
But
Iacob
is
much
to
bee
commended
for
that
be
loved
Ioseph
most
for
his
goodnesse
;
Hee
was
his
best
sonne
,
and
hee
amongst
all
that
were
come
to
any
growth
,
did
shew
forth
the
feare
of
God
early
.
That
should
rule
the
love
of
Parents
to
their
children
most
of
all
,
where
they
see
most
holinesse
and
feare
of
God
,
there
should
they
beare
most
affection
.
For
as
any
thing
is
most
lovely
,
so
with
due
reservation
of
other
respects
,
most
love
should
bee
shewed
:
as
if
I
have
five
children
,
all
being
children
,
and
one
having
most
grace
,
should
be
most
loved
,
because
grace
makes
most
lovely
,
seeing
it
proves
a
man
to
bee
loved
of
God
,
therefore
must
that
childe
be
loved
more
than
any
of
the
rest
,
and
so
in
other
like
respects
;
The
most
gracious
kinsman
,
the
most
gracious
neighbour
,
the
most
gracious
poore
man
.
They
therefore
are
even
rotten
in
naughtinesse
,
that
love
the
most
godly
children
least
,
yea
,
that
hate
such
;
and
they
are
but
weake
in
goodnesse
sure
,
whose
loves
are
drawne
more
by
base
attractives
,
than
by
grace
.
Surely
,
the
liker
we
be
to
God
in
our
love
and
hatred
,
the
better
we
be
,
and
the
more
unlike
the
worse
.
Therefore
Iacob
gave
the
double
portion
of
Land
to
Iosephs
stock
,
which
was
one
of
the
dignities
attending
the
first
borne
;
and
the
preheminence
of
government
he
gave
to
Iudah
,
because
he
knew
that
Christ
,
the
Ruler
of
the
Church
was
to
come
of
him
,
and
so
was
led
by
due
reason
in
both
his
bequests
.
And
of
Iacobs
vertues
to
his
Domesticks
you
have
heard
:
now
how
he
is
to
strangers
.
Padan
Aram
when
he
came
thither
;
They
were
Shepheards
,
men
of
his
owne
profession
,
and
he
curteously
saluteth
them
,
and
carrieth
himselfe
with
a
kinde
of
familiarnesse
towards
them
,
for
he
calleth
them
brethren
,
demands
where
they
dwell
,
enquires
of
them
about
his
Vncles
welfare
,
and
gives
them
husbandly
counsell
about
their
cattell
:
and
so
should
every
man
stand
disposed
to
men
,
as
they
be
men
,
though
dwelling
many
miles
distant
from
him
,
he
should
shew
himselfe
amiable
,
meeke
,
loving
,
ready
to
salute
them
with
good
words
,
and
titles
,
and
to
speake
lovingly
to
them
,
to
give
them
good
advice
,
and
to
doe
any
other
good
office
,
as
occasion
may
offer
it selfe
.
We
are
commanded
to
Shew
all
meeknesse
to
all
men
,
and
to
Keepe
peace
with
all
men
,
and
besides
brotherly
love
,
To
be
charitable
to
all
,
and
to
account
a
stranger
a
neighbour
,
in
loving
him
as
our selves
.
For
God
hath
made
all
mankinde
of
one
blood
,
and
knit
them
together
in
divers
common
bands
.
All
be
of
one
kinde
,
all
of
one
Parent
,
matter
,
form
,
all
redeemed
with
one
blood
,
wherefore
all
must
be
loved
,
and
kindly
dealt
with
.
They
therefore
who
are
churlish
,
sowre
,
crabbed
to
strangers
,
and
can
scarce
speake
to
them
in
any
curteous
accent
,
yea
,
that
are
apt
if
they
meet
with
such
,
to
give
them
flouts
and
taunts
,
rather
than
any
good
words
,
and
to
offer
them
injury
,
rather
than
to
help
them
with
any
good
advice
,
are
worthy
to
be
called
Swine
,
rather
than
Men.
For
even
beasts
themselves
shew
some
respect
unto
them
of
the
same
kinde
,
more
than
those
of
another
,
unlesse
it
be
some
most
fierce
beasts
,
and
when
occasion
of
quarrell
falleth
out
betwixt
them
.
And
let
me
now
commend
the
vertue
of
humanity
unto
you
,
that
is
,
of
being
ready
to
shew
love
to
man
,
as
he
is
man
,
and
because
he
is
a
man
,
one
made
after
Gods
owne
image
,
and
proceeding
out
of
the
same
common
roote
.
We
all
met
in
Adams
loynes
,
and
in
Noahs
;
let
us
therefore
doe
good
even
to
strangers
.
This
good
will
which
is
communicated
to
such
,
savours
least
of
self-love
,
and
of
self-respect
,
and
is
therefore
the
more
to
be
commended
.
It
tends
to
the
uniting
of
the
common
body
of
the
world
together
,
and
to
make
all
mankinde
happy
.
And
brethren
,
are
not
all
(
as
they
are
men
)
equally
deare
to
God
?
why
therefore
should
not
all
be
in
some
measure
deare
to
each
other
,
I
meane
equally
deare
in
respect
of
the
common
work
of
Creation
.
But
Iacob
here
shewed
specially
love
to
Rachel
,
for
he
salutes
her
;
Let
none
of
you
be
so
,
but
shew
due
respect
to
a
kinsman
or
kinswoman
,
rich
or
poore
;
for
maist
not
thou
need
their
kindnesse
hereafter
,
as
they
thine
for
the
present
?
And
so
much
for
Iacobs
vertues
to
these
strangers
.
Now
to
Pharaoh
he
was
a
stranger
too
,
but
he
was
a
King
,
and
a
King
that
had
advanced
his
son
Ioseph
:
So
he
was
a
thankfull
man
,
and
ready
to
give
thankes
for
a
benefit
.
So
must
we
be
to
all
that
have
pleasured
us
,
though
they
be
far
lesse
persons
,
and
have
pleasured
us
in
far
lesser
things
.
And
thus
of
Iacobs
vertues
.
Now
of
his
faults
,
which
are
neither
many
nor
great
,
First
then
,
he
was
somewhat
faulty
towards
God
,
Now
let
me
put
you
in
minde
of
your
former
forgetfulnesse
:
Is
there
none
of
you
that
hath
formerly
bound
himselfe
to
God
by
a
Vow
,
and
hath
either
deferred
wittingly
,
or
put
off
through
forgetfulnesse
the
accomplishment
of
it
?
If
so
,
let
him
now
be
induced
to
remember
himselfe
,
and
to
make
all
convenient
hast
to
make
good
his
Vow
,
for
feare
the
Lord
send
some
heavy
crosse
upon
him
,
and
waken
his
conscience
by
terrours
.
Iacob
should
have
considered
his
promise
to
God
so
soone
as
the
Lord
had
brought
him
safely
home
to
his
Fathers
house
,
but
it
seemeth
he
deferred
it
,
for
that
was
the
time
prescribed
in
his
Vow
.
I
pray
you
doe
as
Iacob
should
have
done
,
not
as
he
did
,
in
a
thing
wherein
it
is
evident
that
he
did
amisse
,
and
call
to
minde
often
the
words
of
Solomon
,
When
thou
vowest
a
Vow
unto
the
Lord
,
defer
not
to
pay
it
,
for
he
hath
no
pleasure
in
fooles
;
pay
what
thou
owest
:
and
before
him
Moses
in
the
Law
saith
,
Be
not
slack
to
performe
thy
Vowes
.
If
you
have
tyed
your
soules
in
an
oath
to
God
,
defer
not
from
day
today
,
bee
not
forgetfull
.
It
is
a
great
carelesnesse
to
forget
a
great
bond
,
and
to
let
the
paiment
be
put
off
from
time
to
time
;
yet
if
any
man
have
committed
such
a
sin
,
he
must
not
be
discouraged
:
the
sin
is
not
to
be
unduly
extenuated
,
nor
yet
aggravated
above
measure
.
It
is
such
a
fault
as
calleth
for
unfained
repentance
,
and
that
done
,
shall
bee
pardoned
;
yea
,
the
most
wilfull
breach
of
a
Vow
is
pardonable
to
the
penitent
.
But
other
faults
he
is
to
be
blamed
for
in
respect
of
his
Parents
:
Have
any
of
you
done
the
like
offence
,
but
in
a
worse
manner
,
and
to
a
worse
end
towards
your
Fathers
,
to
hide
your
faults
,
or
to
wrest
money
from
them
to
serve
the
turne
of
your
inordinate
lusts
,
flapped
them
in
the
mouth
,
as
our
proverbe
is
,
with
leasings
,
and
abased
the
weaknesse
of
their
sences
,
memory
or
discretion
,
with
cheating
tricks
.
This
is
a
villany
,
God
punished
it
severely
in
Iacob
,
though
he
did
it
at
his
Mothers
instigation
,
and
that
to
keep
his
Father
from
giving
away
the
blessing
.
How
much
more
must
God
punish
in
you
,
that
perhaps
have
done
it
oftner
,
and
that
without
any
such
motive
,
and
to
far
worse
purposes
?
Come
,
as
you
have
sinned
with
Iacob
,
repent
with
him
,
for
though
the
Scripture
doth
not
rehearse
his
repentance
in
particular
,
yet
because
he
is
commended
for
faith
,
wee
are
sure
that
he
could
not
but
repent
for
so
knowne
a
sin
,
and
so
I
beseech
you
doe
you
all
that
are
guilty
,
and
you
also
shall
be
pardoned
.
And
now
doe
not
embolden
your selves
to
sin
any
of
you
by
the
abuse
of
his
example
,
for
you
see
into
how
great
misery
this
fault
cast
him
;
but
rather
learne
by
him
to
shun
that
which
cost
him
so
deare
.
Iacob
had
not
a
former
example
to
terrifie
him
,
as
you
have
his
;
Iacob
had
not
the
Scripture
(
as
you
have
)
to
terrifie
him
:
Let
our
hearts
resolve
to
hate
a
sin
,
and
strive
against
it
the
more
,
because
in
others
we
may
see
our
aptnesse
to
it
.
And
let
us
beware
that
we
passe
not
over-hasty
censures
upon
them
that
have
so
offended
,
yea
,
though
they
have
herein
neglected
the
checks
of
their
owne
consciences
:
We
must
not
judge
any
man
as
an
hypocrite
,
for
any
fault
that
is
common
to
him
,
with
Iacob
.
Further
,
Iacob
offended
in
regard
of
his
mother
,
But
take
heed
of
this
sin
I
beseech
you
,
it
is
a
preferring
of
man
before
God
,
and
an
act
that
doth
exceeding
highly
dishonour
God
;
now
strive
to
worke
in
your
hearts
such
an
high
esteeme
of
God
,
that
you
may
be
resolute
not
to
sin
against
him
for
the
sake
of
any
man
,
though
never
so
much
your
Superiour
,
though
never
so
much
beloved
.
But
if
you
have
done
otherwise
,
be
not
disheartned
,
but
returne
unto
God
with
confessions
and
humble
petitions
,
renewing
your
former
purposes
,
and
you
shall
be
pardoned
.
For
the
Lord
is
at
this
time
as
abundant
in
mercy
to
all
that
call
upon
him
,
as
formerly
hee
was
:
Neither
let
any
man
suffer
himselfe
to
entertaine
too
hard
a
conceit
against
another
whom
he
shall
see
to
have
been
either
over-intreated
,
or
by
threatenings
over-borne
,
to
doe
some
evill
thing
at
a
Superiours
motion
;
but
consider
thine
owne
weaknesse
,
and
remember
,
that
even
Iacob
did
so
too
,
and
that
when
he
was
now
past
a
childe
,
for
he
was
at
least
sixty
yeares
when
he
did
this
,
so
that
no
part
of
the
blame
can
fall
on
the
weaknesse
of
youth
or
childhood
.
But
in
respect
of
his
children
some
faults
he
was
guilty
of
.
First
,
he
did
excessively
love
Ioseph
,
This
is
a
weaknesse
of
Parents
,
not
alone
to
overlove
some
childe
above
the
rest
,
but
also
to
shew
it
too
apparently
,
to
the
breeding
of
envy
in
the
hearts
of
the
rest
,
and
sometimes
pride
and
self-conceit
in
him
that
findes
himselfe
over-loved
,
and
so
doth
mischiefe
both
wayes
.
Be
instructed
you
Parents
to
moderate
your
affections
to
your
children
,
and
to
each
childe
,
and
to
moderate
the
demonstrations
of
your
affections
;
let
them
not
be
too
vehement
,
too
frequent
,
too
fondling
.
I
know
it
is
in
vaine
to
give
this
diriction
to
Parents
,
for
they
will
not
see
out
of
the
blindnesse
that
love
worketh
,
what
is
too
vehement
love
,
and
what
be
too
vehement
expressions
of
it
,
and
rules
to
discern
it
can
hardly
be
given
.
For
those
of
not
sparing
them
in
any
sin
,
and
the
like
,
doe
discover
rather
the
unsanctity
of
love
in
other
respects
,
than
the
excesse
.
It
is
alone
a
fleshly
,
not
a
spirituall
love
,
when
it
will
suffer
them
to
sin
,
but
it
may
be
excessive
,
though
it
be
not
extreamly
carnall
.
Pray
to
God
to
discover
it
to
you
,
and
to
reforme
it
in
you
;
It
is
better
to
love
too
much
than
too
little
,
But
it
is
better
to
shew
love
too
little
,
than
to
shew
it
too
much
,
especially
if
it
be
with
partiality
.
And
Benjamin
also
.
Gen.
42.38
.
Againe
,
Iacob
was
somewhat
tyed
towards
Benjamin
,
and
would
not
suffer
him
to
goe
out
of
his
sight
,
for
feare
lest
evill
should
betide
him
by
the
way
,
and
rather
endured
to
be
almost
starved
,
than
to
hazzard
him
in
a
journey
.
This
was
a
little
too
immoderate
love
,
and
feare
too
;
but
he
had
lost
one
son
in
a
journey
,
and
he
is
to
bee
somewhat
more
pittied
in
this
feare
,
because
of
that
former
losse
;
yet
at
last
he
suffered
himselfe
to
be
over-perswaded
by
Iudah
.
Indeed
at
first
he
was
over-peremptory
,
My
son
shall
not
goe
downe
:
Take
heed
of
these
faults
,
To
his
family
.
1.
In
generall
.
Gen.
35.
1.
How
came
false
gods
into
your
family
.
Gen.
43.6
.
and
42.36
.
take
heed
of
being
so
fond
and
over-fearefull
of
your
children
,
so
that
you
cannot
suffer
them
to
take
necessary
journies
lest
they
may
miscarry
:
and
be
not
over-resolute
in
any
thing
,
this
I
will
not
doe
,
that
I
will
not
doe
;
God
may
have
purposed
that
that
shall
be
done
which
thou
resolvest
shall
not
;
be
not
over-setled
in
a
purpose
about
things
of
this
nature
,
for
against
sinfull
deeds
a
man
must
be
resolute
,
and
it
is
better
to
faile
of
keeping
ones
resolution
,
than
not
to
have
it
,
and
that
also
strong
.
The
three
last
things
concerning
Iacob
,
are
his
benefits
,
crosses
,
and
death
.
The
spirituall
benefits
are
of
two
sorts
.
1.
The
chiefe
and
principall
.
2.
Those
that
followed
hereupon
.
The
chiefe
spirituall
blessing
was
this
,
Now
therefore
we
must
learne
most
earnestly
to
seeke
this
benefit
which
God
is
ready
to
give
to
us
,
as
well
as
to
him
.
For
Iacob
was
not
godly
by
nature
,
nor
by
any
power
of
his
owne
,
but
by
the
free
grace
of
God
,
and
the
mighty
and
saving
worke
of
his
owne
blessed
Spirit
,
which
Spirit
he
hath
promised
to
all
that
aske
,
even
as
undoubtedly
as
any
tender
hearted
Father
will
give
food
unto
his
hungry
childe
that
shall
crave
it
at
his
hands
.
Let
no
man
be
discouraged
because
of
the
corruption
and
naughtinesse
of
his
nature
,
for
the
same
bad
and
depraved
nature
was
found
in
Iacob
that
in
himselfe
,
seeing
Iacob
also
was
a
son
of
Adam
,
by
corrupt
nature
a
childe
of
wrath
,
and
heire
of
death
as
well
as
any
other
;
but
God
did
circumcise
his
heart
as
well
as
his
flesh
,
and
made
him
partaker
of
the
divine
nature
,
by
which
he
prevailed
against
the
corruptions
that
are
in
the
world
through
lust
.
Wherefore
let
each
of
us
take
notice
of
his
owne
wickednesse
,
and
inability
to
make
himselfe
good
,
and
of
his
manifold
sins
,
and
inability
to
procure
pardon
of
them
to
himselfe
;
and
let
him
earnestly
call
upon
God
to
worke
true
repentance
,
and
unfained
faith
in
him
,
and
the
Lord
will
graciously
worke
these
things
in
him
,
as
well
as
in
Iacob
,
and
will
pardon
his
sins
,
and
sanctifie
his
soule
,
and
make
him
an
inheritour
of
his
heavenly
Kingdome
.
I
beseech
you
therefore
,
bury
not
your selves
in
the
world
,
and
in
the
study
of
earthly
things
,
but
Seeke
first
the
Kingdome
of
God
,
and
his
righteousnesse
,
and
labour
to
come
into
the
state
of
grace
by
meditating
on
the
Gospell
,
seeing
your
misery
in
your selves
,
and
endeavouring
to
turne
unto
the
Lord
.
For
in
the
Church
no
man
is
left
destitute
of
grace
,
but
through
his
own
default
in
neglecting
the
great
salvation
that
is
there
offered
unto
him
.
Againe
,
those
to
whom
the
Lord
hath
pleased
to
shew
the
same
goodnesse
,
working
in
them
true
faith
,
inabling
them
to
beleeve
in
his
mercy
through
Christ
,
and
to
walke
in
his
wayes
with
truth
and
uprightnesse
of
heart
,
must
learne
to
shew
themselves
exceeding
thankfull
to
God
for
this
mercy
,
and
strive
to
take
comfort
in
it
,
and
to
walke
worthy
of
it
.
Blesse
God
with
constant
and
daily
blessings
,
that
hath
blessed
thee
with
,
spirituall
blessings
in
Christ
,
and
rejoyce
in
the
riches
of
that
inheritance
to
which
thou
are
interessed
and
shalt
possesse
,
whatsoever
wants
,
afflictions
,
crosses
thou
maist
bee
exercised
withall
;
yet
be
glad
in
the
Lord
,
and
count
thy selfe
an
happy
man
,
because
the
Lord
hath
granted
thee
that
which
may
abundantly
satisfie
thy
soule
in
the
want
of
all
outward
things
,
and
support
thee
in
all
afflictions
and
miseries
,
and
countervaile
,
and
more
then
overweigh
all
manner
of
calamities
.
Let
not
the
rich
man
rejoyce
in
his
riches
,
nor
the
wise
man
in
his
wisdome
,
nor
the
strong
man
in
his
strength
,
nor
any
man
in
any
terrene
thing
he
hath
,
but
Let
him
that
rejoyceth
,
rejoyce
in
this
,
that
he
knoweth
me
saith
the
Lord
.
It
is
our
duty
to
raise
up
our
hearts
so
,
that
no
earthly
adversity
may
coole
or
damp
our
prayers
,
and
dismay
our
hearts
,
and
fill
us
with
anguish
and
grief
,
and
that
no
outward
benefits
may
glut
and
satt
our
hearts
,
and
turne
us
away
from
taking
comfort
in
this
true
and
everlasting
mercy
.
God
hath
made
us
his
owne
,
given
us
faith
,
sanctified
us
by
his
Spirit
,
united
us
to
his
Son
,
and
caused
us
to
see
,
beleeve
,
and
embrace
his
promises
.
What
though
we
want
wealth
,
honour
,
pleasure
,
and
these
sensuall
benefits
?
He
hath
given
us
Wheate
.
What
though
he
feed
us
not
with
huskes
?
He
hath
given
us
Gold
.
What
though
he
lade
us
not
with
dirt
?
Hee
hath
given
us
himselfe
,
and
his
Son
.
What
though
he
give
us
not
the
vanities
of
this
life
?
It
is
a
sin
for
a
godly
man
to
be
out
of
heart
and
comfortlesse
,
because
of
any
other
want
,
and
any
other
crosse
.
If
God
have
granted
you
this
chiefe
benefit
,
glory
in
it
,
and
thinke
that
you
have
gotten
a
good
portion
,
though
your
estate
in
the
world
be
never
so
low
and
poore
;
only
be
sure
that
your
faith
bee
true
,
by
causing
you
to
abound
in
those
fruits
of
it
which
we
shewed
you
before
,
that
it
brought
forth
in
Iacob
.
Now
I
come
to
some
lesse
principall
mercies
flowing
from
this
.
First
,
by
his
Fathers
mistake
,
when
he
tooke
him
for
his
eldest
son
Esau
,
to
whom
he
intended
the
blessing
;
then
after
by
his
Fathers
witting
and
deliberate
pronouncing
it
upon
him
,
by
the
direction
of
Gods
Spirit
.
The
former
you
may
see
pronounced
upon
him
in
Genesis
,
God
give
thee
of
the
dew
of
heaven
,
and
after
.
God
Almighty
blesse
thee
,
and
give
thee
the
blessing
of
Abraham
.
This
blessing
is
the
bestowing
upon
him
all
temporall
benefits
,
so
far
as
they
are
subordinate
to
his
spirituall
:
and
then
spirituall
benefits
,
viz.
all
sorts
of
graces
by
which
he
may
be
happily
guided
to
the
possession
of
life
eternall
.
This
is
an
excellent
mercy
,
to
be
freed
from
the
curse
of
the
Law
,
and
to
be
made
partaker
of
the
blessing
of
Abraham
;
even
that
God
shall
love
one
,
take
care
of
him
,
and
prosper
him
in
all
things
hee
takes
in
hand
,
and
conduct
him
safe
to
heaven
at
the
length
:
Seeke
this
blessing
of
God
;
If
you
feare
God
and
walke
in
his
wayes
,
hee
will
blesse
you
,
if
you
faithfully
beleeve
in
Christ
,
and
rest
upon
him
alone
,
you
shall
be
blessed
,
for
Christ
hath
freed
us
from
the
curse
,
and
prepared
the
blessing
for
us
,
if
we
be
under
the
workes
of
the
Law
,
we
are
under
the
curse
,
but
if
we
be
of
the
faith
of
Abraham
,
we
shall
be
blessed
with
faithfull
Abraham
,
as
S.
Paul
tels
us
.
Through
faith
and
patience
you
must
inherite
the
promises
;
and
the
blessing
which
Esau
was
excluded
from
,
(
though
he
would
have
inherited
it
,
)
because
he
sought
it
not
of
God
,
but
of
Isaac
his
Father
.
And
you
that
have
right
unto
Gods
blessing
,
because
you
are
faithfull
,
take
comfort
in
it
,
and
be
thankfull
for
it
.
Gods
blessing
is
a
rich
thing
,
it
is
more
than
all
honours
,
it
is
fruitfull
of
all
comforts
;
he
that
is
blessed
of
God
shall
want
no
good
thing
,
shall
have
earth
and
heaven
,
and
all
things
that
his
heart
can
desire
.
If
any
say
,
but
we
see
that
such
men
meete
with
evill
enough
in
the
world
?
The
answer
is
,
that
if
we
looke
with
the
eye
of
flesh
alone
,
wee
thinke
that
we
see
it
so
,
but
we
thinke
falsly
;
for
if
wee
would
look
with
the
eye
of
faith
,
we
should
see
it
otherwise
,
for
the
blessing
of
God
causeth
crosses
to
worke
for
our
spirituall
good
,
for
our
increase
of
holinesse
and
happinesse
,
and
it
is
the
efficacy
of
Gods
blessing
,
that
it
turneth
evill
things
unto
good
for
them
to
whom
it
is
granted
:
as
it
is
the
efficacy
of
Gods
curse
,
that
it
turneth
all
good
things
to
hurt
in
them
that
lie
under
it
.
You
may
therefore
be
assured
you
are
under
the
blessing
,
whereof
you
may
be
assured
,
if
by
a
firme
faith
you
cleave
unto
God
.
First
,
he
appeared
unto
him
when
he
was
benighted
in
a
desolate
and
solitary
place
,
when
hee
fled
from
his
brother
,
and
gave
him
large
and
comfortable
promises
,
that
he
would
be
his
God
,
give
that
land
to
him
and
his
seed
,
multiply
his
seed
as
the
dust
,
and
in
his
seed
blesse
all
Nations
,
and
would
keep
him
,
and
bring
him
againe
,
and
never
leave
till
he
had
fulfilled
his
good
word
.
Doe
but
thinke
what
a
cheating
this
was
to
Iacobs
heart
in
this
exigent
;
that
God
himselfe
tooke
care
of
him
,
and
came
to
him
in
such
an
excellent
vision
to
comfort
him
.
Secondly
,
God
appeared
to
him
againe
when
he
lived
in
Labans
house
,
and
received
very
hard
measure
from
Laban
about
his
wages
,
and
gave
him
gracious
promises
to
sustaine
his
drooping
spirit
,
bidding
him
looke
on
the
Rammes
leaping
on
the
cattel
ring
streaked
,
Thirdly
,
God
appeared
againe
unto
him
,
after
Laban
was
departed
from
him
,
And
againe
,
God
himselfe
appeared
to
him
a
little
before
his
brother
Esau
met
him
,
He
had
power
with
God
as
a
Prince
,
and
with
man
too
,
and
should
prevaile
:
How
did
this
chase
away
all
his
feares
,
and
fill
his
soule
with
confidence
and
joy
?
A
fifth
time
God
appeared
unto
him
,
and
blessed
him
,
and
renewed
the
name
of
Israel
to
him
,
Yet
a
sixth
time
God
appeared
unto
him
when
he
was
about
to
goe
downe
to
Aegypt
at
his
son
Iosephs
sending
for
him
,
Here
now
is
a
great
favour
,
which
God
affoorded
to
this
good
man
,
he
appeared
to
him
oftner
than
ever
he
had
done
to
any
of
his
Forefathers
,
that
ever
we
reade
of
.
If
any
say
,
what
is
that
to
us
,
to
whom
God
useth
not
now
to
appeare
in
dreames
and
visions
,
and
like
kindes
of
apparitions
?
I
answer
.
It
is
much
to
us
,
and
we
must
consider
whether
God
vouchsafe
to
appeare
to
us
also
.
For
now
he
appeareth
more
spiritually
,
but
not
lesse
comfortably
to
his
servants
;
when
we
come
to
his
Word
and
finde
him
there
,
in
his
Ordinances
,
confirming
our
faith
,
strengthening
our
soules
;
now
he
appeareth
to
us
.
So
when
we
come
to
his
Sacrament
,
and
by
it
feele
an
increase
of
faith
,
and
in
ward
joyes
,
now
we
see
God
.
So
in
meditations
,
and
soliloquies
.
O
labour
to
carry
your selves
so
,
that
you
may
see
God
in
his
Sanctuary
,
as
David
saith
in
the
Psalme
,
and
that
your
hearts
may
be
filled
with
spirituall
joy
.
These
spirituall
visions
are
the
comfortablest
things
in
the
world
,
when
we
labour
to
walke
humbly
with
God
,
then
will
hee
come
to
us
,
and
shew
himselfe
to
us
,
as
our
Lord
promiseth
,
and
suppe
with
us
,
even
make
us
to
feele
his
favour
in
sensible
manner
.
And
if
God
doe
appeare
to
us
so
,
you
are
to
esteeme
highly
of
his
favour
,
and
to
study
to
requite
his
mercy
by
a
more
carefull
endeavour
to
walke
holily
before
,
and
with
him
.
Lastly
,
a
great
spirituall
blessing
it
was
,
If
my
mords
abide
in
you
,
and
you
abide
in
me
,
And
againe
,
S.
Iohn
telleth
us
,
This
is
our
confidence
,
that
whatsoever
we
aske
according
to
his
will
,
he
heareth
us
:
Therefore
let
us
keepe
our
interest
into
this
mercy
,
by
not
having
respect
to
sinne
in
our
hearts
,
and
by
constant
endeavour
to
walke
holily
before
the
Lord
.
And
if
we
have
found
,
and
doe
finde
God
favourable
to
us
in
this
kinde
,
so
that
we
lose
not
our
prayers
which
wee
make
unto
him
,
let
us
then
comfort
our selves
in
this
benefit
,
and
be
carefull
to
yeeld
as
obedient
an
eare
to
his
word
,
as
hee
doth
yeeld
a
patient
eare
to
our
supplications
.
And
now
of
Iacobs
temporall
benefits
.
First
,
he
was
blessed
with
a
large
estate
in
the
world
,
Riches
are
do
great
matter
,
but
when
God
giveth
them
as
tokens
of
his
love
and
tender
respect
,
they
are
desirable
.
Let
those
that
enjoy
them
,
be
sure
that
they
come
to
them
from
God
as
fruits
of
his
goodnesse
,
or
else
the
worst
men
may
be
wealthier
than
the
best
.
And
let
those
that
are
upright
with
Iacob
,
learne
to
trust
God
with
their
estate
,
and
to
know
that
what
shall
be
good
for
them
,
shall
be
seasonably
provided
for
them
.
2.
God
delivered
him
out
of
all
adversity
.
Gen.
48.16
.
Vouchsafed
him
three
great
deliverances
.
1.
From
Esau
.
Secondly
,
God
delivered
him
out
of
all
adversity
,
as
himselfe
saith
on
his
death-bed
;
The
Angel
that
redeemed
me
from
all
evill
.
His
three
greatest
dangers
were
first
from
Esau
,
both
when
hee
went
unto
Padan
Aram
,
and
when
hee
returned
;
at
the
former
time
God
brought
him
safe
to
Padan
,
and
so
restrained
the
minde
of
Esau
,
that
then
hee
put
off
the
thought
of
killing
him
,
to
his
Fathers
death
;
and
at
the
later
time
God
so
melted
him
,
that
hee
shewed
himselfe
exceeding
kinde
,
and
fell
upon
his
neck
and
kissed
him
,
instead
of
killing
him
,
which
hee
had
intended
;
and
therefore
hee
tels
Esau
,
that
hee
had
seene
his
face
as
the
face
of
GOD.
These
three
great
deliverances
God
vouchsafed
Iacob
.
O
let
us
learne
to
turne
to
God
,
and
to
walke
before
him
in
truth
,
and
then
we
shall
have
God
ready
to
help
us
in
all
our
necessities
,
and
at
that
time
,
and
in
those
exigents
to
provide
for
us
meanes
of
escape
by
his
providence
,
when
our
owne
wit
and
strength
faileth
;
as
we
finde
him
dealing
with
Iacob
:
What
could
he
doe
against
Esau
,
Laban
,
or
the
Inhabitants
of
the
Countrey
?
Let
us
cleave
to
God
,
that
hee
may
be
out
Buckler
also
,
and
our
strong
Tower
,
and
Rocke
of
defence
;
and
if
we
have
found
so
much
favour
with
God
,
as
to
rescue
us
out
of
such
dangers
as
seemed
unpreventable
,
let
not
us
attribute
the
deliverances
to
any
other
secondary
causes
,
but
even
see
God
in
them
,
ascribe
them
to
him
,
and
learne
thence
to
feare
,
honour
,
and
praise
him
.
Those
deliverances
are
indeed
profitable
,
that
are
cords
of
kindnesse
to
tie
us
nearer
to
God
.
Hee
that
improveth
not
such
benefits
to
that
end
,
loseth
the
most
desirable
fruit
of
them
.
Another
mercy
of
God
,
The
end
of
that
man
is
peace
.
Study
righteousnesse
,
that
you
may
inherite
this
blessing
,
and
never
threaten
your selves
how
miserable
you
shall
be
hereafter
:
God
can
provide
wayes
that
you
know
not
,
to
make
you
safe
and
comfortable
beyond
your
thoughts
.
O
be
faithfull
with
him
,
and
trust
in
him
,
and
feare
nothing
.
So
much
for
Iacobs
life
.
Now
for
his
death
.
It
was
a
most
seasonable
death
,
after
a
large
time
of
life
,
And
yet
more
,
after
death
he
hath
an
honourable
name
on
earth
,
Now
let
us
imitate
Iacobs
vertues
,
and
labour
to
be
upright
,
and
then
notwithstanding
many
sins
,
we
shall
have
at
last
eternall
happinesse
,
and
so
much
happinesse
in
this
world
also
as
is
needfull
for
us
.
Now
we
will
shew
you
what
calamities
he
suffered
,
First
,
that
his
Father
did
not
love
him
so
well
as
his
brother
,
Padan
Aram.
Gen.
28.
fin
.
A
third
crosse
,
was
his
flight
into
Padan
Aram
,
and
being
benighted
in
the
way
,
in
a
solitary
and
desert
place
all
alone
,
which
yet
was
mitigated
by
the
goodnesse
of
God
appearing
to
him
in
a
dreame
.
To
be
driven
out
of
one
Countrey
,
and
forced
to
hard
and
solitary
travell
,
and
to
meet
with
such
kinde
of
accidents
,
as
benighting
,
and
the
like
,
be
calamities
;
we
must
even
prepare
for
them
,
that
we
may
beare
them
without
discouragement
,
as
seeing
God
in
them
,
and
considering
that
he
is
with
us
,
when
we
want
other
company
.
1.
His
Father
deceived
him
in
his
wife
,
substituting
Leah
in
Rachels
stead
,
then
which
,
how
could
a
man
more
beguile
another
,
for
by
that
meanes
hee
was
compelled
to
adde
seven
yeares
service
more
.
But
in
his
journey
he
was
like
to
fall
into
a
great
danger
,
First
,
Reuben
deflowred
his
Concubine
;
Shall
they
abuse
our
sister
as
a
Whore
?
Then
Rachel
dyed
in
childbed
,
or
travell
;
then
Ioseph
was
sold
into
Aegypt
,
but
as
he
thought
,
slaine
,
even
Ioseph
his
most
beloved
and
towardly
son
.
After
Iudah
went
from
him
,
and
his
two
sons
were
naught
,
and
himselfe
defiled
his
daughter
in
Law
,
and
had
two
sons
by
her
.
A
great
griefe
and
disgrace
to
Iacob
;
So
have
I
briefly
run
over
Iacobs
miseries
,
but
they
lay
hard
and
heavy
upon
him
.
Of
all
which
you
must
make
these
uses
.
First
,
be
thankfull
for
escaping
the
like
,
prepare
for
them
hereafter
,
beare
those
that
doe
come
,
patiently
.
And
take
heed
of
provoking
God
,
for
he
is
not
a
fond
Father
,
but
Will
scourge
every
son
whom
he
receiveth
.
For
the
first
,
you
have
heard
how
many
miseries
this
godly
man
was
exercised
withall
:
Let
me
propound
one
question
unto
you
.
Thinke
you
that
your selves
have
more
wit
than
he
had
,
or
more
goodnesse
,
or
more
of
both
?
I
presume
I
may
make
answer
for
you
,
that
you
will
not
be
so
over
conceited
of
your selves
,
as
to
affirme
either
of
these
things
.
Now
if
you
be
neither
wiser
,
nor
godlier
than
he
;
how
commeth
it
that
you
have
so
long
lived
in
the
world
,
and
yet
have
not
met
with
divers
of
those
crosses
that
followed
him
?
No
,
nor
any
in
all
your
lives
so
pinching
or
grievous
.
Sure
if
it
be
not
to
be
attributed
to
your
understanding
,
and
piety
(
as
it
is
not
,
if
you
doe
indeed
acknowledge
your selves
to
be
not
superiour
,
or
rather
not
equall
unto
Iacob
therein
,
who
yet
did
meete
with
them
)
then
must
you
ascribe
the
same
to
the
wisdome
and
goodnesse
of
God
,
that
hath
disposed
of
things
so
by
his
wakefull
providence
,
as
that
such
miseries
have
not
way-laid
you
,
and
seized
upon
you
.
Therefore
you
must
learne
to
be
humbly
thankfull
to
him
,
and
praise
his
holy
name
,
acknowledge
his
bountifulnesse
,
graciousnesse
,
and
tendernesse
,
that
hath
spared
you
from
such
smarting
stroakes
,
as
these
that
fetched
blood
and
teares
as
it
were
from
good
Iacob
,
so
holy
a
man
.
If
we
be
preserved
from
crosses
that
other
men
feele
,
wee
begin
to
lift
up
our selves
,
to
commend
and
prefer
our selves
above
them
that
are
heavier
laden
,
and
to
flatter
our selves
,
as
if
we
were
more
loved
of
God
than
they
;
then
our
ease
is
our
bane
,
and
it
shewes
that
we
have
not
grace
to
make
a
good
use
of
ease
;
but
if
we
confesse
that
we
have
deserved
as
much
and
more
,
and
had
as
little
ability
to
shun
them
,
only
God
tendering
our
weaknesse
,
hath
used
us
with
more
clemency
,
and
so
make
this
clemency
an
argument
of
praising
him
,
and
of
being
more
carefull
to
please
him
,
who
would
not
strike
us
,
though
he
had
both
provocation
from
us
,
and
ability
in
himselfe
,
this
is
an
holy
use
of
the
absence
of
the
crosse
.
Say
then
,
wast
thou
ever
driven
out
of
thine
owne
habitation
,
to
serve
in
a
strange
place
,
and
an
hard
master
that
wronged
thee
,
and
used
thee
discurteously
?
Wast
thou
ever
in
danger
to
have
all
thy
goods
taken
from
thee
by
an
enraged
man
,
stronger
than
thy selfe
,
and
pursuing
thee
with
a
revengefull
minde
?
nor
wast
thou
never
in
perill
of
thy
life
by
a
revengefull
person
armed
with
foure
hundred
souldiers
?
nor
wast
thou
never
tormented
with
seeing
thy
sonnes
murderers
,
couzeners
,
and
robbers
?
nor
hast
thou
never
lost
a
deare
childe
,
and
thought
him
slaine
by
a
violent
death
?
nor
did
never
no
son
of
thine
commit
incest
with
his
mother
in
law
?
if
not
,
see
how
favourable
God
hath
been
to
thee
above
Iacob
,
and
praise
,
love
,
an
honour
him
,
and
make
his
gentlenesse
an
argument
of
turning
and
obeying
;
for
if
thou
compare
thy
sins
with
Iacobs
,
there
need
be
no
doubt
,
but
that
thine
have
been
as
great
as
his
,
and
thy
repentance
as
little
.
But
it
is
our
good
,
not
our
sins
that
God
lookes
to
in
correcting
,
as
a
Father
corrects
not
a
little
childe
for
as
great
a
fault
,
so
much
as
he
doth
a
stronger
.
Againe
,
learne
to
beare
the
crosses
thou
hast
,
with
more
patience
and
quietnesse
of
minde
,
by
comparing
them
with
Iacobs
crosses
,
which
have
been
more
in
number
,
and
more
weighty
,
and
grievous
.
Why
doth
any
of
you
my
Brethren
take
the
matter
so
heavily
,
that
some
childe
of
his
is
somewhat
stubborne
and
ill
disposed
?
When
none
of
them
have
committed
murder
,
incest
,
rapine
,
and
such
sins
as
Iacobs
sons
did
commit
.
Why
doe
you
make
such
a
stir
at
wrongs
?
When
none
of
you
were
ever
so
pursued
by
any
foe
,
as
Iacob
was
by
his
brother
and
Father
in
Law
;
Why
doe
you
take
on
so
for
the
ordinary
and
naturall
death
of
a
childe
?
seeing
none
of
you
hath
had
such
a
childe
torne
by
wilde
beasts
,
or
some
other
like
violence
,
as
Iacob
conceived
Ioseph
to
have
miscarried
.
Why
doe
you
complaine
of
famine
,
and
of
want
?
When
none
of
you
hath
suffered
such
a
famine
as
compelled
him
to
send
so
far
as
Iacob
sent
to
Aegypt
for
Corne
,
which
is
thought
to
be
not
much
lesse
than
two
hundred
miles
:
We
complaine
of
ease
.
If
our
so
much
lamented
afflictions
were
laid
in
the
ballance
with
Iacobs
,
we
should
finde
them
very
light
and
trifling
businesses
in
comparison
.
Want
of
looking
about
,
and
observing
the
burdens
that
are
fastened
unto
other
mens
shoulders
,
causeth
us
to
aggravate
our
owne
so
much
in
our
owne
conceits
,
as
that
by
making
them
seeme
extraordinarily
heavy
,
wee
even
wilfully
cast
our selves
into
excessive
sorrow
for
them
.
But
againe
,
you
that
are
,
yet
at
ease
,
and
have
not
tasted
any
so
bitter
a
cup
as
Iacob
did
many
,
must
bee
perswaded
to
take
some
paines
with
your
owne
hearts
,
to
make
your selves
thinke
that
some
such
crosses
may
befall
you
,
and
therefore
to
prepare
for
them
by
resolving
to
beare
them
,
and
praying
God
to
sit
you
for
them
,
and
sanctifie
them
to
you
.
Mans
self-loving
minde
is
willing
to
flatter
it selfe
with
good
hopes
,
rather
then
to
forewarne
it selfe
with
wise
warnings
:
O
I
hope
I
shall
never
see
my
children
,
my
wife
so
naught
,
I
shall
never
finde
such
ill
usage
,
I
hope
.
Come
hither
vaine
man
,
and
either
give
a
good
reason
of
thine
hopes
,
or
else
confesse
them
to
be
fruits
of
thine
extreame
folly
,
and
doting
self-love
.
Hath
God
ever
promised
thee
,
that
no
such
thing
should
befall
thee
?
I
am
sure
thou
canst
shew
no
such
promise
.
Hast
not
thou
deserved
as
much
as
Iacob
,
to
be
severely
chastened
of
God
?
I
am
sure
thou
oughtest
to
say
yes
.
