A
BRIEFE
EXPLANATION
OF
THE
whole
booke
of
the
Prouerbs
of
SALOMON
.
CHAPTER
.
I.
Verse
1.
The
Parables
of
Salomon
the
sonne
of
Dauid
,
King
of
Israel
.
IN
this
whole
booke
we
are
to
consider
first
the
title
or
inscription
,
being
as
it
were
the
head
thereof
,
laid
downe
in
this
present
verse
,
and
the
fiue
next
following
,
and
then
the
tract
or
treatise
as
the
body
of
the
same
,
from
the
beginning
of
the
seuenth
verse
,
to
the
end
of
the
last
Chapter
.
In
the
title
God
giueth
a
singular
commendation
of
the
booke
,
first
from
the
subiect
matter
:
secondly
from
the
Scribe
or
penman
(
both
which
are
described
in
this
our
text
)
and
thirdly
from
the
end
and
vse
thereof
,
as
shall
appeare
in
the
words
ensuing
.
The
matter
of
it
is
Parables
,
whereby
are
sometimes
meant
darke
,
and
mystical
sayings
,
not
easie
to
be
vnderstood
,
as
when
they
say
to
Christ
;
Why
speakest
thou
to
them
in
parables
?
And
againe
,
Matth.
13.
10.
Loe
now
thou
speakest
plainly
,
and
thou
speakest
no
parable
:
Ioh.
16.
29.
sometimes
a
borrowed
speech
,
a
similitude
,
or
comparison
,
as
when
it
is
said
,
All
these
things
spake
Iesus
to
the
multitude
Matth.
13.
34.
in
parables
:
and
sometimes
short
,
and
sweete
prouerbiall
sentences
,
full
of
weight
,
and
wisdome
,
as
when
it
is
said
:
My
mouth
shall
speake
of
wisedome
,
and
the
meditation
of
mine
heart
is
of
knowledge
.
I
will
incline
mine
eare
to
a
parable
,
and
vtter
my
graue
matter
vpon
the
harpe
.
And
here
now
doth
the
word
beare
all
these
senses
in
this
place
.
The
Scribe
whom
God
vsed
as
his
Secretarie
,
or
penman
,
was
Salomon
,
who
is
described
by
his
parentage
,
as
being
Dauid
his
sonne
,
and
by
his
dignitie
,
that
he
was
a
King
,
whose
honourable
estate
is
illustrated
by
his
glorious
dominion
,
or
subiects
,
Israel
,
the
people
of
the
Lord
,
whom
hee
had
chosen
to
be
his
portion
,
and
the
lot
of
his
inheritance
,
and
that
whilest
they
were
in
their
perfection
of
beauty
,
both
for
Church
and
Common-wealth
,
making
but
one
,
and
the
same
entire
,
and
vndiuided
bodie
,
not
yet
dismembred
,
nor
rent
asunder
one
tribe
from
another
,
as
afterwards
they
were
in
the
succeeding
ages
.
Verse
2.
To
know
wisedome
and
instruction
,
to
vnderstand
the
words
of
knowledge
.
HEre
beginneth
the
third
part
of
the
inscription
,
wherein
is
contained
the
vse
,
and
end
of
this
booke
,
which
is
twofold
:
-
-
First
,
generall
,
such
as
is
common
to
all
,
vers.
2.
3.
-
Secondly
,
speciall
,
such
as
concerneth
some
kinds
of
men
,
vers.
4.
5.
6.
The
generall
vse
is
partly
for
the
minde
,
and
vnderstanding
,
as
in
this
verse
,
partly
for
the
practise
,
and
waies
,
as
will
appeare
in
the
next
.
Our
text
saith
,
that
it
was
written
to
incite
,
and
teach
men
to
know
wisedome
,
to
attaine
vnto
,
and
proceed
in
the
knowledge
of
things
that
make
a
man
wise
to
saluation
:
and
instruction
,
to
wit
,
the
meanes
whereby
wisedome
is
to
be
obtained
,
as
doctrine
,
exhortation
,
reprehension
,
&c.
and
to
vnderstand
the
words
of
knowledge
,
those
sayings
,
and
sentences
,
wherein
knowledge
,
and
wisedome
is
deliuered
.
Verse
3.
To
receiue
the
instruction
of
vnderstanding
,
of
iustice
,
iudgement
,
and
equitie
.
THe
knowledge
mentioned
in
the
former
verse
,
is
amplified
in
this
,
both
by
the
cause
of
it
,
instruction
receiued
,
whereby
vnderstanding
is
gotten
,
and
the
effects
of
it
:
the
first
whereof
is
iustice
,
which
is
not
restrained
to
the
Magistrates
office
,
nor
to
the
duties
of
the
second
table
of
the
commandements
,
but
to
be
extended
to
all
the
waies
of
men
,
that
they
be
warrantable
,
and
lawfull
:
the
second
is
iudgement
,
which
is
with
mature
deliberation
to
regard
all
causes
,
and
circumstances
,
that
any
way
tend
to
the
due
manner
of
our
proceedings
:
the
third
is
equitie
,
that
we
doe
not
only
walke
with
an
euen
foote
,
neither
turning
to
the
right
hand
,
nor
to
the
left
,
but
to
propose
a
right
end
also
in
all
that
we
deale
in
,
with
truth
of
heart
,
and
vprightnes
.
Verse
4.
To
giue
to
the
simple
sharpnesse
of
wit
,
and
to
the
child
knowledge
,
and
discretion
.
THe
generall
vse
of
this
booke
,
and
that
which
is
common
to
all
,
hath
been
shewed
in
the
two
former
verses
:
now
here
followeth
that
which
is
speciall
,
and
concerneth
some
kinds
of
men
,
as
the
simpler
sort
in
this
verse
,
and
the
learneder
in
the
next
.
And
it
is
vttered
by
way
of
anticipation
,
or
obiection
that
might
be
made
against
the
premises
,
in
this
manner
:
These
Prouerbs
are
profound
,
and
deepe
sentences
,
and
the
more
short
they
are
,
the
more
hard
and
obscure
they
be
:
well
may
great
schollers
,
and
men
of
much
learning
gather
wisedome
,
and
knowledge
from
them
,
but
wee
that
are
simple
and
sillie
persons
,
vnlettered
,
vnlearned
,
and
dull
of
vnderstanding
;
shall
neuer
be
able
to
reape
any
profit
by
them
:
Yes
(
saith
he
)
all
sorts
,
that
are
exercised
in
them
aright
,
shall
receiue
good
by
them
,
one
as
well
as
another
.
The
first
sort
he
calleth
by
two
names
,
simple
,
and
children
:
by
simple
,
vnderstanding
those
persons
,
whom
elsewhere
he
calleth
foolish
,
ignorant
,
vnskilfull
,
Prou.
14.
5.
and
such
as
beleeue
euery
thing
told
them
,
and
yeeld
to
euery
thing
imposed
vpon
them
.
To
these
this
booke
will
giue
sharpnes
of
wit
,
that
is
,
a
good
capacitie
,
with
quicknes
of
conceit
,
cunning
(
as
the
word
signifieth
)
or
subtiltie
:
but
such
as
is
harmelesse
,
and
holy
,
not
whereby
they
are
apt
to
beguile
others
,
but
able
(
notwithstanding
their
doue-like
simplicitie
)
to
beware
and
take
heed
to
themselues
,
that
they
be
not
beguiled
of
others
:
which
kinde
of
wisedome
our
Sauiour
Matth.
10.
16.
himselfe
commendeth
in
the
Gospell
.
By
child
he
meaneth
not
babes
and
infants
by
age
,
through
want
of
yeeres
,
but
whatsoeuer
yeeres
they
haue
on
their
backes
,
hee
calleth
them
children
,
if
they
be
nouices
lacking
iudgement
,
and
vnderstanding
,
or
rash
,
vnsetled
or
mutable
in
that
which
they
know
.
To
these
this
booke
will
giue
knowledge
,
and
discretion
,
soundnes
in
iudgement
,
staiednes
in
affection
,
and
prudence
in
ordering
all
their
waies
.
Verse
5.
A
wise
man
shall
heare
and
increase
in
learning
,
and
a
man
of
vnderstanding
shall
attaine
vnto
wise
counsels
.
Verse
6.
To
vnderstand
a
parable
,
and
the
interpretation
▪
the
words
of
the
wise
,
and
their
darke
sayings
.
NOw
wee
come
to
the
second
sort
of
them
,
to
whose
vse
and
profit
the
Prouerbs
are
destinated
,
who
are
set
forth
by
two
titles
:
first
they
are
said
to
be
wise
indeed
,
with
an
excellent
knowledge
of
things
diuine
,
and
humane
:
secondly
,
they
are
called
men
▪
of
vnderstanding
,
such
as
are
qualified
with
an
excellent
facultie
of
perceiuing
,
discerning
,
and
iudging
of
things
,
that
they
are
not
easie
to
bee
misled
,
or
deceiued
.
And
these
words
as
well
as
the
former
tend
to
the
preuention
of
an
obiection
,
which
out
of
the
former
might
be
raised
in
this
manner
:
If
your
sayings
and
sentences
be
so
plaine
and
easie
,
that
the
simple
may
sound
them
,
and
the
child
may
comprehend
them
;
what
good
will
they
doe
to
the
wise
and
learned
?
men
of
iudgement
and
knowledge
shall
lose
their
labour
,
and
mispend
their
time
in
reading
of
them
,
what
shall
they
get
more
then
they
haue
alreadie
?
Yea
(
saith
hee
)
the
greatest
Clerkes
,
and
deepest
Diuines
,
may
gather
instruction
from
them
,
as
well
as
the
vulgar
and
meaner
sort
of
people
.
They
are
shallow
enough
for
a
little
childe
to
wade
in
,
and
deepe
enough
for
a
great
Leuiathan
to
swimme
in
.
And
therfore
it
is
said
that
a
wise
man
by
hearing
shall
increase
in
learning
,
that
is
,
there
shall
be
added
to
him
a
great
measure
of
knowledge
,
and
shall
attaine
to
wise
counsels
,
to
wit
,
shall
bee
inabled
to
get
and
purchase
,
possesse
,
and
keepe
industrious
counsels
or
thoughts
,
euen
such
whereby
he
may
be
as
skilfull
in
things
pertaining
to
him
and
his
affaires
,
as
the
Master
of
a
ship
is
in
stearing
and
gouerning
it
in
the
greatest
dangers
:
for
from
thence
is
the
word
borrowed
.
Now
this
is
further
amplified
in
the
sixth
verse
,
that
they
shall
cause
him
to
vnderstand
(
for
so
the
Hebrew
word
signifieth
)
a
parable
,
any
prouerbiall
sentence
,
though
difficult
and
obscure
to
others
,
and
the
interpretation
thereof
,
the
true
sense
and
meaning
of
it
,
the
words
of
the
wise
,
and
their
darke
sayings
euen
to
discerne
of
,
and
vnfold
,
the
most
intricate
points
,
and
to
answere
to
the
hardest
questions
or
riddles
,
(
as
the
originall
text
importeth
)
such
as
the
Queene
of
Sheba
posed
Salomon
withall
.
1.
King.
10.
1.
3.
Vers.
7.
The
feare
of
the
Lord
is
the
beginning
of
knowledge
:
but
fooles
despise
wisedome
,
and
instruction
.
THus
much
concerning
the
title
or
inscription
:
now
followeth
the
treatise
it selfe
,
which
hath
two
parts
:
first
,
the
preparation
to
the
prouerbiall
sentence
,
containing
many
notable
exhortations
,
and
arguments
to
the
studie
and
practise
of
that
wisedome
,
which
is
contained
in
this
booke
,
laid
downe
in
the
first
nine
Chapters
.
Secondly
,
the
prouerbiall
sayings
themselues
,
from
the
beginning
of
the
tenth
,
to
the
end
of
the
booke
.
In
this
present
verse
is
proposed
the
principall
proposition
,
and
summe
of
these
nine
Chapters
,
that
is
,
the
feare
of
the
Lord
,
a
reuerent
awe
of
his
Maiestie
,
proceeding
from
faith
,
wherby
through
the
feeling
of
his
loue
,
as
well
as
the
weight
of
his
displeasure
,
we
are
afraid
to
offend
him
,
true
pietie
and
godlinesse
(
for
it
is
a
part
for
the
whole
worship
of
God
,
whereof
it
is
a
principall
part
,
and
as
it
were
the
custos
and
keeper
of
the
rest
in
their
duties
,
all
euill
being
committed
where
it
is
wanting
)
is
the
beginning
or
head
of
knowledge
,
the
foundation
and
top
,
the
entrance
,
proceeding
,
and
perfection
of
wisedome
.
In
the
latter
part
of
the
verse
,
hee
meeteth
with
an
obiection
,
which
is
made
in
this
manner
:
As
much
as
you
praise
this
wisdome
,
who
regardeth
it
?
is
it
not
despised
of
the
most
part
,
and
reiected
euery
where
?
True
(
saith
he
)
but
what
are
they
which
contemne
it
?
fooles
,
meaning
all
wicked
men
.
And
therefore
it
is
no
matter
what
account
they
make
of
it
,
vnlesse
they
were
wiser
.
The
opposition
then
of
this
sentence
standeth
thus
:
The
feare
of
the
Lord
is
the
beginning
of
knowledge
and
wise
men
will
embrace
it
:
but
how
excellent
soeuer
wisedome
and
instruction
is
fooles
will
haue
it
in
no
estimation
,
but
set
light
by
it
,
and
despise
it
.
Verse
8.
My
sonne
heare
thy
fathers
instruction
,
and
forsake
not
thy
mothers
teaching
.
Verse
9.
For
they
shall
be
a
comely
ornament
vnto
thy
head
,
and
as
chaines
for
thy
necke
.
TRue
wisedome
hauing
been
before
described
,
and
the
feare
of
God
commended
,
he
adioyneth
an
exhortation
to
embrace
the
same
,
by
making
vse
of
the
meanes
thereof
:
where
we
haue
to
obserue
-
-
First
,
a
precept
,
vers
8.
-
Secondly
,
a
promise
,
vers.
9.
In
the
precept
are
to
be
vnderstood
,
the
subiects
of
it
,
the
persons
to
whom
it
is
directed
,
euery
faithfull
reader
,
and
therefore
hee
speaketh
to
all
,
as
if
it
were
one
man
,
and
that
out
of
pure
loue
,
euen
as
a
father
to
his
beloued
childe
:
and
because
hee
should
hearken
to
him
,
as
a
louing
childe
to
his
father
,
he
calleth
him
his
sonne
.
In
the
next
place
the
matter
of
the
precept
is
to
be
noted
,
that
he
heare
the
doctrine
,
whereby
this
wisedome
is
offered
,
called
instruction
,
and
teaching
,
which
hee
commendeth
by
the
efficient
instrumentall
,
to
wit
,
his
parents
,
which
should
incite
him
,
to
be
attentiue
to
both
,
and
contemptuous
to
neither
.
The
promise
is
laid
downe
in
an
eligant
similitude
,
suiting
with
the
capacitie
and
affections
of
children
,
to
whom
hee
speaketh
,
that
they
,
namely
instruction
and
teaching
,
heard
,
and
not
forsaken
,
shall
be
a
comely
ornament
,
in
Hebrew
,
an
increase
of
grace
to
thy
head
,
and
as
chaines
for
thy
necke
,
they
shal
so
garnish
and
decke
thee
,
that
if
a
crowne
of
gold
were
set
vpon
thy
head
,
and
a
chaine
of
pearles
were
put
about
thy
necke
,
thou
couldest
not
be
more
adorned
,
and
beautified
before
God
,
and
men
.
Verse
10.
My
sonne
,
if
sinners
doe
intice
thee
,
consent
thou
not
.
THis
verse
,
and
the
nine
next
following
,
containe
an
excellent
caueat
,
to
take
heed
of
,
and
auoid
those
meanes
,
which
make
the
instructions
of
parents
,
or
other
gouernours
,
fruitlesse
,
and
of
none
effect
,
namely
,
pernicious
,
and
pestilent
inticements
.
This
matter
he
doth
here
propound
in
generall
,
and
more
particularly
amplifie
afterwards
,
in
that
which
followeth
.
In
the
generall
he
forewarneth
his
sonne
,
that
is
,
euery
godly
man
,
and
such
as
addict
themselues
to
wisedome
and
vertue
,
to
beware
of
seducers
,
shewing
both
what
manner
of
persons
they
are
,
to
wit
,
sinners
,
and
how
to
be
auoided
,
by
not
consenting
vnto
them
,
or
giuing
the
least
eare
,
or
liking
to
their
flatteries
and
deceitfull
perswasions
.
Verse
11.
If
they
say
,
Come
with
vs
,
we
will
lay
wait
for
blood
,
and
lie
priuily
for
the
innocent
without
perill
.
HEre
followeth
the
particular
handling
of
the
fotmer
matter
,
in
this
verse
,
and
diuers
of
the
rest
that
follow
:
wherein
are
set
downe
,
first
the
inticing
speeches
of
sinners
,
as
it
were
motiues
to
winne
consent
,
and
aftetwards
the
wholesome
disswasion
of
the
holy
Ghost
as
a
retentiue
to
hold
them
backe
from
yeelding
.
In
both
which
we
haue
the
counsell
,
or
that
whereunto
they
doe
moue
vs
,
and
the
seuerall
reasons
whereupon
the
same
is
grounded
.
The
motiues
of
the
wicked
,
are
to
worke
mischiefe
,
and
to
practise
crueltie
by
cunning
:
which
the
spirit
of
God
setteth
downe
according
to
their
meaning
,
in
odious
termes
,
such
as
their
owne
lippes
would
not
so
apertly
vtter
,
and
especially
at
the
first
:
for
it
were
enough
to
fright
and
discourage
one
,
yet
not
fleshed
in
sinne
,
to
heare
such
words
:
Let
vs
lay
waite
for
blood
,
vndoe
men
,
either
by
taking
away
their
liues
,
or
hurting
,
if
not
vtterly
ouerthrowing
their
estates
,
which
is
their
purpose
,
but
not
alway
their
pretence
;
and
lie
priuilie
,
like
hunters
for
beasts
,
and
fowlers
for
birds
,
or
theeues
by
the
waies
side
,
and
enemies
in
ambushment
,
dissemble
,
and
conceale
our
malicious
,
trecherous
,
and
hurtful
plots
,
vntill
we
haue
aduantage
:
for
the
innocent
,
whom
God
iustifieth
,
and
approueth
of
,
and
who
haue
deserued
no
such
intreatie
at
the
hands
of
their
oppressors
,
whom
clamorous
tongues
notwithstanding
spare
not
to
depraue
,
as
if
they
were
culpable
of
hainous
offences
:
without
perill
:
for
so
doe
the
learned
take
the
word
here
vsed
,
in
some
other
place
,
as
Iob.
9.
17.
Hee
destroyeth
me
with
a
tempest
,
and
woundeth
me
without
danger
.
And
hauing
hitherto
declared
both
the
matter
,
and
manner
of
their
allurements
,
he
now
beginneth
to
relate
their
arguments
,
whereby
they
goe
about
to
inueigle
the
simple
:
and
this
first
from
the
safetie
of
the
attempt
,
that
they
may
take
it
in
hand
,
and
proceed
in
it
freely
,
and
without
feare
of
punishment
,
which
is
brought
in
the
beginning
,
and
placed
in
the
fore-front
,
to
animate
them
against
all
dread
and
discouragements
at
the
onset
.
Verse
12.
Wee
will
swallow
them
vp
aliue
,
like
a
graue
,
euen
whole
like
those
that
goe
downe
into
the
pit
.
NOw
followeth
the
second
reason
of
these
tempters
,
drawne
from
the
facilitie
and
easinesse
of
their
exploits
,
to
preuent
the
doubts
that
might
arise
against
their
proceedings
,
for
the
difficultie
of
their
attempts
,
and
the
doubtfulnes
of
their
successe
:
because
that
many
that
could
bee
content
to
doe
any
euill
,
which
may
bring
good
to
themselues
,
or
hurt
to
the
innocent
,
yet
for
feare
of
foile
,
repulse
,
or
euill
successe
,
are
the
more
vnwillingly
drawne
vnto
it
.
Now
therefore
inticers
euermore
take
away
this
scruple
,
and
make
the
simple
beleeue
that
they
can
effect
it
without
any
trouble
.
They
are
able
with
much
ease
,
and
as
little
resistance
,
to
ouercome
and
pray
vpon
the
liuing
,
whom
they
take
in
hand
to
vndoe
,
as
the
graue
doth
receiue
and
consume
the
dead
corpses
,
that
are
buried
in
it
.
Verse
13.
We
shall
finde
all
precious
riches
,
and
fill
our
houses
with
spoile
.
THis
verse
containeth
their
third
reason
,
which
is
taken
from
the
commodity
that
they
shal
get
by
their
attempt
,
not
pelfe
,
nor
trumperie
,
not
trifles
of
no
value
,
but
riches
of
all
sorts
,
and
those
that
are
precious
,
and
in
abundance
,
wherewith
they
shall
store
their
houses
,
as
conquerours
doe
,
when
they
haue
the
sacking
of
cities
,
and
carrie
away
the
pray
.
Verse
14.
Thou
shalt
cast
in
thy
lot
among
vs
:
wee
will
all
haue
one
purse
.
HEre
is
an
obiection
preuented
,
which
the
partie
tempted
may
thinke
or
say
:
that
he
shall
take
as
much
paines
as
others
,
but
finde
lesse
gaines
,
seeing
it
is
to
be
feared
,
that
you
being
masters
in
this
trade
,
and
captaines
in
mischiefe
,
will
challenge
the
most
vnto
your selues
,
and
being
many
,
and
of
an
old
confederacie
,
will
make
my
part
the
least
.
Answ.
Yea
the
bootie
shall
be
diuided
most
equally
,
and
then
according
to
the
fashion
of
Merchants
,
wee
will
cast
lots
to
determine
each
mans
part
,
(
and
that
which
is
more
)
thou
shalt
in
the
meane
time
haue
money
of
vs
if
thou
wantest
,
to
defray
thy
charges
:
thou
shalt
liue
of
our
purse
,
and
wee
in
the
like
case
,
will
of
thine
,
we
will
haue
a
common
bagge
among
vs
.
Vers.
15.
My
sonne
,
walke
not
in
the
way
with
them
:
refraine
thy
foote
from
their
path
.
NOw
are
we
come
to
the
retentiue
,
or
disswasion
whereby
the
spirit
of
God
withholdeth
his
children
from
consenting
to
the
cunning
inticements
of
sinfull
seducers
,
which
he
first
beginneth
with
a
dehortation
,
and
then
confirmeth
with
arguments
.
The
dehortation
is
vsed
in
this
verse
,
as
an
antidote
,
or
counterpoyson
against
their
virulent
tongues
,
directly
opposite
to
their
counsell
or
call
.
Come
(
say
they
)
and
goe
with
vs
:
my
sonne
(
saith
hee
)
walke
not
in
the
way
with
them
,
conuerse
not
with
such
in
friendship
,
renounce
their
acquaintance
,
and
haue
little
to
doe
with
them
:
refraine
thy
foote
from
their
path
,
be
not
where
they
haunt
,
or
are
,
if
thou
canst
chuse
.
Verse
16.
For
with
their
feete
they
runne
to
euill
,
and
make
haste
to
shed
blood
.
THe
deceiuers
come
armed
with
guilefull
shewes
of
reason
,
like
swords
,
and
offensiue
weapons
to
wound
mens
consciences
,
by
drawing
them
into
mischiefe
,
and
therefore
the
holy
Ghost
offereth
vs
substantiall
and
forcible
arguments
like
shields
and
defensiue
weapons
to
resist
them
:
whereof
wee
haue
one
here
taken
from
their
hurtfull
cruell
disposition
,
which
appeareth
by
their
effects
,
the
doing
of
euill
,
and
the
sheding
of
blood
,
especially
by
the
manner
thereof
,
in
that
they
runne
and
make
such
haste
thereunto
.
And
this
is
assumed
out
of
their
owne
words
in
the
eleuenth
verse
.
Verse
17.
For
in
vaine
is
their
not
spred
before
the
eyes
of
all
that
hath
wing
.
AS
before
he
aduiseth
the
godly
to
be
cauteous
and
not
yeelding
to
the
inticements
of
those
wicked
tempters
,
because
all
their
waies
tend
to
the
doing
of
hurt
:
so
here
hee
diss●adeth
them
by
another
argument
,
from
the
vncertaine
euent
of
their
attempts
,
contradicting
their
bragges
and
absolute
promises
which
they
made
to
themselues
of
prosperous
successe
,
in
the
twelfth
and
thirteenth
verses
,
and
this
he
doth
by
a
similitude
:
although
they
bee
as
confident
of
speeding
well
,
as
if
they
had
gotten
the
pray
alreadie
,
yet
can
they
no
more
assuredly
say
that
their
counsels
and
purposes
shall
take
effect
,
then
an
vnskilfull
fowler
(
which
laieth
his
grinnes
and
snares
openly
)
can
certainly
affirme
,
that
hee
will
catch
the
birds
that
are
flying
in
the
aire
,
and
obserue
where
his
nets
are
laid
to
shunne
them
.
Verse
18.
Moreouer
,
they
lay
waite
for
their
owne
blood
,
and
lie
priuilie
for
their
owne
liues
.
TO
the
former
two
reasons
▪
he
addeth
in
those
words
,
a
third
from
the
danger
and
perill
of
their
plots
,
that
the
greatest
hurt
is
like
to
redound
to
themselues
:
they
would
shed
blood
,
and
so
they
shall
,
but
it
is
their
owne
.
They
vse
al
their
art
to
take
away
life
,
and
make
a
slaughter
,
and
that
they
shall
doe
,
but
they
are
the
men
to
bee
killed
,
themselues
must
be
slaine
.
And
where
then
is
the
safetie
which
they
so
much
presumed
of
▪
and
gaue
warrant
for
,
with
such
confidence
?
Verse
19.
Such
are
the
waies
of
euery
one
that
is
giuen
to
gaine
;
it
will
take
away
the
life
of
the
possessers
of
it
.
NOw
are
we
come
to
the
conclusion
of
this
point
,
wherein
all
that
hath
been
spoken
thereto
,
is
knit
vp
sententiously
,
with
a
rhetoricall
acclamation
,
and
applied
to
more
then
robbers
,
and
purse-takers
,
or
grosse
murtherers
:
for
,
saith
he
,
such
are
the
waies
of
euery
one
that
is
giuen
to
gaine
:
so
standeth
the
case
both
for
practise
of
crueltie
,
if
occasion
be
offered
,
and
perill
of
selfe-hurting
,
with
all
that
are
too
greedie
of
getting
commoditie
.
It
is
the
gaine
or
commoditie
that
is
desired
with
a
couetous
minde
,
or
compassed
with
an
vnrighteous
hand
,
it
will
take
away
the
life
of
the
possessers
of
it
,
bring
destruction
at
last
of
soule
or
body
vpon
them
that
so
vnrighteously
hunt
after
it
.
Verse
20.
Wisedome
crieth
without
,
she
putteth
foorth
her
voyce
in
the
streetes
:
Verse
21.
She
calleth
on
the
top
of
the
assemblies
,
she
vttereth
her
voyce
at
the
entring
of
the
gates
she
speaketh
her
words
in
the
citie
▪
saying
.
BEfore
was
shewed
the
counsell
which
the
holy
Ghost
giueth
to
preuent
sinne
,
and
to
detaine
men
▪
from
the
practise
of
it
:
and
here
is
offered
a
direction
to
them
that
haue
sinned
,
(
as
all
men
haue
in
euery
place
)
that
they
may
be
reclaimed
from
it
.
And
this
is
set
foorth
first
by
the
author
,
secondly
by
the
meane
,
thirdly
by
the
matter
.
The
author
is
Wisedome
or
wisedomes
,
the
most
high
and
excellent
wisedome
Iesus
Christ
,
the
eternall
wisedome
of
God
,
in
whom
are
hid
all
the
treasures
of
wisedome
and
knowledge
,
Col.
2.
3.
who
taketh
vpon
him
here
,
and
in
certaine
other
chapters
of
this
booke
,
the
person
of
a
Matrone
,
a
Ladie
,
or
Princesse
,
according
to
the
feminine
gender
,
whereof
the
word
that
signifieth
wisedome
is
in
Hebrew
.
The
manner
of
giuing
this
aduice
and
direction
appeareth
in
many
words
,
as
,
she
crieth
,
vseth
earnestnes
,
without
,
abroad
and
openly
,
she
putteth
foorth
her
voyce
in
the
streetes
,
she
speaketh
freely
,
and
plainly
,
and
distinctly
,
in
places
most
frequented
,
she
calleth
in
the
top
of
the
assemblies
,
as
it
were
out
of
an
high
place
,
as
they
vsed
to
doe
which
were
to
make
Orations
,
or
speeches
to
a
great
auditory
or
multitude
,
she
vttereth
her
voyce
at
the
entring
of
the
gates
,
whither
people
were
wont
to
repaire
for
matters
of
iustice
and
iudgement
,
Gen.
34.
20.
Ruth
.
4.
1.
And
vttereth
her
voyce
in
the
citie
,
speaketh
audibly
and
sensible
in
euery
place
and
quarter
of
the
citie
.
All
tendeth
to
this
,
that
she
seeketh
opportunitie
euery
where
to
doe
good
in
euery
place
,
in
fields
,
townes
,
Iudgement
places
,
market
places
,
publikely
,
and
priuatly
,
and
by
all
endeuours
.
The
matter
is
contained
in
the
two
next
verses
.
Verse
22.
O
ye
simple
ones
,
how
long
will
ye
loue
simplicitie
,
and
scorners
delight
in
scorning
,
and
fooles
hate
knowledge
?
HEre
beginneth
the
matter
of
Wisedomes
speech
and
direction
,
which
consisteth
of
an
expostulation
in
this
verse
,
and
of
an
exhortation
in
the
next
.
In
the
expostulation
note
-
-
First
the
persons
with
whom
she
dealeth
.
-
Secondly
the
faults
for
which
she
blameth
them
.
Of
persons
three
sorts
are
reprehended
:
the
first
are
the
simple
,
such
as
are
void
of
sound
iudgement
and
vnderstanding
,
and
therefore
readie
and
easie
to
bee
peruerted
,
as
it
is
said
in
another
place
,
The
simple
beleeueth
euery
thing
.
Prou.
14.
15.
The
second
are
scorners
,
such
as
being
set
to
doe
euill
,
refuse
,
deride
,
and
disdaine
all
meanes
vsed
to
reclaime
them
.
The
third
are
fooles
,
who
are
poysoned
with
pestilent
opinions
,
and
corrupted
with
wicked
courses
of
life
and
behauiour
.
The
faults
wherewith
she
obbraideth
them
,
are
the
habites
of
euill
in
them
,
as
of
simplicitie
in
the
simple
:
of
scorning
in
the
scorners
:
of
foolishnes
in
the
fooles
,
whereof
she
conuinceth
them
by
two
arguments
:
one
,
that
they
are
obstinate
,
and
persist
in
them
,
which
is
intended
in
how
long
?
the
other
,
that
their
hearts
and
affections
were
possessed
with
them
,
in
that
they
loued
the
same
,
and
delighted
therein
,
and
hated
to
be
cured
of
them
.
Verse
23.
Turne
you
at
my
correction
,
behold
I
will
powre
out
my
spirit
vnto
you
,
and
make
you
vnderstand
my
words
.
WIsedome
hauing
searched
into
their
sore
,
and
discouered
the
same
vnto
them
,
doth
now
apply
a
plaister
which
may
heale
it
:
and
after
a
sharp
rebuke
for
their
former
follie
and
contempt
,
she
prescribeth
remedie
for
the
time
to
come
,
by
faithful
counsell
,
with
an
exhortation
:
wherein
may
be
obserued
,
-
-
First
the
dutie
that
is
to
be
performed
.
-
Secondly
,
the
motiues
that
should
induce
them
to
it
.
The
dutie
to
be
performed
is
repentance
and
reformation
,
which
she
calleth
turning
,
by
a
similitude
taken
either
from
trauellers
,
that
haue
gone
the
wrong
way
,
and
must
come
back
againe
,
or
from
seruants
,
or
children
,
or
souldiers
,
which
haue
run
away
from
their
gouernours
,
and
so
vndone
themselues
.
The
motiues
are
two
:
the
former
is
from
that
sharpnes
which
the
Lord
had
vsed
toward
them
,
either
by
rebukes
or
chastisements
:
and
the
latter
from
that
kindnesse
which
hee
would
shew
vnto
them
,
the
promise
whereof
is
noted
with
the
word
of
obseruation
,
Behold
,
as
intending
a
thing
admirable
and
worthie
to
be
looked
vpon
of
all
:
and
so
indeed
are
the
things
promised
,
the
effects
of
his
kindnes
,
as
namely
hee
would
bestow
his
spirit
vpon
them
,
and
gifts
and
graces
of
the
holy
Ghost
,
and
that
not
sparingly
and
in
a
small
quantitie
,
but
plentifully
,
and
in
great
abundance
,
as
rich
fountaines
cause
their
waters
to
boyle
out
;
(
for
so
doth
the
word
signifie
)
and
more
particularly
hee
promiseth
to
illuminate
their
minde
,
with
the
sauing
knowledge
of
his
holie
will
,
which
is
the
worke
and
fruite
of
the
spirit
,
that
shall
be
powred
vpon
them
.
Verse
24.
For
as
much
as
I
call
,
but
yee
refuse
,
I
stretch
out
mine
hand
,
but
none
regardeth
:
Verse
25.
But
ye
despise
all
my
counsell
,
and
will
none
of
my
correction
.
HItherto
Wisedome
hath
perswaded
wicked
men
to
repentance
,
by
expostulations
,
exhortations
,
and
promises
:
now
she
declareth
the
miserable
estate
of
wilfull
persons
,
with
comminations
,
menaces
,
and
threatnings
.
The
iudgement
that
she
denounceth
against
them
,
is
no
lesse
then
destruction
it selfe
,
which
is
shewed
by
the
cause
of
it
,
in
these
two
verses
,
and
by
the
grieuousnes
of
it
,
in
the
three
next
.
The
cause
is
obstinacie
and
peruersenes
,
whereof
she
conuinceth
them
,
partly
by
her
benignitie
and
kinde
dealing
towards
them
,
and
partly
by
their
ingratitude
,
and
contemptuous
behauiour
towards
her
:
she
calleth
them
by
way
of
inuitement
,
to
be
partakers
of
her
graces
:
she
stretcheth
out
her
hands
vnto
them
:
but
they
refused
to
hearken
and
yeeld
obedience
to
her
voyce
:
none
of
them
regarded
the
testimonies
and
tokens
of
her
fauour
:
they
despised
,
set
naught
by
and
derided
her
counsell
,
those
wholesome
precepts
and
admonitions
which
she
gaue
vnto
them
,
and
would
none
of
her
corrections
;
they
were
wearie
of
her
rebukes
and
chastisements
,
but
not
amended
by
them
.
Verse
26.
I
will
also
laugh
at
your
calamitie
,
and
mocke
when
your
feare
commeth
.
Verse
27.
When
your
feare
commeth
like
an
horrible
desolation
,
and
your
destruction
approcheth
as
a
whirle-winde
:
when
affliction
and
anguish
shall
come
vpon
you
:
Verse
28.
Then
they
shall
call
vpon
me
,
but
I
will
not
heare
,
they
shall
seeke
me
earely
,
but
they
shall
not
finde
me
.
THe
cause
of
their
miserie
hauing
been
expressed
in
the
premisses
,
the
grieuousnes
thereof
is
in
these
words
described
:
as
first
that
they
shall
be
comfortlesse
,
and
helplesse
,
the
Lord
shewing
himselfe
righteously
vnmercifull
to
them
in
laughing
at
them
and
scorning
them
:
not
that
there
is
in
the
Lord
any
disposition
of
laughter
,
or
scorning
,
but
for
mans
capacitie
he
is
often
in
the
Scriptures
resembled
to
man
with
humane
affections
:
as
here
,
because
he
will
not
care
for
them
,
but
cast
them
off
,
he
is
said
to
deride
them
;
for
that
it
is
a
miserie
not
to
be
relieued
in
miserie
,
but
a
double
corsie
and
woe
to
be
iested
at
of
those
who
onely
can
helpe
them
.
Secondly
,
the
manner
of
the
plague
amplified
with
so
many
words
and
similies
,
doth
proue
it
to
bee
grieuous
:
as
,
because
it
will
be
terrible
,
and
make
them
sore
afraid
,
it
is
called
by
the
name
of
feare
,
and
it
is
said
to
come
like
an
horrible
desolation
:
the
word
properly
signifieth
a
furious
breach
of
any
thing
,
breaking
and
ouerthrowing
whatsoeuer
it
meeteth
with
:
and
it
is
compared
to
a
whirle-winde
,
which
commeth
suddenly
and
with
great
violence
,
not
onely
blowing
vp
dust
,
and
chaffe
,
and
light
matter
,
but
blowing
downe
oftentimes
trees
,
and
houses
,
and
strong
buildings
.
Thirdly
,
the
effects
which
it
will
worke
shall
giue
testimonie
sufficient
of
the
sharpnes
of
Gods
proceedings
against
them
:
for
that
their
hearts
shall
be
filled
with
affliction
,
and
anguish
,
and
their
tongues
shall
be
compelled
through
extremitie
of
torment
and
danger
to
crie
to
him
,
whom
they
haue
contemned
,
but
to
no
purpose
,
and
without
successe
:
for
he
will
not
answere
them
,
that
is
,
grant
their
requests
,
but
will
testifie
his
wrath
,
and
increase
their
sorrow
,
by
denying
the
things
they
pray
for
:
yea
the
greatnes
of
their
distresse
shall
inforce
them
to
seeke
him
earely
,
very
diligently
and
carefully
,
they
shall
spare
no
paines
,
they
shall
breake
their
sleepes
in
the
morning
,
and
yet
shall
not
finde
him
gracious
and
mercifull
to
them
in
their
griefes
and
perplexities
.
Verse
29.
Because
they
hated
knowledge
,
and
did
not
chuse
the
feare
of
the
Lord
.
Verse
30.
They
would
none
of
my
counsell
,
but
despised
all
my
corrections
.
HE
insisteth
still
vpon
the
point
in
hand
,
and
iustifieth
his
accusation
,
by
repetition
of
those
sinnes
which
would
cause
them
to
be●
so
fearefully
plagued
.
And
in
reckoning
them
vp
,
he
beginneth
with
that
wherewith
hee
ended
in
the
expostulation
,
their
hatred
of
knowledge
:
and
whereas
he
vpbraided
them
with
refusall
of
wisdomes
gratious
offers
,
and
that
they
regarded
them
not
,
hee
maketh
it
good
by
this
,
that
they
chose
not
the
feare
of
the
Lord
,
they
would
not
learne
to
be
religious
and
godly
,
when
meanes
and
opportunities
were
ministred
vnto
them
.
And
before
it
was
said
vnto
them
,
ye
haue
despised
all
my
counsell
,
and
would
none
of
my
correction
;
here
it
is
said
of
them
,
they
would
none
of
my
counsell
,
but
haue
despised
all
my
correction
;
the
sense
is
the
same
though
the
words
be
somewhat
varied
.
Vers.
31.
Therefore
shall
they
eate
of
the
fruit
of
their
owne
,
and
be
filled
with
their
owne
deuices
.
THe
former
two
verses
contained
a
rehearsall
of
the
complaint
,
and
this
a
renewing
of
the
threatning
,
wherein
he
declareth
their
destruction
to
bee
iust
,
and
according
to
their
owne
deserts
,
by
a
similitude
in
this
manner
:
euen
as
it
is
equall
that
planters
or
plowmen
should
eate
of
the
fruit
or
graine
which
they
haue
nourished
or
sowne
,
and
laboured
for
,
especially
if
they
haue
encreased
much
fruit
,
or
sowne
much
corne
,
or
taken
much
paines
,
that
then
they
should
bee
partakers
of
the
labours
of
their
hands
more
plentifully
:
so
standeth
it
with
the
righteousnesse
of
God
to
giue
to
these
that
they
may
eate
of
the
fruit
of
their
owne
way
,
that
is
,
taste
of
that
sorrow
and
confusion
which
their
dissolute
liues
and
froward
hearts
doe
duly
demerit
.
And
bee
filled
with
their
owne
deuices
;
albeit
they
could
neuer
make
an
end
of
inuenting
and
practising
that
which
is
euill
,
yet
they
shall
bee
sated
at
last
,
and
surcharged
with
the
effects
therof
.
Such
fulnes
of
shame
,
griefe
,
desperation
,
and
all
manner
of
torment
,
that
they
shall
feele
themselues
ouerburthened
therewith
,
as
is
the
stomacke
,
when
it
is
oppressed
with
too
much
meate
,
and
made
sicke
by
a
surfeit
.
Vers.
32.
For
the
turning
away
of
the
simple
slaieth
them
:
and
the
prosperitie
of
fooles
destroyeth
them
.
THe
former
part
of
this
verse
is
annexed
to
the
premisses
,
both
as
an
explication
and
confirmation
of
the
same
:
for
what
are
the
waies
which
simple
ones
(
that
is
,
such
as
haue
not
discretion
to
get
knowledge
,
when
it
is
offered
)
shall
eate
the
fruite
of
their
turning
away
,
their
wilfull
refusall
of
wisedomes
instructions
,
which
they
will
neither
learne
,
nor
obey
,
nor
with
any
liking
so
much
as
looke
towards
:
and
what
are
the
fruites
which
such
sinfull
waies
doe
cause
those
simple
idiots
to
eate
of
?
death
and
damnation
:
they
slay
them
:
if
they
bring
not
violence
vpon
their
bodies
,
yet
they
bring
both
body
and
soule
to
perdition
for
euer
.
The
latter
part
preuenteth
an
obiection
that
might
be
made
,
and
often
is
,
against
this
and
the
former
sentences
of
wisedome
:
Doth
contemptuous
turning
away
slay
the
simple
?
and
doe
despisers
eate
the
fruites
of
their
owne
waies
?
how
commeth
it
to
passe
then
,
that
of
all
others
they
commonly
thriue
best
,
and
few
are
found
so
prosperous
,
and
in
so
good
estate
as
they
?
The
answere
is
made
that
the
prosperitie
of
fooles
shall
destroy
them
,
both
in
hastning
their
iudgements
,
and
making
it
the
more
grieuous
:
and
so
stoppeth
not
,
but
furthereth
the
executions
of
wisedomes
threatnings
.
Vers.
33.
But
he
that
obeyeth
me
shall
dwell
safely
from
feare
of
euill
.
LAstly
,
this
point
is
amplified
,
and
so
shut
vp
by
the
contrary
,
namely
the
behauiour
and
condition
of
the
godly
,
altogether
opposite
to
that
of
the
simple
ones
,
scorners
,
and
fooles
,
formerly
described
:
for
these
here
commended
,
despise
not
wisedome
,
nor
turne
away
from
her
,
but
hearken
attentiuely
,
and
yeeld
obedience
vnto
her
:
and
therefore
they
liue
not
in
danger
of
death
,
of
plagues
and
punishments
,
but
dwell
safely
,
are
out
of
perill
of
destruction
,
or
of
any
hurt
,
though
not
exempted
from
all
crosses
and
sufferings
,
and
bee
quiet
from
feare
of
euill
,
not
onely
no
euill
it selfe
,
such
as
would
be
noisome
and
pernicious
,
shall
affray
them
,
but
not
so
much
as
a
suspition
and
dread
of
it
shall
goe
to
his
heart
,
to
dismay
him
.
Yet
because
no
man
can
perfectly
obey
wisedome
in
all
things
,
the
best
in
their
infirmities
are
sometimes
perplexed
and
troubled
with
doubts
,
but
neuer
subdued
,
or
vtterly
discouraged
by
them
.
See
chap.
10.
vers.
9.
CHAPTER
.
II.
Verse
1.
My
sonne
,
if
thou
wilt
receiue
my
words
,
and
hide
my
commandements
with
thee
.
THe
wisedome
and
spirit
of
God
hauing
denounced
most
fearfull
and
vnauoidable
iudgements
against
obstinate
contemners
,
doth
leaue
them
,
and
commeth
now
to
teach
and
incourage
such
as
will
be
tractable
whom
in
this
chapter
hee
assisteth
partly
by
precepts
,
prescribing
the
duties
which
they
are
to
performe
,
and
partly
by
promises
,
assuring
them
of
the
good
successe
,
which
they
shall
not
faile
to
finde
.
The
duties
are
set
downe
generally
in
this
first
verse
,
and
more
particularly
in
three
next
following
.
The
generall
dutie
is
to
giue
due
intertainment
to
Gods
holy
messages
first
by
receiuing
his
words
,
not
onely
to
heare
them
when
they
are
graciously
tendered
,
but
gladly
and
willingly
embrace
them
with
vnderstanding
,
and
so
to
be
affected
and
moued
in
heart
with
the
power
of
them
,
as
to
desire
and
endeuour
to
obey
them
,
and
then
by
hiding
his
commandements
to
keepe
them
carefully
being
receiued
,
which
is
expressed
and
made
lightsome
by
a
comparison
taken
from
the
charinesse
of
men
,
in
preseruing
of
their
money
,
their
iewels
,
or
ought
else
that
is
precious
vnto
them
:
for
such
things
they
vse
to
lay
vp
safely
,
and
keepe
them
vnder
locke
and
key
,
that
they
be
not
robbed
and
beguiled
of
them
.
Verse
2.
And
cause
thine
eares
to
hearken
to
wisdom
,
and
incline
thine
heart
to
vnderstanding
.
THe
particular
duties
are
the
exercise
of
these
meanes
,
whereby
knowledge
and
grace
is
obtained
:
which
being
foure
in
number
,
two
are
contained
in
this
verse
,
and
in
the
third
,
and
the
last
in
the
fourth
.
The
former
of
the
two
is
the
attention
of
the
eare
,
not
hearing
onely
but
hearkening
,
and
diligent
heed
taking
,
to
that
which
is
spoken
,
making
the
eare
to
attend
and
hearken
.
The
latter
in
place
,
though
first
in
order
,
is
the
desire
of
the
soule
,
which
metaphorically
,
and
by
a
comparison
from
corporall
substances
,
hee
calleth
the
bowing
of
the
heart
,
the
inforcing
of
it
by
the
helpe
of
the
spirit
,
to
be
religiously
affected
at
Gods
sacred
ordinances
.
Verse
3.
Yea
if
thou
callest
for
●isdome
and
liftest
vp
thy
voyce
for
vnderstanding
.
TO
the
two
former
duties
,
he
conditioneth
with
them
to
adioyne
a
third
,
if
they
would
auaile
to
get
grace
,
and
that
is
prayer
;
the
manner
whereof
is
prescribed
in
the
words
of
crying
and
lifting
vp
of
voyce
,
importing
the
feruency
of
it
,
that
it
ought
to
be
ardent
and
earnest
.
Verse
4.
If
thou
seeke
her
as
siluer
,
and
search
for
her
,
as
for
hid
treasures
.
THe
fourth
meanes
is
here
lastly
prescribed
,
that
study
and
industry
be
vsed
,
by
reading
,
hearing
,
conferring
,
and
meditating
,
&c.
And
this
is
set
forth
by
a
comparison
,
as
men
dig
for
siluer
,
euen
with
as
much
paines
,
great
cost
,
earnest
affection
,
and
constant
continuance
therein
till
we
haue
found
it
,
euen
as
the
worldly
man
doth
for
siluer
or
gold
,
or
any
treasure
which
is
hid
in
some
close
,
strong
and
secret
place
,
as
in
the
ground
or
within
a
wall
,
whether
men
cannot
come
,
but
by
toile
and
great
labour
:
and
yet
not
impossible
to
bee
compassed
by
paines
taking
.
Verse
5.
Then
shalt
thou
vnderstand
the
feare
of
the
Lord
,
and
finde
the
knowledge
of
God
.
AFter
the
preceps
and
instructions
,
followeth
the
promise
of
good
successe
to
euery
one
which
is
tractable
to
obserue
these
conditions
proposed
,
he
shall
vnderstand
the
feare
of
the
Lord
,
his
heart
and
conscience
shall
experimentally
bee
acquainted
with
true
piety
and
religion
,
and
soundly
also
seasoned
with
an
holy
illumination
,
and
made
iudicious
in
the
scriptures
,
and
doctrines
of
faith
:
so
that
he
shall
be
well
able
to
discerne
betweene
light
and
darknes
:
betweene
truth
and
errors
,
in
measure
competent
for
his
saluation
.
Verse
6.
For
the
Lord
giueth
wisdome
,
out
of
his
mouth
commeth
knowledge
and
vnderstanding
.
THese
words
are
added
for
a
double
vse
,
as
well
to
be
a
confirmation
of
the
promise
,
as
an
amplification
of
that
excellent
gift
which
is
promised
,
and
they
aptly
serue
for
both
.
For
(
touching
the
former
)
how
should
they
which
in
due
manner
seeke
wisdome
misse
of
it
,
seeing
that
he
which
incourageth
them
to
labour
for
it
with
assurance
of
obtaining
it
,
is
he
which
hath
the
disposing
of
it
,
and
that
is
Iehouah
himselfe
,
the
eternall
,
vnchangeable
,
and
alsufficient
,
who
can
easily
worke
it
with
a
word
,
as
the
manner
described
importeth
,
out
of
his
mouth
commeth
vnderstanding
.
That
is
by
his
blessing
,
it
being
in
a
borrowed
speech
ascribed
to
God
,
which
properly
belongeth
to
man
,
who
commonly
make
their
promises
and
appointments
by
the
words
of
their
mouthes
:
in
like
manner
(
though
the
Lord
being
a
spirit
hath
no
vse
of
mouth
,
or
other
corporall
members
,
and
being
omnipotent
,
his
will
carrieth
power
enough
,
without
the
helpe
of
words
)
yet
for
our
weake
capacity
that
which
he
effectually
worketh
,
is
imputed
to
the
force
of
his
words
,
as
Mat.
4.
4.
Man
shall
not
liue
by
bread
only
,
but
by
euery
word
that
proceedeth
out
of
the
mouth
of
God
.
Lam.
3.
38.
Out
of
the
mouth
of
the
most
high
proceedeth
not
euill
and
good
?
Ionah
2.
10.
And
the
Lord
spake
vnto
the
fish
,
and
it
cast
vp
Ionah
vpon
the
drie
land
.
And
touching
the
latter
,
namely
the
amplification
,
whosoeuer
shal
heedfully
attend
to
the
purpose
of
the
holy
Ghost
,
may
euidently
perceiue
that
wisedome
is
in
this
verse
,
and
the
two
next
extolled
and
set
forth
by
the
cause
,
the
glorious
and
bountifull
author
thereof
:
and
in
the
rest
that
follow
,
is
commended
by
the
effects
,
the
singular
and
admirable
fruites
of
it
.
The
author
wee
see
is
the
Lord
Iehouah
,
the
onely
originall
,
perfect
,
absolute
,
and
eternall
being
,
and
that
out
of
his
most
gracious
mouth
it
proceedeth
.
Verse
7.
He
hath
laid
vp
true
substance
for
the
righteous
:
he
is
a
shield
to
them
that
walke
vprightly
.
Verse
8.
That
they
may
keepe
the
paths
of
equitie
:
and
hee
preserueth
the
way
of
his
Saints
.
HAuing
had
occasion
to
speake
of
Gods
beneficence
,
in
bestowing
that
diuine
and
celestiall
gift
of
wisedome
,
he
proceedeth
further
to
inlarge
his
praises
,
for
the
effects
of
his
goodnesse
,
where
may
be
noted
:
-
-
1.
The
speciall
fauours
which
hee
sheweth
.
-
2.
To
what
manner
of
persons
they
doe
belong
.