Doth
not
thy
body
,
soule
,
name
,
children
,
lie
abroad
in
as
open
a
Sea
,
and
as
tempestuous
?
Here
also
thou
oughtest
to
say
yes
,
and
therefore
shouldest
also
condemne
these
silken
soft
hopes
of
thine
,
and
say
,
Well
,
God
may
make
me
as
afflicted
as
Iacob
,
and
therefore
I
will
even
expect
the
same
,
or
as
bad
;
and
if
they
come
I
will
beare
them
all
,
seeing
God
and
my
ill
deservings
in
them
.
Yonder
is
a
very
towardly
boy
,
I
love
him
dearely
:
what
if
I
should
heare
he
were
torne
of
beasts
?
Lord
if
it
be
thy
will
,
let
it
not
be
so
;
but
if
it
be
,
make
me
to
beare
it
with
quietnesse
:
and
why
should
I
not
so
stoope
to
thy
will
in
every
thing
;
yea
I
will
doe
it
by
thy
grace
.
If
thou
say
,
I
see
many
escape
such
crosses
.
I
answer
,
and
thou
seest
many
afflicted
with
them
,
and
why
maist
not
thou
be
amongst
the
number
of
those
that
suffer
them
,
as
well
as
of
those
that
escape
them
.
But
lastly
,
take
heed
of
making
over-bold
with
Gods
favour
,
as
a
wanton
childe
,
that
presumes
he
shall
not
be
whipt
,
and
therefore
cares
not
almost
what
wanton
and
evill
prankes
he
playes
.
Doe
you
not
see
here
that
the
Lord
of
heaven
knowes
how
to
whip
his
owne
children
throughly
and
to
purpose
?
You
have
not
to
deale
with
a
foolishly
pittifull
Father
,
that
cannot
finde
in
his
heart
to
heare
his
children
cry
,
and
see
them
smart
and
bleed
.
No
,
he
can
strike
,
he
can
lay
it
on
soundly
,
he
can
make
you
roare
,
and
cry
,
and
bleed
,
hee
can
doe
it
;
yea
,
and
he
will
doe
it
too
,
if
he
finde
that
your
conceit
of
his
love
and
gentlenesse
brings
forth
no
better
fruit
in
you
than
this
,
that
by
presuming
of
it
,
you
are
made
more
wicked
.
Wherefore
say
to
thy selfe
,
if
such
abominable
fancies
arise
;
foolish
man
that
I
am
,
doe
I
so
requite
the
Lords
kindnesse
?
Doe
I
put
his
clemency
to
this
use
?
Did
he
not
cut
and
wound
Iacobs
soul
?
Did
he
not
handle
him
roughly
?
even
though
we
never
reade
that
he
did
entertaine
such
presumptuous
conceits
.
How
then
will
hee
deale
with
me
,
if
I
doe
so
exceedingly
provoke
him
,
by
so
exceedingly
abusing
his
goodnesse
?
And
so
frame
to
condemne
and
blame
thy
wickednesse
in
having
such
motions
,
and
pray
to
God
to
worke
in
thine
heart
a
reverend
awe
of
his
Majestie
,
by
making
his
justice
and
anger
so
terrible
to
thee
,
as
to
make
sin
abominable
,
that
would
insence
that
wrath
and
justice
against
thee
.
*
⁎
*
THE
TWENTIETH
EXAMPLE
.
OF
IACOBS
Wives
.
FRom
the
Story
of
Iacob
,
I
proceed
to
his
Wives
and
Children
,
and
so
to
other
his
contemporaries
.
Iacob
had
foure
Wives
.
It
was
not
his
own
seeking
,
that
his
Wives
grew
to
such
a
number
,
for
he
was
painfull
and
laborious
,
and
a
chaste
man
,
that
would
very
contentedly
have
satisfied
himselfe
with
one
woman
.
But
he
was
drawne
into
this
way
of
Polygamy
by
severall
occasions
.
Now
of
his
Wives
,
the
true
and
lawfull
Wife
was
Rachel
,
for
her
he
agreed
,
with
her
he
espoused
himselfe
(
as
it
is
like
,
for
we
cannot
thinke
but
that
after
his
Father
had
promised
to
give
her
to
him
upon
seven
yeares
service
,
he
would
acquaint
her
with
it
,
and
desire
her
good
will
,
and
unlesse
he
had
attained
it
,
the
marriage
would
not
have
proceeded
,
and
been
as
it
was
,
solemnly
celebrated
)
to
her
hee
bare
singular
affection
,
and
her
alone
he
looked
for
.
Now
for
Rachel
,
you
know
whose
daughter
she
was
,
viz.
Labans
,
But
of
Rachel
let
us
consider
after
her
Parentage
,
her
life
and
death
,
and
in
her
life
:
1.
Her
faults
.
2.
Her
vertues
.
3.
Her
crosses
.
4.
Her
benefits
,
and
so
to
her
death
.
The
first
,
and
most
remarkable
example
of
this
vice
is
found
in
Cain
,
it
shewes
it selfe
here
againe
in
Rachel
.
Let
us
consider
what
a
loathsome
vice
it
is
,
that
we
may
the
better
shun
it
.
The
Word
of
God
hath
given
us
frequent
warning
of
it
in
blaming
it
so
often
,
it
shewes
how
apt
we
are
to
it
,
and
how
diligently
we
should
oppose
it
,
and
preserve
our selves
from
it
;
Envy
,
murder
,
&c.
and
you
see
with
what
companions
he
joynes
it
,
murder
,
debate
,
for
these
indeed
be
the
fruits
that
follow
from
it
,
as
in
Saul
,
Cain
,
and
the
Pharisees
is
evident
.
S.
Paul
also
reckons
it
amongst
the
number
of
the
things
which
are
fruits
of
the
flesh
,
envyings
,
murders
,
where
you
see
likewise
how
he
fellows
it
with
murders
,
as
he
had
done
before
.
In
the
same
Epistle
he
forbids
it
,
saying
,
Let
us
not
bee
covetous
of
vain-glory
,
provoking
one
another
,
envying
one
another
.
Saint
Iames
saith
,
that
Where
,
envying
and
strife
is
,
there
is
confusion
,
and
all
manner
of
evill
workes
.
It
is
thought
to
have
been
one
of
the
first
sins
of
the
devill
.
For
what
could
move
him
to
seeke
the
overthrow
of
our
first
Parents
Adam
and
Eve
;
but
together
with
an
hatred
of
God
from
whom
himselfe
had
fallen
,
an
evill
affection
towards
them
that
stood
entire
in
that
good
estate
,
which
himselfe
had
lost
,
viz.
the
favour
of
God
,
and
true
happinesse
?
Now
this
vice
is
injurious
to
God
,
to
the
party
envyed
,
to
the
enviers
selfe
,
and
to
the
societies
of
mankinde
.
First
to
God
,
to
whom
it
will
not
grant
the
freedome
of
disposing
his
owne
gifts
according
to
his
owne
good
pleasure
.
Envy
against
him
that
excels
us
,
carries
with
it
by
way
of
implication
at
least
,
and
sometimes
expresly
,
blaming
,
condemning
,
muttering
against
him
that
hath
granted
to
another
what
he
hath
denied
unto
me
.
They
murmured
against
the
housholder
in
the
parable
,
that
were
troubled
to
see
those
of
the
eleventh
houre
to
have
equall
wages
with
them
at
the
first
.
Now
what
an
audaciousnesse
is
this
in
the
creatures
,
to
set
rules
to
the
Creator
?
and
to
binde
him
,
that
he
shall
not
shew
himselfe
more
bountifull
to
another
than
to
ones
selfe
.
Are
not
we
discontented
,
if
one
childe
grudge
because
another
hath
a
bigger
or
better
thing
than
himselfe
?
We
cannot
endure
that
our
inferiours
should
set
lawes
to
us
,
and
appoint
us
what
to
give
to
others
,
what
to
them
:
We
must
know
our selves
to
forget
our selves
much
if
we
will
prescribe
to
God
,
and
it
is
nothing
else
but
a
very
prescribing
to
God
,
when
we
take
occasion
from
his
bounty
to
repine
.
For
if
it
be
well
done
,
why
are
we
vexed
?
If
not
,
upon
whom
is
the
blame
laid
?
Further
,
it
is
a
wrong
to
the
party
envyed
,
for
it
is
to
measure
such
measure
to
him
,
as
we
would
not
have
measured
to
our selves
by
another
.
Who
doth
not
blame
another
for
vexing
at
his
prosperity
,
and
for
having
a
grudge
against
him
because
God
hath
done
him
good
?
Would
we
not
that
all
should
rather
love
us
,
respect
us
more
,
and
rejoyce
with
us
?
Therefore
we
doe
injury
to
our
neighbour
,
in
doing
what
we
would
not
have
done
to
our selves
:
The
envious
wrongeth
himselfe
both
because
he
doth
vexe
and
eate
out
his
owne
heart
to
no
purpose
(
for
neither
shall
another
prosper
lesse
,
nor
he
more
,
because
of
such
his
inordinate
distempers
)
as
also
because
he
makes
himselfe
lie
open
to
most
grievous
sins
of
detracting
,
slandering
and
practising
all
injuries
,
yea
,
and
murder
at
the
last
.
He
is
in
the
high
way
that
will
lead
him
to
many
sins
,
yea
,
to
the
shedding
of
innocent
blood
,
that
entertaineth
this
diabolicall
humour
of
envy
.
And
he
wrongeth
the
whole
society
,
because
he
is
distempered
at
that
which
maketh
for
the
common
good
,
even
the
distribution
of
Gods
gifts
differently
as
himselfe
sees
fit
,
and
in
that
he
is
broody
of
quarrels
,
which
all
hinder
the
common
welfare
of
the
places
where
they
be
.
Besides
,
this
is
a
fruit
of
pride
and
uncharitablenesse
,
and
must
needs
be
hatefull
to
God
,
who
loves
only
the
humble
and
charitable
.
Envy
is
a
vice
,
unto
the
making
of
which
many
vices
concurre
:
Ignorance
,
folly
,
pride
,
uncharitablenesse
,
self-love
,
and
the
like
:
It
is
a
vice
which
bringeth
forth
many
other
vices
,
contention
,
strife
,
swellings
,
tumults
,
whisperings
,
back-bitings
,
murders
and
all
evill
deeds
.
Therefore
let
us
finde
it
out
,
and
chase
it
away
:
You
shall
easily
perceive
that
it
is
a
weed
which
growes
in
our
corrupt
nature
.
How
soon
doe
children
begin
to
shew
it
?
how
doth
it
grow
stronger
by
continuance
,
increasing
in
strength
as
the
body
increaseth
?
yea
,
how
doth
it
live
in
old
men
too
,
and
vexe
them
also
that
should
have
more
understanding
?
as
experience
sheweth
.
Indeed
the
elder
can
use
more
craft
to
hide
it
,
but
many
times
they
have
no
more
wisdome
to
subdue
it
than
the
younger
.
I
pray
you
finde
it
out
each
one
in
himselfe
,
and
fight
against
it
,
as
one
of
the
most
loathsome
fruits
of
the
flesh
.
And
strive
you
to
get
such
a
measure
of
humility
and
charity
,
as
may
not
alone
preserve
you
from
this
vice
,
but
make
you
rejoyce
with
them
that
rejoyce
,
and
turne
the
prosperity
of
others
into
matter
of
gladnesse
,
even
then
when
your selves
want
it
:
Happy
is
he
that
partakes
in
every
mans
happinesse
.
It
is
in
a
mans
power
to
taste
some
of
the
sweete
of
every
mans
estate
,
and
to
heale
his
wounds
by
a
medicine
made
of
comfortable
rejoycing
in
their
soundnesse
.
Why
should
we
not
make
our selves
merry
at
things
,
rather
than
sad
and
discontented
?
If
we
were
so
wise
and
godly
as
to
seeke
and
desire
Gods
glory
as
our
maine
end
,
then
we
should
rejoyce
at
all
those
things
which
conduced
to
that
end
,
and
so
doe
the
benefits
bestowed
upon
our
brethren
,
as
well
as
those
that
our selves
enjoy
.
If
wee
could
bee
lovers
of
the
common
good
,
and
desirers
of
the
publike
welfare
,
why
the
benefits
of
others
further
that
,
and
therefore
should
also
glad
us
.
Mankinde
was
encreased
,
the
power
of
God
in
furnishing
the
world
demonstrated
by
Leahs
off
spring
,
as
well
as
if
Rachel
had
conceived
two
,
and
shee
two
;
be
we
therefore
lovers
of
Gods
glory
,
and
lovers
of
the
common
good
,
and
we
shall
not
be
envious
.
This
vice
sometimes
seekes
a
reason
to
hide
its
unreasonablenesse
,
by
conceiting
that
anothers
having
such
things
hinders
himselfe
,
and
so
it
may
fall
out
in
some
cases
;
as
when
two
stand
in
competition
for
the
same
thing
:
but
this
is
no
wrong
though
it
be
a
damage
,
and
therefore
should
not
produce
any
grudge
.
For
seeing
but
one
can
have
the
thing
,
and
he
hath
it
;
is
it
just
to
bee
offended
with
him
,
that
hath
done
no
more
to
my self
,
than
I
would
have
done
to
him
?
even
preferred
himselfe
before
me
:
Wherefore
see
that
you
give
not
place
to
this
wicked
vice
,
but
learne
so
to
love
your
neighbours
as
your selves
,
that
you
may
rejoyce
in
their
prosperity
as
in
your
owne
:
But
let
us
every
man
prepare
himselfe
to
meete
with
this
fell
monster
of
envy
,
that
if
it
encounter
us
,
yet
we
may
not
be
thrust
into
distempers
by
it
.
It
is
not
in
any
mans
power
to
hinder
the
malicious
and
malignant
natures
of
other
men
from
shewing
it selfe
;
but
to
be
quiet
,
milde
,
and
patient
towards
him
that
envies
a
man
,
that
his
wisdome
and
charity
should
inable
him
to
performe
;
for
is
it
not
common
to
all
good
things
,
to
come
attended
with
envy
?
Was
not
Christ
envied
?
Was
not
Paul
?
Have
not
the
best
been
?
Yea
,
wee
must
endure
envy
even
from
our
nearest
kindred
.
The
brother
must
bee
prepared
to
suffer
the
envy
of
the
brother
,
the
sister
of
the
sister
,
and
must
bee
able
to
hold
their
spirits
in
such
order
,
that
they
may
not
lesse
love
one
that
envies
them
,
which
yet
is
hard
to
love
those
that
use
us
ill
.
For
by
how
much
envy
proveth
more
implacable
than
other
kindes
of
grudges
,
by
so
much
carnall
reason
will
bid
us
to
bee
more
apt
unto
it
;
but
Gods
Spirit
frames
men
to
a
gentle
carriage
.
Pray
God
to
make
you
of
such
a
temper
,
that
you
may
bee
able
to
shew
kindnesse
even
to
him
that
envies
you
.
I
come
to
another
fault
of
Rachels
,
It
is
a
great
fault
in
a
wife
to
bee
angry
and
finde
fault
with
the
husband
without
due
cause
,
and
to
lay
blame
upon
him
when
hee
deserveth
it
not
,
as
did
Sarah
upon
Abraham
.
It
is
contrary
to
the
reverence
,
obedience
,
and
love
which
they
owe
to
their
husbands
:
it
is
a
meanes
of
estranging
the
husbands
heart
,
by
putting
him
into
frequent
fits
of
anger
.
You
wives
bee
sorrowfull
if
you
have
in
such
a
case
over-shot
your selves
,
and
now
labour
for
so
much
discretion
and
meekenesse
of
wisdome
that
may
preserve
your
tongues
from
speaking
passionately
and
unadvisedly
to
those
whom
the
Lord
commands
you
to
feare
.
What
a
fond
speech
was
Rachels
?
Give
me
children
.
Beware
that
anger
doe
not
fill
your
mouthes
with
foolish
words
.
And
if
this
bee
a
fault
in
your
Wives
,
good
men
,
know
it
is
a
great
fault
in
your selves
,
in
whom
more
wisdome
is
required
.
Nourish
peace
betwixt
your selves
,
your
yoake-fellows
,
and
shunne
angry
and
brawling
words
,
that
breede
such
a
koare
of
unkindnesse
as
sometimes
runs
forth
into
alienation
,
and
perpetuall
jarring
.
But
Rachel
was
discontented
,
so
that
shee
would
die
if
shee
had
no
children
:
shee
doth
not
meane
that
shee
would
kill
her selfe
.
Wee
must
not
put
the
worst
sence
,
no
not
upon
cholericke
speeches
;
but
she
meaneth
that
shee
thought
her selfe
no
better
than
dead
,
that
shee
should
not
enjoy
her
life
,
that
it
would
doe
her
no
good
,
that
shee
wished
her selfe
rather
dead
than
alive
.
This
shee
meaneth
,
and
this
is
bad
enough
.
O
what
a
mixture
of
pride
and
folly
is
it
,
to
wish
ones
selfe
dead
for
so
small
crosses
as
this
,
that
one
hath
continued
a
little
while
barren
?
Good
men
have
beene
over-taken
with
such
cloudes
of
discontent
as
have
made
them
desire
death
,
but
to
bee
weary
of
life
because
one
hath
not
a
childe
,
I
meete
not
with
such
impatiency
any
where
,
but
in
Rachel
.
Take
heed
to
your selves
,
that
no
crosses
,
no
not
the
greatest
,
draw
such
distempers
into
your
mindes
,
as
to
make
you
weary
of
life
;
but
be
much
more
ashamed
if
a
small
thing
hath
thus
put
you
out
.
It
is
true
,
that
many
times
this
lavish
talke
of
Would
I
were
dead
,
is
from
the
teeth
alone
.
If
death
should
offer
it selfe
at
that
instant
,
they
would
finde
some
other
imployment
for
him
,
than
to
take
them
out
of
the
world
;
but
to
be
so
full
of
discontent
and
vexation
as
to
give
vent
to
such
words
,
whether
they
seriously
meane
them
or
not
,
is
a
proofe
of
a
man
that
doth
not
weigh
things
rightly
in
his
minde
.
Rachel
had
a
good
husband
,
she
had
likelihood
of
a
good
estate
,
and
now
lived
abundantly
,
shee
had
the
love
of
her
husband
,
shee
had
health
.
What
,
and
was
not
the
fruition
of
all
these
able
to
make
life
sweet
to
her
,
but
she
must
die
if
she
had
not
a
childe
?
Did
wee
not
forget
or
dis
esteem
the
favours
God
hath
shewed
us
,
wee
could
never
be
put
so
far
out
of
taste
as
it
were
,
that
want
of
one
benefit
should
imbitter
it selfe
.
But
envy
doth
so
rot
the
bones
,
that
no
ease
can
be
felt
of
him
that
hath
suffered
that
sicknesse
to
breed
and
grow
strong
in
him
;
Yea
,
see
how
all
Hamans
honour
contented
him
nothing
,
so
long
as
Mordecai
was
an
eye-sore
to
him
.
Pray
God
to
keep
you
from
such
disordered
passions
,
and
greatly
bewaile
them
when
you
meet
with
them
.
Fond
Rachel
!
was
not
Leah
nearer
to
thee
than
Bilhah
?
Couldest
thou
not
have
esteemed
thy
sisters
children
thine
owne
,
as
well
as
thy
bondmaids
?
Here
were
two
faults
.
First
,
she
pressed
her
husband
to
Polygamy
;
but
that
was
a
fault
of
meere
ignorance
,
let
it
be
passed
by
.
The
next
was
,
that
she
would
feed
her selfe
with
a
fancy
,
that
they
should
be
her
children
which
Bilhah
should
beare
,
and
not
that
Leah
had
borne
.
Nature
made
Leah
deare
to
her
,
the
bondwoman
was
of
no
such
kindred
;
but
she
forgets
nature
,
and
le
ts
fancy
over-rule
,
shee
had
taken
such
a
conceit
against
her
sister
,
that
she
was
desirous
any
woman
should
have
children
by
their
common
husband
,
rather
than
she
.
Let
us
see
such
follies
in
our selves
,
that
fancy
rules
us
against
all
reason
,
and
that
we
sometimes
take
such
a
stitch
and
spleene
against
those
whom
nature
hath
tyed
to
us
,
that
of
all
other
we
are
lesse
pleased
with
their
prosperity
,
and
most
estranged
from
them
.
And
let
us
beware
that
we
doe
not
discover
such
sencelesse
and
absurd
impressions
of
minde
.
God
hath
judged
:
as
if
she
had
great
wrong
before
,
and
now
God
had
righted
it
in
giving
her
a
son
:
Why
,
she
might
have
accounted
that
God
had
given
her
a
son
when
Reuben
or
Iudah
was
borne
,
as
well
as
Dan
?
But
shee
will
needs
make
God
partner
with
her
fond
passions
.
Wee
are
apt
to
wrong
God
in
misinterpreting
the
acts
of
his
providence
,
as
if
hee
shewed
his
love
unto
us
in
that
wherein
his
Majesty
intended
no
such
matter
.
What
is
it
to
judge
?
that
she
should
say
,
God
had
judged
her
.
For
my
part
I
can
see
no
sence
in
her
words
,
why
this
should
bee
counted
an
act
of
Gods
judging
.
No
man
had
wronged
her
before
,
she
was
never
a
whit
better
now
than
before
,
no
whit
lesse
barren
.
But
such
is
our
foolish
self-love
,
that
wee
will
needs
threape
kindnesse
upon
God
sometimes
beyond
his
liking
;
take
heed
of
this
fault
,
it
is
a
fruit
of
an
overmeane
conceit
of
God
,
when
we
will
cause
him
to
be
a
servant
to
our
lusts
,
and
unreasonable
fancies
.
But
after
the
second
childe
she
is
more
foolish
,
With
wrastlings
of
God
have
I
wrastled
with
my
sister
,
and
I
have
prevailed
:
And
so
the
boyes
name
must
needs
be
Nephthali
.
She
insults
over
her
sister
,
as
for
a
notable
victory
,
because
she
had
won
her
husband
so
far
,
as
to
beget
children
of
her
handmaide
.
Why
saith
she
that
she
had
wrastled
with
her
sister
?
Did
Leah
hinder
her
from
children
?
Was
it
because
of
Iacobs
doting
on
Leah
,
that
Rachel
conceived
not
?
Sure
the
Holy
Ghost
tels
us
that
his
over-loving
of
her
,
and
despising
of
her
sister
caused
God
to
humble
her
with
barrennesse
.
So
foolish
is
a
man
,
that
he
often
triumphs
in
a
thing
as
a
great
matter
,
which
is
nothing
at
all
,
and
thinkes
he
hath
gotten
a
victory
,
when
he
hath
rather
gotten
a
blot
,
as
we
see
here
in
Rachel
.
Let
us
moderate
our
joyes
,
and
take
heed
of
insulting
in
a
thing
that
hath
shewed
our
folly
,
and
else
nothing
advantaged
us
.
Now
another
weaknesse
is
,
But
the
worst
and
last
fault
is
,
Images
of
men
,
and
they
were
belike
little
Images
,
else
shee
could
not
have
conveighed
them
so
quickly
,
and
so
secretly
,
but
that
they
would
have
been
knowne
.
It
is
much
adoe
to
weare
superstition
out
of
the
heart
of
one
that
hath
been
superstitiously
brought
up
.
This
is
the
first
place
that
I
remember
in
which
these
Idols
are
mentioned
,
but
Rachel
had
so
drunke
in
the
opinion
of
their
being
sacred
,
that
she
could
not
lay
it
aside
.
It
is
no
easie
matter
to
leave
such
falshoods
in
points
of
religion
,
as
have
prevailed
in
the
places
,
and
among
the
persons
with
whom
ones
selfe
was
trained
up
.
Wee
should
blesse
God
that
hath
granted
us
education
in
the
true
religion
.
And
secondly
,
we
must
even
pitty
them
,
that
have
been
superstitiously
educated
.
They
may
have
some
good
thing
in
them
,
though
they
cannot
shake
off
those
misconceits
,
but
hanker
too
much
after
their
Images
.
I
would
be
loath
to
say
,
and
I
thinke
so
would
any
of
you
that
Rachel
had
no
true
piety
in
her
,
because
she
stood
so
affected
to
the
Idols
of
her
Father
.
But
let
us
rather
thinke
that
Iacob
had
brought
her
to
some
knowledge
of
the
true
God
,
though
the
old
smell
of
that
falshood
wherewith
she
was
first
seasoned
,
would
not
forsake
the
vessell
:
and
let
us
strive
to
bring
our
children
rather
into
a
detestation
of
such
graven
Images
,
for
sure
the
Lord
can
speake
of
nothing
more
contemptibly
.
And
Images
made
now
to
represent
the
true
God
,
must
needs
be
as
loathsome
as
Aarons
and
Ieroboams
Calves
,
which
were
intended
to
represent
the
true
God
,
and
not
a
false
.
But
she
used
dissembling
,
and
cosenage
to
cover
her
fact
,
as
the
Story
tells
,
hiding
them
in
the
Camels
litter
,
and
then
sitting
upon
them
,
and
craving
pardon
of
her
Father
for
not
rising
up
to
him
,
pretending
,
that
the
custome
of
women
was
upon
her
;
whether
this
were
true
or
not
,
yet
she
dissembled
,
for
that
was
not
the
cause
of
her
not
rising
,
but
alone
the
care
she
had
to
keepe
the
Idols
secret
,
else
she
would
have
risen
well
enough
.
You
see
that
committing
of
evill
drawes
men
on
to
more
sin
,
to
hide
and
conceale
that
which
they
have
already
committed
,
as
it
did
Iacob
,
and
David
,
and
others
,
because
feare
of
shame
or
danger
disturbeth
the
minde
,
and
turneth
away
the
thoughts
from
considering
the
mischief
of
sinning
.
Therefore
let
us
all
take
heed
of
entring
into
the
path
of
evill
,
for
if
we
be
once
in
,
no
man
can
tell
what
lying
,
dissembling
,
and
other
evils
the
devill
will
draw
us
into
by
meanes
of
that
sin
.
He
intangles
himselfe
as
a
sheepe
in
the
bryers
,
that
run
into
any
grosse
or
shamefull
sin
,
and
he
can
hardly
come
off
with
one
wound
alone
.
And
if
you
have
thus
covered
sin
with
sin
,
bewaile
it
as
a
great
fault
,
but
yet
take
heart
to
repent
,
and
turne
to
God
for
favour
,
for
it
is
no
new
thing
with
God
to
forgive
such
trespasses
,
only
doe
not
embolden
your selves
of
purpose
to
sin
,
because
you
know
how
to
conceale
it
,
and
hope
to
keepe
it
close
,
for
then
shall
the
same
become
a
presumptuous
sin
,
and
so
much
more
hardly
pardoned
.
I
have
shewed
you
Rachels
faults
.
Her
good
deeds
be
but
few
,
First
,
she
was
one
of
her
Fathers
sheep-keepers
,
Further
,
Rachel
at
last
saw
God
in
her
barrennesse
,
God
hearkened
to
her
,
and
opened
her
wombe
.
This
gives
us
some
hope
that
she
was
humbled
,
and
sought
God
,
which
is
good
in
our
wants
of
any
good
thing
,
by
it
to
be
drawne
to
God
in
fervent
prayers
.
Then
be
they
graciously
supplyed
,
when
our
need
of
them
makes
us
supplicate
to
his
bounty
:
Rachel
got
nothing
by
chafing
,
envying
,
or
giving
her
maide
to
her
husband
,
all
that
time
the
womb
is
not
opened
;
but
when
she
remembred
God
,
God
remembred
her
;
and
when
she
prayed
,
he
hearkened
and
gave
her
a
son
.
Let
us
in
all
our
necessities
make
all
the
hast
we
can
to
this
remedy
,
comfort
and
deliverance
will
never
come
halfe
so
happily
by
other
meanes
without
this
.
They
be
our
prayers
that
must
sanctifie
other
meanes
,
and
procure
Gods
co-operation
with
them
for
our
good
successe
.
Iacob
was
Rachels
husband
before
,
but
prayer
had
not
made
her
fruitfull
till
now
.
God
is
the
ruler
of
all
things
,
learne
to
call
upon
him
and
trust
in
him
;
He
can
remove
any
crosse
,
as
well
as
barrennesse
.
Againe
,
it
was
a
good
thing
in
her
to
desire
children
,
God
hath
taken
away
my
reproach
.
When
we
have
gotten
things
by
prayer
,
we
must
also
see
God
in
them
,
and
give
him
thankes
;
yea
she
saith
,
God
will
give
me
yet
another
son
;
the
thankfull
receiving
of
one
benefit
,
may
assure
us
of
another
,
God
will
adde
to
mercies
,
if
we
take
notice
of
his
goodnesse
after
we
have
called
upon
him
in
hearing
our
request
.
Every
benefit
gotten
by
prayer
,
may
and
should
be
called
a
Ioseph
.
Another
good
thing
was
,
Though
the
humour
of
envy
was
sharpe
in
her
,
yet
it
may
seeme
to
have
waxed
a
little
milder
after
a
while
,
and
she
could
both
request
a
kindnesse
from
her
,
and
returne
a
kindnesse
to
her
.
Let
us
looke
that
envy
doe
not
continue
in
its
height
,
so
as
sometimes
it
doth
,
to
make
us
grow
bitter
enemies
.
And
she
did
well
in
granting
to
Iacobs
motion
to
returne
into
Canaan
,
for
a
wife
is
to
forsake
Father
,
and
Mother
,
and
cleave
to
her
husband
.
Shee
shall
doe
farre
amisse
that
prefers
not
her
husband
before
her
Parents
,
and
goes
not
with
him
rather
than
tarries
with
them
.
The
son
of
her
sorrows
,
whom
after
Iacob
called
The
son
of
his
right
hand
;
Women
with
childe
should
even
prepare
for
death
,
they
passe
through
the
danger
of
it
.
And
me
thinkes
,
notwithstanding
whatsoever
hath
been
to
the
contrary
,
delivering
out
of
childbed-perils
is
a
mercy
that
may
well
be
acknowledged
with
a
publique
and
solemne
giving
of
thankes
,
and
a
feast
.
The
equity
of
Iewish
ceremonies
remaining
,
though
the
ceremonies
be
abolished
,
and
though
there
be
no
legall
uncleannesse
,
yet
there
is
a
reall
danger
escaped
,
and
a
reall
benefit
attained
,
and
that
should
(
me
thinks
)
crave
an
acknowledgement
.
If
you
would
learne
,
that
all
things
are
pure
unto
the
pure
,
you
would
not
bee
hindred
from
so
good
a
service
by
any
scruple
or
abuse
.
But
I
am
afraid
niggardlinesse
hath
as
great
a
hand
in
breaking
of
such
feasts
,
as
any
thing
else
.
Whether
you
feast
or
not
,
be
it
at
your
choise
;
but
mee
thinks
,
againe
I
repeat
it
,
safe
escaping
the
danger
that
tooke
away
Rachel
,
may
well
call
for
even
a
publicke
and
thankfull
acknowledgement
.
So
much
of
Rachel
,
whom
we
leave
by
her
husband
solemnly
interred
unner
a
monument
erected
upon
her
grave
,
which
kept
her
name
up
long
,
and
occasioned
the
calling
of
all
the
mothers
dwelling
thereabouts
by
her
name
,
When
it
is
said
,
Rachel
weeping
for
her
children
,
because
they
were
not
.
Now
of
Leah
,
she
was
a
wife
of
Iacobs
,
the
first
he
had
given
,
though
not
promised
.
Of
her
vertues
we
have
not
much
noted
;
First
,
Another
little
fault
she
had
,
O
that
she
had
not
too
many
followers
in
this
weaknesse
!
Her
benefits
were
these
,
Zilpah
,
Bilhah
,
guilty
of
incest
.
And
for
her
crosses
,
they
were
,
want
of
her
husbands
love
and
comfortable
cohabitation
,
and
all
the
miseries
shee
underwent
with
her
husband
besides
,
her
Father
was
something
unkinde
,
as
it
may
seeme
,
for
she
saith
,
He
counted
them
strangers
;
and
she
also
had
an
imperfection
in
her
visage
,
for
she
was
bleare-eyed
.
I
hope
you
will
all
learne
to
imitate
her
vertues
,
flie
her
sins
,
be
thankfull
for
the
like
mercies
,
and
patient
under
the
like
crosses
,
and
then
you
shall
not
be
losers
of
time
by
hearing
her
story
.
Now
the
two
handmaidens
,
Zilpah
and
Bilhah
.
Zilpah
hath
nothing
said
of
her
,
but
that
Shee
bare
Iacob
two
children
,
Gad
and
Asher
,
So
called
of
Leah
,
that
would
needs
imitate
her
sisters
weaknesse
,
and
call
them
hers
.
Bilhah
is
taxed
of
a
grievous
sin
,
she
suffered
her selfe
to
be
polluted
with
incest
by
Iacobs
first
borne
.
If
he
offered
her
violence
,
or
surprized
her
by
any
device
,
it
was
his
fault
,
not
hers
;
but
it
is
not
likely
to
have
been
so
,
because
God
doth
not
report
it
so
.
For
God
would
not
wrong
any
in
reporting
their
acts
to
the
worst
,
but
if
there
had
been
any
excuse
of
her
fault
,
the
Lord
would
have
done
her
right
in
rehearsing
it
,
he
should
not
else
doe
the
office
of
a
good
writer
of
a
Story
.
O
let
all
women
take
heed
of
adultery
,
and
chiefly
of
incestuous
adulteries
with
their
husbands
son
in
law
,
or
brothers
,
or
a
like
neare
of
blood
,
where
the
offence
is
made
much
more
heinous
by
that
aggravation
:
and
if
any
have
committed
any
such
crime
,
let
the
mentioning
of
it
in
this
woman
bring
it
to
their
remembrance
,
and
provoke
them
to
repentance
,
that
they
may
not
have
so
fearefull
a
crime
to
answer
for
upon
their
sick-bed
in
the
houre
of
death
.
Likely
such
grosse
crimes
will
cry
out
then
,
if
they
have
been
smothered
before
;
but
a
conscience
purged
from
them
by
sincere
repentance
performed
in
health
,
may
enjoy
quiet
and
peace
in
death
,
notwithstanding
the
remembrance
of
them
.
For
a
sin
repented
of
shall
be
pardoned
,
and
a
pardoned
debt
cannot
hurt
at
all
,
not
so
much
as
terrifie
,
if
the
pardon
of
it
be
knowne
.
But
something
there
was
in
it
,
that
God
saw
it
fit
to
have
his
Church
stored
with
the
seed
of
bond-women
,
(
for
two
of
Iacobs
wives
were
such
)
because
he
would
have
us
know
,
that
hee
doth
not
much
stand
upon
nobility
,
and
being
free
borne
,
and
the
like
.
One
third
part
of
his
people
Israel
were
seed
of
bond-women
.
Though
he
would
not
let
Hagars
seed
inherite
,
yet
that
was
not
because
he
did
looke
to
her
condition
,
but
that
he
might
figuratively
set
forth
his
aversnesse
from
them
,
that
will
needs
be
in
bondage
under
the
Law
,
when
the
Gospell
brings
them
liberty
,
and
therefore
now
he
doth
equally
take
into
the
Church
,
Dan
and
Nephthali
,
Gad
and
Asher
;
as
well
as
Reuben
,
and
Levi
,
Simeon
,
and
Iudah
.
These
earthly
considerations
vary
nothing
with
God
,
nor
is
the
one
any
more
acceptable
with
him
than
the
other
.
Let
not
those
which
enjoy
the
priviledges
of
this
world
in
these
matters
,
sleight
or
despise
such
as
want
them
;
and
let
not
those
that
are
meanlier
borne
,
trouble
themselves
at
that
depression
.
Spirituall
priviledges
may
belong
to
those
that
are
of
no
reckoning
in
the
world
,
and
those
that
are
of
high
esteeme
in
it
may
be
deprived
of
them
.
The
Tribes
that
came
of
the
bond-woman
were
admitted
into
the
possession
of
Canaan
,
and
to
the
fellowship
of
the
Tabernacle
as
well
as
the
rest
.
It
were
a
misery
indeed
to
be
outwardly
mean
,
if
that
would
impeach
our
spirituall
estate
,
but
seeing
no
such
thing
will
follow
,
let
us
shew
our
high
esteeme
of
the
soul
above
the
body
,
by
not
regarding
the
things
of
the
body
,
so
that
the
soul
be
wel
.
*
⁎
*
THE
ONE
AND
TWENTIETH
EXAMPLE
.
OF
LABAN
.
WE
have
spoken
of
Iacobs
selfe
,
and
of
his
Wives
;
But
we
have
something
to
say
of
his
parentage
and
life
.
Padan
Aram
,
the
land
of
his
Nativity
,
and
there
continued
to
follow
strange
gods
,
and
commit
Idolatry
;
of
which
all
the
world
,
and
by
name
the
countrey
was
then
full
.
So
hee
was
the
Idolatrous
son
of
an
Idolatrous
Father
,
and
Grandfather
,
which
did
as
most
men
doe
,
take
up
the
religion
of
his
forefathers
without
more
adoe
,
not
looking
whether
hee
served
God
aright
,
but
counted
it
sufficient
to
serve
God
as
his
Progenitors
had
done
before
,
not
at
all
considering
whether
it
were
the
true
God
or
the
false
whom
they
served
,
First
then
,
for
his
good
deeds
,
for
even
a
bad
man
may
have
some
civill
vertues
found
in
his
life
,
out
of
a
common
worke
of
Gods
Spirit
,
who
will
not
suffer
men
to
be
so
farre
over-runne
with
vices
,
but
that
for
the
preservation
of
humane
societies
,
they
shall
have
some
shadows
of
vertues
seene
in
them
.
These
good
deeds
of
his
looke
partly
to
men
,
and
partly
to
God
.
His
good
deeds
to
men-ward
,
are
first
,
to
Abrahams
servant
.
Secondly
,
to
Rebekkah
his
sister
.
Thirdly
,
to
Iacob
his
kinsman
.
Fourthly
,
to
his
Daughters
and
Grandchildren
.
Padan
Aram
,
because
he
would
not
match
him
with
the
cursed
seed
of
the
Canaanites
.
The
first
thing
commendable
in
him
is
,
that
hee
vouchsafeth
curteous
entertainment
unto
him
;
for
when
the
servant
meeting
with
Rebekkah
had
found
great
kindnesse
from
her
in
watering
his
Camels
,
as
well
as
giving
himselfe
drinke
out
of
her
pitcher
,
and
that
hee
had
rewarded
her
with
precious
gifts
,
Gen.
24.22
.
viz.
with
a
golden
eare-ring
of
halfe
a
shekel
weight
,
and
two
golden
bracelets
of
ten
shekels
weight
for
her
hands
;
and
that
shee
had
invited
him
to
her
Fathers
house
,
and
comming
home
had
told
Laban
her
brother
of
the
man
,
who
hee
was
,
and
what
hee
had
bestowed
upon
her
:
presently
Laban
goes
forth
to
the
man
,
ver.
31.
and
invites
him
to
the
house
with
very
kinde
words
,
saying
,
Come
in
thou
blessed
of
the
Lord
,
wherefore
standest
thou
without
?
for
I
have
prepared
the
house
and
roome
for
thy
Camels
:
and
so
bringing
him
home
,
they
ungirded
the
Camels
,
and
hee
gave
him
straw
and
provender
for
them
,
and
water
to
wash
his
feete
,
and
the
feete
of
those
that
were
with
him
,
and
then
set
meate
before
him
,
that
hee
might
eate
.
Loe
here
,
an
example
of
curteous
hospitality
,
hee
gave
him
good
and
loving
words
,
and
provided
and
ministred
to
him
all
things
necessary
for
his
cattell
,
and
companions
,
and
himselfe
.
Thus
should
men
use
kinde
and
liberall
hospitality
towards
such
friends
as
upon
occasion
doe
repaire
unto
their
houses
,
and
this
is
a
kinde
of
vertue
which
may
bee
found
in
men
that
are
destitute
of
all
true
grace
and
piety
.
For
even
nature
it selfe
teacheth
men
to
shew
love
and
humanity
to
men
that
are
of
the
same
nature
with
themselves
,
because
they
looke
to
finde
the
like
gentlenesse
themselves
from
others
upon
like
occasions
.
Here
is
one
thing
in
Laban
worthy
praise
and
imitation
:
That
the
thing
proceeded
from
God
,
and
they
were
able
to
say
neither
good
nor
bad
unto
him
:
that
is
,
In
this
passage
you
see
a
great
deale
of
honest
plainnesse
;
seeing
God
had
directed
him
by
his
speciall
hand
to
this
maiden
,
they
would
bee
no
hinderance
unto
him
,
but
would
give
their
willing
consent
to
the
marriage
.
It
is
a
good
thing
for
men
to
consent
unto
honest
and
good
motions
,
chiefly
when
they
see
God
himselfe
by
his
good
providence
going
before
them
,
and
as
it
were
,
leading
the
way
unto
them
.
A
third
good
thing
in
Laban
was
,
It
is
a
good
thing
,
when
wee
have
entertained
any
one
in
our
house
,
and
his
desire
is
as
his
occasions
shall
require
to
make
haste
home
,
to
further
him
by
all
meanes
,
and
not
to
stop
his
proceedings
with
delayes
.
For
many
times
such
deferring
proves
very
unpleasing
,
and
sometimes
dangerous
to
the
party
to
whom
wee
would
seeme
to
shew
love
and
good
will
,
as
wee
see
it
did
in
case
of
the
Levite
,
whose
Father
in
Laws
importunity
caused
him
to
stay
a
day
or
two
beyond
his
desire
,
in
the
later
end
of
the
Story
of
Iudges
.
Thus
hath
Labans
carriage
beene
good
to
this
servant
of
Abrahams
.
We
must
follow
the
goodnesse
of
all
men
,
even
Idolaters
and
Heathens
.