The
fauours
here
mentioned
are
,
prouision
and
protection
▪
The
former
whereof
is
set
foorth
by
a
similitude
from
prouident
fathers
,
who
take
care
for
their
children
,
and
not
onely
maintaine
them
with
foode
,
and
other
necessaries
,
while
they
are
young
,
but
carefully
get
,
and
lay
vp
to
make
them
a
stock
,
when
they
come
to
age
:
So
,
and
better
dealeth
the
Lord
for
his
sonnes
and
daughters
:
for
whereas
men
gather
corruptible
goods
for
theirs
,
which
many
times
come
to
nothing
,
and
they
haue
no
vse
of
them
,
hee
hideth
that
which
is
a
being
(
as
the
word
signifieth
)
for
his
:
they
shall
be
sure
to
enioy
the
benefit
of
it
;
the
treasures
of
grace
,
ioy
,
and
glorie
,
are
safely
reserued
for
them
.
The
latter
is
of
two
sorts
,
the
one
corporall
concerning
the
outward
man
,
as
safetie
from
bodily
enemies
,
and
externall
dangers
,
which
is
also
declared
by
a
borrowed
speech
,
he
being
called
a
shield
,
that
will
intercept
all
noisome
strokes
,
and
practises
,
that
none
of
them
shall
light
vpon
his
people
,
to
hurt
them
,
though
for
their
triall
,
humilitie
,
and
other
profitable
vses
,
they
may
be
afflicted
by
them
.
The
other
is
spirituall
concerning
the
inward
man
,
as
safetie
from
sinne
,
and
Satan
,
and
apostasie
,
that
notwithstanding
,
by
these
enemies
of
the
soule
,
they
are
in
perill
either
to
be
misled
through
craft
,
or
to
bee
thrust
out
of
the
right
way
,
through
violence
,
yet
they
shall
keepe
the
paths
of
equitie
;
they
shall
perseuere
,
and
proceede
in
their
vertuous
courses
.
And
why
?
For
he
preserueth
their
way
,
he
doth
as
it
were
establish
and
gard
them
in
their
weldoing
by
his
grace
,
from
the
force
and
power
of
their
owne
corruptions
,
and
the
diuels
temptations
,
and
wicked
mens
euill
counsels
,
and
the
worlds
allurements
,
yea
hee
directeth
,
and
by
his
prouidence
prospereth
the
purposes
,
words
,
actions
,
and
the
whole
course
of
their
liues
.
Now
he
describeth
those
,
for
whom
this
prouision
is
made
,
and
to
whom
this
protection
pertaineth
diuersly
:
first
from
their
truth
and
sinceritie
,
calling
them
righteous
ones
.
Secondly
,
from
their
holy
conuersation
,
that
they
walke
vprightly
.
Thirdly
,
from
their
happie
estate
,
that
they
are
the
Saints
of
the
Lord
:
the
deriuation
of
the
Hebrew
word
importeth
such
as
to
whom
God
sheweth
mercie
,
and
so
are
made
also
godly
,
and
mercifull
.
So
much
for
the
cause
of
wisedome
,
now
follow
the
effects
.
Vers.
9.
Then
shalt
thou
vnderstand
righteousnes
,
and
iudgement
,
and
equitie
,
and
euery
good
path
.
THe
effect
of
wisedome
,
which
hee
here
beginneth
to
intreate
of
,
is
the
vigour
and
efficacie
of
it
,
whereby
they
are
induced
and
made
able
to
doe
that
which
is
good
,
as
these
words
declare
,
and
become
circumspect
and
cautious
to
shun
that
which
is
euill
:
as
will
appeare
in
the
sequell
of
that
which
followeth
.
Then
,
when
thou
hast
applied
thine
eares
,
&
heart
to
wisedome
:
when
thou
hast
called
for
vnderstanding
:
when
thou
hast
diligently
sought
for
it
,
and
found
it
,
the
Lord
bestowing
it
vpon
thee
,
then
shalt
thou
vnderstand
,
both
know
,
&
iuditiously
exercise
iustice
,
that
which
is
lawful
&
right
,
and
iudgement
,
prudence
and
good
discretion
,
and
equity
,
faithfull
and
plaine
dealing
,
and
euery
good
path
,
all
good
courses
of
righteousnesse
and
religion
.
And
that
he
meaneth
a
practicall
knowledge
,
and
not
an
intellectuall
onely
,
it
may
bee
seene
by
conference
with
other
places
;
as
chap.
8.
v.
20.
I
cause
to
walke
in
the
way
of
righteousnes
,
and
in
the
middest
of
the
paths
of
iudgement
.
And
in
the
first
chapter
,
vers.
3.
To
receiue
instruction
,
to
doe
wisely
by
iustice
,
and
iudgement
,
and
equity
.
See
more
there
.
Vers.
10.
When
wisedome
entreth
into
thine
heart
,
and
knowledge
delighteth
thy
soule
.
Vers.
11.
Then
shall
counsell
preserue
thee
,
and
vnderstanding
shall
keepe
thee
,
Vers.
12.
And
deliuer
thee
from
the
euill
way
.
HAuing
in
few
words
,
but
very
significant
,
expressed
the
force
of
wisedom
in
conducting
&
inabling
men
to
that
which
is
good
;
he
is
now
about
to
declare
the
vertues
of
it
,
for
conseruation
against
that
which
is
euill
:
it
is
by
a
borrowed
manner
of
speech
,
or
figure
which
we
call
Prosopopeia
,
compared
to
a
watch
or
guard
,
such
as
Princes
and
great
men
are
wont
to
haue
about
them
for
the
safety
of
their
persons
;
and
therefore
it
is
semblably
said
in
the
eleuenth
verse
,
(
containing
the
summe
of
all
)
that
counsell
shall
preserue
thee
,
and
vnderstanding
shall
keepe
them
;
their
soules
shall
be
as
safe
by
the
power
thereof
,
as
the
bodies
of
those
which
haue
a
band
of
armed
men
to
waite
vpon
them
.
Heereunto
in
the
tenth
verse
he
maketh
a
passage
,
by
teaching
him
that
would
receiue
defence
from
wisedome
,
how
he
must
be
prepared
for
it
:
and
afterwards
in
the
twelfth
,
and
those
that
follow
,
hee
specifieth
the
principall
hurtfull
things
from
which
hee
shall
bee
protected
.
In
the
preparation
are
two
things
required
;
first
,
that
Wisedome
come
not
into
the
head
only
,
so
as
it
be
vnderstood
,
or
may
be
discoursed
of
;
but
into
the
heart
,
to
season
the
conscience
,
and
that
it
be
singularly
loued
,
which
wil
produce
this
effect
,
that
knowledge
shall
delight
the
soule
,
be
pleasant
vnto
it
,
as
beautifull
sights
are
to
the
eyes
,
according
to
the
proper
signification
of
the
word
;
or
as
meate
and
drinke
are
to
the
hungry
and
thirstie
,
or
any
thing
which
we
rellish
well
,
in
which
sense
the
word
is
also
somtimes
vsed
,
as
Prou.
9.
17.
His
bread
is
pleasant
,
&c.
The
hurtfull
things
from
which
wisedome
will
defend
a
man
,
are
of
two
sorts
;
some
are
reall
,
or
actuall
,
as
the
euill
way
,
wicked
behauiour
,
sinfull
attempts
,
exorbitant
courses
:
some
are
personall
,
as
meanes
and
causes
of
the
former
,
and
these
mentioned
in
the
latter
streame
of
the
twelfth
verse
,
and
more
fully
in
those
that
next
ensue
it
.
Vers.
12.
And
from
the
man
that
speaketh
peruerse
things
.
SAlomon
hath
shewed
the
actuall
euill
,
the
wicked
course
of
life
,
from
which
the
louers
of
wisedome
shall
bee
shielded
.
And
now
hee
proceedeth
to
promise
them
safety
also
from
the
means
thereof
,
such
pestilent
persons
as
vse
to
entice
and
corrupt
others
:
and
these
are
-
-
1.
Dissolute
men
.
-
2.
Whorish
women
.
Both
which
hee
describeth
at
large
,
first
the
men
,
and
them
by
sundry
effects
,
wherof
each
one
as
it
were
by
steps
surmounteth
an
other
:
the
first
is
their
speech
,
that
they
speake
peruerse
things
,
tending
to
the
dishonour
of
God
,
and
the
peruerting
of
men
,
as
the
root
and
originall
of
the
word
importeth
.
Vers.
13.
And
from
them
that
leaue
the
paths
of
righteousnesse
,
to
walke
in
the
paths
of
darkenesse
.
THe
second
effect
of
wicked
men
is
their
behauiour
,
and
deeds
;
(
for
ill
speaking
is
euer
accompanied
with
ill
doing
)
and
these
are
set
forth
by
an
opposition
,
or
comparison
of
contraries
,
whereby
their
course
of
life
is
made
more
odious
;
and
therefore
it
is
said
,
that
they
for
sake
the
paths
of
righteousnesse
,
which
are
also
the
pathes
of
light
,
to
walke
in
the
pathes
of
darkenesse
,
which
are
the
waies
of
ignorance
and
iniquity
;
as
if
he
should
haue
said
,
they
turne
from
the
right
way
of
knowledge
and
obedience
,
which
leadeth
to
saluation
,
and
trauell
in
the
waies
of
sinne
towards
destruction
:
and
their
fault
herein
is
so
much
the
fouller
,
in
that
they
goe
not
astray
by
meere
error
,
or
infirmity
of
their
nature
,
as
if
they
could
not
learne
,
or
neuer
were
directed
to
a
better
way
;
but
against
their
knowledge
,
and
contrary
to
the
light
,
they
wilfully
shun
that
good
course
which
is
approued
of
God
,
and
conforme
themselues
to
the
will
of
Satan
,
and
practise
that
which
they
would
neuer
haue
examined
by
the
rule
of
the
word
:
for
the
shine
thereof
would
discouer
the
hideousnesse
of
it
,
and
make
it
appeare
to
be
odious
and
lothsome
.
Vers.
14.
Which
reioyce
in
doing
euill
,
and
delight
in
wicked
frowardnesse
.
THe
third
property
and
effect
of
these
wicked
men
,
is
the
disorder
of
their
affections
,
whereby
they
aggrauate
and
much
encrease
the
naughtinesse
of
their
words
and
actions
;
for
they
not
onely
doe
euill
,
but
reioyce
therein
:
they
come
to
it
with
desire
,
they
practise
it
with
pleasure
,
and
afterwards
are
glad
of
their
hellish
exploits
;
yea
they
exult
,
as
the
other
word
signifieth
,
they
expresse
that
delight
which
they
haue
taken
in
satisfying
their
lusts
,
either
by
gesture
,
or
countenance
,
or
vaunting
,
or
by
some
meanes
or
other
,
and
many
of
them
glory
most
of
that
,
whereof
they
ought
to
bee
most
ashamed
,
as
in
wicked
frowardnesse
;
the
word
is
peruersenesse
of
euill
,
sinfull
headinesse
in
their
licentious
attempts
whatsoeuer
.
Vers.
15.
Whose
waies
are
peruerse
,
and
they
are
obstinate
in
their
pathes
.
THe
last
effect
and
property
of
the
sinful
miscreants
,
is
their
desperate
incorrigiblenesse
,
that
albeit
their
waies
bee
peruerse
,
and
all
their
course
and
carriage
bee
leaud
and
damnable
,
yet
they
are
refractarie
in
them
,
and
resolued
neuer
to
amend
,
but
grow
worse
like
resty
iades
,
that
are
still
going
backwards
,
when
they
should
proceed
in
a
iourney
.
Neither
will
they
hearken
to
him
that
shall
teach
them
by
precept
,
nor
yet
be
willing
to
follow
him
that
shall
lead
them
by
example
,
but
are
euery
way
so
auerse
and
froward
,
that
their
Minister
or
best
friends
can
haue
no
hope
or
heart
to
deale
any
further
with
them
,
but
may
leaue
them
with
a
sigh
as
men
incurable
;
as
the
Physitian
doth
him
that
hath
the
pangs
of
death
vpon
him
,
or
the
Surgeon
such
a
one
as
is
thrust
thorow
the
heart
.
They
are
the
same
whom
in
the
former
chapter
hee
calleth
scorners
,
which
would
none
of
wisedomes
counsell
,
but
despised
her
correction
,
&c.
Vers.
16.
It
shall
deliuer
thee
from
the
strange
woman
,
from
the
stranger
that
flattereth
with
her
words
.
NOw
followeth
the
second
sort
of
perillous
persons
,
from
which
,
wisedome
will
defend
the
men
that
loue
her
:
she
will
deliuer
them
from
the
euill
woman
,
from
the
adulteresse
,
and
all
her
enticements
,
with
the
fruit
and
end
thereof
.
And
here
she
is
described
by
her
-
-
1.
Qualities
.
-
2.
Effects
.
Her
qualities
are
,
first
,
that
she
is
a
strange
woman
,
one
with
whom
thou
oughtest
to
haue
nothing
to
doe
:
for
strange
standeth
in
opposition
to
a
mans
lawfull
wife
;
all
others
in
that
sense
are
strangers
.
So
,
other
fire
then
that
which
God
fent
downe
from
heauen
vpon
the
altar
,
and
was
there
continually
nourished
,
was
called
strange
fire
;
then
she
is
said
to
be
a
stranger
,
to
be
reputed
as
a
forreiner
,
that
hath
alienated
her selfe
from
God
and
his
people
,
by
her
filthy
conuersation
.
As
therefore
the
Israelites
might
not
marrie
with
women
that
were
aliens
,
as
being
the
daughters
of
strange
gods
;
no
more
ought
a
member
of
Christ
to
haue
company
with
an
harlot
,
as
being
as
it
were
of
another
nation
,
not
sanctified
to
the
Lord
;
yea
being
distant
from
him
by
birth
,
as
far
as
the
earth
is
from
heauen
.
Her
effects
are
-
-
Her
leaud
and
sinfull
behauiour
.
-
The
woe
and
misery
whereunto
shee
bringeth
her
companions
.
Some
part
of
her
misbehauiour
is
mentioned
in
this
verse
,
as
her
smooeh
and
flattering
speech
,
whereby
she
laboureth
to
allure
vnwarie
and
heedlesse
persons
,
and
them
with
a
baite
to
bring
into
her
net
.
Vers.
17.
Which
forsaketh
the
guide
of
her
youth
,
and
forgetteth
the
couenant
of
her
God
.
HEre
haue
we
declared
vnto
vs
the
effects
of
this
strange
woman
,
her
disloyaltie
and
perfidious
behauiour
,
both
against
her
husband
and
the
Lord.
She
forsaketh
her
husband
both
in
affection
and
action
,
though
not
perhaps
in
bodily
presence
,
as
Potiphars
wife
,
and
the
harlot
mentioned
hereafter
in
the
seuenth
chapter
had
not
:
neither
do
all
,
nor
the
most
,
but
few
of
them
vtterly
refuse
their
husbands
bed
;
notwithstanding
she
liue
and
lie
with
him
,
yet
she
is
said
to
relinquish
him
,
if
she
keepe
not
her selfe
to
him
onely
,
and
hee
enioy
her
wholly
.
Now
to
aggrauate
the
hainousnesse
of
the
offence
,
Salomon
describeth
the
husband
so
wronged
,
by
his
office
and
authority
,
and
giueth
the
title
of
guide
,
adding
withall
a
circumstance
to
make
the
fault
appeare
the
fouler
,
that
hee
is
the
guide
of
her
youth
;
euen
he
whom
she
first
loued
,
to
whom
shee
first
gaue
her
heart
,
and
hand
,
and
whom
God
had
appointed
to
her
as
an
head
and
gouernour
,
euen
when
shee
was
young
and
had
most
need
of
direction
.
Then
her
sinne
against
God
is
set
out
,
in
that
she
hath
broken
her
faith
plighted
in
the
contract
,
and
at
the
marriage
,
and
so
is
periured
,
and
that
against
the
Lord
,
whose
couenant
this
was
;
not
onely
for
that
he
ordained
marriage
to
be
entred
into
by
such
bonds
and
conditions
,
but
because
it
was
ratified
,
sanctified
,
and
established
by
his
special
presence
,
&
with
speciall
inuocation
vpon
his
name
.
Vers.
18.
Surely
her
house
tendeth
to
death
,
and
her
pathes
to
the
dead
.
THe
woe
and
misery
whereunto
the
whorish
woman
doth
bring
her
customers
is
now
to
be
spoken
of
,
and
that
is
no
lesse
then
destruction
it selfe
:
for
her
house
,
the
filthinesse
and
misbehauiour
in
her
house
,
with
the
first
entrance
into
familiarity
with
her
,
tendeth
to
death
;
sometimes
of
the
body
,
and
alwaies
of
the
soule
,
and
her
pathes
,
her
course
and
order
of
life
will
bring
him
that
accompanieth
her
therein
,
vnto
the
dead
,
to
the
same
estate
and
punishment
with
them
,
that
haue
formerly
perished
in
the
same
sinne
.
Vers.
19.
Whosoeuer
goe
in
to
her
,
returne
not
againe
,
neither
attaine
they
to
the
way
of
life
.
THe
punishment
of
adultery
is
aggrauated
by
the
certainty
of
it
,
and
the
vniuersality
in
respect
of
the
offenders
,
being
all
almost
in
a
desperate
estate
:
and
therfore
he
saith
,
Whosoeuer
goe
in
vnto
her
,
returne
not
againe
;
none
,
of
what
estate
or
condition
soeuer
,
that
haue
familiarity
,
and
commit
filthinesse
with
her
,
escape
without
mischiefe
,
and
hardly
euer
come
to
repentance
,
or
attaine
to
the
way
of
life
,
reforme
themselues
,
and
take
a
better
course
of
life
,
that
they
might
be
saued
.
And
so
these
words
are
for
the
preuention
of
that
wonted
obiection
opposed
against
rebukes
and
threatnings
for
this
sinne
,
we
will
repent
and
helpe
all
.
But
who
doth
so
(
saith
the
holy
Ghost
)
none
that
goe
in
to
her
returne
againe
,
that
is
,
very
few
:
for
it
is
an
hyperbolicall
,
and
comparatiue
speech
;
as
if
hee
should
haue
said
,
there
are
none
,
to
speake
of
,
that
reforme
themselues
,
in
comparison
of
the
multitude
of
them
which
continue
impenitent
vnto
death
and
are
damned
.
This
manner
of
speaking
is
frequent
in
the
Scriptures
.
No
man
calleth
for
iustice
,
no
man
contendeth
for
the
truth
.
Esa.
59.
4.
There
is
〈◊〉
that
calleth
vpon
thy
name
,
neither
that
stirreth
vp
himselfe
to
take
hold
of
thee
.
Esa.
64.
7.
I
hearkened
and
heard
,
but
none
spake
a
right
,
no
man
repented
him
of
his
wickednesse
,
saying
,
What
haue
I
done
?
euery
one
turneth
to
his
race
,
as
the
horse
rusheth
into
the
battell
.
Ierem.
8.
9.
Vers.
20.
That
thou
maiest
walke
in
the
way
of
good
men
and
keepe
the
pathes
of
the
iust
.
THe
vertue
of
wisdome
hath
been
commended
,
for
the
protection
and
defence
which
it
yeeldeth
against
wicked
waies
,
and
sinfull
people
,
which
now
he
amplifieth
by
the
contrary
,
shewing
the
benefit
of
it
for
direction
to
good
waies
and
the
example
and
society
of
godly
persons
,
as
will
bee
the
better
perceiued
,
if
thou
looke
backe
to
the
twelfth
and
thirteenth
verses
and
annex
this
vnto
them
in
this
manner
:
It
sh●●
deliuer
thee
from
the
euill
way
,
and
from
the
man
that
speake●e
froward
things
,
and
from
them
that
leaue
the
waies
of
righteousnesse
,
to
walke
in
the
waies
of
darkenesse
:
that
thou
maiest
walke
●
the
waies
of
good
men
,
and
keepe
the
waies
of
the
righteous
;
tha●
is
,
bee
conuersant
with
them
,
and
conforme
thy selfe
to
the●
honest
and
holy
behauiour
.
Vers.
21.
For
the
righteous
shall
dwell
on
earth
,
and
the
vprigh●
shall
remaine
therein
.
Vers.
22.
But
the
wicked
shall
be
cut
off
from
the
earth
,
a●
the
transgressors
shall
be
pluckt
out
of
it
.
HEre
haue
we
the
conclusion
of
the
precedent
discourse
confirming
it
first
by
the
kindnesse
of
God
,
in
way
o●
promise
vnto
the
good
,
and
then
by
his
contrary
iudgements
in
way
of
threatning
vnto
the
euill
.
Touching
the
former
,
he
saith
,
that
the
iust
shall
dwell
in
the
earth
,
bee
protected
in
ti●
of
perill
,
when
others
perish
,
and
they
and
theirs
shall
be
established
,
so
long
as
is
good
for
them
,
and
enioy
al
such
blessings
of
this
life
,
as
will
doe
them
most
good
.
But
the
wicked
shall
●●
cut
off
from
the
earth
;
the
vengeance
of
God
shall
ouerturne
their
persons
,
estates
,
and
posterities
,
as
grasse
is
mown
down
,
or
weeds
are
plucked
vp
,
or
naughtie
trees
are
rooted
out
.
If
any
obiect
that
the
godly
commonly
haue
least
part
in
the
earth
,
and
earthly
blessings
,
and
are
soonest
remoued
,
let
him
consider
that
howsoeuer
it
seeme
so
,
yet
indeed
it
is
nothing
for
.
For
while
they
liue
here
the
whole
earth
is
theirs
,
with
the
vse
of
it
,
howsoeuer
the
Lord
seeth
it
good
to
put
them
to
a
spirituall
diet
,
and
keepeth
them
for
surfeiting
of
excesse
,
the
better
to
fit
them
for
their
heauenly
inheritance
:
and
when
they
are
taken
away
by
death
,
they
be
translated
to
immortalitie
and
glorie
.
Whereas
the
wicked
enioy
that
little
,
or
that
much
which
they
haue
,
as
vsurpers
and
theeues
doe
an
house
,
which
they
haue
broken
into
and
keepe
for
a
few
houres
,
vntil
the
officers
come
and
apprehend
them
,
and
then
are
they
cast
into
prison
,
or
led
vnto
execution
,
they
are
eiected
with
a
witnesse
,
and
cast
into
perpetuall
miserie
.
CHAPTER
.
III.
Verse
1.
My
sonne
,
forget
not
thou
my
law
,
but
let
thy
heart
keepe
my
commandements
.
IN
this
Chapter
the
spirit
of
God
proceedeth
to
perswade
his
people
to
the
conscionable
obseruation
,
and
keeping
of
his
word
,
and
that
he
doth
-
-
1.
By
exhortations
.
-
2.
By
reasons
annexed
seuerally
thereunto
.
And
the
most
of
these
are
promises
,
yea
all
of
them
to
the
seuen
and
twentieth
verse
,
and
so
after
the
thirtieth
;
yet
amplified
by
their
contraries
,
as
will
appeare
in
their
places
.
The
exhortations
are
of
two
sorts
:
one
is
generall
,
requiring
an
exact
care
of
al
Gods
law
:
the
others
are
more
special
,
containing
an
vnfolded
declaration
of
sundrie
duties
.
The
first
we
haue
in
these
first
words
,
wherein
we
may
consider
,
first
,
the
persons
to
whom
hee
speaketh
.
Secondly
,
the
counsell
which
he
deliuereth
.
The
persons
,
are
all
faithfull
readers
,
or
hearers
,
to
whom
without
partialaty
he
directeth
his
speech
,
as
if
it
were
but
one
man
,
and
he
most
deare
vnto
him
,
and
therfore
as
afore
,
so
now
againe
,
and
afterwards
,
he
vseth
the
amiable
name
of
a
sonne
;
as
if
he
should
say
,
It
is
not
an
enemie
that
dealeth
with
thee
,
nor
a
bare
friend
,
nor
a
master
to
his
seruant
,
nor
a
King
to
his
subiect
,
but
a
father
to
his
childe
:
whether
therefore
thou
look
to
God
the
author
,
he
loueth
thee
tenderly
that
speaketh
vnto
thee
,
hearken
therefore
with
attention
,
and
obey
.
His
counsell
is
vttered
,
first
,
in
a
prohibition
,
forget
not
my
law
,
neither
suffer
my
doctrine
to
slip
out
of
thy
memory
,
neither
be
vnmindfull
to
put
it
in
practise
:
then
by
a
precept
,
but
let
thy
heart
keepe
my
commandements
,
get
sound
knowledge
of
them
,
and
embrace
them
with
vprightnes
,
and
good
affection
.
Verse
2.
For
they
shall
adde
vnto
thee
length
of
daies
,
and
yeeres
of
life
,
and
peace
.
THe
generall
precept
for
faithfull
keeping
of
Gods
commandements
hath
an
ample
promise
annexed
vnto
it
of
a
long
life
,
and
comfortable
estate
.
For
they
,
wisedomes
law
and
precept
remembred
,
and
obeyed
,
shall
adde
vnto
thee
length
of
daies
:
he
meaneth
not
that
the
termes
,
and
times
which
the
Lord
hath
set
shall
be
lengthened
,
but
as
hee
hath
prefined
a
long
life
to
any
of
his
people
,
so
hath
he
ordained
it
to
be
the
reward
of
their
obedience
.
And
peace
,
welfare
,
and
prosperity
,
so
farre
as
is
safe
and
good
for
thee
,
and
corrupteth
not
thy
heart
with
pride
,
vaine
confidence
,
forgetfulnes
of
God
,
and
death
,
and
immoderate
loue
of
the
world
.
If
any
man
except
against
these
words
as
vntrue
,
or
improbable
,
because
many
good
men
liue
in
trouble
,
and
dye
in
their
youth
,
let
him
consider
that
the
obedience
of
the
godly
is
not
full
,
but
in
part
,
and
therefore
it
is
no
marueile
,
if
in
part
onely
they
are
made
partakers
of
outward
things
:
and
hereunto
adde
that
the
promises
touching
outward
things
are
not
absolute
,
and
simple
,
but
conditionall
,
and
the
Lord
giuing
his
children
in
heauen
eternitie
,
and
complete
happinesse
,
doth
verifie
all
his
promises
with
aduantage
.
And
it
pleaseth
him
many
waies
respecting
their
good
,
to
shorten
the
race
of
diuers
whom
he
dearely
loueth
.
Sometimes
,
lest
they
should
bee
corrupted
in
the
world
,
as
that
seemeth
to
bee
one
cause
why
Ieroboams
good
1.
King.
14.
11.
sonne
was
taken
away
so
soone
.
Sometimes
lest
they
should
see
the
euils
to
come
:
and
therefore
that
worthie
Iosiah
was
Isai.
57.
1.
2.
called
to
his
rest
before
the
calamities
that
shortly
after
ensued
.
Sometimes
the
wicked
world
vnworthie
of
them
and
vnkind
vnto
them
,
is
iustly
punished
by
hauing
them
taken
away
Heb.
11.
3.
8.
from
them
.
And
for
all
this
,
notwithstanding
they
liue
neuer
so
short
a
time
,
yet
haue
they
the
length
of
daies
,
euery
day
being
a
whole
day
vnto
them
,
the
Sunne
of
comfort
,
and
of
Gods
fauour
arising
vpon
them
early
in
the
morning
,
and
shining
vpon
them
brighter
and
brighter
without
any
going
downe
.
Sommer
fruite
may
be
as
ripe
as
the
winter
fruite
,
and
yet
gathered
many
weekes
,
or
some
moneths
before
it
.
Verse
3.
Let
not
mercie
and
truth
forsake
thee
:
binde
them
an
thy
necke
,
and
write
them
vpon
the
table
of
thy
heart
.
AFter
the
generall
precept
,
he
prescribeth
especiall
duties
,
yet
such
as
are
of
large
extent
,
and
containe
vnder
them
very
many
particulars
:
for
by
mercie
he
meaneth
all
good
offices
towards
man
;
and
by
truth
,
faith
,
or
faithfulnes
,
he
vnderstandeth
all
good
duties
which
wee
owe
to
God
.
Which
appeareth
to
bee
so
,
because
these
being
propounded
in
this
verse
are
handled
more
at
large
in
the
chapter
,
the
latter
in
the
former
place
,
and
the
former
in
the
second
,
after
the
manner
of
the
Hebrewes
.
Now
these
graces
he
requireth
as
carefully
to
be
kept
,
as
prouidently
gotten
,
admonishing
that
they
forsake
vs
not
,
speaking
by
an
hypallagy
,
he
giueth
vs
a
caueat
,
that
we
forsake
not
them
,
and
withall
noteth
how
readie
they
are
(
through
our
corruption
)
to
bee
gone
from
vs
.
And
the
great
difficultie
of
retaining
them
,
and
therefore
in
the
next
words
he
requireth
that
we
should
binde
them
to
our
necks
,
that
is
,
looke
well
to
them
,
and
keepe
them
safe
,
and
tye
them
fast
,
as
men
doe
their
chaines
,
or
costly
Iewels
which
they
vse
for
their
delight
,
and
ornaments
:
and
withall
to
write
them
on
the
table
of
our
heart
,
that
is
,
alway
to
remember
them
,
and
thinke
on
them
,
speake
of
them
,
and
doe
them
,
as
we
vse
to
set
downe
in
our
tables
those
things
whereof
we
would
keepe
a
precise
memorandum
.
Verse
4.
So
shalt
thou
finde
fauour
,
and
good
vnderstanding
in
the
sight
of
God
,
and
man
.
THe
former
precept
hath
this
promise
annexed
vnto
it
for
a
reason
:
wherein
two
things
are
promised
:
the
first
is
,
that
by
obseruation
of
that
holy
aduice
,
or
commandement
,
a
man
shall
finde
,
that
is
,
obtaine
comfort
,
fauour
,
loue
,
liking
,
and
good
acceptatio
:
the
other
is
,
he
shall
finde
good
vnderstanding
,
whereby
is
meant
good
successe
,
or
any
such
blessings
,
whereby
vnderstanding
is
rewarded
:
for
heere
is
the
cause
put
for
the
effect
.
And
both
these
are
said
to
bee
before
God
,
and
man
,
that
is
,
God
will
be
gracious
to
such
,
and
man
will
bee
friendly
.
God
will
giue
them
the
fruite
,
and
recompence
of
their
vnderstanding
,
and
cause
their
good
estate
to
testifie
their
wisedome
,
euen
such
as
hee
doth
approoue
of
,
and
man
shall
be
witnesse
of
the
same
.
Where
now
may
be
seene
how
pertinently
the
promise
performed
doth
answere
to
the
precept
obeyed
.
He
that
by
the
truth
is
seruiceable
to
God
,
and
likewise
by
mercie
is
profitable
to
man
,
shall
finde
fauour
and
honour
both
with
God
,
and
man
.
Verse
5.
Trust
in
the
Lord
with
all
thine
heart
,
and
leane
not
to
thine
owne
wisedome
.
HAuing
in
the
precept
last
before
,
commended
to
vs
the
constant
possession
,
or
rather
vs
vnto
the
faithfull
custodie
of
mercie
,
and
thereby
all
righteousnes
required
in
the
second
table
,
and
truth
,
the
quintessence
of
the
first
he
beginneth
with
the
latter
,
declaring
certaine
particuler
duties
,
and
benefits
of
pietie
,
to
the
seuen
and
twentieth
verse
,
and
then
intreateth
of
the
former
.
In
the
first
place
hee
perswadeth
to
trust
and
put
confidence
in
God
,
which
is
a
resting
,
and
reposing
our selues
on
him
,
and
his
fatherly
prouidence
,
both
for
deliuerance
from
all
euill
things
,
and
the
fruition
of
all
good
things
needfull
for
vs
touching
this
life
,
and
that
to
come
.
And
hereof
hee
prescribeth
the
manner
,
that
it
bee
with
the
whole
heart
,
constant
,
stable
,
firme
,
and
well
fixed
,
without
wauering
or
diffidence
:
for
he
would
not
haue
his
sufficiencie
or
fidelity
to
be
suspected
,
or
called
into
question
.
Neither
is
this
all
,
but
much
heed
must
also
be
taken
that
the
heart
bee
not
diuided
,
partly
depending
vpon
the
Lord
,
and
hoping
for
helpe
from
him
,
and
partly
relying
vpon
other
meanes
,
and
putting
affiance
in
them
.
Loue
is
communicable
to
creatures
,
so
that
it
be
in
an
inferiour
place
,
and
feare
also
if
it
bee
subordinate
to
the
feare
of
him
,
&
agreeable
to
his
ordinance
;
but
confidence
is
annexed
to
his
imperial
crown
,
and
reserued
peculiarly
vnto
himselfe
.
And
therfore
he
setteth
it
forth
here
by
the
contrary
,
opposing
vnto
it
ones
owne
wisedome
;
that
is
to
say
,
wit
and
policie
,
whereby
a
man
is
able
to
shift
,
and
make
prouision
for
himselfe
in
all
cases
;
and
naming
one
fleshly
stay
,
hee
meaneth
all
of
like
nature
,
as
wealth
,
worthinesse
,
strength
,
friends
and
innumerable
others
,
more
then
can
perticularly
be
recounted
.
And
his
admonition
is
,
that
we
leane
not
vnto
that
one
,
or
any
of
the
rest
,
taking
the
similitude
from
aged
,
or
impotent
persons
,
who
commit
the
weight
of
their
bodies
to
the
strength
of
their
staffe
;
if
it
bee
sound
and
strong
enough
,
they
are
vpholden
by
it
,
and
stand
fast
;
if
it
be
rotten
,
crackt
,
or
too
small
,
they
fall
to
the
ground
with
the
breach
of
the
same
:
or
from
houses
or
edifices
which
are
supported
by
pillars
,
which
being
firme
,
doe
beare
vp
the
roofe
and
whole
building
;
but
they
being
weake
and
insufficient
,
downe
commeth
all
.
And
such
is
the
state
of
those
which
either
vtterly
renounce
all
affiance
in
God
,
&
betake
themselues
wholly
to
worldly
helpes
,
or
else
trust
that
hee
will
establish
them
on
the
one
side
,
and
their
owne
props
made
of
reeds
and
wheat
strawes
▪
shall
stedfastly
vphold
them
on
the
other
.
It
is
as
good
for
a
foundation
to
bee
laid
altogether
on
the
sand
,
as
partly
on
the
sand
,
and
partly
on
a
rocke
;
and
an
house
to
bee
without
buttrasses
on
both
sides
,
if
it
haue
nothing
to
sustaine
it
,
but
ruinous
walles
on
the
one
.
Verse
6.
In
all
thy
waies
acknowledge
him
,
and
he
shall
direct
thy
waies
.
VNto
trust
he
requireth
knowledge
to
be
adioyned
,
which
is
the
vnderstanding
,
and
apprehension
of
his
will
,
and
of
his
word
,
and
this
is
declared
by
the
vse
and
exercise
of
it
,
and
that
by
the
subiects
,
and
those
by
their
extent
and
larg
〈…〉
s.
The
exercise
of
knowledge
is
an
acknowledgement
that
profession
be
made
of
him
,
with
seruice
done
vnto
him
.
The
subiects
thereof
are
the
waies
of
men
,
the
whole
passage
of
their
life
,
their
actions
which
they
performe
,
the
words
which
they
vtter
,
and
the
cogitations
which
they
conceiue
.
The
extent
of
the
same
is
expressed
by
the
note
of
vniuersalitie
,
all
:
nothing
is
to
bee
done
,
nothing
is
to
be
spoken
,
nothing
is
to
be
imagined
or
thought
of
,
contrary
to
the
rules
thereof
.
To
this
hee
addeth
a
second
argument
,
taken
from
the
benefit
and
prosperous
euent
of
this
knowing
and
acknowledging
of
him
,
he
shall
direct
thy
workes
,
and
thy
words
,
and
purposes
,
by
him
thou
shall
be
informed
what
is
lawfull
,
and
what
is
vnlawfull
,
what
is
holy
,
and
what
is
sinfull
,
what
is
vsefull
,
and
what
is
hurtfull
,
what
is
most
seasonable
,
and
what
is
out
of
season
:
by
him
thy
heart
shall
bee
inclined
to
make
choice
of
that
which
is
best
,
and
to
refuse
that
which
is
vnfitting
:
by
him
thou
shalt
be
assisted
to
performe
thy
actions
,
and
vtter
thy
speeches
in
such
manner
,
as
shall
be
most
acceptable
to
him
,
and
profitable
to
thy selfe
and
others
.
Verse
7.
Be
not
wise
in
thine
owne
eyes
,
but
feare
the
Lord
,
and
depart
from
euill
.
A
Third
precept
hee
giueth
to
feare
the
Lord
,
which
is
to
subiect
thy selfe
vnto
him
,
and
to
stand
in
reuerent
awe
of
him
:
for
his
truth
,
iustice
,
greatnes
,
goodnes
,
omniscience
,
and
vbiquitie
:
and
because
of
his
holy
word
,
his
glorious
acts
and
righteous
iudgement
.
And
hereunto
he
maketh
a
way
by
remouall
of
that
which
is
against
it
,
and
an
impediment
vnto
it
,
which
is
selfe-liking
.
Be
not
wise
in
thine
owne
eyes
:
that
is
,
bee
not
conceited
,
and
haue
no
opinion
of
thine
owne
wisedome
.
It
is
a
borrowed
speech
,
wherein
the
estimation
of
the
minde
is
compared
to
the
aspects
of
the
steare
,
according
to
other
texts
of
Scripture
.
Psal.
101.
6.
Mine
eyes
shall
be
to
the
faithfull
of
the
land
:
that
is
,
I
will
much
regard
them
:
and
Isai.
66.
vers.
2.
To
him
will
I
looke
,
euen
to
him
that
is
poore
,
and
of
a
contrite
spirit
:
that
is
,
I
will
declare
my
fauour
,
and
good
acceptance
,
and
minister
comfort
and
helpe
to
him
.
Now
by
this
one
,
he
forbiddeth
all
proud
thoughts
,
and
imaginations
of
ones
selfe
,
for
what
respect
soeuer
.
For
an
hie
minde
,
and
loftie
conceit
of
a
mans
owne
excellencie
will
neuer
agree
with
the
true
feare
of
God
,
which
is
euermore
ioyned
with
the
sight
of
thine
owne
vilenes
.
And
this
grace
he
setteth
notably
foorth
by
a
worthie
effect
of
it
,
the
departure
from
euill
,
and
that
consisteth
partly
in
auoiding
the
baites
of
it
,
that
wee
bee
not
insnared
therewith
,
and
fall
into
it
:
and
partly
in
breaking
off
sinne
(
wherein
we
haue
formerly
liued
)
by
sound
repentance
,
and
reformation
:
and
setting
it
downe
indefinitly
hee
vnderstandeth
all
kinde
of
wickednesse
,
as
of
heart
,
of
act
,
of
tongue
,
of
any
sense
,
of
any
member
,
and
is
the
same
in
sense
with
that
which
the
Apostle
expresseth
in
other
termes
,
Let
vs
clense
our selues
from
all
filthinesse
of
flesh
,
and
2.
Cor.
7.
1.
spirit
.
Vers.
8.
So
shall
health
bee
to
thy
nauell
,
and
marrow
to
thy
Shikkui
.
bones
.
THis
promise
is
added
,
not
onely
to
the
precept
immediately
foregoing
it
;
but
to
those
also
in
the
fifth
and
sixth
verses
,
which
require
an
absolute
dependance
on
the
Lord
,
as
this
last
doth
an
holy
dread
of
him
,
with
a
disclaime
of
their
owne
wisedome
,
and
an
abandoning
of
all
vitious
behauiour
.
The
reward
promised
is
a
good
and
comfortable
estate
,
if
not
conspicuously
maintained
with
great
plenty
,
and
abundance
,
yet
secretly
,
and
in
an
hidden
and
extraordinary
manner
nourished
with
effectuall
sufficiencie
.
And
this
he
alligorically
resembleth
to
the
condition
of
an
infant
,
which
in
the
wombe
receiueth
nourishment
at
the
nauell
,
whereby
it
enioyeth
continuance
of
life
,
breath
,
health
,
and
growth
;
&
after
it
is
borne
by
the
milke
which
it
sucketh
,
and
the
food
that
is
ministred
vnto
it
;
the
bones
are
replenished
with
moistnesse
,
that
is
,
marrow
(
by
a
metaphor
taken
from
the
moisture
of
the
earth
,
which
feedeth
the
roots
of
plants
with
nouriture
,
and
they
the
stocke
,
or
stemme
,
and
branches
,
with
sap
.
)
This
marrow
of
the
bones
proueth
the
body
to
be
in
health
,
and
good
liking
;
as
Iob
describeth
the
welfare
of
a
man
by
the
same
note
,
saying
,
His
breasts
are
full
of
milke
,
and
his
bones
run
Iob.
21.
24.
full
of
marrow
.
And
this
similitude
very
aptly
befitteth
the
matter
in
hand
,
and
preuenteth
such
exceptions
as
fleshly
men
might
take
against
the
former
precepts
.
For
if
we
nothing
relie
on
our
wisedome
,
but
vtterly
relinquish
the
estimation
of
it
(
saith
carnall
reason
)
how
can
we
possibly
auoide
penurie
?
For
men
would
soone
bee
starued
for
all
their
faith
and
holinesse
,
if
they
had
no
forecast
to
relieue
themselues
withall
.
Which
thing
corrupt
sense
also
seemeth
to
confirme
,
and
vpbraideth
vs
with
the
pouerty
and
need
of
many
,
which
will
not
liue
by
their
wits
,
nor
bee
opinionate
thereof
,
which
will
not
shift
for
themselues
indirectly
,
but
doe
feare
the
Lord
,
and
depart
from
euill
.
Doe
not
we
see
(
saith
it
)
diuers
of
them
quite
destitute
of
lands
,
or
liuing
,
stocke
,
or
store
,
or
any
thing
before
hand
to
keepe
themselues
and
their
families
?
what
be
they
the
better
for
their
humility
,
deuotion
,
and
mortification
?
The
fallacie
of
both
these
,
as
well
of
senselesse
sense
,
as
of
vnreasonable
reason
is
detected
,
and
confuted
of
the
holy
Ghost
by
this
elegant
similitude
.
What
wisedome
or
policie
hath
the
babe
new
borne
to
make
shift
for
it selfe
?
and
yet
the
body
of
it
thriueth
as
well
as
the
thrifty
husbands
spoken
of
in
the
Gospell
;
and
who
looketh
to
the
child
in
the
wombe
?
or
Luke
12.
what
substance
hath
it
lying
by
to
maintaine
it
?
Nay
,
it
hath
not
so
much
as
the
vse
of
a
mouth
to
receiue
meate
,
or
milke
,
if
any
hand
,
or
breast
could
minister
the
same
vnto
it
:
and
yet
the
rich
mans
great
barnes
full
of
corne
did
not
better
relieue
him
,
then
Gods
prouidence
,
or
ordinance
doth
this
poore
embrion
.
Vers.
9.
Honour
the
Lord
with
thy
riches
,
and
with
the
chiefe
of
thy
reuenues
.
HAuing
proposed
certaine
of
the
principall
parts
of
piety
,
as
confidence
in
God
,
&c.
he
teacheth
euery
man
how
to
bestow
and
employ
the
same
in
any
condition
of
life
,
according
as
he
shall
finde
himselfe
either
blessed
,
or
crossed
by
the
hand
of
the
Lord
;
and
therefore
in
this
verse
teacheth
him
how
to
vse
prosperity
;
and
in
the
next
saue
one
,
how
to
beare
aduersity
.
Touching
the
former
,
he
commandeth
to
honour
the
Lord
with
his
riches
;
not
only
by
discharging
such
leuies
,
rates
,
and
necessarie
dues
as
are
required
at
his
hands
,
for
the
maintenance
of
his
ministery
,
and
the
meanes
of
his
seruice
;
but
also
by
a
franke
and
free
contribution
,
for
the
furtherance
of
true
religion
▪
and
Gods
holy
worship
,
as
they
were
bound
to
pay
tithes
,
and
first
fruites
,
and
taught
to
bring
free-will
offerings
,
&
voluntarie
oblations
.
Now
the
things
to
be
consecrated
he
setteth
forth
,
first
,
by
the
quality
,
that
they
be
not
things
vile
,
base
,
and
of
no
value
,
and
as
it
were
the
refuse
of
their
substance
,
but
the
choyce
,
chiefe
and
principall
thereof
:
the
performance
of
which
is
commended
in
Abel
,
whom
Moses
reported
Gen.
4.
4.
to
haue
offered
of
the
fat
of
the
cattell
:
and
the
default
hereof
is
much
taxed
in
the
Iewes
by
Malachy
,
saying
:
You
offer
vncleane
bread
on
my
altar
;
and
ye
say
,
Wherein
haue
we
polluted
Mal.
17.
8.
14.
thee
?
In
that
ye
say
,
The
table
of
the
Lord
is
not
to
be
regarded
.
And
if
ye
offer
the
blood
for
a
sacrifice
,
is
it
not
euill
?
and
if
ye
offer
the
lame
,
and
sicke
,
is
it
not
euill
?
offer
it
to
thy
Prince
,
will
he
be
content
with
it
,
saith
the
Lord
of
hosts
?
But
cursed
be
the
deceiuer
,
which
hath
in
his
flocke
a
male
,
and
offereth
to
the
Lord
a
corrupt
thing
.
Secondly
,
by
the
generality
of
kinds
,
that
they
dedicate
to
God
part
of
all
their
profits
,
whether
it
be
of
the
croppe
of
the
ground
,
or
of
the
fruites
of
the
trees
,
or
of
the
cattell
of
the
flocke
,
or
of
whatsoeuer
other
commodities
doe
accrew
vnto
them
.
And
though
riches
be
onely
here
specified
,
yet
are
all
other
endowments
to
the
same
purpose
to
bee
destinated
,
and
after
the
same
manner
to
be
vsed
;
as
credit
,
authority
,
strength
,
knowledge
,
eloquence
,
cunning
,
and
other
good
gifts
both
of
grace
and
nature
.
Vers.
10.
So
shall
thy
barnes
be
filled
with
abundance
,
and
thy
wine
presse
runne
ouer
with
new
wine
.
ANd
because
God
cannot
bee
well
honoured
with
riches
without
charges
,
and
no
charges
presse
a
carnall
heart
so
hard
as
those
that
are
best
expended
;
hee
therefore
encourageth
vs
to
bestow
this
cost
,
and
that
with
a
promise
of
greater
gaine
,
which
he
hyperbolically
amplifieth
,
&
with
an
holy
excessiue
kind
of
speech
:
his
meaning
is
,
that
we
shall
be
so
farre
from
being
impouerished
by
this
cost
,
as
that
contrariwise
we
shall
bee
enriched
by
the
same
,
the
blessing
of
God
being
so
great
vpon
our
labour
,
as
that
wee
shall
haue
as
much
corne
as
our
barnes
and
granaries
can
containe
;
and
wine
in
such
abundance
,
as
that
our
wine
presses
,
tubs
,
and
other
vessels
shall
run
ouer
with
plentie
,
or
all
other
commodities
proportionable
and
equiualent
vnto
those
two
.
And
though
these
things
should
faile
to
rise
to
such
a
quantity
;
yet
this
promise
doth
neuer
faile
of
verity
and
truth
,
for
as
much
as
lesse
measure
of
earthly
possessions
may
oftentimes
be
of
greater
vse
,
and
much
more
for
comfort
and
contentment
.
The
wisedome
of
God
seeth
in
this
argument
a
pregnancie
,
and
aptnesse
to
induce
men
to
obey
the
exhortation
:
and
therefore
he
putteth
it
as
a
forcible
weapon
into
the
hand
of
faith
,
for
the
suppression
and
keeping
vnder
of
diffidence
,
which
causeth
so
much
grudging
and
restrainednesse
,
most
men
thinking
all
to
bee
lost
that
is
well
bestowed
:
whereas
if
they
could
apprehend
,
and
foresee
the
gaine
that
will
redound
vnto
them
,
and
the
profit
they
shal
receiue
,
they
would
esteeme
benificence
,
and
large
expences
discreetly
laid
out
for
good
vses
,
to
bee
the
chiefe
point
of
thrift
,
and
all
good
husbandrie
:
and
they
may
well
know
,
that
when
their
barnes
,
wine
presses
,
shops
,
store-houses
,
chambers
,
coffers
,
treasuries
,
fields
and
pastures
are
replenished
with
all
store
,
plenty
,
and
furniture
belonging
seuerally
vnto
them
;
yet
they
haue
not
therein
attained
vnto
the
fulnesse
of
their
wealth
,
nor
best
of
their
substance
.
For
these
earthly
riches
are
promised
and
giuen
onely
as
pledges
and
pawnes
of
more
worthfull
possessions
,
euen
celestiall
treasures
,
and
inheritances
.
Vers.
11.
12.
My
sonne
,
despise
not
the
chastening
of
the
Lord
,
neither
be
weary
of
his
correction
.
For
whom
the
Lord
loueth
,
he
correcteth
,
euen
as
a
father
the
sonne
in
whom
he
delighteth
.
WE
haue
seene
how
,
and
for
what
cause
God
is
to
bee
serued
in
the
state
of
prosperity
,
whence
hee
passeth
to
another
point
,
teaching
vs
submissiuely
,
and
patiently
to
yeeld
to
his
words
,
and
the
stripes
of
his
hands
in
the
state
of
aduersitie
.
And
this
he
doth
by
way
of
a
(
Prolepsis
)
after
this
manner
.
Obiect
.
Notwithstanding
all
the
wealth
,
and
abundance
with
other
kindes
,
and
degrees
of
felicitie
promised
to
them
that
feare
the
Lord
,
and
dedicate
themselues
,
and
that
which
they
haue
vnto
his
seruice
;
yet
experience
sheweth
that
none
are
more
afflicted
with
pouertie
,
and
other
crosses
,
then
such
as
are
most
deuoted
to
him
,
being
willing
to
depart
with
any
thing
for
his
sake
.
Answ.
We
finde
this
to
be
true
indeed
,
in
all
ages
and
places
it
so
falles
out
;
howbeit
the
afflictions
which
they
sustaine
are
not
punishments
comming
from
the
wrath
of
God
to
their
hurt
,
but
chastizements
from
his
loue
,
and
laid
vpon
them
for
their
good
:
whereupon
he
exhorteth
to
beare
them
accordingly
,
deliuering
a
precept
,
and
backing
the
same
with
reasons
.
The
precept
containeth
two
rules
monitorie
,
directed
to
the
sonnes
of
wisedome
,
which
are
fruitfull
readers
,
attentiue
hearers
,
and
embracers
of
her
:
the
first
is
,
that
they
despise
not
correction
,
viz.
that
they
make
not
light
account
of
it
,
as
they
doe
who
will
not
take
notice
of
any
strokes
,
or
iudgements
that
light
vpon
them
;
or
if
they
bee
touched
with
the
feeling
thereof
,
they
impute
the
same
either
to
fortune
or
destinie
,
or
ascribe
all
to
inferiour
and
subordinate
causes
,
and
turne
their
eyes
from
beholding
the
hand
of
him
that
striketh
,
and
from
the
sight
of
their
owne
sins
,
which
by
due
desert
haue
caused
themselues
to
be
smitten
:
and
as
they
doe
who
(
notwithstanding
they
feele
the
smart
of
the
rod
,
and
cannot
but
see
the
iustice
of
God
therein
)
are
yet
become
senselesse
and
obdurate
,
without
godly
sorrow
,
without
godly
shame
,
without
godly
feare
,
and
without
all
godly
remorse
and
humiliation
:
and
as
they
doe
who
seeme
to
bee
somewhat
affrighted
,
and
for
a
time
deiected
with
griefe
,
and
humilitie
,
yet
proceed
not
to
reformation
of
their
vicious
behauiour
:
and
as
they
who
in
extremitie
of
miserie
reforme
some
part
of
their
misbehauiour
,
and
seeme
for
a
time
penitent
,
and
very
contrite
for
their
offences
;
yet
when
the
calamitie
is
passed
ouer
,
and
they
are
freed
from
punishment
and
perill
,
they
returne
like
the
dogge
to
his
vomit
,
and
liue
as
impiously
,
as
impurely
,
and
as
vnrighteously
,
as
euer
they
did
in
former
time
:
so
then
this
is
to
despise
correction
,
not
to
bee
bettered
by
it
,
by
making
some
good
and
profitable
vse
of
it
.