They
blessed
her
and
said
,
thou
art
our
sister
,
bee
thou
the
mother
of
thousands
,
of
millions
,
and
let
thy
seed
possesse
the
gates
of
them
which
hate
them
:
that
is
,
prevaile
mightily
against
all
their
enemies
,
and
conquer
them
if
they
have
just
cause
to
contend
with
them
.
Brethren
should
wish
all
prosperity
and
welfare
to
their
sisters
and
brethren
,
and
to
their
children
after
them
,
even
that
they
may
grow
strong
and
mighty
in
the
world
,
for
carnall
men
having
but
a
carnall
minde
and
affection
,
can
wish
no
better
but
carnall
benefits
unto
their
friends
and
kindred
,
and
these
they
ought
to
wish
heartily
,
and
to
procure
also
,
so
far
as
opportunity
shall
be
offered
.
But
now
it
is
time
that
we
shew
Labans
good
carriage
to
Iacob
,
the
son
of
this
his
sister
a
long
time
after
.
Surely
thou
art
my
bone
and
my
flesh
;
that
is
,
bee
not
troubled
for
these
things
,
I
acknowledge
thee
to
bee
my
kinsman
,
and
I
will
carry
my selfe
towards
thee
accordingly
.
Loe
,
how
a
man
voide
of
true
religion
,
may
yet
have
good
naturall
affection
to
his
kinsman
,
and
that
though
he
finde
him
in
somewhat
a
poore
case
,
and
destitute
of
things
needfull
.
And
doubtlesse
it
is
a
vertue
,
and
deserveth
praise
,
to
stand
so
disposed
unto
ones
kinsmen
or
kinswomen
,
that
are
as
Laban
could
say
,
Our
bone
and
flesh
.
Nearenesse
of
blood
requires
some
speciall
love
and
respect
to
those
to
whom
nature
hath
so
nearely
united
to
us
.
Every
man
promiseth
himselfe
kindnesse
from
such
persons
,
and
therefore
the
common
phrase
of
the
world
hath
entitled
them
friends
by
a
kinde
of
excellency
,
because
they
should
be
forward
to
performe
all
loving
and
friendly
offices
.
Another
vertue
in
Laban
is
,
Because
thou
art
my
brother
,
that
is
,
kinsman
,
Shouldest
thou
serve
mee
for
nought
?
that
is
,
that
were
an
unreasonable
thing
indeed
,
and
therefore
tell
me
,
what
shall
thy
wages
be
.
Loe
,
he
would
not
deale
so
unjustly
with
his
kinsman
,
as
to
take
his
labour
and
service
for
nothing
,
but
is
willing
to
give
him
such
convenient
satisfaction
as
he
should
demand
.
This
is
such
a
point
of
righteousnesse
and
equity
,
as
even
nature
it selfe
doth
teach
,
and
a
meere
naturall
man
,
not
too
much
over
run
with
worldlinesse
of
minde
,
may
practise
towards
others
.
For
seeing
every
man
must
make
himselfe
the
measure
of
his
dealing
with
his
neighbour
,
and
that
it
cannot
but
seeme
unrighteous
to
any
man
,
if
he
bee
driven
to
worke
for
nothing
,
surely
he
cannot
but
conclude
,
that
himselfe
also
is
bound
to
recompence
the
labour
and
service
of
another
.
And
this
justice
was
so
well
knowne
to
Laban
,
and
hee
had
so
much
goodnesse
remaining
in
him
afterwards
too
,
that
hee
continues
to
exercise
it
after
Iacob
had
finished
his
fourteene
yeares
service
,
and
was
now
to
make
a
new
bargaine
,
as
you
shall
reade
Chap.
30.
ver.
25.
and
35.
For
when
Iacob
requested
his
good
will
to
returne
home
,
because
hee
knew
how
faithfully
hee
had
served
,
hee
acknowledges
his
painfulnesse
,
and
trustinesse
,
and
his
good
successe
too
,
and
therefore
requests
him
to
tarry
with
him
,
and
makes
him
this
offer
,
saying
,
Appoint
mee
thy
wages
and
I
will
give
it
;
and
when
Iacob
made
a
reasonable
motion
,
(
that
for
the
clearing
of
his
innocency
,
and
preventing
of
all
mistakings
,
hee
might
have
for
his
wages
the
speckled
and
spotted
amongst
the
Goates
,
and
the
browne
amongst
the
Sheepe
,
that
should
after
bee
yeaned
hee
meaneth
)
he
agrees
to
the
condition
,
and
so
Iacob
was
willing
to
serve
him
on
these
termes
.
Here
you
see
justice
in
Laban
,
hee
is
willing
to
give
his
servant
due
wages
for
his
worke
.
This
point
of
equity
is
written
in
nature
,
and
little
goodnesse
is
left
in
him
that
doth
not
know
and
follow
it
.
So
you
have
Labans
just
dealing
with
Iacob
.
Now
looke
into
a
third
thing
commendable
in
him
,
and
that
is
,
Rachel
,
Chap.
29.
ver.
18
,
19.
He
consents
to
the
motion
,
saying
,
It
is
better
that
I
give
her
to
thee
than
to
another
man
,
and
so
bids
him
abide
with
him
:
that
is
,
I
will
give
her
thee
on
this
condition
,
and
not
only
so
,
but
hee
puts
upon
him
the
elder
daughter
,
and
so
makes
him
his
son
in
Law
in
both
of
them
.
That
which
was
faulty
in
this
passage
,
we
shall
speake
of
anon
,
when
we
come
to
mention
his
faults
;
but
this
was
a
good
thing
in
him
,
that
he
liked
so
well
of
Iacobs
carriage
,
that
he
was
willing
to
bestow
his
daughters
upon
him
.
It
is
a
matter
both
of
prudence
and
honesty
too
,
to
like
so
well
of
the
vertue
and
good
qualities
of
an
honest
and
good
man
,
as
to
be
willing
for
these
things
sake
(
other
matters
not
too
too
much
gain-saying
)
to
make
choice
of
him
for
a
son
in
Law
.
The
qualities
of
a
man
are
principally
to
bee
regarded
in
the
choice
of
a
sonne
in
Law
,
and
yet
hee
is
not
truly
discreete
and
wise
,
that
doth
not
looke
unto
this
thing
in
the
choice
of
an
husband
for
his
daughter
.
A
person
painfull
,
diligent
,
thrifty
,
and
of
good
carriage
,
and
sufficiencies
is
rather
to
bee
taken
,
than
one
destitute
of
these
qualities
,
though
hee
bee
farre
more
high
and
rich
.
It
is
the
husbands
selfe
that
will
make
the
Wives
life
either
most
miserable
or
most
happy
:
and
Laban
did
well
in
making
such
a
choice
,
and
never
shall
he
repent
the
match
that
findeth
these
things
in
him
with
whom
hee
matcheth
;
but
without
these
things
in
the
person
,
the
state
and
quality
of
the
man
in
other
respects
cannot
hinder
,
but
that
a
little
time
will
make
both
Father
and
daughter
too
,
unwish
the
bargaine
they
have
made
.
It
is
a
good
thing
to
swallow
downe
all
jarres
and
differences
that
fall
out
betwixt
ones
selfe
and
his
friends
and
neighbours
,
and
to
part
lovingly
and
curteously
each
from
other
in
peace
and
concord
,
not
in
discontents
and
heart-burnings
.
Surely
quarrels
would
not
bee
held
up
long
betwixt
kinsmen
and
allyes
specially
,
but
though
they
have
met
in
a
kinde
of
heate
,
and
anger
,
and
jealousie
one
of
another
,
yet
they
should
cause
all
these
things
to
depart
from
them
,
and
bee
friends
before
they
depart
one
from
another
.
Peace
is
a
comfortable
thing
,
and
it
is
a
praise-worthy
thing
to
speake
the
first
word
of
agreement
.
Now
to
his
daughters
and
grandchildren
hee
shewes
himselfe
also
loving
and
kinde
,
both
taking
care
for
them
,
and
even
binding
Iacob
by
covenant
to
use
them
well
;
ver.
49.
Chap.
31.
and
also
kissing
them
,
and
blessing
them
at
the
time
of
parting
.
A
Father
should
bee
carefull
of
his
childrens
welfare
,
even
when
hee
hath
placed
them
forth
into
other
families
,
and
should
shew
all
curtesie
and
love
unto
them
when
hee
parts
with
them
,
hee
should
get
good
husbands
for
his
daughters
,
so
farre
as
hee
can
,
and
use
all
good
meanes
to
make
them
live
lovingly
together
.
Laban
did
both
these
offices
to
his
daughters
,
and
every
Parent
should
attaine
at
least
so
much
goodnesse
as
a
Laban
.
But
one
thing
more
wee
note
in
Laban
,
and
that
is
,
And
so
much
for
Labans
goodnesse
to
man-ward
,
now
to
God-ward
something
is
good
in
him
.
First
,
I
have
learned
by
experience
,
that
God
hath
blessed
mee
for
thy
sake
.
Surely
it
is
a
good
thing
to
put
ones
selfe
in
minde
that
Gods
blessing
makes
rich
;
yea
,
and
to
observe
how
his
blessing
attends
his
faithfull
people
too
in
the
labours
of
their
hands
.
Laban
ascribes
his
riches
to
the
blessing
of
God
following
Iacob
.
It
is
a
good
thing
to
have
ones
eyes
so
farre
opened
towards
God
,
and
to
marke
by
experience
his
favourable
proceeding
towards
his
faithfull
servants
,
as
it
seemes
also
Iosephs
master
did
,
and
it
is
sure
Pharaoh
did
when
he
was
his
servant
,
and
Nebuchadnezar
towards
Daniel
and
the
three
children
,
as
also
Darius
in
his
time
.
Againe
,
This
is
to
bee
praised
in
him
,
that
what
God
forbad
him
,
hee
forbeares
,
though
hee
saw
otherwise
no
danger
in
it
.
Certainly
the
duty
of
a
man
is
to
abstaine
from
what
God
prohibiteth
,
though
hee
have
never
so
much
both
power
,
provocation
,
and
opportunity
to
doe
it
.
Wee
ought
so
to
feare
God
,
as
not
to
provoke
him
,
so
to
love
God
as
not
to
offend
him
,
and
so
to
acknowledge
our
absolute
dependance
upon
him
,
as
not
to
crosse
him
.
Hee
knowes
not
neither
how
much
hee
owes
to
God
,
nor
yet
how
obnoxious
hee
stands
unto
him
,
that
doth
not
so
farre
submit
himselfe
unto
him
.
Wee
noted
the
like
yeelding
to
God
in
Abimelech
before
,
what
though
he
doth
not
now
appeare
to
us
in
dreames
and
visions
,
Yet
have
wee
a
more
sure
word
of
Prophecy
,
to
whom
wee
should
doe
well
to
take
heed
:
as
S.
Peter
adviseth
us
.
And
this
is
all
the
good
I
have
noted
in
Laban
.
Let
us
make
some
use
of
this
to
our selves
.
First
,
what
shall
a
man
thinke
of
himselfe
if
hee
bee
not
found
equall
to
Laban
in
goodnesse
?
Nay
,
if
the
quite
contrary
vices
bee
apparent
in
him
,
to
those
vertues
which
were
in
so
meane
a
man
,
I
meane
in
goodnesse
.
And
yet
so
it
is
,
that
many
who
terme
themselves
brethren
and
Christians
,
are
farre
short
of
Laban
in
these
shewes
of
vertues
.
Laban
was
curteous
,
they
are
churlish
.
Laban
entertained
Abrahams
servant
well
,
niggardlinesse
will
scarce
suffer
them
to
entertaine
any
well
.
Hee
found
Laban
ready
to
gratifie
him
and
dismisse
him
,
they
doe
neither
;
many
care
not
for
kindred
or
any
the
like
bonds
,
many
care
not
how
they
serve
themselves
of
others
labours
,
specially
servants
,
and
every
way
are
farre
worse
matters
than
Laban
.
No
bounty
,
no
justice
,
no
shew
of
seeing
God
in
things
.
No
shew
of
peaceablenesse
,
no
regard
of
Gods
prohibiting
them
any
thing
,
but
what
they
will
doe
,
they
will
doe
,
though
the
God
of
heaven
himselfe
forbid
them
,
and
though
they
know
as
much
.
Hee
is
very
unlikely
to
bee
of
the
seed
of
Iacob
,
that
hath
not
come
so
farre
as
Laban
.
Againe
,
there
is
little
cause
that
a
man
should
applaud
himselfe
in
so
short
and
defective
a
goodnesse
as
this
of
Labans
,
yet
this
is
all
that
some
have
to
please
themselves
and
to
glory
in
.
They
deale
curteously
with
their
kindred
,
they
bee
willing
to
shew
kindnesse
to
their
neighbours
.
They
love
well
their
children
,
and
can
give
good
hospitality
to
such
friends
as
come
about
them
.
And
they
desire
to
live
peaceably
with
their
neighbours
,
and
are
ready
to
compose
quarrels
,
and
some
things
they
are
willing
to
leave
or
forbeare
that
God
forbids
.
Alas
,
these
be
poore
evidences
for
heaven
,
these
are
poore
proofes
of
their
being
good
men
,
and
in
Gods
favour
.
A
man
must
not
thinke
that
such
a
measure
of
goodnesse
will
prove
him
a
good
Christian
,
that
may
shew
well
enough
a
tolerable
Heathen
.
I
pray
you
therefore
that
all
these
things
may
bee
found
in
you
in
a
better
manner
,
and
a
larger
measure
,
upon
better
grounds
,
for
better
ends
,
more
constantly
,
and
more
sincerely
.
Bee
curteous
,
bountifull
,
and
peaceable
,
and
so
in
the
rest
with
reference
to
God
,
in
obedience
to
his
commandement
,
in
love
to
him
,
and
with
a
desire
to
please
him
,
and
abstaine
from
all
that
hee
forbids
,
and
let
your
peaceablenesse
and
curtesie
extend
it selfe
even
to
enemies
.
That
vertue
is
but
a
seeming
vertue
which
doth
not
spring
from
a
roote
of
piety
,
and
is
not
watered
with
an
heavenly
dew
,
and
made
to
grow
up
with
godly
considerations
taken
from
the
divine
Majesty
.
Wee
must
walke
with
God
,
live
to
him
,
seeke
him
,
please
him
,
or
else
some
bare
naked
good
deeds
will
not
suffice
to
prove
us
his
children
and
his
heires
.
So
much
for
the
good
of
Laban
;
First
,
to
God-ward
,
Hee
was
brought
up
an
Idolater
,
and
continued
an
Idolater
,
living
and
dying
in
the
worship
of
false
and
imaginary
gods
;
which
they
that
doe
,
shall
not
inherite
the
kingdome
of
God
,
hee
had
Images
of
these
false
gods
,
Images
of
men
it
may
seeme
they
were
by
their
name
.
O
how
naturall
it
is
to
man
to
erre
in
the
conceit
of
a
multiplicity
of
gods
,
and
in
setting
up
pictures
,
and
representations
of
God
to
himselfe
?
Great
darknesse
possesseth
the
mindes
of
men
in
the
matter
of
Gods
nature
,
hee
will
take
upon
trust
any
fable
in
this
kinde
,
and
will
scarce
use
his
own
reason
to
examine
religion
,
but
for
the
worshipping
God
in
an
Image
,
though
it
bee
a
point
of
the
greatest
foppery
in
the
world
,
hee
will
count
it
singular
wisdome
,
and
count
himselfe
so
much
devouter
,
by
how
much
hee
is
liker
the
blocke
or
picture
before
which
hee
doth
his
false
devotions
.
Let
us
blesse
God
that
hath
delivered
us
from
conceit
of
fantasticall
gods
,
and
from
the
love
and
liking
of
Images
and
pictures
,
which
the
Lord
may
seeme
to
have
in
detestation
;
because
in
likelihood
they
were
occasions
of
inducing
the
damnable
opinion
of
multitude
of
gods
into
the
world
.
And
let
us
pray
to
God
to
bring
the
poore
ignorant
persons
(
that
run
after
other
gods
,
or
else
dote
upon
pictures
)
out
of
such
their
miserable
condition
,
and
to
set
up
the
truth
in
so
great
power
,
that
men
may
no
longer
cast
themselves
headlong
by
that
which
themselves
account
religion
,
and
the
right
way
to
please
God
.
But
Laban
dealt
very
ill
with
Iacob
.
So
most
times
,
yea
,
evermore
the
love
of
worldlings
doth
grow
from
the
roote
of
worldlinesse
.
If
by
some
good
Iacob
they
have
attained
,
or
hope
to
attaine
profit
and
advantage
,
they
are
loath
to
part
with
him
;
but
unlesse
such
things
doe
commend
a
man
to
them
,
hee
may
sit
without
doores
long
enough
,
and
his
goodnesse
with
him
,
before
they
will
take
him
into
house
.
Such
a
carnall
love
to
good
men
is
none
other
thing
than
may
bee
seene
in
as
bad
a
man
as
hee
of
whom
wee
entreate
.
You
must
therefore
learne
to
love
a
Iacob
as
a
Iacob
,
and
in
the
name
of
a
Iacob
,
that
love
will
demonstrate
some
piety
to
your selves
.
And
when
wee
perceive
the
kindnesse
of
any
man
to
have
its
originall
in
such
base
ends
,
wee
must
esteeme
it
a
point
of
discretion
not
to
trust
at
all
in
their
loves
,
they
will
soone
turne
enemies
for
gaine
,
whom
gaine
maketh
friends
.
Iacob
intended
to
live
contentedly
with
his
owne
wife
,
as
his
Father
Isaac
had
done
before
him
,
and
therefore
setting
his
affections
on
the
younger
daughter
Rachel
,
agrees
to
serve
Laban
for
her
seven
yeares
,
instead
of
dowrie
which
hee
had
not
to
give
.
Laban
agrees
to
it
,
as
I
shewed
you
before
,
and
assembling
his
neighbours
,
celebrates
the
marriage
with
a
feast
.
It
must
not
bee
doubted
,
but
that
they
were
all
made
to
understand
which
of
the
maides
was
the
Bride
,
as
well
as
which
young
man
was
the
Bridegroome
.
But
at
night
it
may
seeme
the
Bride
was
brought
into
the
Bridegroomes
Chamber
vailed
for
modesty
sake
.
Laban
perswades
his
eldest
daughter
Leah
to
possesse
the
place
of
her
younger
sister
,
whether
with
or
without
her
consent
it
is
not
expressed
;
but
most
likely
without
,
and
so
is
Iacob
in
the
morning
greatly
discontented
,
to
see
a
stranger
bedded
with
him
instead
of
his
owne
Spouse
.
Wherefore
complaining
of
the
wrong
to
his
Father
in
Law
,
hee
is
answered
with
a
shift
,
that
the
custome
of
that
place
is
not
to
bestow
the
younger
before
the
elder
;
but
if
hee
would
serve
seven
yeares
more
for
Rachel
,
hee
should
have
her
too
:
for
Polygamy
was
not
then
reputed
a
sinne
.
Iacob
must
needes
bee
content
with
that
which
hee
could
not
helpe
,
and
is
compelled
to
make
his
apprentiship
longer
by
halfe
than
hee
intended
,
here
was
flat
cousenage
.
To
winde
in
Iacob
for
seven
yeares
more
than
hee
meant
at
first
,
and
to
bestow
both
his
daughters
upon
so
thriving
a
man
,
and
so
advantage
himselfe
more
wayes
than
one
at
once
;
this
fellow
feares
not
to
breake
Covenant
,
and
to
beguile
and
defraud
a
man
in
his
wife
.
And
when
hee
was
told
of
it
hee
pretends
a
contrary
custome
;
If
there
were
no
such
custome
,
hee
playes
the
lying
fellow
,
in
saying
wittingly
that
which
was
not
for
the
excusing
of
his
fault
:
If
there
were
such
a
custome
,
hee
playes
the
cousening
companion
in
concealing
it
before
,
and
not
acquainting
Iacob
with
it
when
hee
made
the
motion
.
He
should
have
said
,
I
would
willingly
give
her
thee
,
but
that
the
custome
of
the
countrey
hinders
:
but
if
thou
wilt
have
them
both
,
first
the
elder
,
then
the
younger
;
I
am
content
.
This
had
beene
plaine
dealing
;
but
to
leade
Iacob
on
with
words
,
and
then
at
last
pull
him
on
in
this
fashion
to
seven
yeares
bondage
more
,
was
flat
dishonesty
.
And
such
is
the
disposition
of
a
worldling
for
advantage
sake
,
that
hee
cares
not
with
trickes
to
out-reach
and
beguile
any
with
whom
hee
deales
;
but
wee
have
a
better
direction
from
Gods
Word
,
saying
,
Let
none
of
you
defraud
or
over-reach
another
in
any
matter
,
for
God
is
an
avenger
of
all
that
doe
such
things
.
Hee
used
the
like
guilefull
dealing
after
,
in
changing
his
wages
so
many
times
,
and
all
proceeded
from
the
same
evill
humour
of
covetousnesse
.
But
now
see
another
sinne
,
whereof
Iacob
makes
mention
to
his
Wives
in
way
of
perswading
them
to
depart
with
him
;
Iacob
beheld
Labans
countenance
,
that
it
was
not
to
him
at
before
:
Loe
,
hee
lookes
doggedly
upon
him
,
If
hee
said
the
speckled
shall
bee
thy
wages
,
all
the
cattell
bare
speckled
;
and
now
this
caused
the
falling
out
.
See
here
the
guise
of
a
carnall
and
earthly
minded
man
,
hee
will
become
an
enemy
and
beare
a
grudge
to
any
that
hinders
him
in
his
gaine
,
though
it
bee
without
any
wrong
or
injustice
.
It
was
not
any
injury
,
though
it
were
a
damage
to
Laban
,
that
still
the
greater
number
,
and
better
cattell
were
Iacobs
,
but
because
hee
sees
it
so
,
therefore
hee
beares
an
ill
affection
to
Iacob
;
as
Saul
hated
David
because
hee
saw
that
God
had
intended
to
turne
the
kingdome
unto
him
.
Nature
will
shew
that
this
is
a
fault
:
for
why
should
I
hate
a
man
because
God
prospers
him
?
but
desire
of
gain
will
so
blinde
the
eyes
,
that
hee
which
is
led
with
it
,
will
not
avoide
this
fault
,
nor
will
take
notice
likely
that
it
is
a
fault
:
you
must
observe
it
in
Laban
,
and
informe
your selves
how
unreasonable
a
thing
it
is
;
and
the
sonnes
of
Laban
too
did
joyne
with
him
in
the
same
fault
,
for
they
also
muttered
against
him
in
this
respect
.
It
was
in
his
power
to
have
done
Iacob
hurt
;
but
that
God
forbade
him
,
and
Iacob
upbraides
him
with
it
.
Indeed
God
needed
not
to
have
appeared
to
him
for
the
forbidding
of
such
a
thing
,
if
hee
had
not
seene
what
would
else
have
beene
the
issue
.
A
very
great
sinne
this
was
in
his
purpose
,
though
God
hindered
the
execution
:
wee
must
marke
his
sinne
,
hee
followed
Iacob
in
anger
,
meaning
to
have
stript
him
of
all
.
A
wicked
thing
it
is
,
upon
occasion
of
something
that
looketh
like
a
fault
,
to
attempt
such
a
businesse
;
for
the
worst
that
hee
could
alleadge
,
was
Iacobs
stealing
away
without
giving
him
warning
or
leave
,
and
this
in
Iacob
was
no
fault
at
all
,
because
God
commanded
him
so
to
doe
,
neither
had
it
beene
a
fault
,
though
God
had
not
bidden
it
;
for
it
seemes
their
agreement
was
but
from
yeare
to
yeare
,
or
for
a
lesse
space
of
time
,
in
that
Laban
changed
the
wages
so
oft
,
and
therefore
the
time
prefixed
being
fulfilled
,
Iacob
was
at
his
liberty
,
and
might
goe
without
asking
his
leave
,
or
making
him
privy
to
his
purpose
.
But
Laban
is
glad
to
have
an
advantage
of
such
a
pretence
,
and
resolves
.
Is
hee
gone
without
my
liking
and
knowledge
?
Well
,
I
will
teach
him
better
manners
towards
his
Master
and
Father
in
Law
;
I
will
fetch
him
backe
with
a
witnesse
:
and
so
strengthening
himselfe
with
company
,
hee
makes
after
him
with
a
revengefull
meaning
,
and
overtaking
him
begins
to
quarrell
,
chargeth
him
to
have
done
foolishly
in
conveighing
himselfe
away
,
with
his
two
daughters
,
and
their
children
so
privately
.
This
is
a
wickednesse
,
to
intend
to
hurt
a
man
,
to
spoile
him
of
his
estate
,
and
to
send
him
empty
away
,
taking
the
advantage
of
something
by
him
done
,
which
may
seeme
to
have
beene
done
somewhat
indiscreetly
and
faultily
,
onely
or
chiefly
out
of
envy
and
covetousnesse
to
get
ones
goods
,
and
to
bee
revenged
of
him
.
No
man
is
so
blinde
but
hee
would
blame
this
in
another
,
and
therefore
must
needs
sinne
against
his
knowledge
,
if
he
doe
it
himselfe
.
The
last
fault
of
Laban
is
,
It
is
good
to
bee
moderate
in
our
speeches
,
and
not
over-confident
;
but
Laban
is
the
subject
of
our
speech
now
:
hee
did
falsly
charge
Iacob
with
theft
,
upon
a
surmise
of
his
owne
.
This
is
a
sinne
which
no
man
can
brooke
from
another
,
without
blaming
him
for
it
,
therefore
hee
hath
light
enough
if
hee
could
use
the
light
to
discover
it
in
himselfe
.
Too
easily
to
beleeve
,
and
too
earnestly
to
affirme
against
another
,
that
hee
hath
committed
such
a
sinne
,
because
wee
have
some
probabilities
to
alleadge
against
him
,
is
a
sinne
against
our
brother
,
and
an
injurious
defiling
of
his
name
,
against
whom
wee
ought
not
to
raise
up
an
ill
report
:
Neither
without
just
or
sure
proofe
,
nor
yet
in
publike
manner
,
as
Laban
did
,
if
wee
might
reforme
it
privately
.
So
Laban
failed
both
in
the
manner
and
manner
of
his
accusation
;
the
matter
,
it
was
false
;
the
manner
,
it
was
over-publike
,
when
it
should
and
might
have
beene
private
,
though
it
had
beene
true
.
Now
I
pray
you
let
us
search
our selves
,
to
see
if
wee
bee
not
guilty
of
the
same
faults
with
Laban
,
and
learne
with
griefe
and
shame
to
confesse
,
that
our selves
who
have
farre
more
and
better
meanes
,
have
yet
beene
as
palpably
faulty
as
this
Idolater
,
as
unjust
,
as
worldly
,
as
envious
,
as
apt
to
follow
surmises
,
and
so
in
the
rest
;
and
let
us
greatly
abhorre
our selves
,
that
better
helpes
have
prevailed
no
more
with
us
;
and
now
let
us
resolve
to
put
away
these
faults
:
and
seeing
we
have
given
our
names
to
Christ
,
and
enjoy
the
Word
,
Name
,
and
Sacraments
of
Christ
,
let
us
abhorre
to
runne
into
those
evils
which
being
blame-worthy
enough
in
an
Heathen
,
are
ten
times
more
loathsome
in
a
Christian
.
So
much
of
his
deedes
,
good
and
bad
;
Now
the
things
that
befell
him
are
some
good
,
and
some
bad
,
at
least
as
hee
accounted
it
.
4.
His
crosses
.
1.
His
daughters
and
grand
children
went
far
from
him
.
Now
for
crosses
:
Wee
reade
little
of
Labans
affliction
;
it
may
bee
it
was
a
griefe
to
him
that
his
daughters
and
grand-children
went
so
farre
from
him
,
but
such
a
crosse
even
a
naturall
wise
man
may
make
easie
to
himselfe
,
by
considerations
of
reason
,
that
the
good
of
their
children
so
requires
,
and
that
their
comfort
in
their
children
stands
not
so
much
in
seeing
them
,
as
in
their
well-doing
:
Onely
Laban
did
make
Iacobs
prosperity
a
crosse
to
himselfe
,
in
suffering
his
minde
to
bee
alienated
from
Iacob
,
because
Iacob
did
thrive
a
great
deale
faster
than
himselfe
,
and
to
his
hinderance
,
which
cannot
bee
done
without
a
great
deale
of
vexation
.
With
farre
lesse
vexation
may
a
man
lose
halfe
hee
hath
,
than
beare
the
torment
which
such
estrangement
of
heart
will
bring
with
it
.
O
my
brethren
,
take
heed
that
you
doe
not
carry
your selves
so
foolishly
,
as
to
live
in
a
meere
worldly
fashion
,
scraping
together
a
great
heap
of
muck
and
dung
,
on
which
the
much
deceived
world
doth
falsely
bestow
the
name
of
goods
,
and
then
(
with
the
rich
glutton
,
and
him
that
said
,
Soule
,
eate
,
and
drinke
,
and
be
merry
,
for
thou
hast
much
riches
laid
up
in
store
for
many
yeares
)
have
your
soule
taken
away
,
and
carried
into
the
place
and
state
of
eternall
death
:
for
our
Saviour
hath
said
,
that
So
is
every
one
which
is
rich
in
the
world
,
and
is
not
in
GOD.
*
⁎
*
THE
TWO
AND
TWENTIETH
EXAMPLE
.
OF
IACOBS
Children
.
AFter
Iacobs
Wives
and
Father
in
Law
,
wee
will
proceed
to
his
children
,
Leah
,
Reuben
,
Simeon
,
Levi
,
Iudah
,
Issachar
,
Zebulun
:
two
of
Bilhah
,
Dan
and
Nephthali
:
two
of
Zilpah
,
Gad
and
Asher
:
two
of
Rachel
,
Ioseph
borne
in
Padan
Aram
,
and
Benjamin
borne
in
the
Land
of
Canaan
.
The
daughter
was
Dinah
of
Leah
;
of
the
birth
and
names
of
each
of
these
the
Scripture
takes
speciall
notice
.
Reuben
signifies
,
Behold
a
son
,
Simeon
signifies
,
the
hearing
of
God
,
because
she
said
,
God
heard
that
she
was
hated
,
and
hath
given
me
this
son
too
.
It
was
a
good
thing
in
Leah
to
give
her
sons
such
names
,
as
might
minde
her
of
Gods
goodnesse
in
considering
her
affliction
;
and
when
shee
saith
that
God
saw
first
,
and
then
heard
her
affliction
;
the
last
speech
is
a
proofe
that
she
made
her
moane
and
complaint
to
God
,
and
so
this
mercy
came
to
her
as
a
fruit
of
her
prayers
.
Now
my
husband
will
be
united
to
me
,
or
cleave
to
me
,
for
the
word
Levi
signifieth
as
much
as
cleaving
.
She
was
earnestly
desirous
of
her
husbands
love
,
and
would
as
it
were
,
minde
him
of
her
hopes
and
desires
,
that
he
would
recompence
her
paines
of
bringing
him
three
sons
,
with
the
increase
of
his
affection
.
A
wife
is
not
good
if
she
be
not
very
covetous
of
her
husbands
love
;
some
probably
say
,
that
he
,
meaning
Iacob
,
hearing
Leahs
word
,
to
comfort
her
,
called
him
Levi
,
and
the
originall
seemes
to
leade
us
to
that
opinion
,
for
the
former
word
translated
,
called
is
of
the
feminine
gender
,
and
is
plainly
referred
to
the
woman
spoken
of
before
;
but
the
latter
is
of
the
masculine
,
and
so
may
very
likely
note
the
husband
,
of
whom
she
had
immediatly
spoken
.
And
if
so
,
it
was
well
done
of
Iacob
,
at
last
to
speak
some
word
of
comfort
to
his
drooping
wife
,
and
to
let
her
see
,
that
the
riches
of
three
sons
had
made
him
forget
that
great
wrong
she
did
him
,
of
obtruding
her selfe
upon
him
against
his
will
,
and
without
his
knowledge
,
which
shee
ought
not
to
have
done
,
though
at
her
Fathers
command
.
Now
I
will
praise
the
Lord
,
which
hath
caused
mine
husbands
affections
somewhat
more
to
incline
unto
me
,
by
making
me
a
mother
of
foure
sons
.
For
so
it
may
seeme
they
did
,
and
that
also
maybe
justly
accounted
one
cause
of
her
sisters
envy
,
because
shee
saw
Iacob
begin
to
love
her
more
heartily
than
before
.
These
foure
were
borne
one
after
another
,
yeare
by
yeare
,
without
long
intermission
;
then
she
ceased
bearing
,
till
Iacob
had
foure
children
by
the
two
handmaids
,
then
she
had
two
more
sons
.
He
hath
judged
,
for
saith
she
,
God
hath
judged
me
,
and
hath
heard
my
cause
,
and
hath
given
me
a
son
.
She
bewrayes
a
distempered
passion
,
and
would
needes
interest
God
into
her
folly
,
as
if
now
God
in
great
favour
,
seeing
how
shee
was
wronged
,
had
come
to
right
her
:
Fond
Rachel
,
no
body
wronged
her
but
her selfe
,
by
entertaining
the
bone-rotting
vice
of
envy
into
her
bosome
,
and
yet
she
will
needes
take
this
as
a
righting
of
her
wrong
from
above
,
for
so
the
word
judging
signifies
;
so
foolish
we
be
that
we
will
count
our selves
either
to
be
wronged
by
men
,
when
we
have
received
none
at
all
,
or
righted
of
God
,
when
his
Majesty
meaneth
no
such
matter
.
O
ignorant
and
self-deceiving
,
and
self-conceited
creatures
that
we
be
,
let
us
beg
more
wisdome
and
unpartialnesse
to
our selves
at
Gods
hand
.
The
second
son
of
Bilhah
is
Nephthali
,
which
signifies
wrastling
,
I
have
wrastled
with
great
wrastlings
with
my
sister
,
and
have
prevailed
.
Certainly
she
playes
the
unwise
woman
here
too
,
and
makes
too
bold
with
Gods
name
,
in
saying
,
With
wrastlings
of
God
,
and
doth
her
sister
great
injury
.
Poore
Leah
used
no
meanes
to
keepe
her
from
fruitfulnesse
,
she
neither
did
keepe
her
husband
from
her
,
nor
any
other
thing
by
which
to
hinder
her
from
being
a
mother
,
therefore
her
wrastlings
were
only
conceited
wrastlings
,
and
shee
proved
that
envy
will
cause
one
to
thinke
hee
is
opposed
,
when
indeed
he
is
not
;
let
us
take
heed
of
dreaming
that
we
bee
wrastled
withall
,
and
prevaile
,
when
in
very
deed
,
it
is
neither
so
nor
so
.
The
two
sons
of
Zilpah
are
next
borne
;
the
first
Gad
,
The
next
son
is
called
Asher
,
for
now
saith
she
,
The
daughters
will
count
me
happy
,
and
the
name
signifies
happinesse
;
sure
,
for
ought
that
I
can
judge
,
no
body
ever
applauded
Leahs
happinesse
in
this
matter
,
yea
,
she
would
rather
have
been
judged
happy
,
if
she
could
have
counted
it
happinesse
enough
,
to
have
borne
sons
her selfe
,
and
not
followed
her
sisters
folly
,
in
giving
her
maide
to
Iacob
:
Wherein
yet
she
is
lesse
excusable
than
her
sister
,
who
might
seeme
to
have
more
reason
for
her
fact
,
because
shee
her selfe
was
childlesse
.
But
you
may
see
what
fond
things
wee
bee
many
times
,
to
count
that
a
great
matter
of
happinesse
,
and
take
great
content
in
it
,
which
of
it selfe
verily
is
nothing
for
our
good
.
But
the
children
of
Rachel
come
at
last
;
Ioseph
,
Benoni
,
The
son
of
my
sorrow
,
and
Iacob
not
willing
to
have
a
sonne
of
so
ill
and
ominous
a
name
,
yet
comes
to
the
name
as
neare
as
he
can
,
saying
,
hee
shall
bee
called
Benjamin
;
as
much
as
if
hee
had
said
,
One
whom
I
will
love
as
my
right
hand
,
and
never
suffer
to
depart
from
me
,
for
his
mothers
sake
that
bare
him
.
Dinah
,
Leahs
seventh
childe
:
the
word
signifies
judgement
;
and
why
shee
was
so
named
,
because
the
Scripture
affirmes
not
,
I
will
not
trouble
you
with
my
conjectures
.
In
speaking
of
them
we
will
begin
with
the
maiden
,
of
whom
wee
have
nothing
at
all
noted
that
good
is
.
No
good
thing
is
spoken
of
her
.
Her
faults
.
1.
She
went
into
the
City
,
to
see
the
daughters
of
the
countrey
.
Now
we
goe
on
with
Dinah
,
of
whom
we
reade
,
as
I
said
,
nothing
but
evill
,
Gen.
34.1
.
Shee
would
needes
walke
into
the
City
of
Shechem
,
when
Iacob
lived
thereabouts
;
forsooth
,
To
see
the
daughters
of
the
Countrey
,
whether
they
were
faire
maidens
,
what
garments
they
wore
,
of
what
carriage
,
what
garbes
and
fashion
they
had
.
A
folly
to
which
many
of
you
maides
be
too
subject
,
you
let
your
eyes
looke
over
wistly
upon
the
daughters
:
If
you
did
alone
take
up
your selves
in
contemplating
the
fashions
at
the
Market
,
or
as
you
walke
in
the
streets
,
or
the
like
;
yet
it
were
a
spending
of
time
worse
than
you
need
to
spend
it
,
sure
it
is
not
good
to
goe
abroad
idlely
,
when
there
is
nothing
to
doe
but
gaze
here
and
there
,
when
the
minde
hath
no
imployment
or
businesse
to
set
it selfe
about
.
A
gazing
eye
shewes
in
empty
heart
,
and
tempts
the
devill
to
come
thither
,
one
tempting
to
fill
the
heart
with
evill
fancies
,
that
is
empty
of
God
.
I
pray
you
Virgins
take
warning
by
Dinah
,
be
not
you
gadding
abroad
hither
and
thither
,
to
see
and
bee
seene
alone
;
Dinahs
successe
may
give
you
cause
of
fearing
your selves
in
such
occasions
.
But
especially
let
me
exhort
you
to
teach
your
eyes
more
piety
,
than
to
bestow
themselves
in
looking
abroad
to
see
fashions
then
,
when
you
come
to
the
house
of
God
,
there
to
doe
service
unto
God
.
Then
I
say
,
doe
not
shew
your selves
so
disregardfull
of
God
,
so
very
hypocrites
,
such
persons
as
let
their
hearts
wander
(
for
that
wanders
if
the
eye
wander
)
when
the
body
approacheth
him
:
When
you
should
be
marking
what
is
read
,
or
what
is
prayed
,
or
what
is
sung
,
or
what
is
preached
.
A
wandring
eye
at
Church
is
a
very
bad
thing
,
and
is
the
devils
instrument
to
steale
away
all
you
heare
,
and
to
make
you
unprofitable
hearers
.
I
feare
that
this
is
the
truest
cause
why
many
of
you
learne
just
nothing
,
and
cannot
answer
what
you
heare
,
your
eye
carried
away
your
mindes
,
that
they
could
not
attend
by
the
eare
,
to
what
was
spoken
.
Maidens
let
me
propound
Dinahs
example
to
you
,
and
warne
you
to
take
heed
of
being
desirous
to
goe
abroad
to
see
fashions
.
But
a
second
thing
is
,
a
young
man
saw
her
,
and
tooke
her
,
Let
maides
take
heed
least
their
wanton
eye
and
over-light
countenance
and
promising
lookes
doe
not
enflame
the
beholder
,
and
offer
such
violence
to
their
corruption
,
as
it
were
to
make
them
offer
violence
to
them
;
and
take
heed
much
more
,
that
they
be
not
allured
to
such
an
evill
,
as
nothing
but
the
violence
of
the
doer
can
free
them
from
the
imputation
of
a
grievous
sin
,
if
they
suffer
.
Let
their
care
be
to
keepe
themselves
out
of
places
inconvenient
;
what
did
Dinah
with
this
young
man
in
so
secret
a
place
,
as
might
encourage
him
to
offer
force
?
Sure
he
would
not
have
forced
her
in
the
midst
of
the
streetes
,
he
was
not
so
debausht
and
brutish
,
as
to
compell
her
in
an
house
before
many
.
Nay
,
scarce
any
man
so
lewd
,
that
hee
will
attempt
such
a
thing
,
but
when
no
person
is
present
.
If
she
were
ravished
,
yet
she
was
somewhat
guilty
of
her
owne
rape
,
because
shee
would
be
enticed
to
goe
into
an
house
with
a
stranger
.
Had
shee
beene
of
his
long
acquaintance
,
had
hee
beene
a
suitor
to
her
before
with
the
good
consent
and
allowance
of
both
Parents
,
had
she
beene
allowed
to
set
her
minde
upon
him
,
so
as
to
intend
to
become
his
wife
,
then
it
had
not
beene
so
blame-worthy
,
to
have
so
farre
trusted
her selfe
with
him
.
But
when
her
businesse
was
nothing
but
to
see
and
be
seene
,
to
suffer
her selfe
to
be
led
by
a
stranger
into
such
a
place
as
might
give
him
opportunity
to
do
her
violence
,
was
a
signe
that
her
carriage
was
scarce
modest
,
not
at
all
discreet
.
For
to
excuse
her
by
her
age
,
seemeth
no
just
excuse
,
seeing
it
appeareth
by
the
young
mans
suit
for
her
afterwards
,
that
shee
was
now
marriageable
.
Now
therefore
let
her
example
make
you
maidens
civill
,
and
sober
,
and
modest
in
your
carriage
,
and
so
prudent
,
discreet
,
and
bashfull
,
as
not
to
venture
your selves
into
the
company
of
young
men
at
such
places
and
times
,
as
may
produce
as
bad
inconveniences
to
you
,
as
this
that
befell
Dinah
.