The
other
rule
is
,
to
auoide
another
extremitie
of
being
wearie
of
his
correction
,
viz.
when
men
be
discouraged
at
their
afflictions
,
when
they
languish
and
faint
vnder
the
burthen
of
them
:
for
that
produceth
many
pernitious
effects
,
thereby
they
are
disabled
from
all
good
seruices
,
they
cannot
be
industrious
in
their
seuerall
callings
with
any
cheerefulnes
:
they
cannot
pray
with
any
comfort
,
they
cannot
giue
thankes
to
God
with
any
ioyfulnes
:
they
cannot
embrace
the
word
with
good
attention
,
nor
meditate
in
it
with
any
delight
.
We
reade
in
Exodus
that
the
Lord
sent
a
gracious
message
vnto
his
people
,
saying
,
I
will
take
you
for
my
people
,
and
will
be
your
God
,
Exod.
6.
7.
8.
and
you
shall
know
that
I
the
Lord
your
God
will
bring
you
from
the
burthens
of
the
Egyptians
.
And
I
will
bring
you
into
the
land
,
which
I
sware
I
would
giue
to
Abraham
,
and
to
Isaac
,
and
to
Iacob
,
and
will
giue
it
you
for
a
possession
:
So
Moses
told
the
children
of
Israel
thus
:
but
with
what
successe
,
the
same
text
telleth
vs
,
they
hearkened
not
to
voyces
for
anguish
of
spirit
,
and
cruell
bondage
.
Hence
proceede
distempers
,
passions
,
murmurings
,
grieuous
conclusions
of
men
against
themselues
:
as
that
God
abhorreth
them
,
as
damnable
hypocrites
,
reprobates
,
and
cast
awayes
:
that
there
will
neuer
be
an
end
of
their
miseries
,
and
troubles
,
that
they
shall
not
be
able
to
beare
them
long
,
but
fall
downe
vnder
them
with
desperation
.
Hence
proceeds
indirect
seeking
of
helpe
,
vntimely
,
and
vnconscionably
,
and
after
a
shifting
manner
.
Such
euents
are
not
onely
ordinary
in
these
dayes
,
but
haue
bin
ancient
in
former
times
,
and
that
amongst
the
dearest
of
Gods
owne
seruants
,
such
as
were
Iob
,
and
Ieremiah
,
whose
discouraged
hearts
,
drew
their
Iob
3.
3.
Ier.
2.
14.
tongues
to
passionate
speeches
,
cursing
the
day
of
their
birth
,
and
the
news
tellers
thereof
,
with
sundry
imprecations
against
themselues
,
and
their
innocent
friends
:
and
as
were
the
afflicted
Saints
in
the
time
of
the
Prophets
complaining
after
this
sort
:
The
Lord
hath
forsaken
me
,
and
my
God
hath
forgotten
me
:
Isai.
49.
14.
Lam.
3.
8.
and
after
this
,
My
strength
and
mine
hope
is
perished
from
the
Lord
.
And
as
was
Dauids
crying
out
in
his
haste
,
that
all
men
were
lyars
,
seeming
to
taxe
Samuel
amongst
the
rest
,
that
there
was
no
truth
in
any
,
no
not
in
him
,
nor
euen
then
when
in
the
name
of
the
Lord
hee
assured
him
of
their
kingdome
.
And
therefore
in
his
distrustfulnes
concluding
that
at
one
time
or
other
,
he
should
dye
by
the
hands
of
Saul
,
he
fled
out
of
Israel
into
Palestina
,
from
the
Church
of
God
to
the
heathen
,
where
he
was
driuen
to
miserable
perplexity
,
to
shew
diuers
vncomely
1.
Sam.
21.
11.
tricks
,
and
to
play
such
parts
as
were
altogether
vnseemely
for
his
profession
,
place
and
person
.
The
reasons
whereby
he
inciteth
men
to
indure
afflictions
without
contempt
,
or
discouragement
,
are
two
:
the
first
is
,
the
principall
efficient
,
the
Lord
himselfe
,
who
is
to
be
feared
in
the
least
of
his
workes
:
yea
in
his
word
,
and
who
hath
a
whole
forrest
of
rods
to
scourge
vs
withall
,
if
we
profit
not
by
fewer
,
or
smaller
;
which
if
we
well
considered
,
we
would
stoope
at
the
least
,
and
feare
at
the
first
shaking
of
his
hand
at
vs
.
For
to
contemne
his
chastisements
is
to
despise
himselfe
,
and
to
cause
him
to
lose
his
labour
in
nurtering
of
vs
.
For
we
esteeme
it
a
signe
of
gracelesnesse
for
a
childe
beaten
by
his
father
not
to
shed
teares
,
so
farre
as
oft
times
it
draweth
teares
from
his
fathers
eyes
:
euen
so
much
more
it
argueth
want
of
grace
in
vs
,
if
we
melt
not
when
we
are
corrected
by
God
himselfe
.
The
second
reason
,
and
that
which
is
to
confirme
the
heart
with
patience
,
is
the
mouing
cause
,
together
with
the
formall
,
the
fauour
and
goodnesse
of
God
inducing
him
to
inflict
chastisements
,
that
hee
bee
not
driuen
to
execute
vengeance
and
punishments
.
And
this
is
cleered
by
a
comparison
of
the
like
dealing
of
a
father
with
his
childe
,
who
doth
not
beate
his
sonne
to
kill
him
,
but
to
correct
him
:
not
to
breake
a
legge
,
or
an
arme
,
but
his
stubborne
hart
:
not
to
make
him
runne
away
,
but
to
cause
him
to
returne
to
a
better
minde
,
and
to
better
behauiour
:
and
in
a
word
,
not
because
hee
hateth
him
,
but
because
he
beareth
a
singular
loue
vnto
him
.
Verse
13.
Blessed
is
the
man
that
findeth
wisedome
,
and
the
Iaphik
.
man
that
getteth
vnderstanding
.
FOr
the
performance
of
the
former
duties
hee
prescribeth
the
most
effectuall
meanes
,
viz.
the
vertue
,
and
knowledge
of
Gods
holy
word
,
which
hee
calleth
by
the
name
of
wisedome
,
the
commendation
whereof
hee
setteth
foorth
by
sundrie
arguments
,
and
illustrations
.
And
in
the
first
place
he
proposeth
a
large
,
and
notable
effect
,
the
confluence
and
marrow
of
many
effects
,
the
felicitie
,
and
happie
estate
of
those
vpon
whom
it
is
conferred
.
And
this
hee
declareth
by
an
Epiphonema
,
or
acclamation
,
to
the
end
to
rauish
our
mindes
with
the
excellencie
of
it
.
Blessed
is
the
man
(
saith
he
)
oh
how
blessed
is
the
man
that
findeth
true
wisedome
,
which
discerneth
what
it
is
,
and
wherein
it
consisteth
,
and
accordingly
valueth
it
as
a
thing
most
admirable
,
rare
,
and
precious
:
and
the
man
that
getteth
vnderstanding
,
which
by
diligent
trauaile
in
the
Scriptures
,
and
profitable
vse
of
Gods
sacred
ministerie
obtaineth
soundnes
of
iudgement
,
vprightnes
of
heart
,
and
a
good
conscience
,
as
farre
as
he
is
able
to
conforme
himselfe
to
the
will
of
the
Lord
,
in
beleeuing
his
promises
,
and
obeying
his
commandements
.
The
word
which
wee
translate
(
getteth
)
signifieth
to
draw
,
or
fetch
out
,
being
borrowed
from
such
as
work
in
mines
,
who
digge
in
the
earth
,
and
from
thence
bring
forth
gold
,
or
siluer
,
or
other
mettals
.
Verse
14.
15.
For
the
merchandize
of
it
is
better
then
the
merchandize
of
siluer
:
and
the
gaine
thereof
better
then
fine
gold
.
She
is
more
pretious
then
rubies
:
and
all
things
that
thou
canst
desire
,
are
not
to
be
compared
to
her
.
HE
maketh
good
his
position
by
comparisons
:
first
,
metaphorically
equalizing
wisedome
with
gainfull
commodities
:
it
is
not
like
to
dead
stuffe
,
or
wares
which
will
lie
vpon
a
chapmans
hand
without
vent
,
or
vtterance
,
but
it
is
a
merchandize
that
is
vendible
,
and
as
good
as
readie
money
.
●●condly
,
he
giueth
a
precedencie
vnto
it
,
and
preferreth
it
before
pretious
treasures
,
and
such
as
are
had
in
estimation
,
whereof
hee
maketh
a
speciall
enumeration
of
three
,
euery
one
excelling
other
.
The
first
is
siluer
:
the
second
is
gold
better
then
that
:
the
third
pretious
stones
,
which
are
richer
then
both
,
and
addeth
a
fourth
more
generall
,
and
comprehends
the
former
,
and
all
other
things
of
like
sort
,
whatsoeuer
is
desirable
,
or
men
can
set
their
hearts
vpon
.
For
God
bestoweth
these
treasures
vpon
his
enemies
,
and
wisdome
vpon
his
friends
,
and
children
only
:
these
treasures
are
of
earthly
matter
,
but
wisedome
is
celestiall
and
heauenly
:
these
treasures
are
vncertaine
and
of
no
continuance
;
but
wisedome
is
constant
,
and
euerlasting
:
these
treasures
are
many
times
hurtfull
,
and
pernitious
both
to
soule
and
body
;
but
wisedome
onely
vsefull
and
profitable
:
these
treasures
are
fugitiue
,
and
leaue
a
man
at
his
death
,
when
he
hath
most
need
of
comfort
;
but
wisedome
then
standeth
to
him
,
and
ministreth
then
most
consolation
to
his
conscience
:
these
treasures
procure
no
fauour
before
the
iudgement
seate
of
God
;
but
wisedome
bringeth
then
acceptation
and
glorie
.
Vers.
16.
Length
of
daies
is
in
her
right
hand
,
and
in
her
left
▪
hand
honour
and
riches
.
FRom
the
general
effects
of
wisedome
he
descendeth
to
her
spirituall
benefits
,
which
are
parts
of
that
blessed
estate
before
propounded
,
and
proues
that
it
is
better
then
gold
and
siluer
,
and
other
delectable
things
,
in
that
it
is
the
cause
and
principall
meanes
whereby
good
men
obtaine
the
fruition
of
them
,
and
some
of
them
are
external
blessings
&
concerne
the
outward
man
,
and
these
are
contained
in
this
verse
:
some
are
internall
,
and
concerne
the
inward
man
,
and
these
we
shal
find
in
the
two
next
.
And
here
hee
vseth
an
elegant
Prosopop●●
▪
ascribing
to
wisdome
the
person
of
a
wealthy
Lady
,
or
bountifull
woman
,
who
is
neuer
empty
handed
,
but
hath
alwaie●
princely
gifts
in
a
readinesse
to
bestow
vpon
her
fauourites
and
followers
,
and
amongst
which
that
which
is
first
mentioned
,
is
more
then
any
potentate
,
or
all
creatures
are
able
to
giue
;
and
that
is
,
length
of
daies
,
or
a
long
life
,
whereof
the
greatest
plenty
of
earthly
commodities
are
appurtenances
,
and
attendants
.
And
this
she
euer
granteth
with
limitations
▪
if
it
stand
with
the
good
welfare
of
her
friends
:
if
it
inableth
them
to
be
seruiceable
to
their
maker
,
and
profitable
to
th●●
brethren
,
and
thrifty
for
the
encrease
of
their
owne
happin●●
if
it
detaine
them
not
too
long
from
their
eternall
rest
,
a●●
presence
of
their
Sauiour
,
and
the
enioyment
of
immortall
blessednesse
.
Honour
somtimes
,
and
to
some
persons
,
dignities
,
titles
and
preferments
▪
and
alwaies
vnto
all
,
a
reuere
〈…〉
stimation
,
in
the
hearts
,
and
by
the
testimony
of
the
godly
,
vnto
whom
their
graces
appeare
:
yea
the
very
wicked
doe
feare
them
,
and
stand
in
dread
of
them
;
according
to
that
saying
of
Micah
,
They
shall
be
like
a
young
Lion
among
th●
s●●k●
Micah
5.
8.
of
sheepe
.
And
albeit
the
tongues
of
maleuolent
men
be
commonly
prest
to
traduce
both
them
and
their
waies
,
yet
many
of
those
that
are
most
depraued
may
truly
say
with
the
Apostle
Paul
;
We
approue
our selues
to
euery
mans
conscience
in
the
sight
2.
Cor.
4.
2.
3.
of
God
.
Wee
might
bring
the
vngodly
mens
owne
behauiour
in
their
extremities
for
cleere
confirmation
of
this
:
whose
prayers
doe
many
of
them
sooner
craue
when
they
are
in
terrours
?
whose
counsels
doe
they
more
willingly
aske
in
distresses
?
whose
care
and
fidelity
doe
they
more
securely
depend
vpon
for
their
children
,
and
their
estates
,
when
death
will
permit
them
no
longer
to
manage
their
affaires
?
do
not
these
things
argue
that
they
repute
them
to
bee
holy
,
to
bee
wise
,
to
be
righteous
,
faithfull
and
trustie
?
And
can
this
good
opinion
bee
had
of
them
without
honour
?
yet
all
haue
not
this
in
like
measure
,
nor
attaine
to
this
forthwith
so
soone
as
they
entertaine
wisedome
:
for
the
vertues
of
many
lie
hidden
for
a
time
,
&
appeare
not
to
the
world
,
but
through
the
virulent
tongues
of
some
they
and
their
actions
are
misdeemed
,
and
hardly
censured
of
others
,
and
many
are
perswaded
indeed
that
they
are
grieuous
offenders
whom
God
approueth
to
bee
faithfull
and
faultlesse
:
but
this
is
not
a
perpetuall
infamie
,
neither
shall
it
alway
cleaue
vnto
them
.
For
God
will
not
faile
in
due
time
to
cleere
their
innocency
according
to
his
promise
in
the
Psalme
,
saying
:
Commit
thy
way
vnto
the
Lord
,
trust
in
him
,
and
hee
shall
Psal.
37.
5.
6.
bring
it
to
passe
.
He
shall
bring
forth
thy
righteousnesse
as
the
light
,
and
thy
iudgement
as
the
noone
day
.
And
in
the
same
verity
the
Apostle
fully
agreeth
with
the
Prophet
,
though
he
apply
it
to
an
other
purpose
,
when
by
opposition
of
contraries
hee
saith
,
Some
mens
sins
are
open
before
hand
,
and
goe
before
vnto
inagement
;
1.
Tim.
5.
24.
25.
but
some
mens
sinnes
follow
after
.
Likewise
also
good
works
are
manifest
before
hand
,
and
they
that
are
otherwise
cannot
bee
hid
.
And
to
honour
he
adioyneth
riches
,
whereof
though
wisdomes
enemies
be
also
partakers
,
and
that
in
abundance
,
yet
are
they
not
made
equall
therin
with
her
friends
and
seruants
:
for
they
are
not
both
enriched
with
the
same
hand
,
neither
are
they
giuen
them
for
the
same
cause
,
neither
doe
they
enioy
the
fruit
and
benefit
of
them
in
the
some
maner
.
It
is
the
hand
of
Gods
prouidence
that
ministreth
to
the
wicked
,
and
it
is
the
hand
of
his
fauour
and
kindnesse
that
ministreth
to
the
godly
.
And
it
is
not
by
way
of
extenuation
called
a
left
hand
,
but
onely
to
declare
that
he
is
liberal
with
the
one
,
as
well
as
with
the
other
,
hee
blesseth
the
righteous
with
them
,
as
with
ornaments
and
rewards
,
for
a
recumpence
of
their
seruice
,
but
he
curseth
the
wicked
therewith
as
with
gyues
and
snares
for
a
punishment
of
their
sinnes
:
the
righteous
haue
true
right
in
them
,
and
good
vse
of
them
,
and
sound
comfort
with
them
:
but
the
wicked
are
vsurpers
,
and
therefore
punishable
for
their
intrusion
,
and
they
either
halfe
starue
themselues
through
niggardize
,
or
else
glut
themselues
with
volupruonsnesse
,
or
are
filled
with
toilefull
troubles
,
sorrowes
,
enuies
,
feares
,
and
manifold
vexations
;
by
all
which
it
appeareth
that
the
wealth
of
the
godly
is
the
peculiar
gifture
of
wisedome
,
and
yet
not
such
as
is
communicated
to
all
:
for
it
will
bee
burdenous
to
some
,
and
dangerous
to
others
,
by
raising
vp
their
minds
with
pride
,
or
drawing
downe
their
affections
to
the
world
,
by
meanes
whereof
they
should
haue
lesse
communion
with
Christ
,
or
participation
of
his
heauenly
riches
,
and
therefore
be
will
not
lay
too
heauie
load
on
them
that
cannot
well
beare
it
,
nor
sate
them
with
ouer
much
who
are
so
subiect
to
surphets
,
but
stinteth
and
dieteth
them
,
as
parents
doe
their
children
,
and
yet
they
shall
be
sure
to
bee
prouided
for
with
enough
,
and
freed
from
the
perill
of
want
and
penurie
.
Vers.
17.
Her
waies
are
waies
of
pleasantnesse
;
and
all
her
pathes
are
peace
.
IN
the
premises
were
specified
the
blessings
which
wisdome
bringeth
to
the
outward
man
;
and
in
this
present
sentence
are
added
certaine
desireable
graces
which
it
worketh
in
the
inward
man
,
as
that
it
refresheth
the
heart
with
sweet
delight
and
ioyfulnesse
,
establisheth
the
conscience
with
peace
and
tranquility
,
which
he
seemeth
to
mention
for
preuention
of
the
exception
that
corrupt
flesh
and
blood
is
apt
to
take
,
and
the
quarrels
which
it
is
wont
to
picke
against
Gods
holy
wisedome
,
as
that
it
is
painefull
,
and
requireth
more
labour
and
trauell
,
yea
and
the
obedience
to
it
is
sower
and
bitter
,
denying
vs
the
delights
that
others
haue
,
requiring
more
strict
and
austere
behauiour
then
others
vse
:
and
this
is
not
all
,
but
it
makes
life
vnpeaceable
without
rest
and
quietnesse
,
by
procuring
many
molestations
and
troubles
.
There
is
no
such
matter
of
tediousnesse
,
and
restlesnes
,
(
saith
he
)
for
her
waies
,
viz.
the
worke
and
duties
which
she
prescribeth
(
it
being
a
borrowed
speech
taken
from
trauellers
:
for
euery
good
seruice
well
performed
is
a
step
towards
heauen
,
and
a
proceeding
towards
endlesse
blisse
and
happinesse
)
are
waies
of
pleasure
,
viz.
minister
much
spirituall
ioy
,
and
delectation
to
the
soule
of
a
regenerate
man
,
notwithstanding
they
bee
very
distastfull
to
corrupt
nature
:
as
is
auerred
by
our
Sauiour
,
saying
;
Take
my
Mat.
1.
29.
3●
yoke
vpon
you
,
and
learne
of
me
;
for
I
am
meeke
and
lowly
,
and
ye
shall
finde
rest
to
your
soules
;
for
my
yoke
is
easie
,
and
my
burthen
1.
Ioh.
5.
3.
light
:
and
also
by
Saint
Iohn
,
flatly
,
and
in
plaine
termes
denying
that
his
commandements
are
grieuous
.
And
all
her
pathes
are
peace
;
all
that
Christian
conuersation
which
shee
appoints
and
directs
her
attendants
to
walke
in
,
tendeth
to
the
comfort
of
their
hearts
by
the
assurance
of
Gods
fauour
and
loue
to
them
:
for
their
sincere
obedience
is
an
infallible
testimony
of
their
sound
faith
,
and
that
apprehendeth
Gods
iustice
to
be
satisfied
by
Christ
,
and
so
their
sinnes
to
be
remitted
:
and
so
the
Lord
to
be
reconciled
,
and
so
their
fierce
and
vnquied
conscience
to
be
pacified
.
And
this
is
agreeable
to
those
holy
sayings
of
the
Apostle
:
Being
iustified
by
faith
,
wee
haue
peace
with
Rom.
5.
1.
2.
God
through
our
Lord
Iesus
Christ
by
whom
also
we
haue
accesse
by
faith
into
this
grace
wherein
we
stand
,
and
reioyce
in
the
hope
of
the
glory
of
God
,
&c.
The
kingdome
of
God
is
not
meate
and
Rom.
14.
drinke
,
but
righteousnesse
and
peace
,
and
ioy
in
the
holy
Ghost
.
Vers.
18.
She
is
a
tree
of
life
to
them
that
lay
hold
on
her
:
and
happie
is
euery
one
that
retaineth
her
.
THe
last
and
largest
spirituall
blessing
which
wisedome
brings
,
he
hath
reserued
to
the
last
place
,
for
the
knitting
vp
of
all
,
and
that
is
euerlasting
life
,
and
all
the
fulnesse
of
felicity
with
it
;
for
it
is
a
meanes
,
instrument
,
and
pledge
of
our
restitution
to
a
better
state
then
wee
lost
in
Adam
:
which
is
made
lightsome
by
a
similitude
of
the
tree
of
life
planted
in
the
middest
of
Paradise
,
which
was
to
our
first
parents
a
sacrament
of
eternall
life
.
She
not
onely
restoreth
vs
to
this
happie
condition
,
but
also
conserueth
and
keepeth
vs
in
the
same
;
as
appeareth
by
the
promise
made
to
the
faithfull
,
in
the
Reuelation
of
Saint
Iohn
.
To
him
that
ouercommeth
I
will
giue
to
eate
Apoc.
27.
of
the
tree
of
life
,
which
is
in
the
middest
of
the
Paradise
of
God
.
Whereas
contrariwise
,
Adam
being
once
ouercome
was
excluded
,
and
kept
out
of
Paradise
,
that
hee
should
neuer
afterwards
tast
of
that
sacramentall
tree
.
And
as
this
diuine
wisedome
Gen.
3.
22.
23.
is
so
effectuall
to
them
that
lay
hold
on
her
;
so
it
is
no
lesse
fruitfull
in
them
,
it
fructifieth
often
,
yea
continually
,
and
sendeth
forth
great
variety
of
Christian
vertues
;
and
therfore
it
is
said
in
the
Apocalyps
,
that
this
tree
beareth
twelue
manner
Apoc.
22.
2.
of
fruits
,
and
yeeldeth
her
fruit
euery
moneth
.
Hereupon
he
concludeth
that
which
he
first
expounded
,
that
she
doth
conferre
happinesse
,
and
make
men
blessed
,
but
withall
he
noteth
who
they
bee
,
and
what
they
doe
;
not
onely
such
as
heare
of
her
,
speake
of
her
,
or
looke
vpon
her
,
but
take
hold
of
her
:
neither
so
alone
(
for
that
is
not
enough
)
but
retaine
her
also
and
hold
her
fast
.
Vers.
19.
The
Lord
by
wisedome
hath
founded
the
earth
,
by
vnderstanding
he
hath
stablished
the
heauens
.
Conen
.
Vers.
20.
By
his
knowledge
the
depths
are
broken
vp
;
and
●●●
clouds
drop
downe
dew
.
WIsedome
hauing
bin
iustly
praised
for
her
great
bountie
,
and
gratious
effects
,
is
here
further
commended
,
and
duly
magnified
in
respect
of
the
most
excellent
,
glorious
,
and
illustrious
cause
of
it
:
for
it
is
that
where
of
God
Iehouah
,
the
eternall
and
originall
of
all
things
,
is
the
author
,
who
is
described
by
certaine
workes
,
wherein
conspicuously
hee
doe
exercise
the
same
;
and
these
are
in
number
foure
:
wherof
two
are
concerning
the
creation
,
in
the
19.
v
;
and
two
concerning
the
ordering
and
gouernment
,
in
the
20.
v.
and
according
to
these
he
would
haue
all
the
rest
to
be
considered
.
Touching
the
first
,
it
is
said
that
the
Lord
by
wisedom
founded
the
earth
:
vnder
which
hee
comprehendeth
the
seas
also
.
Which
kinde
of
speech
he
vseth
,
not
because
hee
hath
laid
any
thing
vnder
the
earth
,
as
a
foundation
or
ground-worke
,
whereupon
it
is
sustained
like
other
buildings
:
(
for
it
hangeth
vpon
nothing
)
but
to
note
the
sure
and
stable
standing
of
it
,
as
if
it
had
a
foundation
answerable
to
the
building
.
Touching
the
second
he
saith
,
by
vnderstanding
(
and
as
the
word
signifieth
)
aptly
,
and
trimly
frameth
,
and
likewise
makes
firme
,
and
sure
,
and
safe
from
perishing
,
and
constant
in
the
courses
,
and
reuolutions
of
the
starrie
moueable
spheres
,
so
long
as
the
world
endureth
,
the
heauens
,
whereby
he
meaneth
that
that
is
ouer
vs
,
the
celestiall
bodies
,
motions
,
and
influences
,
and
beneath
these
,
all
the
regions
of
the
aire
.
Touching
the
third
,
it
is
said
,
By
his
knowledge
the
depths
are
broken
vp
,
that
is
,
he
claue
the
depths
,
made
the
fountaines
that
runne
along
within
the
earth
,
to
cleaue
asunder
,
and
to
breake
foorth
of
the
bowels
of
the
earth
,
and
to
runne
in
the
channels
of
the
same
,
and
the
same
issuing
out
of
the
entrailes
of
the
earth
,
haue
also
fit
currents
for
their
courses
vpon
the
earth
:
for
wee
may
see
what
meete
and
conuenient
discents
are
ordained
for
them
from
dales
to
valleys
,
and
from
valleys
to
valleys
,
from
well
heads
they
haue
gutters
to
conuey
them
to
small
brookes
,
and
the
smaller
brookes
runne
in
rilles
,
and
the
rilles
passe
out
into
greater
riuers
,
and
the
great
riuers
haue
a
ready
passage
prepared
for
them
to
flow
into
the
Sea
;
otherwise
some
places
would
be
turned
into
bogges
or
fennes
,
and
made
vnfruitfull
;
others
would
be
drowned
vp
,
and
made
vnhabitable
,
and
few
or
none
would
be
so
commodious
for
men
,
and
other
creatures
,
as
now
they
are
.
Touching
the
last
,
hee
saith
,
The
clowds
drop
downe
dew
:
whereby
he
meaneth
raine
,
and
other
falling
moysture
of
all
sorts
,
which
are
vapours
ascending
out
of
the
earth
,
to
the
end
that
being
distilled
in
the
aire
,
they
might
returne
againe
with
greater
vertue
to
water
the
ground
.
And
this
is
obseruable
for
the
manner
,
that
it
commeth
moderatly
with
drops
,
and
not
excessiuely
with
streames
:
if
he
should
open
the
windowes
of
heauen
,
and
let
it
gush
downe
,
as
hee
did
in
Noah
:
time
,
it
would
drowne
vp
,
and
destroy
all
;
but
trickling
down
in
this
milde
sort
,
is
comfortable
for
men
,
and
beasts
,
and
profitable
for
corne
,
grasse
,
herbes
,
trees
,
and
all
kinde
of
plants
both
for
their
growth
and
fruitfulnes
.
Thus
God
is
magnified
by
his
workes
of
creation
,
conseruation
,
and
prouidence
,
that
each
of
those
is
done
by
his
wisedome
,
and
vnderstanding
,
to
shew
his
Alsufficiencie
in
performing
his
promise
to
them
that
embrace
his
wisedome
.
Verse
21.
My
sonne
,
let
not
these
things
depart
from
thine
eyes
:
keepe
sound
wisedome
,
and
discretion
.
Mezimma
.
HEre
wee
haue
an
application
of
the
former
discourse
:
for
out
of
the
same
hee
inferreth
an
exhortation
,
or
rather
reneweth
that
which
he
had
before
propounded
,
and
confirmeth
it
with
fresh
and
fit
arguments
.
The
exhortation
is
deliuered
first
negatiuely
in
the
manner
of
a
caueat
,
Let
not
them
,
either
wisedome
it selfe
,
or
the
reasons
brought
to
require
obedience
to
it
,
depart
from
thine
eyes
,
either
forgotten
,
or
carelesly
neglected
.
The
simile
is
either
taken
from
Archers
,
which
intentiuely
aime
at
the
marke
they
shoote
at
;
or
from
Pilots
,
or
sailers
,
who
with
all
possible
diligence
labour
to
retaine
the
sight
of
the
Lode-starre
to
direct
their
course
accordingly
;
or
from
wise
trauellers
who
most
heedfully
marke
their
way
,
and
therefore
haue
their
eyes
constantly
vpon
it
,
lest
through
their
negligence
they
should
misse
the
same
,
and
wander
into
by-paths
:
or
from
the
vse
of
philacteries
,
and
writings
of
the
Commandements
vpon
the
edges
of
their
garments
required
in
the
Law
,
that
they
should
not
onely
weare
them
,
but
with
all
heed
respect
them
.
Next
affirmatiuely
,
keepe
,
viz.
marke
,
and
remember
,
set
thy
delight
vpon
,
and
practise
:
let
iudgement
,
memorie
,
affection
,
and
conscience
retaine
sound
wisedome
,
not
humane
,
vaine
inuentions
,
not
the
deuices
of
mens
braines
,
which
to
carnall
reason
seeme
glorious
and
excellent
,
but
that
which
God
doth
inspire
,
and
ratifie
in
his
owne
holy
word
;
this
he
calleth
that
which
is
true
,
and
sound
,
and
solid
matter
,
as
if
all
other
things
,
especially
fleshly
policies
seeme
rather
to
be
,
then
to
be
indeed
,
and
rather
shadowes
,
then
substances
.
Discretion
]
The
word
signifieth
cogitation
or
thinking
,
or
good
aduisement
:
for
that
although
wisedome
come
from
God
,
and
be
in
our selues
,
and
in
our
mindes
;
yet
he
would
haue
vs
vse
our
minds
and
cogitations
to
the
attaining
of
it
,
and
constant
meditation
after
it
is
attained
.
Verse
22.
So
shall
they
be
life
to
thy
soule
,
and
grace
to
thy
necke
.
VNto
this
precept
hee
addeth
diuers
great
and
gracious
promises
for
life
,
honour
,
and
safetie
,
&c.
and
therefore
faith
he
,
So
they
,
the
wisedome
&
grace
of
God
by
this
meanes
entertained
,
shall
be
life
to
thy
soule
shall
quicken
thee
in
the
inward
man
,
and
shall
be
as
the
seedes
of
eternall
life
,
animating
thy
soule
,
as
that
doth
thy
body
;
which
without
these
is
but
a
spirituall
carcase
,
like
to
a
senselesse
,
liuelesse
,
&
spiritlesse
body
.
For
the
state
of
none
without
grace
,
is
better
then
that
of
the
Gentiles
,
without
knowledge
,
of
whom
it
is
said
,
that
hauing
their
vnderstanding
darkened
,
they
were
alienated
from
the
life
of
God
,
through
the
ignorance
that
was
in
them
,
because
of
the
hardnes
of
their
heart
.
And
therefore
in
diuers
places
we
shall
finde
exhortations
to
embrace
the
word
of
God
with
sound
knowledge
of
it
,
vpon
this
ground
:
as
,
Keepe
my
commandements
,
and
liue
:
and
my
law
as
the
apple
of
thine
eye
.
Prou.
7.
2.
And
Isai.
55.
3.
Incline
your
eares
to
me
:
heare
and
your
soule
shall
liue
.
And
grace
to
thy
necke
]
Ornaments
of
honour
,
like
to
chaines
or
iewels
wherewith
great
personages
are
wont
to
decke
themselues
,
as
well
to
set
foorth
their
dignities
,
as
to
adorne
their
persons
:
for
with
both
these
are
wisedoms
children
graced
:
they
of
hie
degree
,
being
the
sonnes
and
daughters
of
God
,
and
more
honoured
with
spirituall
graces
,
and
holy
behauiour
then
any
other
can
possibly
be
with
siluer
and
gold
,
or
any
kind
of
iewels
,
though
neuer
so
rich
and
costly
:
so
that
they
need
not
be
ashamed
to
come
into
any
presence
,
especially
of
God
,
they
need
not
be
afraid
of
contempt
,
and
disgrace
,
for
good
men
will
reuerence
them
,
though
in
the
world
neuer
so
poore
and
base
,
and
none
w●ll
despise
them
but
contemptible
persons
▪
who
also
thereby
shall
get
more
shame
themselues
for
their
folly
,
and
be
filled
with
reproch
by
Gods
righteous
iudgement
.
Verse
23.
Thou
shalt
walke
in
the
way
safely
,
and
thy
foote
shall
not
stumble
.
Verse
24.
When
thou
liest
downe
thou
shalt
not
be
afraid
:
yea
,
thou
shalt
lie
downe
,
and
thy
sleepe
shall
be
sweete
.
AS
life
was
promised
as
a
recompence
to
godlinesse
:
and
after
that
honour
as
an
ornament
to
life
:
so
here
is
safetie
added
as
an
indiuiduall
companion
of
them
both
,
and
a
good
man
shall
not
faile
of
abroad
,
or
at
home
,
waking
,
or
sleeping
,
in
the
day
,
or
in
the
night
:
abroad
,
and
in
the
day
hee
shall
be
so
farre
from
ruine
and
mortall
hurt
,
as
that
hee
shall
not
so
much
as
dash
his
foote
against
a
stone
:
at
home
,
and
in
the
night
,
he
shall
enioy
such
freedome
from
feare
,
as
that
hee
shall
not
so
much
as
breake
his
sleepe
for
it
.
Then
(
saith
he
)
thou
shalt
walke
in
thy
way
safely
,
viz.
thou
shalt
liue
without
perill
in
thy
whole
course
:
for
as
it
is
true
being
literally
taken
,
that
in
his
trauels
and
iourneys
he
shall
from
God
and
his
Angels
finde
protection
,
so
he
shall
also
in
all
other
his
affaires
,
which
according
to
wisedome
hee
shall
walke
in
:
for
they
are
also
called
the
waies
of
men
:
for
she
sheweth
vs
which
be
safe
,
and
which
be
dangerous
,
and
as
well
how
to
walke
,
as
where
to
walke
,
procuring
also
Gods
direction
,
defence
▪
and
blessing
.
And
thy
foote
shall
not
stumble
,
viz.
no
harme
shall
befall
thee
whilest
thou
art
where
thou
shouldest
be
and
doe
that
which
thou
oughtest
:
for
otherwise
bodilie
calamities
may
befall
the
best
that
shall
faile
of
these
,
though
not
to
his
destruction
,
as
the
case
of
the
good
Prophet
doth
witnesse
,
whom
God
caused
a
lion
to
kill
for
breaking
his
1.
King.
13
2●
commandements
:
and
notwithstanding
righteous
and
innocent
men
be
also
exposed
to
violence
,
and
many
seeming
hurts
,
yet
all
their
afflictions
and
sufferings
do
rather
confirme
them
to
stand
the
faster
,
then
turne
to
be
stumbling
blockes
,
whereby
they
shall
fall
.
When
thou
liest
downe
,
and
all
the
while
thou
keepest
thy
bed
,
which
wisedome
will
not
permit
to
bee
beyond
measure
,
thou
shalt
not
be
afraid
,
thou
needest
not
dread
any
perill
;
When
thou
liest
downe
,
thy
sleepe
shall
be
sweet
,
peaceable
,
comfortable
,
and
delightfull
,
as
dainty
food
is
to
the
taste
of
man
,
while
thou
dependest
on
God
;
for
the
heart
,
that
is
refreshed
in
the
day
with
the
feeling
of
Gods
fauour
,
will
relish
the
same
in
the
night
,
and
be
supported
with
the
assurance
of
his
protection
.
Dauid
confirmes
this
vnto
vs
by
his
owne
experience
:
Thou
hast
put
more
gladnesse
in
my
heart
,
then
when
Psal.
4.
8
9.
their
corne
and
wine
encreased
.
I
will
lay
mee
downe
and
sleepe
in
peace
,
for
thou
Lord
maketh
me
dwell
in
safety
.
And
though
Peter
knew
nothing
but
that
he
should
be
both
arrained
&
condemned
to
death
&
likely
enough
also
to
be
executed
on
the
morrow
;
yet
resting
assured
that
the
Lord
in
goodnes
would
not
faile
him
,
he
slept
so
soundly
in
prison
and
irons
,
vnder
the
custodie
of
so
many
armed
souldiers
,
that
the
Angell
was
driuen
to
smite
him
hard
before
he
could
awake
him
,
so
little
was
he
troubled
at
the
eminent
perill
,
which
all
the
people
,
good
and
bad
concluded
that
he
liued
in
.
Vers.
25.
Be
not
afraid
of
any
sudden
feare
,
neither
of
the
desolation
of
the
wicked
,
when
it
commeth
.
THe
safety
in
the
other
verse
promised
,
is
in
this
commended
,
and
shewed
to
be
the
more
desireable
by
that
sound
confidence
,
and
comfortable
boldnesse
which
is
adioyned
to
it
,
being
for
the
certainty
and
lawfulnesse
of
it
commanded
by
a
precept
that
containeth
in
it
the
force
of
a
promise
,
Bee
not
afraid
,
viz.
thou
hast
no
cause
to
feare
,
neither
shalt
thou
bee
perplexed
with
feare
:
and
that
hee
will
as
well
giue
the
grace
of
boldlesse
to
the
godly
,
as
require
the
exercise
of
it
,
the
Psalmist
testifieth
,
saying
;
He
shall
not
be
afraid
of
euill
tidings
;
his
Psal.
112.
heart
is
fixed
,
he
trusteth
in
the
Lord
.
And
as
here
,
so
in
other
places
we
find
imperatiue
speeches
to
stand
for
firme
speeches
:
Psal.
37.
3.
as
,
Trust
in
the
Lord
,
doe
good
,
dwell
in
the
land
,
and
bee
fed
assuredly
,
viz.
Thou
shalt
dwell
in
the
land
,
and
not
faile
to
bee
fed
,
and
haue
all
sufficiency
ministred
to
thee
.
Affiance
,
and
holy
security
is
set
forth
by
the
contrary
,
with
the
circumstance
of
time
,
Be
not
afraid
▪
or
thou
shalt
not
feare
sudden
feare
;
the
desolation
of
the
wicked
when
it
commeth
;
euen
then
when
perils
shal
horribly
dismay
the
wicked
,
&
when
plagues
,
and
fearefull
iudgements
shall
vtterly
sweepe
them
away
,
thy
heart
shall
bee
quiet
and
peaceable
,
resting
assured
of
Gods
mercy
and
goodnesse
,
and
shalt
be
freed
from
the
iudgements
that
fall
on
them
,
or
at
least
be
safe
from
the
sting
thereof
:
no
poyson
,
no
venome
,
no
hurt
shall
proceed
from
them
;
onely
so
much
thou
shalt
suffer
,
and
bee
partaker
of
,
as
shall
make
thee
the
better
if
thou
liue
,
and
hasten
thy
happinesse
if
thou
die
.
This
amplification
is
of
no
small
importance
,
but
the
same
whereby
other
holy
writers
doe
much
magnifie
the
marueilous
mercy
of
God
,
and
the
admirable
felicity
of
his
people
▪
Iob
was
animated
with
it
by
Eliphaz
,
in
this
manner
:
Hee
shall
deliuer
the●
in
six
troubles
,
and
in
the
seuenth
,
there
shall
none
eu●●
Iob
5.
19.
20.
21
come
vnto
thee
.
In
famine
he
shall
redeeme
thee
from
death
,
and
●n
warre
from
the
power
of
the
sword
.
Thou
shalt
bee
hid
from
the
scourge
of
the
tongue
;
neither
shalt
thou
bee
afraid
of
destruction
when
it
commeth
.
And
elsewhere
after
this
sort
:
When
other
men
are
cast
downe
,
thou
shalt
say
,
there
is
lifting
vp
.
And
Dauid
Iob
22.
29.
insisteth
vpon
the
point
at
large
in
one
of
his
Psalmes
,
when
he
saith
:
Thou
shalt
not
be
afraid
for
the
●e●rour
by
night
,
nor
for
Psal.
91.
5.
6.
7.
the
arrow
that
flieth
by
day
,
nor
for
the
pestilence
that
walketh
in
darkenesse
,
nor
for
the
destruction
that
destroyeth
at
noone
da●
:
A
thousand
shall
fall
at
thy
side
,
and
ten
thousand
at
thy
right
hand
,
but
it
shall
not
come
neere
thee
.
But
with
thine
eyes
thou
shalt
see
the
reward
of
the
wicked
.
Vers.
26.
For
the
Lord
shall
bee
for
thy
confidence
,
and
shall
keepe
thy
foot
from
taking
.
THat
which
he
had
spoken
before
by
way
of
commandement
or
promise
,
he
now
confirmeth
and
maketh
good
by
a
strong
and
inuincible
argument
;
namely
,
the
omnipotent
efficient
,
and
worker
of
this
fortitude
in
the
hearts
of
his
people
,
and
the
preseruer
of
their
safety
:
The
Lord
shall
bee
for
thy
confidence
,
he
shall
support
and
sustaine
thy
hope
,
he
shall
encourage
and
establish
thy
heart
,
and
shal
keepe
thy
foote
from
taking
,
because
it
is
an
old
custome
for
the
wicked
to
lay
snares
and
spread
nets
for
the
feet
of
the
godly
:
and
as
common
a
thing
as
for
fowlers
and
hunters
to
set
snares
and
traps
for
birds
,
and
beasts
;
therefore
the
Lord
doth
gratiously
deliuer
his
from
being
taken
in
the
same
.
And
when
he
himselfe
doth
lay
his
nets
and
his
grins
for
the
vngodly
;
he
will
most
prouidently
take
order
that
his
owne
be
not
intangled
therein
.
The
like
allegorie
is
vsed
by
the
Prophet
for
this
same
purpose
:
Psal.
91.
3.
Surely
he
shall
deliuer
thee
from
the
snare
of
the
fowler
,
and
from
the
noisome
pestilence
.
Vers.
27.
Withhold
not
the
good
from
the
owners
therof
,
when
it
is
in
the
power
of
thine
hand
to
doe
it
.
NOw
Salomon
prescribeth
those
duties
which
properly
belong
to
the
second
Table
of
the
Law
,
as
the
former
from
the
fourth
verse
hitherto
did
to
the
first
.
And
herein
hee
requireth
,
-
-
1.
Benificence
,
that
wee
bee
helpefull
to
our
neighbour
.
-
2.
Innocencie
,
that
we
neither
thinke
nor
do
him
hurt
.
For
our
benificence
or
well
doing
,
he
would
haue
vs
to
performe
as
much
as
wee
can
in
this
verse
;
and
as
soone
as
wee
can
,
and
is
conuenient
,
in
the
next
.
He
inciteth
men
hereunto
by
the
rule
of
equitie
and
iustice
,
in
that
the
neglect
of
it
to
them
to
whom
it
should
bee
shewed
,
is
a
detaining
of
a
due
from
them
to
whom
by
right
it
belongeth
.
Withhold
not
good
,
but
readily
minister
it
,
whether
it
be
defence
,
reliefe
,
counsell
,
comfort
,
or
whatsoeuer
else
is
expedient
and
necessarie
,
from
the
owners
thereof
,
which
haue
deserued
it
,
to
whom
it
hath
been
promised
,
which
stand
in
need
of
it
,
or
to
whom
any
way
it
belongeth
,
though
not
by
a
ciuill
interest
,
yet
by
a
Christian
right
,
though
they
cannot
exact
it
,
yet
if
God
haue
allotted
it
to
them
,
and
call
vpon
thee
to
offer
it
,
and
out
of
mercy
and
kindnesse
freely
to
bestow
it
.
If
power
be
in
thy
hand
to
doe
it
,
if
it
stand
with
thy
ability
and
calling
,
prouided
also
that
thou
so
giue
vnto
one
,
that
thou
bee
not
of
necessity
compelled
to
defraud
others
which
are
neere
to
thee
,
to
whom
thou
art
more
bound
.
That
liberality
and
well
doing
is
a
duty
,
that
our
poore
distressed
brethren
haue
a
right
in
it
,
that
the
not
exercising
of
it
,
is
an
vniust
detention
of
a
due
from
them
to
whom
it
is
owing
,
our
Sauiour
Christ
himselfe
hath
already
witnessed
,
Mat.
25.
and
will
further
make
good
,
as
all
eares
shall
heare
,
and
al
eyes
shall
see
,
by
his
last
sentence
,
and
execution
of
the
same
at
his
glorious
appearance
.
And
if
it
be
a
sin
not
to
relieue
them
that
be
in
want
,
much
more
then
violently
,
or
fraudulently
to
take
or
keepe
ought
from
the
right
owners
,
though
men
haue
neuer
so
much
power
in
their
hands
to
beare
them
out
in
it
;
and
therefore
Iob
durst
not
lift
vp
his
hand
against
the
fatherlesse
,
though
he
saw
his
helpe
in
the
gate
,
viz.
though
the
bench
,
and
the
Iudge
,
and
the
Magistrates
would
haue
backed
,
and
maintained
him
in
his
iniustice
.
Vers.
28.
Say
not
to
thy
neighbour
,
Goe
,
and
come
againe
to
morrow
,
I
will
giue
it
thee
,
when
thou
hast
it
by
thee
.
BEfore
he
proued
benificence
to
be
a
necessary
duty
when
our
neighbous
need
requireth
helpe
,
and
our
ability
sufficeth
to
yeeld
it
,
because
in
this
case
God
▪
hath
made
vs
stewards
,
and
put
into
our
hands
some
part
of
the
portion
which
he
hath
appointed
to
others
,
and
therefore
in
conscience
wee
are
to
repute
them
the
owners
of
it
,
and
our selues
the
debtors
till
we
haue
made
payment
thereof
;
and
then
he
directeth
the
manner
of
it
,
that
it
be
seasonable
and
timely
,
and
consequently
that
it
be
done
willingly
,
and
with
cherefulnesse
.
And
this
hee
intimateth
by
prohibiting
delaies
vnto
those
that
are
in
present
want
,
and
come
in
hope
to
sue
for
speedy
succour
,
whom
pitilesse
men
are
wont
to
turne
away
with
the
worthlesse
almes
of
vaine
breath
,
and
guilefull
promises
,
saying
;
Go
from
me
now
,
and
come
againe
another
time
,
and
to
morrow
,
hereafter
I
will
giue
it
thee
.
Where
in
the
first
branch
,
they
include
their
neighbour
with
an
vncomfortable
repulse
:
in
the
second
,
they
require
of
him
a
double
labour
:
in
the
third
,
they
shake
him
off
,
and
illude
him
with
a
friuolous
promise
:
for
such
misers
doe
seldome
minde
a
morrow
,
or
any
day
ensuing
,
wherein
they
propose
seriously
to
shew
any
mercy
,
but
onely
make
these
semblances
and
shewes
,
that
they
might
not
seeme
professedly
to
be
churlish
Nabals
.
But
say
that
their
intent
is
according
to
their
speeches
,
yet
what
know
they
whether
they
shall
liue
till
the
morrow
,
or
then
they
haue
ought
to
bestow
,
or
their
brethren
may
euer
returne
to
receiue
it
▪
or
whether
through
want
of
present
reliefe
,
his
life
,
health
,
or
state
miscarrie
not
?
And
therefore
saith
Saint
Paul
,
Whilest
wee
haue
opportunity
Gal.
6.
10.
let
vs
doe
good
to
all
.
specially
to
them
of
the
houshold
of
faith
.
And
it
much
comforted
Iob
in
his
heauie
affliction
,
that
he
had
not
suffered
the
eyes
of
the
widowes
to
faile
.
And
this
is
Iob.
31.
16.
the
praise
of
Gods
bountifull
goodnesse
to
his
people
,
and
creatures
,
that
he
giueth
them
all
their
meate
in
due
season
.
But
Psal.
145.
15.
withall
the
Wiseman
doth
explicate
his
owne
meaning
,
and
sheweth
in
what
case
he
doth
forbid
this
manner
of
dimission
with
procrastination
:
When
thou
hast
it
by
thee
,
if
thou
be
able
to
satisfie
him
,
in
granting
his
request
,
otherwise
not
:
For
many
may
doe
that
to
morrow
,
which
they
cannot
to
day
,
and
want
meanes
to
performe
that
now
,
which
in
time
to
come
they
may
well
accomplish
:
and
for
such
it
is
not
vnlawfull
to
reserue
themselues
for
a
fitter
season
;
neither
will
it
be
amisse
for
them
to
make
a
faithfull
promise
of
their
future
benignity
,
both
to
refresh
the
heart
of
their
afflicted
brother
with
the
testimonie
of
their
loue
,
and
to
binde
themselues
to
the
more
certaine
performance
of
it
.
Vers.
29.
[
](A18960-e17300-b)*
*
Tacharash
.
Deuise
not
▪
euill
against
thy
neighbour
that
dwelleth
securely
with
thee
.
HAuing
proued
it
to
be
needfull
that
we
doe
all
good
offices
seasonably
to
our
neighbours
,
hee
dehorteth
on
the
contrary
side
from
doing
any
iniurie
to
them
,
which
in
it selfe
is
vniust
and
sinfull
,
and
yet
is
made
the
more
grieuous
by
circumstances
.
As
first
,
in
respect
of
the
manner
thereof
,
if
it
bee
purposely
,
and
perpensedly
practised
against
them
:
for
sundry
vices
doe
conspire
together
in
that
worke
,
as
malice
,
craft
,
voluntarie
iniquitie
,
and
wilfull
contempt
of
Gods
Commandements
:
and
herein
the
principall
faculties
of
the
soule
are
euilly
occupied
:
as
affections
,
wit
,
and
mind
,
with
the
abuse
of
the
tongue
,
and
corporall
members
also
:
for
the
word
signifieth
such
industrie
and
paines
taking
,
such
art
and
trauel
,
as
is
wont
to
be
vsed
in
the
tilling
of
the
land
,
&
plowing
of
the
ground
.
Against
the
hainousnesse
of
this
offence
,
Micah
denounceth
a
iudgement
,
saying
,
Woe
be
to
them
that
imagine
mischiefe
,
and
Micah
2.
1.
worke
wickednesse
on
their
beds
:
when
the
morning
is
light
they
practise
it
,
because
power
is
in
their
hand
.
And
Eliphaz
obserued
Iob
4.
8.
it
to
haue
been
the
bane
and
vndoing
of
many
whom
he
chargeth
to
be
agents
of
,
and
accessarie
to
their
owne
destruction
in
this
manner
:
I
haue
seene
,
they
that
plow
iniquity
,
and
sow
wickednesse
▪
reape
the
same
.
Secondly
,
it
is
aggrauated
by
the
subiects
,
the
persons
wronged
,
against
whom
this
mischiefe
is
plotted
,
thy
neighbour
that
dwelleth
with
thee
,
if
they
bee
our
friends
that
depend
on
our
loue
,
and
rest
in
an
opinion
of
our
faithfulnesse
towards
them
,
or
at
least
are
without
feare
that
any
vnfaithfulnesse
,
trecherie
,
or
perfidious
designes
should
proceed
from
vs
.
Iudasses
are
to
be
reckoned
among
the
wo●●
sort
of
people
,
which
will
both
kisse
a
man
,
and
betray
him
at
one
time
,
with
the
same
mouth
.
Nothing
troubled
Dauid
more
in
the
extremitie
of
all
his
troubles
,
then
the
indigne
behauiour
of
Achitophel
,
a
dislembling
,
fained
,
and
counterfeite
companion
;
and
therefore
letting
passe
the
open
violence
and
malice
of
his
professed
foes
,
hee
taketh
most
to
heart
,
and
most
bitterly
complaineth
of
the
most
horrible
falshood
of
that
most
faithlesse
hypocrite
.
Surely
(
saith
he
)
mine
enemie
did
not
Psal.
55.
12.
13.
14.
defame
me
,
for
I
could
haue
borne
it
;
neither
did
mine
enemy
exalt
himselfe
against
me
:
But
it
was
thou
O
man
,
my
guide
,
and
my
familiar
,
which
delighted
in
consulting
together
,
and
went
into
the
house
of
God
as
companions
.
Verse
30.
Striue
not
with
a
man
without
a
cause
,
if
hee
haue
done
thee
no
harme
.
AS
the
practise
and
attempt
of
all
hurt
against
others
is
to
be
auoided
,
according
as
the
word
euill
indefinitly
forbidden
,
doth
implie
;
so
we
haue
a
more
perticular
admonition
to
take
heede
of
contentions
,
specially
when
we
be
not
compelled
by
iniuries
offered
,
to
maintaine
our
owne
righteous
causes
,
or
to
punish
,
or
represse
sinne
in
others
,
but
shall
contrary
to
loue
,
peace
,
neighbourhood
,
and
equitie
molest
and
disquiet
harmelesse
and
innocent
persons
.
Hereby
doth
Esay
exaggerate
the
tyrannie
,
and
due
punishment
of
those
which
oppresse
the
Church
,
and
Gods
righteous
seruants
:
Woe
to
thee
that
spoilest
,
and
thou
wast
not
spoiled
:
and
dealest
treacherously
,
Isai.
33.
1.
and
they
dealt
not
treacherously
with
thee
:
when
thou
shalt
cease
to
spoile
,
thou
shalt
be
spoiled
;
and
when
thou
shalt
make
an
end
to
deale
treacherously
,
they
shall
deale
treacherously
with
thee
.
And
this
inhumanitie
is
yet
more
inhumane
,
if
they
be
accused
,
and
molested
,
that
deserue
well
at
ones
hand
,
and
haue
their
loue
and
kindnes
requited
with
indignitie
,
and
aboue
al
,
if
they
bee
pursued
and
oppressed
for
their
graces
,
for
their
goodnesse
,
for
their
seruices
to
God
,
and
well
doing
.
Now
these
words
containe
no
warrant
for
priuate
reuenge
,
or
wreaking
our
anger
on
euery
one
who
giueth
vs
iust
occasion
of
offence
:
for
the
aggrauation
of
a
greater
sinne
,
is
not
an
approbation
of
a
lesse
:
it
is
an
intollerable
crueltie
to
vexe
the
innocent
,
and
it
is
a
sinfull
part
also
to
bee
reuenged
on
our
faultie
enemies
.
In
the
meane
while
no
law
of
God
nor
man
doth
forbid
to
expostulate
either
publikly
or
priuately
before
the
Magistrate
,
with
him
that
hath
wronged
vs
,
yea
to
conuince
him
of
iniurie
(
if
we
bee
able
)
prouided
that
it
bee
done
moderatly
,
mildly
,
with
hatred
of
sinne
,
and
that
it
may
be
reformed
,
and
in
mercie
to
the
sinner
that
hee
may
bee
reclaimed
.
Verse
31.
Enuie
not
the
oppressor
,
and
chuse
none
of
his
waies
.
BEcause
the
premised
precepts
and
promises
are
the
left
regarded
,
by
meanes
of
the
hie
prosperity
of
impious
persons
that
contemne
them
,
and
of
the
deepe
aduersi●ie
of
god●
men
which
obserue
them
,
hee
therefore
in
the
conclusion●
this
Chapter
describeth
the
contrary
estates
and
condition
of
them
both
,
not
as
they
seeme
vnto
sense
,
but
as
they
no●
are
,
and
in
time
shall
appeare
more
plainly
to
be
in
truth
.
An●
hereunto
he
maketh
a
way
by
disswading
good
men
from
distemper
,
discouragements
,
and
disorder
at
the
sight
of
wicke●
and
cruell
mens
fortunate
successes
.
Enuie
not
the
oppressor
viz.
Let
not
the
abundance
,
or
promotion
of
them
that
are
giuen
to
violence
,
insolencie
,
or
impietie
,
grieue
,
or
disquiet
th●
hart
,
though
it
be
no
easie
matter
for
good
men
to
behold
the
same
without
vexation
:
and
chuse
none
of
his
waies
be
not
alured
by
his
example
(
how
well
soeuer
he
succeedeth
)
to
follow
him
in
the
same
steps
.
Although
the
second
clause
be
annexed
to
the
former
,
as
●
second
exhortation
,
yet
it
carrieth
the
force
of
an
argume●
from
the
effects
:
because
this
kind
of
emulation
,
if
it
proceed
without
controlement
,
is
wont
to
worke
much
passion
at
the
first
,
and
to
draw
men
to
imitation
at
the
last
.
Wherefore
Dauid
giuing
the
same
caueat
,
doth
seeke
in
like
manner
to
preuent
the
same
mischiefe
.
Fret
not
thy selfe
for
the
wicked
ne●ther
Psal.
37.
1.
7.
8.
be
enuious
for
the
euill
doers
.
Fret
not
thy selfe
,
because
▪
the
man
that
prospereth
in
his
way
,
because
of
the
man
th●
brings
wicked
deuices
to
passe
.
Cease
from
anger
,
forsake
wrat●
Fret
not
thy selfe
in
any
wise
to
doe
euill
.
And
whether
it
be
Dauid
,
or
Asaph
that
wrote
the
seuentie
third
Psalme
,
th●
Prophet
(
whosoeuer
he
was
)
testifieth
by
his
own
experience
▪
what
force
there
is
in
bad
mens
prosperitie
to
trouble
good
mens
mindes
,
and
how
perilous
this
trouble
is
to
peruert
the
waies
.
My
feete
(
saith
he
)
were
almost
gone
:
For
I
was
enuio●
Psal.
73.
1.
2.
at
the
foolish
,
when
I
saw
the
prosperitie
of
the
wicked
.
Verse
32.
For
the
froward
is
an
abomination
to
the
Lord
:
and
his
secret
is
with
the
righteous
.
HE
maketh
it
to
appeare
by
good
reason
that
there
is
no
cause
why
wicked
men
should
be
enuied
,
nor
safetie
in
conforming
our selues
to
their
example
,
forasmuch
as
froward
persons
,
and
such
as
peruersely
goe
on
in
their
crueltie
,
and
other
wicked
courses
,
reiecting
al
admonition
to
the
contrarie
,
are
an
abomination
to
the
Lord
,
abhorred
extremely
,
and
perfectly
hated
of
him
.
For
he
sets
it
downe
in
the
abstract
to
declare
that
hee
hath
them
in
full
detestation
.
It
is
not
said
,
they
are
abominable
,
but
abomination
it selfe
,
as
odious
as
may
be
,
and
such
as
are
loathsome
to
looke
vpon
.
Moses
his
speech
to
Pharaoh
doth
declare
what
affections
,
and
effects
the
sight
of
any
abomination
is
apt
to
worke
:
Loe
,
shall
we
sacrifice
Exod.
8.
the
abomination
of
the
Egyptians
before
them
,
and
they
not
stone
vs
?
Now
who
seeth
not
the
most
lamentable
case
,
and
desperate
misery
of
those
with
whom
the
Lord
is
so
highly
offended
,
be
their
externall
wealth
and
aduancement
neuer
so
great
?
A
Kings
implacable
anger
bringeth
downe
the
greatest
subiects
,
as
wretched
Haman
felt
;
and
who
then
would
admire
him
that
liueth
,
and
is
like
to
dye
in
the
most
grieuous
displeasure
and
indignation
of
the
liuing
God
?
Against
these
he
setteth
the
state
of
the
godly
▪
that
he
hath
them
in
estimation
,
and
is
much
delighted
with
them
,
as
the
effects
of
his
fauour
doe
shew
.
His
secret
is
with
the
righteous
.
His
hidden
counsels
,
especially
touching
their
owne
saluation
,
the
hidden
and
mysticall
knowledge
of
his
will
(
which
an
naturall
man
cannot
attaine
vnto
,
as
S.
Paul
witnesseth
)
is
by
his
1.
Cor.
2.
word
and
spirit
reueiled
vnto
them
,
and
so
it
is
not
to
his
enemies
,
or
to
any
whom
he
hath
▪
not
chosen
for
friends
,
according
to
our
Sauiour
his
owne
testimonie
:
Henceforth
I
call
Ioh.
15.
15.
you
no
more
seruants
,
for
the
seruant
knoweth
not
what
his
master
doth
,
but
I
call
you
friends
.
For
all
things
which
I
haue
heard
of
▪
my
father
,
make
knowne
to
you
.
And
the
same
doth
Dauid
commend
as
an
honourable
prerogatiue
,
wherewith
God
vseth
to
grace
his
faithfull
seruants
,
how
meane
or
contemptible
soeuer
they
seeme
to
be
in
the
world
.
The
secret
of
the
Psal.
25.
14.
Lord
is
with
them
that
feare
him
:
and
his
couenant
to
giue
them
vnderstanding
.
Verse
33.
The
curse
of
the
Lord
is
on
the
house
of
the
wicked
▪
but
his
blessing
on
the
habitation
of
the
righteous
.
HE
confirmeth
the
former
position
by
the
effects
of
his
hatred
and
loue
on
both
sides
:
The
curse
of
the
Lord
,
his
plagues
and
iudgements
are
threatned
,
and
prepared
,
and
in
time
shall
bee
executed
vpon
the
house
of
the
wicked
;
though
it
be
neuer
so
stately
a
palace
,
but
his
blessing
,
his
promise
,
his
grace
,
and
good
prouidence
is
vpon
the
habitation
of
the
righteous
,
though
it
be
neuer
so
base
a
cottage
:
where
,
by
house
and
habitation
,
hee
vnderstandeth
the
dwelling
,
the
state
,
the
waies
,
and
persons
belonging
to
them
.
Verse
34.
Surely
he
scorneth
the
scorners
:
but
giueth
grace
to
the
lowly
.
THe
former
sentences
declared
the
seuerity
of
God
against
all
kinde
of
sinfull
men
;
but
in
this
is
shewed
what
a
speciall
quarrell
he
hath
against
iesters
,
scoffers
,
and
mockers
,
at
his
word
,
and
admonitions
,
those
hellish
Atheists
which
deride
his
ordinances
,
and
serueth
them
in
their
kinde
,
both
because
of
all
others
they
are
most
arrogant
,
and
presumptuous
,
and
none
doe
so
much
vilifie
and
despite
him
,
as
they
doe
,
and
for
that
they
bee
pestilent
and
plaguie
persons
,
causing
others
also
to
thinke
basely
of
Gods
most
glorious
and
sacred
Oracles
;
and
therefore
hee
scorneth
them
,
requiteth
them
their
owne
measure
,
and
returneth
that
vpon
themselues
,
which
they
can
but
offer
and
attempt
against
him
:
they
would
haue
his
name
to
be
contemned
,
hee
makes
them
and
theirs
to
bee
abhorred
,
they
desire
to
bring
his
worship
into
reproch
,
hee
doth
fill
their
faces
full
of
shame
:
hee
laugheth
at
their
ruine
and
destruction
which
is
comming
vpon
them
:
he
laugheth
at
their
terrours
,
cries
and
rorings
when
they
are
in
their
torments
;
when
they
would
seeke
him
,
hee
turneth
his
face
from
them
;
when
they
stand
in
need
of
faith
and
repentance
,
hee
keepeth
it
away
,
and
withstands
them
.
And
to
these
are
opposed
humble
men
,
which
demeane
themselues
in
a
contrary
manner
:
for
they
scoffe
not
at
the
words
of
God
,
as
these
scorners
doe
in
their
pride
,
but
with
feare
and
reuerence
,
hearken
to
it
,
feare
and
obey
it
,
wherefore
also
they
finde
contrary
successe
,
God
testifying
his
loue
vnto
them
,
and
especiall
regard
of
them
,
by
working
grace
in
their
hearts
,
with
his
holy
spirit
,
which
hath
euer
been
an
infallible
pledge
of
his
fauour
.
Saint
Iames
declareth
the
meanes
whereby
men
become
scorners
,
and
that
is
,
by
being
proud
;
and
likewise
teacheth
after
what
sort
the
Lord
doth
scorne
them
,
namely
,
by
detaining
of
grace
from
them
,
which
doth
argue
his
hatred
and
displeasure
,
and
therefore
so
frameth
he
the
opposition
:
God
resisteth
the
proud
Iam.
4.
6.
and
giues
grace
to
the
humble
.
Vers.
35.
The
wise
shall
inherit
glory
,
but
fooles
doe
beare
away
Merim
.
shame
.
BEcause
humble
men
are
accounted
simple
,
and
proud
men
wise
;
and
sinne
bringeth
many
to
preferment
,
and
grace
occasioneth
diuers
to
be
despised
in
the
world
;
hee
therefore
to
raise
vp
the
discouraged
hearts
on
the
one
side
,
and
to
take
downe
the
insolent
mindes
of
the
other
,
doth
pronounce
the
lowly
and
godly
to
be
wise
,
and
the
proud
,
scornefull
,
and
wicked
to
be
fooles
:
and
that
these
wise
shall
haue
an
answerable
honour
,
as
those
that
be
rising
and
in
way
to
promotion
,
and
such
fooles
shall
haue
a
proportionable
contempt
,
as
such
as
be
falling
,
and
in
the
state
of
ignominie
.
The
wise
shall
inherit
glory
,
viz.
enioy
praise
,
and
estimation
in
due
season
,
when
they
come
to
their
yeeres
,
though
for
a
while
,
during
the
time
of
their
nonage
they
liue
obscurely
,
and
sustaine
many
reproches
,
and
when
they
haue
it
,
they
shall
keepe
it
,
and
vse
it
as
their
owne
,
as
free-holders
their
inheritances
which
are
lawfully
descended
to
them
,
whereas
the
applause
and
promotions
of
the
wicked
are
but
borrowed
,
or
stollen
,
and
therefore
of
no
continuance
with
them
.
The
possession
of
this
glory
is
of
many
taken
in
the
earth
,
the
hearts
and
tongues
of
men
honouring
them
in
this
life
,
but
the
full
fruition
thereof
shall
bee
in
heauen
,
and
that
perfectly
▪
and
perpetually
,
with
the
fulnesse
of
all
other
felicity
.
Contrariwise
,
fooles
doe
beare
away
shame
;
wicked
sinners
play
the
fooles
egregiously
taking
vp
for
their
portion
,
(
as
the
word
doth
well
signifie
)
and
voluntarily
chusing
shame
,
those
things
which
will
bring
them
to
shame
and
reproch
:
as
their
pr●de
their
pompe
,
their
carnall
excellency
will
doe
either
amongst
men
in
earth
,
or
before
the
iudgement
seate
of
Christ
in
the
day
of
the
Lord
.
This
exaltat●●n
of
the
godly
,
with
other
sundry
blessings
,
and
the
confusion
of
the
wicked
,
with
many
sorts
of
calamities
the
Prophet
Isaiah
doth
confirm●
:
Behold
,
my
seruant
shall
eate
,
and
ye
shall
be
hungry
:
Isa.
65.
13.
14.
15.
behold
,
my
seruants
shall
drinke
,
but
ye
shall
be
thirsty
?
behold
,
my
seruants
shall
reioyce
,
and
ye
shall
be
ashamed
:
behold
,
my
seruants
shall
sing
for
ioy
of
heart
,
but
ye
shall
cry
for
sorrow
of
heart
,
and
howle
for
vexation
of
spirit
:
and
ye
shall
leaue
your
name
for
a
curse
to
my
chosen
:
for
the
Lord
shall
slay
thee
,
and
call
his
seruants
by
a
new
name
.
CHAPTER
.
IIII.
Vers.
1.
Heare
O
ye
children
,
the
instruction
of
a
father
,
and
giue
eare
to
vnderstanding
.
IN
this
Chapter
Salomon
confirmeth
the
same
which
he
had
handled
in
the
former
Chapters
.
And
herein
he
exhorteth
his
readers
to
hearken
to
his
lessons
,
and
carefully
get
,
keep
,
and
make
much
of
the
heauenly
wisedome
of
God
,
to
the
fourteenth
verse
.
Secondly
,
he
dehorteth
from
the
society
and
practise
of
wicked
men
,
to
the
twentieth
verse
.
Thirdly
,
he
giueth
an
admonition
,
not
onely
to
imbrace
his
instructions
,
but
also
to
vse
them
to
the
gouernment
of
their
hearts
,
speeches
,
and
all
manner
of
behauiour
,
to
the
end
of
the
Chapter
.
And
in
all
these
hee
deliuereth
little
or
nothing
by
precept
,
which
he
doth
not
also
approue
to
them
by
reason
.
To
the
end
that
hee
might
the
better
win
the
affections
of
his
scholers
,
and
challenge
not
onely
attention
to
heare
him
,
which
hee
expresly
requireth
,
but
obedience
to
his
words
,
which
by
consequence
is
inferred
,
hee
beginneth
his
speech
with
a
preface
,
and
therein
mentioneth
the
relation
that
is
betweene
him
and
his
scholers
,
how
they
comming
to
learne
are
become
his
children
,
and
hee
appointed
by
God
to
teach
sustaineth
the
person
of
a
father
,
and
accordingly
giueth
fatherly
instructions
proceeding
from
loue
,
and
deliuered
with
authority
.
Vers.
2.
For
I
doe
giue
good
doctrine
,
therefore
forsake
not
my
law
.
ALthough
those
personal
respects
might
be
of
good
force
to
moue
them
,
yet
he
thinketh
it
not
enough
to
vrge
his
owne
iurisdiction
,
or
their
duty
for
loyalty
,
but
produceth
other
arguments
to
shew
the
equity
of
his
demand
:
as
one
is
the
excellency
of
the
matter
,
which
hee
doth
propose
vnto
them
:
I
doe
giue
you
a
good
doctrine
,
that
which
is
wholesome
,
pleasant
and
profitable
to
an
vpright
heart
:
it
is
not
heretical
,
erronious
,
seditious
,
wanton
,
or
any
infectious
or
dangerous
discourse
:
it
is
no
common
,
triuiall
,
or
worthlesse
pamphlet
:
it
is
no
fancie
of
mans
braine
,
or
superstitious
tradition
of
flesh
and
blood
,
but
that
which
is
sound
and
fruitfull
,
for
mind
,
hart
,
manners
,
state
and
gouernment
:
I
vtter
noble
and
diuine
sentences
,
which
bring
present
consolation
,
and
inuesteth
men
with
eternall
felicity
.
Hereupon
he
forbiddeth
vs
to
forsaks
his
law
,
in
minde
,
in
profession
,
or
in
practise
.
For
who
that
is
well
in
his
wits
will
reiect
or
neglect
a
thing
so
good
,
so
delightfull
,
so
profitable
,
so
comfortable
,
and
the
same
so
freely
offered
.
Vers.
3.
For
I
was
the
sonne
of
my
father
,
tender
and
only
beloued
in
the
sight
of
my
mother
.
THe
example
and
testimony
of
Dauid
is
brought
as
a
second
reason
for
the
warrant
of
his
teaching
,
&
the
goodnesse
of
his
doctrine
;
for
he
dealeth
with
them
no
otherwi●●
then
his
owne
father
dealt
with
him
;
and
looke
what
doctri●●
himselfe
had
receiued
of
so
kinde
an
instructor
,
the
same
a
〈…〉
he
faithfully
deliuered
for
their
instruction
.
In
this
verse
he
acknowledgeth
his
parents
louing
affection
:
In
the
next
hee
relateth
his
fathers
wholesome
precepts
.
For
I
was
the
sonne
of
●●
father
,
whom
he
most
dearely
and
entirely
affected
aboue
t●●
rest
of
his
children
,
Only
beloued
in
the
sight
of
my
mother
,
whose
heart
was
so
much
knit
vnto
mee
,
as
if
shee
had
had
no
other
sonne
,
and
therefore
could
seldome
endure
me
to
be
out
of
〈◊〉
presence
,
although
she
had
borne
other
sonnes
also
,
as
appeareth
,
1.
Chron.
3.
5.
But
what
meaneth
Salomon
by
this
?
w●●
1.
Chron.
3.
5.
doth
hee
publish
to
the
world
how
dearely
his
parents
affected
him
?
Because
he
would
haue
it
knowne
that
their
gre●●
loue
was
a
principall
cause
of
his
good
education
;
and
〈◊〉
therfore
he
was
well
taught
,
because
he
was
much
set
by
.
And
bearing
the
same
good
will
to
his
spirituall
children
,
as
his
father
did
to
him
,
hee
would
imitate
his
father
by
testifying
〈◊〉
loue
in
giuing
good
counsell
.
Vers.
4.
He
taught
me
also
,
and
said
vnto
me
:
Let
thine
hea●●
retaine
my
words
;
keepe
my
commandements
and
liue
.
HAuing
alleaged
the
motiues
of
Dauids
documents
and
instructions
,
the
singular
loue
he
bare
vnto
him
;
he
now
beginneth
to
recite
the
matter
therof
,
which
consisteth
of
exhortations
,
dehortations
,
and
promises
promiscuously
intermingled
;
and
in
all
these
he
recommendeth
vnto
him
,
and
inciteth
him
vnto
the
intentiue
regard
of
sound
&
sauing
knowledge
:
and
first
,
he
prepareth
him
to
a
serious
obseruation
of
his
counsell
in
this
verse
,
and
afterwards
deliuereth
the
perticulars
of
his
aduice
in
those
that
follow
.
That
his
sayings
might
be
of
the
greater
force
,
and
dwell
the
longer
with
him
,
he
requireth
that
they
may
haue
a
due
manner
of
acceptance
,
that
the
eare
be
not
onely
imployed
in
receiuing
of
them
,
but
the
heart
and
mind
also
:
neither
doth
it
suffice
that
they
bee
once
apprehended
,
but
constantly
held
fast
(
as
the
word
signifieth
)
and
therfore
addeth
also
another
clause
keepe
my
Commandements
,
keepe
them
in
memory
,
keepe
them
in
affection
,
keepe
them
in
practise
.
Hee
maketh
a
proffer
of
large
extent
,
and
offereth
a
gift
most
desireable
;
namely
,
life
,
both
temporall
,
and
eternall
,
with
all
happinesse
belonging
to
them
both
:
but
most
emphatically
set
downe
in
the
imparatiue
moode
,
and
liue
;
wherein
he
both
prescribeth
a
duty
,
and
therein
giueth
direction
,
and
maketh
a
large
promise
;
as
if
hee
should
haue
said
;
Be
prouident
in
yeelding
obedience
to
my
commandements
that
thou
maiest
liue
,
and
assuredly
thou
shalt
liue
,
and
that
most
blessedly
.
Vers.
5.
Get
wisedome
,
get
vnderstanding
:
forget
not
,
neither
decline
from
the
words
of
my
mouth
.
HEre
he
layeth
downe
the
proposition
and
maine
point
of
his
whole
oration
,
Get
wisedome
(
saith
he
)
ge●
vnderstanding
,
viz.
call
,
crie
,
digge
,
search
,
and
vse
all
good
meanes
for
an
exquisite
and
setled
knowledge
,
with
the
faculty
of
conceiuing
,
and
discerning
,
whereby
thou
maiest
bee
kept
from
errours
:
forget
not
,
let
no
good
instructions
regardlesly
slip
out
of
thy
memorie
:
Decline
not
from
the
words
of
my
mouth
,
breake
not
through
contempt
or
negligence
those
precepts
and
rules
wherewith
I
informe
thee
,
for
the
attainement
and
vsage
of
this
heauenly
knowledge
.
Vers.
6.
Forsake
her
not
,
and
she
shall
preserue
thee
,
loue
her
,
and
she
shall
keepe
thee
.
BEcause
as
much
mischiefe
commeth
by
casting
off
that
which
is
good
,
as
by
meere
refusall
of
it
,
hee
presseth
the
point
of
perseuerance
,
warning
his
sonne
that
he
should
by
no
meanes
giue
ouer
his
good
beginnings
:
hee
would
not
haue
him
forsake
wisedome
,
either
ceasing
to
learne
it
,
or
desisting
from
the
exercise
of
it
;
and
allureth
him
to
this
good
persistance
by
the
benefit
of
constancy
,
she
shall
preserue
thee
,
(
saith
he
)
shee
shall
preserue
thy
heart
and
mind
from
sinfull
lusts
,
and
other
corruptions
:
she
shall
keepe
thee
from
the
practise
of
euill
behauiour
:
she
shall
defend
thee
from
shame
and
reproch
:
she
shall
protect
thee
from
plagues
and
punishments
.
Now
he
teacheth
him
not
onely
why
he
should
retaine
wisdome
,
but
how
he
may
bee
able
to
doe
it
,
and
so
receiue
preseruation
from
her
;
and
that
is
,
by
setting
his
delight
vpon
her
,
loue
her
,
and
then
she
shall
keepe
thee
,
for
no
man
doth
easily
depart
from
the
thing
which
he
loueth
,
but
charily
layeth
vp
that
which
his
heart
is
set
vpon
,
and
keepeth
it
safe
with
al
heedfulnesse
.
Why
doth
God
eternally
preserue
his
people
?
because
he
loueth
them
.
And
why
do
they
perpetually
cleaue
vnto
him
?
because
they
loue
him
.
Who
(
saith
Saint
Paul
)
shall
separate
vs
from
the
loue
of
Christ
?
Shall
tribulation
,
or
anguish
,
Rom.
8.
3●
.
&c.
That
in
the
Canticles
is
not
impertinent
to
this
purpose
:
Set
me
as
a
seale
on
thy
heart
;
for
loue
is
strong
as
Cant.
8.
6.
death
;
ielousie
is
cruell
as
the
graue
,
the
coales
thereof
are
fierie
coales
;
many
waters
cannot
quench
loue
,
if
a
man
would
giue
all
the
substance
of
his
house
to
buy
loue
,
hee
would
vtterly
despise
it
.
Vers.
7.
Wisedome
is
the
chiefe
thing
,
therefore
get
wisdome
,
and
with
all
thy
getting
get
vnderstanding
.
THat
he
may
the
stronglier
confirme
his
admonitions
going
last
before
,
and
the
more
directly
inferre
this
exhortation
ensuing
,
he
extolleth
wisedome
with
due
and
deserued
praise
,
ascribing
to
it
the
principall
place
of
excellency
,
and
preferring
it
before
all
things
in
the
world
,
as
Salomon
proued
by
comparison
in
the
former
chapter
;
and
then
it
followeth
that
it
must
needs
be
worth
getting
,
worth
keeping
,
worth
louing
,
&c.
and
therefore
hee
had
good
reason
also
to
perswade
him
with
all
his
possessions
to
compasse
it
,
that
hee
should
vse
all
opportunities
,
and
commodities
,
and
whatsoeuer
he
enioyed
,
as
a
meanes
to
further
him
in
knowledge
,
and
to
haue
nothing
in
such
estimation
,
though
it
bee
neuer
so
deere
vnto
him
,
as
not
to
depart
with
it
for
the
encrease
of
grace
,
and
exercise
of
goodnesse
,
if
otherwise
hee
cannot
obtaine
the
one
,
or
performe
the
other
.
For
hee
cannot
haue
a
hard
match
that
makes
a
purchase
of
vertue
,
how
great
soeuer
the
price
be
that
he
payeth
for
it
,
because
euery
parcell
of
it
ouerualueth
all
the
most
delectable
things
of
the
world
:
it
is
that
treasure
which
he
that
found
,
is
commended
by
our
Sauiour
for
selling
all
that
he
hath
to
purchase
the
field
wherein
it
was
hidden
:
and
it
is
that
rich
pearle
,
which
the
wise
Merchant
Psal.
13.
44.
45.
did
well
to
buy
with
the
sale
of
all
that
he
had
.
Vers.
8.
Exalt
her
,
and
she
shall
promote
thee
:
she
shall
bring
thee
to
honour
,
when
thou
doest
imbrace
her
.
Vers.
9.
She
shall
giue
to
thine
head
an
ornament
of
grace
,
a
crowne
of
glory
shall
she
deliuer
thee
.
HAuing
gotten
her
,
though
it
cost
him
deere
,
he
requireth
that
he
vse
her
well
,
by
making
much
of
her
,
and
extolling
her
,
which
is
done
by
a
reuerent
and
honourable
entertainment
of
her
:
for
so
hee
explicateth
himselfe
,
in
conditioning
that
shee
bee
imbraced
,
which
is
done
when
the
word
is
1.
Thes.
2.
13.
Gal.
4.
14.
receiued
,
as
the
word
of
God
;
when
the
Ministers
are
respected
,
as
the
messengers
of
God
:
when
obedience
is
yeelded
as
to
the
voice
of
God
:
when
she
is
magnified
with
a
wholesome
tongue
,
and
glorified
with
a
godly
life
.
And
to
him
that
shall
performe
this
duty
,
he
sheweth
how
shee
will
requite
it
with
her
fauours
,
saying
;
she
shall
promote
thee
,
either
to
a
earthly
dignity
,
or
to
a
heauenly
.
(
For
that
which
God
saith
,
God
in
wisedome
saith
,
Them
that
honour
me
,
I
honour
.
)
And
Salomon
1.
Sam.
2.
30.
found
it
verified
in
both
,
and
that
in
ample
and
large
measure
,
shee
shall
giue
to
thine
head
an
ornament
of
grace
,
and
set
vpon
thine
head
a
blessed
crowne
,
as
Chap.
1.
9.
Vers.
10.
Heare
O
my
sonne
▪
and
receiue
my
words
,
and
the
yeeres
of
thy
life
shall
be
many
.
Vers.
11.
I
doe
teach
thee
in
the
way
of
wisedome
,
and
leade
thee
in
the
right
pathes
,
HItherto
(
as
it
seemeth
)
Salomon
hath
related
the
words
of
his
father
Dauid
produced
by
way
of
testimonie
,
both
to
establish
the
hearts
of
his
auditors
▪
or
readers
,
and
to
●u●●fie
his
owne
doctrine
,
which
●ee
had
,
and
doth
communicate
vnto
them
,
for
that
Dauid
,
so
worthy
a
person
,
did
out
of
his
affection
so
counsell
him
,
as
hee
aduised
them
,
and
now
proceedeth
in
his
owne
words
,
or
rather
in
the
words
of
God
,
suggested
vnto
him
,
and
written
by
him
,
for
the
vse
of
his
children
,
to
whom
hee
speaketh
in
the
first
verse
of
this
chapter
,
hauing
begun
his
speech
in
the
plurall
number
,
as
speaking
to
all
,
in
this
and
those
following
,
he
continueth
in
the
singular
,
as
if
hee
would
direct
his
speech
to
euery
perticular
.
The
matter
which
hee
handleth
is
not
new
,
but
a
renuing
of
that
which
he
had
formerly
deliuered
,
which
he
doth
,
to
auerre
the
soundnesse
,
the
vtility
,
and
the
necessity
of
it
:
the
precept
for
hearing
was
deliuered
chapter
the
first
,
verse
the
eighth
:
the
duty
of
receiuing
instruction
was
required
chapter
2.
vers.
1.
the
promise
of
long
life
hath
been
made
,
chapter
3.
verse
2.
and
16.
the
testimony
also
of
his
instruction
was
giuen
in
the
second
verse
of
this
chapter
,
sauing
that
there
hee
vtteredit
more
generally
,
and
here
he
doth
it
more
specially
;
there
simply
,
and
here
tropically
,
and
in
a
briefe
allegorie
,
comparing
his
reader
to
a
trauelle●
,
himselfe
to
a
guide
,
and
Gods
word
to
the
way
:
there
he
saith
,
I
giue
you
a
good
doctrine
,
and
here
,
I
doe
teach
thee
in
the
way
of
wisedome
▪
and
leade
thee
in
the
right
pathes
.
My
sayings
,
with
the
r●st
of
the
Sc●iptures
duly
obserued
,
are
able
to
make
thee
wise
to
saluation
,
being
profitable
2.
Tim.
3.
15.
16.
for
doctrine
,
for
repro●fe
,
for
correction
,
for
instruction
in
righteousnesse
that
thou
maiest
be
perfect
,
and
throughly
furnished
to
all
good
workes
.
Verse
12.
When
thou
goest
,
thy
steps
shall
not
be
straitned
,
and
when
thou
runnest
,
thou
shalt
not
stumble
.
BEfore
he
commended
his
doctrine
for
the
wholesomnes
,
equitie
,
and
goodnesse
of
it
,
and
now
for
the
fruite
and
happie
successe
which
it
causeth
,
it
make
our
course
of
life
comfortable
,
and
free
from
perill
,
euen
then
when
wee
seeme
to
be
in
most
hazzard
;
which
argument
hath
been
erst
produced
,
and
is
now
repeated
:
but
with
some
addition
,
and
further
amplification
,
then
was
before
in
the
third
chap.
vers.
23.
it
was
said
,
Thou
shalt
walke
by
the
way
safely
,
and
thy
foote
shall
not
stumble
.
And
now
that
safetie
with
easinesse
adioyned
to
it
is
argued
,
and
illustrated
elegantly
by
an
allegory
when
thou
goest
,
thy
steps
shall
not
be
straitned
but
thy
path
shall
be
broad
enough
without
straining
of
thy
foote
,
or
slipping
beside
:
which
mischiefe
befalleth
those
which
goe
ouer
bridges
,
or
vpon
steepes
,
or
in
such
like
passages
and
places
which
are
too
narrow
.
And
this
he
doth
yet
further
enlarge
by
way
of
gradation
,
saying
,
When
thou
runnest
,
thou
shalt
not
stumble
:
To
goe
surely
without
danger
of
stumbling
,
though
but
a
soft
pace
is
a
good
thing
;
but
to
runne
swiftly
without
harme
is
a
harder
and
happier
matter
,
seeing
that
hee
that
maketh
much
haste
seeth
not
the
perill
that
is
before
him
:
and
yet
this
is
the
blessed
condition
of
all
those
that
walke
in
the
way
of
wisedome
,
partly
because
they
haue
the
Lord
himselfe
to
be
their
guide
and
keeper
,
and
partly
because
hee
hath
giuen
his
Angels
charge
ouer
them
,
to
keepe
them
in
all
their
waies
:
and
they
shall
beare
them
vp
in
their
hands
,
lest
they
d●sh
their
feete
again●●
Psal.
91.
12.
a
stone
.
But
our
Sauiours
saying
in
the
Gospell
may
seeme
to
contradict
this
Scripture
,
as
contrary
vnto
it
:
for
hee
affirmeth
that
the
way
that
leadeth
to
life
it
straite
,
and
the
gate
narrow
,
&c.
For
answer
vnto
which
obiection
,
obserue
that
Christ
speaketh
there
,
of
the
exercise
of
godlinesse
and
religion
,
which
is
strict
and
not
so
broad
as
fleshly
mens
lusts
and
appetites
do
desire
;
and
therefore
they
that
will
passe
through
the
same
vnto
heauen
,
must
restraine
themselues
from
the
excessiue
libertie
of
sinne
by
mortification
,
and
containe
their
affections
and
behauiour
within
the
compasse
of
Gods
holie
will
:
and
heere
Salomon
declareth
the
effects
and
reward
of
godlinesse
and
religion
,
that
God
doth
protect
them
,
and
make
their
paths
wide
and
broad
before
them
,
for
consolation
and
safetie
.
Verse
13.
Take
hold
of
instruction
,
let
her
not
goe
:
keepe
her
for
she
is
thy
life
.
HEre
wee
haue
an
end
of
the
first
point
of
this
Chapter
which
as
he
entred
into
with
the
testimonie
and
authoritie
of
his
father
,
so
hee
also
concludeth
almost
in
his
words
for
there
is
no
materiall
difference
betweene
this
,
and
the
fourth
verse
of
this
present
chapter
.
Wherein
hee
saith
,
L●●
thine
heart
retaine
,
or
hold
fast
my
words
:
keepe
my
commandements
,
and
liue
:
which
in
sense
accordeth
with
this
text
,
Take
hold
of
instruction
,
let
her
not
goe
:
keepe
her
,
for
she
is
thy
life
.
The
same
precept
in
effect
is
giuen
here
,
and
there
,
that
we
persist
constantly
in
goodnesse
.
The
reason
is
for
substance
the
same
in
both
places
,
though
in
the
one
it
be
alleaged
as
●
promise
,
liue
thou
,
or
thou
shalt
liue
:
in
this
other
there
is
a
secret
threatning
mingled
with
the
promise
,
and
so
they
iointly
intimate
the
wonderfull
benefit
of
perseuerance
,
and
the
extreme
perill
of
reuolting
,
she
is
thy
life
,
if
in
preseruing
of
her
thou
doest
keepe
that
which
of
all
other
things
is
the
mos●
precious
,
euen
thy
very
life
,
thy
spirituall
life
,
thy
eternall
life
but
if
thou
be
remisse
,
and
carelesse
of
her
,
if
thou
reiect
an●
cast
her
off
,
nothing
can
counteruaile
thy
damage
,
thou
departest
with
the
prime
of
all
thy
possessions
,
thou
destroye●
thy selfe
,
thou
losest
thy
life
for
euer
.
Verse
14.
Enter
not
into
the
path
of
wicked
men
,
neither
wa●
in
the
way
of
euill
men
.
Verse
15.
Auoid
it
,
passe
not
by
it
,
turne
from
it
:
passe
aw●
FOr
as
much
as
not
onely
the
companie
▪
but
the
conuers●ation
of
lewd
persons
is
contagious
,
and
noisome
,
and
therfore
their
example
is
pernitious
,
and
pestilent
,
he
therefore
aduertiseth
those
which
will
learne
any
good
of
him
to
take
heede
of
it
:
and
not
alone
to
stay
proceedings
therein
,
but
if
it
be
possible
,
to
preuent
the
beginnings
,
and
not
at
all
to
practise
any
of
their
sinfull
actions
,
and
therefore
saith
he
,
Enter
not
into
the
way
of
wicked
men
,
doe
not
set
any
foote
into
their
disorders
,
and
sinfull
course
of
life
:
for
hardly
can
a
man
bee
reclaimed
that
hath
tasted
of
the
pleasures
and
deceitfulnes
of
sinne
.
Neither
walke
in
the
way
of
euill
men
,
follow
them
not
in
their
exorbitant
and
dissolute
behauiour
:
Auoide
it
,
keepe
from
it
with
detestation
of
it
,
as
the
word
importeth
,
abhorre
it
,
set
thy selfe
against
it
,
as
thou
wouldest
against
infection
and
poyson
:
passe
by
it
,
come
not
nigh
it
,
for
feare
thou
be
taken
,
and
ensnared
with
it
:
turne
from
it
,
with
all
speede
possible
,
if
thou
hast
so
much
as
set
one
foote
towards
it
:
passe
by
,
diuert
thy
course
another
way
,
and
keepe
as
farre
off
as
thou
canst
.
In
all
these
words
he
prosecuteth
his
admonition
with
similies
,
taken
from
trauellers
,
whose
wisedome
is
to
shunne
all
suspected
by-pathes
,
and
whatsoeuer
places
doe
threaten
any
perill
vnto
them
.
Saint
Paul
doth
agree
with
Salomon
not
in
words
,
but
in
meaning
,
when
he
warneth
the
Ephesians
to
haue
no
fellowship
with
the
vnfruitfull
workes
of
darknesse
,
Ephes.
5.
11.
but
to
reproue
them
rather
.
Verse
16.
For
they
sleep
not
,
vnlesse
they
haue
done
mischiefe
,
and
their
sleepe
is
taken
away
,
vnlesse
they
cause
some
to
fall
.
Verse
17.
For
they
eate
the
bread
of
wickednesse
,
and
drinke
the
wine
of
violence
.
HE
confirmeth
his
counsell
for
the
abandoning
of
gracelesse
mens
practises
by
reasons
:
whereof
one
is
taken
from
the
vehement
desire
which
wicked
men
haue
to
commit
wickednesse
,
and
that
is
such
as
through
vexation
cannot
sleep
,
vnlesse
they
either
doe
some
hurt
themselues
,
or
cause
others
either
to
doe
,
or
receiue
harme
:
their
greedy
appetite
for
working
mischiefe
is
like
to
a
hungrie
mans
stomacke
which
is
emptie
of
foode
,
who
going
supperlesse
to
bed
can
take
no
rest
,
his
belly
doth
thinke
his
throte
is
cut
(
as
wee
say
in
our
prouerbe
)
and
therefore
will
not
suffer
him
to
enioy
his
sleep
.
Experience
wee
haue
of
this
in
Achab
,
who
was
sicke
with
griefe
,
and
indignation
,
that
hee
could
not
compasse
Naboths
1.
King.
21.
4.
vineyard
.
And
such
a
rauenous
desire
of
villany
wee
reade
to
haue
been
in
Ammon
,
who
pined
away
with
sorrow
vntill
hee
could
haue
his
purpose
to
satisfie
his
lust
vpon
his
sister
Thamar
.
So
hath
hee
made
their
violent
affections
to
accomplish
euill
,
to
appeare
by
the
effects
thereof
.
Now
doth
hee
shew
the
cause
from
whence
they
proceed
,
and
that
is
the
great
delight
which
they
haue
in
naughtinesse
,
which
is
declared
by
a
comparison
of
the
like
,
namely
,
of
bread
,
and
wine
,
meaning
thereby
all
other
food
also
.
They
eate
the
bread
of
wickednesse
,
and
drinke
the
wine
of
violence
,
viz.
their
sinne
is
meate
and
drink
vnto
them
,
and
they
take
as
much
contentment
in
playing
lewd
prankes
,
as
Epicures
doe
in
feasting
.
Verse
18.
For
the
path
of
the
iust
is
like
the
shining
light
that
shineth
more
vnto
the
perfect
day
.
Verse
19.
The
way
of
the
wicked
is
a
darknesse
,
they
know
not
whereat
they
shall
stumble
.
IT
appeareth
by
the
causall
,
for
,
that
an
exhortation
to
walk
in
the
way
of
good
men
,
is
as
well
vnderstood
,
as
the
dehortation
from
walking
in
the
paths
of
euill
men
,
is
expressed
,
because
hee
strengthneth
both
by
an
argument
taken
from
the
contrary
condition
of
both
sorts
.
He
compareth
the
way
,
or
the
life
and
state
of
the
godly
to
the
light
,
which
in
the
Scripture
signifieth
knowledge
,
grace
,
safetie
,
comfort
,
and
honour
,
Contrariwise
,
the
life
,
and
state
of
the
wicked
is
like
to
darknes
,
full
of
ignorance
,
contempt
▪
perill
,
horrors
,
and
all
kinde
of
miseries
.
Now
to
light
,
viz.
the
happinesse
of
the
righteous
,
is
promised
a
growth
,
and
increase
:
the
beginning
is
like
the
dawning
of
the
day
,
and
the
proceeding
,
as
a
fierie
sun-shine
morning
,
and
the
fulnes
,
and
perfection
which
is
perpetuall
,
and
without
declining
,
is
like
a
noonetide
,
or
the
midst
of
a
Summers
day
.
And
likewise
on
the
contrarie
side
,
the
degrees
of
wicked
mens
courses
and
miseries
are
also
intended
,
albeit
they
be
not
expressely
mentioned
:
they
are
like
the
darknesse
of
an
euening
,
which
waxeth
blacker
and
blacker
,
euen
vntill
midnight
,
whereof
it
is
that
they
shall
fall
into
snares
,
&
pits
,
sooner
,
or
later
,
most
certainly
;
but
where
or
when
they
know
not
.
The
one
sort
therefore
begin
their
iourney
at
day
breaking
,
and
so
haue
a
little
mixture
of
darknesse
at
the
first
,
and
finish
it
at
midday
:
the
other
set
forward
about
Sun-setting
,
and
so
see
somewhat
while
it
is
twilight
,
and
stumble
on
till
midnight
,
and
then
rather
breake
their
neckes
,
then
come
to
the
end
of
their
iourney
.
Verse
20.
My
sonne
,
attend
to
my
words
,
incline
thine
eare
to
my
sayings
.
Verse
21.
Let
them
not
depart
from
thine
eyes
,
keepe
them
in
the
midst
of
thine
heart
.
THe
more
important
any
seruice
is
,
the
more
subiect
commonly
men
are
to
the
neglect
of
it
,
and
the
sooner
grow
to
remisnes
in
it
:
and
that
causeth
the
wise
man
so
often
to
call
for
attention
,
as
wee
finde
in
the
beginning
of
euery
part
of
this
Chapter
this
charge
to
be
vrged
,
that
his
sonne
should
heare
,
and
hearken
,
and
hold
fast
,
and
keepe
,
&c.
This
dutie
therefore
wee
see
here
againe
required
:
My
sonne
,
(
saith
he
)
attend
to
my
words
,
and
sayings
,
&c.
Hearken
diligently
to
the
things
that
I
shall
speake
,
and
vtter
in
my
words
and
sayings
:
Let
them
not
depart
from
thine
eyes
,
viz.
let
them
not
be
forgotten
,
for
we
best
remember
those
things
that
be
in
our
sight
.
See
chap.
3.
21.
Keepe
them
in
the
midst
of
thine
heart
,
viz.
hide
them
deeply
and
surely
in
thy
minde
.
See
chap.
2.
1.
Verse
22.
For
they
are
life
to
them
that
finde
them
,
and
health
to
all
their
flesh
.
A
Promise
is
as
hardly
beleeued
,
as
a
precept
obeyed
:
and
therefore
as
hee
saw
it
expedient
to
inculcate
the
one
,
so
he
findeth
cause
to
reiterate
the
other
;
as
here
we
see
he
doth
,
both
for
the
eternall
felicitie
of
euery
one
which
embraceth
the
counsell
of
wisedome
,
and
his
temporarie
welfare
.
Touching
the
former
,
hee
saith
,
his
sayings
are
life
to
them
that
finde
them
,
as
hee
said
before
,
chapter
3.
22.
they
shall
be
life
to
thy
soule
:
touching
the
latter
he
saith
,
they
shall
be
health
to
all
thy
flesh
,
shall
preserue
in
health
,
and
safetie
of
thy
bodie
,
so
farre
,
and
so
long
as
it
shall
be
good
for
thee
;
and
vnder
the
same
he
comprehendeth
all
other
earthly
blessings
which
are
giues
for
the
vse
of
the
body
,
and
cheerefulnes
of
the
minde
,
and
the
comfortable
condition
of
this
present
life
.
For
it
is
euident
that
here
is
a
Metonymia
of
the
effect
for
the
cause
,
and
a
Synecdoche
,
one
benefit
being
promised
for
many
.
Verse
23.
Aboue
all
keeping
,
keepe
thy
heart
:
for
out
of
it
are
the
issues
of
life
.
THe
two
former
verses
are
an
introduction
to
this
,
and
to
the
other
foure
remaining
,
wherein
are
prescriptions
for
a
holy
and
vertuous
life
:
this
requiring
a
strict
care
for
the
gouerning
of
the
inward
man
,
and
those
containing
instructions
for
the
ordering
of
the
outward
man
.
The
Lord
knoweth
that
the
hart
of
man
(
and
so
the
whole
soule
,
for
the
which
the
heart
is
put
(
being
a
most
noble
and
principall
part
of
the
same
)
is
subiect
to
manifold
assaults
and
temptations
from
the
diuell
,
and
the
world
,
and
to
many
deceiueable
lusts
,
and
traiterous
corruptions
within
it selfe
,
and
therefore
chargeth
that
it
be
well
looked
vnto
,
and
kept
with
watch
and
ward
:
and
the
extent
of
this
heedfulnes
hee
setteth
foorth
by
comparison
that
it
bee
more
intensiue
,
and
serious
,
then
any
others
,
then
for
house
,
then
for
money
,
then
for
bodily
safetie
,
then
for
naturall
life
:
no
perill
is
so
certaine
,
as
the
danger
of
that
:
no
hurt
is
so
fearefull
,
as
the
wounding
of
that
:
no
losse
is
so
grieuous
,
as
the
spoyle
of
that
.
And
therefore
to
make
it
appeare
that
he
is
not
so
earnest
without
a
cause
,
he
rendreth
a
reason
for
his
admonition
,
for
out
of
it
are
the
issues
of
life
.
All
our
actions
good
or
bad
,
proceed
from
the
heart
,
as
the
fountaine
from
whence
all
the
behauiour
springeth
,
and
the
roote
from
whence
it
groweth
:
although
vpright
hearted
men
haue
their
frailties
,
and
fall
into
some
faults
,
yet
they
are
not
imputed
to
them
for
parts
of
their
life
:
and
notwithstanding
men
of
wicked
hearts
doe
some
good
offices
,
and
performe
many
actions
that
are
profitable
to
others
,
yet
they
are
not
esteemed
from
the
streames
that
flow
from
their
soules
,
or
any
good
fruit
that
they
bring
forth
:
for
a
good
man
,
out
of
the
Mat.
12.
35.
good
treasure
of
his
heart
bringeth
forth
good
things
:
and
an
euill
man
▪
out
of
the
euill
treasure
of
his
heart
bringeth
forth
euill
things
.
For
as
our
Sauiour
saith
,
that
out
of
the
heart
proceed
Mat.
15.
19.
euil
thoughts
,
murthers
,
fornications
,
thefts
,
false
witnesse
,
blasphemie
:
so
also
is
it
to
be
vnderstood
,
that
thence
do
flow
holy
meditations
,
chastity
,
purity
,
mercy
,
liberality
,
true
testimonies
,
and
gratious
speeches
.
Vers.
24.
Put
away
from
thee
a
froward
mouth
,
and
put
peruerse
lips
farre
from
thee
.
IN
giuing
direction
for
outward
carriage
,
he
beginneth
with
the
words
and
speeches
,
which
are
declared
by
the
cause
and
instruments
of
them
,
the
mouth
and
lips
,
where
all
peruersenesse
,
frowardnesse
,
and
naughtinesse
of
what
kind
soeuer
,
against
the
first
or
second
table
is
forbidden
.
And
this
he
putteth
in
this
place
,
because
of
all
duties
next
to
the
ruling
of
the
heart
,
the
guiding
of
the
tongue
is
most
necessary
and
difficult
.
And
therefore
Saint
Iames
saith
,
He
that
can
bridle
his
Iam.
3.
tongue
is
a
perfect
and
compleat
man
.
And
yet
so
expedient
it
is
,
as
that
he
that
seemeth
to
be
religious
,
and
refraineth
not
his
tongue
,
his
religion
is
in
vaine
.
The
metaphors
which
hee
vseth
do
carrie
the
force
of
reasons
:
implying
vnsauory
and
Iam.
1.
26.
sinfull
communication
to
bee
odious
and
hurtfull
,
as
those
of
abandoning
and
casting
farre
off
,
for
so
we
deale
with
things
that
are
venomous
,
contagious
,
and
loathsome
to
the
eye
,
and
smell
,
or
other
senses
:
and
likewise
the
Epithete
,
froward
or
peruerse
doth
intimate
,
that
a
man
is
as
much
deformed
by
his
leaud
talking
,
as
by
a
wry
mouth
.
Vers.
25.
Let
thine
eyes
looke
right
on
,
and
let
thine
eye
lids
looke
straight
before
thee
,
AS
the
tongue
is
well
to
be
gouerned
for
the
words
,
so
are
the
eyes
for
their
aspects
,
and
lookes
,
and
consequently
all
the
rest
of
the
senses
,
with
the
instruments
thereof
.
Let
thine
eyes
looke
right
on
,
&c.
let
them
not
wander
,
nor
looke
a
squint
,
but
directly
to
that
which
is
good
,
and
iust
.