And
so
much
for
this
daughter
,
for
after
this
we
heare
no
more
of
her
,
but
that
her
brethren
tooke
her
out
of
Hamors
house
after
they
had
committed
the
execrable
murder
,
whereof
we
shall
have
cause
to
speake
after
.
O
this
is
a
grievous
thing
,
that
children
which
have
godly
education
by
godly
Parents
,
and
have
knowledge
of
the
true
God
,
and
are
members
of
the
true
Church
,
should
be
yet
of
manifest
ill
behaviour
,
should
runne
into
palpable
and
grosse
naughtinesse
openly
,
to
the
torment
of
their
Parents
hearts
,
and
disgrace
of
true
religion
.
Be
not
some
of
you
youthes
(
whose
Parents
,
though
they
must
not
be
compared
to
Iacob
,
yet
are
such
as
have
feared
God
,
and
affoorded
you
the
best
helpes
they
could
to
vertue
and
piety
)
as
lewd
and
sinfull
in
your
carriage
as
Iacobs
sonnes
.
Yes
,
yes
,
some
of
you
are
as
guilty
of
evill
demeanour
as
these
youthes
,
though
you
have
the
same
furtherances
to
goodnesse
.
Now
for
the
living
Gods
sake
,
whose
name
you
take
upon
you
,
for
your
owne
soules
sake
,
which
else
will
one
day
rue
this
naughtinesse
and
rudenesse
,
and
for
your
Parents
and
friends
sake
,
that
are
ashamed
and
vexed
with
your
ill
report
,
be
intreated
at
length
to
consider
how
great
a
wickednesse
it
is
to
live
naughtily
,
when
God
hath
vouchsafed
you
so
many
meanes
to
make
you
good
,
and
turne
you
from
your
evill
wayes
,
and
frame
you
to
such
a
conversation
as
will
beseeme
and
comfort
your selves
and
your
Parents
.
O
let
not
a
Iacobs
sonne
be
a
drunkard
,
a
gamester
,
a
wanton
,
a
night-walker
,
and
ill
company
keeper
;
a
quarreller
;
let
not
such
nettles
grow
upon
a
garden
,
learne
to
shunne
what
was
loathsome
in
the
sons
of
Iacob
.
2.
They
all
beguiled
Hamor
●he
Sichemite
.
Gen.
35.
But
secondly
,
they
were
all
guilty
of
beguiling
Hamor
and
the
Sichemites
with
purposed
fraud
and
guile
,
yea
,
and
with
pretending
conscience
and
respect
of
religion
:
You
know
the
story
it selfe
,
Shechem
after
he
had
defloured
Iacobs
daughter
,
continued
yet
to
bee
strongly
enamoured
of
her
,
and
sued
for
her
to
her
Father
and
Brethren
,
offering
any
dowry
.
They
would
seeme
to
be
hindered
from
granting
the
suit
by
religion
;
They
were
circumcised
,
of
the
true
religion
,
a
religion
sleighted
and
neglected
in
Canaan
,
and
it
was
not
a
safe
thing
in
conscience
,
and
would
be
a
reproach
to
them
to
make
marriages
with
persons
uncircumcised
,
but
if
they
would
embrace
their
religion
,
and
testifie
it
by
being
circumcised
,
then
they
would
willingly
condescend
;
Now
all
this
talke
of
circumcision
tended
but
to
bring
the
Sichemites
to
such
a
case
,
that
they
might
the
better
accomplish
revenge
.
O
miserable
fault
,
to
cover
hatred
with
deceitfull
words
,
A
Potsheard
covered
with
silver
drosse
.
To
speake
one
thing
and
meane
the
contrary
,
to
pretend
a
good
purpose
to
cover
a
bad
,
and
the
more
easily
to
effect
it
by
covering
.
Here
was
a
mixture
of
impiety
,
Deceit
is
a
great
sin
.
Prov.
6.10
18.
&
26.26
.
in
making
religion
a
cloake
to
revenge
,
and
of
fraud
in
harbouring
and
intending
,
and
yet
disguizing
revenge
.
So
dealt
Absalom
with
his
Father
David
,
and
the
shame
of
such
shall
breake
forth
in
the
Congregation
,
hee
is
a
foole
,
though
hee
thinkes
himselfe
wise
.
Now
I
beseech
you
take
heed
of
deceit
and
guile
,
the
deceitfull
shall
not
live
out
halfe
his
dayes
.
To
hate
,
and
yet
dissemble
with
his
lips
,
laying
up
deceit
within
him
,
is
a
loathsome
thing
.
It
is
a
part
of
the
description
of
an
unsanctified
man
,
With
their
tongues
they
have
used
deceit
;
Nature
teacheth
men
to
blame
this
sin
in
others
,
therefore
nature
gives
light
enough
to
discover
it
in
ones
selfe
.
Shame
it
therefore
,
and
hate
it
:
It
is
bad
to
have
used
this
fraud
for
covetousnesse
or
ambition
sake
,
to
get
wealth
or
honour
,
by
over-reaching
others
;
but
it
is
worst
of
all
when
it
is
joyned
with
revenge
and
with
bloodinesse
,
that
a
man
make
himselfe
a
bloody
and
deceitfull
man
.
It
is
naught
when
only
good
will
is
pretended
,
but
when
religion
is
made
the
cloake
of
cruelty
and
villany
,
this
is
to
abuse
the
noblest
thing
in
the
world
,
by
making
it
a
drudge
to
the
basest
.
Now
if
any
of
your
consciences
be
guilty
of
abusing
pretences
of
religion
for
the
compassing
of
revenge
,
of
goods
,
of
lust
,
of
any
other
villanous
end
,
he
hath
sinned
the
sin
of
Iacobs
sons
.
Let
him
be
induced
to
repent
,
and
let
us
all
be
induced
to
abhor
so
great
a
wickednesse
;
he
that
doth
compasse
any
unlawfull
end
by
deceit
,
makes
the
sin
twice
as
grievous
as
else
it
would
be
:
He
shews
that
he
commits
it
with
almost
a
full
consent
of
will
,
he
makes
his
reason
a
slave
to
his
appetite
,
and
serves
sin
willingly
,
most
willingly
and
deliberately
.
Let
us
love
true
,
plaine
,
and
just
dealing
,
and
abhorre
cousenage
and
falshood
.
O
how
vile
a
sinne
is
this
revenge
!
one
had
done
them
wrong
,
they
revenge
it
upon
a
whole
City
:
one
had
injuried
them
in
one
sister
,
they
wrong
a
number
in
many
sisters
and
goods
besides
:
here
is
injustice
and
malice
both
in
a
very
high
degree
.
They
are
said
to
have
beene
grieved
but
with
a
carnall
griefe
,
and
to
have
beene
wroth
,
but
with
a
carnall
wrath
,
for
the
folly
committed
by
Shechem
,
and
that
it
was
a
carnall
wrath
is
manifest
;
for
loe
,
it
makes
them
seeke
to
revenge
themselves
by
a
most
excessive
and
a
most
unjust
course
.
I
call
upon
you
to
crucifie
this
humour
of
revenge
,
it
is
evidently
blamed
:
Avenge
not
your selves
,
but
give
place
unto
wrath
;
Recompence
not
evill
for
evill
:
Be
not
overcome
of
evill
.
Returne
not
evill
to
him
that
hath
done
thee
evill
;
if
any
thing
may
disgrace
private
revenge
,
this
example
may
;
for
you
see
,
when
men
thinke
good
to
take
upon
them
to
revenge
their
owne
quarrels
,
they
know
not
how
to
observe
any
equality
or
moderation
.
And
now
I
require
you
all
,
as
you
will
prove
your selves
true
Christians
,
and
ever
have
the
comfort
of
being
Christs
sheepe
,
follow
him
in
not
revenging
wrongs
,
for
hee
gave
you
an
example
:
S.
Peter
saith
,
of
this
vertue
,
when
hee
did
not
render
reviling
for
reviling
,
nor
threatening
words
neither
,
for
evill
deedes
.
If
you
harbour
revenge
,
you
forgive
not
,
and
if
you
will
not
forgive
,
you
shall
not
be
forgiven
.
Morall
Philosophy
teacheth
us
not
to
wrong
or
hurt
another
unprovoked
,
but
it
tolerates
it
when
wee
are
provoked
by
wrongs
;
but
the
perfection
of
Christian
religion
is
this
,
that
it
teacheth
,
and
where
it
is
in
truth
,
enableth
not
alone
,
not
to
recompence
wrong
to
a
wrong
doer
,
but
also
to
doe
good
against
evill
.
Shunne
you
this
wickednesse
,
and
follow
not
the
wickednesse
of
Iacobs
sonnes
,
but
take
heed
of
wronging
any
in
their
goods
,
for
revenge
sake
.
Ah
beware
you
of
these
sinnes
of
envying
,
for
that
will
bring
forth
a
desire
to
murder
or
as
bad
as
to
murder
and
harden
one
to
all
cruelty
that
no
intreaty
shall
soften
.
Take
heed
,
take
heede
of
these
vices
,
Envy
,
murderousnesse
,
deriding
,
hard-heartednesse
,
cruelty
.
They
bee
fearefull
vices
,
transforming
a
man
into
a
Divell
.
If
any
of
you
have
beene
over-ruled
by
them
,
let
him
nor
deferre
to
bewaile
and
confesse
them
before
God
,
and
let
us
all
oppose
these
vices
,
if
they
assault
us
,
by
holy
meditations
and
prayers
;
betray
not
your selves
into
the
hands
of
so
horrible
vices
,
for
want
of
resisting
them
earnestly
,
constantly
and
by
spirituall
meanes
.
Especially
suffer
not
your selves
to
bee
transported
thus
against
a
brother
,
to
hate
a
brother
or
neare
kinsman
,
to
thinke
on
murthering
a
brother
,
to
neglect
the
cryes
of
a
brother
and
bee
inexorable
against
a
brother
,
intreating
not
to
be
murdered
,
to
cast
him
into
a
pit
and
sell
him
for
a
slave
or
to
doe
such
kinde
of
injury
to
a
person
so
neare
by
bonds
of
Nature
,
O
what
an
unnaturalnesse
is
it
,
and
what
a
great
height
and
dominion
of
Vice
doth
it
proove
!
Religion
may
bee
absent
from
an
heart
in
which
yet
some
reliques
of
good
nature
doe
remaine
,
but
hee
hath
quenched
all
sparkes
of
all
goodnesse
in
him
,
that
can
behave
himselfe
so
mischievously
to
one
,
to
whom
nearenesse
of
bloud
obligeth
him
.
None
of
these
were
bretheren
to
Ioseph
by
the
mothers
side
,
but
alone
by
the
Fathers
,
but
an
halfe
brother
is
soe
nearely
joyned
,
that
that
name
should
have
beene
sufficient
to
have
kept
them
backe
from
such
wickednesse
.
Pray
to
God
to
preserve
you
from
unnaturallnesse
,
and
if
any
of
you
have
trampled
these
naturall
bonds
under
feet
;
let
him
addresse
himselfe
to
most
hearty
lamentation
,
or
else
the
God
of
nature
will
sharpely
punish
the
sleighting
of
naturall
bonds
.
It
is
a
diabolicall
fury
of
sinne
that
causeth
a
man
to
breake
asunder
these
bonds
of
brasse
and
iron
.
But
yet
as
bad
or
worse
then
this
,
Hath
any
of
you
lied
to
a
Parent
and
sought
to
conceale
their
naughtinesse
by
falsehood
?
See
this
wickednesse
with
remorse
,
and
now
take
heed
of
abusing
your
Parents
with
tales
;
yea
I
beseech
you
beware
of
running
into
grosse
sinnes
,
which
will
alwaies
hazard
you
to
lying
and
falsehood
for
the
covering
of
them
.
See
here
how
one
sinne
begets
another
in
these
men
,
envy
doth
breede
an
intention
of
murder
and
a
wrongfull
act
as
bad
as
murther
,
to
sell
a
Brother
for
a
slave
.
This
wickednesse
brings
on
lying
to
hide
it
,
and
that
in
such
a
sort
as
had
well
nigh
killed
their
owne
Father
with
griefe
.
Feare
to
sinne
,
for
it
will
so
intangle
you
being
once
in
that
you
shall
not
know
how
to
get
out
.
Further
,
they
were
all
dutifull
to
him
in
going
downe
to
Egypt
and
not
taking
Benjamin
with
them
secretly
or
against
his
will
,
and
shewed
much
love
and
honour
in
burying
him
and
lamenting
him
,
and
shewed
themselves
carefull
of
their
families
and
very
penitent
to
Ioseph
at
last
,
and
called
to
minde
this
sin
in
their
troubles
at
Egypt
,
and
declared
by
their
submission
to
Ioseph
that
they
had
truly
repented
,
besides
in
their
behaviour
to
Ioseph
before
they
knew
him
,
they
shew
lowlinesse
and
good
discretion
.
So
in
one
word
they
grew
better
and
better
as
fruits
by
time
grow
ripe
and
mellow
,
and
at
last
unfainedly
repented
and
all
turned
godly
men
.
O
that
you
which
have
beene
rude
,
wilde
,
debaushed
in
youth
,
would
be
carefull
now
in
your
more
stayed
time
to
be
truly
penitent
and
become
truly
godly
.
There
is
a
kinde
of
amendment
by
age
which
is
nor
sufficient
to
salvation
,
though
it
something
recover
the
credit
.
It
is
to
lay
aside
the
practise
of
ones
grosser
faults
,
and
to
frame
to
a
civill
carriage
and
to
a
creditable
behaviour
,
though
still
the
heart
remaine
vaine
and
earthly
,
and
bee
not
humbled
duely
by
the
sight
of
these
faults
which
were
formerly
committed
.
Such
a
kinde
of
morall
amendment
is
better
then
none
,
but
I
pray
you
that
be
old
,
doe
not
satisfie
your selves
with
that
,
but
mend
throughout
.
See
and
lament
your
badnesse
as
well
as
your
bad
lives
,
lament
and
bewaile
in
secret
and
frequently
the
former
disorders
.
Be
base
in
your
owne
eyes
because
of
them
,
and
labour
to
get
them
pardoned
,
and
your
corrupt
natures
healed
,
and
to
shine
in
piety
and
holinesse
and
all
goodnesse
so
much
the
more
by
how
much
your
youth
was
more
sinnefull
.
All
you
that
have
beene
grievous
sinners
in
youth
take
this
counsell
,
learne
this
lesson
of
Iacobs
sonnes
.
And
you
young
men
that
have
too
too
much
broken
forth
,
O
take
your selves
to
taske
betime
,
and
begin
to
amend
betime
.
Let
your
Parents
have
the
happinesse
to
see
you
reformed
in
their
life
time
,
to
behold
your
change
,
that
they
may
rejoyce
in
your
reformation
,
and
blesse
God
for
his
goodnesse
in
hearing
their
prayers
and
granting
their
desires
,
and
you
may
cause
them
to
live
so
much
longer
and
more
cheerefully
,
by
seeing
so
happy
and
desireable
a
sight
.
It
will
add
a
new
youth
to
an
aged
Parent
,
if
he
may
see
his
much
offending
children
returned
quite
backe
to
the
waies
of
God
and
goodnesse
,
most
comfortably
will
they
leave
earth
and
goe
to
Heaven
when
they
leave
their
children
in
such
plight
as
they
may
hope
to
meete
them
there
at
last
.
But
let
us
looke
into
the
benefits
which
the
Lord
bestowed
upon
them
.
3.
Their
benefits
.
1.
They
had
a
godly
Father
and
themselves
were
pillers
of
the
true
Church
.
First
,
they
had
a
godly
Father
and
Progenitors
and
were
themselves
members
,
yea
and
pillars
of
the
Church
of
God
,
of
them
came
a
most
populous
and
flourishing
nation
,
in
whom
the
visible
Church
continued
then
,
when
all
the
nations
of
the
world
besides
did
lie
in
darknesse
.
A
greater
mercy
then
this
the
world
cannot
have
,
to
be
the
Church
of
God
to
have
the
Church
continue
in
a
mans
posterity
,
this
is
a
singular
favour
,
and
God
pleased
to
take
all
these
sonnes
and
to
make
them
heires
of
his
promise
;
Isaac
had
but
two
sonnes
,
Iacob
and
Esau
,
God
tooke
Iacob
and
refused
Esau
,
Abraham
had
but
two
sonnes
,
God
cast
out
Ishmael
and
gave
the
blessing
and
promise
to
one
alone
even
to
Isaac
;
but
see
the
great
favour
shewed
to
all
these
,
they
be
all
taken
into
the
Church
,
all
partake
of
the
blessing
,
all
are
made
heires
of
the
promise
.
If
we
consider
their
carriage
,
Ishmael
never
committed
so
great
and
monstrous
a
fault
against
the
second
Table
as
Iudah
,
for
he
never
fell
into
incest
,
but
hee
scorned
Isaac
.
Esau
never
did
so
foule
a
fault
as
Simeon
and
Levi
;
but
he
despised
his
birth-right
and
hated
Iacob
.
So
God
did
not
take
these
for
their
goodnesse
,
but
of
his
mercy
,
though
they
were
of
rude
carriage
hee
suffered
them
not
to
despise
and
contemne
the
truth
and
so
still
kept
them
within
the
Church
.
Furthermore
,
foure
of
these
were
borne
of
hand-maidens
as
well
as
Ishmael
,
and
yet
the
Lord
rejected
them
not
.
This
is
the
first
benefit
,
we
must
learne
to
esteeme
it
a
choice
mercy
that
God
vouchsafeth
us
the
same
,
in
making
us
members
of
his
Church
,
and
in
planting
the
true
Church
amongst
us
.
It
is
a
great
mercy
if
God
represse
the
wrath
of
men
towards
any
,
so
that
when
they
have
both
provocation
and
power
,
yet
they
be
restrained
from
taking
vengeance
;
God
hath
the
hearts
of
men
in
his
hand
and
can
if
he
pleaseth
and
often
doth
over-rule
and
over-awe
them
in
this
manner
.
We
must
be
thankefull
to
God
for
our
escaping
of
famine
,
rough
usage
,
and
other
like
crosses
,
but
specially
wee
must
beseech
him
that
what
crosses
hee
sees
fit
to
inflict
,
may
bee
sanctified
unto
us
to
bring
us
to
repentance
,
to
revive
in
us
the
remembrance
of
sinnes
past
,
and
humble
our
hearts
for
them
;
farre
better
is
it
to
have
medicinable
crosses
then
to
live
at
ease
without
crosses
.
*
⁎
*
THE
TWENTY
THIRD
EXAMPLE
.
OF
REVBEN
,
SIMEON
,
LEVI
,
IVDAH
.
SOmewhat
must
be
spoken
of
Iacobs
sonnes
in
severall
,
so
many
of
them
as
the
Scripture
sets
forth
unto
us
in
respect
of
any
speciall
thing
done
by
them
.
These
are
Reuben
,
Simeon
,
Levi
,
Iudah
,
Ioseph
.
First
for
Reuben
,
wee
note
his
bad
deeds
,
First
for
his
bad
deeds
.
Besides
what
was
common
with
the
rest
,
He
committed
incest
with
his
Fathers
Concubine
,
Bilhah
the
maide-servant
of
Rachel
,
Incest
is
a
great
sinne
,
it
defileth
the
Fathers
bed
,
it
is
a
wrong
to
himselfe
and
the
party
with
whom
hee
offendeth
as
any
sinne
in
that
kinde
,
and
it
is
much
against
nature
shewing
a
most
violent
and
brutish
rage
of
lust
,
treading
downe
all
considerations
even
of
the
lawes
and
rules
of
nature
it selfe
,
in
discovering
the
Fathers
nakednesse
,
Corinths
.
Absalom
committed
it
with
an
high
hand
and
extreame
wilfullnesse
and
presumption
,
even
upon
ten
of
his
Fathers
Concubines
one
after
another
,
and
that
openly
and
of
purpose
to
vexe
his
Father
and
make
the
jarre
betwixt
them
irreconcileable
,
the
law
plainely
forbad
it
.
Now
how
comes
it
to
passe
that
men
run
into
such
grosse
sins
?
Answer
,
First
,
God
pleaseth
to
leave
men
unto
themselves
and
permit
their
breaking
forth
into
such
horrible
crimes
,
to
make
the
wickednesse
of
mans
heart
knowne
,
to
humble
the
offendours
and
make
way
for
the
demonstration
of
his
mercy
,
or
else
to
shew
his
justice
in
punishing
one
sinne
with
another
,
and
in
punishing
all
at
last
with
much
severity
,
and
to
warne
others
by
the
example
of
the
offenders
,
and
therefore
this
Gods
permission
is
not
to
be
blamed
or
murmured
at
:
for
he
is
ready
to
forgive
such
enormous
evills
to
the
penitent
,
as
he
did
also
pardon
Reuben
.
Againe
,
the
Divell
out
of
the
filthinesse
of
his
owne
nature
and
his
most
outragious
wickednesse
and
deadly
hatred
of
God
and
man
,
is
ready
to
thrust
men
out
even
into
such
abhominations
,
because
the
greater
the
offence
the
more
it
dishonours
God
,
and
hurts
the
soule
,
name
,
and
all
of
the
offenders
,
which
he
delighteth
in
,
and
he
hopes
by
one
bad
example
to
draw
others
to
the
like
evill
,
and
so
to
doe
more
mischiefe
to
mankinde
.
And
for
man
,
his
corruptions
are
very
strong
,
and
there
is
little
or
no
feare
of
God
before
his
eyes
,
wherefore
by
degrees
he
will
waxe
extreamely
wicked
,
and
runne
into
crimes
against
the
very
light
of
nature
:
for
when
any
thing
begins
to
corrupt
it
doth
grow
worse
and
worse
,
till
it
come
to
extremity
;
because
it
is
a
kinde
of
easie
motion
to
goe
from
bad
to
worse
,
and
especially
it
is
so
in
this
corruption
of
the
soule
,
because
every
sinne
addes
blindnesse
and
hardnesse
to
the
minde
and
heart
,
and
so
causeth
the
sinnes
to
seeme
farre
lesse
vile
and
mischievous
then
they
be
,
besides
all
sinnes
doe
flatter
with
a
kinde
of
carnall
and
sensuall
content
,
and
so
carry
away
the
fancie
and
passions
,
and
by
them
also
the
will
to
give
consent
and
to
act
the
wickedest
things
.
Wee
must
learne
first
to
see
our
vile
nature
and
to
feare
and
looke
to
our selves
,
striving
against
lesse
sinnes
,
that
we
may
not
be
delivered
over
to
greater
through
Gods
justice
and
the
strength
of
our
lusts
,
yea
to
repent
of
lesser
sinnes
and
strive
to
get
them
pardoned
and
healed
,
and
to
cry
earnestly
to
God
that
he
would
keepe
us
,
seeing
alas
wee
be
sorry
and
simple
keepers
of
our selves
,
thus
we
may
escape
grosser
evills
:
we
must
not
therfore
bragge
,
and
censure
,
and
presume
,
but
know
our
owne
nature
,
pittie
others
and
heedfully
watch
over
our selves
.
Againe
,
we
are
to
be
greatly
thankfull
to
God
for
keeping
us
from
such
notorious
vices
,
for
such
is
his
goodnesse
that
he
restraines
the
greater
number
from
such
crimes
,
because
he
will
not
have
humane
societies
too
much
disordered
and
polluted
,
to
hasten
his
vengeance
on
the
world
,
this
restraint
is
a
favour
deserving
thankes
.
O
how
often
hath
God
in
the
time
of
our
unregeneracie
held
us
off
from
most
foule
evills
that
wee
would
have
committed
.
Let
us
magnifie
God
therefore
and
not
lift
up
our selves
for
such
preservation
.
And
if
any
have
committed
such
vile
sinnes
,
let
them
be
much
humbled
and
make
hast
to
repent
,
knowing
the
goodnesse
of
God
who
if
we
cast
downe
our selves
,
is
ready
to
pardon
such
sinnes
and
sinners
.
Be
not
hardened
,
grow
not
impudent
in
sinning
,
neither
seeke
to
extenuate
great
sinnes
,
but
labour
to
be
greatly
ashamed
of
them
,
sorrowfull
for
them
,
and
earnestly
sue
for
grace
to
heale
your
natures
,
and
willingly
confesse
them
before
God
,
if
they
breake
out
so
as
to
proove
scandalous
before
men
also
.
Now
see
Reubens
particular
good
deeds
.
First
,
he
turned
his
Brethren
from
their
purpose
of
killing
Ioseph
,
not
by
earnest
opposition
which
would
rather
have
exasperated
them
and
hastened
the
execution
of
their
evill
plot
,
but
by
a
kinde
of
artificiall
discreet
and
gentle
way
disswading
from
the
unnaturallnesse
,
seeing
hee
was
their
Brother
and
propounding
a
way
lesse
unnaturall
in
it selfe
to
seeme
too
,
and
yet
not
lesse
fit
for
their
purpose
,
kill
him
not
with
your
hands
,
but
cast
him
into
a
pit
and
let
him
starve
there
.
His
meaning
was
not
to
let
him
perish
,
but
he
knew
that
hee
could
not
by
force
take
him
out
of
their
hands
now
,
yet
he
had
good
hope
secretly
and
in
their
absence
to
pull
him
out
of
the
pit
and
deliver
him
safe
to
his
Father
.
You
see
here
respect
to
his
Brother
mixed
with
tender
love
to
his
Father
also
,
whose
affection
to
Ioseph
hee
well
knew
and
could
not
but
foresee
that
which
fell
out
after
,
how
most
heavily
and
indeed
over-heavily
he
would
take
the
losse
of
Ioseph
.
So
a
good
Brother
should
pittie
his
Brother
,
being
a
man
fit
to
be
pittied
and
save
him
from
wrong
.
A
good
sonne
should
pitty
his
Father
and
Parents
,
and
strive
to
prevent
the
things
that
will
be
grievous
to
them
.
Especially
the
more
any
man
hath
once
sinned
against
his
Parent
as
Reuben
had
,
the
more
carefull
hee
should
be
as
it
were
to
make
amends
for
his
former
wickednesse
,
by
seeking
to
doe
them
good
the
more
afterwards
.
And
in
opposing
our selves
to
evill
counsell
and
deeds
,
we
should
learne
of
Reuben
to
use
wisedome
and
prudence
,
and
when
wee
want
power
to
doe
a
good
thing
openly
,
directly
and
by
strong
hand
,
then
to
doe
it
artificially
and
indirectly
and
under
hand
,
propounding
to
the
contrivers
of
such
counsell
some
other
way
lesse
evill
,
which
wee
may
be
able
to
crosse
more
easily
.
It
is
not
a
fault
to
seeme
to
yeeld
to
some
smaller
fault
with
a
purpose
and
resolution
of
preventing
the
whole
matter
,
by
making
a
shew
of
yeeldance
to
some
degree
or
part
of
it
,
and
here
you
see
some
appearance
of
evill
is
not
to
be
disliked
,
as
Salomon
also
seemed
to
intend
the
dividing
of
the
living
childe
,
for
the
finding
out
of
the
true
Mother
.
When
for
a
little
space
a
man
onely
seemes
to
allow
a
fault
,
that
shortly
after
hee
may
the
better
manifest
his
dislike
by
effecting
some
good
,
this
is
not
to
doe
evill
that
good
may
come
of
it
,
but
to
doe
good
in
a
prudent
manner
.
Let
us
take
care
to
hinder
other
mens
faults
and
to
doe
it
wisely
,
that
over-earnestnesse
may
not
hinder
our
successe
.
Secondly
,
as
he
sought
to
prevent
his
death
and
hurt
,
so
was
he
fully
minded
to
restore
him
to
his
Father
againe
.
So
we
must
intend
and
seeke
out
fit
meanes
of
bringing
our
intentions
about
to
do
good
unto
those
men
whom
we
so
causelesly
pursued
by
ill
men
and
to
set
them
in
safety
and
prosperity
;
especially
to
those
that
are
neere
unto
us
,
and
when
wee
may
bring
comfort
also
to
others
by
procuring
the
safety
of
such
as
are
deare
to
them
,
as
Iudah
after
would
have
beene
a
bond-man
to
Ioseph
in
Benjamins
stead
,
that
he
might
send
him
home
in
safety
which
would
have
beene
lesse
to
his
Fathers
griefe
,
because
he
was
more
able
to
loose
Iudah
then
Benjamin
.
When
such
cases
fall
out
,
we
must
take
fit
opportunities
of
doing
good
.
the
Lad
is
not
yonder
,
and
I
whither
shall
I
goe
?
He
could
not
thinke
I
suppose
of
incurring
his
Fathers
anger
for
not
preserving
Ioseph
,
for
he
might
well
enough
conceive
that
the
matter
should
never
come
to
his
Fathers
knowledge
,
but
sorrow
for
his
former
fault
by
which
he
had
grieved
him
very
much
,
made
him
exceedingly
heavie
,
that
now
a
new
crosse
should
fall
out
to
poore
Iacob
,
which
he
knew
would
crush
him
much
more
then
his
fault
had
done
.
So
that
consciousnesse
and
penitent
sorrow
for
his
former
evill
,
made
him
much
more
loving
now
to
his
Father
,
much
more
desirous
to
prevent
his
griefe
,
and
much
more
discontented
and
troubled
when
he
found
himselfe
prevented
of
the
thing
he
desired
.
All
men
must
learne
to
be
grieved
if
any
occasion
fall
out
against
their
wills
and
knowledge
,
by
which
they
be
hindred
from
doing
such
good
as
they
intended
.
Indeed
it
can
hardly
be
thought
,
that
one
did
seriously
purpose
to
crosse
an
evill
plot
,
if
the
thing
being
of
weight
,
he
be
not
seriously
troubled
,
that
he
is
disabled
from
crossing
it
.
But
the
matter
which
I
would
most
commend
to
the
imitation
of
children
is
this
:
The
more
they
have
by
their
offences
grieved
their
Parents
already
,
the
more
carefull
they
must
bee
to
shew
their
love
and
respect
unto
them
afterwards
by
all
meanes
,
and
to
take
heavily
those
things
which
they
know
will
grieve
them
.
But
most
wicked
and
impenitent
and
gracelesse
must
they
be
counted
that
still
adde
wrong
to
wrong
,
and
persist
in
a
continuall
course
of
vexing
and
tormenting
their
Parents
hearts
by
their
misdemeanours
,
breaking
forth
still
more
and
more
.
Further
Reuben
did
a
good
worke
when
hee
sought
to
remoove
his
Father
from
his
stiffenesse
in
resolving
not
to
send
Benjamin
to
Aegypt
,
Slay
my
Sonnes
if
I
bring
him
not
to
thee
againe
;
hee
did
not
meane
to
expose
his
Sonnes
to
the
danger
of
death
by
his
Fathers
and
their
Grand-fathers
hand
;
for
hee
knew
him
to
bee
a
farre
more
loving
Grand-father
,
then
that
hee
could
finde
in
his
heart
to
take
such
a
fruitlesse
and
bootlesse
revenge
,
but
his
meaning
is
to
deale
most
effectually
with
his
Father
,
to
perswade
him
to
a
needefull
thing
and
disswade
him
from
an
harmefull
peremptorinesse
,
as
much
as
if
hee
had
told
him
,
that
hee
would
use
as
much
care
and
diligence
for
Benjamins
preservation
,
as
if
the
life
of
his
two
sons
did
lye
at
stake
for
him
.
It
is
a
good
thing
even
very
vehemently
to
strive
to
remoove
our
friends
from
ill
and
unreasonable
resolutions
,
and
this
may
well
bee
done
even
to
Parents
and
Governours
,
so
that
still
wee
observe
such
a
manner
as
may
not
discover
any
dis-regarding
or
sleighting
of
them
.
Let
no
man
therefore
abstaine
from
doing
such
a
good
office
to
his
Governour
though
it
seeme
not
so
pleasing
for
the
time
,
for
at
the
last
it
shall
so
commend
it selfe
to
him
that
finds
the
benefit
of
it
,
as
that
dislike
will
bee
turned
into
favour
,
onely
so
that
an
over-rough
manner
of
doing
doe
not
adde
to
the
bitternesse
of
the
thing
,
as
it
did
in
Ioab
when
he
perswaded
David
to
go
out
and
speak
unto
his
servants
.
And
let
not
Governours
bee
offended
with
their
Inferiours
for
taking
upon
them
so
farre
.
It
is
no
transgression
of
duty
,
even
earnestly
strive
to
disswade
or
perswade
a
Ruler
in
such
things
.
It
is
weakenesse
enough
in
a
Governour
on
such
an
occasion
to
say
,
nay
,
but
to
chafe
and
bee
angry
is
a
double
fault
,
wee
finde
noe
such
distemper
in
Iacob
.
This
is
the
good
of
Reuben
.
His
afflictions
,
so
farre
as
is
recorded
,
were
not
many
,
But
one
crosse
hee
had
,
that
his
Father
did
minde
him
of
his
fault
on
his
death-bed
before
all
his
bretheren
,
and
did
then
and
there
dis-inherit
him
,
he
tooke
it
well
,
and
made
no
angry
reply
.
It
is
an
affliction
to
bee
dis-inherited
or
otherwise
deprived
of
any
benefit
which
else
wee
should
have
had
;
because
of
our
sinnes
:
And
wee
must
learne
when
such
a
crosse
is
laid
upon
us
,
to
beare
it
quietly
and
fruitfully
too
,
I
meane
so
as
not
to
breake
forth
in
anger
and
discontent
against
him
that
doth
withdraw
such
things
from
us
,
nor
yet
to
passe
it
over
sleightly
and
carelesly
as
not
regarding
the
hand
of
God
,
but
to
accept
it
as
a
just
punishment
of
our
faults
,
and
make
it
a
meanes
of
renewing
and
increasing
our
Repentance
.
Simeon
and
Levi
their
sinne
double
,
1.
The
murder
of
the
Sichemites
.
Now
I
come
to
Simeon
and
Levi
,
we
have
their
speciall
sin
and
the
punishment
of
it
noted
.
The
sinne
is
double
.
First
,
They
were
the
Actors
of
that
bloudy
and
ragefull
murder
and
spoyle
committed
on
the
Sichemites
,
in
killing
Hamor
,
Shechem
and
all
the
Males
.
They
drew
their
swords
and
went
in
boldly
on
the
third
day
when
all
were
sore
,
and
slew
all
the
men
they
met
withall
.
Iacob
doth
curse
their
rage
and
anger
,
and
doth
abominate
the
same
.
It
is
a
grievous
sinne
to
kill
men
in
a
wrathfull
passion
,
without
just
warrant
and
calling
from
God
,
indeed
to
kill
one
particular
person
is
sinne
enough
,
and
calleth
for
the
Sword
of
the
Magistrate
to
cut
of
the
sinner
,
how
much
more
to
fill
ones
hands
with
bloud
,
and
kill
as
here
a
whole
city
or
towne
.
O
be
thankfull
to
the
living
God
,
that
hee
hath
kept
you
from
this
red
and
crimson
sinne
,
especially
if
any
have
beene
so
inflamed
with
rage
as
once
David
,
that
he
hath
even
desired
,
and
resolved
,
and
intended
,
and
attempted
to
commit
murder
,
as
it
fell
out
to
David
,
and
he
hath
kept
him
from
it
,
either
by
preventing
the
occasion
,
or
some
counsell
comming
betwixt
,
or
some
diverting
of
the
blow
or
the
like
,
O
let
him
be
thankfull
that
he
hath
escaped
the
fact
of
murder
,
as
well
as
be
humble
,
that
he
hath
desired
to
commit
the
fault
.
Wee
must
not
ascribe
to
our selves
the
immunity
from
grosse
sinnes
,
and
please
our selves
in
our
estate
because
of
it
,
but
we
must
give
God
the
glory
,
and
loath
and
abase
our selves
and
our
bad
nature
,
that
should
fall
into
them
if
wee
were
left
to
our selves
,
chiefely
if
nothing
have
stopped
us
from
them
but
want
of
opportunity
.
And
now
ever
mortifie
anger
and
wrath
,
and
revengefull
boyling
of
heart
,
for
he
that
nourisheth
wrath
,
malice
,
envie
in
his
spirit
within
,
shall
at
last
be
carried
away
so
farre
with
that
inward
distemper
,
that
if
occasion
offer
it selfe
,
he
shall
flame
forth
into
the
grosse
act
of
murder
.
All
corruptions
being
fed
in
the
heart
within
,
doe
gather
such
strength
,
that
if
there
be
fitnesse
of
occasion
they
will
breake
out
indeed
:
O
bring
not
your selves
into
such
a
temper
,
that
the
Divell
shall
have
you
in
readinesse
to
make
murderers
of
,
if
ever
hee
can
fit
you
with
time
and
place
and
other
circumstances
.
Beware
of
blouds
,
beware
of
blouds
,
this
sinne
teares
the
conscience
in
an
hundred
peeces
when
once
it
is
made
sensible
.
This
sinne
leaves
a
deepe
staine
,
it
begets
grievous
horrors
,
and
makes
the
soule
still
fierce
in
pronouncing
evill
against
it
,
after
it
hath
beene
fierce
in
doing
so
great
an
evill
unto
others
.
Pray
to
God
to
preserve
you
from
it
,
and
get
meeke
,
gentle
,
quiet
,
patient
spirits
,
which
may
keepe
you
from
being
provoked
with
wrongs
.
And
if
any
of
you
have
transgressed
in
this
kinde
,
though
not
in
so
high
a
degree
,
let
the
example
of
these
two
incourage
him
to
repent
,
and
make
him
flie
to
the
throne
of
grace
,
that
God
would
worke
in
him
true
repentance
,
and
both
pardon
and
heale
him
.
You
see
two
young
men
here
drowned
in
a
river
of
bloud
,
most
innocent
bloud
,
by
them
most
causelesly
and
groundlesly
spilt
,
you
see
them
yet
pardoned
.
Nay
they
were
stained
with
their
brothers
bloud
,
whom
they
consented
to
kill
,
and
actually
sould
for
a
slave
,
and
yet
they
be
pardoned
.
Runne
to
God
,
hee
can
pardon
many
murders
as
well
as
one
angry
word
,
and
will
doe
it
if
you
submit
and
convert
.
He
that
judgeth
himselfe
for
his
sinnes
past
,
resolving
thoroughly
by
Gods
helpe
to
reforme
his
heart
and
life
,
and
takes
boldnesse
to
aske
remission
and
sanctification
at
Gods
hand
in
Christs
name
,
shall
be
pardoned
,
although
the
guilt
of
the
bloud
of
God
the
son
did
sticke
to
his
fingers
.
But
another
fault
they
committed
,
when
their
Father
in
the
bitternesse
of
his
soule
and
his
great
feares
told
them
of
their
fault
and
their
danger
,
should
he
abuse
our
sister
as
a
whore
.
If
you
frame
this
answer
into
a
due
forme
of
reasoning
,
and
apply
it
to
the
justifying
of
their
murder
,
for
to
that
purpose
they
alledged
it
,
it
must
runne
thus
.
If
any
man
wrong
us
notoriously
wee
may
and
will
kill
him
,
and
there
is
no
cause
of
reprehending
us
,
but
hee
hath
done
so
,
for
he
hath
abused
our
sister
as
an
whore
,
wherefore
we
doe
not
deserve
to
be
reprooved
for
killing
them
.
First
if
they
had
slaine
onely
the
ravisher
,
it
might
seeme
to
have
beene
justified
by
this
reason
had
it
beene
good
,
but
Hamor
and
the
other
Citizens
knew
nothing
of
this
abuse
,
at
least
they
were
not
guilty
of
it
,
none
of
them
had
abused
their
sister
.
Secondly
,
who
ever
made
this
law
,
that
a
man
greatly
wronged
should
kill
him
from
whom
he
had
received
wrong
;
so
their
reason
is
naught
,
and
if
it
were
good
,
yet
would
it
not
reach
farre
enough
to
justifie
their
deedes
.
Here
we
have
two
faults
,
to
answer
their
Father
surlily
,
and
impenitently
justifying
the
fault
in
a
kinde
of
angry
muttering
at
the
reproofe
;
this
is
a
common
fault
amongst
inferiours
,
if
they
be
reprehended
,
they
goe
away
grumbling
some
sorry
excuses
or
other
being
angry
within
,
and
shewing
it
as
farre
as
well
they
dare
by
mumbling
out
some
fond
words
,
so
as
they
cannot
be
distinctly
heard
.
This
is
a
kinde
of
replying
to
Governours
and
is
a
sinne
,
shewing
that
there
is
no
sparke
of
true
repentance
for
the
fault
,
at
least
that
then
that
sparke
is
even
raked
up
.
But
if
after
the
heate
of
passion
that
carried
one
to
commit
the
fault
,
a
man
be
told
mildly
of
his
fault
,
and
then
mumble
out
such
foolish
excuses
,
sure
he
is
not
penitent
,
and
in
very
deede
such
mutterers
would
have
their
mouthes
stopped
and
stomacke
taken
downe
with
smart
and
blowes
.
This
shewes
a
sleighting
of
the
Governour
as
well
as
not
repenting
of
the
fault
,
I
pray
you
inferiours
now
you
are
quiet
,
consider
how
undecent
a
thing
it
is
,
and
how
ill
beseeming
your
places
?
that
you
may
blame
it
in
your
selves
,
and
condemne
it
for
the
future
,
and
seeke
to
get
it
pardoned
.
And
now
learne
to
doe
better
,
give
such
an
answer
as
these
young
youthes
should
have
done
but
did
not
,
that
is
,
confesse
your
offences
,
humble
your selves
,
resolve
upon
,
and
unfaignedly
promise
amendment
,
and
pacifie
the
anger
at
once
of
God
,
your
Governours
,
and
your
owne
consciences
.