It
is
:
borrowed
speech
taken
from
such
as
hold
the
plow
,
or
d
ee
such
other
worke
,
who
must
looke
right
forward
,
and
not
o●
either
side
,
much
lesse
backward
:
or
from
trauellers
,
or
runners
in
a
race
,
whom
it
concerneth
not
to
gaze
about
,
looking
here
and
there
,
but
diligently
to
attend
vpon
their
way
,
or
the
races
end
.
It
is
requisite
to
take
heed
to
the
eyes
,
as
to
the
windowes
of
the
minde
,
or
brokers
of
the
heart
,
which
may
procure
good
motions
and
desires
,
or
poyson
the
soule
wit●
worldly
,
wanton
,
vnchast
,
proud
,
enuious
,
or
other
corrupt
cogitations
.
By
the
abuse
of
this
sense
,
and
that
of
hearing
,
sinne
first
entred
into
the
world
,
and
by
the
same
taketh
occasion
to
disperse
her
venome
,
and
bring
men
daily
to
destruction
.
Vers.
26.
Ponder
the
path
of
thy
feet
,
and
let
all
thy
waies
be
ordered
aright
.
IT
is
the
familiar
custome
of
the
Scripture
to
call
the
actions
of
mens
liues
by
the
name
of
their
waies
,
or
the
paths
of
their
feet
,
as
Psalm
.
119.
Thy
word
is
a
lampe
to
my
feet
,
and
a
light
to
my
pathes
:
And
,
I
thought
on
my
waies
,
and
turned
m●
Psal.
119.
105.
&
59.
feet
to
thy
testimonies
.
And
in
that
sense
we
are
to
conceiue
of
them
in
this
place
,
so
that
hee
informeth
all
men
what
to
doe
,
and
how
to
walke
in
a
Christian
conuersation
;
wherein
hee
requireth
both
warinesse
,
and
strictnesse
,
and
to
that
end
hee
commandeth
vs
to
ponder
the
path
of
our
feet
,
by
weighing
our
workes
in
a
ballance
,
to
assure
our selues
that
there
be
nothing
too
much
,
nor
nothing
too
little
,
and
as
farre
as
is
possible
,
to
auoide
all
extremities
both
of
excesse
,
and
defect
,
th●
wee
may
keepe
due
measure
in
euery
thing
wee
take
in
hand
which
must
be
done
by
the
rule
of
certaine
warrant
,
and
not
by
opinion
,
or
coniecture
.
The
latter
clause
is
an
explication
of
the
former
,
when
he
saith
,
Let
al
thy
waies
be
ordered
aright
,
haue
an
eye
that
not
one
of
thy
works
alone
,
or
a
few
be
done
in
such
manner
as
is
fit
,
but
●hat
euery
of
them
be
rightly
guided
by
the
prescript
of
holy
wisdome
,
and
Gods
sacred
word
.
This
saying
is
agreeable
to
that
of
Saint
Peter
,
As
hee
that
1.
Pet
1.
15.
hath
called
you
is
holy
,
so
be
ye
holy
in
all
manner
of
conuersation
:
and
to
that
of
Saint
Paul
,
Whatsoeuer
things
are
true
,
whatsoeuer
Phil.
4.
8.
things
are
honest
,
whatsoeuer
things
are
pure
,
whatsoeuer
things
are
of
good
report
,
if
there
be
any
vertue
,
if
there
bee
any
praise
,
thinke
of
these
things
.
Vers.
27.
Turne
neither
to
the
right
hand
,
nor
to
the
left
:
but
thy
foot
from
euill
.
HE
insisteth
still
in
the
same
precept
,
exacting
precise
and
accurate
proceeding
in
the
good
way
of
Gods
commandements
without
diuerting
to
any
by-pathes
of
sinfull
lusts
,
of
fleshly
reason
,
of
carnall
policy
,
of
humane
inuentions
,
of
all
incitemens
from
the
diuell
,
or
men
,
or
our
owne
corruptions
.
This
phrase
of
declining
to
the
right
hand
,
or
to
the
left
is
frequent
in
the
Scriptures
,
and
forbidden
in
many
places
:
as
,
You
shall
obserue
to
doe
as
the
Lord
your
God
commandeth
Deut.
5
32.
you
,
and
shalt
not
turne
either
to
the
right
hand
or
to
the
left
.
And
,
according
to
the
sentence
of
the
law
which
they
Deut.
17.
11.
shall
teach
thee
,
thou
shalt
doe
,
thou
shalt
not
decline
from
that
sentence
either
to
the
right
hand
,
or
to
the
left
.
Wee
must
not
therefore
walke
only
by
measure
,
but
by
line
,
yea
by
a
straight
line
;
Gods
truth
is
the
Kings
high
way
,
which
we
are
bound
to
keepe
without
declining
to
either
side
,
either
with
a
wicked
purpose
,
or
good
meaning
,
either
to
take
vpon
vs
ought
that
is
not
warranted
,
or
to
neglect
any
duty
that
is
commanded
:
and
so
we
shall
remoue
our
foot
from
euill
,
by
speedy
reforming
of
that
wherein
we
are
faulty
,
and
constantly
refraining
from
that
which
is
vnlawfull
.
CHAPTER
.
V.
Vers.
1.
My
sonne
,
attend
to
my
wisedome
,
and
bow
th●●●
Mezimmoth
.
eare
to
my
vnderstanding
.
Vers.
2.
That
thou
maiest
regard
discretion
,
and
thy
lippe
keepe
knowledge
AS
the
former
chapter
was
for
the
most
part●
confirmation
of
the
third
,
so
is
this
of
the
principall
points
of
the
second
,
both
in
soliciting
men
to
listen
vnto
wisedome
,
and
demonstrating
the
need
and
vse
thereof
for
the
shunning
of
subtill
and
pernitious
harlots
;
and
therefore
according
●●
his
wonted
manner
he
first
prefixeth
a
briefe
exhortation
,
as
proeme
,
or
preface
before
his
discourse
,
and
then
dila
〈…〉
more
largely
on
the
matter
in
hand
,
euen
that
subiect
whic●
he
hath
chiefly
chosen
to
deale
in
.
The
former
part
is
an
exhortation
contained
in
these
two
verses
;
the
former
where●
(
inciting
vs
to
attention
)
is
almost
word
for
word
agreeable
with
the
second
verse
of
the
second
chapter
,
and
the
second
verse
of
the
fourth
;
and
the
latter
proposeth
the
end
and
●●
of
this
attention
,
which
is
first
in
the
minde
,
secondly
in
●
mouth
.
For
the
minde
,
he
saith
,
that
thou
mayest
regard
dis●tion
,
the
word
signifieth
subtill
,
and
wittie
thoughts
,
viz.
●dome
and
prudencie
,
which
is
gotten
by
a
diligent
and
●ous
meditation
of
things
to
bee
spoken
,
or
done
;
and
for
t●●
mouth
,
and
thy
lips
keepe
knowledge
.
And
therefore
the
d●
of
all
●s
,
a●●he
should
haue
said
,
Stirre
vp
,
and
apply
thy
〈…〉
and
affe
〈…〉
s
,
and
lend
the
outward
senses
also
of
the
bo●
to
the
〈…〉
●hou
maiest
neither
conceiue
euill
in
thy
mind
.
●
willingly
●●re
any
euill
,
or
vanity
with
thine
eares
,
but
th●
thou
mayest
haue
the
word
of
God
in
thy
mouth
,
and
thy
●●
bee
fe●●ed
against
the
lips
of
an
harlot
,
which
allure
vn●
leaudnesse
.
Vers.
3.
Although
the
lips
of
a
strange
woman
drop
as
an
●onie
combe
,
and
her
pala●e
is
smoother
then
oyle
:
Vers.
4.
Yet
her
latter
end
is
bitter
as
wormewood
,
as
sha●pe
as
a
two
edged
sword
.
THe
better
to
preserue
men
from
this
foule
and
damnable
sinne
of
adultery
,
hee
doth
first
discouer
and
describe
the
fallacies
,
and
mischieuo●snesse
of
the
filthie
harlot
,
to
the
seuenth
verse
.
Secondly
,
hee
admonisheth
to
beware
how
they
haue
any
thing
to
doe
with
her
,
and
so
bring
misery
on
their
owne
heads
,
to
the
18.
verse
.
Thirdly
,
he
prescribeth
a
remedie
to
preuent
it
,
which
is
the
lawfull
and
honest
vse
of
marriage
,
and
kindnesse
●o
their
owne
yoke-fellowes
.
In
these
verses
,
and
some
that
follow
,
the
whorish
woman
is
very
liuely
painted
forth
in
her
colours
,
to
the
end
sh●
may
bee
,
not
onely
the
better
knowne
,
but
the
more
detested
;
she
is
called
,
a
strange
woman
,
because
she
estrangeth
her selfe
from
God
,
from
her
owne
husband
,
from
chastity
,
and
all
goodnesse
;
and
for
what
other
cause
,
see
chap.
2.
vers.
16.
Her
words
are
very
alluring
,
and
full
of
enticements
;
the
misery
which
shee
draweth
men
into
,
is
wonderfull
loath
some
,
and
painefull
,
according
as
the
similitudes
doe
expresse
.
Albeit
the
naughty
womans
words
are
pleasant
to
flesh
and
blood
,
in
as
much
as
they
tickle
the
senses
with
promise
of
ioyes
and
delights
,
so
that
they
may
bee
compared
to
the
honey
combe
,
which
is
most
sweet
to
the
taste
:
and
though
her
speeches
are
most
plausible
and
smooth
,
so
that
they
may
be
resembled
to
oyle
which
hurts
not
the
●●nderest
skinne
,
but
rather
suppleth
it
,
yet
for
all
this
her
effects
are
most
grieuous
to
bee
borne
;
so
that
they
may
bee
likened
to
wormewood
,
which
exceeds
i●
bitternes
,
and
the
euils
which
she
brings
men
to
are
deadly
,
so
that
they
may
bee
iustly
called
a
two
edged
sword
:
for
howsoeuer
at
the
beginning
sh●e
bringeth
solace
and
comfort
,
and
telleth
that
her
louer
may
be
secure
from
feare
of
danger
yet
in
the
end
shee
workes
to
him
shame
,
beggery
,
hearts-griefe
,
destruction
,
and
damnation
,
as
after
shall
more
plainely
appeare
.
Vers.
5.
Her
feet
goe
downe
to
death
:
her
steps
take
holden
hell
.
AS
her
lips
or
her
speeches
were
guilefull
,
and
pestilent
,
promising
sweet
pleasure
,
and
bringing
bitter
torments
,
so
are
her
feet
,
(
that
is
,
her
goings
,
and
by
them
is
meant
he●
actions
and
the
rest
of
her
carriage
)
most
noysome
and
hurtfull
,
and
goe
downe
to
death
,
leade
to
destruction
,
both
temporall
and
eternall
:
and
her
steps
take
hold
on
hell
,
carrie
her selfe
and
those
that
follow
her
headlong
into
perdition
;
as
if
hee
should
haue
said
,
both
shee
and
her
associates
are
at
hels
brinke
,
and
are
ready
vnrecouerably
to
bee
plunged
therein
:
see
chap.
2.
vers.
18.
Vers.
6.
Lest
thou
shouldest
ponder
the
path
of
life
,
her
wa●●
are
moueable
that
thou
canst
not
know
them
.
HH
aggrauateth
the
perill
of
her
misbehauiour
by
her
art
and
cunning
,
in
cloaking
her
practises
:
and
it
seemeth
to
proceed
from
a
second
Prolepsis
,
or
obiection
which
might
be
made
by
such
as
seeke
liberty
to
conuerse
with
her
.
If
she
proue
so
dangerous
and
wicked
,
I
shall
quickly
find
Obiect
.
her
out
,
and
desery
her
life
,
and
crafty
seducements
,
and
then
I
shall
know
what
I
haue
to
doe
,
to
cast
her
off
,
and
forsake
her
.
Her
waies
are
so
variable
,
and
her
dispositiun
so
mutable
,
Answ.
and
she
so
cunning
to
transforme
her selfe
into
all
formes
and
fashions
,
as
if
thou
shouldest
goe
about
to
weigh
her
actions
of
life
in
a
ballance
,
thou
shouldest
lose
thy
labour
,
thou
wilt
be
ouerthrowne
by
her
pestilent
inchantments
,
before
thou
canst
looke
into
her
villanous
designes
,
and
wicked
courses
.
He
resembleth
her
either
to
fugitiue
malefactors
,
which
run
vp
and
downe
,
hither
and
thither
vnconstantly
,
and
seeke
diuers
places
to
lurke
in
,
so
that
they
might
not
be
easily
apprehended
:
or
vnto
foxes
,
and
badgers
,
or
such
like
wild
beasts
,
which
haue
many
haunts
,
and
many
holes
,
and
therein
many
●●ses
and
turnings
,
by
meanes
wherof
they
are
hardly
taken
.
Of
this
her
artificall
dissimulation
Salomon
speaketh
in
another
place
,
saying
,
Such
is
the
way
of
an
adulterous
woman
;
she
Prou.
30.
20.
eateth
and
wipeth
her
mouth
,
and
saith
,
I
haue
not
committed
iniquity
.
Vers.
7.
Now
children
hearken
to
me
,
and
decline
not
from
the
words
of
my
mouth
.
Vers.
8.
Remoue
thy
way
farre
from
her
,
and
come
not
neere
the
doore
of
her
house
.
VPon
the
description
of
an
harlot
,
hee
inferreth
a
two
fold
admonition
,
one
generall
,
and
the
other
speciall
:
the
generall
is
to
imbrace
his
words
,
both
with
attention
,
and
obedience
,
that
men
should
hearken
vnto
them
,
and
not
turne
away
from
them
;
and
these
hee
opposeth
as
an
antidote
vnto
her
enticing
allurements
.
Heere
therefore
is
set
downe
the
harlot
on
the
one
side
,
and
Salomon
,
yea
the
Lord
himselfe
on
the
other
;
she
soliciting
to
hearken
to
her
,
and
the
Lord
perswading
to
hearken
to
him
;
shee
seducing
and
leading
men
to
leaudnesse
,
and
hee
rightly
informing
them
,
and
detecting
her
leaudnesse
.
The
speciall
drift
is
to
teach
vs
that
we
auoide
this
wretched
harlot
,
whereby
is
forbidden
not
onely
all
vnlawfull
,
dishonest
and
vnseemely
company
with
her
,
gazing
on
her
,
talking
with
her
,
&c.
but
all
comming
neere
to
her
,
and
as
much
as
we
may
,
her
very
sight
and
presence
:
for
gunpowder
is
no
more
apt
to
take
fire
(
if
it
come
neere
to
it
)
then
our
corrupt
nature
to
bee
prouoked
to
this
sinne
;
and
therefore
also
hee
would
not
haue
vs
to
come
to
her
house
,
or
the
place
where
shee
is
,
yea
to
the
very
doores
of
her
house
,
because
this
disease
is
so
dangerous
,
that
the
place
it selfe
is
full
of
perill
.
Vers.
9.
Lest
thou
giue
thine
honour
to
another
,
and
thy
yeeres
to
the
cruell
:
Vers.
10.
Lest
strangers
be
filled
with
thy
wealth
,
and
thy
labours
be
in
the
house
of
a
stranger
.
HEre
follow
the
reasons
taken
from
the
discommodities
following
,
and
flowing
from
this
sinne
:
whereof
some
are
-
-
Outward
and
bodily
,
vers.
9.
10.
-
Inward
,
&
belong
to
the
mind
,
v.
11.
&c.
Of
the
outward
,
the
first
is
the
forfeiture
of
a
mans
honour
and
dignity
,
which
the
person
that
defileth
himselfe
with
vncleannesse
,
doth
as
it
were
take
from
himselfe
,
and
giue
to
others
,
not
to
enioy
(
for
one
cannot
duly
be
honoured
by
anothers
ignominie
)
but
to
deface
and
spoile
him
of
it
.
He
doth
then
thereby
expose
himselfe
,
and
his
estimation
to
obliquie
and
contempt
,
that
euery
one
which
heareth
of
his
filthy
facts
,
should
haue
him
in
derision
,
and
despise
him
.
The
latter
clause
of
this
sentence
doth
induce
vs
to
thinke
that
this
is
the
sense
of
the
former
;
when
hee
saith
,
and
thy
yeeres
to
the
cruell
,
where
giue
,
is
referred
indifferently
to
both
,
and
it
is
euident
to
al
,
that
a
man
may
take
away
life
from
his
neighbour
,
but
make
no
benefit
of
it
to
himselfe
,
neuer
any
can
possibly
liue
by
another
mans
death
:
therefore
these
words
doe
declare
the
second
discommodity
of
whoredome
,
the
endangering
of
his
life
,
and
yeeres
that
are
behinde
,
to
the
cruell
,
viz.
to
any
that
shall
fiercely
pursue
him
:
her
husband
,
or
other
friends
that
are
dishonoured
by
it
,
her
other
louers
;
her
corriuals
inflamed
with
enuie
and
spite
;
her selfe
,
who
sometimes
poysoneth
those
which
she
hath
had
to
doe
withall
,
that
she
might
the
more
freely
prostitute
and
giue
ouer
her selfe
wholly
to
others
whom
she
better
likes
:
or
the
hand
of
the
Magistrate
,
whose
office
it
is
to
cut
off
adulterers
,
who
stirred
vp
by
Gods
iudgement
,
may
proue
very
sharpe
in
pursuing
of
him
,
and
with
as
great
seuerity
as
if
he
were
cruell
,
though
properly
for
that
he
is
not
to
be
so
called
,
but
iust
and
righteous
.
The
third
is
the
losse
of
his
goods
,
which
in
the
Hebrew
text
is
called
strength
,
and
labour
,
because
thereby
he
had
obtained
them
:
by
which
tearmes
hee
doth
vpbraid
him
with
sottishnes
and
folly
,
which
would
so
wretchlesly
,
and
sinfully
depart
with
that
whereupon
hee
bestowed
his
strength
,
and
which
hee
compassed
not
without
great
paines
and
trauell
.
And
this
is
yet
further
exaggerated
by
the
persons
vpon
whom
it
is
conferred
,
viz.
strangers
,
and
forrainers
,
not
onely
not
of
his
owne
blood
,
or
alliance
,
to
whom
hee
is
bound
in
speciall
manner
,
by
the
law
of
good
nature
,
but
also
not
of
his
friends
,
to
whom
he
oweth
the
second
dutie
of
kindnesse
.
As
if
he
should
haue
said
:
Thou
shalt
not
only
consume
and
wast
that
patrimony
which
hath
been
descended
vpon
thee
,
or
been
bequeathed
to
thee
,
that
neither
wife
,
child
,
brother
,
or
friend
,
or
those
that
are
neerest
vnto
thee
shall
be
the
better
for
it
,
nor
thy selfe
haue
the
fruition
of
it
but
shall
feede
,
yea
in
rich
strumpets
,
bawds
,
ruffians
,
and
ill
companions
with
that
which
thou
hast
got
by
the
toyle
and
labour
of
thine
hands
,
and
earned
dearely
with
the
sweate
of
thy
browes
.
Verse
11.
And
thou
mourne
at
the
last
,
when
thy
flesh
and
thy
Nahamta
.
body
are
consumed
.
NOw
wee
come
to
the
inward
discommoditie
,
the
griefe
and
vexation
of
the
heart
,
which
this
impure
behauiour
produceth
:
which
is
argued
partly
by
the
cause
,
and
partly
by
the
effects
:
the
cause
is
,
the
wasting
of
his
flesh
and
body
,
which
vncleane
persons
(
if
they
escape
death
)
doe
fall
into
:
for
besides
that
,
ordinarily
they
spend
their
strength
,
with
their
goods
,
and
good
names
,
and
the
hazard
of
their
liues
,
and
become
weake
and
feeble
:
how
many
filthy
and
loathsome
diseases
doe
they
fall
into
that
giue
themselues
vnto
this
sinne
:
some
so
farre
,
that
in
the
end
their
very
bowels
fall
out
,
and
there
is
great
force
in
this
argument
:
for
albeit
this
mischiefe
befall
not
all
adulterers
,
yet
not
one
can
secure
himselfe
as
free
from
the
perill
of
it
.
The
effects
of
their
griefe
are
two
:
first
,
their
crying
,
in
this
verse
:
secondly
,
their
complaining
,
in
the
three
next
.
Their
mourning
and
crying
for
the
bitternes
of
it
is
resembled
to
the
roring
of
a
lion
,
for
so
much
the
word
importeth
.
Verse
12.
13.
&c.
And
say
,
How
long
haue
I
hated
instruction
,
and
my
heart
despised
correction
?
and
haue
not
obeyed
the
voyce
of
my
teachers
,
nor
inclined
mine
eare
to
them
that
instructed
me
?
THe
complaint
of
the
whoremonger
is
heere
specified
,
wherein
he
bewaileth
the
hainousnes
of
his
sinne
,
and
the
grieuousnes
of
the
punishment
;
yet
it
is
not
the
wise
mans
intent
to
giue
vnto
whoremongers
any
promise
▪
or
note
of
true
repentance
,
by
these
sayings
:
for
hee
declareth
what
miserie
should
bring
them
vnto
it
,
and
extort
it
from
them
,
and
not
what
grace
it
should
worke
:
for
many
are
driuen
to
make
this
confession
which
neuer
repent
of
their
sinnes
,
nor
come
to
saluation
.
The
holy
Ghost
therefore
bringeth
their
owne
testimonie
,
witnessing
how
they
are
plagued
,
and
not
how
they
are
conuerted
:
the
sinne
which
he
acknowledgeth
is
not
the
direct
act
of
adulterie
,
or
fornication
,
but
that
which
went
before
,
and
made
a
way
for
the
same
,
which
was
contempt
of
instruction
,
and
reproofe
;
which
he
aggrauateth
by
the
manner
,
that
it
was
with
hatred
thereof
,
and
the
hatred
from
the
root
,
euen
from
his
heart
,
and
therefore
vehement
and
deadly
:
and
the
effect
that
followed
vpon
it
,
that
he
was
disobedient
vnto
those
which
were
set
ouer
him
,
and
had
authoritie
to
teach
him
.
It
is
as
if
he
should
haue
said
:
How
long
haue
I
hated
instruction
and
correction
?
What
a
beast
was
I
,
and
voide
of
common
sense
so
to
detest
that
information
and
discipline
,
which
would
haue
done
me
so
much
good
,
and
reiected
all
that
wholesome
aduice
and
counsell
,
which
they
that
were
wise
,
and
knew
what
was
best
for
me
,
which
were
also
my
friends
,
and
shewed
their
faithfulnes
,
did
minister
vnto
me
?
Verse
14.
I
am
almost
in
all
euill
,
in
the
midst
of
the
congregation
and
assemblie
.
THe
punishment
which
hee
bewaileth
is
aggrieued
partly
by
the
quantitie
and
measure
of
it
,
partly
by
the
qualitie
and
manner
of
it
.
For
the
former
,
it
is
of
large
extent
,
and
very
generall
;
he
saith
that
he
is
almost
in
all
euill
,
there
is
scarce
any
miserie
which
he
is
free
from
;
hee
is
couered
with
shame
,
hee
is
pinched
with
want
,
hee
is
tormented
with
paine
,
hee
is
plagued
in
his
name
,
in
his
goods
,
in
his
body
,
in
his
soule
,
in
himselfe
,
and
those
that
belong
vnto
him
:
for
the
latter
,
it
is
conspicuous
,
and
notorious
:
he
saith
,
that
he
is
in
this
case
in
the
midst
of
the
congregation
and
assemblie
,
either
for
that
his
facts
,
and
misbehauiour
are
censured
by
the
Magistrate
to
his
often
rebuke
,
and
infamie
in
the
publike
assembly
;
or
because
his
plagues
were
vniuersally
knowne
to
the
multitude
,
and
all
men
vnderstood
what
filthinesse
he
had
committed
,
and
what
calamities
he
now
sustained
.
By
the
same
argument
,
and
after
the
same
manner
Iob
describeth
the
miserable
condition
of
the
wicked
,
they
are
destroyed
,
and
as
it
were
ground
to
peeces
in
the
gate
.
Verse
15.
Drinke
waters
out
of
their
owne
cisterne
,
and
running
waters
out
of
thine
owne
well
.
THe
scope
of
these
words
,
and
others
following
,
is
to
perswade
men
to
a
contrary
course
,
namely
,
to
a
chast
,
cleane
,
and
honest
conuersation
,
alluring
them
thereunto
by
a
promise
of
an
happie
state
and
condition
,
contrary
to
that
of
the
whoremaster
,
for
hee
opposeth
Gods
blessing
and
plentie
to
that
bitter
cup
of
curse
and
penurie
,
which
those
wretched
sinners
were
driuen
to
acknowledge
that
they
had
drunk
of
so
deeply
:
wherein
thou
must
note
also
that
honour
,
and
bodily
welfare
,
and
comfort
of
heart
,
being
opposite
to
the
disgrace
,
diseases
,
and
vexation
of
minde
,
are
to
bee
vnderstood
as
well
as
maintenance
for
the
estate
,
though
that
onely
,
and
none
of
them
be
expressed
.
Drinke
waters
out
of
thine
owne
cisternes
.
In
the
land
of
Israel
,
and
the
countries
bordring
vpon
it
,
wels
,
and
cisternes
of
water
were
very
precious
,
and
esteemed
for
possessions
of
great
worth
,
as
appeareth
by
the
estimation
Abraham
and
Isaack
had
them
i●
:
and
so
much
may
be
collected
from
the
speech
of
the
woman
of
Samaria
to
Christ
,
Art
thou
greater
then
our
father
Iacob
that
gaue
vs
this
well
and
Ioh.
4.
12.
dranke
thereof
himselfe
,
and
his
children
,
and
his
cattell
?
For
water
was
the
ordinary
and
common
drinke
(
though
they
had
also
wine
)
and
sweeter
and
better
then
ours
is
:
so
then
this
being
a
principall
commoditie
is
put
here
for
all
others
.
And
whereas
he
doth
say
,
drinke
,
it
is
a
precept
,
and
an
incouragement
mixed
together
:
as
if
he
should
haue
said
,
Keep
thy selfe
honest
,
and
beware
of
that
beastly
woman
,
that
so
thou
maist
retaine
thine
owne
possessions
,
and
enioy
the
comfortable
vse
and
benefit
of
them
.
Verse
16.
Let
thy
fountaines
be
dispersed
abroad
,
and
riuer
:
of
waters
in
the
streetes
.
17.
Let
them
be
onely
thine
,
and
not
a
strangers
with
thee
.
18.
Let
thy
fountaine
be
blessed
,
&c.
LEt
thy
fountaine
,
&c.
Looke
so
to
thine
owne
estate
as
that
thou
maist
be
able
to
communicate
to
others
,
and
bee
not
niggardly
,
but
liberall
to
distribute
to
those
which
be
in
wā●
:
and
the
riuers
of
thy
waters
in
the
streetes
,
viz.
Let
those
good
things
wherewith
the
Lord
hath
endowed
thee
,
be
made
profitable
for
the
comfort
of
many
,
and
euen
for
the
publike
benefit
of
the
place
where
thou
dwellest
.
So
that
where
the
sinfull
adulterer
had
not
enough
left
to
maintaine
himselfe
,
a
good
man
that
in
conscience
,
and
feare
of
God
flieth
from
that
sinne
,
shall
haue
wherewith
hee
shall
bee
able
to
relieue
many
others
.
Let
them
be
thine
owne
.
He
meaneth
not
but
that
others
should
haue
the
vse
of
them
,
as
need
requireth
,
according
to
the
former
verse
,
but
that
they
should
be
rightly
possessed
,
and
not
riotously
spent
.
And
not
the
strangers
with
thee
,
vz.
Bring
not
to
passe
by
thy
follie
and
disorder
,
thou
shouldest
bestow
them
vpon
thy
lust
,
and
make
vile
companions
either
owners
of
all
,
or
to
share
equally
with
thee
,
and
to
haue
as
much
to
doe
with
them
as
thy selfe
.
Let
thy
fountaine
be
blessed
.
Bee
vertuous
in
keeping
thy
vessel
in
holines
and
honor
,
auoiding
the
lust
of
concupiscence
:
be
mercifull
in
ministring
to
them
that
be
in
necessitie
:
and
bee
prouident
not
to
spend
thy
goods
vpon
vnworthy
persons
,
and
thy
fountaine
,
thy
state
and
possessions
shall
be
blessed
,
God
by
his
prouidence
,
and
goodnesse
shall
prosper
them
.
And
reioyce
with
the
wife
of
thy
youth
.
Hitherto
hee
hath
prohibited
adultery
,
and
giuen
men
warning
to
beware
of
it
:
and
now
hee
prescribeth
a
remedie
,
which
whosoeuer
shall
vse
,
shall
vndoubtedly
be
deliuered
from
the
perill
of
it
:
and
that
is
,
the
loue
and
kinde
vsage
of
our
owne
yoke-fellow
:
which
loue
is
here
intimated
by
the
effect
of
it
;
reioyce
,
viz.
with
the
wife
of
thy
youth
,
take
pleasure
and
delight
in
her
;
liue
cheerefully
with
her
whom
the
Lord
hath
first
matched
with
thee
,
as
most
naturally
louing
,
and
to
bee
beloued
.
And
so
ought
men
also
to
deale
with
their
second
wiues
,
and
such
as
are
matrones
,
and
ancient
.
Bathshebah
deserued
to
bee
as
much
beloued
of
Dauid
,
as
Michol
,
and
no
doubt
shee
was
a
great
ioy
and
comfort
to
him
.
Verse
19.
Let
her
be
as
the
louing
Hinde
,
and
pleasant
Roe
:
let
her
breasts
satisfie
thee
at
all
times
:
and
erre
thou
in
her
loue
continually
.
ANd
this
is
illustrated
by
two
comparisons
,
one
of
the
Hart
,
and
the
other
of
the
Roe-bucke
;
both
which
doe
exceedingly
loue
,
and
in
their
loue
follow
after
their
mates
,
the
Hinde
,
and
the
Roe
.
Let
her
breasts
satisfie
thee
at
all
times
.
The
means
to
nourish
and
preserue
this
loue
is
,
to
continue
a
constant
liking
of
,
and
contentment
with
her
person
,
that
as
it
was
pleasing
to
thee
when
thou
diddest
first
set
thine
heart
vpon
her
,
and
make
choice
of
her
;
so
no
infirmities
should
cause
thy
mind
to
be
alienated
away
from
her
,
and
dote
vpon
others
.
Let
her
breasts
,
&c.
her
presence
,
and
personage
,
and
the
vse
of
her
body
satisfie
thee
,
as
well
delight
thine
eyes
,
and
otherwise
suffice
,
as
the
milke
of
the
mothers
breasts
doth
content
the
appetite
of
the
infant
.
At
all
times
,
not
onely
in
the
flower
of
youth
,
and
freshnesse
of
beautie
,
but
afterwards
when
fairenesse
and
naturall
beautie
shall
bee
decayed
,
euen
during
the
whole
season
you
shall
liue
together
.
And
erre
thou
in
her
loue
,
spare
not
to
bee
inamored
with
her
,
and
rather
haue
too
high
an
opinion
of
her
,
then
too
meane
:
thinke
her
for
thee
,
and
in
thine
eye
the
beautifull
of
all
others
:
walke
with
her
,
talke
with
her
;
be
most
kinde
and
louing
vnto
her
,
and
let
her
bee
most
acceptable
and
pleasing
vnto
thee
.
Vers.
20.
For
why
wilt
thou
my
son
,
be
rauisht
with
a
strange
woman
,
or
imbrace
the
bosome
of
a
stranger
?
THere
followeth
the
conclusion
of
this
whole
matter
vpon
the
premises
inferred
:
wherein
-
-
1.
Hee
sheweth
that
there
remaineth
no
cause
at
all
why
a
man
should
giue
himselfe
to
whoredome
,
and
deale
perfidiously
with
his
wife
.
verse
20.
-
2.
He
sheweth
the
dangerous
estate
of
them
that
breake
wedlocke
to
commit
whoredome
.
verse
.
21.
22.
23.
The
former
he
propoundeth
by
way
of
question
,
demanding
why
,
as
if
he
hauing
gathered
his
arguments
together
,
he
should
haue
thus
said
:
Wherefore
my
sonne
,
seeing
whoredome
hath
so
many
and
so
great
discommodities
and
discomforts
following
on
the
one
side
,
and
a
good
wife
brings
so
many
,
and
so
great
comforts
on
the
other
;
what
cause
or
reason
is
there
,
why
leauing
or
forsaking
thy
wife
,
thou
shouldest
giue
thy selfe
vnto
an
harlot
,
and
commit
wickednesse
with
her
?
(
for
vnder
honest
words
of
imbracing
her
bosome
,
he
vnderstands
the
filthy
act
of
adultery
:
forasmuch
as
he
that
is
so
impudent
and
audatious
to
doe
the
one
,
will
not
be
ashamed
,
or
afraid
to
practise
the
other
.
)
If
there
were
no
comfort
to
be
found
in
the
company
of
a
lawfull
wife
,
yet
the
discommodities
that
follow
vpon
a
whore
should
disswade
thee
from
her
.
If
there
were
no
mischiefe
from
a
whore
,
yet
the
solace
which
a
lawfull
yoke-fellow
will
yeeld
,
would
make
thee
preferre
her
before
the
harlot
.
Vers.
21.
For
the
waies
of
man
are
before
the
eyes
of
the
Lord
,
and
he
pondreth
all
his
goings
.
THe
latter
part
of
this
conclusion
touching
the
dangerous
estate
of
adulterers
▪
hee
declareth
by
generall
reasons
,
which
are
common
to
other
sinnes
with
this
.
The
first
is
from
the
cleere
sight
of
Gods
eyes
,
which
is
such
,
as
all
the
waies
of
all
men
are
seene
of
them
,
and
so
cleerely
,
distinctly
,
and
perticularly
,
as
if
they
lay
,
or
were
purposely
set
one
by
one
ouer
against
his
eyes
,
so
that
he
need
not
to
turne
backe
,
or
so
much
as
to
turne
a
side
to
looke
vpon
them
.
This
argument
is
encreased
by
his
curious
noting
and
obseruing
all
our
pathes
,
which
is
enlightened
by
a
metaphor
of
weighing
them
,
as
the
Gold-smith
doth
his
gold
and
siluer
in
a
paire
of
ballances
.
Vers.
22.
His
owne
iniquitie
shall
take
the
wicked
himselfe
;
and
he
shall
he
holden
with
the
cords
of
his
sinnes
.
Vers.
23.
He
shall
die
without
instruction
,
and
for
that
in
the
greatnesse
of
his
follie
he
goeth
astray
.
THe
second
argument
whereby
this
danger
is
manifested
,
is
taken
from
the
effect
of
wicked
mens
sinne
,
and
by
way
of
gradation
,
His
owne
wickednesse
(
saith
he
)
shall
take
the
wicked
himselfe
,
howsoeuer
for
a
time
the
adulterer
,
or
any
other
vngodly
man
may
goe
abroad
freely
,
and
bee
out
of
all
trouble
,
yet
at
the
last
his
sin
,
and
Gods
iudgement
for
them
,
like
a
Sergeant
,
or
Constable
,
or
other
officer
shall
apprehend
him
:
for
his
conscience
shall
checke
him
,
and
summon
him
before
the
tribunall
seate
of
God
,
besides
the
externall
curses
and
plagues
that
shall
seaze
vpon
him
,
and
hee
shall
bee
held
with
the
cords
of
his
sinne
,
his
guiltinesse
and
punishments
,
the
terrours
of
his
hart
with
plagues
and
miseries
shall
,
as
Iaylors
,
binde
him
with
such
bonds
or
irons
,
as
it
were
,
as
that
he
shall
not
be
able
with
wit
,
or
wealth
,
or
all
the
meanes
hee
can
vse
to
free
himselfe
,
and
escape
from
Gods
vengeance
.
At
the
last
,
death
and
destruction
,
as
the
Lords
executioners
shall
●●ke
away
his
life
from
him
,
and
torment
him
with
the
〈…〉ned
f●r
euer
.
Now
all
this
shall
befall
him
for
want
of
instruction
,
because
he
refused
to
be
instructed
,
and
go●th
astray
in
his
great
follie
,
turneth
out
of
the
good
way
of
ho●●nesse
and
righteousnesse
,
and
wandreth
in
his
carnall
reason
,
and
fleshly
lusts
,
and
according
to
the
peruersenes
of
his
obstina●e
and
wilfull
hart
,
which
of
all
follies
and
madnesse
is
the
greatest
,
grossest
,
and
most
palpable
:
no
child
is
so
sillie
,
no
idiote
is
so
simple
,
no
franticke
person
is
so
deuoide
of
vnderstanding
,
no
beast
is
so
brutish
,
as
hee
that
will
reiect
Gods
wise
counsell
to
satisfie
himselfe
in
his
sinfull
desires
.
CHAPTER
.
VI.
Vers.
1.
My
sonne
,
if
thou
bee
surety
for
thy
friend
,
if
th●●
hast
stricken
hands
with
a
stranger
,
Vers.
2.
Thou
art
snared
with
the
words
of
thy
mouth
,
th●●
art
taken
with
the
words
of
thy
mouth
.
THe
instructions
contained
in
this
chapter
are
of
two
sorts
.
Some
are
caueats
to
beware
of
vices
:
some
precepts
to
imbrace
the
doctrine
and
rules
of
wisedome
,
which
direct
to
the
exercise
of
vertue
,
in
the
20.
21.
22.
verses
.
Three
kinds
of
vices
are
forbidden
:
one
which
carrieth
a
shew
of
duty
,
and
amongst
vnwise
men
is
very
plausible
,
and
that
is
rash
suretiship
,
in
the
fiue
first
verses
:
the
next
is
a
neglect
of
duty
,
and
standeth
in
omission
of
that
which
ought
to
bee
performed
,
and
that
is
slothfulnesse
,
in
the
six
next
:
the
third
is
that
which
is
contrary
to
dutie
,
and
is
the
practise
of
that
which
is
sinfull
and
euill
,
and
this
hee
distributeth
into
many
perticulars
,
whereof
diuers
he
taxeth
together
,
and
more
briefly
condemneth
,
in
the
16.
17.
18.
and
19.
verses
:
and
one
hee
pursueth
more
largely
with
a
set
discourse
and
prosecution
,
and
that
●s
the
sinne
of
whoredome
in
the
twelue
last
verses
.
Of
this
rash
suretiship
,
he
-
-
1.
Describeth
the
perill
.
vers.
1.
2.
-
2.
Prescribeth
the
remedies
for
it
.
vers.
3.
4.
5.
To
shew
the
danger
,
he
thus
speaketh
in
effect
:
My
sonne
,
if
it
so
fall
out
with
thee
,
(
as
somtimes
it
doth
with
vnaduised
men
)
that
thou
become
a
pledge
or
surety
for
thy
neighbour
;
or
hast
giuen
thy
hand
,
bill
,
or
bond
for
a
stranger
,
to
whom
thou
doest
owe
no
such
speciall
duty
,
do
not
esteeme
it
a
light
matter
;
but
know
that
thou
art
intangled
in
a
snare
,
like
to
a
bird
in
a
net
,
or
a
Deere
in
a
toyle
;
and
that
which
is
an
heauie
case
,
thou
art
insnared
with
the
words
of
thy
mouth
.
For
a
man
hauing
giuen
his
word
to
another
,
and
so
he
for
whom
he
vndertakes
make
default
of
performance
,
and
himselfe
not
well
able
to
discharge
it
,
is
become
a
seruant
,
or
captiue
(
so
farre
as
the
summe
extendeth
)
to
him
to
whom
hee
hath
giuen
his
word
or
bond
,
hee
is
fallen
into
the
creditors
hand
,
who
may
take
the
forfeiture
,
and
so
ouerthrow
his
state
and
familie
▪
or
he
may
arrest
him
,
and
keepe
him
in
prison
,
or
chase
from
place
to
place
,
that
he
shall
be
able
neither
to
manage
his
calling
▪
or
with
comfort
,
safety
,
and
liberty
to
enioy
the
society
of
his
neighbours
.
Vers.
3.
Doe
this
now
my
sonne
,
and
deliuer
thy selfe
,
when
thou
art
come
into
the
hand
of
thy
friend
,
goe
humble
thy selfe
,
and
solicite
thy
friend
.
Vers.
4.
Giue
not
sleepe
to
thine
eyes
,
nor
slumber
to
thine
eye
lids
.
Vers.
5.
Deliuer
thy selfe
,
as
the
Roe
from
the
hand
of
the
hunter
,
and
a
bird
from
the
hand
of
the
fowler
.
THe
remedie
to
bee
vsed
in
such
a
distressed
estate
is
heere
proposed
,
which
consisteth
in
submissiue
humiliation
,
and
importunate
supplication
.
He
perswadeth
a
man
●uertaken
this
way
,
and
in
hazard
to
be
ouerthrowne
,
to
hearken
to
his
counsell
,
saying
,
Doe
this
now
my
son
,
deliuer
thy selfe
,
for
as
much
as
thou
art
come
into
thy
neighbors
hand
,
lest
the
sna●●
intrap
thee
,
or
be
hurtfull
to
thee
or
thine
,
in
as
much
as
tho●
art
fallen
into
the
power
of
the
creditor
,
doe
thine
endeauour
to
be
deliuered
out
of
it
,
vse
all
good
meanes
for
thine
indemnitie
,
in
most
humble
manner
,
&
be
importunate
,
and
almost
impudent
in
pressing
thy
friends
or
neighbours
:
as
the
creditor
,
that
he
would
deale
fauourablie
in
the
time
,
or
in
the
sum
,
or
in
other
cases
,
as
there
is
occasion
:
the
debtor
for
who●
thou
art
bound
,
that
hee
would
finde
meanes
by
himselfe
,
or
his
friends
to
make
payment
;
and
friends
that
they
may
helpe
thee
with
counsell
,
or
their
fauour
,
or
their
purse
,
if
need
require
,
and
they
be
able
.
Now
if
any
thinke
this
a
base
thing
to
humble
himselfe
,
it
may
bee
to
his
equals
,
yea
peraduenture
to
his
inferiours
,
Salomon
telleth
him
that
hee
must
consider
that
hee
is
now
fallen
into
his
hands
,
and
thereby
is
become
captiue
,
and
as
it
were
a
seruant
;
and
therfore
as
the
case
now
stands
must
make
no
difficulty
to
seeke
,
and
sue
,
and
to
pray
,
and
entreate
,
as
an
humble
suppliant
.
In
this
he
requireth
celerity
,
and
present
proceeding
:
delaies
Vers.
4.
are
dangerous
,
and
therefore
in
such
a
businesse
by
all
possible
meanes
to
be
auoided
;
wherefore
,
saith
hee
,
Giue
●●
sleepe
to
thine
eyes
,
nor
slumber
to
thine
eye
lids
,
goe
in
hand
with
it
this
present
day
,
and
deferre
it
not
so
long
as
the
no●
morrow
,
before
thou
goest
to
bed
,
or
takest
any
rest
,
withall
speed
and
diligence
seeke
thy
security
,
and
obtaine
thy
freedome
.
Finally
,
as
he
admonisheth
that
this
be
done
speedily
,
and
Vers.
5.
without
delay
,
so
doth
he
aduise
to
doe
it
carefully
,
and
without
remisnesse
,
and
that
by
the
example
of
brutish
creatures
.
As
therefore
the
Doe
,
and
other
beasts
,
labour
by
all
meanes
to
escape
the
pursuit
which
is
made
after
them
;
or
as
the
soules
striue
to
get
out
of
the
net
wherein
they
are
intangled
;
so
(
saith
he
)
endeauour
thou
with
might
and
maine
,
to
come
out
of
these
cumbersome
bonds
of
suretiship
.
Vers.
6.
Goe
to
the
Ant
,
O
sluggard
,
consider
her
waies
,
and
be
wise
.
BEcause
vnaduised
suretiship
is
more
easily
seene
,
and
confessed
to
be
the
cause
of
diuers
mens
calamities
,
them
idlenesse
is
,
and
men
bee
more
ready
to
hearken
to
admonition
,
and
to
be
warned
of
it
;
hee
therefore
dealt
mild
her
in
the
reproofe
of
that
sinne
,
then
of
this
slothfulnesse
:
for
hee
setteth
roughly
vpon
the
sluggard
,
hee
doth
not
sonne
him
,
or
child
him
at
all
,
but
rather
checketh
and
chideth
him
,
and
that
in
sharpe
manner
.
This
vice
he
disgraceth
,
and
condemneth
by
three
arguments
:
first
,
by
the
absurditie
of
it
,
and
of
their
behauiour
which
giue
themselues
vnto
it
,
in
the
6.
and
7.
verses
:
secondly
,
by
the
duration
,
and
continuance
of
it
,
for
that
it
holdeth
them
in
bondage
which
once
fall
into
,
in
the
9.
and
10.
verses
:
thirdly
,
by
the
euill
euent
that
will
follow
vpon
it
;
namely
,
penurie
and
want
,
in
the
eleuenth
verse
.
To
shew
the
absurdity
of
it
he
bringeth
the
example
of
a
brutish
creature
,
of
a
weake
,
small
,
and
contemned
creature
,
to
condemne
their
wretchlesnesse
which
giue
ouer
themselues
to
lithernesse
;
for
it
is
a
shame
for
men
endued
with
reason
,
not
to
prouide
so
well
for
themselues
as
the
sillie
creatures
which
are
voide
of
reason
;
but
he
doth
not
only
send
the
sluggard
to
ma●ke
their
examples
,
but
puts
him
to
schoole
to
them
,
and
makes
them
his
master
,
that
they
should
teach
him
,
and
hee
should
learne
more
wisedome
and
vnderstanding
.
Goe
to
the
Ant
,
saith
hee
,
as
if
hee
should
haue
said
.
There
are
many
things
that
might
perswade
thee
to
labour
,
as
Gods
commandement
,
and
ordinance
;
his
promise
to
them
that
obey
it
;
his
punishments
on
them
that
are
disobedient
;
their
owne
necessity
for
the
support
of
their
estate
;
the
example
of
painefull
and
industrious
men
:
but
I
will
vrge
none
of
these
,
but
that
which
may
make
thee
ashamed
,
the
example
of
the
feeble
Ant
;
consider
her
waies
,
obserue
her
industrie
and
diligence
;
and
be
wise
,
let
her
sedulity
prouoke
thee
▪
shake
off
thy
sluggishnesse
,
and
henceforth
be
painfull
and
prouident
:
for
what
greater
point
of
wisdome
is
there
,
then
by
obeying
Gods
precepts
both
to
prouide
fo●
our selues
,
and
be
partakers
of
his
gracious
promise
:
or
wh●●
greater
folly
,
then
to
denie
to
God
our
owne
endeuour
〈◊〉
our
owne
good
?
Verse
7.
8.
Which
hauing
no
guide
,
ouerseer
,
or
ruler
,
pro●●deth
her
meate
in
the
summer
,
and
gathereth
her
foode
in
h●●uest
.
TWo
things
hee
commendeth
in
the
ant
,
or
●mmet
:
〈◊〉
one
,
her
readinesse
,
that
she
worketh
voluntarily
with●●●
compulsion
:
the
other
,
her
prouidence
(
if
wee
may
so
call
〈◊〉
that
she
trauelleth
seasonably
,
and
whilst
time
serueth
.
It
〈◊〉
said
that
she
hath
neither
guide
,
ouerseer
,
or
ruler
,
she
hath
●●●ther
captaine
,
or
leader
to
shew
her
the
way
;
nor
taske
〈◊〉
or
other
like
officer
to
appoint
to
her
her
taske
,
and
call
vp●●
her
for
the
doing
of
it
:
nor
king
,
or
ruler
to
punis●
her
negligence
,
or
want
of
●orecast
,
nor
to
reward
her
for
her
diligenc●
And
in
this
respect
,
another
kinde
of
creature
is
praised
in
〈◊〉
30.
chapter
.
The
locusts
haue
no
king
,
yet
goe
they
foorth
〈◊〉
Prou.
30.
27.
them
by
●ands
,
shewing
their
prudence
:
he
saith
,
she
lab●reth
,
bea●ing
,
and
drawing
foode
,
and
matter
for
her
〈…〉
with
such
trauell
and
paine
,
as
is
almost
incredible
:
that
〈◊〉
one
cannot
doe
alone
,
two
or
more
combining
themselu●●
together
will
effect
:
in
summer
,
viz.
when
the
ayre
is
〈◊〉
and
the
way
drie
&
smooth
,
and
in
the
haruest
,
when
grain●●
of
corne
lie
here
,
and
there
,
scattered
abroad
,
which
in
〈◊〉
are
not
to
be
had
,
and
this
to
the
end
she
may
prouide
,
and
〈◊〉
vp
against
the
time
of
neede
.
The
application
hereof
is
co●cealed
by
Salomon
,
but
to
bee
searched
out
by
the
reader
,
an●
declared
by
the
interpreter
;
and
it
consisteth
partly
of
a●prehension
,
and
partly
of
an
instruction
.
In
the
reprehens●●●
the
sluggard
is
taxed
,
and
obbraided
,
both
with
regard
〈…〉
of
his
owne
good
,
and
the
contempt
of
the
presidents
of
d●●●gence
,
which
are
proposed
vnto
him
,
and
those
gouerno●●●
which
are
set
ouer
him
:
as
if
hee
should
haue
said
,
Of
ho●
much
blame
art
thou
worthie
which
hast
so
many
leaders
〈◊〉
conduct
thee
in
the
way
:
so
many
to
call
vpon
thee
,
and
vrge
thee
to
thy
dutie
:
so
many
commanders
,
and
rulers
in
the
familie
,
in
the
Church
,
and
in
the
Common-wealth
,
both
to
incourage
thee
in
thy
diligence
,
and
to
censure
,
and
punish
the
contrarie
,
and
yet
notwithstanding
thou
passe
thy
time
in
sloth
,
and
neglect
the
opportunitie
,
and
lay
vp
nothing
for
the
time
of
neede
?
In
the
instruction
euery
man
is
taught
to
vse
the
benefit
of
the
summer
,
and
haruest
of
youth
,
and
health
,
and
opportunitie
to
lay
vp
,
and
prouide
against
the
time
of
age
,
sicknes
,
and
other
impediments
,
or
necessities
.
Verse
9.
10.
How
long
wilt
thou
sleepe
,
O
sluggard
?
when
wilt
thou
arise
out
of
thy
sleepe
?
yet
a
little
sleepe
,
a
little
slumber
,
a
little
folding
of
the
hands
to
sleepe
.
THe
continuance
of
his
slothfulnes
,
or
sleepines
(
for
all
is
one
,
or
at
least
they
are
indiuiduall
companions
,
the
one
begetting
the
other
:
for
idlenesse
filleth
the
body
full
of
humours
,
and
abundance
of
humours
causeth
much
sleepe
)
hee
obiecteth
by
way
of
expostulation
:
How
long
wilt
thou
sleepe
?
Consider
how
much
time
thou
hast
lost
;
for
hee
that
sleepeth
moderatly
,
yet
commonly
spendeth
the
third
part
of
his
life
therein
:
whereunto
if
thou
adde
all
the
rest
of
thy
time
that
thou
hast
idlely
,
and
vnprofitably
spent
,
thou
shalt
easily
see
what
little
cause
thou
hast
to
bestow
any
more
in
that
sluggish
manner
;
and
therefore
why
wilt
thou
not
breake
off
and
make
an
end
?
This
rebuke
is
very
emphaticall
,
as
if
the
Lord
himselfe
were
by
a
mans
bed
side
to
call
him
to
reckoning
for
the
losse
of
his
time
,
and
to
rowse
him
out
of
his
drowsie
sleepe
.
Verse
10.
A
little
sleepe
,
a
little
slumber
,
a
little
folding
of
the
hands
to
sleepe
.
HEre
hee
painteth
out
the
sluggard
in
liuely
colours
,
and
to
expose
him
to
scorne
,
bringeth
him
expressing
his
owne
sloth
in
his
owne
words
,
Let
me
haue
(
saith
he
)
a
little
sleepe
,
a
little
slumber
;
let
me
yet
a
little
fold
my
hands
and
armes
together
,
as
they
are
wont
to
doe
that
purposely
set
themselues
to
sleepe
.
Vers.
11.
So
shall
thy
pouertie
come
as
on
one
that
trauelleth
,
and
thy
necessitie
as
an
armed
man
.
LAstly
,
he
declareth
the
effect
and
issue
of
this
,
and
that
is
pouertie
;
which
is
allegorically
threatned
to
come
with
speede
and
violence
,
the
sluggard
resembled
vnto
a
slothfull
way
fairing
man
,
that
maketh
no
speede
to
goe
with
company
,
or
to
trauell
at
due
houres
,
and
pouertie
to
the
theefe
that
commeth
vpon
him
to
take
his
purse
:
necessitie
shall
therefore
ouertake
him
suddenly
,
as
a
swift
traueller
doth
him
that
walketh
slowly
,
dreaming
therefore
that
hee
hath
wealth
,
and
goods
for
many
yeeres
,
hee
is
fallen
into
debt
,
and
growne
to
be
a
begger
euen
before
he
thought
his
estate
had
been
declining
;
and
as
necessitie
makes
haste
,
and
is
felt
before
it
is
fores●ene
,
so
it
maketh
as
strange
an
assault
,
it
is
better
weaponed
then
the
sluggard
,
and
so
too
hard
for
him
,
it
will
pe●force
haue
that
which
it
commeth
for
,
and
bereaue
him
of
his
substance
,
and
cannot
bee
resisted
.
Wee
see
this
verified
in
many
,
whom
neither
great
patrimonie
left
vnto
them
,
nor
wit
,
nor
strength
,
nor
f●iends
,
nor
entailes
,
nor
any
other
meanes
could
preserue
from
ruine
,
and
vtter
vndoing
;
idlenes
made
them
vnthriftie
,
and
riotous
and
vnthriftinesse
and
riot
consumed
all
their
ample
possessions
.
Verse
12.
A
naughtie
person
,
a
wicked
man
walketh
with
a
froward
mouth
.
13.
He
winketh
with
his
eyes
,
hee
speaketh
with
his
feete
,
hee
teacheth
with
his
fingers
.
14.
Frowardnes
is
in
his
heart
,
he
deuiseth
mischiefe
continually
,
he
soweth
discord
.
HAuing
reproued
the
vice
that
seemeth
a
vertue
,
and
that
neglect
of
dutie
which
of
many
is
scarce
acknowledged
to
be
a
vice
,
hee
commeth
to
the
third
sort
,
those
misdemeanours
which
are
notoriously
knowne
,
and
cannot
be
denied
to
be
grieuous
offences
:
and
first
he
describeth
the
lewdnes
of
the
person
:
and
secondly
,
proueth
the
pernitiousnes
of
the
vices
:
and
thirdly
,
threatneth
a
plague
and
iudgement
to
be
executed
on
him
at
length
for
both
.
The
person
is
notified
both
by
his
properties
,
and
by
his
effects
:
by
his
properties
,
that
he
is
naught
,
vngratious
,
and
dissolute
,
a
man
of
Belial
[
](A18960-e22390-b)a
a
Beli
gnol
.
,
that
will
beare
no
yoke
of
gouernment
,
either
of
God
,
or
man
:
one
that
liues
as
though
there
were
no
law
,
of
no
worth
,
[
](A18960-e22400-b)b
b
beli
iagnal
.
that
profiteth
nothing
,
or
[
](A18960-e22410-b)c
c
beli
iagnaleh
.
shall
rise
to
nothing
,
and
is
good
for
nothing
,
or
a
man
of
iniquitie
.
Thus
is
hee
stiled
and
intituled
:
for
the
Hebrew
composition
will
beare
any
of
these
significations
,
or
all
of
them
.
Then
follow
the
effects
,
that
he
is
very
infectious
,
and
apt
to
corrupt
others
:
as
first
,
by
his
words
,
he
walketh
with
a
froward
mouth
,
it
is
his
guise
and
custome
to
speake
prophanely
,
irreuerently
of
God
and
his
ordinances
:
or
that
vseth
to
lie
,
to
sweare
,
and
forsweare
,
to
flatter
,
to
slaunder
,
to
backbite
,
or
to
carrie
tales
;
the
which
abuse
of
his
speech
hee
setteth
foorth
by
comparing
them
to
a
mouth
peruerted
,
or
drawne
aside
.
Then
secondly
by
his
deedes
,
that
hee
doth
notably
abuse
the
seuerall
parts
and
members
of
his
body
to
doe
mischiefe
,
by
seuerall
gestures
,
and
perticular
actions
:
so
that
which
he
cannot
,
or
dareth
not
perswade
by
words
,
that
he
doth
by
his
eyes
,
feete
,
and
fingers
.
And
hereof
he
assigneth
the
cause
to
be
the
wickednesse
of
his
heart
,
which
he
calleth
frowardnesse
;
which
hee
doth
aggrauate
by
vttering
the
same
in
the
plurall
number
:
for
hee
saith
not
,
frowardnesse
▪
but
frowardnesses
;
noting
thereby
that
his
heart
is
filled
and
stuffed
with
such
matter
,
from
whence
it
is
that
it
runneth
oure
with
such
words
,
gestures
,
and
actions
,
as
are
before
spoken
of
.
And
further
to
decipher
him
in
his
damnable
behauiour
,
he
discouereth
the
manner
of
his
practises
,
●e
imagineth
mischiefe
:
signifying
that
the
naturall
corruption
which
is
in
him
,
being
common
to
all
men
,
increaseth
,
and
confirmeth
by
deuising
,
and
in
his
minde
,
&
thoughts
,
as
it
were
,
forging
mischiefe
,
no
otherwise
then
a
Smith
,
Potter
,
or
other
Artificer
doth
his
workes
.
Whereunto
yet
another
circumstance
is
added
to
make
his
sinne
out
of
measure
sinfull
,
that
he
is
vncessant
in
his
diue●●ish
a●tempts
.
Whereas
the
Smith
,
and
other
workmen
,
worketh
,
forgeth
,
and
frameth
sometimes
,
and
sometimes
resteth
,
this
man
is
forging
,
and
framing
villanie
perpetually
,
and
that
to
the
hurt
of
many
others
:
for
his
whispering
,
flattering
,
lying
,
storming
,
back
biting
,
&c.
causeth
contention
,
and
raiseth
vp
strife
,
euen
among
friends
.
Verse
15.
Therefore
shall
his
calamitie
come
suddenly
sudden
shall
he
be
broken
without
remedie
.
HEre
followeth
the
threatning
of
the
plague
and
calamtie
to
such
a
man
,
which
is
no
lesse
then
destruction
i●
selfe
:
which
is
amplified
by
the
manner
of
it
:
first
He
shall
b●
broken
in
peeces
:
he
shall
not
haue
a
small
wound
,
but
a
deadly
wound
,
and
vtter
vndoing
in
his
estate
,
name
,
body
,
and
soule
:
secondly
,
it
shall
be
suddenly
,
vnexpected
,
not
feared
,
before
euer
he
thought
of
it
,
which
causeth
it
to
bee
the
more
horrible
and
hideous
:
and
thirdly
,
it
shall
be
without
remedie
which
no
policie
,
nor
power
,
no
wealth
,
nor
friend
,
nor
other
meanes
whatsoeuer
,
shall
be
able
to
preuent
,
or
remedie
.
The
Prophet
Isaiah
doth
in
an
elegan●
manner
denounce
the
same
saying
:
This
iniquitie
shall
be
vnto
you
as
a
breach
ready
to
fa●
Isai.
30.
13.
14.
swelling
out
in
an
high
wall
whose
breach
commeth
suddenly
,
●
an
instant
:
and
he
breake
it
,
as
the
breaking
of
a
potters
vess●
that
is
broken
in
peeces
,
he
shall
not
spare
.
Verse
16.
These
sixe
things
doth
the
Lord
hate
▪
yea
seuen
a●
an
abomination
to
his
soule
.
IN
the
premises
we
haue
seene
the
wicked
person
by
sundri●
arguments
described
,
and
here
we
shall
finde
the
pernitio●●nes
of
diuers
vices
euicted
,
and
in
the
first
place
in
a
more
generall
sort
,
he
reciteth
the
manner
of
them
,
sixe
,
yea
seuen
,
these
certaine
number
for
vncertaine
:
for
the
Lord
detesteth
many
more
then
these
,
and
as
much
also
is
offended
with
them
,
but
a
few
are
put
for
all
:
and
it
seemeth
that
these
are
heere
mentioned
,
as
companions
of
slothfulnes
,
and
therefore
are
censured
next
after
it
,
as
being
commonly
attendant
vpon
it
;
and
these
he
proueth
to
be
odious
,
and
men
ought
to
loath
them
,
and
likewise
very
dangerous
,
and
men
ought
to
feare
them
,
because
God
hateth
them
:
which
he
first
expresseth
in
plaine
words
,
and
afterwards
amplifieth
by
a
correction
,
saying
,
they
are
an
abomination
to
his
soule
,
speaking
of
God
,
as
of
a
man
for
our
capacitie
,
and
the
more
effectuall
affecting
of
vs
.
God
abhorreth
nothing
but
that
which
is
euill
,
and
loathsome
,
and
nothing
is
better
which
he
abhorreth
,
neither
can
there
be
any
safetie
in
doing
that
which
is
so
offensiue
to
him
:
being
disgraced
therefore
by
that
one
argument
,
they
are
manifested
to
be
vglesome
,
and
hideous
;
and
as
noysome
,
and
perilous
,
as
if
the
vilenes
thereof
had
been
painted
out
by
many
others
.
Verse
17.
A
proud
looke
,
a
lying
tongue
,
and
hands
that
shed
innocent
blood
:
18
An
heart
that
deuiseth
wicked
imaginations
:
feete
that
be
swift
in
running
to
mischiefe
:
19
A
false
witnesse
that
speaketh
lyes
,
and
him
that
soweth
discord
among
brethren
.
THese
verses
containe
a
perticular
enumeration
of
those
sixe
things
,
and
that
seuenth
which
the
Lord
hateth
in
such
detestation
.
The
first
is
pride
,
which
is
set
foorth
by
the
signe
thereof
,
a
hautie
eye
,
for
that
chiefly
sheweth
it selfe
in
the
eyes
.
The
second
is
lying
,
and
vntruth
,
which
is
declared
by
the
instrument
wherewith
it
is
vttered
,
the
tongue
,
which
also
therefore
is
made
hatefull
to
God
.
The
third
is
violence
and
crueltie
,
howsoeuer
practised
;
but
because
the
hand
commonly
is
the
agent
of
it
,
and
is
stained
therewith
,
it
is
specified
.
The
fourth
is
the
plotting
,
and
deuising
of
mischiefe
:
whereof
because
the
heart
is
the
chiefe
worker
,
and
the
spring
also
from
whence
it
followeth
,
it
is
subiect
to
Gods
displeasure
,
and
detestable
in
his
sight
.
The
fifth
is
the
delight
in
ill
doing
,
and
the
committing
of
it
with
greedinesse
,
when
men
are
pressed
and
readie
to
any
sinfull
actions
;
which
is
argued
by
the
signes
and
effects
,
that
the
feet
are
swift
,
doe
make
ha●●
and
runne
thereunto
.
The
sixth
is
slandering
,
or
giuing
wrong
information
against
any
man
by
accusation
,
or
witnesse-bearing
,
o●
any
manner
of
reporting
.
This
maketh
the
efficie●t
,
the
partie
guilty
of
it
ob●oxious
to
Gods
displeasure
.
The
la●t
is
to
be
a
make-bate
to
raise
discord
amongst
louing
friends
,
and
to
set
them
at
variance
,
which
before
were
at
peace
,
and
liued
in
concord
.
Hee
therefore
which
doth
so
,
prouoket●
the
Lord
,
and
maketh
a
greater
discord
betweene
God
an●
himselfe
,
then
possibly
can
be
between
neighbour
and
neighbour
.
Vers.
20.
My
sonne
,
keepe
thy
fathers
commandement
,
a●
forsake
not
the
law
of
thy
mother
.
SO
many
vices
hauing
been
reproued
,
hee
now
incerteth●
precept
to
furnish
the
minde
with
knowledge
and
wisedome
,
for
the
preuention
of
those
crimes
,
if
wee
be
yet
clee●e
from
them
,
or
to
be
cured
of
them
,
if
we
be
faulty
in
them
,
as
also
to
bee
well
fenced
against
that
which
hee
is
yet
further
to
exaggerate
that
lothsome
and
detestable
sinne
of
adulterie
,
which
he
hath
so
often
inueighed
against
already
:
where
note
-
-
An
exhortation
.
vers.
20.
21.
-
And
the
reasons
of
it
.
vers.
22.
23.
24.
The
exhortation
is
propounded
in
a
-
-
Proper
speech
.
ver.
20.
-
Metaphor
.
vers.
21.
The
former
is
,
keepe
thy
fathers
instruction
:
for
which
,
se●
chap.
1.
vers.
8.
Vers.
21.
Binde
them
continually
vpon
thine
heart
,
tye
them
about
thy
necke
.
THe
second
is
binde
them
,
&c.
For
which
see
chap.
3.
ver.
3.
But
heere
is
added
continually
,
which
was
not
in
the
former
place
;
to
teach
,
that
the
heart
or
minde
of
man
should
be
alwaies
exercised
in
the
doctrine
of
God
,
euen
then
when
hee
hath
not
opportunity
to
speake
of
it
.
Verse
22.
When
thou
goest
,
it
shall
leade
thee
:
when
thou
sleepest
,
it
shall
keepe
thee
:
when
thou
awakest
,
it
shall
talk●
with
thee
.
THe
reason
followeth
,
and
is
taken
from
the
sweet
and
comfortable
effects
of
Gods
doctrine
,
deliuered
,
priuately
or
publikely
,
in
all
the
actions
and
times
of
our
life
;
which
he
distributeth
into
three
sorts
,
walking
,
sleeping
,
and
awaking
:
after
sleepe
againe
,
when
we
walke
,
viz.
when
we
are
exercised
in
the
waies
and
workes
of
our
calling
,
she
shall
leade
vs
:
viz.
shee
shall
guide
and
direct
vs
,
that
wee
wander
not
into
any
euill
way
that
may
be
displeasing
to
God
,
hurtfull
to
our selues
or
others
.
See
chap.
3.
vers.
23.
and
14.
vers.
12.
When
we
shall
lye
downe
to
sleepe
,
she
shall
keepe
vs
,
and
bee
as
it
were
a
watch
vnto
vs
,
that
we
sleepe
securely
.
See
chap.
3.
24.
It
shall
talke
with
thee
when
thou
awakest
,
it
will
be
as
a
familiar
friend
to
vs
,
conferring
with
vs
in
the
night
,
in
the
morning
,
in
the
day
time
,
of
Iesus
Christ
,
of
the
remission
of
sins
,
of
the
mercies
of
God
,
of
the
promises
of
the
word
,
and
of
all
heauenly
and
spirituall
matters
.
Vers.
23.
For
the
commandement
is
a
lampe
,
the
law
is
light
,
and
reproofes
of
instruction
are
the
way
of
life
.
HE
confirmeth
this
reason
by
an
argument
taken
from
the
excellency
and
vertue
of
this
doctrine
,
which
is
cleerely
set
downe
by
familiar
comparisons
.
The
first
,
of
a
lampe
,
whereof
there
is
great
vse
in
the
night
;
the
second
of
light
,
whereof
there
is
singular
vse
in
the
day
:
the
third
,
that
it
is
a
beaten
way
,
whereof
there
is
great
vse
for
passengers
,
and
trauellers
,
which
he
amplifieth
by
an
argument
from
the
lesse
to
the
greater
:
if
the
corrections
and
rebukes
of
it
are
so
,
what
are
then
the
milde
directions
and
promises
?
and
from
the
end
whither
it
leadeth
;
namely
,
to
life
,
viz.
eternall
blessednesse
.
So
that
whereas
we
and
our
waies
are
nothing
else
but
night
and
darkenesse
,
and
know
not
which
way
to
moue
hand
or
foot
,
but
to
our
destruction
,
the
doctrine
of
God
is
for
the
night
,
a
canale
,
and
for
the
day
,
the
Sunne
,
that
wee
may
see
,
and
iourney
in
the
ready
high
way
of
saluation
.
The
Psalmist
hath
the
very
like
saying
,
acknowledging
to
God
that
his
word
was
a
lampe
to
his
feet
,
and
a
light
to
his
pathes
.
Psal.
119.
105.
Vers.
24.
To
keepe
thee
from
the
euill
woman
,
from
the
flattery
of
a
strange
woman
.
FInally
,
he
commendeth
this
doctrine
of
God
,
&
these
corrections
of
instruction
,
by
the
end
&
vse
of
them
;
namely
,
the
preseruation
&
safe
keeping
of
a
man
from
the
danger
of
infection
by
an
harlot
,
wherby
he
meaneth
also
sin
of
any
sort
,
though
he
purposely
name
this
rather
then
any
other
;
partly
because
it
is
often
the
fruit
of
idlenesse
,
which
hee
hath
euen
now
impugned
in
this
chapter
,
and
partly
because
the
young
man
,
whom
he
professeth
there
to
teach
,
is
commonly
much
addicted
thereunto
.
See
chap.
2.
vers.
16.
Vers.
25.
Lust
not
after
her
beauty
in
thy
heart
,
neither
let
her
take
thee
with
her
eye
lids
.
NOw
hee
commeth
to
the
dehortation
whereby
hee
disswadeth
from
her
:
which
hee
-
-
1.
Proposeth
,
vers.
25.
-
2.
Enforceth
with
confirmations
.
vers.
26.
to
the
end
of
the
chapter
.
Of
the
former
there
are
two
parts
;
first
,
an
admonition
,
that
he
doe
not
in
his
heart
lust
after
,
or
suffer
his
heart
to
bee
ensnared
by
her
beauty
;
and
that
for
two
reasons
,
both
because
Matth.
5.
28.
euen
that
alone
is
a
degree
of
adultery
,
as
our
Sauiour
hath
taught
,
as
also
for
that
if
the
heart
(
which
commandeth
all
)
be
ouercome
,
it
will
neuer
cease
to
worke
vpon
all
the
parts
of
the
body
,
the
eyes
,
eares
,
tongue
,
&c.
vntill
the
very
act
it selfe
be
accomplished
.
The
second
is
a
caueat
,
that
shee
take
him
not
with
her
eye
lids
:
wherein
he
compareth
the
eye
lids
,
and
countenance
of
an
harlot
to
a
net
,
or
snare
,
and
the
harlots
heart
,
and
her selfe
to
an
hunter
,
or
fowler
,
and
the
partie
allured
by
her
wanton
lookes
,
to
the
bird
,
or
beast
caught
in
a
net
.
Vers.
26.
For
by
meanes
of
a
whorish
woman
,
a
man
is
brought
to
a
morsell
of
bread
,
and
the
adulteresse
will
hunt
for
pretious
life
.
HEre
hee
backeth
his
admonition
and
caueat
,
with
such
forcible
considerations
as
might
best
worke
vpon
his
reader
,
and
make
him
to
know
how
much
it
concerneth
him
to
regard
them
;
whereof
two
are
here
noted
;
the
one
,
that
this
cursed
sinne
draweth
a
man
into
pouerty
,
or
beggery
rather
;
the
other
,
a
shamefull
death
,
or
that
which
is
in
stead
of
that
,
and
worse
then
that
,
an
euerlasting
death
.
Touching
the
former
,
he
saith
,
For
an
harlot
,
or
by
means
of
an
harlot
,
a
man
is
brought
to
a
morsell
of
bread
,
from
plentie
,
to
penurie
;
from
variety
of
dishes
to
one
kinde
,
and
that
is
dry
bread
;
and
from
sufficiencie
and
fulnesse
,
to
a
short
pittance
,
euen
one
morsell
,
and
many
times
this
is
to
be
asked
at
another
mans
doore
,
or
at
least
to
be
giuen
as
an
almes
from
another
mans
hand
.
See
for
this
,
chap.
5.
10.
The
latter
is
losse
of
life
,
which
all
the
attempts
of
the
adulteresse
(
the
married
woman
breaking
the
bands
of
wedlocke
)
doe
tend
vnto
.
She
hunteth
for
pretious
life
,
wherein
he
likeneth
her
to
a
cruell
hunter
,
which
pursueth
an
Hare
,
or
other
beast
,
not
to
catch
onely
,
but
to
kill
it
:
which
though
she
doe
not
directly
intend
and
aime
at
,
yet
she
effecteth
and
bringeth
to
passe
:
for
through
her
allurements
,
the
person
committing
follie
with
her
is
exposed
to
the
rage
of
her
husband
,
whose
indignation
is
implacable
,
the
sword
of
the
Magistrate
,
proceeding
seuerely
against
him
,
if
not
for
the
same
crime
,
yet
for
some
other
thereby
occasioned
;
and
the
wrath
of
God
,
who
will
either
inflict
a
temporall
punishment
,
to
the
vtter
destruction
of
the
body
,
or
else
powre
downe
intollerable
plagues
vpon
the
body
and
soule
for
euer
.
And
this
so
prodigall
expence
of
life
is
hereby
the
more
condemnable
,
in
that
it
is
pretious
,
of
such
an
excellent
creation
by
Gods
owne
hand
,
or
inspiration
rather
by
his
breath
,
and
carrying
such
a
stampe
of
his
glorious
image
,
and
capable
of
such
eternal
blisse
as
Christ
hath
purchased
with
his
owne
blood
,
and
euery
one
shall
enioy
,
which
through
sinne
doth
not
make
forfeiture
of
it
.
Vers.
27.
Can
a
man
take
fire
in
his
bosome
,
and
his
clothes
not
be
burnt
?
Vers.
28.
Can
a
man
goe
vpon
hot
coales
,
and
his
feet
not
be
burnt
?
Vers.
29.
So
is
he
that
goeth
in
to
his
neighbours
wife
:
whosoeuer
toucheth
her
shall
not
be
innocent
.
HAuing
formerly
laid
downe
his
positions
,
he
now
handleth
them
more
at
large
:
and
because
of
the
securitie
and
presumption
of
men
,
flattering
themselues
,
(
that
notwithstanding
all
this
which
is
spoken
,
and
other
mens
ill
successe
in
the
practise
of
this
sinne
,
they
shal
escape
wel
enough
,
especially
if
they
haue
wit
,
or
wealth
,
or
others
helpes
whereby
to
shift
for
themselues
,
and
auoide
the
penaltie
)
hee
more
at
large
confirmeth
that
hee
said
touching
the
grieuousnesse
and
certainty
of
this
punishment
,
by
two
comparisons
of
the
like
or
equall
,
and
another
of
the
lesse
.
The
comparison
of
the
like
is
as
if
hee
should
haue
said
;
As
it
is
impossible
for
a
man
to
take
coales
of
fire
from
the
hearth
,
&
put
them
into
his
bosome
,
betwixt
his
garments
and
body
,
and
burne
neither
;
or
to
tread
on
burning
coales
bare
foot
without
scorching
his
feet
:
so
it
cannot
be
that
a
man
should
haue
carnall
company
with
another
mans
wife
,
without
making
himselfe
guilty
,
and
feeling
the
flame
of
Gods
indignation
,
and
incurring
the
iudgements
formerly
mentioned
.
Iob
hath
a
saying
not
much
vnlike
to
this
,
rendring
a
reason
among
others
,
why
hee
so
●eedfully
shunned
this
mischieuous
sinne
of
adultery
:
It
is
a
f●re
that
consumeth
to
destruction
,
and
would
root
out
all
mine
Iob
31.
12.
●ncrease
.
Vers.
30.
Doe
not
men
despise
a
theefe
if
he
steale
to
satisfie
his
soule
,
although
he
be
hungry
?
Vers.
31.
And
if
he
be
found
,
he
shall
restore
seuen
fold
,
hee
shall
giue
all
the
substance
of
his
house
.
THe
second
kind
of
comparison
wherby
the
point
in
hand
is
cleered
,
is
taken
from
a
lesser
sinne
,
namely
,
theft
,
being
far
inferiour
to
adultery
,
because
Gods
law
hath
not
so
much
condemned
it
,
because
he
hath
appointed
no
such
seuere
punishment
for
it
:
because
that
the
theefe
taketh
away
more
remote
possessions
,
and
such
as
are
of
lesse
value
and
estimation
:
the
whoremaster
the
neerest
,
the
best
,
and
that
which
is
dearest
vnto
him
,
the
heart
,
the
vse
of
body
,
the
fidelity
of
his
wife
:
the
theefe
commonly
bereaueth
a
man
but
of
part
of
his
goods
;
the
whoremaster
attempts
to
defraud
him
and
his
of
all
,
or
of
as
much
as
he
can
,
leauing
a
spurious
and
bastardly
seed
in
his
house
to
vsurpe
his
inheritance
,
or
other
possessions
after
him
.
And
yet
the
theefe
escapeth
not
scotfree
,
notwithstanding
that
need
driueth
him
to
steale
.
For
first
,
hee
draweth
vpon
himselfe
shame
and
reproch
,
and
is
made
very
contemptible
thereby
,
as
both
this
text
affirmeth
,
and
others
testifie
.
Iob
shewing
the
vile
estate
of
certaine
base
companions
,
saith
,
Men
shouted
after
them
,
as
at
a
theefe
.
See
also
Ieremiah
Iob
30.
5.
48.
27.
And
then
hee
hazardeth
his
estate
thereby
,
either
to
ouerthrow
it
,
or
much
impaire
it
:
for
looke
how
often
he
is
apprehended
and
taken
,
so
oft
he
shall
be
driuen
to
make
restitution
according
to
the
law
,
though
it
bee
againe
and
againe
,
yea
euen
seuen
times
and
more
,
a
certaine
number
of
times
for
an
vncertaine
:
which
is
to
be
payed
,
though
it
cost
him
any
thing
,
yea
all
that
he
hath
,
yea
though
his
liberty
goe
also
for
it
.
Vers.
32.
Who
so
committeth
adultery
with
a
woman
,
lacketh
vnderstanding
:
he
that
doth
it
destroyeth
his
owne
soule
.
NOw
let
vs
see
the
inf●rence
:
if
there
bee
so
much
perill
and
hurt
in
a
smaller
crime
,
what
safety
can
there
be
looked
for
in
this
hainous
offence
?
If
the
needie
theefe
smart
so
for
that
fault
,
how
sharpely
and
extremely
shall
the
adulterous
male
factor
be
punished
for
his
egregious
and
enormous
wickednesse
?
He
debaseth
him
beneath
the
theefe
;
first
,
in
the
follie
of
his
minde
,
as
the
cause
of
this
his
vicious
behauiour
,
he
is
more
absurd
and
brutish
then
he
,
and
hath
lesse
wisdome
and
vnderstanding
.
Secondly
,
in
the
consequence
of
his
wretched
life
,
and
vncleane
conuersation
,
hee
destroyeth
〈◊〉
soule
,
hee
doth
offer
violence
vnto
his
life
,
and
after
a
son
becommeth
a
murtherer
of
himselfe
,
by
prouoking
God
speedily
to
slay
him
,
and
eternally
to
damne
him
,
besides
other
plagues
following
,
whereunto
he
makes
himselfe
lyable
.
Vers.
33.
A
wound
,
and
dishonour
shall
hee
get
,
and
his
reproch
shall
not
be
done
away
.
HE
dwelleth
vpon
this
matter
of
the
adulterers
punishment
,
that
hee
shall
finde
there
shall
meete
with
him
,
or
fall
vpon
him
a
wound
,
or
stroke
,
euen
a
deadly
stroke
vpon
his
body
and
minde
,
inflicted
either
by
the
Magistrate
,
the
adulteresses
husband
,
or
God
himselfe
.
And
ignominie
vpon
his
name
,
euen
such
reproch
as
shal
sticke
to
him
,
liuing
and
dead
,
and
shall
neuer
be
done
away
,
so
that
besides
the
perill
of
this
life
into
which
the
adulterer
doth
throw
himselfe
,
hee
doth
expose
himselfe
to
perpetuall
reproch
.
Vers.
34.
For
i●lousie
is
the
rage
of
a
man
:
therefore
he
will
not
spare
in
the
day
of
vengeance
.
Vers.
35.
He
will
not
regard
any
ransome
;
neither
will
bee
rest
content
,
though
thou
giuest
many
gifts
.
HE
declareth
the
efficient
of
the
threatned
punishment
to
bee
inflicted
vpon
the
adulterer
,
namely
,
the
wronged
husband
of
the
harlot
,
to
whom
God
will
discouer
his
villanie
wrought
against
him
,
and
whom
hee
will
raise
vp
,
as
his
instrument
to
pursue
that
wicked
caitife
,
prosecuting
and
following
the
matter
against
him
with
all
seuerity
.
And
in
these
words
he
meeteth
with
,
and
refelleth
the
vaine
illusion
of
the
filthie
person
,
who
trusts
either
not
to
bee
detected
,
or
not
much
to
be
molested
,
hoping
that
he
shall
find
his
paramours
husband
very
milde
and
fauorable
.
Nay
▪
saith
the
Lord
,
Tho●
hast
giuen
him
iust
cause
of
iealousie
,
and
therefore
thou
shalt
finde
him
full
of
wrath
and
indignation
;
looke
for
no
fauour
at
his
hands
,
he
neither
will
nor
shall
spare
thee
,
if
hee
strike
thee
not
himselfe
,
yet
hee
shall
deliuer
thee
into
the
hand
of
the
Magistrate
to
be
punished
,
he
will
not
conceale
thy
leaudnesse
,
but
publ●sh
it
to
the
world
for
thy
shame
and
infamie
:
yet
,
saith
he
,
I
hope
faire
words
may
preuaile
much
,
especially
gifts
and
rewards
,
I
will
hire
him
to
be
silent
,
and
to
put
vp
the
iniurie
offered
;
and
if
a
small
summe
will
not
suffice
,
I
wil
giue
him
a
greater
;
if
one
gift
will
not
preuaile
,
I
will
adde
more
vnto
it
,
and
bestow
many
:
hereunto
the
Lord
replyeth
that
he
shall
bee
made
inexorable
,
that
the
sight
of
a
bribe
,
or
any
thing
offered
for
the
deflouring
of
his
wife
▪
shall
the
more
imbitter
him
;
and
offer
as
many
and
as
great
as
thou
wilt
,
yet
all
shall
doe
thee
no
good
,
thou
shalt
for
all
this
bee
plagued
and
shamed
.
Now
we
must
not
conclude
hereupon
that
this
sentence
at
all
times
shall
certainly
be
executed
:
for
many
husbands
are
not
acquainted
with
the
indignities
of
this
kinde
,
which
are
offered
vnto
them
;
and
many
knowing
of
the
dishonesty
and
faithlesnesse
of
their
wiues
,
are
as
bawdes
vnto
them
,
and
accessarie
to
their
naughtinesse
,
suffering
and
allowing
them
to
bee
whorish
and
filthy
:
but
euery
adulterous
whore-hunter
may
iustly
expect
this
,
when
God
setteth
in
with
them
,
and
takes
the
matter
into
his
hand
,
they
know
not
how
soone
their
wickednesse
may
come
to
light
,
and
how
fierce
and
angry
a
man
may
bee
made
,
whom
they
little
suspect
to
bee
so
implacable
.
CHAPTER
.
VII
.
Verse
1.
My
sonne
,
keepe
my
words
,
and
lay
vp
my
commandements
with
thee
.
IN
this
chapter
Salomon
confirmeth
from
his
owne
experience
,
that
which
in
the
two
former
chapters
,
or
elsewhere
hee
had
testified
,
touching
the
fraudulent
and
pernitious
practises
of
the
harlot
.
The
parts
are
three
:
the
first
is
,
an
instigation
to
the
studious
keeping
of
wisedome
and
knowledge
,
in
the
fiue
first
verses
.
The
second
is
,
a
narration
of
those
things
which
hee
had
seene
and
obserued
in
her
impudent
behauiour
,
and
answerable
successe
,
to
the
24.
verse
.
The
third
is
an
application
of
the
same
vnto
his
readers
,
as
an
admonition
and
warning
vnto
them
,
in
the
foure
last
verses
.
In
the
first
verse
,
the
Prophet
returneth
againe
to
his
generall
exhortation
of
receiuing
,
and
keeping
the
doctrine
,
which
he
propoundeth
,
and
is
the
same
with
the
beginning
of
the
second
chapter
.
Verse
2.
Keepe
my
commandements
,
and
liue
;
and
my
law
as
the
apple
of
thine
eye
.
TO
set
an
edge
vpon
his
exhortation
,
that
it
might
preuaile
the
better
with
vs
▪
he
addeth
a
promise
of
life
,
and
that
he
doth
after
a
most
emphaticall
manner
,
commanding
vs
to
liue
;
thereby
teaching
,
how
present
,
and
certaine
the
happines
is
that
belongeth
to
the
obedience
of
his
precepts
.
After
he
expresseth
the
manner
how
he
would
haue
vs
to
keepe
his
doctrine
,
by
a
similitude
,
viz.
as
the
apple
of
the
eye
,
as
that
which
is
most
precious
vnto
thee
:
for
a
man
will
ward
,
and
keepe
off
violence
from
his
head
,
before
all
other
parts
of
his
body
,
and
regardeth
the
face
more
then
any
other
part
of
his
head
,
and
he
respecteth
the
eye
more
then
any
other
part
of
the
face
:
for
the
eye
is
the
light
of
the
whole
bodie
,
and
therein
the
blacke
,
or
apple
of
the
eye
,
is
most
deare
vnto
him
;
which
appeareth
also
by
the
other
Scriptures
:
as
Psal.
17.
8.
Keepe
me
as
the
apple
of
thine
eye
.
And
,
He
that
toucheth
you
,
toucheth
Zach.
2.
8.
the
apple
of
his
eye
.
Verse
3.
Binde
them
vpon
thy
fingers
,
write
them
vpon
the
table
of
thine
heart
.
Verse
4.
Say
vnto
Wisedome
,
Thou
art
my
sister
,
and
call
Vnderstanding
thy
kinswoman
.
HE
deliuereth
the
same
precept
in
allegoricall
speeches
:
and
first
,
he
requireth
to
binde
them
vpon
our
fingers
,
that
they
may
be
as
rings
thereon
,
and
for
memorandums
,
as
wee
vse
to
tye
a
thread
or
silke
about
our
fingers
,
to
put
vs
in
mind
of
matters
not
to
bee
forgotten
,
and
to
write
them
vpon
the
table
of
our
heart
,
viz.
that
they
may
be
as
a
tablet
hanging
on
our
breast
:
as
chap.
3.
3.
As
if
he
could
not
satisfie
himselfe
in
this
argument
,
he
deliuereth
the
same
thing
in
another
similitude
,
wherein
hee
attributeth
a
person
to
Wisedome
,
and
requireth
that
there
bee
such
inward
friendship
and
familiaritie
betwixt
vs
and
her
,
as
if
she
were
our
sister
,
and
neerest
kinswoman
.
It
is
a
pleasing
thing
to
brothers
and
sisters
,
if
they
loue
as
they
ought
,
to
liue
together
in
one
house
,
as
Lazarus
,
Martha
,
and
Mary
:
Ioh.
11
or
if
by
occasion
of
mariage
they
liue
in
diuers
houses
,
yet
they
delight
one
in
another
,
and
feast
together
,
as
did
Iobs
Iob
1.
sonnes
and
daughters
.
And
thus
conuersant
and
familiar
ought
we
to
be
with
Wisedome
,
and
so
much
the
rather
because
we
are
strangers
in
the
world
,
and
hated
of
the
world
,
because
by
this
kindred
and
affinitie
with
Wisedome
,
we
become
of
kindred
and
alliance
with
our
Sauiour
Christ
.
Verse
5.
That
they
may
keepe
thee
from
the
strange
woman
,
from
the
stranger
that
flattereth
with
her
words
.
LAstly
,
hee
vrgeth
this
precept
thus
often
and
many
waies
deliuered
,
by
an
argument
from
the
end
and
fruite
,
which
is
to
keepe
vs
from
this
foule
and
grieuous
sinning
against
God
,
whereof
he
nameth
one
in
stead
of
all
,
namely
,
adulterie
,
which
he
did
before
.
Chap.
2.
16.
the
5.
3.
and
6.
24.
Verse
6.
For
at
the
window
of
mine
house
,
I
looked
through
the
casement
.
Vers.
7.
And
behold
among
the
simple
ones
,
I
discerned
among
the
youths
,
a
young
man
voide
of
vnderstanding
,
Verse
8.
Passing
through
the
streete
neere
her
corner
,
and
he
went
the
way
to
her
house
.
Verse
9.
In
the
twilight
in
the
euening
,
in
the
black
and
dar●
night
.
THere
followeth
now
a
liuely
representation
of
the
former
doctrine
touching
adulterie
,
vnder
an
example
in
fact
;
whereof
the
wise
man
himselfe
who
relateth
it
,
was
an
eye
witnes
.
And
first
he
sheweth
the
occasion
,
or
opportunitie
that
was
offered
vnto
the
harlot
,
whereby
she
had
matter
to
worke
vpon
,
in
these
two
verses
.
Secondly
,
the
meanes
which
she
vseth
to
effect
her
purpose
,
and
draw
an
vnwarie
person
to
this
sinne
,
vnto
the
21.
verse
.
Lastly
,
the
euent
and
issue
,
in
21.
22.
23.
verses
.
The
occasion
and
opportunitie
was
that
she
espied
a
heedlesse
person
within
her
danger
,
whom
she
might
seaze
vpon
as
a
fit
pray
for
her
.
And
he
is
described
first
,
by
his
ignorance
,
and
simplicitie
,
hee
calleth
him
a
foole
,
yea
,
which
is
more
,
●
man
voide
of
heart
,
viz.
of
vnderstanding
,
iudgement
,
an●
wisedome
.
Now
he
is
so
called
,
not
that
hee
is
a
naturall
,
(
for
harloss
are
not
wont
to
single
out
them
aboue
other
men
)
b●●
because
he
had
not
the
feare
of
God
,
which
is
the
beginning
●
wisedome
,
nor
any
good
regard
to
keepe
himselfe
from
sinne
by
auoiding
the
inducements
to
it
.
Secondly
,
by
his
age
,
calling
him
a
young
man
,
youth
,
or
stripling
;
thereby
noting
,
that
that
age
is
the
most
slipperie
time
of
our
life
,
and
most
prone
,
as
to
many
other
sinnes
,
so
especially
to
this
.
Thirdly
,
the
place
is
noted
where
he
saw
him
,
viz.
in
the
Verse
8.
streete
,
at
the
corner
that
leades
to
the
harlots
house
,
like
a
sillie
flye
in
the
cobweb
,
where
the
spider
had
libertie
to
come
vpon
him
at
her
pleasure
.
Lastly
,
by
the
time
when
hee
wandred
that
way
,
that
is
,
in
Vers.
9.
the
twilight
,
when
it
began
to
grow
darke
,
at
the
cockshote
time
,
as
it
were
,
the
season
that
fitteth
the
whoremaster
,
or
harlot
:
according
to
the
saying
of
Iob
:
The
eye
of
the
adulterer
waiteth
for
the
twilight
.
Verse
10.
And
behold
,
there
met
him
a
woman
,
with
the
attire
of
an
harlot
,
and
subtill
in
heart
.
Verse
11.
She
is
loud
and
stubborne
,
and
her
feete
abide
not
in
her
house
.
Verse
12.
Now
she
is
without
,
now
in
the
streetes
,
and
she
l●eth
in
waite
at
euery
corner
.
THe
former
words
declare
how
the
simple
young
fellow
cast
himselfe
into
perils
,
by
approching
so
neere
to
the
harlots
denne
:
in
these
,
and
others
that
follow
,
wee
see
her
taking
the
aduantage
by
comming
out
vnto
him
,
and
artificially
getting
him
into
her
pawes
.
And
for
this
purpose
the
wise
man
noteth
both
what
a
one
she
is
,
in
the
whole
course
of
her
behauiour
,
to
the
13.
verse
,
and
with
what
art
and
skill
she
manageth
this
businesse
,
in
the
others
following
.
And
one
thing
whereof
hee
taketh
notice
,
and
whereby
hee
describeth
her
,
is
her
apparell
,
wherein
she
was
tricked
,
and
trimmed
,
vnbeseeming
the
modestie
of
a
sober
Matrone
,
or
the
honestie
of
a
chast
woman
.
The
second
is
,
her
inward
deceit
,
and
guilefulnes
,
in
that
she
was
of
a
subtill
heart
.
The
third
is
,
her
vnwomanly
Vers.
11.
12
disposition
,
and
properties
▪
she
is
a
babler
,
and
full
of
tattle
,
she
is
stubborne
,
peruerse
,
and
rebellious
to
God
,
and
her
husband
,
she
is
a
gadder
abroad
,
and
euery
where
giuen
to
allure
,
and
corrupt
all
those
whom
she
can
intice
into
her
companie
.
Vers.
13.
So
she
caught
him
,
and
kissed
him
:
and
with
an
impudent
face
said
vnto
him
.
NOw
wee
shall
see
how
she
plaieth
her
part
in
exercising
h●●
craft
and
crueltie
,
to
worke
the
ruine
of
the
warilesse
foole
,
which
is
casting
himselfe
into
her
hands
.
And
this
she
doth
partly
by
vncomely
actions
:
partly
by
countenance
,
shewing
a
brasen
face
,
without
feare
,
or
shamefastnes
:
and
partly
by
dissembling
speeches
,
such
as
hereafter
follow
.
Her
vncomely
actions
here
specified
are
three
.
The
one
is
,
that
she
laid
hold
on
him
:
she
should
not
haue
indured
him
to
lay
hold
on
her
;
but
for
her
to
lay
hold
on
him
,
was
beyond
all
womanly
modestie
:
the
other
,
that
she
kissed
him
.
A
wife
can
scarce
without
bashfulnes
kisse
her
husband
,
but
is
rather
to
expect
it
from
him
,
then
to
preuent
him
in
it
;
but
for
a
woman
to
offer
it
to
a
stranger
is
a
most
shamefull
part
.
Verse
14.
I
haue
peace
offerings
with
me
:
this
day
haue
I
paid
my
vowes
.
Verse
15.
Therefore
came
I
out
to
meete
thee
,
diligently
to
seeke
thy
face
,
and
I
haue
found
thee
.
FIrst
,
by
her
dissembling
and
inchanting
speeches
,
as
with
a
call
,
she
allureth
him
into
her
house
,
offering
him
a
baite
which
might
perswade
him
vnto
it
,
and
couering
the
net
or
hooke
that
might
terrifie
him
from
it
;
the
baite
is
,
good
cheare
a
motiue
that
preuaileth
much
with
young
men
,
who
commonly
are
much
giuen
vnto
their
appetite
.
The
manner
of
the
Israelites
,
and
that
according
to
the
law
of
God
,
was
,
that
in
the
Lords
offerings
,
the
fat
and
blood
being
offered
,
part
of
the
flesh
should
goe
to
the
Priests
,
and
part
to
him
that
brought
it
:
whereof
they
made
a
feast
,
(
for
it
was
somewhat
rare
to
eate
flesh
:
)
And
(
alluding
to
this
)
S.
Iames
saith
,
Yee
haue
nourished
your selues
as
in
the
day
of
slaughter
.
Now
the
better
to
couer
her
plot
,
and
that
hee
should
not
suspect
her
treacherie
,
and
mischieuous
purpose
,
she
pretendeth
first
,
pietie
and
deuotion
towards
God
,
to
whom
she
had
offered
sacrifice
,
which
was
an
ordinary
worke
of
religion
,
yea
she
had
made
vowes
,
and
performed
them
,
which
was
extraordinary
,
and
lesse
vsuall
:
secondly
,
great
loue
,
and
good
affection
towards
him
,
whom
she
much
desired
to
bee
better
acquainted
with
,
and
to
make
partaker
of
her
beneficence
and
kindnesse
.
For
this
cause
I
am
come
foorth
to
meete
thee
:
as
if
she
should
haue
said
,
Because
I
beare
thee
most
entire
good
will
,
as
soone
as
I
saw
thee
,
I
longed
for
thy
companie
,
and
therfore
I
haue
not
sent
a
messenger
,
which
peraduenture
would
be
more
remisse
,
and
slacke
in
intreating
of
thee
,
but
am
come
my selfe
to
request
that
I
may
bee
beholden
to
thee
to
goe
with
me
,
and
what
good
lucke
is
this
that
I
meete
so
happily
with
thee
?
Verse
16.
I
haue
deckt
my
beds
with
couerings
of
tapestrie
,
with
carued
worke
,
linnen
of
Egypt
.
Verse
17.
I
haue
perfumed
my
bed
with
●irrhe
,
aloes
,
and
cynamom
.
HAuing
preuailed
to
bring
him
to
supper
,
she
now
perswades
him
to
stay
all
night
,
and
take
a
lodging
with
her
,
and
(
which
she
would
h●ue
him
vnderstand
)
that
she
needeth
not
to
excuse
,
as
too
homely
,
base
,
and
course
,
but
such
a
one
as
will
well
serue
a
right
good
man
,
and
to
that
end
doth
set
it
foorth
by
the
ornaments
,
furniture
,
and
sweetes
of
it
:
as
if
she
should
say
,
Thou
shalt
haue
a
very
commodious
bed
,
and
chamber
,
with
curious
curtaines
,
and
couerings
,
with
a
carued
bedsted
,
with
fine
sheetes
,
with
sweete
perfuming
of
all
:
I
haue
prouided
to
delight
all
,
or
most
of
thy
senses
;
as
thy
taste
hath
alreadie
been
pleased
with
meates
and
drinkes
,
so
shall
thy
sight
be
with
the
ornaments
of
thy
roome
,
and
lodging
,
thy
touch
with
the
softnes
of
thy
lawnes
,
and
thy
smell
with
odoriferous
perfumes
:
take
a
good
offer
therefore
,
and
refuse
it
not
,
thou
shalt
perceiue
thy
welcome
,
and
thy
good
entertainemen
,
thou
shalt
be
lodged
like
a
Prince
.
Vers.
18.
Come
,
let
vs
take
our
fill
of
loue
till
the
morning
:
N
〈…〉
h.
let
vs
solace
our selues
with
loues
.
NOw
that
the
whore
hath
brought
him
to
his
chamber
,
or
got
him
to
bed
,
shee
beginneth
to
discouer
her
purpose
,
and
soliciteth
him
to
the
very
act
of
adultery
;
and
for
the
same
alleageth
such
reasons
as
may
perswade
him
vnto
it
,
and
preuenteth
such
doubts
as
may
disswade
him
from
it
;
Come
(
saith
shee
)
let
vs
take
our
fill
,
and
as
it
were
make
ourselues
drunke
with
loue
;
meaning
thereby
the
satisfying
of
her
filthy
desire
and
lust
all
night
long
.
Her
reasons
are
two
,
one
from
the
cause
,
that
it
is
an
act
of
loue
and
good
fellowship
,
that
thereby
they
shall
bestow
the
time
together
like
friends
:
the
other
is
the
effect
,
that
it
will
bee
sweet
,
pleasant
,
and
delightsome
to
them
both
.
Vers.
19.
For
the
husband
is
not
at
home
,
hee
is
gone
a
long
iourney
.
Vers.
20.
He
hath
taken
a
bag
of
money
with
him
;
and
wil
come
home
at
the
day
appointed
,
HEre
the
naughty-packe
doth
secure
him
of
safety
,
th●
he
needs
not
to
cast
perils
,
nor
dread
any
hurt
that
wil
come
by
it
,
for
he
might
haue
said
:
What
if
thy
husband
come
in
the
meane
time
,
and
take●
Obiect
.
with
the
manner
,
we
are
both
vndone
.
No
feare
of
that
,
for
hee
is
not
at
home
;
neither
doth
she
Answ.
say
,
my
husband
is
not
at
home
,
but
the
husband
,
speaking
contemptuously
&
disdainefully
of
him
,
as
if
hee
were
a
stranger
to
her
.
But
what
if
he
come
home
,
though
it
be
late
,
and
finde
me
Obiect
.
in
his
bed
,
what
should
become
of
me
?
That
cannot
be
;
for
he
is
gone
a
long
iourney
,
and
hath
taken
Answ.
a
bag
of
money
with
him
accordingly
,
he
will
come
ba●
by
such
a
time
,
and
not
afore
:
for
the
long
absence
of
her
husband
is
confirmed
by
two
signes
:
the
one
,
the
great
summe
of
money
which
hee
tooke
with
him
for
his
expences
;
and
the
other
,
the
set
day
wherein
he
appointed
to
returne
.
Vers.
21.
With
much
faire
speech
shee
caused
him
to
yeeld
,
Likchah
.
with
the
flattering
of
her
lips
she
forced
him
.
HItherto
of
the
inticement
;
heere
followeth
the
lamentable
and
tragicall
issue
and
effect
thereof
,
which
was
,
that
he
first
did
yeeld
vnto
the
sinne
,
and
after
did
sustaine
the
grieuous
punishment
thereof
.
The
principall
meanes
whereby
she
did
perswade
him
,
was
her
speech
,
which
was
both
large
and
delightfull
;
for
she
vsed
many
arguments
:
shee
answered
all
obiections
,
her
habite
,
her
catching
and
kissing
of
him
no
doubt
did
worke
vpon
him
,
but
the
poyson
which
did
most
intoxicate
him
was
from
her
tongue
.
That
which
wee
translate
faire
speech
,
is
in
the
originall
,
doctrine
,
or
discipline
,
and
hee
vseth
the
same
as
comparing
her
vnto
a
schoole-mistrisse
,
but
of
impurity
,
and
impiety
,
and
her
followers
to
schollers
,
or
●ouices
learning
of
her
:
because
foolish
men
in
their
sottishnesse
doe
put
themselues
to
schoole
to
such
a
teacher
,
rather
then
to
lend
their
eare
to
the
holy
doctrine
of
the
Lord
.
The
holy
Ghost
also
declareth
the
degrees
of
his
falling
,
and
as
it
were
the
steps
of
his
descending
.
For
first
,
she
bowed
and
enclined
him
;
that
is
,
she
moued
his
heart
,
and
made
it
tractable
to
her
perswasions
;
and
after
drew
,
or
rather
draue
him
violently
to
it
with
her
words
.
Vers.
22.
He
goeth
after
her
straight
way
,
as
an
oxe
goeth
to
the
slaughter
,
as
a
foole
to
the
correction
of
the
stockes
.
Vers.
23.
Till
a
dart
strike
through
his
liuer
,
as
a
bird
hasteth
to
the
snare
,
and
knoweth
that
it
is
for
life
.
BEfore
it
is
said
she
moued
him
,
yea
she
inforced
,
and
now
she
hath
sped
him
:
for
shee
hath
made
him
to
follow
her
into
her
house
,
vnto
her
table
,
into
her
chamber
,
into
her
bed
,
and
into
her
shamefull
sinne
:
thus
we
see
the
first
effect
of
her
practises
,
the
corrupting
of
him
with
that
abominable
filthinesse
:
the
other
,
namely
,
the
punishment
and
misery
is
heere
described
by
three
comparisons
of
the
like
,
as
an
oxe
to
the
slaughter
,
hoping
that
he
is
going
to
his
stall
or
pasture
,
when
he
is
led
to
the
slaughter-house
,
or
shambles
to
be
knockt
on
the
head
,
or
haue
his
throat
cut
.
The
second
is
,
as
a
foole
led
to
the
stockes
for
correction
as
a
malefactor
carried
to
prison
,
and
kept
in
bonds
,
vntill
a
dart
strike
through
his
liuer
,
vntill
the
day
of
execution
,
when
the
dart
,
or
sword
,
or
other
instrument
wherewith
offenders
were
wont
to
be
put
to
death
,
did
pierce
his
body
,
and
take
away
his
life
.