And
see
in
them
a
second
fault
in
this
one
answer
,
a
bearing
out
of
themselves
in
their
sinnes
without
feare
,
shame
or
remorse
,
and
that
upon
so
fond
a
pretext
as
this
,
that
they
had
received
a
wrong
first
.
To
continue
heardned
in
a
sinne
,
such
a
sinne
,
not
to
be
able
to
see
the
hatefulnesse
of
it
,
not
to
feele
the
weightinesse
of
it
,
not
to
feare
the
just
judgements
of
God
and
due
punishments
of
men
,
but
in
steede
of
sorrow
to
shew
stiffenesse
,
as
much
as
to
say
,
if
it
were
to
doe
againe
I
would
doe
it
,
and
I
am
not
sorry
that
I
have
done
it
,
this
is
a
great
badnesse
,
and
to
beare
ones
selfe
thus
in
sinne
upon
meere
false
conceits
,
that
have
no
probability
of
truth
in
them
,
argues
a
most
blinde
minde
and
a
stupid
conscience
,
and
makes
the
sinne
much
more
offensive
to
God
,
as
shewing
that
the
mind
is
not
carried
to
sinne
on
a
suddaine
temptation
,
but
gives
it selfe
to
sinne
out
of
the
place
it
hath
given
to
the
beleefe
of
false
principles
,
as
these
had
concluded
with
themselves
,
that
it
was
reason
to
kill
him
that
abused
their
sister
,
and
therefore
deliberately
had
resolved
to
doe
it
.
Let
us
take
heede
to
our selves
,
that
we
be
not
thus
hardened
by
the
deceitfulnes
of
sinning
.
Now
the
punishment
of
this
sinne
is
this
,
Their
punishment
.
They
lost
part
of
the
birth-right
.
that
they
were
minded
of
it
by
Iacob
,
and
had
not
that
part
of
the
birth-right
setled
upon
them
though
the
next
in
age
that
Reuben
had
forfeited
,
but
were
scattered
and
divided
in
Israel
,
and
made
to
be
two
of
the
smallest
and
meanest
tribes
,
not
fit
either
to
command
and
rule
,
or
else
to
have
the
double
portion
,
because
of
their
small
number
.
God
did
afterward
turne
this
to
Levi
to
a
blessing
,
but
in
it selfe
it
was
a
punishment
.
God
causeth
that
for
murder
and
such
insolencies
toward
the
Father
,
the
whole
posterity
after
them
doth
fare
the
worse
in
earthly
things
for
their
fault
,
and
just
it
is
that
he
should
doe
so
,
for
hee
lookes
upon
Parent
and
childeren
,
as
upon
roote
and
branch
,
making
but
one
common
bodie
where
each
is
a
part
,
and
therefore
in
smiting
the
roote
doth
bring
misery
upon
the
branches
too
,
and
contrarily
.
O
let
us
take
up
this
argument
to
fortifie
our
resolutions
against
sinne
,
shunne
earnestly
the
doing
of
those
evils
which
may
provoke
God
to
scatter
and
disperse
thine
ofspring
after
thee
.
And
so
much
of
Simeon
and
Levi
,
Now
of
Iudah
in
severall
,
consider
his
faults
and
vertues
,
His
faults
were
these
besides
what
was
common
in
the
matter
of
of
Ioseph
and
the
rest
.
First
,
to
get
out
of
Gods
blessing
into
the
warme
sunne
,
to
leave
the
family
of
Iacob
,
and
table
with
Hiram
,
this
was
to
excommunicate
himselfe
out
of
the
Church
what
in
him
lay
,
and
to
bid
adue
to
God
and
all
his
spirituall
blessings
.
It
must
be
noted
as
a
great
fault
,
for
any
worldly
respect
whatsoever
,
voluntarily
to
transplant
a
mans
selfe
out
of
the
visible
Church
into
a
profane
and
unhallowed
place
where
the
Church
is
not
.
There
where
you
have
Gods
Word
,
Gods
Sacraments
,
Gods
Name
and
Gods
people
,
and
finde
your selves
spiritually
edified
,
there
abide
though
it
be
with
some
inconveniences
to
your
estate
,
and
be
willing
rather
to
suffer
outward
dammage
then
inward
,
shew
more
love
of
goodnesse
then
Iudah
did
when
he
was
a
prophane
young
man
.
After
you
see
he
returned
home
to
his
Fathers
house
,
it
had
beene
better
not
to
have
departed
thence
at
all
.
Beware
young
men
of
erring
with
Iudah
,
and
marrying
your selves
to
prophane
and
idolatrous
persons
of
your
owne
heads
for
sinister
respects
,
least
the
Lord
punish
you
as
he
did
Iudah
.
The
youth
of
Iudah
doth
a
little
excuse
,
for
he
was
very
young
when
he
had
his
first
childe
,
as
appeares
,
because
his
childe
by
Tamar
viz.
Pharez
,
had
two
sonnes
at
the
time
of
their
going
downe
to
Aegypt
,
when
Ioseph
was
but
39.
yeares
,
for
he
was
30.
before
the
yeares
of
famine
came
when
he
stood
before
Pharaoh
,
and
there
had
beene
7.
yeares
of
plenty
past
after
his
preferment
and
two
of
famine
.
Now
Iudah
was
Iacobs
fourth
sonne
,
borne
about
the
fourth
or
fifth
yeare
of
his
being
in
Padan
,
and
Ioseph
the
last
borne
there
about
the
14.
yeare
,
so
there
was
some
10.
yeares
space
betwixt
that
,
therefore
Ioseph
being
39.
he
could
be
at
most
but
49.
Tamar
by
whom
he
had
Pharez
,
was
married
to
two
of
his
sonnes
and
staied
till
the
third
was
marrigeable
,
that
could
not
be
lesse
then
some
18.
or
19
yeares
,
and
Pharez
could
not
be
thought
to
have
two
sonnes
,
but
that
he
must
be
some
18.
or
19.
yeares
,
which
make
some
32.
at
least
,
therefore
Iudah
when
he
married
must
be
no
more
then
some
18.
or
19.
yeares
.
His
youth
therefore
I
say
extenuates
his
fault
,
but
let
none
of
your
ages
be
blemished
with
such
a
fault
,
as
was
too
blameworthy
even
in
the
greenenesse
of
his
youth
.
God
will
judge
whoremongers
,
and
whoremongers
shall
not
inherit
Gods
kingdome
.
If
there
be
any
amongst
you
as
bad
as
Iudah
,
that
makes
little
conscience
of
avoiding
whoredome
if
he
may
doe
it
closely
and
without
knowledge
,
and
hath
abused
his
wealth
to
hire
an
object
for
his
unlawfull
lust
to
worke
upon
,
he
must
see
his
fault
in
Iudah
and
repent
of
it
.
And
you
must
all
be
exhorted
to
arme
your selves
with
a
resolution
of
flying
fornication
,
and
of
watching
over
your selves
,
and
so
carefully
resisting
the
first
motions
to
evill
,
that
you
may
not
be
so
easily
drawne
away
and
enticed
.
And
such
as
God
hath
made
of
a
better
temper
,
then
that
such
an
object
would
so
soone
intangle
them
,
and
hath
not
intangled
them
,
must
acknowledge
Gods
favour
in
preventing
them
from
such
evills
,
and
take
heed
to
themselves
that
they
allow
not
others
as
bad
,
revenge
,
quarrelling
,
drunkennesse
,
deceit
or
the
like
.
Another
fault
of
Iudah
was
,
You
must
learne
to
take
heede
of
counterfeiting
and
deceiving
,
making
promises
alone
for
shifts
and
delaies
which
you
minde
never
to
performe
,
but
alone
to
serve
a
present
turne
especially
in
matters
of
some
weight
.
This
is
flat
lying
for
to
speake
otherwise
then
my
meaning
is
,
to
goe
against
the
minde
and
to
utter
falsehood
of
set
purpose
,
as
much
as
any
other
made
lie
can
be
thought
to
be
,
yet
nothing
more
common
then
this
,
men
for
an
advantage
will
promise
and
say
any
thing
which
they
never
meane
or
thinke
to
make
good
,
how
can
hee
say
hee
is
a
true
Israelite
in
whom
there
is
so
much
guile
?
How
can
hee
say
that
hee
speakes
the
truth
that
is
in
his
heart
?
yee
false
promising
double
tongued
men
,
see
how
you
be
dishonest
and
unjust
,
and
false
men
,
and
learne
to
bewaile
and
amend
this
wickednesse
.
Now
promise
nothing
but
what
you
fully
intend
,
and
know
that
upon
good
reason
you
may
intend
to
performe
,
and
when
the
promise
is
made
,
give
it
seasonable
accomplishment
.
Wee
must
reade
Stories
and
Scriptures
to
see
and
amend
,
not
to
excuse
the
like
faults
in
our selves
.
But
Iudah
shew'd
a
fault
or
two
more
in
dealing
with
Tamar
,
Loe
what
rash
censurers
wee
are
like
to
be
of
other
mens
faults
,
and
willing
to
have
them
punished
,
in
the
meane
time
forgetting
our
owne
as
great
offences
;
Let
us
learne
to
be
more
moderate
,
and
to
have
the
wisedome
to
looke
upon
our
owne
offences
before
they
be
brought
to
our
mindes
by
such
tokens
as
made
Iudah
confesse
his
fault
.
let
her
take
it
least
wee
be
laughed
at
,
so
the
sinne
did
not
much
moove
him
if
he
might
escape
the
reproach
.
It
is
thus
with
most
men
,
such
a
sleepie
conscience
they
have
within
them
,
that
if
they
beare
out
the
fault
with
secrecy
,
they
be
not
grieved
for
it
,
onely
reproach
by
having
the
businesse
knowne
would
make
them
startle
and
be
troubled
;
O
if
any
be
so
affected
,
he
shewes
that
no
feare
of
God
is
before
his
eyes
.
Let
us
labour
at
least
to
have
so
much
truth
of
goodnesse
left
in
us
,
that
if
we
should
fall
into
any
grosse
sinne
though
never
so
secretly
and
without
knowledge
of
it
to
any
,
yet
we
might
be
affected
with
sorrow
in
regard
of
the
offence
done
to
God
,
and
so
fall
downe
before
him
and
lament
it
,
and
confesse
it
,
and
repent
of
it
before
him
,
and
renew
our
purposes
of
amendment
and
she
for
pardon
and
helpe
,
which
till
wee
have
done
wee
are
not
recovered
out
of
the
snare
of
the
Divell
,
but
shall
be
carried
into
the
same
sinne
againe
and
againe
,
so
often
as
he
can
present
us
with
occasions
.
He
that
can
let
sinne
goe
lightly
away
if
no
naturall
evill
follow
from
it
,
is
either
destitute
of
all
graces
or
hath
his
graces
much
abated
and
infeebled
by
the
prevailing
of
corruption
.
Hitherto
of
Iudahs
faults
,
now
his
particular
good
deeds
.
If
any
have
departed
out
of
the
Church
and
society
of
good
men
,
let
him
learne
of
Iudah
to
turne
backe
againe
the
better
way
,
and
to
come
home
to
the
place
where
God
dwelleth
.
David
was
grieved
,
that
hee
was
forcibly
driven
out
of
Gods
Inheritance
,
and
wished
nothing
more
then
that
he
might
have
liberty
to
dwell
in
Gods
Tabernacles
.
Let
us
if
we
have
banished
our selves
from
such
habitations
be
carefull
to
returne
with
speed
from
our
voluntary
wandring
.
shee
is
more
righteous
then
I.
For
Shelah
was
growne
up
and
was
not
given
unto
her
.
So
must
wee
doe
,
if
wee
have
sinned
and
beene
an
occasion
of
others
sinnes
,
let
us
justifie
them
above
our selves
and
condemne
our selves
more
then
them
,
and
not
bee
possessed
so
with
the
partiality
of
selfe-love
,
as
still
to
stand
in
our
owne
light
,
denying
the
fault
or
laying
the
blame
upon
another
.
True
repentance
will
be
ready
to
blame
it selfe
,
but
an
impenitent
heart
is
witty
to
cast
the
blame
still
from
it selfe
upon
another
.
Againe
,
it
is
said
,
hee
knew
Tamar
no
more
afterwards
,
and
wee
reade
not
of
any
other
wife
or
childe
he
had
afterwards
,
so
that
he
forbare
her
because
shee
was
his
daughter
in
Law
,
and
forbare
to
take
another
wife
voluntarily
,
it
is
like
,
in
humiliation
for
this
unbridled
fact
he
had
committed
.
If
any
have
sinned
in
unlawfull
deeds
of
this
kinde
,
his
care
must
be
with
Iudah
to
offend
so
no
more
,
and
to
be
so
humbled
with
his
former
offence
,
that
the
consideration
of
it
may
make
him
temper
himselfe
for
the
future
.
Further
,
Iudah
carried
himselfe
well
towards
his
Father
,
It
is
a
good
thing
in
an
Inferiour
to
turne
away
his
Superiour
from
stiffenesse
in
an
indiscreet
purpose
,
and
he
hath
performed
a
worthy
office
,
that
hath
so
farre
prevailed
with
his
superiour
for
the
good
of
himselfe
and
of
others
,
wherefore
doe
this
good
deed
with
humblenesse
and
discretion
,
as
occasion
serveth
.
The
last
good
deed
of
Iudah
and
most
commendable
,
We
must
learne
to
practise
even
so
,
to
love
a
Parent
so
,
as
if
it
be
possible
to
prevent
his
griefe
with
our
owne
so
great
a
misery
as
perpetuall
bondage
during
life
.
How
much
are
they
to
blame
that
occasion
their
Parents
misery
by
their
wilfull
sinnes
,
and
can
well
enough
be
content
to
see
their
Parents
goe
mourning
to
the
grave
,
even
for
their
incorrigible
naughtinesse
.
Sure
the
affection
of
good
children
is
farre
otherwise
.
And
now
children
,
have
a
loving
pittie
to
your
Parents
,
and
frame
your selves
rather
to
suffer
any
misery
then
the
sight
of
your
Parents
pining
away
in
griefe
,
especially
then
the
procuring
of
it
by
your
owne
misdemeanours
.
Againe
,
he
shewed
here
great
fidelity
for
having
given
his
Word
to
his
Father
,
that
he
would
bring
Benjamin
againe
to
him
,
he
preferres
the
performing
of
his
promise
before
his
owne
liberty
,
and
would
rather
keepe
his
promise
with
his
Father
then
live
at
home
with
him
in
freedome
.
Let
us
learne
to
shew
the
like
care
in
keeping
our
promises
,
even
to
doe
what
wee
have
said
chiefely
in
matters
of
weight
,
though
wee
cannot
doe
it
without
great
inconveniences
to
our selves
,
let
us
keepe
promise
though
it
be
to
our
hurt
.
Let
us
labour
to
be
of
so
well
compact
a
spirit
,
that
extremity
of
sudden
blowes
may
not
disable
us
from
carrying
our selves
discreetely
even
in
such
unexpected
accidents
.
This
is
a
gift
that
we
must
beg
at
Gods
hands
,
and
the
best
way
to
get
it
,
is
as
Iudah
did
,
to
see
God
in
it
,
and
be
humbled
before
him
for
our
sins
that
procured
it
.
And
so
much
for
Iudahs
particular
good
deeds
.
It
is
a
crosse
that
hath
befallen
many
a
Father
to
have
very
lewd
children
;
Labour
what
you
can
to
prevent
it
by
being
good
your selves
,
and
carry
not
your selves
so
wickedly
as
to
pull
this
crosse
upon
your selves
,
as
Iudah
did
in
running
to
Hiram
and
marrying
a
Canaanitish
woman
;
for
what
could
he
looke
for
but
that
the
sonnes
of
such
a
woman
and
brought
up
in
such
a
place
should
proove
wicked
?
And
if
it
doe
befall
any
of
you
or
have
befalne
you
,
be
indeed
humbled
by
it
,
but
not
put
quite
out
of
heart
.
Let
it
helpe
to
make
your selves
better
if
your
children
be
wicked
.
It
is
a
misery
to
be
drawne
into
a
more
grievous
sinne
then
one
intended
to
commit
;
Let
us
resolve
to
commit
none
at
all
,
that
such
an
addition
of
faultinesse
may
not
be
put
upon
our
sinnes
beyond
our
owne
knowledge
,
and
if
it
have
befalne
us
,
let
us
learne
to
be
humbled
very
much
.
It
is
just
with
God
to
give
a
man
over
to
a
worse
sinne
then
he
thought
of
,
that
is
bold
to
take
liberty
to
commit
some
sin
which
he
ought
not
to
have
done
.
And
this
is
surely
a
great
punishment
to
make
ones
evills
knowne
which
he
hoped
should
have
beene
kept
still
in
secrecy
.
And
a
just
thing
it
is
with
God
to
dishonour
a
man
before
men
,
when
hee
will
dishonour
God
by
sinning
boldly
in
secret
.
And
if
God
have
buried
any
mans
faults
in
darkenesse
,
let
him
bury
them
by
repentance
,
else
they
shall
breake
out
more
reproachfully
at
last
day
to
his
utter
confusion
.
But
if
God
have
cast
the
dirt
of
any
mans
sin
upon
his
face
,
and
layd
his
grosse
crimes
open
to
all
the
world
,
he
must
make
this
use
of
it
,
to
be
more
humbled
before
God
,
and
improve
the
griefe
that
shame
and
reproach
will
stirre
in
him
,
to
the
more
hearty
bewailing
of
the
sin
that
deserved
it
,
otherwise
to
be
greatly
grieved
,
for
the
shame
is
nothing
else
but
a
carnall
and
unsanctified
sorrow
.
And
so
much
for
Iudahs
crosses
.
First
,
he
was
a
man
of
very
good
naturall
parts
,
To
have
wit
,
good
speech
,
good
audacity
,
and
other
like
naturall
parts
,
is
a
great
favour
of
God
.
Those
that
have
them
not
are
to
seeke
for
so
much
the
more
grace
,
that
the
presence
of
the
more
excellent
may
supply
the
want
of
the
meaner
.
A
lesse
wit
with
more
grace
doth
availe
more
to
happinesse
here
in
the
world
then
a
farre
greater
wit
without
grace
.
Againe
,
those
that
have
these
good
abilities
,
must
take
heede
of
marrying
themselves
and
defiling
them
by
being
proud
of
them
and
abusing
them
,
but
must
walke
humbly
,
as
knowing
that
they
be
but
common
benefits
,
such
as
the
wickeddest
enjoy
,
and
things
lent
by
God
for
which
they
must
answer
.
Therefore
they
should
employ
them
vertuously
and
for
good
purposes
,
that
so
they
may
have
the
true
credit
and
comfort
of
them
.
Ah
if
these
be
sanctified
,
how
great
a
lustre
doe
they
receive
from
grace
,
else
the
Divell
hath
more
of
them
then
any
man
alive
,
and
yet
remaineth
a
hatefull
and
a
cursed
creature
.
Further
,
Iudah
had
a
part
of
the
birth-right
setled
upon
him
,
Reuben
,
Simeon
or
Levi
his
elder
bretheren
.
Indeede
his
fault
fell
out
to
be
incest
,
but
it
was
unwittingly
,
for
in
his
purpose
it
was
single
whoredome
not
incest
.
God
then
saw
it
fit
to
settle
a
part
of
the
birth-right
upon
him
notwithstanding
his
sinnes
.
It
is
a
great
kindnesse
of
God
to
passe
by
ones
unworthinesse
,
to
give
him
superiority
in
blessings
,
though
his
sinnes
may
seeme
to
deserve
the
losse
of
them
.
And
though
none
of
us
can
have
that
priviledge
of
being
progenitors
to
the
Messiah
,
yet
God
doth
often
grant
riches
and
a
flourishing
estate
and
dignity
above
others
,
even
to
those
that
well-neere
equalled
others
in
wickednesse
.
This
benefit
must
be
observed
with
humble
thankfulnesse
.
THE
TWENTY
FOVRTH
EXAMPLE
.
OF
Shechem
,
Hamor
,
Hiram
,
Er
,
Onan
,
Tamar
,
the
Midianites
.
NOne
other
of
Iacobs
sonnes
(
Ioseph
alone
excepted
)
have
any
great
matter
rehearsed
of
them
in
Scripture
.
First
,
hee
saw
Dinah
and
tooke
her
,
the
Divell
and
sinne
prevailed
against
him
by
the
disordered
use
of
his
sence
.
He
gave
himselfe
leave
to
gaze
over-earnestly
upon
her
beauty
and
other
good
parts
,
wherewith
the
eye
is
usually
taken
and
the
heart
inflamed
.
Let
us
learne
to
represse
an
evill
and
a
wanton
looke
,
and
to
keepe
the
Divell
from
possessing
himselfe
of
this
window
as
it
were
of
the
soule
,
to
be
master
of
this
conveighance
,
by
which
so
much
comes
in
and
goes
out
of
the
soule
.
The
eye
must
be
looked
to
with
diligence
,
by
him
that
would
not
be
surprized
with
lust
,
hee
must
turne
away
his
eye
from
beholding
this
vanity
,
the
beauty
of
a
woman
:
he
must
as
Iob
make
a
covenant
with
his
eye
,
to
pull
out
the
right
eye
if
it
offend
.
This
is
one
way
of
pulling
out
an
eye
,
to
bridle
it
from
looking
upon
such
objects
as
may
stirre
up
lust
and
other
evill
desires
in
the
heart
,
and
that
the
eye
may
be
thus
bridled
,
the
heart
must
be
over-awed
with
the
feare
of
God
,
and
so
setled
in
a
firme
,
stedfast
and
full
resolution
of
not
sinning
in
any
kinde
or
degree
,
and
in
an
earnest
indeavour
to
loath
and
detest
sinne
,
not
alone
to
leave
it
.
Hatred
hath
such
a
power
over
the
whole
man
,
that
it
will
not
suffer
the
eye
without
some
inward
rising
to
fixe
it selfe
upon
the
thing
hated
,
or
any
thing
that
hath
a
fitnesse
that
way
.
Let
all
good
Christians
get
the
heart
so
armed
,
and
the
eye
will
be
sufficiently
defended
.
Here
now
is
his
first
fault
,
he
looked
upon
a
woman
to
lust
after
her
,
and
did
not
checke
the
desire
,
nor
refraine
the
wandring
eye
.
Take
heede
of
the
beginning
of
his
offence
,
if
you
would
not
come
to
the
end
of
it
.
wrought
folly
in
Israel
.
His
sinne
was
the
sinne
of
fornication
,
and
it
is
like
enough
we
may
call
it
a
rape
,
he
forced
a
maiden
.
I
am
rather
induced
to
thinke
it
was
done
most
by
force
,
because
that
the
maiden
made
the
thing
knowne
to
her
Father
,
who
(
had
it
beene
done
by
her
free
consent
)
should
not
(
it
is
likely
)
have
come
to
the
knowledge
of
it
by
her
meanes
,
nor
could
by
any
other
,
so
then
he
forced
a
maiden
.
It
may
well
be
that
by
faire
and
curteous
carriage
he
wan
her
into
a
house
,
and
then
by
strength
mixed
with
perswasion
,
wanne
her
to
his
will
.
And
in
him
you
see
the
right
progresse
of
this
sinne
,
when
the
desire
hath
over-wonne
the
will
and
gained
consent
,
then
doth
the
heart
seeke
the
opportunity
of
time
,
place
and
like
circumstances
,
and
by
the
fitnesse
of
these
Satan
is
so
tempted
to
tempt
,
and
the
coales
of
lust
are
so
blowed
,
that
it
flameth
forth
and
carries
a
man
or
woman
or
both
to
act
wickednesse
.
If
therefore
any
man
would
escape
the
foule
acts
of
this
sinne
,
he
must
oppose
himselfe
to
the
first
desires
,
and
crosse
them
by
following
the
Apostles
command
,
flie
fornication
.
You
have
heard
Shechems
fault
,
Another
thing
praise-worthy
in
him
is
,
Sampson
Israelites
that
were
wise
,
and
would
goe
on
fairely
,
tooke
this
course
.
Let
them
that
have
beene
more
preposterous
blame
themselves
,
repent
;
and
learne
to
follow
good
examples
,
all
you
that
are
yet
to
marry
.
Furthermore
,
it
was
well
done
of
the
young
man
and
his
Father
too
,
He
was
his
Fathers
sonne
and
heire
,
and
his
Father
was
the
Prince
of
that
City
,
he
was
a
rich
man
and
honourable
in
the
place
where
hee
lived
,
even
the
principall
person
of
the
house
.
This
is
a
benefit
indeed
,
if
he
that
hath
it
use
it
orderly
,
so
as
to
walke
worthy
of
that
place
and
eminency
,
and
to
get
and
exercise
so
much
more
vertue
;
but
if
it
make
him
proud
,
bold
to
doe
evill
,
as
here
it
may
seeme
it
did
and
very
often
doth
,
then
it
were
better
be
the
meanest
of
the
family
,
and
of
the
towne
.
You
that
be
heires
to
wealthy
Parents
and
likely
by
them
to
be
wealthily
left
,
O
stand
not
upon
these
termes
so
as
to
lift
up
your
hearts
to
swell
,
but
carry
humble
hearts
,
and
labour
to
add
grace
and
vertues
to
your
places
,
else
they
shall
proove
but
as
an
high
gibbet
to
bring
you
to
more
disgrace
in
this
world
and
torment
in
the
next
.
The
misery
of
this
Shechem
was
,
So
much
for
Shechem
the
sonne
.
Now
for
Hamor
the
Father
,
I
have
one
fault
to
note
,
A
common
fault
it
is
,
religion
is
made
of
the
by
,
it
serveth
some
other
Mistresse
.
It
is
a
stalking
horse
for
policy
on
both
sides
.
Wickedly
doe
Iacobs
sonnes
seeme
to
stand
on
religion
for
their
secret
ends
,
and
it
was
not
well
done
of
them
to
take
a
religion
up
for
meere
private
ends
:
but
such
is
the
custome
of
the
men
of
this
world
,
they
can
embrace
any
ordinance
for
their
profit
and
any
religion
.
O
looke
that
you
bee
intire
in
imbracing
Gods
Ordinance
and
Gods
Truth
,
take
heed
that
sinister
ends
doe
not
marre
and
destroy
your
seeming
religiousnesse
,
and
make
that
you
shall
seeme
to
God
not
the
better
men
but
the
worse
Hypocrites
.
Againe
,
something
was
ill
done
of
him
,
we
see
no
sharpe
correction
nor
reproofe
of
his
sonne
for
his
wrong
done
to
Dinah
,
O
how
indulgent
are
Parents
to
their
childrens
crimes
,
scarce
with
a
word
will
they
checke
them
,
at
most
but
with
a
word
for
that
which
deserveth
many
blowes
,
yea
the
stroake
of
death
.
This
indulgence
of
theirs
often
makes
children
bold
to
sinne
,
as
in
Adoniah
and
Absalom
is
seene
,
and
so
doth
make
them
at
length
correctors
of
their
Parents
,
that
should
have
corrected
them
.
Let
Parents
take
heed
to
themselves
,
that
they
shew
not
themselves
to
love
God
lesse
then
their
children
,
by
loving
their
children
so
much
as
to
put
out
or
smother
the
hatred
of
sinne
;
and
let
Parents
at
last
learne
to
make
naturall
affection
give
place
to
justice
.
You
have
his
faults
,
his
vertues
are
,
1.
To
his
Sonne
,
3.
Hee
dealt
well
with
Iacob
,
plainely
seeking
his
daughter
and
yeelding
to
equall
conditions
,
3
His
prosperity
.
1
His
sonne
was
indifferently
good
.
Further
,
he
dealt
well
with
Iacob
too
,
for
in
all
plainenesse
he
seekes
his
daughter
for
his
sonne
,
and
is
willing
to
yeeld
to
any
equall
conditions
.
Plaine
dealing
is
commendable
in
an
Heathen
,
how
much
should
it
be
commended
to
us
Christians
?
Now
see
his
prosperity
.
He
had
a
sonne
indifferent
good
,
that
at
least
sought
his
consent
and
shewed
himselfe
orderly
,
though
at
the
first
he
had
beene
rude
.
It
is
a
comfort
to
have
a
sonne
not
altogether
rude
and
misgoverned
,
that
if
he
over-shoote
himselfe
in
some
things
,
yet
will
keepe
his
order
and
reforme
himselfe
.
Be
you
such
children
,
O
ye
sonnes
and
daughters
,
and
be
thankefull
ye
Parents
that
have
such
children
.
Adullamite
Hiram
is
a
better
friend
then
a
man
,
indeed
a
good
friend
but
a
bad
man
.
His
friendship
appeares
to
be
morally
good
in
its
kinde
,
Hee
was
a
good
morall
friend
.
His
friendship
was
1.
Lasting
.
because
first
it
was
lasting
,
secondly
,
it
was
serviceable
,
thirdly
,
it
was
secret
.
Lasting
,
for
it
continued
to
Iudah
so
long
,
till
his
third
sonne
was
marrigeable
and
began
before
his
marriage
.
You
cannot
conceive
it
under
some
twenty
yeeres
standing
,
though
you
should
thinke
that
Iudah
married
about
sixteene
or
seventeene
yeares
of
age
.
Friendship
is
like
wine
,
the
elder
the
better
,
the
longer
it
lasteth
,
the
more
it
is
to
be
praised
.
Learne
to
be
durable
friends
,
let
not
a
yeare
or
two
see
you
changed
and
estranged
,
but
be
like
Christ
in
that
respect
,
whom
you
love
love
to
the
end
,
unlesse
they
doe
even
too
too
unfriendlily
cast
you
off
,
and
breake
the
lawes
of
friendship
.
And
those
that
have
beene
fickle
friends
,
let
them
be
ashamed
,
for
it
is
too
too
evident
,
that
they
were
false
,
seeking
themselves
alone
and
not
their
friends
.
Againe
,
his
friendship
was
serviceable
,
For
here
you
see
the
secrecy
of
this
Adullamite
,
So
was
Hiram
a
good
friend
,
but
yet
he
was
not
a
good
man
,
So
much
for
the
Adullamite
Iudahs
friend
,
Onan
Iudahs
sonnes
.
The
first
of
them
was
so
wicked
a
man
,
that
God
in
his
justice
would
not
let
him
live
to
staine
that
good
family
;
O
let
him
be
a
a
warning
to
all
you
children
that
you
proceed
not
to
such
a
height
of
wickednesse
in
your
blossoming
bud
,
as
to
force
God
to
destroy
you
before
the
midst
of
your
daies
.
How
sure
is
his
punishment
in
Hell
whom
God
in
his
just
wrath
would
not
suffer
to
live
on
earth
?
And
O
yee
Parents
be
thankfull
if
God
have
not
crossed
you
with
such
wicked
children
,
so
notoriously
,
so
unsufferably
naught
,
or
if
hee
have
,
learne
to
prepare
for
some
untimely
end
of
theirs
,
for
often
the
Lord
doth
so
at
once
correct
the
Parent
and
destroy
the
childe
.
And
take
heed
that
you
take
not
that
course
to
bring
the
same
evill
on
your
children
,
even
to
have
God
give
them
over
to
naughtinesse
and
destroy
them
for
it
.
How
is
that
you
will
say
.
Marry
not
sinfull
wives
,
Idolatresses
and
the
like
,
be
not
inward
with
bad
men
,
live
not
in
bad
places
.
What
could
Iudah
looke
that
Er
should
see
other
in
the
Family
of
Hiram
and
in
that
place
and
from
that
Mother
and
Grandfather
but
that
which
should
make
him
very
wicked
?
Had
he
lived
in
Iacobs
family
,
and
taken
a
better
wife
he
might
perhaps
have
had
a
better
sonne
;
let
us
not
make
our selves
guilty
of
our
childrens
naughtinesse
by
choosing
bad
yoake-fellowes
,
bad
friends
,
bad
places
of
habitation
.
So
much
of
Iudahs
two
sonnes
.
Therefore
we
must
learne
to
trust
his
promises
,
even
then
when
our
eyes
can
see
no
way
how
to
have
them
accomplished
,
it
pertaines
to
him
that
makes
a
promise
to
finde
meanes
of
making
it
good
.
If
another
have
given
his
word
to
pay
mee
money
,
hee
,
not
I
,
must
take
care
to
provide
it
.
We
wrong
God
and
take
his
office
to
our selves
if
wee
be
sollicitous
about
the
meanes
.
If
hee
give
us
any
we
may
use
them
,
but
if
none
,
wee
should
trouble
our selves
no
further
but
waite
upon
him
and
let
him
alone
with
his
owne
workes
.
Againe
,
the
Midianites
and
Ishmalites
for
the
whole
troope
consisted
of
both
,
were
carrying
the
precious
things
of
another
countrey
into
Egypt
,
that
they
might
sell
them
there
,
and
so
by
commerce
inrich
themselves
and
profit
the
whole
world
.
It
was
well
done
of
them
that
they
employed
themselves
in
Merchandize
,
transporting
by
land
the
commodities
of
one
place
to
another
for
the
common
good
,
and
their
owne
convenient
maintenance
.
Buying
,
selling
,
traffiquing
,
The
more
pitty
it
is
to
see
men
so
besotted
with
pride
and
vanity
,
that
they
thinke
it
a
braver
and
gayer
life
to
live
idling
at
home
and
following
base
pastimes
,
then
to
give
themselves
to
a
commodious
and
serviceable
imployment
.
But
certainely
,
no
calling
nor
paines
in
my
calling
can
so
much
dis-become
a
man
,
or
reproach
and
abase
him
before
God
and
men
,
that
are
not
charmed
with
the
same
witchcraft
that
themselves
,
then
this
of
having
no
calling
.
Better
a
mender
of
shooes
then
have
nothing
to
doe
,
better
be
the
meanest
member
of
the
body
,
then
a
boyle
or
ulcer
,
such
as
the
idle
man
is
.
But
let
men
that
professe
the
name
of
Christians
,
look
to
themselves
that
they
shunne
the
vices
with
which
mans
corrupt
nature
doth
polute
trading
and
Merchandize
in
respect
of
many
particular
abuses
.
Make
not
riches
the
end
of
your
labour
,
so
saith
Salomon
,
Labour
not
to
be
rich
,
shunne
all
injustice
in
your
dealing
,
shunne
greedinesse
of
gaine
that
makes
one
troublesome
to
all
about
him
,
and
use
justice
,
equity
,
and
moderation
.
Buy
as
if
thou
boughtst
not
,
sell
as
though
thou
soldst
not
.
Use
the
world
as
not
abusing
it
,
and
then
the
following
of
an
honest
trade
doth
leade
you
as
readily
to
Heaven
as
those
callings
that
carry
a
more
glittering
shew
in
the
world
.
Further
,
we
must
consider
their
buying
of
Ioseph
,
Quest.
Is
it
just
or
not
to
buy
and
sell
and
keepe
servants
?
Againe
,
when
S.
Paul
teacheth
masters
how
to
use
their
servants
,
and
doth
not
command
to
manumit
them
,
it
is
evident
that
it
is
lawfull
to
have
,
and
therefore
also
to
buy
and
sell
servants
.
But
it
is
a
very
commendable
thing
in
Christians
,
that
they
have
as
it
were
by
a
common
consent
,
laid
downe
this
custome
of
bond-service
,
and
left
it
to
the
Turkes
and
Pagans
.
So
in
this
the
Merchants
offended
not
,
but
if
they
did
by
any
meanes
perceive
that
Ioseph
was
a
free-man
,
as
no
doubt
they
did
by
his
manner
of
carriage
towards
his
brethren
,
then
they
did
greatly
offend
in
buying
and
selling
him
.
If
it
be
a
sinne
to
buy
stolne
goods
if
one
knew
them
to
be
such
,
much
more
to
buy
and
sell
a
free
man
(
if
one
have
any
probable
reasons
to
declare
his
freedome
)
as
if
he
were
a
slave
,
but
it
is
usuall
with
Merchants
to
buy
any
thing
that
promiseth
gaine
,
without
consideration
how
justly
it
be
come
by
of
them
that
sell
it
,
of
which
be
you
trades-men
warned
,
for
thinke
you
what
you
please
of
it
,
it
is
a
fearefull
sinne
,
and
makes
you
partakers
of
the
same
unjustice
which
was
found
in
the
seller
.
So
much
of
the
Midianitish
merchants
that
did
bring
Ioseph
to
Egypt
.
Now
of
those
with
whom
he
had
occasion
to
converse
in
Egypt
.
Potiphar
,
Potiphar
a
great
man
.
First
,
his
master
that
bought
him
,
he
was
a
man
of
principall
place
and
command
in
Egypt
,
his
name
was
Potiphar
,
his
office
was
,
Prince
of
the
slaughterers
,
as
the
word
signifies
,
as
we
would
call
him
,
Captaine
of
the
Gaurd
.
Princes
of
old
have
had
about
them
,
even
men
that
attended
them
continually
,
as
to
defend
them
,
so
to
doe
execution
upon
such
as
themselves
appointed
to
die
.
Such
men
had
need
of
a
discreet
,
and
prudent
and
stout
man
to
be
their
Captaine
;
this
office
was
put
upon
Iosephs
master
;
it
may
seeme
by
his
carriage
that
he
was
a
man
of
an
indifferent
good
nature
,
we
will
note
his
faults
,
his
good
deeds
,
his
crosses
and
his
benefits
.
For
his
faults
.
First
,
it
carrieth
a
shew
of
a
fault
at
least
,
And
I
pray
you
be
there
not
many
gentlemen
Potiphars
,
that
leave
all
other
affaires
at
randome
,
and
oversee
nothing
but
that
they
may
fare
well
.
Men
of
great
state
have
little
else
to
doe
,
and
will
have
little
else
but
to
cram
themselves
,
and
shew
themselves
good
trencher-men
.
Businesses
of
any
moment
they
neither
doe
,
nor
will
know
how
to
doe
,
but
stuffe
themselves
with
good
victualls
,
and
to
get
them
a
stomacke
is
the
maine
matter
of
their
life
,
that
they
may
eate
a
better
meale
,
and
digest
it
better
.
Such
as
give
themselves
to
live
in
pleasure
on
earth
,
and
nourish
themselves
as
in
a
day
of
slaughter
,
Next
,
I
should
thinke
it
a
reasonable
exhortation
to
you
that
be
Christians
,
that
if
you
have
leisure
or
freedome
from
other
worldly
cares
,
you
would
bestow
your
time
better
then
this
Aegyptian
,
in
some
profitable
study
,
in
reading
chiefely
the
Scriptures
,
and
in
a
large
bestowing
your selves
on
exercises
of
piety
,
and
then
in
other
fit
knowledge
,
or
knowledges
whereby
you
may
be
better
able
to
doe
your
countrey
service
with
comfort
to
your selves
,
you
must
account
with
God
for
time
.
If
an
idle
word
must
come
under
a
reckoning
,
sure
other
no
lesse
idle
wasting
of
time
shall
not
be
slipped
over
.
Live
as
those
that
know
there
is
a
God
,
that
he
will
call
them
to
judgement
,
that
ill
and
unprofitable
spending
of
time
shall
goe
for
a
crime
.
No
man
forbids
you
good
fare
,
and
a
convenient
measure
of
recreation
by
lawfull
sports
,
but
to
make
your
lives
nothing
else
but
a
chaining
of
breakefast
,
dinner
,
supper
together
,
with
the
linkes
of
divers
kindes
of
sportes
,
if
this
be
not
a
ready
way
to
Hell
,
I
professe
I
cannot
find
any
in
Scripture
or
in
nature
,
that
will
bring
men
thither
,
doe
you
think
that
our
Saviour
spake
the
Parable
of
the
rich
glutton
in
vaine
?
It
is
a
fault
to
receive
a
report
or
accusation
against
any
man
with
full
beleefe
,
so
as
to
suffer
wrath
to
arise
against
the
person
accused
,
untill
a
man
have
well
weighed
the
matter
,
and
given
the
man
accused
leave
to
use
all
the
good
wayes
of
clearing
himselfe
.
And
by
how
much
the
fault
is
the
greater
wherewith
any
one
is
charged
,
by
so
much
easinesse
to
beleeve
it
,
and
an
over-speedy
intertaining
of
the
accusation
is
more
blame-worthy
,
because
it
shewes
lesse
charity
,
for
a
common
imperfection
is
very
likely
to
be
found
in
the
best
men
,
but
we
must
see
cause
to
suspect
him
of
great
naughtinesse
,
concerning
whom
we
beleeve
a
grievous
accusation
.
It
was
Sauls
fault
also
to
be
open
eared
unto
false
accusers
,
indeed
the
consideration
of
the
person
accusing
,
a
wife
,
her
manner
of
doing
it
in
such
a
bold
,
and
withall
subtill
fashion
,
faigning
her selfe
to
be
so
vexed
at
the
indignity
,
that
her
servant
should
offer
such
a
thing
to
her
,
and
then
the
sight
of
his
coat
in
her
hand
left
there
,
as
others
that
came
in
at
her
cry
would
witnesse
just
upon
his
going
out
.
All
these
mitigated
his
fault
,
but
did
not
wholly
excuse
it
;
for
hee
should
have
considered
how
faithfull
Ioseph
had
shew'd
himselfe
,
and
how
vertuous
,
and
should
not
have
conceived
that
he
would
so
soone
have
turned
so
desperately
evill
,
as
to
have
offered
violence
to
his
mistris
.
Be
you
therefore
humbled
,
if
any
of
you
have
beleeved
and
beene
angry
with
,
and
punished
so
much
as
you
could
,
another
for
a
fault
wherewith
he
was
wrongfully
burdened
,
if
the
end
or
issue
make
it
appeare
the
party
was
innocent
,
though
the
person
accusing
,
and
manner
of
accusing
may
extenuate
the
fault
of
your
credulity
,
yet
it
cannot
utterly
take
it
away
.