The
third
,
as
a
bird
hasteth
to
the
prey
,
flying
swift
,
and
making
speed
to
the
place
,
where
she
looketh
for
food
,
and
findeth
a
net
,
grinne
,
or
lime-twigs
,
whereby
she
is
intangled
,
caught
,
and
killed
.
Vers.
24.
Hearken
now
therefore
,
O
children
:
attend
to
the
words
of
my
mouth
.
Vers.
25.
Let
not
thine
heart
decline
to
her
waies
,
goe
not
astray
in
her
pathes
.
HE
applieth
here
that
which
in
the
premises
he
had
reported
,
exhorting
his
scholers
to
hearken
vnto
him
,
and
not
suffer
their
hearts
to
encline
to
her
waies
,
or
their
feet
to
wander
in
her
pathes
:
as
if
he
should
haue
said
,
Giue
eare
to
mee
my
sons
,
and
listen
not
to
the
harlot
,
whom
God
forbiddeth
you
to
heare
,
and
to
whom
if
yee
hearken
,
yee
may
euidently
foresee
your
owne
ruine
in
this
simple
young
mans
destruction
.
Let
not
thine
heart
decline
to
her
waies
,
viz.
doe
not
so
much
as
in
thy
minde
like
of
her
leaud
or
wicked
dealing
,
and
wander
not
in
her
pathes
,
suffer
not
thy selfe
to
be
beguiled
by
her
to
follow
her
courses
,
or
bee
induced
to
consent
to
her
wicked
motions
.
Vers.
26.
Shee
hath
cast
downe
many
wounded
:
yea
,
many
strong
men
haue
been
slaine
by
her
.
Vers.
27.
Her
house
is
the
way
to
hell
,
going
downe
to
the
chambers
of
death
.
HE
fortifieth
his
exhortation
with
reasons
:
the
one
is
the
mischiefe
which
she
hath
done
to
others
:
the
other
is
the
certaine
perill
to
all
them
that
haunt
her
.
The
former
he
alleageth
by
way
of
preoccupation
,
to
preuent
a
shift
of
him
that
is
vnwilling
to
be
admonished
,
and
take
warning
by
the
example
formerly
produced
:
Obiect
.
It
was
but
one
mans
hap
and
misfortune
to
speed
so
ill
(
saith
he
)
I
will
not
be
discouraged
by
the
hard
successe
of
one
,
or
of
a
few
.
Answ.
She
hath
been
hurtfull
to
diuers
,
many
haue
been
cast
downe
and
wounded
by
her
,
vtterly
ouerthrowne
and
spoiled
in
their
state
,
credit
,
soule
and
body
.
Obiect
.
But
a
few
simple
fellowes
.
weake
men
,
of
no
parts
,
wanting
wit
to
look
vnto
themselues
,
or
power
to
maintaine
their
owne
safety
.
Answ.
Yea
,
many
strong
men
haue
been
slaine
by
her
,
whereof
one
amongst
the
rest
was
Samson
,
&c.
To
shew
the
certainty
of
the
perill
,
hee
saith
,
her
house
is
the
way
to
hell
:
touching
which
,
see
chap.
2.
18.
and
chap.
5.
5.
CHAPTER
.
VIII
.
Vers.
1.
Doth
not
Wisedome
crie
?
and
Vnderstanding
vtter
her
voice
?
Vers.
2.
She
standeth
in
the
toppes
of
the
high
places
,
in
the
way
,
in
the
places
of
the
pathes
.
Vers.
3.
Shee
crieth
at
the
gates
,
at
the
entrie
of
the
city
,
at
the
comming
in
of
the
doores
.
HAuing
in
the
former
chapter
dehorted
from
the
sinne
of
adultery
,
and
therin
described
the
harlot
with
her
entising
speeches
,
and
set
downe
the
effects
therof
:
he
now
opposeth
wisdome
to
the
harlot
,
her
doctrine
to
the
harlots
enticements
,
and
the
effects
of
the
one
to
the
effects
of
the
other
:
where
wee
are
to
obserue
,
first
,
what
preparation
shee
makes
to
this
businesse
of
instruction
,
in
these
three
verses
:
secondly
,
the
tenour
of
her
oration
and
speech
,
whereby
shee
endeauoureth
to
perswade
and
instruct
men
in
the
rest
that
follow
.
For
preparation
she
addresseth
her selfe
to
be
most
audible
,
and
easie
to
be
heard
,
and
vseth
the
best
meanes
to
haue
an
auditorie
,
and
many
to
heare
her
.
Her
care
to
bee
heard
is
argued
by
the
earnestnesse
of
her
calling
,
and
as
it
were
the
contention
of
her
speech
,
in
that
she
is
said
to
cry
,
and
vtter
her
voice
,
because
she
knoweth
that
her
matter
is
good
,
and
most
necessary
,
and
mens
eares
very
deafe
towards
her
,
but
wide
open
to
all
words
of
follie
,
whereby
the
heart
may
bee
poysoned
and
infected
,
and
therefore
she
doth
not
deale
indicatiuely
,
and
by
way
of
affirmation
,
but
interrogatiuely
,
and
by
way
of
expostulation
,
doth
not
wisedome
crie
?
which
is
as
if
shee
should
say
,
I
demand
of
you
,
answere
mee
out
of
your
knowledge
and
experience
,
whereas
ye
hearken
to
follie
,
and
wicked
men
,
and
sinfull
women
entising
and
alluring
to
euill
,
is
it
because
ye
are
not
taught
,
and
called
on
by
wisedome
,
by
the
sonne
of
God
in
his
ministers
and
seruants
?
Will
ye
then
leaue
a
reuerent
matrone
,
and
hearken
to
a
filthy
strumpet
?
will
yee
forsake
the
Ministers
of
God
,
and
listen
to
seducers
,
and
impostours
,
the
ministers
of
Satan
?
For
prouiding
of
auditors
she
presenteth
her selfe
to
the
congregations
and
publike
assemblies
,
by
the
ministery
of
the
word
shee
publisheth
her
counsels
,
and
promises
in
the
Churches
,
and
meetings
of
Christians
,
and
this
he
expresseth
by
a
simile
taken
from
the
maner
of
the
ciuill
state
,
as
the
Magistrate
causeth
his
proclamations
to
be
promulgated
in
most
publike
places
,
where
the
Herald
or
cryer
may
be
aboue
the
rest
,
and
bee
best
seene
and
heard
,
where
is
greatest
frequencie
and
concourse
of
people
,
as
in
waies
whereby
multitudes
passe
,
and
in
the
market
place
,
and
the
gates
of
cities
,
especially
where
they
were
wont
to
keepe
their
Courts
,
and
Sessions
,
and
came
together
for
all
matters
of
great
importance
.
See
chap.
1.
20.
21.
Vers.
4.
Vnto
you
,
O
men
,
I
call
,
and
my
voice
i●
to
the
sons
of
men
.
Vers.
5.
O
ye
simple
,
vnderstand
wisedome
;
an●
ye
fooles
be
of
an
vnderstanding
heart
.
IN
this
oration
the
Lord
Iesus
in
the
person
of
wisdome
,
first
commendeth
his
doctrine
to
the
twelfth
verse
.
Secondly
,
describeth
his
owne
holinesse
,
to
the
two
and
thirtieth
verse
.
Thirdly
,
maketh
application
of
all
vnto
his
people
,
from
thence
to
the
end
of
the
chapter
.
That
his
doctrine
may
be
the
better
accepted
,
and
worke
the
more
effectually
,
hee
directeth
his
speech
to
the
subiects
thereof
,
the
persons
whom
he
dealeth
with
,
perswading
them
to
be
attentiue
vnto
it
.
And
then
he
describeth
by
the
adioynt
of
their
conditions
,
as
in
respect
of
their
outward
state
some
of
them
are
more
noble
,
and
of
higher
degree
,
called
men
,
in
such
a
word
as
many
times
signifieth
their
greatnesse
,
as
those
that
are
acquainted
with
the
tongue
wherein
this
Scripture
is
written
doe
well
vnderstand
:
as
in
the
fourth
Psalme
,
O
yee
sonnes
of
men
,
viz.
O
ye
mighty
personages
,
how
long
will
yee
turne
,
&c.
Some
base
,
as
the
word
doth
alwaies
intend
when
it
is
ioyned
with
that
before
spoken
of
,
which
signifieth
excellency
,
as
it
is
vsed
in
the
49.
Psalme
.
Both
high
and
low
,
both
sonnes
of
men
,
and
sonnes
of
Adam
,
saith
the
Hebrew
text
:
and
the
words
follow
in
the
same
place
doe
interpret
his
meaning
:
both
rich
and
poore
.
Againe
,
some
of
them
are
prudent
and
wise
,
some
of
them
are
cleane
contrary
.
Of
them
he
maketh
two
sorts
:
simple
ones
,
such
as
are
setled
in
no
one
opinion
,
but
are
easily
carried
any
whither
,
as
a
scather
with
a
puffe
of
wind
,
and
fooles
,
which
are
such
as
hauing
entred
into
a
false
opinion
,
or
euill
course
of
life
,
will
with
very
great
difficultie
be
drawne
from
it
,
or
not
at
all
,
vnlesse
the
Lord
put
to
his
mercifull
hand
and
reclaime
them
.
And
yet
is
the
case
of
neither
of
them
desperate
▪
for
it
is
not
impossible
for
the
spirit
of
God
to
establ●sh
the
sim
〈…〉
with
wis●dome
,
and
to
make
the
foole
to
be
of
an
vnderstanding
heart
:
for
the
precept
of
God
commanding
them
to
be
such
,
containeth
in
it
a
promise
for
their
encouragement
,
that
if
they
will
not
be
wilfull
they
shall
be
framed
to
be
such
.
See
chap.
1.
vers.
22.
23.
Vers.
6.
Heare
,
for
I
will
speake
of
excellent
things
,
and
the
Negidim
.
opening
of
my
lips
of
right
things
.
HEre
he
beginneth
to
set
forth
his
doctrine
by
the
worthinesse
and
foundnesse
of
it
.
For
the
former
he
saith
,
he
will
speake
of
excellent
things
:
the
word
signifieth
Princes
,
viz.
principall
sayings
and
sentences
,
as
far
excelling
others
,
as
Princes
doe
inferiour
persons
.
For
the
latter
hee
telleth
vs
,
that
the
opening
of
his
mouth
,
that
which
he
had
vttered
by
it
,
is
of
right
things
,
which
are
called
right
,
righteousnesse
,
or
straitnesse
,
because
they
leade
vs
directly
to
eternall
life
and
happinesse
,
without
any
turning
either
to
the
right
hand
or
to
the
left
:
and
it
is
set
downe
in
the
abstract
,
being
rightnesse
,
rather
then
right
,
and
in
the
plural
number
,
being
called
rightnesses
,
rather
then
rightnesse
,
to
preferre
it
for
the
singular
vertue
and
holinesse
,
before
all
humane
words
and
writings
:
for
they
are
altogether
crooked
,
or
haue
some
crookednesse
in
them
,
or
are
imperfect
in
measure
of
puritie
,
which
in
this
is
most
perfect
,
compleat
,
and
absolute
.
Vers.
7.
For
my
mouth
shall
speake
the
truth
,
and
wickednes
is
abomination
to
my
lips
.
HE
maketh
good
his
generall
assertion
by
the
enumeration
of
perticular
adiuncts
wherewith
his
doctrine
is
graced
,
thereby
first
prouing
it
to
be
found
and
right
,
in
this
verse
,
and
the
two
next
following
,
and
then
to
be
worthie
and
excellent
,
in
the
tenth
,
and
eleuenth
verses
.
The
first
of
these
is
verity
;
he
saith
that
his
mouth
,
and
the
instruments
therein
contained
,
the
palat
by
name
,
(
by
which
the
voyce
is
framed
)
put
for
the
person
speaking
,
shall
speake
the
truth
,
or
the
whole
truth
,
an
heauenly
truth
,
a
diuine
truth
:
whereas
other
writings
are
either
altogether
vntrue
,
or
haue
vntruthes
mixed
with
truthes
,
or
at
least
containe
but
an
humane
truth
,
not
equall
to
this
which
hath
light
without
darkenesse
,
and
verity
without
fashood
,
and
nothing
but
that
which
is
celestiall
,
and
suggested
by
Gods
holy
spirit
,
and
wickednesse
is
an
abomination
to
my
lips
:
he
cleereth
and
confirmeth
this
by
the
contrarie
,
which
is
lying
,
in
stead
whereof
hee
nameth
wickednesse
,
which
hee
saith
his
lips
abhorre
,
viz.
hee
doth
so
abhorre
it
,
and
hath
it
in
such
detestation
,
as
that
it
is
impossible
it
should
proceed
out
of
his
lips
.
Verse
8.
All
the
words
of
my
mouth
are
righteousnes
,
there
is
nothing
froward
,
or
peruerse
in
them
.
THe
second
is
iustice
,
or
righteousnesse
,
all
that
hee
commandeth
is
lawfull
and
good
,
all
that
he
forbiddeth
is
vnlawfull
and
euill
;
all
that
he
promiseth
is
equall
to
be
performed
,
all
that
he
threatneth
is
worthie
to
he
executed
:
and
this
he
maketh
cleere
by
the
contrary
,
there
is
nothing
froward
or
peruerse
in
them
,
nothing
that
is
wicked
and
vngodly
is
affirmed
,
or
enioyed
,
or
allowed
,
or
cloked
,
or
any
manner
of
way
,
or
for
any
purpose
pronounced
and
vttered
therewith
.
Vers.
9.
They
are
all
plaine
to
him
that
vnderstandeth
;
and
right
to
them
that
finde
knowledge
.
THe
third
is
perspicuity
,
and
easinesse
to
bee
apprehended
,
and
so
by
the
assistance
of
Gods
spirit
not
hard
to
bee
practised
:
which
is
set
forth
by
a
comparison
of
that
which
is
Necochim
.
placed
right
ouer
against
a
man
,
or
by
a
way
that
lyeth
directly
before
a
mans
eyes
,
yet
this
saying
is
limited
by
the
subiects
,
all
promiscuously
discerne
not
this
,
for
they
are
very
obscure
to
many
,
but
such
as
are
iuditious
,
which
imbrace
the
doctrine
of
wisedome
,
which
haue
sought
vnderstanding
at
wisdomes
schoole
,
and
there
found
it
,
these
see
the
euidence
and
cleerenesse
of
Gods
holy
counsels
,
and
heauenly
mysteries
,
because
they
are
reuealed
vnto
them
by
his
spirit
,
which
none
shall
faile
to
receiue
that
seriously
,
and
in
vprightnesse
seek●
him
in
his
word
,
and
the
ministery
thereof
.
Vers.
10.
Receiue
mine
instruction
,
and
not
siluer
;
and
knowledge
rather
then
choyce
gold
.
Vers.
11.
For
wisdome
is
better
then
rubies
:
and
all
thing●
that
may
be
desired
are
not
to
be
compared
with
her
.
HE
proueth
the
excellency
,
pretiousnesse
,
and
delights
●
his
doctrine
by
comparison
,
with
siluer
and
gold
,
a●●
whatsoeuer
desireable
things
;
and
therefore
as
it
is
more
excellent
then
they
,
so
wee
ought
to
preferre
it
before
them
by
setting
our
desire
more
vpon
it
,
and
taking
more
paines
for
●
then
for
any
,
or
all
of
them
.
Receiue
mine
instruction
(
saith
●
and
not
siluer
,
viz.
get
it
with
greater
industrie
then
th●
wouldest
vse
for
siluer
,
as
may
appeare
by
that
which
followeth
:
for
it
is
not
his
purpose
here
to
condemne
siluer
altogether
,
but
to
put
it
behinde
grace
,
whereunto
it
is
so
farre
inferiour
,
which
is
meant
also
of
the
gold
and
Iems
,
&c.
ye●
some
case
the
words
may
litterally
be
vnderstood
,
as
if
instruction
and
siluer
cannot
be
both
possessed
together
;
then
s●●
he
,
Receiue
mine
instruction
,
and
not
siluer
,
bee
sure
to
en●●
thy
soule
,
how
poore
soeuer
thou
be
in
thine
estate
.
The
Hebrewes
were
commended
by
the
Apostle
for
obeying
t●●
precept
,
and
following
this
counsell
,
who
suffered
with
ioy●●●
spoyling
of
all
their
goods
,
knowing
that
they
had
a
better
an
●●
during
substance
in
heauen
.
For
which
see
chap.
3.
14.
15.
Vers.
12.
I
wisedome
dwell
with
prudence
,
and
find
out
knowledge
Gnormah
.
of
wittie
inuentions
.
OVr
Sauiour
hauing
so
largely
and
so
worthily
extoll●●
his
word
and
Gospell
,
doth
encourage
his
people
to
imbrace
the
same
according
to
his
direction
,
by
that
al
sufficie●cie
which
is
in
him
,
both
to
informe
them
with
knowledge
and
vnderstanding
,
and
to
performe
all
his
promises
which
he
doth
make
vnto
them
;
and
first
he
telleth
them
for
their
comfort
that
he
is
not
onely
wise
,
but
wisedome
it selfe
,
euen
the
wisedome
of
God
:
he
is
also
goodnesse
,
hee
is
also
power
,
as
the
Apostle
testifieth
.
But
here
he
mentioneth
this
attribute
,
1.
Cor.
1.
24.
and
assumeth
this
title
,
and
partly
because
his
Gospell
,
and
ministery
,
is
commonly
of
fooles
condemned
of
folly
,
and
partly
because
it
is
his
office
to
bee
the
teacher
of
his
Church
,
it
belongeth
vnto
him
to
dictate
all
the
Scriptures
,
and
to
inspire
the
Prophets
and
holy
men
for
the
writing
of
them
:
it
belongeth
to
him
to
qualifie
all
his
Ministers
,
whether
Apostles
,
or
Prophets
,
or
Euangelists
,
or
Pastours
,
or
Teachers
,
and
to
giue
them
gifts
of
knowledge
fit
for
their
calling
:
it
belongeth
to
him
to
illuminate
the
minds
of
his
seruants
,
and
to
worke
the
effect
of
his
ministery
within
them
.
Being
then
the
promptuarie
and
treasurie
of
wisedome
for
the
vse
of
the
whole
Church
,
and
euery
member
thereof
,
in
all
ages
and
places
,
hee
animateth
them
by
this
,
that
his
store
of
wisedome
can
neuer
be
exhausted
,
because
hee
not
onely
hath
great
store
thereof
,
but
is
it
,
and
that
in
an
infinite
perfection
.
I
dwell
with
prudence
,
the
word
translated
prudence
is
often
taken
in
the
euill
part
,
for
craft
and
subtilty
,
and
many
times
in
the
good
part
,
especially
in
this
booke
:
as
in
the
first
chapter
,
and
4.
verse
:
to
giue
sharpenesse
of
wit
,
&c.
And
so
it
is
here
,
for
holy
discretion
whereby
a
man
is
directed
what
to
do
,
and
what
to
leaue
vndone
:
where
to
go
,
&
where
to
stand
still
:
where
to
speake
,
and
when
to
bee
silent
:
but
especially
to
auoide
the
snares
which
the
diuell
,
the
world
,
and
our
owne
corruption
haue
set
for
vs
:
this
doth
Christ
not
onely
for
himselfe
,
but
for
the
vse
of
his
people
,
which
is
his
inheritance
and
euerlasting
possession
.
The
word
inhabiting
,
is
vsed
in
like
sense
in
the
prophesie
of
Isaiah
.
For
thus
saith
the
high
and
loftie
one
,
that
inhabiteth
Isa.
57.
15.
eternity
:
I
finde
out
,
not
onely
in
my selfe
,
but
also
cause
them
that
reuerence
and
esteeme
me
,
to
seeke
and
finde
wittie
inuentions
,
such
aduised
and
considerate
cogitations
,
as
whereby
my
seruants
doe
not
only
procure
good
to
themselues
,
but
preuent
and
hinder
the
euils
which
their
enemies
seeke
to
bring
vpon
them
.
Verse
13.
The
feare
of
the
Lord
is
to
bate
euill
:
pride
,
an
arrogancie
,
the
euill
way
,
and
a
froward
mouth
doe
I
hate
.
HE
commendeth
this
prudence
and
wisedome
by
the
gracious
fruite
of
it
,
(
as
may
be
collected
from
the
coherence
)
the
feare
of
God
,
wherewith
Christ
as
Mediatour
,
an●
our
Sauiour
,
was
most
plentifully
inriched
in
his
owne
person
,
according
as
Isaiah
prophecied
of
him
:
The
spirit
of
the
Lord
shall
rest
vpon
him
,
the
spirit
of
wisedome
,
and
vnderstanding
:
the
spirit
of
counsell
,
and
might
,
the
spirit
of
knowledge
and
the
feare
of
the
Lord
.
With
the
same
also
doth
he
indue
the
members
of
his
mysticall
body
,
and
therein
a
princip●
part
of
their
wisedome
doth
consist
,
as
he
hath
formerly
testified
:
The
feare
of
the
Lord
is
the
beginning
of
wisedome
.
An●
Prou.
1.
7.
as
the
feare
of
the
Lord
is
so
blessed
a
fruite
of
wisedome
,
●
is
the
hatred
of
sinne
as
notable
an
effect
of
that
:
which
hee
setteth
foorth
by
the
particuler
subiects
of
those
odious
vices
,
which
men
ought
to
abhorre
,
and
his
people
by
vertue
of
this
feare
shall
be
made
to
abhorre
in
that
manner
(
though
not
it
so
full
measure
)
as
hee
himselfe
doth
abhorre
them
.
The
fear●
of
the
Lord
is
to
hate
euill
:
Sound
religion
and
godline●
(
whereof
reuerence
or
the
feare
of
the
Lord
is
one
of
the
principall
parts
)
worketh
in
those
who
are
furnished
therewith
,
the
hatred
of
euill
,
what
kinde
soeuer
it
bee
,
whether
it
bee●
heart
,
or
behauiour
:
whether
it
bee
of
word
,
or
action
:
whether
it
bee
of
omission
,
or
practise
:
whether
it
be
against
th●
first
table
of
the
law
,
or
second
:
and
by
speciall
name
these
that
follow
,
Pride
,
and
arrogancie
,
being
loathsome
corruptions
,
arguing
the
soule
,
wherein
they
raigne
,
to
be
voide
of
a●
sense
of
sinne
,
and
banishing
all
true
loue
from
among
men
,
there
is
no
sound
pietie
,
or
grace
,
where
they
beare
sway
,
and
grace
bringeth
lowlinesse
,
and
causeth
an
humble
spirit
.
Th●
euill
way
:
whereby
he
meaneth
all
euill
deedes
which
wicked
men
walke
in
,
euen
as
the
traueller
doth
in
his
way
,
and
the
froward
mouth
,
which
vsually
speaketh
peruerse
things
against
God
,
or
man
,
or
both
,
doe
I
hate
,
both
as
God
euerlasting
,
the
second
person
in
trinitie
,
and
as
Mediatour
clothed
with
mans
nature
,
according
to
the
saying
of
the
Prophet
,
Thou
louest
Psal.
45.
7.
righte●usnes
,
and
hatest
iniquitie
,
because
God
,
euen
thy
God
hath
annointed
thee
with
the
oyle
of
gladnesse
aboue
thy
fellowes
.
Our
Sauiour
professeth
this
as
rendring
a
reason
why
his
Gospell
and
grace
should
cause
his
people
to
hate
euill
,
and
that
●s
,
because
hee
himselfe
doth
,
who
will
conforme
,
and
make
them
like
vnto
himselfe
,
he
is
the
fountaine
from
whence
the
dreames
of
euery
good
grace
shall
be
deriued
to
their
soules
.
Verse
14.
Counsell
is
mine
,
and
sound
wisedome
:
I
am
vnderstanding
,
I
haue
strength
.
HE
proceedeth
and
goeth
forward
in
setting
foorth
his
marueilous
,
abundant
,
yea
absolute
and
infinite
wisedome
:
and
first
he
addeth
,
that
counsell
is
his
,
(
for
hee
is
both
of
the
priuie
counsell
of
his
Father
,
and
the
onely
aduiser
of
his
Church
,
all
policie
without
him
is
follie
,
all
the
directions
which
hee
giueth
not
are
seducements
,
and
misleadings
)
and
therefore
the
Prophet
calleth
him
Wonderfull
,
Counsellour
,
and
sound
wisedome
;
the
word
signifieth
substance
,
meaning
sub●antiall
Tüshijah
.
aduice
and
counsell
,
such
as
neuer
faileth
:
I
am
vn●erstanding
;
he
changeth
his
phrase
to
teach
that
counsell
and
●isedome
are
so
his
,
that
they
are
essentiall
in
him
,
and
per●ect
,
without
increase
,
decrease
,
or
mutation
:
to
this
hee
ad●yneth
another
attribute
,
I
haue
strength
;
which
is
here
mentioned
,
to
shew
that
hee
hath
power
to
execute
his
purposes
and
counsels
:
and
Isaiah
calling
him
Wonderfull
,
Counsellour
,
Isai.
9.
6.
titleth
him
also
the
mightie
God
:
and
by
this
he
giueth
his
ser●ants
to
vnderstand
that
he
is
omnipotent
,
to
make
supplie
of
all
their
wants
,
minister
defence
against
all
their
perils
:
there
is
no
good
thing
which
he
cannot
performe
to
them
;
there
is
●o
euill
or
hurt
which
he
cannot
keepe
from
them
.
Verse
15.
By
mee
Kings
raigne
,
and
Princes
decrees
iu●●ice
.
Verse
16.
By
me
Princes
rule
,
and
Nobles
,
euen
all
the
Iudges
of
the
earth
.
IN
that
which
went
before
Christ
hath
declared
what
he
is
and
what
he
hath
,
how
well
he
is
stored
with
all
sufficiency
and
perfection
for
the
vse
of
his
〈…〉
ople
,
and
creatures
:
are
now
he
beginneth
to
shew
what
he
doth
,
and
what
he
giueth
how
hee
imployeth
his
wisedome
and
power
for
the
good
●
mankinde
in
these
two
verses
;
and
what
blessings
and
fauour
he
bestoweth
vpon
his
owne
people
and
seruants
,
in
all
the
follow
to
the
two
and
twentieth
verse
.
For
the
good
and
benefit
of
mankinde
he
saith
that
by
him
Kings
raigne
,
&c.
s●nifying
that
hee
is
the
author
of
all
authoritie
,
which
is
●●
necessarie
for
the
preseruation
and
welfare
of
humane
soc●tie
:
there
is
no
power
,
or
potentate
,
(
whether
they
bee
sou●raignes
,
or
subordinate
ministers
of
iustice
)
but
they
are
fr●
him
,
as
the
Apostle
saith
,
and
by
his
secret
assistance
and
prouidence
Rom.
13.
1.
they
discharge
their
functions
.
For
whether
they
d●
wisely
consult
or
determine
what
to
doe
in
the
states
they
geuerne
,
or
mightily
execute
that
they
haue
decreed
,
they
doe●
all
by
him
,
qualifying
them
with
these
gifts
of
prouidence
,
i●stice
,
courage
,
power
,
and
other
such
like
,
whereby
they
〈◊〉
fitted
for
their
places
:
by
him
,
and
his
secret
disposing
,
the
rise
to
their
dignities
:
by
him
,
and
by
his
protecting
ha●
they
are
supported
,
and
defended
in
their
offices
,
that
they
be
not
exposed
to
the
violence
of
tumules
,
and
rebellions
,
and
●●
outrage
of
the
disordered
multitude
:
nor
cut
off
by
the
conspiracies
and
treacheries
of
dissembling
traytors
:
by
him
the
sit
on
their
thrones
,
or
benches
,
and
there
pronounce
s●tence
,
handle
matters
of
state
,
execute
lawes
,
and
determine●
causes
.
And
this
is
not
so
in
the
Church
alone
,
and
where
region
is
established
,
but
amongst
Idolaters
,
amongst
Infide●
and
Heathen
,
in
all
the
earth
,
in
all
the
world
,
where
there●
any
gouernment
:
if
there
bee
any
good
policie
,
or
equities
mongst
them
,
it
proceedeth
from
him
,
and
is
by
his
appointment
.
Verse
17.
I
loue
them
that
loue
me
:
and
they
that
seeke
me
●rly
shall
finde
me
.
IN
the
former
two
verses
he
mentioneth
his
prouident
care
in
a
general
manner
for
all
states
,
in
setting
vp
,
and
establishing
gouernours
and
rulers
for
their
defence
and
gouernment
,
●nd
thereby
they
are
preserued
in
peace
and
safetie
,
and
haue
protection
from
the
iniuries
which
otherwise
one
would
offer
to
another
:
now
more
specially
hee
professeth
his
grace
,
mercie
,
and
goodnesse
,
vnto
his
seruants
,
which
religiously
and
holily
worship
him
;
and
first
he
noteth
the
principal
cause
there
of
which
is
on
his
part
viz.
his
owne
loue
:
for
this
is
the
roote
,
and
fountaine
of
all
his
fauours
to
vs
:
and
secondly
,
the
mouing
cause
(
though
not
meritorious
)
which
is
on
our
part
,
and
that
is
,
our
loue
toward
him
,
which
proceedeth
from
his
vnto
vs
,
and
being
commanded
by
his
law
,
hath
a
promise
of
recompence
in
his
Gospell
.
And
both
of
these
are
accompanied
with
gracious
effects
as
well
for
faithfull
endeuour
to
haue
communion
with
him
,
as
for
happie
successe
to
attaine
thereunto
:
they
that
seeke
me
early
,
which
pray
vnto
me
,
labour
to
finde
me
in
my
word
,
and
frequent
all
religious
exercises
●infully
,
carefully
,
and
diligently
,
as
men
vse
to
rise
betime
in
the
morning
,
and
apply
themselues
earnestly
to
deale
in
busines
of
greatest
●oment
and
importance
:
shall
find
me
,
obtaine
my
graces
,
and
enioy
the
comfort
of
my
merits
,
presence
,
and
fauour
.
Verse
18.
Riches
and
honour
are
with
me
,
yea
durable
riches
,
and
righteousnes
.
Verse
19.
My
fruite
is
better
then
gold
,
then
fine
gold
,
and
my
reuennues
then
choice
siluer
.
HE
amplifieth
the
successe
of
finding
him
,
by
the
commoditie
which
they
shall
obtaine
with
him
,
and
that
is
,
spirituall
and
heauenly
endowments
,
which
hee
compareth
,
and
preferreth
before
the
most
desirable
benefits
and
fortunes
(
as
they
vse
to
tearme
them
)
of
this
life
,
and
that
is
riches
,
and
honour
,
which
almost
all
do
most
greedily
affect
,
&
labour
for
,
they
shal
be
intiched
with
such
wealth
,
and
aduanced
to
that
glorie
which
incomparably
surpasseth
all
earthly
substance
and
dignities
in
euery
respect
,
but
especially
in
two
:
first
,
the
riches
and
preferment
of
this
life
are
transitorie
and
vncertaine
:
a
man
may
be
wealthie
to
day
,
and
need●e
to
morrow
▪
now
a
great
man
,
and
shortly
after
of
no
reputation
:
much
applauded
for
the
present
,
a●d
within
a
short
while
inueighed
against
,
or
derided
:
but
these
riches
are
permanent
,
and
durable
,
such
as
neither
the
iust
can
sret
,
nor
the
moth
consume
:
and
so
is
this
honour
also
not
subiect
to
mutabilitie
,
and
lost●
,
Secondly
the
goods
and
preferments
of
this
world
are
gotten
,
or
kept
many
times
with
much
iniustice
,
and
wrong
;
and
therefore
the
one
sort
of
them
in
stead
of
both
are
called
riches
of
i●i●uitie
:
but
righteousnesse
doth
euermore
so
season
Luke
16.
these
treasures
and
promotions
of
grace
,
that
no
such
imputations
can
be
laid
vpon
them
,
and
therefore
for
their
incomparable
excellencie
he
doth
againe
(
as
he
had
often
before
)
extoll
them
aboue
those
things
which
most
mens
affections
doe
grealiest
dote
after
,
and
their
minds
doe
most
highly
esteeme
of
,
namely
,
gold
and
siluer
,
the
very
gods
of
all
worldlings
:
my
fruite
,
the
gifts
and
graces
which
grow
from
the
sappe●
my
sp●rit
▪
is
better
then
g●ld
,
yea
then
fine
gold
,
and
my
reuernues
,
which
I
giue
to
be
enioyed
of
them
which
enioy
me
,
●
better
then
choice
siluer
,
though
it
haue
been
neuer
so
often
fined
and
tried
.
Verse
20.
I
leade
in
the
way
of
righteousnes
,
in
the
midst
of
the
paths
of
iudgement
.
HE
doth
explane
his
owne
words
,
and
interpreteth
his
riches
,
his
fruite
,
and
reuennues
,
&c.
to
be
sanctification
of
life
together
with
the
internall
graces
of
the
soule
.
I
cause
to
walke
in
the
way
of
righteousnes
,
I
teach
men
which
embrace
me
by
my
word
,
and
stirre
them
vp
by
my
spirit
,
to
denie
vngodlinesse
,
and
worldly
lusts
,
and
to
liue
soberly
,
righteously
,
and
godly
in
this
present
world
,
&c.
and
in
the
midst
of
the
paths
of
iudgement
,
without
going
on
either
hand
,
but
in
the
plaine
way
of
vprightnes
.
His
intent
is
not
here
to
put
men
in
hope
of
a
perfection
in
this
life
,
or
to
charge
all
those
to
haue
no
communion
with
him
which
somtimes
swarue
from
the
right
way
,
and
fall
into
iniustice
,
but
to
promise
direction
to
them
that
desire
the
right
way
,
and
to
comfort
them
that
proceede
on
in
sinceritie
(
though
not
in
fulnes
of
puritie
and
goodnes
)
and
when
sinfulnes
is
not
the
way
wherein
they
walk
,
though
sometimes
they
misse
their
way
,
and
stray
aside
,
which
when
they
doe
,
he
will
shew
them
their
errours
,
rebuke
their
hearts
,
and
reduce
them
to
the
right
way
according
to
his
promise
:
And
thine
eares
shall
heare
a
word
behinde
thee
,
saying
,
This
is
the
way
walke
in
it
,
when
thou
turnest
to
the
right
hand
,
and
Esai
.
30.
21.
when
thou
turnest
to
the
left
.
Verse
21.
That
I
may
cause
them
that
loue
me
,
to
inherit
substance
:
and
I
will
fill
their
treasures
.
LAstly
,
the
excellencie
,
and
profitablenes
of
the
righteousnes
,
in
the
former
verse
promised
,
hee
proueth
by
the
end
or
effect
of
it
which
is
to
make
vs
perfectly
happie
:
and
this
he
amplifieth
,
first
,
from
the
matter
of
it
,
that
it
is
solid
,
stable
,
and
firme
,
calling
it
substance
,
or
that
which
is
,
as
if
all
other
things
were
rather
shadowes
and
shewes
,
then
matter
of
subnce
.
Secondly
,
by
the
perpetuitie
of
it
,
with
one
propertie
in
it
,
noted
in
the
word
inherit
,
as
if
all
other
things
were
but
borrowed
wares
,
and
moueables
,
or
leases
at
the
best
,
and
this
onely
and
properly
our
owne
,
and
a
matter
of
inheritance
.
Thirdly
,
by
the
fulnes
and
plenty
of
it
,
I
will
fill
their
treasures
,
as
if
we
had
al
other
things
deliuered
vs
sparingly
,
and
in
smaller
number
,
waight
,
and
measure
;
but
this
more
liberally
,
and
with
farre
more
large
and
ample
copiousnes
.
Much
of
this
is
againe
confirmed
by
him
in
the
new
Testament
,
where
hee
compareth
the
earth
to
a
thing
that
hath
no
stay
,
and
heauen
to
an
euerlasting
habitation
;
and
calleth
the
earthly
estate
the
least
,
and
the
heauenly
the
greatest
:
commodities
of
the
world
he
tearmeth
the
vnrighteous
Mammon
:
and
possessions
aboue
,
the
true
treasure
.
Verse
22.
Iehouah
hath
possessed
me
in
the
beginning
of
his
way
,
before
his
workes
of
old
.
THe
sonne
of
God
proceeding
to
manifest
himselfe
,
and
to
publish
the
knowledge
of
his
diuine
nature
,
setteth
foorth
both
the
eternitie
of
his
being
to
the
30.
verse
,
and
of
his
happinesse
,
to
the
32.
verse
.
The
eternitie
of
his
being
is
proued
by
this
,
that
hee
was
before
the
creation
,
to
the
26.
verse
,
at
it
,
to
the
30.
verse
.
Now
he
saith
,
Iehouah
possessed
me
in
the
beginning
of
his
way
:
I
the
eternall
word
of
God
was
with
God
the
Father
at
the
beginning
of
his
way
,
when
by
the
creation
of
all
things
hee
was
about
to
giue
manifest
and
plaine
testimonies
of
his
Maiestie
,
and
I
was
of
one
and
the
selfe
same
essence
with
him
,
and
the
holy
Spirit
,
he
then
possessed
me
,
as
his
Son
,
and
as
his
wisdome
,
before
his
workes
of
old
,
before
any
thing
that
euer
he
made
,
euen
those
which
were
first
,
and
of
all
others
most
ancient
.
Vers.
23.
I
was
set
vp
from
euerlasting
,
from
the
beginning
,
or
euer
the
earth
was
.
SO
much
,
as
in
the
lumpe
,
or
chaos
:
by
the
eternall
decree
of
God
I
was
ordained
,
and
had
as
sure
a
calling
,
as
if
I
had
been
annointed
to
the
office
of
Kingdome
,
Priesthood
,
and
Prophecie
,
to
bee
Mediatour
for
,
and
head
of
the
Church
in
time
to
be
founded
,
and
euerlastingly
to
be
saued
.
Verse
24.
When
there
were
no
depths
I
was
begotten
:
whe●
there
were
no
fountaines
springing
with
water
.
Verse
25.
Before
the
mountaines
were
setled
:
before
the
〈◊〉
was
I
begotten
.
WHen
there
were
no
depths
was
I
begotten
,
and
to
speak
after
the
mannet
of
men
,
brought
foorth
:
I
had
my
person
from
the
person
of
my
Father
from
all
eternity
,
and
to
continue
for
euer
.
The
perticulars
of
the
creation
here
reckoned
vp
are
very
worthie
to
bee
considered
,
as
first
the
depthes
,
that
is
to
say
,
channels
wherein
the
seas
and
riuers
runne
,
and
wherein
the
standing
waters
make
their
abode
,
all
which
are
receptacles
,
and
as
it
were
the
vessels
and
cisternes
wherein
the
waters
are
contained
,
which
otherwise
would
ouerflow
the
earth
,
and
make
it
vnfit
both
for
man
,
and
other
beasts
to
liue
vpon
:
secondly
,
the
fountaines
,
which
are
as
the
eyes
(
for
so
the
Hebrew
Mangianoth
.
word
signifieth
)
through
which
the
seas
doe
looke
out
here
and
there
among
the
hils
;
and
as
the
issues
of
the
seas
by
which
they
send
forth
waters
,
which
being
deliuered
from
their
salt
and
brackish
taste
,
by
being
strained
through
the
earth
,
serue
men
,
and
other
creatures
for
singular
and
infinite
vses
,
of
moistening
,
cooling
,
and
cleansing
,
&c.
And
because
they
are
so
vseful
,
God
doth
as
well
replenish
them
with
plentie
Cholalti
.
of
water
,
wherewith
it
is
said
here
they
abound
,
or
be
great
with
:
the
similitude
is
taken
from
female
liuing
creatures
,
which
in
competent
time
after
their
conception
,
are
ready
to
bring
forth
their
young
which
they
goe
with
.
The
third
is
the
mountaines
,
of
which
hee
saith
,
that
they
are
setled
,
the
Hebrew
word
saith
,
drowned
:
that
is
to
say
,
laid
so
deepely
,
that
the
rootes
and
bottomes
of
them
lye
in
the
seas
:
and
the
lesser
hils
also
,
as
in
the
rest
,
his
glorious
workemanship
appeareth
.
Vers.
26.
While
as
yet
he
had
not
created
the
earth
,
nor
the
fields
,
nor
the
height
of
the
dust
of
the
earth
.
THe
next
(
after
mention
of
the
earth
made
and
perfited
)
is
the
open
field
,
or
countrey
,
the
plaine
,
or
champion
,
which
is
fit
for
corne
,
grasse
,
trauelling
,
carriage
,
&c.
hee
calleth
these
the
height
,
or
top
of
the
dust
of
the
world
.
The
word
R●ash
.
signifieth
the
head
,
meaning
the
most
delicate
or
principall
parts
of
the
earth
,
which
by
a
Menonymie
,
or
Synecdoche
,
hee
calleth
the
dust
of
the
world
.
Thus
we
see
Christ
preferring
himselfe
in
priority
of
time
,
and
consequently
in
euery
other
respect
before
all
creatures
,
where
the
principall
thing
which
hee
professeth
concerning
himselfe
are
his
eternall
communion
with
his
father
,
who
euer
hath
,
and
doth
enioy
him
,
and
his
chiefe
possession
,
and
next
his
eternall
designation
to
the
office
of
the
Mediatorship
:
lastly
,
his
eternall
generation
to
be
the
sonne
of
God
.
Wee
see
also
the
creatures
with
whom
he
doth
compare
himselfe
,
generally
the
whole
earth
,
first
imperfect
,
v.
23.
secondly
finished
,
v.
26
and
perticularly
the
depthes
▪
springs
,
hils
,
fields
,
&c.
And
all
is
in
effect
as
if
he
should
say
,
Iehouah
possessed
me
,
in
and
before
the
beginning
of
his
way
:
then
when
he
begun
to
manifest
and
make
himselfe
knowne
by
the
creation
of
the
world
,
before
he
wrought
any
of
his
workes
,
before
hee
could
say
[
then
]
that
is
,
before
all
time
:
and
from
the
very
beginning
I
was
annointed
,
and
set
vp
,
hauing
wonderfull
power
and
authority
with
him
:
more
perticularly
,
when
there
was
yet
no
earth
,
that
is
,
no
masse
of
water
,
nor
earth
,
which
is
the
matter
of
all
things
;
before
there
was
any
depth
,
which
is
one
part
of
that
masse
,
was
I
begotten
:
before
there
were
any
fountaines
laden
with
water
;
before
the
great
mountaines
,
which
are
as
it
were
the
foundation
of
the
dry
land
were
fixed
:
and
before
the
lesser
hils
was
I
borne
,
and
had
my
being
;
before
the
Lord
had
made
the
earth
,
or
the
fields
abroad
,
and
the
most
commodious
,
delightfull
and
goodly
places
of
the
world
.
Vers.
27.
When
he
prepared
the
heauens
,
I
was
there
:
when
he
set
a
compasse
on
the
face
of
the
depthes
.
Vers.
28.
When
hee
established
the
clouds
aboue
:
when
hee
established
the
fountaines
of
the
depth
:
Vers.
29.
When
he
gaue
to
the
sea
his
decree
,
that
the
waters
should
not
passe
his
commandement
:
when
he
appointed
the
foundation
of
the
earth
.
IN
the
premises
our
Sauiour
Christ
declareth
that
hee
in
his
existence
,
nature
,
office
,
and
person
was
eternally
before
the
creation
,
and
in
these
verses
that
he
was
present
at
the
creation
:
wherein
we
must
know
that
he
was
also
an
agent
,
and
fellow-worker
with
the
father
,
and
so
much
is
testified
in
the
Scriptures
:
for
S.
Iohn
saith
,
In
the
beginning
was
that
word
,
Ioh.
1.
1.
2.
3.
and
that
word
was
with
God
,
and
that
word
was
God
.
The
same
was
in
the
beginning
with
God
.
All
things
were
made
by
it
,
and
without
it
was
made
nothing
that
was
made
.
And
Saint
Paul
agreeth
with
him
in
the
same
point
:
By
him
were
all
things
created
that
are
in
heauen
or
earth
,
visible
or
inuisible
,
whether
Col.
1.
16.
17.
they
be
thrones
,
or
dominions
principalities
,
or
powers
,
all
things
were
created
by
him
,
and
for
him
;
and
he
is
before
all
things
,
and
by
him
all
things
consist
.
And
herein
he
relateth
the
workes
of
God
,
first
in
the
heauen
;
secondly
,
in
the
aire
;
thirdly
,
in
the
waters
;
and
lastly
,
in
the
earth
.
Touching
the
first
,
it
is
said
that
he
prepared
the
heauens
,
viz.
God
the
Father
both
made
and
garnished
them
in
a
beautifull
manner
:
and
for
the
largenesse
and
circuit
of
them
it
is
said
,
hee
set
them
to
compasse
the
face
of
the
depth
,
viz.
to
surround
and
encompasse
all
the
inferiour
bodies
,
both
of
the
water
and
earth
;
and
of
himselfe
,
that
he
was
there
,
not
as
an
idle
spectator
,
but
as
a
ioynt-worker
,
as
we
haue
alreadie
proued
.
Touching
the
second
it
is
said
,
that
he
established
the
clouds
,
viz.
appointed
and
set
them
by
the
word
of
his
power
in
the
firmament
,
that
they
might
not
breake
,
nor
fail
downe
,
or
be
dissolued
vntimely
and
vnseasonablie
,
but
kept
and
preserued
there
,
vntill
hee
would
haue
them
to
powre
downe
their
dew
,
or
raine
.
Touching
the
third
,
he
first
mentioneth
the
waters
within
the
earth
,
viz.
the
great
depths
,
almost
bottomlesse
gulphes
;
and
of
these
it
is
said
,
that
hee
established
the
fountaines
of
the
deepe
keeping
them
within
the
bounds
and
compasses
which
he
had
set
them
below
in
the
ground
,
and
not
to
breake
out
immoderately
,
to
the
annoyance
of
the
earth
,
for
the
vse
and
benefit
whereto
they
were
created
:
and
secondly
hee
specifieth
the
waters
vpon
the
earth
,
to
which
,
because
they
would
be
vnrulie
,
and
ouer
whelme
the
dry
land
,
and
all
the
creatures
vpon
it
,
he
gaue
his
decree
for
the
bounds
and
lists
of
the
same
,
how
farre
it
should
goe
,
and
how
farre
it
should
not
goe
,
that
the
waters
thereof
should
not
passe
his
command
,
exceed
the
limits
wherewith
he
had
bounded
them
:
hee
vseth
a
Pr●s●p●peia
,
ascribing
a
person
to
the
seas
,
and
compareth
them
to
seruants
,
or
subiects
which
receiue
commands
from
their
superiour
.
The
like
saying
is
also
vttered
by
the
Lord
himselfe
,
in
Iob
,
Who
hath
shut
vp
the
sea
with
doores
when
it
breake
forth
,
Iob
38.
8.
10.
11.
as
if
it
had
issued
out
of
the
wombe
?
when
I
brake
vp
for
it
my
decreed
plac●
▪
and
set
barres
and
doores
;
and
said
,
Hitherto
shalt
thou
come
,
and
no
further
;
and
heere
shall
thy
proud
wa●●
▪
be
stayed
.
Touching
the
last
,
it
is
said
,
he
appointed
the
foundations
of
the
earth
,
viz.
made
it
so
firme
&
stable
,
that
it
should
perpetually
remaine
immoueable
.
The
sense
of
all
this
is
,
as
if
he
should
haue
said
,
When
Iehouah
made
and
garnished
the
heauens
,
and
set
them
as
a
circle
drawne
about
the
earth
,
then
and
there
was
I
working
and
framing
them
with
him
:
when
hee
fastened
the
clouds
aboue
,
and
fountaines
which
are
s●
strong
,
as
,
though
the
waters
of
the
deepe
bee
great
and
violent
,
yet
are
they
not
broken
vp
:
likewise
when
hee
made
the
seas
,
and
appointed
bounds
and
limits
thereunto
by
a
statute
and
law
,
beyond
which
it
cannot
passe
,
and
when
hee
placed
the
earth
,
that
,
although
it
hang
wonderfully
vpon
nothing
yet
is
so
firme
and
immoueable
,
as
if
it
were
raised
vpon
a
sure
and
strong
foundation
,
answerable
to
the
building
:
when
a●●
these
things
were
done
,
then
,
and
there
was
I
,
not
as
to
looke
vpon
them
,
but
to
associate
the
Father
,
and
the
holy
Ghost
i●
working
.
Vers.
30.
Then
was
I
by
him
,
as
one
brought
vp
with
him
and
I
was
daily
his
delight
,
rei●ycing
alway
before
him
.
Vers.
31.
Reioycing
in
the
habitable
part
of
the
earth
:
or
delights
were
in
the
sons
of
men
.
HAuing
thus
set
forth
and
proued
his
eternity
,
he
proceedeth
to
set
forth
his
felicity
,
partly
in
the
delight
which
he
both
gaue
to
his
Father
,
and
receiued
from
him
before
the
world
:
wherein
also
is
to
be
vnderstood
that
the
holy
Spirit
the
third
person
in
Trinity
,
communicateth
with
them
both
and
partly
in
the
delight
which
since
the
world
was
made
hee
taketh
in
the
world
generally
,
and
specially
in
the
sonnes
of
men
.
The
former
is
set
downe
in
borrowed
speeches
,
wherein
Amon.
Meshacheketh
.
applying
himselfe
to
our
capacity
,
hee
compareth
himselfe
to
an
nursling
,
smiling
and
laughing
with
his
nurse
;
and
to
a
little
child
,
sporting
&
playing
before
his
father
.
The
latter
is
set
downe
,
first
,
in
one
of
the
same
borrowed
speeches
,
laughing
,
and
sporting
in
the
habituall
part
of
the
earth
,
that
is
,
taking
pleasure
in
the
creatures
,
beholding
therein
the
fruit
of
the
most
absolute
wisedome
,
power
,
and
goodnesse
of
the
whole
Trinitie
.
And
secondly
in
plainer
speech
,
my
delights
,
yea
my
Shagnashugnai
.
double
delight
is
in
the
sonnes
of
men
,
as
they
were
all
first
formed
and
fashioned
in
Adam
,
bearing
before
his
fall
the
stampe
and
print
of
Gods
image
,
for
wisedome
,
holinesse
,
and
righteousnesse
;
and
foreseeing
,
and
preordaining
that
glorious
estate
whereunto
they
were
to
be
restored
after
mans
fall
,
to
bee
made
like
vnto
himselfe
,
and
to
bee
incorporated
into
him
,
and
with
him
,
by
the
merit
of
his
sufferings
,
and
obedience
,
together
with
the
efficacie
of
his
spirit
,
and
grace
to
inherit
holinesse
,
honour
,
and
immortality
for
euer
.
Vers.
32.
Now
therefore
,
O
ye
children
,
hearken
to
me
:
for
blessed
are
they
that
keepe
my
waies
.
WIsedome
hauing
propounded
her
heauenly
doctrine
,
commeth
now
to
make
vse
of
it
,
and
to
apply
it
by
exhortation
to
her
children
.
The
summe
of
her
exhortation
is
,
that
for
as
much
as
shee
is
so
excellent
,
as
hath
been
afore
deliuered
;
therefore
they
should
hearken
vnto
her
,
and
walke
in
her
waies
;
heare
her
doctrine
,
and
continue
in
her
precepts
.
And
in
this
exhortation
hee
proposeth
-
-
A
dutie
:
-
A
reason
of
it
-
First
,
briefly
set
downe
.
-
Then
more
at
large
laid
forth
.