And
now
learne
to
use
both
eares
,
afore
you
credit
a
report
or
accusation
against
any
whose
course
hath
beene
vertuous
and
commendable
,
though
it
come
even
from
a
wife
or
person
very
neere
.
Indeed
a
man
whose
knowne
evill
carriage
doth
give
it selfe
for
a
very
probable
argument
of
his
guiltinesse
,
hath
no
wrong
if
a
probable
though
not
all
out
true
narration
be
beleeved
against
him
,
but
it
is
a
great
fault
to
credit
a
lewd
tale
against
a
Ioseph
.
Search
thorougly
into
such
accusers
and
accusations
,
and
be
not
angry
at
first
,
for
that
will
hinder
a
man
from
being
indifferent
in
searching
out
the
truth
of
the
matter
.
You
see
Potiphers
faults
,
see
his
good
deedes
.
His
good
deeds
.
1.
He
observed
his
servants
faithfulnesse
and
good
successe
,
nd
loved
and
rewarded
him
for
it
.
Deut.
15.1
,
14.
First
,
hee
marked
the
Faithfulnesse
of
his
servant
,
and
his
good
successe
in
all
things
,
and
accordingly
both
loved
,
trusted
,
and
preferred
him
in
his
house
.
It
is
a
point
of
wisdome
in
any
man
to
shew
due
love
and
respect
to
a
faithfull
and
prosperous
servant
,
as
after
the
Governour
of
the
prison
did
,
and
as
Laban
did
before
.
To
see
this
is
a
point
of
discretion
,
but
to
like
and
reward
it
,
adds
justice
to
discretion
,
vertue
would
be
noted
in
the
meanest
condition
,
and
where
it
is
seene
it
is
worthy
to
be
honoured
,
especially
in
a
servant
,
by
whose
vertues
a
mans
estate
is
so
greatly
furthered
.
It
is
a
wrong
to
ones
selfe
and
to
all
masters
,
not
to
cherish
good
behaviour
,
by
shewing
good
liking
,
and
giving
good
reward
.
Therefore
God
commanded
the
masters
to
impart
to
their
servants
when
they
set
them
free
,
some
good
part
of
the
substance
wherewith
God
had
blessed
them
under
their
labours
.
And
Salomon
saith
,
that
as
hee
that
tendeth
the
fig-tree
shall
eate
of
its
fruits
,
so
hee
that
attendeth
on
his
master
shall
come
to
honour
.
It
is
a
shame
for
the
fig-tree
if
the
gardener
doe
not
fare
the
better
for
it
,
and
an
arrant
shame
for
the
master
if
a
diligent
servant
reape
not
benefit
from
him
.
If
any
of
you
masters
have
beene
barren
fig-trees
to
your
faithfull
servants
,
confesse
it
to
be
a
fault
of
unjustice
,
and
a
kind
of
ingratitude
,
a
fruit
of
niggardize
and
selfe-love
,
and
a
just
cause
to
provoke
God
to
give
you
such
wicked
servants
,
as
may
become
a
plague
to
such
sorry
and
pinching
masters
.
The
Holy
Ghost
bids
us
doe
to
servants
that
which
is
just
and
equall
;
And
if
any
of
you
have
beene
so
much
favoured
by
the
divine
providence
,
as
to
be
provided
of
these
houshould
instruments
,
good
and
faithfull
,
and
every
way
vertuous
,
let
them
afford
them
all
encouragements
by
all
good
usage
.
You
know
how
much
it
concernes
an
Artificer
to
get
a
good
,
and
strong
,
and
fit
toole
,
no
lesse
needfull
is
a
prudent
,
diligent
and
trusty
servant
.
Consider
now
that
which
Potiphar
could
not
consider
,
that
in
Iesus
Christ
there
is
neither
bond
nor
free
,
the
meaning
is
,
that
Christ
will
not
respect
men
more
or
lesse
in
respect
of
grace
or
salvation
,
because
of
their
being
masters
or
bond-men
:
therefore
seeing
God
will
reward
a
servants
graces
,
why
should
not
masters
reward
their
paines
?
Nothing
but
worldly-mindednesse
will
oppose
this
exhortation
,
and
none
but
very
worldly
minded
men
will
neglect
it
.
Another
thing
to
be
liked
in
him
is
,
It
is
a
good
thing
even
in
unjust
punishing
,
yet
to
observe
some
moderation
,
so
as
not
to
proceed
to
capitall
blowes
,
till
time
of
respight
have
beene
taken
,
to
take
more
thorough
notice
of
the
matter
.
And
it
is
probable
that
Potiphar
had
a
little
kind
of
pacification
towards
Ioseph
,
because
he
proceeded
not
after
to
greater
severity
.
Learne
you
to
put
some
time
betwixt
the
accusing
and
utmost
punishing
,
that
truth
may
have
leasure
to
cleare
it selfe
,
and
see
how
monstrously
cruell
many
of
ours
be
,
that
will
kill
in
a
rage
(
and
not
onely
be
angry
)
for
that
for
which
their
owne
more
sober
thoughts
would
account
even
a
blow
to
be
an
over-measure
of
punishment
.
These
are
the
faults
and
good
deedes
of
Potiphar
.
You
see
that
these
common
benefits
are
cast
upon
Heathen
men
,
and
therefore
be
exhorted
not
to
set
your
hearts
upon
them
,
nor
to
satisfie
yourselves
in
them
,
but
to
seeke
the
Kingdome
of
God
and
its
righteousnesse
,
and
to
esteeme
of
these
things
but
as
the
vantage
,
not
the
principall
bargaine
,
as
most
times
men
doe
.
And
seeing
the
having
of
these
things
doth
not
difference
you
from
unsanctified
men
,
let
the
using
;
use
them
not
alone
for
your
owne
credit
and
carnall
content
,
but
for
the
common
good
,
and
for
the
releefe
especially
of
the
poore
Saints
.
Have
them
so
as
not
to
be
puft
up
by
them
,
not
to
trust
in
them
,
not
to
account
your selves
one
whit
the
better
men
or
women
for
them
;
have
them
so
as
to
be
thankfull
for
them
and
ready
to
part
with
them
,
and
the
so
having
them
will
prove
you
true
Christians
,
and
that
these
outward
things
are
given
you
in
favour
,
as
a
reward
of
goodnesse
and
an
instrument
of
it
.
It
is
the
lot
of
many
men
to
be
crossed
in
their
wives
,
amongst
other
crosses
,
some
have
lewd
women
,
impudent
,
false
,
crafty
.
They
on
whom
God
hath
laid
this
crosse
,
must
labour
to
beare
it
quietly
,
they
suffer
none
other
things
then
many
before
have
suffered
and
shall
suffer
hereafter
.
Crosses
must
be
made
as
easie
as
is
possible
by
the
patient
beating
,
chafing
,
raging
,
vexing
will
not
diminish
our
misery
but
increase
it
.
But
those
that
have
better
wives
,
must
learne
to
prize
that
jewell
and
to
be
thankefull
,
and
to
beare
with
common
weakenesses
,
which
no
women
nor
men
are
free
from
,
because
the
Lord
hath
not
laid
the
worst
crosse
upon
them
by
sending
them
yoke-fellowes
of
the
vilest
qualities
.
And
so
much
for
Potiphar
.
Now
for
his
wife
,
shee
was
a
most
wicked
woman
,
of
her
good
deeds
we
reade
nothing
,
of
her
naughtinesse
a
great
deale
.
No
good
in
her
.
Her
faults
.
1.
Shee
was
an
adulterous
woman
.
These
were
her
faults
.
First
,
shee
was
a
lewd
,
adulterous
woman
,
not
contented
with
her
owne
husband
,
but
giving
her
eye
leave
to
wander
upon
the
comelinesse
of
a
servant
of
her
husbands
.
Secondly
,
shee
was
impudent
and
earnest
in
her
filthinesse
,
Thirdly
,
shee
was
a
most
malicious
woman
,
hee
hath
brought
in
an
Hebrew
,
which
name
was
odious
among
the
Aegyptians
,
and
so
having
laid
a
crafty
foundation
for
her
malicious
designe
when
her
Lord
comes
home
,
she
shewes
him
the
garment
and
accuseth
him
in
the
same
fashions
that
he
came
in
to
her
and
offered
to
commit
villany
with
her
,
but
when
shee
cried
he
hasted
away
leaving
his
garment
for
haste
.
Here
is
lust
,
here
is
impudencie
,
here
is
wilfullnesse
in
lust
,
here
is
bitter
malice
and
causelesse
,
here
is
subtilty
and
great
craft
,
here
is
lying
and
great
falsehood
.
O
let
all
women
and
all
men
beware
of
these
sinnes
;
beware
of
looking
upon
a
handsome
body
and
a
faire
face
with
a
lustfull
eye
;
beware
of
nourishing
lustfull
desires
;
beware
of
impudency
and
shamelesnesse
;
beware
of
alluring
,
enticing
,
almost
compelling
men
to
lewdnesse
;
beware
of
hating
those
whom
you
cannot
win
to
be
sinfull
;
beware
of
lying
,
false
accusing
,
laying
snares
to
intrap
men
in
and
crafty
and
bold
bearing
out
of
lies
;
and
beware
of
going
on
still
in
sin
and
carrying
it
out
with
an
high
hand
.
This
Aegyptian
Lady
that
knew
not
God
,
might
easily
runne
into
such
abhominations
,
and
it
is
no
wonder
that
Satan
could
draw
one
of
his
owne
slaves
to
doe
this
drudgery
,
but
let
none
of
those
that
know
and
professe
to
feare
God
prostitute
themselves
to
lewdnesse
,
malice
,
lying
,
and
guile
,
take
heed
of
giving
your selves
leave
to
be
wanton
;
the
woman
that
prostitutes
her
body
will
soone
become
full
of
all
other
vices
.
THE
TWENTY
FIFTH
EXAMPLE
.
OF
Pharaohs
Butler
and
Baker
,
and
Pharaoh
himselfe
and
the
Aegyptians
.
BEfore
I
speake
of
Ioseph
,
why
are
you
so
sad
to
day
,
intimating
that
they
wonted
not
to
be
so
.
There
is
a
certaine
naturall
cheerefullnesse
that
will
beare
a
man
out
in
common
crosses
,
such
as
imprisonment
and
make
them
merry
,
even
though
they
lie
by
it
,
and
be
in
some
danger
of
death
as
these
.
This
is
a
thing
that
lookes
like
vertue
,
but
he
that
out
of
naturall
wisedome
is
cheerefull
is
morally
vertuous
,
he
that
is
so
out
of
the
sight
of
God
and
the
innocencie
and
quietnesse
of
his
conscience
,
is
religious
.
Labour
to
get
so
much
grace
as
to
prevaile
more
with
your selves
,
then
an
Heathen
man
,
even
to
beare
all
crosses
with
an
undejected
countenance
,
let
not
calamities
make
your
lookes
heavie
.
Indeed
if
we
give
our selves
to
grieve
for
our
sinnes
upon
occasion
of
our
crosses
,
it
is
commendable
,
but
sadnesse
at
a
crosse
bewraies
weakenesse
of
judgement
,
because
it
is
a
bootelesse
macerating
of
ones
selfe
,
and
making
himselfe
more
miserable
then
else
the
crosse
could
make
him
.
It
is
true
,
God
hath
set
griefe
amongst
our
affections
,
that
it
might
somewhat
quicken
us
to
shunne
crosses
and
to
seeke
an
issue
out
of
them
,
and
such
quantity
of
griefe
as
is
requisite
for
that
end
,
may
well
be
entertained
,
though
it
swell
not
so
big
as
to
write
it selfe
upon
our
cheekes
and
countenance
.
But
these
two
men
whom
imprisonment
could
not
make
to
change
countenance
,
yet
became
sad
when
they
wanted
interpreters
of
their
dreames
.
It
was
one
of
the
waies
by
which
the
Lord
was
pleased
to
reveale
himselfe
in
those
times
,
this
was
a
divine
dreame
offered
unto
each
of
them
by
God
of
purpose
to
finish
the
thing
he
had
intended
about
Ioseph
,
and
hence
they
cannot
be
cheerefull
till
they
know
the
meaning
of
the
dreame
.
To
be
heavie
when
we
want
fit
meanes
of
making
us
understand
that
which
much
concernes
us
to
know
,
is
not
blame-worthy
.
If
these
were
sad
for
want
of
a
fit
Interpreter
of
dreames
,
how
much
more
cause
have
they
to
be
sad
that
want
an
Interpreter
of
Gods
Word
unto
them
?
Did
they
as
well
know
the
neede
of
knowing
the
Scriptures
,
as
these
knew
the
want
of
an
Interpreter
,
they
would
be
sad
upon
a
juster
occasion
.
But
it
may
seeme
much
that
we
meete
with
interpreters
of
dreames
,
yet
it
is
likely
,
nay
certaine
,
that
there
were
some
which
undertooke
that
office
,
as
there
were
that
exercised
other
curious
arts
.
I
suppose
that
God
who
gave
dreames
to
some
,
gave
then
to
others
the
knowledge
of
interpreting
of
dreames
,
and
hence
the
Divells
imitating
God
did
set
his
Idolatrous
Priests
a
worke
to
doe
the
same
thing
,
and
hence
the
Interpreters
of
dreames
among
the
Gentiles
.
It
was
not
to
be
discommended
but
rather
approoved
in
these
men
,
that
having
had
dreames
,
they
would
have
sought
to
the
Interpreters
,
and
were
sad
that
their
opportunity
served
them
not
.
How
much
more
should
we
seeke
to
those
that
can
teach
us
better
things
,
and
are
appointed
for
that
purpose
and
even
be
sorry
that
wee
want
such
helpes
?
But
another
thing
commendable
is
,
Another
good
act
we
have
in
the
chiefe
Butler
,
that
when
he
was
put
in
remembrance
of
Ioseph
by
the
falling
out
of
the
dreame
of
Pharaoh
,
and
the
insufficiencie
of
the
other
Wise-men
to
interpret
,
then
he
did
a
good
office
to
his
King
(
though
I
cannot
call
it
a
good
office
to
Ioseph
as
he
did
it
)
even
to
informe
the
King
of
it
,
and
bring
Iosephs
ability
to
light
,
and
make
this
gift
of
his
serviceable
to
Pharaoh
in
this
exigent
.
They
doe
a
good
office
to
a
King
or
any
other
man
,
who
helpe
them
to
men
of
commendable
sufficiencies
to
doe
any
necessary
service
for
them
,
and
who
certifie
those
with
whom
they
live
what
benefits
themselves
have
received
by
another
,
that
others
may
receive
the
like
benefit
in
the
like
necessity
.
All
men
should
be
so
charitable
to
their
neighbours
,
as
to
commend
unto
them
the
spring
from
whence
themselves
have
dranke
refreshing
waters
.
But
see
the
faults
of
these
men
,
that
the
wrath
of
a
King
is
like
the
roaring
of
a
Lyon
,
and
that
whosoever
sinneth
against
him
,
sinneth
against
his
owne
soule
.
It
may
befall
an
innocent
man
to
be
suspected
of
this
crime
,
as
here
it
may
seeme
the
Butler
found
by
experience
,
but
it
is
needfull
that
we
carefully
shunne
the
crime
,
though
we
cannot
shun
the
suspition
.
Feare
God
and
honour
the
King
,
the
Supreame
,
S.
Paul
the
higher
Powers
.
How
ill
speed
had
Absalom
,
and
Shebah
,
and
Bigtam
,
and
Zeresh
,
and
others
that
attempted
against
Kings
?
Learne
to
be
duly
subject
unto
them
by
whom
the
God
of
Heaven
doth
as
it
were
keepe
his
possession
of
the
world
;
Hitherto
their
common
faults
.
I
pray
if
any
be
guilty
of
this
fault
,
let
him
not
forget
it
now
,
but
being
put
in
minde
of
it
by
the
hearing
of
a
like
offence
in
this
Officer
of
Pharaoh
,
let
him
see
it
to
be
as
bad
a
vice
in
himselfe
,
as
at
the
reading
of
it
he
cannot
choose
but
judge
it
in
this
Courtier
.
Had
he
seene
so
much
serviceablenesse
,
so
excellent
skill
in
so
hidden
a
thing
as
interpreting
of
dreames
,
and
such
excellent
parts
in
Ioseph
,
and
had
himselfe
found
him
so
true
an
Interpreter
,
as
that
all
things
came
to
passe
according
to
his
word
,
and
was
he
not
worth
once
thinking
of
for
a
whole
yeares
space
together
?
Sure
he
was
glutted
with
his
owne
prosperity
,
that
in
all
those
daies
could
not
find
in
his
heart
to
cast
one
thought
backe
againe
to
the
prison
,
and
thinke
of
the
wrong
done
to
that
so
worthy
a
young
man
,
who
both
ministred
unto
him
in
prison
and
foretold
his
deliverance
out
of
prison
.
This
forgetfullnesse
of
a
man
to
whom
we
have
beene
indebted
in
misery
,
is
a
testimony
that
selfe-love
hath
so
abounded
in
him
as
that
it
hath
choaked
and
consumed
all
charity
.
It
is
a
most
disbecomming
vice
,
it
causeth
hard
censures
from
every
mouth
that
doth
heare
,
he
that
hath
practised
it
in
himselfe
cannot
but
condemne
it
in
another
,
as
David
did
his
owne
fault
in
a
third
person
;
forget
not
to
blame
your selves
for
having
so
forgotten
.
And
now
be
taught
to
use
your
memory
vertuously
to
remember
those
that
are
indistresse
and
under
injuries
,
and
those
that
have
suffered
with
you
,
and
those
that
have
beene
instruments
of
comfort
to
you
in
the
common
sorrowes
that
befell
both
.
Memory
cannot
be
better
exercised
next
after
the
remembrance
of
God
and
his
benefits
and
our
sinnes
,
then
in
remembring
the
miseries
of
others
,
with
whom
once
our
own
selves
were
joyned
in
the
same
misery
,
and
the
kindnesses
we
have
received
of
them
in
our
miseries
.
And
so
much
of
the
faults
of
these
men
.
O
now
therefore
let
mee
counsell
you
to
be
thankefull
for
liberty
,
and
to
praise
God
that
hath
not
laid
you
fast
in
some
place
of
custody
,
that
hath
set
you
at
large
and
given
you
liberty
to
be
with
whom
and
where
you
would
your selves
,
in
your
owne
houses
,
or
in
your
friends
houses
,
or
where
you
desire
to
be
,
where
you
have
no
doores
locked
upon
you
,
no
keeper
to
shut
you
in
and
let
you
forth
,
no
controler
to
take
you
up
with
surly
words
,
none
to
finde
fault
with
you
in
that
kinde
,
or
to
exact
upon
you
.
I
say
,
thanke
God
for
liberty
and
know
the
benefit
by
having
,
which
would
seeme
great
unto
you
if
you
wanted
it
.
And
secondly
,
use
your
liberty
well
,
keepe
your selves
from
ill
company
and
ill
courses
;
runne
not
into
places
worse
then
prisons
,
then
when
you
be
out
of
prison
.
Moderate
your selves
in
your
freedome
,
that
you
may
not
be
abridged
of
your
freedome
,
especially
take
heede
of
running
into
such
crimes
,
as
should
cause
you
to
deserve
imprisonment
.
Harmefull
creatures
are
chained
or
tied
up
,
so
must
harmefull
men
,
let
your
behaviour
be
such
,
that
you
may
not
inforce
Governours
to
lay
you
fast
,
let
not
Satan
get
you
into
his
bondage
,
be
not
prisoners
to
your
lusts
,
Abuse
not
your
liberty
as
a
cloake
of
maliciousnesse
,
or
as
an
occasion
to
the
flesh
,
the
abuse
of
mercies
doth
forfeit
them
and
addeth
bitternesse
to
the
want
of
them
.
If
there
be
not
a
grosse
fatnesse
growne
over
the
heart
of
a
man
,
he
will
call
to
minde
with
anguish
his
unbridled
walking
in
his
liberty
that
now
is
bound
to
one
place
.
But
howsoever
,
learne
to
prepare
for
imprisonment
and
for
that
purpose
keepe
friendship
with
God
in
your
owne
consciences
,
with
whom
you
may
comfortably
conferre
when
the
prison
doores
be
shut
and
your
other
friends
are
kept
out
from
you
.
And
labour
to
get
the
knowledge
of
the
Word
of
God
,
the
meditation
of
which
may
be
sweete
unto
you
when
solitarinesse
would
else
cast
you
into
your
dumpes
.
He
that
can
powre
out
his
soule
to
God
in
prayers
and
in
supplications
and
in
thankesgivings
,
may
make
his
prison
comfortable
to
him
,
he
that
can
heare
peaceable
answers
from
his
conscience
may
sing
Psalmes
in
the
stockes
,
and
he
that
can
meditate
of
Gods
Word
can
never
languish
with
solitarinesse
,
when
he
lieth
under
lock
and
key
and
that
himselfe
alone
also
.
And
another
crosse
is
to
the
Baker
alone
,
he
lost
his
life
violently
,
To
die
an
unnaturall
,
and
shamefull
and
violent
death
is
a
misery
,
a
crosse
,
a
punishment
,
death
at
what
doore
soever
it
carry
a
man
out
of
the
world
,
is
grimme
enough
to
looke
upon
,
but
to
hale
a
man
out
of
the
world
by
violence
and
disgrace
,
makes
his
approach
more
terrible
.
Nature
hates
its
owne
destruction
,
the
soule
and
body
cannot
well
indure
their
separation
,
but
so
much
the
lesse
by
how
much
the
destruction
is
more
violent
,
and
the
parting
more
contumelious
.
Let
us
be
thankfull
to
God
therefore
that
hath
taken
our
friends
out
of
the
world
by
faire
and
naturall
deaths
,
and
let
us
abhorre
and
shunne
those
capitall
sinnes
that
may
cause
the
Lord
to
bring
us
into
the
like
misery
,
and
to
pull
us
out
of
the
world
before
our
time
,
and
with
much
contempt
also
:
and
let
us
be
alwaies
ready
not
for
death
alone
,
but
for
such
a
kind
of
death
.
A
man
is
to
brooke
reproach
with
death
and
as
well
as
death
.
If
onely
malefactors
did
fall
in
this
manner
,
it
were
our
duty
to
care
for
no
more
but
to
prevent
crimes
,
but
seeing
the
innocent
also
have
beene
oppressed
,
witnesse
above
all
exceptions
,
our
Lord
Jesus
Christ
and
his
blessed
Prophets
and
Martyrs
,
now
it
is
requisite
for
us
to
prepare
for
a
violent
death
,
onely
praying
to
God
that
wee
may
not
pull
it
on
our selves
by
our
sinnes
,
and
then
bearing
it
quietly
,
though
it
should
befall
us
without
doing
ill
,
and
most
comfortably
if
it
should
befall
us
for
having
done
well
.
First
,
they
were
both
officers
under
a
great
King
,
enjoying
places
of
honour
,
and
like
by
too
(
if
they
wanted
not
good
husbandry
)
of
wealth
.
To
have
preferment
and
riches
,
or
to
be
in
the
way
of
both
,
by
attending
upon
a
mighty
Prince
,
is
such
an
outward
thing
as
men
make
great
account
of
;
O
how
much
more
worthy
a
thing
is
it
to
be
an
attendant
on
God
,
and
a
speciall
officer
as
it
werein
his
Court
?
They
know
not
God
and
his
service
,
that
cannot
see
an
excellency
in
being
admitted
so
neere
to
the
King
of
Kings
.
It
is
a
great
happinesse
in
misery
to
meete
with
a
person
able
and
ready
to
comfort
and
cheere
up
a
sad
heart
by
cheerefull
serving
and
by
hearty
counsell
.
Hee
is
as
happy
as
one
can
be
in
prison
,
that
hath
a
Ioseph
to
be
with
him
or
to
waite
upon
him
;
God
can
give
this
benefit
to
us
,
we
must
supplicate
for
it
,
and
learne
to
make
as
great
account
of
such
in
prosperity
as
in
adversity
.
Now
it
might
have
beene
to
the
Baker
a
benefit
,
if
his
want
of
due
knowledge
had
not
unfitted
him
to
make
it
usefull
,
that
he
had
three
dayes
warning
to
fit
him
for
death
.
There
is
no
man
that
can
promise
himselfe
life
for
the
space
of
three
dayes
,
but
so
easy
are
we
to
make
and
beleeve
promises
of
life
to
our selves
,
unlesse
we
see
the
time
of
our
life
most
inevitably
determined
,
that
we
will
hardly
set
our selves
to
prepare
heartily
for
death
,
unlesse
we
be
made
to
see
that
now
before
such
a
time
we
must
needes
die
.
But
it
is
our
duty
to
looke
for
that
,
and
walke
prepared
for
it
that
may
come
every
houre
,
must
come
within
a
short
time
;
for
what
is
the
longest
life
when
once
the
conclusion
of
it
is
come
upon
us
.
Againe
,
it
was
a
benefit
to
the
Butler
,
The
Butlers
benefit
.
He
both
knew
he
should
be
delivered
,
and
was
delivered
out
of
prison
.
he
both
knew
he
must
be
delivered
,
and
was
delivered
out
of
prison
,
and
retured
to
his
place
of
honour
againe
.
To
have
a
comfortable
deliverance
out
of
crosses
is
a
benefit
that
we
can
easily
discerne
to
be
great
,
who
doth
not
desire
it
,
rejoyce
in
it
,
pray
for
it
and
applaud
others
for
it
.
It
is
therefore
a
great
goodnesse
of
God
to
grant
it
,
indeed
if
one
have
beene
caught
by
some
affliction
through
wrongfull
meanes
,
when
nothing
worthy
thereof
hath
beene
done
by
him
;
it
is
a
favour
of
God
to
make
his
innocency
knowne
,
and
so
to
grant
him
a
happy
escape
,
but
howsoever
it
is
a
mercy
.
But
you
see
here
it
is
a
common
mercy
,
be
thankfull
for
it
,
walke
capable
of
it
,
by
being
such
as
God
hath
ingaged
himselfe
unto
,
to
deliver
them
out
of
all
adversity
.
And
most
of
all
,
make
a
good
use
of
your
crosses
and
deliverances
both
,
that
you
may
be
better
after
a
crosse
,
and
that
your
deliverance
may
deliver
you
also
from
sinne
.
Hee
that
getteth
not
some
more
grace
in
adversity
then
he
had
before
it
came
,
and
doth
not
use
that
grace
after
to
shew
himselfe
to
have
profited
by
his
crosse
,
comes
out
of
a
crosse
none
otherwise
then
a
beast
may
scramble
out
of
a
ditch
,
and
to
such
an
one
a
worse
thing
shall
befall
afterwards
.
And
so
much
for
this
couple
.
Now
we
proceed
to
Pharaoh
himselfe
King
of
Egypt
,
we
consider
in
him
the
same
things
,
his
good
and
bad
deeds
,
the
good
and
bad
occurrents
that
befell
him
.
First
for
his
good
deeds
,
Surely
it
is
a
point
of
wisedome
not
to
sleight
men
because
of
their
outward
meanenesse
,
but
without
prejudice
to
conferre
with
them
if
we
heare
good
of
them
,
and
to
be
ready
to
hearken
to
their
wise
words
.
Can
any
good
come
out
of
Nazareth
,
saith
Nathaniel
,
prejudice
against
the
meanes
of
Christs
birth
and
education
would
have
kept
him
from
Christ
,
if
he
had
not
followed
Philips
advise
,
who
bid
him
come
and
see
.
It
pleaseth
God
to
triumph
over
the
folly
of
men
,
that
will
measure
things
by
worldly
greatnesse
,
and
to
give
them
over
to
undoe
themselves
.
In
Ieremies
time
the
Priests
and
men
of
note
were
opposite
to
him
;
so
Christ
was
therefore
neglected
because
he
was
the
sonne
of
a
Carpenter
.
Take
heede
that
you
measure
not
men
by
their
high
place
and
worldly
accoutrements
,
God
is
often
pleased
to
sleight
great
ones
and
to
respect
the
meaner
:
In
this
case
learne
wisedome
of
Pharoah
and
judge
not
by
the
appearance
.
Oh
how
desirable
a
thing
is
it
in
Princes
to
commend
men
to
high
place
for
their
worth
sake
?
And
how
happy
is
that
nation
,
when
not
a
mans
either
friends
,
or
money
,
or
flattery
,
or
ambitious
insinuations
of
himselfe
,
but
his
parts
,
the
abilities
God
hath
given
him
,
and
fitnesse
to
discharge
an
high
place
,
is
the
rule
which
the
Prince
doth
follow
in
advancing
men
?
It
shall
procure
a
world
of
welfare
to
the
state
,
and
comfort
to
the
Prince
,
to
whom
the
Lord
giveth
so
much
wisedome
,
as
thus
to
dispence
places
of
preferment
.
But
I
speake
to
subjects
,
wee
must
be
helpefull
to
our
Soveraigne
Lord
with
our
prayers
,
that
is
all
which
our
hands
can
reach
unto
.
A
fourth
thing
is
,
Pharaoh
continued
to
favour
Ioseph
all
his
life
long
,
For
his
faults
,
Let
us
pray
to
God
to
leade
us
into
the
knowledge
of
his
truth
,
or
else
we
may
live
long
with
them
that
know
it
,
and
yet
learne
nothing
of
it
.
It
is
in
our
nature
to
settle
our selves
in
the
religion
of
our
forefathers
,
and
not
to
consider
whether
it
be
true
and
good
,
yea
or
not
.
A
kind
of
slitenesse
in
matter
of
religion
,
doth
raigne
in
the
world
,
men
will
not
be
at
the
trouble
to
examine
that
which
they
find
in
use
,
they
will
not
hazard
themselves
in
crossing
the
common-voice
;
so
they
swimme
downe
the
streame
,
and
runne
into
perdition
for
company
.
Let
us
be
carefull
to
examine
the
things
that
we
finde
,
and
seeing
God
hath
vouchsafed
us
the
happy
guidance
of
his
word
,
let
us
learne
to
try
all
things
and
hold
fast
the
good
:
Now
his
prosperity
was
great
.
First
,
That
the
wicked
are
lusty
and
strong
,
that
they
have
no
bonds
in
their
death
,
and
that
they
be
not
in
adversity
as
other
men
.
But
we
have
an
example
of
some
good
in
these
Egyptians
,
O
that
we
could
see
our
duty
in
theirs
,
and
learne
to
submit
our selves
so
conscionably
to
our
Governours
,
that
nothing
may
drive
us
to
sedition
or
rebellion
.
A
man
might
have
brought
great
shew
of
reason
,
why
the
Egyptians
should
have
refused
to
sell
themselves
and
their
lands
,
if
he
would
have
given
leave
to
wit
and
words
:
but
these
men
are
content
to
stoope
so
farre
,
rather
then
to
forget
that
they
were
subjects
.
Why
should
not
religion
make
us
able
to
keepe
our
stomacks
downe
from
all
disloyall
practises
,
as
well
as
nature
taught
it
the
Egyptians
?
Now
for
the
faults
of
Egypt
,
I
have
one
to
marke
,
it
is
said
,
they
were
faint
with
famine
,
Gen.
47.13
.
or
mad
with
famine
,
so
some
translate
if
,
and
better
;
great
crosses
put
men
almost
out
of
their
wits
,
and
drive
them
into
a
certaine
kinde
of
fury
they
know
not
what
to
doe
.
We
must
pray
to
God
for
such
a
measure
of
wisedome
and
patience
,
that
crosses
may
not
worke
so
distemperedly
upon
us
.
But
another
good
deed
.
Also
the
Egyptians
had
a
great
crosse
for
they
were
utterly
impoverished
by
famine
.
But
they
had
great
benefits
,
First
,
seven
very
plentifull
yeeres
,
and
secondly
,
a
man
of
wisdome
that
provided
for
them
before
hand
,
thirdly
,
a
man
of
equity
that
made
them
tenants
upon
due
and
easie
rates
,
viz.
they
paid
the
fifth
part
of
their
increase
to
Pharaoh
and
had
foure
parts
to
themselves
,
then
which
what
Tenant
can
desire
a
more
equall
rent
.
Who
could
wish
to
have
a
better
bargaine
?
So
they
had
you
see
an
interchange
of
good
and
evill
,
as
most
times
the
Lord
doth
please
to
send
unto
the
sonnes
of
men
.
Let
us
see
our
mercies
to
make
us
more
patient
under
our
crosses
,
and
let
us
see
our
crosses
to
make
us
more
thankefull
for
our
mercies
,
and
let
not
either
passe
from
us
without
a
good
use
.
It
is
a
commendable
thing
so
to
respect
excellent
vertues
,
as
not
to
be
mooved
with
envie
at
their
prosperity
whom
vertue
doth
advance
,
yea
to
love
,
esteeme
,
and
honour
them
the
more
,
because
they
have
shewed
themselves
worthy
the
highest
dignities
that
have
befalne
them
.
The
Court
of
Cyrus
was
filled
with
men
of
another
temper
then
Pharaohs
Court
,
How
did
they
practise
against
Daniels
life
through
envie
?
Let
us
be
liker
the
Egyptian
Lords
here
then
the
Persian
.
(
*
⁎
*
)
THE
TWENTY
SIXT
EXAMPLE
.
OF
IOSEPH
.
AT
last
,
we
have
passed
through
the
persons
that
lived
with
Iacob
,
and
Ioseph
,
Come
Children
,
let
me
teach
you
the
feare
of
the
Lord
.
Here
is
an
example
which
will
teach
it
to
you
,
if
you
will
follow
it
:
I
beseech
you
to
begin
betime
to
entertaine
true
piety
;
you
are
not
so
young
,
but
that
God
can
worke
grace
in
your
hearts
;
you
may
come
to
Gods
Ordinances
,
and
doe
come
,
you
have
meanes
to
make
you
good
,
and
your
age
bringeth
with
it
to
Church
such
abilities
of
wit
and
memory
,
as
are
fit
to
be
instruments
of
working
Grace
in
your
hearts
.
Marke
now
,
I
will
shew
you
good
reasons
why
you
should
apply
your selves
unto
Godlinesse
,
even
so
early
,
and
then
I
will
shew
you
meanes
by
which
you
may
be
so
.
For
the
first
,
the
Lord
speaketh
to
young
men
and
saith
,
Remember
thy
Creator
in
the
dayes
of
thy
youth
.
Loe
God
desireth
to
have
you
come
unto
him
in
the
prime
of
your
age
.
There
be
some
persons
so
young
,
that
scarce
any
man
will
entertaine
them
for
his
servants
,
for
they
be
not
sufficient
yet
to
doe
service
:
but
God
who
entertaineth
servants
,
not
to
gaine
by
their
service
,
but
to
make
them
gainers
,
he
will
admit
them
into
his
house
,
and
make
them
his
servants
,
that
are
willing
to
be
his
Apprentices
,
as
it
were
at
7
,
8
,
9
yeeres
;
he
rejecteth
none
,
because
they
bee
yet
but
children
:
nay
you
shall
see
how
desirous
he
is
to
be
served
with
such
,
for
when
his
disciples
prohibited
those
that
brought
young
Children
,
he
reproved
them
,
and
commanded
to
suffer
young
Children
to
come
unto
him
,
because
of
such
,
(
meaning
not
alone
of
those
that
be
like
young
children
,
in
humility
,
but
even
of
young
Children
themselves
)
is
the
Kingdome
of
Heaven
.
Why
should
you
be
so
unwilling
to
serve
so
great
a
Master
,
who
is
willing
to
accept
you
so
young
into
his
service
?
Againe
,
the
Lord
Jesus
in
Baptisme
hath
made
a
Covenant
with
you
,
and
taken
you
into
a
Covenant
with
himselfe
,
so
that
you
are
,
as
I
may
so
say
,
even
bound
unto
him
as
covenant
servants
;
doe
not
now
prove
run
agates
and
breakers
of
your
covenant
.
Further
,
the
sooner
you
take
Christs
yoake
upon
you
,
the
more
grace
you
shall
get
here
,
and
the
more
Glory
hereafter
,
in
that
you
shall
both
doe
and
receive
more
good
,
and
avoid
and
shunne
more
sinnes
,
therefore
set
your selves
to
his
service
as
soone
as
possible
.
Contrarily
,
the
longer
you
tarry
out
of
his
service
,
the
harder
will
it
be
for
you
to
enter
into
it
,
for
the
continuance
of
sinnes
,
as
of
sores
,
doth
make
them
more
incurable
.
And
lastly
,
GOD
is
as
able
and
willing
and
ready
to
give
Grace
to
you
as
to
any
other
,
yea
,
and
hee
hath
set
before
your
eyes
,
besides
the
Example
of
Isaack
and
Ioseph
,
and
that
also
of
Iosiah
a
King
,
who
began
to
seeke
God
when
hee
was
not
above
12
yeares
old
.
These
reasons
should
perswade
you
,
let
them
perswade
you
that
are
to
follow
after
Godlinesse
:
it
is
a
rare
thing
,
but
the
rarer
the
better
;
it
shall
never
repent
you
to
have
gone
before
others
in
well
doing
:
now
let
mee
tell
you
how
you
may
bee
good
.
First
ponder
much
of
your
Baptisme
,
Secondly
be
carefull
to
attend
to
Gods
Word
in
publike
,
and
to
reade
it
,
and
to
ponder
on
it
,
Now
I
beseech
you
that
have
begun
earely
with
him
,
to
continue
to
the
end
with
him
,
and
see
,
that
neither
change
of
place
,
nor
of
state
,
adversity
nor
prosperity
turne
you
out
of
the
wayes
of
Godlinesse
:
and
if
any
of
you
have
seemed
at
Josephs
age
very
forward
in
Religion
,
but
are
now
in
a
manner
waxed
key
cold
,
and
starke
naught
,
scarce
retaining
any
savour
of
your
former
piety
;
let
Josephs
example
make
you
take
notice
of
your
want
of
perseverance
,
that
now
at
last
you
may
consider
your
decayes
,
and
strive
to
recover
againe
,
and
so
to
runne
to
the
end
of
the
race
with
comfort
.
And
you
that
are
Young
,
strive
to
get
truth
,
and
to
stand
by
Gods
strength
,
continually
using
Gods
meanes
,
and
you
shall
be
constant
:
and
so
much
of
Josephs
goodnesse
in
generall
,
especially
in
respect
of
its
beginning
and
continuance
.
Now
more
particularlie
,
In
his
Fathers
house
.
1.
1.
His
goodnes
in
his
Fathers
house
.
Gen.
37.2
.
1.
He
acquainted
his
father
with
his
brethrens
ill
carriage
.
He
was
willing
to
tell
of
his
Brethrens
ill
carriage
unto
his
Father
,
so
that
they
might
be
reformed
.
Those
of
you
that
are
of
so
slender
authoritie
or
power
,
by
reason
of
their
youth
,
or
upon
other
considerations
of
meannesse
of
estate
,
or
the
like
,
that
their
owne
admonitions
are
not
likely
to
prevaile
with
offendors
,
shall
doe
a
good
office
,
if
they
make
knowne
the
faults
of
such
offendors
to
their
betters
and
superiours
,
that
so
the
care
may
be
wrought
by
another
hand
,
which
themselves
cannot
worke
.
Thus
they
of
the
house
of
Cloe
complained
to
Paul
of
the
contentions
and
divisions
that
were
so
rife
and
scandalous
amongst
the
Corinths
.
This
a
man
is
enjoyn'd
and
bound
unto
by
the
rules
of
Charity
,
which
command
him
to
seeke
his
Brothers
amendment
and
reformation
of
those
things
that
are
evill
.
I
know
that
most
men
will
hate
such
as
complaine
of
them
,
and
call
them
tel
tales
,
but
this
kinde
of
,
complaining
may
bee
carried
closely
enough
,
that
it
shall
not
procure
envie
to
the
complainer
,
if
the
Governour
will
use
his
discretion
,
and
take
care
to
find
it
out
some
other
way
,
as
in
most
cases
he
may
,
rather
then
to
seeme
to
have
come
to
the
knowledge
of
it
by
such
a
meanes
.
But
if
it
cannot
be
concealed
,
all
men
must
forme
their
duties
,
though
they
hazard
themselves
to
some
ill
will
and
danger
.
Now
you
children
and
Servants
,
that
live
together
in
families
,
take
notice
of
Josephs
example
if
you
see
any
evil
way
of
your
common
inferiours
,
speake
to
them
,
admonish
them
if
it
be
fit
,
and
if
they
will
not
reforme
,
bring
their
bad
deedes
to
their
parents
,
or
masters
eares
,
that
so
you
may
not
partake
in
their
sinnes
,
for
want
of
using
due
meanes
to
reforme
them
:
Onely
take
heed
,
First
,
that
you
be
not
apt
to
complaine
for
every
light
weakenesse
,
which
ought
to
be
passed
by
,
and
Secondly
,
that
you
never
aggravate
any
thing
,
much
lesse
faine
,
lye
,
counterfeit
;
for
false
and
slanderous
complaining
against
a
servant
to
his
master
,
is
forbidden
expressely
by
Solomon
,
saying
,
accuse
not
a
Servant
to
his
Master
:
Againe
,
if
there
be
any
that
have
chafed
,
and
entertained
great
discontent
against
their
fellow
servants
,
or
others
,
for
telling
of
their
faults
,
to
their
Governours
;
they
must
now
condemne
themselves
for
this
ungrounded
and
causelesse
anger
,
especially
if
they
have
beene
first
admonished
,
and
no
amendment
hath
followed
;
yea
,
though
the
others
have
told
it
first
to
their
Governours
,
the
fault
being
grosse
,
and
themselves
so
low
,
as
there
was
no
likelihood
that
they
should
have
beene
heard
,
for
why
should
any
man
be
offended
because
another
hath
done
his
duty
,
and
imitated
so
good
an
example
as
Joseph
?
For
seeing
all
men
must
take
heed
of
partaking
of
others
faults
,
they
shall
partake
in
those
,
they
seek
not
to
reform
by
such
fit
meanes
as
they
may
use
:
and
this
of
complaining
to
Governours
,
is
a
fit
meanes
,
it
followes
that
they
were
bound
in
Conscience
to
open
their
mouthes
in
this
kinde
,
and
it
is
doubtlesse
a
sinne
to
bee
offended
with
another
,
for
that
which
hee
could
not
omit
without
Sinne.
This
falling
out
with
him
that
hath
detected
a
mans
faults
,
is
an
evident
signe
of
a
man
that
loves
his
Sinne
,
and
would
willingly
live
in
it
,
but
for
feare
of
punishment
.
Secondly
,
Joseph
whilst
hee
lived
in
his
Fathers
house
,
had
divine
Dreames
afforded
unto
him
,
as
foretelling
his
owne
advancement
,
and
these
hee
faithfully
and
truly
told
unto
his
Father
,
and
unto
all
his
Brethren
,
although
his
Brethren
did
hate
him
for
it
,
and
his
Father
seemed
to
rebuke
him
,
Dreames
were
at
that
time
Ordinances
of
God
,
to
instruct
men
;
If
Joseph
could
not
forbeare
to
tell
his
dreames
,
how
much
lesse
should
any
forbeare
to
instruct
,
teach
,
or
admonish
their
fellow-servants
,
or
brethren
,
or
any
that
are
neare
to
them
.
Young
Samuel
did
tell
his
master
Eli
his
Dreame
,
and
did
well
in
telling
it
,
yea
,
Eli
charged
him
with
great
earnestnesse
to
tell
him
all
the
truth
:
But
let
men
be
sure
their
Dreames
bee
from
God
,
before
they
tell
them
,
I
meane
,
that
they
have
just
cause
to
speake
,
and
that
it
bee
the
certaine
truth
they
speake
,
before
they
speake
to
any
.
Thirdly
,
while
Joseph
was
young
,
You
know
how
precisely
the
Lord
hath
imposed
this
duty
upon
the
consciences
of
children
;
Children
obey
your
Parents
in
all
things
.
You
must
make
no
restriction
of
the
largenesse
of
this
Commandement
,
but
by
adding
that
word
,
Lawfull
,
which
out
of
other
Scriptures
must
needes
bee
understood
,
and
hee
gives
a
reason
,
saying
,
this
is
the
first
Commandement
,
meaning
of
the
second
Table
,
with
promise
,
and
with
promise
of
welfare
,
saying
,
that
it
may
bee
well
with
thee
.
As
ever
you
desire
to
finde
prosperity
from
God
,
so
you
must
bee
dutifull
to
your
Fathers
and
Mothers
,
the
instruments
of
your
beeing
,
and
bringing
up
,
and
the
most
immediate
Deputies
of
God
and
you
,
which
hee
hath
set
in
his
stead
,
to
take
care
of
you
,
and
to
rule
you
.
Now
you
that
are
sinfull
and
disobedient
Sonnes
and
Daughters
,
whose
carriage
doth
farre
differ
from
that
of
Josephs
,
see
the
foulenesse
of
your
Vice
,
by
opposing
unto
it
the
fairenesse
of
his
Vertue
.
Doe
not
your
hearts
within
you
say
,
that
it
was
very
well
done
in
Joseph
to
say
to
his
Father
,
here
am
I
,
when
hee
called
him
to
goe
on
his
errand
,
and
when
his
father
had
told
him
his
work
by
and
by
to
set
about
it
,
doe
you
not
thinke
that
Joseph
did
the
office
of
a
godly
childe
,
and
that
which
his
duty
bound
him
to
,
and
wherwith
God
was
well
pleased
?
If
he
did
,
as
your selves
must
needes
affirm
he
did
,
be
you
grieved
&
ashamed
within
your selves
,
of
your
quite
contrary
carriage
,
whose
consciences
can
tell
,
that
instead
of
answering
here
I
am
,
have
retained
some
surly
answer
,
and
instead
of
going
on
the
businesse
,
have
gone
a
quite
contrary
way
.
Let
your
hearts
smite
you
to
Repentance
,
that
you
may
comfort
your
Parents
with
obedience
hereafter
,
whose
hearts
you
have
formerly
vexed
by
your
gracelesse
stubbornesse
.
He
besought
us
,
and
we
would
not
heare
.
Loe
how
it
behoves
a
good
body
to
behave
himselfe
to
his
equals
or
betters
,
or
any
,
that
being
too
strong
for
him
,
when
they
doe
offer
hard
measure
unto
him
,
even
intreat
,
pray
,
beseech
,
use
all
submissive
,
gentle
,
quiet
and
milde
words
,
and
carriage
.
Learne
that
of
S.
Paul
who
saith
,
being
defamed
,
we
intreat
.
You
know
Abigals
carriage
toward
David
,
gentle
words
pacifie
wrath
:
and
if
any
thing
in
the
world
will
asswage
the
fury
,
and
mollifie
the
hardnesse
,
and
remove
the
cruelty
of
an
enemy
,
it
is
this
kinde
of
language
and
behaviour
:
If
therfore
any
of
us
be
guilty
of
betaking
our selves
,
in
such
case
,
to
railing
,
bitternesse
,
and
violence
,
giving
all
the
vile
tearmes
,
that
wrath
would
put
into
our
mouthes
,
against
our
Superiours
,
when
they
wronged
us
,
and
dawbing
them
with
most
foule
names
,
let
us
take
notice
of
our
folly
in
being
wrathfull
.
This
was
not
the
course
that
naturall
discretion
,
much
lesse
that
Christian
Religion
would
prescribe
to
a
wronged
man
:
this
shews
him
to
be
as
proud
and
bitter
,
that
suffers
,
as
they
that
offer
the
wrong
.
we
should
not
render
,
reviling
for
reviling
,
if
we
must
not
raile
on
him
that
abuseth
us
in
words
,
neither
then
on
them
that
abuse
as
in
actions
.
Now
then
learne
meekenesse
of
Ioseph
,
learne
to
frame
your
tongues
to
this
kinde
of
humble
speech
,
when
you
be
wronged
.
Perhaps
you
may
say
,
that
Joseph
did
this
because
he
durst
doe
no
otherwise
.
I
answer
,
if
he
feared
his
Brethren
,
are
not
you
to
feare
God
?
if
hee
durst
not
speake
wrathfully
to
them
,
that
hee
might
not
the
more
provoke
and
move
them
,
should
not
you
take
heed
of
provoking
GOD
with
the
licentious
use
of
your
evill
tongue
?
But
secondly
I
answer
that
it
is
very
probable
,
Ioseph
did
not
this
out
of
bare
feare
,
for
then
when
he
saw
that
the
matter
grew
desperate
,
and
hee
could
not
prevaile
by
intreaty
,
he
would
have
fallen
to
bitternesse
at
last
;
wherefore
follow
his
mildnesse
,
beseech
when
you
are
wronged
,
but
doe
not
rayle
and
revile
.
This
is
all
I
have
noted
of
Iosephs
private
life
in
his
Fathers
house
,
2.
His
good
carryage
in
Egypt
in
Putiphars
house
.
1.
He
was
a
most
diligent
&
faithfull
servant
to
him
.
now
we
will
follow
him
into
Egypt
,
and
see
how
he
carryed
himselfe
there
.
1.
in
private
in
the
house
.
1.
of
Putiphaer
2.
in
prison
,
2.
more
publikely
.
Iosephs
carriage
in
Putiphars
house
deserveth
praise
,
1.
because
he
was
a
diligent
and
faithfull
servant
unto
him
,
Ioseph
had
beene
bred
up
tenderly
as
the
free
sonne
of
a
noble
and
great
man
Iacob
;
of
a
sodaine
God
by
his
providence
made
him
a
bondman
,
he
frames
himselfe
to
such
dutifulnesse
and
fidelity
,
that
he
winnes
his
Master
,
and
gaineth
greater
favour
with
him
then
any
other
servant
,
as
you
may
reade
Gen.
39.
ad
7.
For
had
not
he
beene
faithfull
and
painefull
,
God
had
not
beene
with
him
nor
prospered
him
as
he
did
.
Let
me
commend
his
example
to
you
that
be
servants
to
imitate
it
,
labour
you
to
be
good
servants
,
faithfull
,
diligent
in
your
Masters
businesse
and
respective
towards
their
persons
,
that
so
God
may
be
with
you
too
,
and
prosper
you
,
and
you
also
may
draw
the
loves
and
good
wils
of
your
Masters
.
Your
service
is
not
bond
service
,
but
free
service
,
at
the
worst
it
is
but
a
service
of
eight
or
nine
yeares
likely
.
See
the
commandement
of
God
lying
upon
you
as
much
as
it
did
upon
Ioseph
,
and
doe
that
which
you
see
in
him
is
possible
to
doe
;
this
is
the
way
to
make
your
service
most
easie
and
comfortable
to
your selves
,
and
most
acceptable
and
pleasing
to
God
:
you
are
servants
now
,
you
may
be
Masters
or
Governours
hereafter
,
so
frame
your selves
in
the
function
of
servants
,
that
God
may
blesse
you
with
good
servants
.
Carry
your selves
towards
your
Masters
,
as
you
would
wish
your
servants
to
carry
themselves
to
you
,
and
for
the
most
part
,
you
shall
find
that
in
this
as
well
as
in
other
things
the
Lord
will
returne
a
mans
owne
measure
into
his
owne
bosome
.
The
living
God
markes
the
carriage
of
servants
,
accepts
their
diligence
and
fidelity
,
and
rewards
it
,
and
it
is
as
evident
a
note
of
true
piety
,
to
be
a
good
servant
,
as
a
good
King
or
a
good
Minister
,
and
that
will
make
you
good
servants
,
if
you
know
that
in
so
doing
you
shall
be
accepted
by
God
,
and
have
your
wages
from
him
,
if
your
Governours
should
be
froward
.
And
to
remember
that
Saint
Peter
requireth
you
,
to
shew
your selves
true
Christians
,
by
being
good
servants
,
even
to
unquiet
and
crooked
Masters
.
How
shall
doe
this
great
evill
,
and
sinne
against
God
,
Gen.
39.9
.
Wee
must
all
labour
to
plant
an
awfull
apprehension
of
Gods
greatnesse
,
justice
,
and
presence
in
our
minds
,
that
wee
may
not
dare
to
sinne
against
him
,
this
is
the
vertue
so
much
commended
in
the
Scriptures
,
so
often
required
,
and
that
hath
so
many
promises
made
unto
it
!
This
is
that
vertue
which
must
prove
our
knowledge
of
God
and
our
faith
in
him
:
I
meane
a
not
daring
to
sinne
in
respect
that
wee
know
it
is
offensive
to
him
,
and
will
provoke
him
against
us
:
This
vertue
will
hold
the
heart
from
secret
sinne
,
and
such
to
which
wee
are
much
solicited
&
perhaps
also
much
inclined
.
He
that
hath
this
grace
is
mounded
and
armed
against
the
strongest
temptations
of
Satan
and
of
evill
men
.
our
treasure
.
He
that
hath
gotten
it
in
any
good
quantity
,
hath
gotten
the
richest
treasure
in
the
world
,
and
that
which
will
doe
him
more
good
then
all
gold
and
silver
.
Salomon
calleth
it
the
beginning
or
head
,
or
chiefe
part
,
or
first
fruits
of
wisdome
.
It
is
a
grace
which
maketh
knowledge
usefull
,
which
else
will
end
or
rather
vanish
in
meere
discourse
and
twattle
.
It
is
a
grace
that
cannot
be
found
,
but
in
a
heart
thoroughly
sanctified
:
he
that
hath
it
is
sure
to
find
favour
with
God
,
and
to
walke
holily
with
God
.
No
man
can
sufficiently
set
forth
the
excellency
of
this
grace
?
It
is
that
by
which
we
must
worke
out
our
salvation
,
without
which
wee
cannot
hold
out
in
the
way
of
piety
,
it
must
helpe
us
against
false
feares
and
false
hopes
,
against
pleasure
,
against
profit
,
against
credite
,
against
discredite
,
against
all
the
wayes
that
Satan
hath
to
draw
us
to
sinne
.
It
will
make
you
forbeare
secret
sinnes
,
and
such
as
flesh
hath
much
to
say
,
why
it
must
needs
commit
:
a
large
measure
of
feare
will
make
you
forbeare
such
sinnes
,
and
if
there
be
any
there
,
it
will
make
you
carefull
of
rising
out
of
them
by
speedy
repentance
.
But
you
that
are
bold
to
sinne
in
secret
,
and
carelesse
to
repent
of
the
sinnes
that
you
can
keepe
secret
,
flatter
not
your selves
with
a
false
imagination
,
that
you
have
the
feare
of
God
before
your
eyes
.
Thirdly
,
this
worthy
man
had
a
thankefull
and
loving
respect
unto
his
Master
,
for
saith
he
,
my
Master
hath
thus
and
thus
honoured
&
trusted
me
,
and
shall
I
so
requite
his
love
as
to
defile
his
wife
?
you
see
that
every
man
ought
to
take
great
heed
of
wronging
that
person
in
any
thing
from
whom
he
hath
received
much
kindnesse
in
any
respect
.
The
good
that
another
hath
done
as
should
offer
it selfe
unto
our
minds
to
make
us
stedfast
in
forbearing
to
doe
any
thing
that
may
wrong
him
,
as
we
should
abstaine
from
injurying
a
benefactour
in
his
wife
or
goods
,
or
name
,
or
in
his
children
,
or
in
his
body
,
or
in
any
other
respect
.
Consider
if
you
have
beene
thus
thankefull
or
not
,
and
he
that
is
proved
by
the
verdict
of
his
owne
soule
to
be
ungratefull
,
(
having
not
remembred
good
turnes
received
,
to
make
him
temper
himselfe
from
injuries
)
let
him
know
,
that
this
shall
be
a
great
aggravation
of
his
fault
,
that
what
should
have
prevayled
to
withdraw
a
man
from
sinne
,
and
hath
not
,
shall
certainely
prevaile
to
make
his
punishment
the
more
grievous
:
Hast
thou
wronged
any
one
in
his
good
name
,
wife
,
&c.
Concerning
whom
if
ingratitude
and
love
of
sinne
had
not
polluted
and
corrupted
thy
memory
,
thou
mightest
have
said
,
he
hath
done
this
and
this
for
me
,
and
shall
I
so
requite
him
?
blush
for
shame
to
thinke
that
thou
hast
incurred
the
odious
name
of
an
ingratefull
man
,
a
terme
of
as
much
reproach
as
any
can
be
.
And
now
tread
in
Iosephs
steps
this
way
,
shew
that
you
doe
account
your selves
indebted
for
favours
and
curtesies
,
by
having
them
ready
in
your
minds
,
as
a
disswasive
from
any
manner
of
injuriousnesse
,
to
them
in
whose
debt
you
stand
for
such
curtesies
.
Let
your
memories
serve
you
for
good
purposes
,
Corruption
will
soone
recall
injuries
to
hinder
from
gratifying
another
,
But
fourthly
,
This
Ioseph
shewes
forth
that
excellent
vertue
of
chastity
,
and
that
in
an
high
degree
,
for
being
a
young
man
,
and
earnestly
and
often
,
yea
almost
continually
importuned
by
his
Mistresse
to
commit
adultery
with
her
,
he
continues
to
repell
her
temptations
with
a
peremptory
denyall
,
and
shuns
her
company
by
all
the
wayes
he
can
,
&
when
she
caught
him
at
such
an
advantage
once
,
that
having
him
alone
she
durst
lay
hands
upon
him
,
and
offer
as
much
violence
as
that
sexe
could
offer
in
that
case
,
he
leaves
his
garment
with
her
and
runnes
out
,
so
farre
is
he
from
yeelding
;
a
truer
and
nobler
patterne
of
continency
,
how
can
we
thinke
of
?
If
we
consider
his
age
and
his
person
and
the
person
of
the
solicittesse
,
and
the
continuance
of
her
evill
suit
,
and
her
earnestnesse
in
it
,
how
great
a
patterne
is
he
of
constant
and
invincible
purity
?
But
the
words
that
can
be
bestowed
in
commending
him
will
all
fall
short
of
his
worthinesse
,
The
keeping
of
the
Body
pure
and
undefiled
,
and
forbearing
to
mixe
ones
selfe
with
any
person
not
allowed
by
God
,
according
to
his
Ordinance
,
especially
when
strong
temptations
are
offered
to
inflame
libidinous
fancies
,
deserveth
great
praise
,
for
it
shewes
that
the
heart
is
fully
resolved
not
to
doe
evill
.
Indeed
if
the
not
entertaining
of
such
motions
arise
from
inability
of
body
and
unfitnesse
to
satisfie
them
,
this
cannot
be
called
castity
,
but
debility
.
Now
as
much
as
may
be
said
in
the
reproach
of
the
sinne
,
so
much
on
the
contrary
maybe
said
in
prayse
of
continency
,
by
it
a
man
keeps
Christs
members
,
and
the
holy-Ghosts
Temples
,
and
his
owne
body
,
free
from
so
great
basenesse
,
of
being
made
subject
to
an
harlot
.
The
second
is
,
to
count
the
sin
a
great
wickednesse
,
for
so
hee
saith
,
this
great
wickednesse
.
The
holding
fast
in
ones
mind
an
apprehension
of
the
grievousnesse
of
a
fault
,
is
a
great
preservative
against
it
;
but
if
one
once
yeeld
to
fancy
,
that
it
is
no
great
matter
,
then
will
it
prove
no
great
matter
to
draw
us
to
it
.
And
indeed
this
sinne
of
Adultery
must
needs
be
a
great
wickednesse
,
because
it
sinnes
against
a
cleare
light
,
and
is
contrary
to
a
solemne
vow
and
Covenant
made
betwixt
the
marryed
.
3.
A
man
must
often
ponder
on
the
threats
of
God
made
against
this
sinne
,
and
presse
them
upon
his
owne
soule
,
and
pray
to
God
,
to
make
him
beleeve
and
feare
.
Fourthly
,
he
must
prevent
the
occasions
and
fly
from
them
,
even
that
occasion
of
being
present
,
especially
in
solitary
places
,
and
alone
with
those
,
to
whom
his
heart
is
inclined
,
or
indeed
,
with
any
with
whom
such
a
sinne
may
be
committed
,
but
upon
just
grounds
and
causes
.
And
lastly
,
a
man
must
not
trust
upon
his
owne
strength
,
but
constantly
supplicate
to
God
keep
downe
his
inordinate
passions
,
or
else
he
shall
find
them
too
unruly
for
him
.
Labour
you
that
be
young
,
and
you
that
be
elder
,
and
all
,
to
attaine
this
power
over
ill
desires
,
God
that
wrought
it
in
Ioseph
,
can
worke
it
in
any
other
as
well
,
you
shall
doe
well
to
produce
Iosephs
Example
unto
God
,
and
beseech
him
to
shew
his
Spirit
and
his
feare
in
you
,
as
he
did
in
him
.
Why
are
godly
mens
worthy
deedes
set
up
before
our
eyes
in
Scriptures
,
but
that
we
may
strive
and
pray
,
and
hope
to
be
made
like
unto
them
?
But
as
all
must
bee
exhorted
to
get
Chastity
,
so
chiefly
those
which
have
beene
overtaken
already
with
the
contrary
crime
of
Adultery
or
fornication
,
or
both
.
It
is
more
easie
to
forbeare
a
sinne
the
first
time
,
then
the
second
,
the
second
then
the
third
,
and
so
forth
;
unlesse
great
care
be
used
,
to
get
the
heart
throughly
healed
.
If
Joseph
had
lived
in
Fornication
with
any
other
,
he
could
never
have
resisted
his
mistresses
inticements
.
They
that
have
yeelded
to
this
sinne
shall
more
hardly
save
themselves
from
it
,
then
those
that
have
never
yeelded
:
but
if
a
man
doe
frequently
and
unfainedly
repent
of
this
,
as
well
as
of
other
sinnes
,
it
will
bee
made
so
loathsome
to
him
,
that
by
Gods
assistance
he
shall
prevaile
against
it
;
yea
even
though
it
be
his
darling
corruption
.
I
goe
on
to
shew
how
Joseph
behaved
himselfe
in
the
house
of
his
Prison
,
and
that
to
his
Master
there
the
Jaylor
,
2.
Iosephs
good
carriage
in
prison
.
Gen.
39.31
.
1.
He
was
diligent
and
faithfull
.
and
also
to
the
Kings
Officers
that
were
committed
thither
.
First
,
he
fell
to
his
old
trade
of
diligence
and
faithfulnesse
,
carrying
himselfe
in
so
vertuous
a
manner
,
that
the
Jaylor
did
affect
him
,
and
liked
him
more
and
more
,
till
at
last
he
intrusted
him
with
all
the
charge
of
the
prison
.
This
was
a
great
trust
,
for
you
know
what
extreame
danger
a
Jaylor
,
chiefely
of
such
prisoners
,
doth
put
himselfe
in
,
if
his
prisoners
escape
:
there
againe
therefore
let
all
inferiours
be
perswaded
to
seeke
to
winne
their
Superiours
,
by
good
and
vertuous
carriage
,
especially
meekenesse
,
submissivenesse
,
painefulnesse
and
trustinesse
.
This
will
worke
a
man
into
favour
,
even
with
an
hard
master
,
but
I
spake
of
that
matter
a
little
before
,
I
will
shew
you
his
carriage
to
the
prisoners
,
to
whom
he
was
an
Attendant
,
it
is
commendable
in
these
three
respects
.
First
he
shew'd
himselfe
desirous
to
comfort
them
,
Most
of
all
,
must
men
deale
truly
in
interpreting
and
applying
Gods
Word
,
and
you
must
learne
to
be
so
wise
,
as
to
accept
such
true
and
plaine
dealing
.
3.
Iosephs
good
carriage
in
publike
.
1.
To
strangers
.
1.
To
Pharaoh
.
1.
Before
his
preferment
1.
He
deales
plainely
and
faithfully
with
him
.
Hitherto
of
Iosephs
private
life
,
now
of
his
more
publike
carriage
:
1.
To
strangers
.
2.
Towards
his
owne
kindred
and
Fathers
house
.
First
,
towards
the
Egyptians
,
both
to
Pharaoh
,
and
then
to
the
Communalty
of
Egypt
.
First
,
in
his
carryage
to
Pharaoh
.
1.
Before
his
preferment
,
&
then
after
.
Before
his
preferment
,
1.
he
deales
plainely
&
faithfully
with
him
(
as
before
)
in
interpreting
his
two
dreams
;
After
he
had
shaved
himselfe
&
changed
his
garments
he
came
in
speedily
to
the
King
,
and
told
him
the
meaning
of
his
dreams
,
fully
shewing
what
was
signified
by
the
seven
fatte
and
leane
Kine
,
and
what
by
the
seven
full
and
leane
Eares
of
corne
,
and
then
what
by
the
seven
leane
Kine
and
leane
Eares
,
which
devoured
the
fat
ones
,
viz.
By
the
former
,
seven
most
plentifull
yeares
,
in
which
the
earth
should
bring
forth
corne
and
all
fruits
in
great
abundance
,
and
by
the
latter
,
seven
most
scant
and
penurious
yeares
of
great
famine
in
which
the
earth
should
yeeld
none
increase
at
all
,
so
that
the
plenty
should
be
utterly
forgotten
,
and
the
Land
should
be
consumed
with
scarcity
,
and
the
doubling
of
the
dreame
,
he
saith
,
did
shew
that
the
thing
was
certaine
to
be
accomplished
without
all
faile
,
and
also
the
speednesse
of
the
thing
which
should
begin
presently
to
be
accomplished
.
Oh
that
the
Lord
would
thrust
out
into
his
Church
able
,
faithfull
and
painfull
men
,
that
might
search
diligently
into
the
meaning
of
his
Oracles
,
and
fully
declare
his
will
unto
his
people
,
carefully
stirring
them
to
believe
the
things
,
and
to
expect
them
,
and
make
use
of
them
:
now
you
see
his
faithfulnesse
.
Secondly
,
marke
his
wisedome
and
prudence
,
We
have
now
plentifull
times
of
spirituall
provision
,
by
which
wee
may
get
knowledge
how
to
prevent
the
danger
of
eternall
death
:
who
can
tell
what
scant
and
thinne
times
may
come
hereafter
,
in
which
we
may
feele
a
sore
famine
of
the
Word
,
and
not
be
able
to
get
instruction
and
exhortation
,
which
now
wee
have
in
abundance
?
Let
us
store
our
heart
with
knowledge
,
now
in
these
times
of
plenty
,
that
our
soules
may
not
perish
for
want
of
true
knowledge
:
&
then
when
the
means
of
knowledge
shall
be
diminished
,
make
use
of
Gods
goodnesse
,
that
you
perish
not
for
want
of
true
knowledg
:
Yea
the
Lord
in
his
Word
hath
plainely
revealed
his
minde
concerning
the
damnation
of
impenitent
sinners
,
and
salvation
of
the
penitent
.
O
now
labour
to
get
repentance
in
these
happy
seasons
of
Repentance
,
wherein
God
offers
grace
unto
you
,
and
put
not
off
these
great
workes
till
after
uncertaine
times
,
when
no
more
meanes
of
repentance
shall
be
granted
,
then
the
Aegyptians
had
of
getting
corn
,
in
the
seven
yeeres
of
deadly
famine
;
use
the
opportunity
of
getting
grace
,
as
Pharaoh
did
of
getting
Corne.
Now
it
is
the
day
time
,
now
the
light
shineth
,
now
the
Lord
continueth
to
stretch
out
his
hand
,
oh
turne
to
him
,
feed
of
the
Word
of
life
;
heare
the
Word
,
reade
it
,
and
ponder
upon
it
,
obey
it
,
and
turne
to
God
,
and
believe
,
and
obey
,
whilst
it
is
called
to
day
,
that
you
may
not
hereafter
labour
in
vaine
,
about
so
necessary
a
businesse
.
Thirdly
,
you
shall
see
in
Josephs
carriage
great
humility
,
it
is
not
in
me
,
God
shall
give
Pharaoh
an
answer
of
peace
.
Wee
see
the
same
humility
in
Daniel
,
when
he
did
likewise
interpret
the
dreames
of
Nebuchadnezzar
,
as
for
mee
,
this
secret
is
not
revealed
unto
me
for
any
wisedome
that
I
have
more
then
any
living
.
Loe
he
depresseth
himselfe
,
and
gives
the
glory
to
God
,
wee
must
learne
to
bestow
Gods
gifts
humbly
,
not
vaine-gloriously
,
and
with
ostentation
,
setting
up
our selves
,
but
humbly
acknowledging
our
owne
meanenesse
,
must
give
God
the
honour
,
and
labour
our selves
to
be
made
instruments
of
good
to
men
,
by
those
indowments
,
wherewith
the
Lord
shall
enrich
us
.
Humility
adorneth
and
beautifieth
all
graces
,
it
is
this
Vertue
that
addeth
lustre
to
all
graces
,
and
commendeth
him
in
whom
it
is
,
more
then
all
his
abilities
besides
:
but
vaine
glory
and
ostentation
,
and
selfe
conceitednesse
,
and
vaunting
ones
selfe
,
and
being
puffed
up
,
doth
as
it
were
soyle
and
sullie
,
and
defile
and
dawb
all
gifts
,
and
maketh
him
,
in
whom
they
worke
this
effect
,
as
loathsome
and
contemptible
,
as
if
he
wanted
all
of
them
,
learne
not
to
exalt
your selves
,
that
God
may
exalt
you
.
God
hath
shewed
Pharaoh
,
what
he
is
about
to
doe
,
and
God
will
answer
for
Pharaohs
peace
.
Oh
that
we
could
learne
mannerly
,
and
dutifull
,
and
respective
carriage
towards
Princes
and
Superiours
,
even
for
conscience
sake
to
God
.
How
frequently
doth
the
Scripture
mention
the
good
carriage
of
godly
men
to
Kings
,
they
bowed
to
them
with
their
faces
to
the
ground
,
they
worshipped
them
,
they
gave
them
fit
titles
,
and
did
not
thinke
it
much
to
stoope
lowe
unto
them
,
as
we
see
in
the
stories
of
Scripture
.
Woe
unto
them
therefore
that
despise
governement
,
speake
evill
of
dignities
,
and
slight
those
whom
God
hath
advanced
,
no
thing
but
foolish
pride
,
and
a
want
,
as
it
were
,
of
seeing
Gods
face
,
in
these
his
Vice-gerents
,
hath
emboldned
them
to
contemptuous
words
,
and
carriages
:
Yea
,
you
must
know
,
that
not
alone
to
Monarchs
,
Potentates
,
and
great
Commanders
in
the
World
,
this
reverend
carriage
is
due
,
but
to
all
Governours
in
their
severall
,
though
farre
lower
places
,
seeing
all
the
places
are
of
God
,
and
not
only
the
highest
powers
.
Therefore
to
inferiour
Magistrates
,
to
husbands
.
Fathers
,
Masters
,
doth
the
Scripture
call
for
Reverence
,
and
whosoever
is
bold
to
despise
inferiour
Governours
,
doth
not
for
any
Conscience
appear
reverend
to
the
higher
powers
,
but
alone
out
of
carnall
seare
and
sinister
respects
.
Ah
,
repent
of
your
irreverent
,
disdainefull
,
and
intemperate
behaviour
towards
,
Governours
,
and
now
learne
to
declare
your
fear
of
the
great
Ruler
of
all
things
,
by
shewing
fear
towards
all
those
for
his
sake
,
whom
hee
hath
binne
pleased
to
set
over
you
.
Another
point
of
faithfulnesse
,
respect
and
loyalty
,
Let
all
that
would
shew
themselves
to
feare
God
,
be
carefull
to
follow
Joseph
in
thus
honouring
the
Royall
Majesty
,
we
must
not
wrong
them
,
nor
slight
them
,
nor
presume
too
much
on
them
,
nor
advance
those
we
like
,
with
injury
to
them
.
Josephs
carriage
after
his
preferment
,
in
other
respects
was
commendable
;
Pharaoh
seeing
his
great
wisedome
,
is
so
taken
with
it
,
that
he
makes
him
the
chiefe
ruler
over
the
Land
of
Aegypt
,
and
giving
him
his
ring
from
his
owne
hand
,
makes
him
the
chiefe
ruler
under
him
,
as
you
would
say
,
the
Lord
Chancelor
of
the
Kingdome
of
Aegypt
.
Now
in
this
great
office
,
2.
He
behaved
himself
in
his
office
most
faithfully
,
diligently
&
discreetly
.
1.
He
was
diligent
and
faithfull
in
gathering
Corne.
he
carrieth
and
behaveth
himselfe
most
faithfully
,
diligently
,
and
discreetly
,
for
he
,
goeth
out
from
the
presence
of
Pharaoh
,
and
goes
throughout
all
the
Land
of
Aegypt
,
and
gathers
up
all
the
food
(
meaning
the
overplus
of
food
)
of
the
seven
plentifull
yeeres
,
and
laid
up
the
food
of
every
City
of
the
field
,
that
was
round
about
it
,
till
it
was
past
numbring
;
he
himself
did
not
every
thing
,
that
were
impossible
,
but
himselfe
tooke
care
to
prepare
fitte
store
houses
,
and
fit
persons
,
and
Money
,
and
all
things
requisite
for
so
great
,
a
worke
,
and
was
a
carefull
Overseer
of
the
businesse
,
that
no
failing
or
false
hood
might
be
found
in
any
one
.
Here
I
pray
you
to
fulfill
the
Offices
that
are
committed
unto
you
with
all
painefulnesse
,
care
and
diligence
,
refuse
no
labour
,
bee
weary
of
no
paines
,
but
alwayes
give
your selves
to
your
businesses
in
your
offices
,
let
him
that
hath
an
office
,
wait
on
it
.
Paul
speaketh
it
,
especially
of
ecclesiasticall
offices
,
it
is
true
also
of
civill
:
as
Joseph
in
this
matter
did
discharge
the
trust
reposed
in
him
,
so
doe
you
in
all
places
whereto
you
shall
be
called
:
if
any
man
be
prefer'd
to
any
place
of
command
in
Church
or
common-weale
,
he
is
as
much
tyed
to
undergoe
the
labour
of
the
workes
of
that
place
,
as
Joseph
was
to
this
of
collecting
corne
:
and
he
that
in
his
place
is
carelesse
,
negligent
,
or
unfaithfull
,
sinnes
against
God
and
his
owne
soule
,
and
the
common-weale
;
therefore
the
Apostle
bids
us
,
not
to
be
sloathfull
in
businesse
.
We
must
not
suffer
our selves
to
waxe
weary
of
the
paines
,
and
be
tyred
with
the
workes
of
our
callings
,
in
such
places
,
but
by
a
conscionable
consideration
of
Gods
Providence
,
in
setting
us
in
such
places
,
wee
must
quicken
our selves
against
all
dulnesse
and
wearisomnesse
.
This
shall
be
an
honour
to
a
man
,
before
those
that
are
truly
wise
and
judicious
,
for
not
the
possessing
of
a
place
of
power
,
but
the
due
discharge
of
it
is
a
credit
unto
men
.
Set
up
Josephs
practice
therefore
before
your
eyes
,
and
follow
him
,
that
God
may
honour
you
at
the
last
day
,
as
Joseph
is
honoured
in
the
Book
of
God
.
But
another
thing
is
to
be
learned
hence
,
even
a
point
of
prudence
and
good
husbandry
,
that
is
,
to
lay
up
the
overplus
of
great
abundance
,
against
a
time
of
scarcity
.
This
was
wise
counsell
of
Joseph
,
and
wisely
followed
by
Pharaoh
,
and
by
Joseph
executed
.
It
is
not
alone
lawfull
,
but
needful
and
useful
,
when
God
doth
send
great
store
of
corne
,
or
any
like
commodity
,
that
may
be
fitly
kept
in
store
,
then
to
reserve
some
part
of
the
plenty
for
a
future
time
,
when
perhaps
there
shal
be
no
such
plenty
:
wee
must
not
spend
al
the
store
of
a
plenteous
yeere
;
it
is
not
for
mee
to
counsell
States
and
Princes
,
but
it
is
fit
that
every
man
bee
wise
for
himselfe
,
as
well
as
a
King
for
his
Kingdome
.
The
proverbe
for
a
wise
and
good
proverbe
,
that
saith
,
when
a
thing
is
cheape
,
lay
it
on
a
heape
.
Such
hoording
is
no
oppression
,
but
good
husbandry
,
hee
whom
God
hath
furnish't
with
means
,
shal
doe
well
in
doing
so
.
To
force
a
dearth
by
ingrossing
,
by
making
things
dear
,
when
they
are
in
one
hand
,
when
a
man
inriches
himself
with
the
common
losse
,
this
is
a
sinne
,
and
an
act
of
covetousnesse
;
but
to
provide
,
in
laying
up
the
surplusage
of
Plenty
,
is
a
thing
to
be
commended
.
It
were
good
that
men
of
ability
would
deale
thus
wisely
,
not
alone
for
their
privat
,
but
also
for
the
publike
good
,
the
pismire
layes
up
in
summer
,
man
should
bee
wiser
then
a
silly
creeping
thing
:
oh
how
foolish
and
naught
be
those
,
that
when
they
get
much
,
spend
all
,
and
reserve
nothing
for
harder
times
?
You
have
some
men
can
earne
much
in
health
,
but
lay
up
nothing
against
sicknesse
,
can
get
much
in
youth
,
but
reserve
nothing
for
age
.
Most
just
it
is
that
they
should
be
pinched
in
a
deare
yeare
,
which
lavished
and
surfetted
in
a
plentiful
.
Brethren
,
you
must
not
alwayes
have
such
yeeres
,
as
will
bring
forth
by
handfuls
,
be
wise
therefore
for
our
estates
,
I
wish
you
not
to
be
niggardly
,
and
defraud
your selves
,
but
to
bee
discreet
,
and
lay
up
for
yourl
selves
:
if
God
send
no
more
then
is
needfull
,
spend
it
and
trust
his
providence
,
if
he
send
an
overplus
,
so
much
I
mean
as
will
serve
for
the
present
,
and
some
to
spare
,
waste
not
all
at
the
present
,
but
know
that
now
he
calleth
to
storing
up
,
remember
Salomons
Proverb
,
in
the
house
of
the
wise
is
treasure
and
oile
,
but
the
foole
consumeth
it
up
.
Be
not
fooles
,
but
in
plenty
remember
dearth
,
as
in
dearth
you
wish
for
plenty
,
you
know
that
by
well
,
husbanding
of
plenty
,
a
wise
man
should
take
such
an
order
,
that
he
may
feele
no
dearth
.
The
love
of
riches
is
a
banefull
thing
,
but
the
wel-husbanding
of
abundance
,
is
not
alwayes
a
fruit
of
loving
riches
,
but
of
a
wise
fore-sight
.
And
so
much
for
one
part
of
Josephs
care
,
diligence
and
fidelity
in
gathering
corne
.
Now
he
is
in
like
manner
faithfull
in
bringing
out
the
corne
in
due
time
:
for
when
all
the
corne
of
private
men
was
spent
,
See
in
them
the
fault
of
improvident
carelessenesse
,
whereof
we
spake
before
:
but
note
Josephs
faithfulnesse
;
hee
doth
open
the
store-houses
,
now
that
pinching
want
began
to
bite
them
,
and
sels
them
Corne.
It
is
fit
that
men
in
dearth
,
should
bring
out
and
sell
Corne
,
if
they
have
it
,
and
not
to
suffer
their
neighbours
to
starve
for
want
of
that
,
which
themselves
have
in
their
possession
.
We
must
not
love
gaine
more
then
the
lives
of
men
,
yee
see
that
Joseph
sold
to
strangers
too
,
and
not
alone
to
Aegyptians
,
so
that
our
charity
in
this
case
must
exercise
it selfe
,
as
ability
will
serve
,
to
men
of
other
Nations
,
as
well
as
our
owne
countrey
men
.
The
Natives
must
not
mutter
,
because
forreiners
are
helped
with
some
of
the
abundance
of
their
owne
countries
:
see
here
Josephs
charitablenesse
,
to
put
you
on
the
like
good
disposition
,
when
time
shall
call
for
it
,
and
if
you
have
store
of
corne
,
bring
it
forth
.
The
people
shall
curse
him
,
saith
Solomon
,
that
hoordeth
up
corn
,
but
they
shall
blesse
him
which
doth
Sell
it
.
To
that
purpose
his
Proverbe
is
,
doe
not
bring
a
curse
upon
your selves
,
but
a
blessing
,
for
when
God
saith
,
they
will
curse
or
blesse
,
his
meaning
is
,
not
only
that
the
people
shall
doe
thus
,
but
that
the
thing
shall
fall
out
accordingly
,
they
shall
so
curse
and
blesse
,
that
neither
shall
be
in
vaine
.
Hee
lets
the
land
out
unto
them
againe
at
a
reasonable
rate
,
whereby
themselves
might
live
comfortably
of
it
,
and
this
is
the
duty
of
all
Land-lords
that
have
such
things
to
set
,
they
ought
not
to
raise
rents
to
so
high
a
rate
,
that
the
people
shall
toyle
the
hearts
out
and
get
nothing
,
but
remember
that
themselves
be
Gods
Tenants
,
who
hath
commanded
all
men
to
doe
as
they
would
be
done
to
,
and
that
we
should
not
seeke
every
man
his
owne
things
onely
,
but
the
things
that
are
anothers
,
they
must
as
well
looke
,
that
the
people
have
to
live
of
chearefully
,
as
that
themselves
be
made
rich
.
But
how
unconscionable
men
be
now
a
dayes
,
in
ordering
themselves
to
those
that
must
live
upon
them
,
whether
by
taking
lands
from
them
,
or
being
set
a
work
by
them
,
it
is
evident
,
for
which
God
will
one
day
reckon
with
them
severely
.
I
beseech
you
learne
of
Ioseph
a
better
lesson
,
and
let
those
which
are
under
you
live
well
by
your
lands
or
payments
,
as
your selves
gaine
by
their
labours
.
He
doth
not
love
God
that
doth
not
love
man
,
and
he
doth
not
love
man
,
that
in
these
kind
of
bargainings
and
dealings
,
hath
not
respect
to
anothers
well
living
,
as
to
his
owne
inriching
.
Wealth
gotten
by
grinding
the
poore
,
shall
never
prove
good
meale
,
God
will
mixe
it
with
gravell
to
them
that
eate
it
.
He
that
eates
and
drinkes
the
blood
of
men
,
as
they
doe
that
are
hard
exactors
in
this
kind
,
sucking
such
as
are
under
them
to
great
penury
and
unreasonable
hardnesse
,
shall
one
day
find
,
that
God
accounts
of
such
,
none
otherwise
then
of
ravenous
beasts
,
that
live
by
tearing
and
devouring
flesh
.
Let
not
this
admontion
taken
from
Iosephs
example
be
sounded
in
your
eares
to
no
purpose
,
but
be
you
charitable
and
conscionable
in
this
case
,
as
the
pen
of
Moses
noteth
,
that
hee
was
.
And
so
much
of
Iosephs
carryage
to
strangers
.
Now
see
how
he
behaved
himselfe
to
his
owne
kindred
:
2
His
good
behaviour
to
his
kinred
.
1.
To
his
brethren
.
1.
Before
he
made
himselfe
knowne
to
them
.
1.
He
deales
roughly
with
them
,
and
mixeth
love
therewith
.
1.
He
takes
them
for
spies
.
1.
His
brethren
,
and
that
before
he
made
himselfe
knowne
to
them
,
and
after
.
Before
he
carried
himselfe
strangely
with
a
kind
of
admixture
of
anger
and
love
,
that
they
might
be
driven
to
wonder
▪
and
so
be
drawne
to
repentance
.
His
harsh
dealings
are
these
.
1.
He
takes
them
for
spies
,
and
will
not
intertaine
better
thoughts
of
them
,
though
they
gave
him
a
satisfying
reason
,
viz.
that
they
were
the
sonnes
of
one
man
,
and
it
was
never
heard
of
,
that
one
man
would
venture
tenne
sonnes
at
once
upon
such
a
dangerous
businesse
,
as
that
of
going
to
spy
out
a
nation
,
yet
because
they
said
they
were
twelve
brethren
,
and
one
was
not
,
and
the
youngest
was
with
their
Father
,
hee
continued
to
charge
this
crime
upon
them
,
making
exceptions
against
them
,
as
if
they
had
contradicted
themselves
in
their
speech
.
Secondly
,
he
will
be
satisfied
by
nothing
else
,
Now
at
their
second
comming
up
,
hee
shewes
nothing
to
them
almost
but
kindnesse
,
saving
in
one
thing
,
whereby
hee
casts
them
seemingly
into
a
great
danger
,
that
hee
might
thoroughly
humble
them
,
and
try
them
before
he
revealed
himselfe
unto
them
.
First
,
he
invites
them
all
to
dinner
with
him
.
2.
He
entertaineth
their
present
,
and
talketh
lovingly
with
them
of
their
Father
,
asking
how
he
doth
,
and
salutes
Benjamin
,
towards
whom
hee
was
so
affected
,
that
he
hasts
to
weepe
,
being
hardly
able
to
forbeare
,
till
he
could
step
into
a
corner
to
doe
it
there
.
Lastly
,
hee
carries
himselfe
most
cheerefully
with
them
at
dinner
,
placing
them
in
the
order
of
their
age
,
and
sending
them
messes
from
his
owne
table
,
and
sending
five
times
as
much
to
Benjamin
as
to
any
of
them
.
All
which
hee
seemeth
to
have
done
to
have
brought
them
to
some
knowledge
of
himselfe
,
if
it
had
beene
possible
.
Another
thing
is
by
hiding
his
cup
in
Benjamins
sacke
,
he
causeth
them
to
be
brought
backe
againe
as
it
were
guilty
of
theft
,
and
then
seemes
to
be
much
displeased
at
such
ill
dealing
,
and
would
hold
Benjamin
in
prison
,
till
Iudahs
Oration
melted
him
,
and
then
with
much
secrecy
and
great
affectionatenesse
he
shewes
himselfe
to
them
plainely
,
and
weepes
over
them
,
and
comforts
their
astonished
spirits
.
The
thing
we
must
imitate
is
this
,
to
use
all
care
of
bringing
those
that
are
neere
to
us
,
to
repentance
for
their
faults
,
by
intermixing
seasonable
sharpnes
and
kindnesse
,
as
Ioseph
did
to
his
brethren
.
Againe
,
it
may
seeme
to
be
lawfull
by
the
example
of
Ioseph
in
way
of
probation
and
tryall
,
to
counterfeit
discontent
,
and
to
lay
grievous
things
to
the
charge
of
men
,
and
presse
them
as
if
they
were
guilty
,
though
one
know
the
contrary
:
I
still
say
,
if
it
be
done
by
way
of
tryall
,
so
that
at
last
it
be
made
manifest
,
that
it
was
meerely
in
tryall
,
and
that
which
would
seeme
a
lye
,
if
it
were
affirmed
expressely
and
not
with
reference
to
such
an
end
,
being
said
to
such
an
end
is
not
a
lye
,
because
it
is
indeed
not
an
affirming
,
but
a
seeming
to
affirme
for
a
time
.
For
in
such
a
case
a
mans
words
doe
not
differ
from
his
mind
and
meaning
,
but
alone
he
conceales
his
meaning
for
a
time
.
So
Salomon
seemed
angry
,
and
commanded
to
divide
the
child
betwixt
the
two
wrangling
harlots
that
came
before
him
,
our
Saviour
made
as
if
he
would
have
gone
further
,
when
the
Disciples
had
him
in
with
them
at
Emmaus
.
So
if
a
Judge
seeing
great
probability
,
and
in
a
manner
certainty
of
the
guiltinesse
of
an
offendour
,
shall
affirme
something
to
him
,
to
draw
a
confession
from
him
,
as
for
example
,
that
some
companion
of
his
hath
confest
it
,
and
that
it
is
in
vaine
for
him
any
longer
to
deny
,
or
that
he
was
seene
at
such
time
in
such
a
place
,
by
such
and
such
,
when
indeed
these
things
were
not
so
,
but
somewhat
equivalent
to
them
,
was
true
,
viz.
Arguments
convincing
their
guiltinesse
,
even
as
much
as
these
things
would
,
though
not
to
make
them
confesse
.
I
say
such
courses
taken
by
way
of
probation
and
tryall
,
and
finding
out
guiltinesse
,
are
not
to
be
esteemed
lyes
,
because
here
the
meaning
is
to
be
taken
according
to
that
which
shall
be
shortly
discovered
,
and
not
according
to
the
present
shew
of
words
.
These
be
but
a
kind
of
ironicall
carryage
,
no
more
lies
then
an
irony
,
that
by
affirming
one
thing
in
such
and
such
a
manner
and
gesture
,
doth
affirme
the
quite
contrary
.
But
to
doe
thus
in
way
of
excusing
or
hiding
a
fault
,
and
keeping
ones
selfe
from
the
knowledge
of
a
Governour
,
is
altogether
sinfull
and
naught
,
and
must
not
be
allowed
.
Take
heed
that
you
doe
not
imbolden
your selves
to
deny
,
and
to
shift
them
off
from
your
Superiours
examining
you
,
because
you
see
Ioseph
trying
his
brethren
,
by
talking
with
them
,
so
as
is
apparent
he
meant
not
as
he
said
.
Againe
,
Ioseph
made
it
evident
,
Hence
we
must
learne
the
duty
of
Brothers
one
to
another
,
even
to
communicate
their
wealth
one
to
another
,
and
the
richer
to
help
to
maintaine
the
poore
in
case
of
dearth
or
want
,
or
any
hand
of
God
afflicting
and
distressing
them
.
Indeed
if
any
bring
want
upon
themselves
,
abler
kinsmen
are
not
bound
to
provide
for
them
that
spend
it
on
their
lusts
;
if
they
will
serve
the
Devill
with
what
they
have
,
let
them
be
pinched
,
no
man
is
to
pity
them
in
such
case
.
But
when
Gods
hands
brings
affliction
,
when
they
frame
to
good
courses
,
then
they
are
to
be
helped
by
those
of
their
kindred
that
are
of
ability
.
And
one
able
person
should
improve
his
wealthinesse
to
the
helping
and
inriching
of
those
that
be
poorer
,
and
to
their
maintenance
in
their
necessity
as
Ioseph
did
,
else
they
are
guilty
of
wanting
naturall
affection
,
and
of
great
uncharitablenesse
.
Further
you
see
,
that
when
men
have
truely
repented
of
their
sinnes
,
be
they
never
so
great
,
their
sinnes
must
be
forgotten
,
and
they
must
be
accepted
and
regarded
,
even
as
if
they
had
never
sinned
.
Ioseph
is
as
loving
to
his
brethren
,
as
if
they
had
beene
the
honestest
men
in
the
world
,
because
now
they
were
truly
changed
.
So
should
men
be
to
the
greatest
offendours
,
when
a
sound
and
thorough
reformation
and
amendment
shewes
it selfe
in
their
lives
.
Till
sinnes
be
amended
,
it
is
not
requisite
to
shew
such
respect
,
but
when
they
be
amended
.
Therefore
every
sinner
should
hasten
to
amend
,
that
he
might
repaire
his
broken
estimation
,
and
regaine
the
love
which
he
hath
lost
with
good
and
wise
men
.
And
those
must
not
please
themselves
in
their
folly
,
that
to
a
man
truly
reformed
,
are
still
objecting
and
upbrayding
former
evill
deeds
.
Herein
they
shew
not
the
detestation
of
the
vices
,
but
wrath
and
discontent
against
the
persons
,
and
are
farre
unlike
to
God
himselfe
,
who
doth
blot
the
sinnes
of
his
converting
children
out
of
his
remembrance
,
and
that
so
,
as
if
they
commit
them
no
more
,
he
will
no
more
remember
them
.
I
have
spoken
of
Iosephs
good
deeds
in
some
part
,
viz.
Those
that
he
shewed
in
his
Fathers
house
,
and
some
of
those
that
he
shewed
in
Egypt
,
viz.
In
his
private
estate
,
both
in
his
Masters
house
,
and
his
prison
house
,
and
in
his
publike
estate
before
his
advancement
to
Pharaoh
,
in
respect
of
his
dreames
,
and
after
his
advancement
to
Pharaoh
,
and
to
the
Egyptians
and
his
brethren
.
Lastly
,
Ioseph
after
his
Father
was
dead
,
Iosephs
good
carryage
to
his
Father
.
1.
He
loved
him
.
1.
He
inquired
of
his
health
.
when
naturall
and
carnall
motives
are
gone
,
and
not
resemble
Ioash
,
who
served
God
onely
as
long
as
good
Iehojadah
was
alive
.
Now
followeth
Iosephs
good
behaviour
to
his
Father
.
He
did
those
3
things
which
children
are
taught
in
their
infancy
,
viz.
To
love
,
honour
,
and
succour
their
Father
,
1.
He
enquired
of
his
health
and
welfare
,
and
welfare
,
as
soone
as
he
saw
his
brethren
;
he
visited
him
in
his
sicknes
,
Gen.
48
,
1.
and
hee
shewed
great
love
to
him
after
his
death
.
2.
He
honored
him
in
private
and
publike
.
50.
Gen.
as
soone
as
he
saw
his
brethren
,
Gen.
43.7
.
and
in
45.
3●
9.
and
46.29
.
he
did
gratifie
him
in
his
request
47.
chap.
29
30.2
.
Visited
him
in
his
sicknesse
,
Gen.
48.1.3
He
shewed
great
love
to
him
,
after
his
death
.
Gen.
50.5
.
If
you
do
thus
to
your
Parents
,
the
Lord
will
prosper
you
,
if
not
,
curse
you
,
all
the
people
were
to
say
,
Amen
.
When
a
curse
was
pronounced
against
a
wicked
child
.
2.
He
shewed
his
honouring
of
him
by
these
effects
.
1.
He
sent
honourably
for
him
,
Gen.
45.21
.
He
presented
him
to
Pharaoh
,
Gen.
47.7
.
and
used
him
respectively
when
he
was
with
him
,
Gen.
48.12
.
He
bowed
downe
to
the
ground
to
him
,
and
afforded
him
a
very
honourable
buryall
.
Thus
he
honoured
him
in
private
,
in
publike
,
alive
and
dead
.
The
eye
of
him
(
saith
Salomon
)
that
despiseth
Father
or
Mother
,
the
Eagle
of
the
valley
shall
picke
out
;
Cursed
is
Cham
to
the
worlds
end
,
Mordecai
,
Nehemiah
,
Ester
,
little
by
Iosiah
,
Moses
,
Ioseph
.
1.
Learne
therefore
to
take
heed
of
committing
faults
ordinarily
practised
,
fashion
not
your selves
according
to
this
world
.
2.
In
speciall
takeheed
of
this
common
fault
,
Secondly
,
he
did
trench
a
little
too
neare
upon
an
untruth
,
you
are
spies
,
saith
he
,
and
to
see
the
nakednesse
of
the
Land
are
you
come
.
This
was
spoken
of
him
meerely
by
way
of
probation
,
and
not
with
an
intention
of
accusing
them
,
but
trying
them
,
it
was
a
long
ironie
.
His
crosses
were
many
.
1.
His
brethrens
hatred
.
2.
They
consulted
to
take
away
his
life
.
Now
follow
the
crosses
and
benefits
which
Ioseph
had
.
His
afflictions
were
many
,
1.
The
hatred
of
his
brethren
which
proceeded
from
envy
.
2.
They
consulted
to
take
away
his
life
,
Gen.
35.
Saying
,
You
comes
the
Dreamer
,
come
let
us
kill
him
,
and
then
shall
wee
see
what
will
become
of
his
dreames
,
but
God
raised
up
Reuben
at
that
time
,
to
shew
him
favour
for
his
Fathers
sake
,
because
he
knew
how
deare
he
was
to
Iacob
,
3.
They
sold
him
as
a
bondslave
.
4.
He
served
as
slave
in
Pautiphars
house
.
and
he
perswaded
them
not
to
be
so
unnaturally
as
to
imbrue
their
hands
in
their
brothers
blood
,
bur
rather
to
cast
him
into
a
pit
,
to
deliver
him
out
of
their
hands
for
the
present
,
intending
himselfe
after
to
pull
him
out
in
due
season
.
3.
They
sold
him
for
a
bond-slave
to
Midianitish
Merchant
.
4.
Hee
served
as
a
slave
in
the
house
of
Puriphar
,
and
toyled
,
Fiftly
,
he
was
cast
into
prison
by
his
Mistresses
false
accusation
,
5.
He
was
cast
into
prison
by
his
Mistresse
false
accusation
.
6.
He
was
forgotten
by
the
Butler
.
The
Vse
of
al
his
crosses
together
.
and
there
he
lay
at
least
for
two
yeares
,
Psal.
105.
till
the
iron
entred
into
his
soule
,
that
is
,
he
was
so
laden
with
chaines
,
that
his
flesh
was
eaten
with
them
.
Sixtly
,
He
was
forgotten
by
the
chiefe
Butler
.
Be
ye
thankful
to
God
,
if
you
have
escaped
many
of
these
crosses
,
make
your
crosses
easie
,
by
laying
them
by
the
hard
ones
of
Joseph
,
who
was
better
then
you
:
then
learne
to
prepare
for
crosses
,
forget
not
what
you
may
be
,
slaves
,
accused
of
foule
crimes
,
prepare
for
the
hatred
of
your
Brethren
.
Secondly
his
Benefits
.
The
Lord
bestowed
upon
him
a
great
number
of
Benefits
.
First
spirituall
.
Secondly
Naturall
.
First
for
spirituall
.
So
God
dealt
with
Isaac
,
and
with
Iacob
,
and
at
last
also
with
other
Patriarchs
,
Iacobs
sonnes
,
and
Josephs
Brethren
;
but
he
sanctified
Ioseph
betime
,
and
let
his
Brethren
runne
on
a
longer
time
,
in
the
course
of
unregeneracie
.
Wherefore
beloved
brethren
,
let
each
of
us
so
looke
upon
the
goodnesse
of
God
to
Ioseph
,
as
to
consider
whether
himselfe
have
attained
the
same
favour
,
even
to
bee
sanctified
,
and
to
bee
made
a
true
believer
,
an
holy
man
,
a
Saint
of
God
,
wee
must
bee
Saints
in
this
life
,
if
eVer
we
hope
to
come
to
these
fellowship
of
Saints
hereafter
.
If
any
of
you
finde
himselfe
to
bee
converted
,
and
see
that
GOD
hath
dealt
very
favourably
with
him
,
as
with
Ioseph
,
and
that
perhaps
also
in
his
Childe-hood
,
and
Youth
;
let
him
enlarge
himselfe
in
thankes
,
and
stirre
up
his
heart
to
blesse
the
great
and
Holy
Name
of
GOD
,
for
this
benefit
,
and
the
greatest
of
all
benefits
,
and
let
him
prize
and
esteeme
this
goodnesse
of
God
,
at
a
high
rate
.
Secondly
,
the
Lord
having
made
him
good
,
did
confirme
him
in
his
goodnesse
,
His
fathers
indeed
excessive
and
somewhat
fond
affection
,
did
not
make
him
waxe
conceited
,
and
so
decline
to
evill
wayes
,
and
waxe
worse
than
before
.
The
envy
and
hatred
of
his
Brethren
could
not
make
him
forsake
the
trade
of
piety
,
and
joyn
with
them
in
their
disordered
courses
.
His
service
in
Putiphars
idolatrous
house
,
nor
his
preferment
there
could
not
alter
him
.
His
Mistresses
love
and
solicitations
did
not
change
him
,
nor
the
irons
eating
in
his
soule
,
did
not
diminish
goodnesse
in
him
;
nay
his
high
and
sudden
preferment
in
Aegypt
,
did
not
make
him
forget
God
,
and
turne
either
an
Aegyptian
idolater
,
or
a
wicked
man
:
but
Joseph
was
Joseph
still
,
in
all
his
tossings
and
tumblings
of
his
estate
;
if
you
be
still
good
in
all
estates
,
adverse
and
prosperous
as
JOSEPH
was
,
magnifie
Gods
grace
,
that
hath
established
you
in
every
good
word
and
work
,
1.
In
Generall
.
Gen.
39.2.23
.
He
was
a
prosperous
man
.
1.
Iob.
And
first
in
generall
.
He
was
a
prosperous
man
,
and
God
made
all
he
did
to
prosper
,
both
in
Putiphars
house
,
and
in
the
Prison
.
So
God
prospered
David
where
ever
hee
went
,
and
Iob
too
for
a
while
;
this
brings
contentment
to
a
mans
selfe
,
and
getteth
him
a
good
esteeme
from
others
.
See
therefore
whether
God
vouchsafe
you
this
mercy
,
ascribe
the
praise
of
your
prosperity
to
him
,
and
let
this
goodnesse
allure
you
to
love
,
feare
and
obey
him
,
to
seeke
his
honour
,
and
to
doe
all
good
with
that
prosperity
of
thine
,
but
if
contrarily
,
God
crosseth
any
of
you
,
and
sets
himselfe
against
you
so
,
that
nothing
thrives
with
you
;
see
Gods
hand
that
doth
walke
contrary
to
you
,
and
finde
out
the
cause
,
and
turne
this
adversity
,
into
an
occasion
of
the
greatest
prosperity
.
There
is
a
sanctified
adversity
,
as
well
as
cursed
prosperity
,
labour
to
feare
God
,
and
walke
in
uprightnesse
before
him
,
and
disesteeme
earthly
things
.
First
when
his
Father
sent
him
to
his
Brethren
,
he
lost
himselfe
wandring
about
,
and
knew
not
where
to
go
,
then
God
caused
a
man
to
meet
him
,
that
it
may
seeme
did
know
him
,
and
told
him
where
he
should
finde
his
Brethren
.
Secondly
,
when
his
Brethren
consulted
to
take
away
his
life
,
God
raised
up
Reuben
to
deliver
him
,
and
when
they
thought
after
to
have
dispatcht
him
,
the
Merchants
came
by
,
and
so
God
took
them
off
then
;
when
he
was
in
bondage
,
God
inclined
Putiphars
heart
towards
him
,
and
his
Masters
likewise
in
the
prison
,
and
lastly
,
the
Butler
remembred
him
when
he
had
long
lien
there
,
and
by
that
meanes
God
brought
him
out
of
the
prison
,
and
advanced
him
to
be
chiefe
Officer
in
Aegypt
.
Thus
you
see
strange
and
happy
escapes
out
of
misery
,
so
that
Joseph
might
well
have
called
God
by
the
same
title
,
that
his
old
Father
Jacob
did
,
the
God
that
delivered
his
soule
out
of
all
adversity
,
as
David
also
intitles
him
.
Hath
God
strangely
also
delivered
you
out
of
great
miseries
,
either
from
keeping
them
from
falling
upon
you
,
when
in
all
likelihood
they
must
have
come
,
or
in
helping
you
,
when
your selves
could
see
no
way
out
?
if
so
,
acknowledge
Gods
Providence
and
goodnesse
,
and
forget
not
him
in
your
good
estate
,
that
remembred
you
in
your
low
estate
:
let
those
that
are
in
misery
,
learne
to
cast
themselves
upon
God
,
as
Joseph
did
,
submit
,
be
patient
,
trust
in
him
.
The
Lord
in
bringing
his
servants
into
calamities
,
aymes
at
their
bettering
by
them
,
and
his
Glory
,
in
their
deliverances
:
learne
patience
therefore
and
confidence
.
So
you
see
how
God
pulled
him
out
of
evils
.
Next
consider
what
good
things
hee
stored
him
withall
,
First
the
Lord
gave
him
that
extraordinary
gift
of
interpreting
Dreames
,
even
from
his
childehood
almost
,
You
know
how
readily
hee
could
tell
the
Butler
and
the
Baker
,
what
was
meant
by
three
vine
branches
,
three
dayes
,
and
the
wringing
of
them
into
Pharaohs
Cup
,
and
giving
them
into
,
Pharaohs
hand
,
the
restoring
of
him
againe
unto
his
office
.
So
in
the
Dream
of
the
other
servant
of
Pharaoh
.
3.
Baskets
are
three
dayes
,
the
eating
of
meat
out
of
the
highest
by
the
foules
upon
his
head
,
signified
the
devouring
of
his
flesh
by
birds
,
after
that
Pharaoh
had
hanged
him
on
the
third
day
.
So
for
Pharaohs
Dreames
,
the
number
of
the
kine
,
and
eares
of
corne
7
,
and
7
,
signifying
each
seven
yeeres
,
the
quality
of
the
kine
and
eares
,
full
and
good
eares
,
with
fat
,
fleshie
,
and
well
favoured
kine
,
plentifull
yeares
;
thin
,
blasted
,
and
empty
eares
,
with
leane
ill
fleshed
and
ill
favoured
kine
,
yeares
of
famine
.
The
eating
up
of
the
fat
and
goodly
by
the
leane
,
the
utter
forgetting
of
the
past
abundance
,
by
the
following
of
the
famine
,
and
the
number
of
dreames
.
Secondly
,
the
certainty
and
neere
approaching
of
the
things
which
was
to
bee
.
surely
and
instantly
fulfilled
.
You
see
how
apt
these
dreames
were
to
signifie
these
things
,
and
when
God
gave
to
Joseph
the
spirit
of
interpretation
,
how
easie
the
interpretation
is
,
and
how
fit
and
handsome
,
as
it
were
,
all
things
sorting
so
reasonably
for
such
a
meaning
.
Doubtlesse
this
interpretation
by
its
owne
clearenesse
,
and
fitnesse
,
did
carry
the
credit
of
truth
with
,
it
.
Now
at
those
times
,
when
God
did
please
to
make
Dreames
an
ordinance
of
his
,
for
the
revealing
of
things
necessary
,
it
was
a
speciall
favour
of
his
to
give
the
power
of
interpreting
them
too
,
for
what
is
a
dreame
if
it
be
not
interpreted
,
but
a
meanes
of
perplexed
thoughts
and
feares
?
Now
God
that
gave
power
to
shew
the
meaning
of
Dreames
,
when
Dreames
were
his
Ordinance
,
is
able
also
to
give
the
gift
of
interpreting
his
Word
unto
men
,
seeing
the
Word
is
now
his
Ordinance
,
for
the
revealing
of
all
truth
to
men
,
needfull
to
salvation
.
We
must
beseech
God
to
powre
gifts
upon
his
servants
now
,
even
to
give
unto
his
Ministers
skill
and
will
,
to
become
faithfull
interpreters
of
his
Word
;
and
if
God
do
give
to
any
an
extraordinary
gift
this
way
,
let
him
be
thankfull
to
God
,
and
use
it
for
their
good
that
need
it
.
It
is
a
singular
favour
,
when
God
gives
one
,
as
they
call
it
,
a
good
Head-piece
,
an
aptnesse
and
fitnesse
,
to
contrive
matters
discreetly
,
and
to
order
them
prudently
,
as
it
is
said
of
the
Deputy
in
the
Acts
,
that
he
was
a
prudent
man
,
one
that
could
resolve
and
execute
well
,
and
square
out
fit
meanes
for
each
end
,
and
follow
it
accordingly
.
This
wisedome
as
well
as
other
Learning
,
was
given
to
DANIEL
,
and
to
SOLOMON
,
and
to
many
good
men
,
and
the
same
was
found
out
also
in
ACHITOPHEL
and
in
bad
men
.
It
is
not
a
gift
of
holinesse
proper
to
those
who
must
bee
saved
,
but
a
gift
which
the
LORD
sees
fitte
for
the
common
benefit
of
Man-kinde
,
to
bestow
upon
wicked
and
unsanctified
men
.
Indeed
many
times
God
chooseth
,
rather
the
simple
heads
of
the
world
,
then
these
nimble
and
deepe
pates
,
that
it
may
appeare
't
is
of
his
grace
,
and
not
of
nature
,
that
men
bee
godly
and
vertuous
.
But
an
excellent
gift
it
is
,
and
makes
way
for
their
preferment
in
worldly
things
that
have
it
,
but
let
them
which
have
it
take
heed
of
suffering
it
to
degenerate
into
Craft
,
for
then
it
will
become
pernitious
.
Craft
is
naturall
wisedome
,
separated
from
Justice
,
Truth
,
Againe
,
take
heed
that
you
waxe
not
proud
of
this
gift
,
but
stir
up
your selves
to
blesse
God
for
it
,
and
make
use
of
it
for
the
good
and
benefit
of
simpler
heads
,
and
not
only
for
your
particular
advantage
,
and
let
men
be
carefull
to
beg
,
not
onely
naturall
,
but
spirituall
wisedome
of
God
,
both
are
promised
by
him
.
Thus
farre
of
his
gifts
of
minde
,
I
goe
on
to
speake
of
externall
gifts
,
I
meane
the
good
things
that
were
without
himselfe
.
The
first
is
,
that
where
ever
he
came
,
hee
was
esteemed
,
loved
,
A
man
more
affected
,
respected
and
esteemed
,
then
Joseph
in
his
time
,
no
story
can
name
;
it
is
a
singular
thing
to
bee
loved
,
regarded
,
trusted
,
accounted
,
not
only
a
wise
,
but
a
just
,
good
,
worthy
man
,
and
to
have
the
good
wils
of
men
attending
him
alwayes
.
So
it
was
with
David
,
all
loved
and
honoured
him
,
but
he
which
should
have
honoured
him
most
,
his
father
in
Law
,
Saul
.
let
all
strive
by
shewing
all
Josephs
vertues
,
to
get
the
good
will
,
as
of
God
,
so
of
men
,
that
they
may
be
capable
of
doing
and
receiving
so
much
more
good
,
by
how
much
he
hath
more
command
in
the
hearts
of
men
.
Indeed
Gods
people
have
lived
sometimes
amongst
so
evill
persons
,
and
in
so
evill
dayes
,
that
their
vertues
have
begotten
hatred
and
reproach
;
but
if
mens
practice
be
not
evill
,
and
times
be
not
very
bad
,
good
carriage
will
get
good
will
and
good
esteeme
,
be
not
so
farre
carried
with
mens
words
and
liking
,
as
to
condescend
to
their
sinfull
courses
;
for
the
attaining
thereof
,
but
so
farre
,
as
faithfull
,
wise
,
loving
and
vertuous
behaviour
will
win
men
,
every
man
should
labour
and
seek
to
procure
the
affections
of
others
.
his
Senators
wisedome
,
as
is
in
the
Psalmes
,
and
withall
hee
had
an
heart
given
him
to
use
his
preferment
well
,
for
the
common
benefit
of
mankind
,
and
opportunity
too
,
to
use
it
for
the
particular
good
of
his
father
and
family
,
and
for
the
preservation
of
the
Church
.
To
be
preferred
unto
a
place
of
great
honour
and
authority
,
is
a
thing
that
most
mens
eyes
doe
gaze
after
,
and
ambitiously
wish
and
seeke
after
;
but
to
have
it
cast
upon
man
,
by
God
,
for
his
good
deservings
,
and
then
to
be
so
blessed
in
it
,
as
to
make
it
a
meanes
of
benefitting
many
,
especially
the
Church
of
God
,
this
is
a
great
benefit
.
So
did
Hester
use
her
preferment
,
and
Mordecay
his
,
so
Daniel
his
,
so
David
and
Solomon
theirs
:
you
are
not
likely
any
of
you
,
to
come
to
very
high
place
,
yet
who
can
tell
perhaps
,
there
may
bee
some
young
scholler
or
other
amongst
you
,
that
may
come
to
high
place
;
let
me
speake
such
a
word
to
him
now
,
that
may
come
into
his
heart
hereafter
and
doe
him
good
.
If
you
be
advanced
,
strive
to
doe
good
to
the
Common-Weale
,
and
let
the
Nation
fare
the
better
for
you
:
strive
to
do
good
to
your
kindred
,
&
the
Church
,
though
the
Church
may
not
consist
onely
of
your
family
.
Honour
and
great
titles
,
and
offices
,
will
be
but
like
a
high
gibbet
,
to
expose
men
unto
disgrace
,
if
they
be
used
at
the
Commandement
of
selfe-love
,
and
other
vices
,
bat
happy
is
,
and
shall
he
be
,
that
hath
Josephs
preferment
,
and
Josephs
heart
to
use
it
according
to
his
example
.
But
woe
unto
those
persons
which
being
lifted
up
to
honour
prove
like
a
stone
in
a
sling
to
destroy
many
,
and
chiefely
to
batter
downe
vertue
and
piety
and
them
that
follow
it
.
For
his
misery
into
which
he
seemed
to
cast
himselfe
by
his
goodnesse
,
was
even
a
paire
of
staires
to
lift
him
up
into
the
place
of
honour
,
wherein
the
Lord
caused
him
to
continue
eighty
yeares
.
His
goodnesse
in
complaining
of
his
brothers
faults
,
made
them
hate
him
,
his
goodnesse
in
denying
his
Mistresses
sollicitations
,
made
her
hate
him
.
Their
hatred
made
him
a
slave
,
her
hatred
made
him
a
prisoner
,
bondage
and
imprisonment
brought
him
acquainted
with
the
chiefe
Butler
,
made
himselfe
known
to
Pharaoh
,
and
so
brought
him
up
to
this
exceeding
height
of
place
.
Blessed
be
God
for
his
goodnesse
to
his
people
,
no
man
shall
hazard
himselfe
to
temporall
misery
for
conscience
sake
,
but
God
will
requite
him
with
a
hundred
fold
(
at
least
more
comfort
)
here
,
as
well
as
with
life
eternall
hereafter
.
Let
Iosephs
wages
make
you
not
afraid
,
so
farre
as
you
are
called
to
it
,
to
doe
Iosephs
worke
,
that
is
,
to
say
and
doe
good
,
and
forbeare
evill
,
though
you
incurre
hatred
and
danger
,
and
much
affliction
thereby
.
Lastly
,
Ioseph
was
blessed
too
in
his
posterity
,
to
make
his
wellfare
up
fully
,
he
lived
to
see
the
sonnes
of
Manasseth
and
Ephraim
his
two
sonnes
,
and
he
lived
to
see
the
part
of
the
birth-right
even
the
double
portion
conferred
upon
his
children
,
and
that
by
the
mouth
of
his
Father
,
inspired
by
God
,
when
he
made
his
last
will
.
Iacob
adopted
his
two
sonnes
to
himselfe
to
make
two
Tribes
,
and
God
made
them
both
great
,
but
especially
the
younger
he
made
him
a
principall
Tribe
for
possessions
,
and
command
afterwards
;
and
this
also
is
some
satisfaction
to
a
Father
,
if
he
know
that
his
children
after
him
shall
flourish
for
many
generations
.
O
that
we
could
feare
God
and
follow
true
vertue
and
piety
as
Ioseph
did
,
that
he
might
blesse
us
also
as
he
did
him
,
in
our selves
and
posterity
,
in
our
state
and
our
name
,
in
our
bodies
,
and
in
our
soules
,
and
in
all
that
pertaineth
to
us
according
to
his
promise
.
And
let
all
that
feare
God
be
assured
,
that
so
farre
as
is
good
for
them
,
the
Lord
will
give
them
prosperity
in
these
things
,
for
he
made
the
same
promises
to
all
his
people
and
will
confirme
them
,
so
farre
as
they
are
capable
,
and
it
may
stand
with
their
spirituall
good
.
Now
you
have
heard
of
Iosephs
life
,
conclude
we
with
the
conclusion
of
his
life
,
his
death
.
For
neither
honours
,
nor
favours
,
nor
grace
,
nor
any
thing
could
keepe
death
away
,
and
it
must
befall
me
,
and
you
,
and
all
that
now
live
and
are
to
live
hereafter
:
onely
marke
that
he
dyed
a
godly
and
comfortable
death
,
for
in
the
cloze
of
his
life
,
he
made
profession
of
his
being
an
Hebrew
,
not
an
Egyptian
,
by
taking
an
oath
of
them
for
the
carrying
of
his
bones
into
the
Land
of
Canaan
,
gave
them
a
promise
of
their
returne
thither
which
was
also
an
exercise
of
his
faith
,
to
demonstrate
his
comfortable
expectation
of
life
eternall
,
whereof
the
Land
of
Promise
was
a
figure
.
You
are
not
ignorant
Brethren
,
that
within
the
compasse
of
an
hundred
yeares
a
minute
being
compared
to
eternity
,
the
whole
number
of
you
must
be
as
well
as
Ioseph
dying
and
dead
men
.
Be
intreated
to
divorce
your
hearts
from
sinne
,
the
cause
of
death
,
from
the
world
,
which
at
death
you
must
leave
,
and
from
men
which
cannot
helpe
you
,
neither
in
nor
after
death
,
and
labour
to
get
righteousnesse
which
will
deliver
from
death
,
some
assurance
of
heaven
,
that
ye
may
have
a
place
of
comfort
after
death
,
and
interest
into
Christ
,
who
can
save
you
from
the
hurt
of
death
.
And
these
things
if
you
attaine
,
you
may
triumph
over
death
with
Pauls
question
,
Death
where
is
thy
sting
?
else
death
will
triumph
over
you
,
with
the
question
of
Christ
,
Whose
then
shall
be
these
things
of
which
thou
gloriest
?
So
much
of
Ioseph
.
THE
TWENTY
SEVENTH
EXAMPLE
.
OF
IOSEPHS
STEWARD
.
ONE
person
alone
remaineth
to
be
spoken
of
,
whom
wee
cannot
name
to
you
,
Iosephs
Steward
.
His
name
is
not
expressed
in
Scripture
,
neither
any
thing
said
of
his
birth
or
death
:
he
was
a
good
servant
.
for
the
Scripture
giveth
him
no
name
at
all
.
He
hath
a
good
name
,
a
good
report
in
Scripture
for
a
good
man
,
but
no
name
,
that
is
,
no
particular
surname
,
or
proper
name
,
by
which
he
was
usually
knowne
and
distinguished
from
other
men
of
his
Country
or
progenitors
:
of
his
birth
or
death
we
have
nothing
,
but
he
is
set
forth
by
his
relation
to
Ioseph
,
he
was
Iosephs
Steward
;
for
as
Ioseph
sowed
,
so
did
he
reape
,
what
a
kind
of
servant
and
Steward
himselfe
was
to
Putiphar
,
such
a
kind
of
Steward
in
some
degree
,
did
God
provide
for
him
.
He
himselfe
was
a
good
servant
to
his
Master
,
and
himselfe
being
a
Master
,
enjoyes
a
good
servant
to
himselfe
;
many
times
the
Lord
sees
fit
to
bring
a
mans
good
deeds
into
his
owne
bosome
,
a
good
child
to
his
Parents
,
hath
good
children
himselfe
,
a
good
servant
hath
good
servants
,
and
so
in
the
rest
.
Let
this
incourage
you
that
be
in
the
place
of
servants
,
to
performe
your
duties
diligently
unto
your
domesticall
Rulers
your
Masters
,
for
by
this
meanes
you
may
lay
up
for
your selves
,
a
comfortable
hope
of
being
served
with
like
care
and
diligence
your selves
.
God
no
doubt
hath
a
speciall
hand
in
disposing
of
servants
to
every
Master
,
it
is
he
that
ordereth
things
so
,
as
such
a
man
hath
good
,
and
such
a
one
bad
servants
▪
men
often
use
great
care
to
choose
a
servant
,
and
meete
with
a
very
bad
one
contrary
to
all
their
hopes
and
care
,
againe
sometimes
by
meere
casualty
almost
men
light
upon
a
very
good
servant
.
He
was
good
to
his
Master
and
to
his
brethren
.
1.
Teachable
.
Gen.
43.23
.
More
particularly
his
carriage
was
good
to
his
Master
,
and
to
the
strangers
,
brethren
to
his
Master
,
but
not
by
him
knowne
so
to
be
.
1.
Teachable
,
they
learnt
some
knowledge
of
the
true
God
from
him
.
The
God
of
your
Fathers
,
saith
he
,
and
your
God
hath
given
you
this
treasure
.
How
came
this
man
to
know
a
distinction
of
Gods
?
How
came
he
to
know
that
they
had
a
God
of
their
owne
,
peculiar
to
them
and
to
their
Fathers
,
which
was
not
then
acknowledged
to
be
the
God
of
all
the
world
?
Egypt
had
many
Gods
,
this
man
acknowledgeth
one
God
,
and
that
one
God
which
was
acknowledged
and
worshipped
by
these
men
and
by
their
Forefathers
.
It
is
not
likely
,
that
Ioseph
told
his
Steward
,
that
these
were
his
brethren
,
but
it
is
undoubtedly
manifest
,
that
they
were
some
such
as
he
knew
to
be
worshippers
of
the
true
God
,
which
hee
knew
by
some
few
men
,
to
be
worshipped
in
the
Land
of
Canaan
.
Therefore
you
see
how
kindly
he
speakes
to
them
,
that
a
man
may
even
perceive
by
his
words
,
that
they
were
so
much
dearer
to
him
,
because
they
pertained
to
that
God
.
This
was
the
more
observable
,
because
he
was
an
Egyptian
servant
;
O
that
all
you
which
be
servants
to
godly
Governours
,
would
learne
some
goodnesse
from
them
,
even
to
know
and
serve
God
;
you
all
have
some
knowledge
of
that
one
God
:
but
learne
also
the
feare
and
love
of
that
God
,
the
sincere
and
carefull
worship
of
that
God
from
your
Governours
,
that
would
fain
teach
it
you
,
and
would
count
themselves
happy
if
you
would
learne
it
from
them
.
But
for
a
servant
to
live
in
the
family
of
a
Ioseph
,
that
laboureth
to
teach
godlinesse
unto
him
by
word
and
example
,
and
yet
declares
no
sense
nor
feeling
of
God
,
no
knowledge
or
respect
of
him
,
how
great
a
sinne
is
this
,
and
how
certainely
shall
this
Steward
of
Ioseph
rise
up
against
such
in
judgement
?
Why
have
you
returned
evill
for
good
?
is
not
this
the
cup
in
which
my
Lord
drinks
,
and
for
which
he
would
make
diligent
search
,
Ephes.
Co●os
.
As
also
to
Timothie
,
and
by
Peter
.
Therefore
they
are
to
be
blamed
,
that
living
in
times
of
clearer
light
,
and
enjoying
more
helps
towards
vertue
,
are
yet
farre
lesse
obedience
then
this
man
was
.
As
vineger
to
the
teeth
,
and
smoake
to
the
eyes
,
so
is
a
sloathfull
messenger
to
him
that
sends
him
,
and
even
so
is
a
sloathfull
or
carelesse
servant
to
them
that
imploy
him
:
as
vineger
sets
the
teeth
an
edge
,
smoak
makes
the
eyes
to
mart
,
so
these
provoke
anger
and
griefe
in
their
Governours
.
Fulfill
therefore
the
honest
commandements
of
your
Governours
,
with
speed
and
diligence
,
what
things
they
appoint
you
to
dispatch
,
let
them
be
dispatched
in
fit
season
,
and
manner
.
If
thou
wert
a
Master
thou
wouldst
have
such
a
servant
,
be
thou
therfore
such
a
one
,
and
do
as
thou
wouldst
be
done
by
.
O
but
his
Master
(
may
some
say
)
bad
him
doe
that
which
was
not
lawfull
,
viz.
To
lay
snares
for
the
men
,
in
putting
the
cup
into
Benjamins
sacke
unawares
to
him
,
and
then
following
after
them
with
a
grievous
accusation
;
that
they
had
done
great
wrong
,
and
shewed
great
ingratitude
in
taking
away
his
Masters
cup
,
and
so
bringing
them
backe
as
if
they
had
beene
great
malefactors
.
I
answere
,
that
it
is
probable
,
Ioseph
had
acquainted
his
Steward
with
his
meaning
,
that
he
did
this
not
with
an
intention
of
bringing
them
into
servitude
,
or
doing
them
any
wrong
,
but
making
a
little
further
tryall
of
them
for
some
consideration
,
and
so
the
thing
was
not
ill
done
of
Ioseph
,
nor
of
him
.
Let
your
obedience
,
therefore
know
its
due
limits
,
obey
your
Masters
in
all
things
,
so
farre
as
justice
and
your
duty
to
God
will
permit
.
Thirdly
,
Now
let
him
be
an
Example
to
us
,
of
practising
like
curtesie
to
strangers
,
and
specially
when
we
see
them
troubled
and
grieved
,
and
most
of
all
,
if
we
perceive
them
to
be
servants
to
the
true
God
,
learne
that
vertue
of
this
Steward
,
though
hee
was
a
servant
,
and
bond-man
,
yet
it
was
to
Ioseph
.
Thus
have
I
finished
the
Examples
of
the
Booke
of
Genesis
,
which
containes
a
short
and
briefe
story
of
the
things
done
from
the
beginning
of
the
world
to
the
death
of
Ioseph
,
for
the
space
as
it
is
thought
by
some
,
of
2309
years
or
therabouts
,
and
of
some
,
of
60
more
,
because
they
doe
differ
in
judgement
,
so
much
about
the
age
of
Terah
,
when
he
begat
Abraham
.
The
maine
thing
in
the
whole
story
to
be
observed
is
,
how
wonderfully
the
providence
of
God
,
wrought
by
degrees
,
to
bring
his
Church
from
out
of
the
loynes
of
Abraham
,
and
to
make
it
a
great
and
mighty
Nation
,
which
was
but
a
little
family
,
preserving
truth
,
and
Religion
,
in
that
household
and
lineage
,
when
hee
suffered
all
other
Nations
by
little
and
little
to
follow
their
owne
way
and
runne
into
Idolatry
and
abominations
.
FINIS
.
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