The
dutie
is
briefly
set
down
in
these
words
;
My
children
,
hearken
to
mee
:
the
dutie
is
inferred
vpon
the
premises
,
now
therefore
:
as
if
he
should
haue
said
,
Wherefore
,
seeing
the
matter
whereof
I
speake
is
so
excellent
;
seeing
all
wisedome
,
knowledge
,
counsell
,
strength
,
&c.
are
mine
,
&
I
bestow
them
with
riches
,
and
honours
also
on
those
that
loue
mee
,
seeing
I
am
the
eternall
Sonne
of
God
,
Creator
of
the
world
;
perfectly
happy
in
my selfe
,
and
yet
delighting
in
the
sons
of
men
,
it
concerneth
you
to
hearken
vnto
me
.
Vnto
this
he
addeth
a
reason
taken
from
the
effect
,
blessed
are
they
that
keepe
my
waies
:
which
is
an
argument
of
greatest
weight
and
force
that
can
be
vsed
.
For
what
is
it
that
all
men
seeke
but
happinesse
?
Vers.
33.
Heare
instruction
,
and
be
wise
,
refuse
it
not
.
HAuing
thus
briefly
laid
downe
the
exhortation
,
and
the
promise
;
he
amplifieth
both
:
and
first
the
exhortation
,
wherein
he
perswadeth
to
three
things
:
the
first
is
,
that
wee
heare
instruction
,
because
they
that
will
hearken
to
him
must
heare
his
instructions
,
yea
rebukes
and
corrections
also
(
if
need
so
require
)
for
herein
especially
she
maketh
triall
of
our
obedience
.
A
bastard
will
after
a
sort
sometimes
heare
doctrine
and
consolation
;
but
he
is
a
naturall
sonne
of
wisdome
that
will
hearken
to
her
checkes
and
reproofes
.
The
second
is
,
and
be
wise
,
which
is
the
effect
of
Wisdomes
instruction
,
and
reprehension
:
for
the
word
of
God
is
able
to
make
vs
wise
to
saluation
;
and
therefore
aduising
to
be
wise
,
he
inciteth
vs
to
those
meanes
whereby
we
may
attaine
vnto
wisedome
.
The
Tiphragnu
.
third
is
,
refuse
not
;
the
word
signifieth
both
to
put
away
,
and
to
fall
away
,
or
to
make
a
defection
.
It
is
a
great
indignity
offred
vnto
Wisedome
,
to
refuse
and
put
her
away
,
when
shee
offereth
her selfe
to
vs
in
her
instructions
,
and
worthie
are
they
to
perish
in
their
follie
that
shall
so
doe
:
but
it
is
yet
a
more
vnworthie
thing
,
hauing
in
some
sort
yeelded
to
her
,
to
reuolt
from
her
,
and
cast
her
off
;
for
she
neuer
giueth
to
any
man
the
least
cause
so
to
deale
with
her
.
Vers.
34.
Blessed
is
the
man
that
heareth
mee
:
watching
daily
at
my
gates
,
waiting
at
the
posts
of
my
doores
.
HEre
he
amplifieth
the
promise
▪
first
affirming
that
hee
is
blessed
that
performeth
the
dutie
of
hearing
wisedome
,
which
he
proueth
by
the
reward
▪
in
the
next
verse
,
and
by
the
contrary
in
the
last
.
And
first
,
in
this
verse
hee
describeth
that
attention
and
hearing
of
wisedome
by
the
manner
of
it
,
prescribing
therein
assiduity
,
and
continuall
attendance
by
a
comparison
taken
from
the
custome
of
clients
and
suters
,
who
waite
day
by
day
,
and
houre
by
houre
,
at
the
gates
of
Princes
,
Councellors
▪
and
other
great
men
,
to
exhibite
their
petitions
and
to
get
their
causes
fauoured
,
heard
,
and
ended
,
which
is
the
constant
exercise
of
religious
seruices
.
Vers.
35.
For
who
so
findeth
me
,
findeth
life
;
and
shall
obtaine
fauour
of
the
Lord
.
THe
reward
promised
to
such
as
hearken
vnto
wisedome
:
for
their
blessednesse
is
life
it selfe
.
Hee
that
findeth
me
:
which
attaineth
to
the
sound
and
sauing
knowledge
of
mee
with
faith
,
and
layeth
hold
on
me
by
faith
,
and
communicateth
of
my
graces
by
the
spirit
,
findeth
life
,
viz.
both
enioyeth
the
certaine
assurance
and
comfort
of
eternall
life
:
for
,
I
am
,
saith
he
,
the
resurrection
and
the
life
:
I
am
the
way
,
the
truth
,
Ioh.
11.
25.
and
Ioh.
14.
16.
and
the
life
:
he
addeth
that
such
doe
got
fauour
of
the
Lord
,
which
is
the
cause
of
life
before
promised
,
and
the
very
life
of
Psal.
63
3.
life
it selfe
,
according
to
the
saying
of
Dauid
,
Thy
louing
kindnesse
is
better
then
life
.
Vers.
36.
But
hee
that
sinneth
against
mee
,
wrongeth
his
onne
soule
:
all
they
that
hate
me
,
loue
death
.
LAstly
,
hee
both
cleereth
and
confirmeth
his
former
promise
by
the
contrary
;
where
fin●ing
against
wisedome
,
is
opposed
to
the
hearkening
to
her
,
and
finding
of
her
.
For
no
man
findeth
her
not
,
but
he
that
either
wilfully
refuseth
to
seeke
her
,
or
contumeliously
reiecteth
her
,
offering
her selfe
vnto
him
:
and
wronging
his
owne
soule
,
is
opposed
to
finding
of
life
:
for
as
the
one
is
recompenced
from
Gods
free
gift
,
so
the
other
is
punished
for
his
owne
desert
,
and
through
his
wilfulnes
doth
open
iniurie
and
violence
(
as
the
word
importeth
)
vnto
himselfe
,
vnto
his
life
,
vnto
his
soule
,
by
throwing
both
soule
and
bodie
headlong
into
perdition
,
so
that
hee
must
needes
be
found
accessarie
to
his
owne
death
,
destruction
,
and
damnation
.
The
same
in
effect
is
deliuered
in
other
tearmes
,
in
the
latter
part
of
the
verse
,
where
they
that
reiect
wisdome
are
charged
to
hate
her
:
(
for
indeed
none
but
her
enemies
doe
deny
her
entertainment
)
and
they
that
labour
not
to
find
that
euerlasting
life
,
haue
this
imputation
laid
vpon
them
by
wisedome
(
who
knoweth
all
things
,
and
can
best
iudge
of
euery
thing
)
to
loue
death
,
which
they
doe
in
effect
,
though
not
in
affections
:
for
they
loue
the
poyson
of
sinne
which
will
bring
death
,
the
eating
whereof
is
as
sure
as
death
:
and
in
this
sense
the
fondest
parents
which
in
extreame
indulgence
forbeare
to
giue
their
children
correction
,
are
said
to
hate
them
,
because
they
doe
the
worke
of
hatred
by
neglecting
the
dutie
of
loue
.
CHAPTER
.
IX
.
THis
Chapter
doth
containe
a
briefe
recapitulation
or
summarie
almost
of
all
the
former
eight
Chapters
:
containing
,
first
,
the
holy
instructions
of
wisedome
,
in
the
person
of
a
Princesse
or
great
Lady
making
a
banquet
.
Secondly
,
the
deceiueable
and
enticing
flatterings
of
sinfulnes
and
folly
,
in
the
person
of
a
smooth
and
guilefull
harlot
.
Verse
1.
Wisedome
hath
built
her
house
,
and
hewen
out
her
seuen
pillars
.
WIsedome
,
or
wisedomes
]
viz.
The
most
absolute
and
soueraigne
Wisedome
,
the
Lord
Iesus
Christ
,
who
is
the
perfect
wisedome
of
his
Father
,
(
hath
built
her
house
)
that
is
,
the
Church
,
which
is
so
called
,
1.
Tim.
3.
15.
(
and
hewen
out
her
seuen
pillars
)
that
is
,
hath
most
firmely
founded
,
and
perpetually
supporteth
it
with
his
owne
hand
:
which
is
more
powerfull
for
it
,
then
many
pillars
and
buttresses
are
to
sustaine
a
materiall
building
:
whereby
also
is
intended
,
that
the
Churches
safetie
is
accompanied
with
beautie
,
as
hauing
pillars
hewen
out
and
polished
,
and
not
made
of
rough
stones
without
garnishing
.
And
this
the
Lord
doth
,
and
publisheth
,
that
his
people
should
seek
and
serue
him
with
boldnes
,
and
hope
,
without
dread
of
danger
or
contempt
,
as
being
called
vnto
a
place
so
sure
and
glorious
.
Verse
2.
She
hath
killed
her
victuals
,
mingled
her
wine
,
and
prepared
her
table
.
MEntion
was
made
before
of
wisedomes
house
,
and
the
strength
of
it
:
and
here
of
her
hospitalitie
and
house-keeping
in
it
;
where
heauenvly
things
are
represented
by
earthly
,
and
the
bountie
and
magnificence
of
the
Lord
,
by
the
plentifull
prouision
of
a
liberal
feast-maker
.
For
the
graces
of
his
Spirit
,
by
the
ministerie
of
the
word
,
are
compared
to
daintie
meates
,
and
delicious
wines
,
either
spiced
,
or
mingled
with
choice
kindes
of
coole
waters
,
whereby
in
those
hot
countries
they
were
much
refreshed
.
Whereunto
is
added
the
circumstance
of
readinesse
;
that
there
needeth
no
tariance
or
long
waiting
,
but
al
things
are
in
order
,
and
commodiously
prepared
for
present
refection
of
the
guests
.
Our
Sauiour
Christ
vttereth
a
like
parable
in
the
Gospell
with
the
same
circumstance
,
saying
,
Tell
them
which
are
bidden
;
Behold
,
I
haue
prepared
Matth.
22.
4.
my
dinner
;
mine
oxen
,
and
my
fatlings
are
killed
,
and
all
things
are
ready
:
come
vnto
the
mariage
.
This
illustration
of
the
Gospel
by
the
resemblance
of
a
sumptuous
feast
,
and
daintie
cheare
,
is
frequent
in
the
Scriptures
both
as
well
in
the
old
Testament
as
in
the
new
:
as
for
example
,
we
may
reade
in
the
prophecie
of
Isaiah
:
In
this
mountaine
(
meaning
his
Church
,
Isai.
25.
6.
according
as
he
doth
in
this
place
)
shall
the
Lord
of
hoasts
make
to
all
people
a
feast
of
fat
things
;
a
fealt
of
wine
on
the
lees
,
of
fat
things
full
of
marrow
,
of
wine
on
the
lees
well
refined
.
Verse
3.
She
hath
sent
foorth
her
maides
,
and
crieth
vpon
the
highest
places
of
the
citie
.
IN
the
former
words
was
shewed
what
preparation
wisdom
made
for
her
feast
at
home
,
and
in
these
what
course
she
taketh
to
inuite
the
guests
abroad
.
Her
maides
are
sent
forth
as
messengers
into
the
streets
,
and
gates
and
market
place
,
which
commonly
are
frequented
with
greatest
multitude
and
concourse
of
people
,
to
call
as
many
as
they
can
meete
with
:
not
that
maides
or
matrons
or
any
women
are
allowed
to
be
ministers
:
but
he
prosecuteth
the
allegorie
,
euery
part
of
it
correspondent
&
sutable
to
other
.
As
Christ
himselfe
,
vnderstood
by
wisedome
,
is
compared
to
a
Ladie
:
so
his
Prophets
,
Apostles
,
Pastors
,
and
Teachers
,
are
resembled
to
maides
,
which
in
regard
of
sex
are
most
meete
to
waite
vpon
women
.
For
in
that
place
of
Matthew
where
hee
is
said
to
be
a
King
,
that
is
,
the
feast-maker
,
his
messengers
are
termed
men-seruants
,
and
not
maides
or
women
.
Verse
4.
Who
so
is
simple
let
him
come
hither
,
and
to
him
that
is
destitute
of
wisedome
she
speaketh
.
HEre
is
a
description
of
the
guests
that
be
meet
for
this
feast
,
which
in
shew
seeme
most
vnmeete
,
as
being
most
vnlike
the
mistresse
of
the
feast
:
and
these
are
simple
persons
,
destitute
of
spiritual
vnderstanding
yet
so
as
they
feele
the
want
of
knowledge
,
and
the
weight
of
their
ignorance
,
and
leane
no
longer
on
worldly
wisedome
.
For
their
case
doth
most
of
all
require
supplie
considering
their
necessitie
,
and
these
will
most
greedily
(
as
I
may
say
)
deuoure
and
eate
of
wisedomes
delicate
instructions
,
and
none
will
be
more
thankfull
to
acknowledge
her
fauours
then
they
,
as
finding
her
so
gratious
and
mercifull
vnto
them
:
contrary
to
the
contrary
sort
of
ignorant
persons
,
whose
blindnes
causeth
them
to
thinke
that
they
are
not
blinde
:
and
their
affamishment
hath
vtterly
killed
their
appetites
,
so
that
their
soules
doe
loathe
and
abhorre
all
wholesome
foode
;
and
therefore
they
take
them
for
their
greatest
enemies
,
who
offer
any
reliefe
vnto
them
.
Verse
5.
Come
and
eate
,
and
drinke
of
the
wine
that
I
haue
mixed
.
THe
exhortation
which
Wisedome
vttered
by
her
maides
is
againe
repeated
,
to
expresse
the
serious
desire
and
true
meaning
of
the
messengers
,
and
mistris
in
calling
of
the
guests
;
and
to
let
them
know
also
that
as
they
are
bidden
by
way
of
inuitation
,
so
they
are
commanded
by
way
of
summons
,
and
therefore
to
addresse
themselues
thereunto
with
all
expedition
.
And
because
it
is
not
their
presence
onely
that
is
required
,
but
a
profitable
vse-making
of
the
vndeserued
fauour
that
is
shewed
vnto
them
,
therfore
they
are
before
hand
informed
to
what
end
they
are
sent
for
;
to
eate
and
drinke
of
the
delicates
prepared
:
which
is
to
receiue
the
merits
and
graces
of
Christ
,
with
the
promises
of
God
,
and
to
make
them
their
own
by
faith
,
and
perticular
application
.
Verse
6.
Forsake
the
foolish
,
and
liue
ye
,
and
walke
in
the
way
of
wisedome
.
NOw
she
giueth
rules
of
direction
to
them
that
were
called
,
the
better
to
fit
them
for
her
familie
:
as
first
for
their
companie
,
that
since
they
are
to
haue
societie
with
the
Saints
in
the
Church
,
they
are
to
separate
themselues
from
the
sinners
of
the
world
.
Whereunto
she
perswadeth
them
by
the
good
effect
ensuing
,
that
the
gaine
of
euerlasting
life
will
counteruaile
and
ouerpoise
the
losse
of
all
worldly
and
fleshly
friends
.
The
other
is
for
conuersation
,
that
for
as
much
as
they
are
to
dwell
with
wisedome
(
for
all
the
guests
are
domesticall
and
of
the
houshold
)
that
therefore
all
their
waies
and
behauiour
be
holy
and
agreeable
to
wisedome
.
Vers.
7.
He
that
rebuketh
a
scorner
●urchaseth
to
himselfe
shame
:
he
that
rebuketh
the
wicked
gett●●h
himselfe
a
blot
.
HItherto
hath
been
shewed
how
the
message
of
saluation
was
sent
by
Christ
,
and
brought
by
his
Min●sters
:
now
here
is
declared
how
it
is
receiued
of
the
people
.
And
first
,
he
bringeth
such
as
be
vncapable
of
it
▪
namely
,
desperate
wicked
men
,
being
altogether
incurable
,
whom
the
Scripture
tearmeth
scorners
And
these
will
attempt
to
blemish
and
shame
all
those
that
shall
admonish
them
.
As
charging
them
sometimes
with
arrogancie
,
malice
,
indiscretion
and
hypocrisie
:
sometimes
with
schisme
,
sedition
,
couetousnesse
,
and
other
misdemeanours
:
and
if
these
imputations
can
take
no
hold
on
them
,
as
grounded
on
no
probability
,
then
they
fall
vpon
their
meane
estate
,
and
parentage
,
and
education
:
for
so
they
dealt
with
the
Lord
Iesus
Christ
himselfe
:
Mat.
13.
35.
Is
no●
this
the
Carpenters
Son
,
is
not
his
mother
called
Marie
?
Vers.
8
Rebuke
not
a
scorner
,
lest
he
hate
thee
,
&c.
IN
the
former
verse
was
shewed
,
how
scorners
vse
to
deale
with
them
that
rebuke
them
:
and
here
the
holy
Ghost
teacheth
how
we
must
deale
with
scorners
:
namely
,
sithence
we
shall
needlesselie
stirre
vp
hatred
against
our selues
,
and
performe
no
good
to
them
,
that
therefore
wee
desist
from
them
and
let
them
alone
.
Wherein
notwithstanding
good
discretion
is
to
be
vsed
,
that
none
which
may
bee
corrigible
bee
reiected
for
a
scorner
,
but
such
as
vpon
sufficient
triall
haue
declared
themselues
by
a
continued
obstinacie
to
be
so
.
And
in
th●s
case
also
though
priuate
reproofes
are
to
bee
spared
,
yet
〈◊〉
they
publikely
be
pursued
by
the
ministrie
,
and
censured
by
the
Church
,
and
punished
by
the
Magistrate
.
For
is
it
eq
〈…〉
that
their
contemptuousnesse
should
purchase
fauour
to
their
rebellion
,
and
liberty
for
them
to
sinne
freely
without
controlement
?
As
the
example
of
their
licentiousnesse
and
obstinacie
is
a
precedent
of
euill
to
many
,
so
let
the
stroke
of
their
punishment
and
disgrace
be
a
terrour
to
all
.
Vers.
8.
But
rebuke
a
wise
man
,
and
he
will
loue
thee
.
9.
Giue
admonition
to
the
wise
,
and
he
will
be
the
wiser
:
teach
a
righteous
man
,
and
he
will
encrease
in
learning
.
NOw
he
commeth
on
the
contrary
side
to
commend
the
competent
hearers
of
Wisedome
,
vpon
whom
good
lessons
are
well
bestowed
.
And
they
are
described
,
first
by
their
willing
receiuing
of
instruction
,
that
they
loue
them
the
better
that
shall
deale
plainely
with
them
.
Secondly
,
by
the
good
vse
they
make
of
it
,
encreasing
both
in
knowledge
and
practise
of
vnderstanding
,
and
therefore
are
called
wise
and
righteous
.
For
in
a
seasonable
and
faithfull
reproofe
,
a
man
of
wisdome
will
discerne
the
loue
and
vpright
affection
of
the
reprouer
,
who
wisheth
so
wel
vnto
him
,
as
that
he
will
conceale
nothing
from
him
,
which
may
tend
to
his
hurt
;
and
therefore
detecteth
whatsoeuer
perill
his
soule
is
in
,
and
the
mischiefe
that
is
like
to
befal
him
touching
his
estate
or
credit
,
or
ought
else
that
is
deere
vnto
him
.
And
consequently
entertaining
so
good
an
opinion
of
him
that
bestoweth
the
admonition
,
hee
must
needs
value
his
counsell
accordingly
,
and
make
his
best
benefit
thereof
with
constant
progresse
in
sound
iudgement
and
goodnesse
.
Vers.
10.
The
beginning
of
wisedome
is
the
feare
of
the
Lord
,
and
the
knowledge
of
holy
men
is
vnderstanding
.
HAuing
so
much
commended
Wisedome
and
so
earnestly
perswaded
men
vnto
it
,
he
sheweth
now
wherein
it
doth
consist
that
men
might
not
be
deceiued
by
the
counterfeit
colour
of
it
,
describing
it
:
First
,
by
the
matter
,
that
is
,
true
piety
and
religion
,
called
commonly
in
the
word
,
the
feare
of
God
,
because
it
is
an
essentiall
part
thereof
:
and
this
is
not
a
case
contingent
,
as
though
wisedome
and
piety
might
sometimes
concurre
in
one
person
and
sometimes
bee
disseuered
:
but
necessarie
and
perpetuall
,
the
one
being
alwaies
the
beginning
of
the
other
.
Secondly
,
by
the
manner
,
that
is
,
not
the
knowledge
of
naturall
things
that
is
in
Philosophers
:
nor
the
knowledge
of
ciuill
affaire
,
that
is
in
Polititians
:
nor
the
historicall
and
artificiall
knowledge
of
points
of
religion
that
is
in
hypocrites
:
but
the
mysticall
knowledge
of
the
mysteries
of
saluation
,
which
the
spirit
of
God
doth
reueale
to
the
hearts
of
Christians
▪
Whereas
the
holy
Ghost
speaketh
at
large
in
the
Epistle
to
the
Corinthians
.
Chap.
2.
9.
10.
11.
The
th●ngs
which
eye
hath
not
seene
,
neither
eare
hath
heard
,
neither
came
into
mans
heart
,
are
,
which
God
hath
prepared
for
them
that
loue
him
.
But
God
hath
reuealed
them
vnto
vs
by
his
spirit
.
Vers.
11.
For
thy
daies
shall
be
multiplied
by
me
,
and
the
yeers
of
thy
life
shall
be
augmented
.
12.
If
thou
bee
wise
,
thou
shalt
bee
wise
for
thy selfe
:
and
if
thou
be
a
sinner
,
thou
alone
shalt
suffer
.
AFter
the
description
of
wisedome
,
whereby
it
may
bee
rightly
discerned
,
is
here
proposed
the
profit
and
reward
of
it
,
whereby
we
are
perswaded
to
imbrace
it
:
and
that
is
,
First
,
in
a
peculiar
,
namely
,
long
life
:
which
is
not
so
to
bee
vnderstood
as
though
it
were
perpetual
,
and
so
of
absolute
necessity
:
for
then
good
men
must
grow
to
be
old
men
,
and
all
which
die
young
,
should
die
wicked
and
damned
:
but
that
God
hath
the
keeping
of
their
liues
in
such
good
safety
as
they
shall
neuer
be
taken
away
before
due
season
:
they
shall
not
die
so
soone
,
as
that
it
would
bee
better
for
them
to
liue
longer
:
nor
liue
so
long
,
as
that
it
might
be
hurtfull
they
died
not
sooner
.
The
point
doth
Eliphaz
trulie
expound
to
Iob
,
and
all
other
righteous
persons
:
Iob
5.
26.
Thou
shalt
goe
to
thy
graue
in
a
full
age
as
a
crop
of
corne
commeth
in
due
season
into
the
barne
.
Now
all
graine
is
not
of
equall
proportion
of
growth
:
some
is
sowne
before
others
,
and
yet
is
cut
downe
after
them
:
some
is
sowne
after
others
,
and
commeth
to
maturity
before
them
:
so
that
good
husbands
dispose
not
of
their
haruest
by
measure
of
time
,
but
by
the
ripenesse
of
their
corne
:
and
two
extremities
they
prouidently
auoide
;
neither
too
hastily
to
inne
the
fruites
of
their
fields
or
trees
,
for
so
they
would
wither
away
:
neither
to
deferre
the
gathering
of
them
after
they
bee
ripe
,
for
so
they
would
drop
off
,
and
shed
,
and
grow
to
rottennesse
.
Afterwards
he
declareth
the
recompence
of
wisdome
in
generall
:
that
the
possession
and
practise
thereof
is
not
onely
a
seruice
to
God
,
nor
alone
for
his
sake
so
often
required
:
but
redoundeth
also
to
the
profit
of
them
that
bee
owners
and
performers
of
it
.
And
to
this
is
opposed
the
contrary
state
of
those
peruerse
and
wilfull
scorners
,
that
howsoeuer
their
desire
and
purpose
is
to
doe
mischiefe
to
others
,
yet
all
their
malice
returneth
on
their
owne
heads
.
Vers.
13.
A
foolish
woman
is
alwaies
babling
,
shoe
is
ignorant
,
and
knoweth
nothing
.
THus
much
hath
been
spoken
of
wisdoms
wholsome
banquet
,
which
the
Lord
to
that
end
proposed
,
that
wee
might
be
allured
vnto
it
.
Now
followeth
the
feast
of
Folly
,
which
she
maketh
to
the
end
,
that
she
may
poyson
her
guests
,
and
God
discouereth
,
for
this
purpose
that
wee
might
auoid
it
.
And
here
,
as
also
in
that
which
followeth
,
shee
is
described
by
her
qualities
and
behauiour
,
carrying
the
right
stampe
and
print
of
an
harlot
.
One
thing
is
,
that
shee
is
giuen
to
much
talke
,
to
make
a
noise
:
which
was
the
note
of
the
whorish
woman
,
Chap.
7.
11.
The
meaning
here
is
,
that
sinfulnesse
and
Satan
,
by
the
mouthes
of
sinfull
persons
,
doe
pretend
many
reasons
to
iustifie
any
wicked
cause
,
and
vse
cunning
perswasions
to
draw
men
thereunto
;
as
the
vnchast
woman
doth
flow
with
entising
speeches
.
And
though
she
haue
a
lauish
tongue
,
yet
wee
know
(
according
as
wee
vse
to
say
)
that
none
is
so
bold
as
blind
Bayard
.
The
drift
is
,
that
the
factors
for
follie
,
such
as
labour
to
promote
sin
,
be
vtterly
destitute
of
sauing
vnderstanding
,
which
was
called
before
,
the
knowledge
of
holy
men
.
Vers.
14.
She
sitteth
at
the
doore
of
her
house
,
on
a
seate
in
the
high
places
of
the
City
.
HE
continueth
still
the
allegorie
,
resembling
wickednesse
to
an
harlot
,
whose
property
is
to
bee
abroad
in
the
streets
to
meet
with
companions
,
and
to
entice
men
to
follie
by
her
lookes
and
behauiour
:
which
also
sinne
doth
by
her
subtilties
to
seduce
mens
soules
.
And
yet
shee
goeth
not
as
an
ordinarie
strumpet
,
or
a
vagabond
,
but
taketh
state
vpon
her
like
a
courtizan
.
She
sitteth
on
a
seate
in
the
street
,
which
was
Cissae
.
wont
to
be
a
signe
of
honour
.
As
Iob
29.
7.
When
I
went
out
to
the
gate
,
through
the
City
,
when
I
prepared
my
seate
in
the
street
.
And
the
word
signifieth
a
throne
or
chaire
of
estate
,
which
was
for
Princes
,
or
principall
persons
,
and
not
for
men
of
meane
condition
:
whereby
the
holy
Ghost
intimateth
that
sinne
seduceth
not
onely
by
smooth
and
subtill
allurements
,
but
by
high
place
,
and
great
countenanc
,
as
hauing
many
Nobles
,
and
great
Potentates
to
be
her
agents
.
Vers.
15.
To
call
them
that
passe
by
the
way
,
that
goe
right
on
their
way
.
THis
is
the
end
and
purpose
of
her
being
in
the
streets
,
To
doe
mischiefe
there
:
not
onely
to
confirme
and
harden
such
as
bee
already
entred
into
leaud
courses
,
but
to
peruert
and
draw
away
those
that
be
enclined
to
any
goodnesse
.
As
Saint
Peter
obserued
:
They
speake
great
swelling
words
of
vanity
,
alluring
through
the
lusts
of
the
flesh
,
through
much
wantonnesse
1.
Pet.
2.
19.
those
that
were
cleane
escaped
from
them
that
liue
in
errour
,
promising
them
l●berty
,
and
they
themselues
are
seruants
of
corruption
.
For
whiles
the
diuell
holdeth
wicked
men
fast
in
their
wickednesse
,
hee
doth
but
as
it
were
keepe
his
owne
,
which
like
to
tame
fowles
are
alwaies
readie
at
his
hand
,
to
doe
what
he
will
with
,
but
when
hee
draweth
men
of
better
hopes
into
his
net
,
he
seemeth
to
make
a
prey
of
Gods
game
,
and
to
catch
that
which
was
erst
flowne
from
him
.
Vers.
16.
Who
so
is
simple
,
let
him
come
hither
,
and
whosoeuer
is
voide
of
vnderstanding
,
to
him
she
speaketh
.
WHo
so
is
simple
,
&c.
]
That
is
,
which
being
ignorant
discerneth
not
his
blindnesse
,
but
hath
conceite
of
wisedome
and
knowledge
.
Let
him
come
hither
,
&c.
]
To
the
companie
,
counsell
,
and
practise
of
Follie.
And
to
him
that
is
destitute
of
vnderstanding
she
speaketh
,
viz.
that
haue
no
knowledge
of
their
owne
,
nor
bee
willing
to
goe
to
Wisedomes
house
to
get
any
.
Shee
knoweth
that
sillie
men
(
deuoide
of
heauenly
knowledge
although
they
abound
with
naturall
wit
,
and
fleshly
policie
)
are
easily
entreated
to
hearken
to
her
perswasions
,
and
to
bee
allured
to
her
baites
:
and
therefore
directeth
her
speech
to
them
with
vndoubted
hope
of
successe
,
both
to
take
,
to
hold
fast
,
and
to
kill
them
:
whereas
those
which
are
indued
with
holy
wisedome
will
either
suspect
her
inchanting
call
,
and
keepe
off
farre
from
her
,
or
else
breake
her
net
,
and
escape
away
vpon
the
sight
of
their
perill
,
notwithstanding
that
sometimes
they
be
insnared
by
her
Vers.
17.
Stollen
waters
are
sweet
,
and
hid
bread
is
pleasant
.
THis
verse
containeth
an
euent
that
followeth
their
ye●lding
to
Follies
allurements
,
that
at
the
first
they
find
delight
and
pleasure
,
and
great
contentation
in
their
entertainement
.
He
alludeth
,
as
it
seemeth
,
to
the
disorders
that
are
wont
to
be
in
harlots
houses
,
wherein
at
the
meeting
of
companions
they
vse
to
haue
a
feast
,
and
all
the
prouision
is
of
stollen
stuffe
.
Either
seruants
filch
from
their
masters
,
or
otherwise
they
steale
from
their
neighbours
,
hennes
,
and
geese
,
and
duckes
.
and
connies
,
and
venison
,
and
such
things
as
they
can
come
by
:
which
is
called
his
food
,
because
as
they
cannot
iustifie
it
,
so
they
dare
not
let
it
be
seene
,
but
dresse
it
couertly
,
and
eate
it
secretly
in
the
midst
of
the
night
,
in
the
most
inward
and
closest
roome
of
the
whole
house
.
And
whatsoeuer
is
so
gotten
,
and
●here
made
ready
is
very
delicious
vnto
them
,
though
it
were
but
bread
and
water
.
Vers.
18.
But
hee
knoweth
not
that
the
dead
are
there
,
and
that
her
guests
are
in
the
depth
of
hell
.
HEre
followeth
another
euent
ensuing
vpon
the
former
;
that
as
they
had
pleasure
at
the
first
,
so
they
must
haue
paine
at
the
last
:
as
their
entertainment
was
with
delight
,
so
shall
their
reckoning
be
with
destruction
.
It
is
said
,
he
knoweth
not
:
that
is
,
euery
one
of
them
that
bee
tractable
to
her
call
,
haue
the
perill
of
their
state
hid
from
their
eyes
.
That
the
dead
are
there
,
&c.
]
That
all
that
giue
themselues
to
such
courses
are
strangers
from
the
life
of
God
,
and
in
the
power
of
the
first
death
;
and
in
the
depth
of
hell
,
that
is
,
are
as
certaine
to
bee
damned
in
the
world
to
come
(
vnlesse
God
giue
them
repentance
)
as
if
they
were
already
in
hell
fire
.
CHAPTER
.
X.
THE
PARABLES
OF
SALOMON
.
Vers.
1.
A
wise
son
maketh
a
glad
Father
;
but
a
foolish
son
is
a
heauinesse
to
his
mother
.
PArables
.
]
That
is
,
wise
&
●●●ue
sentences
written
by
Salomon
,
but
ins●●red
by
the
spirit
of
God
,
for
the
information
of
the
mind
,
and
the
institution
of
the
life
,
according
to
the
rules
of
Wisedome
,
Iustice
,
and
Piety
.
The
other
nine
Chapters
being
prefixed
as
a
preface
to
these
,
contained
a
continued
discourse
,
wherein
the
commendation
of
Wisedome
,
and
the
exhortations
to
many
good
duties
were
prosecuted
with
variety
of
arguments
:
whereas
in
these
that
follow
,
for
the
most
part
,
are
set
downe
briefe
sayings
,
euery
verse
almost
comprehending
a
whole
point
in
it selfe
,
not
growing
vpon
dependance
of
that
which
went
before
,
nor
ministring
the
occasion
of
that
which
commeth
after
.
Yet
sometimes
it
falleth
out
otherwise
,
and
diuers
verses
together
haue
dependance
one
with
another
,
as
will
●ppeare
in
some
place
of
this
present
Chapter
.
A
wise
sonne
,
that
is
,
a
vertuous
and
towardly
sonne
or
daughter
,
maketh
a
ioyfull
father
,
or
mother
:
and
a
foolish
sonne
,
that
is
,
a
sinfull
and
vngratious
child
,
is
an
heauinesse
,
and
griefe
to
his
mother
or
father
:
yet
it
is
not
without
cause
that
the
mother
is
rather
put
in
the
latter
clause
,
then
the
father
:
for
that
sex
is
the
weaker
,
and
more
impatient
of
such
a
crosse
:
and
vsually
contemptuous
children
be
bolder
to
contemne
the
mother
then
the
father
,
as
Chap.
15.
20.
A
foolish
man
despiseth
his
mother
;
as
Rebeccah
was
more
troubled
with
Esau
then
Isaac
was
:
and
very
often
the
mothers
by
too
much
indulgence
and
fondnesse
are
meanes
of
their
childrens
vices
;
and
so
it
is
said
,
A
child
set
at
liberty
maketh
his
mother
ashamed
:
Chap.
29.
15.
Vers.
2.
The
treasures
of
wickednesse
profit
nothing
:
but
righteousnesse
deliuereth
from
death
.
THe
treasures
of
wickednesse
.
]
That
is
,
the
greatest
abundance
of
wealth
which
is
euill
gotten
,
and
euill
vsed
,
or
possessed
by
an
euill
owner
,
profit
nothing
:
doe
him
no
good
at
any
time
;
but
least
of
all
at
his
death
,
or
in
time
of
misery
;
for
so
it
is
intended
by
the
Antithesis
,
and
expressed
,
Chap.
11.
14.
Riches
auaile
not
in
the
day
of
wrath
,
but
righteousnesse
:
that
is
,
vprightnesse
of
heart
,
and
holinesse
of
behauiour
,
deliuereth
from
death
;
that
is
,
from
destruction
,
and
all
other
hurtfull
dangers
.
Yet
not
by
any
merit
of
man
,
but
by
the
mercy
of
God
through
Iesus
Christ
.
By
which
saying
,
the
Wise
man
would
haue
it
inferred
,
that
the
most
prosperous
successe
of
sinfull
men
in
their
sinfull
waies
,
although
neuer
so
gainefull
,
doth
proue
at
the
last
to
be
nothing
worth
:
for
their
greatest
getting
(
if
it
were
of
pretious
iewels
,
as
many
as
would
fill
a
treasurie
)
is
insufficient
to
ward
off
,
and
to
fence
them
from
the
violence
of
misery
when
it
shall
assault
them
,
or
to
confirme
their
hearts
so
as
they
may
bee
able
to
sustaine
the
force
therof
,
and
that
contrarily
well
doing
,
grace
,
and
a
good
conscience
(
howsoeuer
they
seeme
for
a
time
to
bee
a
needlesse
,
disgracefull
,
and
troublesome
burthen
)
yet
a
season
will
come
,
the
vse
of
them
will
be
seene
and
enioyed
,
when
no
weapon
or
armes
,
no
sword
,
shield
,
helmet
,
brestplate
,
or
the
most
compleat
armour
of
proofe
,
shall
so
much
bestead
a
souldier
in
the
heate
of
the
battell
,
as
these
will
helpe
the
heart
of
a
Christian
with
comfort
,
and
his
soule
with
safety
,
when
hee
is
beset
about
with
perils
,
or
must
depart
with
his
natural
life
.
Vers.
3.
The
Lord
will
not
famish
the
soule
of
the
righteous
:
but
he
casteth
away
the
substance
of
the
wicked
.
THese
words
be
inferred
vpon
the
former
,
as
an
answere
to
a
secret
obiection
that
might
bee
made
against
them
:
Why
should
it
bee
thought
that
men
get
no
good
by
gathering
riches
in
what
manner
soeuer
?
They
stand
them
in
stead
in
time
of
dearth
and
scarcity
;
when
others
that
want
them
,
though
neuer
so
iust
,
are
like
to
perish
.
Now
here
he
sheweth
the
case
to
be
otherwise
.
Good
men
are
not
vnprouided
of
foode
because
they
are
vnfurnished
with
wealth
:
and
sinfull
men
haue
no
assurance
of
prouision
though
they
haue
riches
:
for
the
Lord
will
not
famish
the
soules
of
the
righteous
,
that
is
,
will
not
suffer
the
men
themselues
to
starue
,
though
they
haue
neuer
so
little
:
But
will
cast
away
the
substance
of
the
wicked
,
that
is
,
he
will
depriue
them
of
the
possession
,
or
vse
,
or
vertue
of
it
when
they
are
in
greatest
need
.
Verse
4.
A
deceitfull
hand
maketh
poore
:
but
the
hand
of
the
diligent
maketh
rich
.
THis
verse
also
containeth
an
answere
to
an
other
obiection
,
which
might
rise
out
of
the
words
immediately
going
before
.
If
food
and
maintenance
be
the
gift
of
God
,
and
they
that
haue
little
shall
be
kept
from
want
,
&
they
that
haue
great
store
shall
be
stript
of
all
;
to
what
end
should
men
trauaile
and
take
paines
?
the
wisest
way
is
to
giue
ouer
all
labour
.
Now
this
he
refuteth
by
shewing
the
meanes
whereby
righteous
men
vse
to
receiue
this
foode
and
prouision
from
Gods
hand
,
and
that
is
by
sedulitie
and
diligence
in
their
vocations
.
And
therefore
he
demonstrateth
the
contrarie
effects
of
contrarie
men
;
namely
,
of
slothfull
persons
,
and
such
as
be
industrious
and
painfull
.
Slothfull
persons
fall
into
two
euils
:
the
one
is
the
practise
of
deceitfulnes
,
called
here
a
deceitfull
hand
:
the
other
is
the
burthen
of
pouerty
,
which
is
a
punishment
inflicted
vpon
them
both
for
fraud
and
idlenesse
.
They
that
bee
diligent
haue
their
reward
yeelded
vnto
them
,
that
they
thriue
and
prosper
by
the
labour
of
their
hands
:
&
though
their
wealth
bee
not
so
great
in
quantitie
,
yet
the
smalnesse
thereof
is
recompensed
in
quality
and
good
vse
of
it
;
and
therefore
is
called
,
pretious
riches
,
Chap.
12.
27.
And
so
they
haue
neither
need
nor
disposition
to
giue
themselues
to
deceitfull
shifts
,
as
sluggards
.
Verse
5.
Hee
that
gathereth
in
summer
is
a
sonne
of
vnderstanding
:
and
he
that
sleepeth
in
haruest
is
a
sonne
of
confusion
.
THe
drift
of
these
words
is
to
teach
men
to
redeeme
the
time
,
and
make
the
best
aduantage
of
the
seasons
,
comparing
opportunitie
to
summer
or
haru●st
,
when
the
fruits
of
the
earth
are
ripe
,
and
readie
to
be
gathered
;
and
the
persons
to
whom
it
is
offered
,
to
husbandmen
that
haue
commodities
growing
in
the
fields
.
And
therefore
as
we
iudge
him
prudent
which
so
stirreth
himselfe
,
and
hasteneth
his
people
to
cut
downe
his
corne
,
and
to
inne
it
when
it
is
ripe
,
and
the
weather
is
seasonable
:
so
God
here
calleth
him
●
sonne
of
vnderstanding
,
that
is
,
a
wise
man
,
which
taketh
time
while
time
serueth
,
for
any
good
purpose
and
occasion
.
And
as
the
world
crieth
,
fie
on
him
that
sleepeth
in
haruest
,
that
is
,
doth
no
more
labour
or
looke
to
his
affaires
,
then
if
he
were
in
a
dead
sleep
,
and
so
sustaineth
the
losse
of
all
his
crop
,
by
meanes
whereof
he
ouerthroweth
the
state
of
all
his
familie
:
so
the
Lord
tearmeth
him
a
sonne
of
confusion
,
or
which
bringeth
confusion
,
that
is
to
say
,
miserie
and
shame
vpon
himselfe
and
his
friends
,
which
striueth
not
to
take
his
part
of
Gods
blessing
in
due
season
.
Vers.
6.
Blessings
are
vpon
the
head
of
the
righteous
:
but
iniquitie
shall
couer
the
mouth
of
the
wicked
.
BLessings
]
That
is
,
all
kinde
of
happinesse
,
euery
good
gift
of
God
that
is
fit
for
them
▪
as
peace
,
plentie
,
grace
,
and
health
,
&c.
All
shall
be
vpon
the
head
of
the
righteous
:
meaning
vpon
the
whole
soule
and
body
of
euery
faithfull
holie
man
.
And
they
are
said
to
be
on
the
head
,
because
they
come
downe
from
aboue
,
and
light
as
it
were
vpon
the
head
,
and
so
descend
to
the
other
parts
.
But
iniquitie
,
the
vengeance
of
God
executed
for
violence
and
sinne
,
shall
couer
the
mouth
of
the
wicked
,
shall
take
away
all
excuses
and
defences
from
him
.
Now
here
is
somewhat
vnderstood
in
the
former
cla●se
,
and
expressed
in
the
latter
:
and
somewhat
vnderstood
in
the
latter
,
and
supplied
in
the
former
.
Blessings
are
vpon
the
head
of
the
righteous
,
and
therefore
doe
open
his
mouth
,
viz.
to
praise
God
,
and
maintaine
his
owne
innocencie
:
and
iudgements
(
called
here
violence
or
iniquity
,
by
a
metonymie
of
the
cause
)
are
vpon
the
head
of
the
wicked
,
and
so
close
vp
the●●
mouth
.
Verse
7.
The
memoriall
of
the
iust
shall
be
blessed
:
but
the
name
of
the
wicked
shall
rot
.
THis
is
one
particular
of
the
blessings
mentioned
in
the
former
verse
,
that
that
which
is
neerest
to
a
man
,
as
his
name
,
shall
be
in
estimation
,
and
good
account
.
The
remembrance
and
mention
of
him
being
absent
aliue
,
and
when
he
is
dead
,
shall
be
acceptable
,
and
with
his
praise
and
commendation
:
But
the
name
of
the
wicked
is
cursed
,
and
therefore
had
in
hatred
and
detestation
,
euen
as
much
loathed
as
the
stinke
of
his
carcase
,
that
lieth
rotting
in
the
graue
.
All
the
contumelies
wherewith
the
godly
are
pursued
,
take
no
effect
against
them
,
to
worke
their
perpetuall
dishonour
:
and
albeit
for
a
time
,
through
slanders
,
columniations
,
and
scoffes
,
they
are
among
the
sonnes
of
Belial
,
base
and
vile
persons
,
much
vilified
and
contemned
;
yet
no
reports
,
or
imputations
,
no
iests
or
derision
can
make
them
contemptible
:
hee
that
decked
them
with
the
light
of
grace
,
maugre
the
malice
of
the
diuell
,
and
all
their
aduersaries
,
will
also
adorne
them
with
the
brightnes
of
glorie
,
what
practises
soeuer
there
be
to
keepe
them
in
obscuritie
and
reproch
.
Who
of
all
Gods
people
which
commit
their
waies
vnto
the
Lord
,
according
to
his
precept
,
haue
not
at
the
first
,
or
at
the
last
,
either
sooner
,
or
later
,
their
righteousnesse
Psal.
37.
6.
brought
foorth
as
the
light
,
and
their
iudgement
,
as
the
noone
day
,
according
to
his
promise
?
And
in
like
manner
,
all
the
applauses
which
are
giuen
to
vnworthie
men
,
the
great
boasts
that
are
made
of
them
,
well
neere
vniuersally
by
the
mouthes
of
all
▪
euery
man
magnifying
them
with
praises
,
as
sometime
they
did
the
false
Prophets
,
and
Pharisies
;
yet
he
will
so
detect
their
vicious
behauiour
,
and
make
them
appeare
so
odious
,
as
that
either
in
the
present
,
or
future
ages
,
they
shall
be
a
prouerbe
of
obloquie
:
or
if
it
fall
not
out
sooner
,
their
shame
will
be
immeasurable
at
the
day
of
the
Lord
,
and
so
shall
be
honor
of
the
righteous
.
Verse
8.
The
wise
in
heart
will
receiue
commandements
:
but
the
foolish
in
talke
shall
be
beaten
.
THe
wise
in
heart
,
&c.
]
That
is
,
such
as
haue
sauing
knowledge
,
and
conscience
,
will
receiue
commandements
,
will
heare
and
obey
the
word
of
God
without
replies
and
cauils
against
it
:
but
the
foolish
in
talke
,
he
that
abuseth
his
lippes
to
murmuring
and
friuolous
obiections
,
shall
be
beaten
,
that
is
,
shall
be
plagued
for
his
contempt
.
The
sense
will
be
plaine
,
if
the
supply
be
made
in
both
clauses
of
the
opposition
,
in
this
manner
:
the
wise
in
heart
will
readily
receiue
commandements
,
and
therefore
shall
be
rewarded
:
but
the
foolish
in
heart
will
be
foolish
in
talke
to
reiect
commandements
▪
therefore
hee
shall
be
punished
.
T●
obedient
may
expect
such
in
reatie
as
diligent
and
faithfull
seruants
receiue
from
the
hands
of
kinde
and
good
masters
:
and
such
as
shift
off
all
seruices
with
obiections
,
replies
,
a●●
gainsayings
,
shal
be
vsed
like
to
contumacious
and
stubbo●ne
bondslaues
.
Verse
9.
Hee
that
wal●eth
vprightly
,
walketh
boldly
:
but
hee
that
peruerteth
his
waies
shall
be
knowne
.
HE
that
walketh
vprightly
,
]
That
is
,
doth
carefully
looke
to
his
waies
with
an
honest
heart
:
walketh
surely
,
hauing
both
the
affection
,
and
ground
,
and
effects
of
Christian
bol●nesse
:
but
he
that
peruerteth
his
waies
:
that
is
,
doth
allow
himselfe
in
any
course
,
though
neuer
so
secretly
:
shall
be
knowne
his
sins
shall
be
detected
.
The
sense
of
the
whole
verse
may
bee
thus
expressed
:
He●
that
walketh
vprightly
,
walketh
surely
;
because
his
faithfulnes
shall
be
knowne
to
his
praise
:
And
he
that
peruerteth
his
wan●
walketh
dangerously
;
because
his
leaudnes
shall
be
knowne
to
his
shame
.
Let
vs
(
saith
Ecclesia●tes
)
feare
God
and
keepe
he
Eccle.
12.
13.
14
commandements
:
for
this
is
the
whole
man
.
For
God
will
bring
euery
worke
vnto
iudgement
:
with
euery
secret
thing
,
whether
:
be
good
or
euill
.
The
Lord
when
he
commeth
(
saith
Saint
Pau●
1.
Cor.
4.
5.
will
lighten
things
that
are
bid
in
darknesse
,
and
make
the
counsels
of
the
heart
manifest
:
and
then
shall
euery
man
haue
pra●●
of
God
.
Both
these
holy
writers
are
so
to
be
vnderstood
,
th●
all
the
goodnes
of
the
good
shall
be
reueiled
vnto
their
praise
and
none
of
their
corruptions
:
and
all
the
vices
of
the
wicke●
discouered
to
their
confusion
,
and
none
of
their
good
worke
for
approbation
.
Vers.
10.
He
that
winketh
with
the
eye
worketh
sorrow
:
and
he
that
is
foolish
in
talke
shall
be
beaten
.
THis
confirmeth
the
latter
clause
of
the
former
verse
,
That
they
that
peruert
their
waies
shall
bee
knowne
,
though
they
doe
it
neuer
so
secretly
,
which
is
meant
by
the
winking
of
the
eye
.
Yet
by
this
it
shall
appeare
that
it
is
knowne
,
because
it
shall
be
punished
.
For
as
they
practise
mischiefe
against
others
,
and
many
times
worke
them
sorrow
:
so
they
certainly
bring
mischiefe
on
their
owne
heads
,
and
procure
sorrow
to
their
owne
soules
.
And
yet
all
winking
is
not
condemned
:
but
that
which
tendeth
to
hurt
,
when
men
winke
wiles
.
The
Apostle
beckned
or
winked
at
Iohn
that
he
should
Ioh.
13.
24.
aske
who
it
was
that
should
betray
Christ
,
and
yet
this
was
well
done
of
him
;
for
he
shewed
a
reuerend
regard
of
Christ
,
that
he
would
not
be
loud
and
audacious
in
his
presence
.
If
they
peruert
their
waies
openly
by
being
foolish
in
speech
,
open
iudgement
shall
be
executed
vpon
them
for
their
open
sinnes
,
and
thereby
their
mouthes
shall
be
stopped
.
Verse
11.
The
mouth
of
a
righteous
man
is
a
welspring
of
life
:
but
iniquitie
couereth
the
mouth
of
the
wicked
.
IN
Israel
,
and
in
the
countries
bordering
vpon
it
,
it
was
a
great
benefit
to
haue
wels
of
water
,
both
for
the
vse
of
men
and
of
the
cattell
,
and
therfore
things
of
great
account
be
many
times
compared
to
them
in
the
Scriptures
,
and
heere
the
mouth
of
a
righteous
man
is
so
called
in
a
double
respect
,
both
for
the
constancie
of
good
conference
(
according
to
the
similitude
,
for
such
springs
as
were
continuall
,
and
would
hold
out
as
well
in
sommer
as
in
winter
,
were
said
to
be
wels
of
liuing
water
:
Gen.
26.
19.
as
also
,
and
especially
for
the
good
effect
,
that
they
bee
instruments
sometimes
to
beget
,
and
vsually
to
confirme
and
refresh
the
life
of
the
soule
.
The
latter
part
of
the
verse
hath
been
expounded
in
the
sixth
verse
.
The
exposition
standeth
thus
:
The
mouth
of
a
righteous
man
doth
alwaies
flow
with
wholesome
words
;
and
therfore
shall
bee
continued
open
with
blessings
:
But
the
mouth
of
a
wicked
man
doth
alwaies
flow
with
hurtfull
words
:
and
therefore
shall
be
stopped
with
violence
.
Verse
12.
Hatred
stirreth
vp
contentions
:
but
loue
couereth
all
trespasses
.
HAtred
:
and
all
vncharitable
affections
,
as
enuie
and
wrath
,
stirreth
vp
strife
:
worketh
all
kinde
of
reuenge
and
mischiefe
,
as
backbiting
,
vpbraiding
with
former
faults
,
and
very
often
procureth
iniust
criminations
.
But
loue
couereth
all
trespasses
:
by
forgiuing
them
and
reprouing
them
in
friendly
manner
,
and
by
concealing
them
from
all
those
,
to
whom
the
knowledge
of
them
hath
not
come
,
or
doth
not
appertaine
.
The
opposition
is
thus
framed
;
Hatred
stirreth
vp
contentions
,
and
blazeth
abroad
mens
inf●●mities
;
but
loue
seeketh
peace
,
and
couereth
all
trespasses
.
Verse
13.
In
the
lips
of
him
that
hath
vnderstanding
,
wisedome
is
found
:
but
a
rod
shall
be
for
the
backe
of
him
that
is
destitute
of
vnderstanding
.
THese
words
neede
no
further
explanation
,
then
the
supply
of
that
which
is
to
be
vnderstood
in
both
the
clauses
.
For
this
seemeth
to
be
the
sense
of
them
:
In
the
lips
or
speech
of
him
that
hath
vnderstanding
wisedome
is
found
,
which
keepeth
iudgements
and
punishments
from
him
:
but
in
the
lips
of
him
that
wanteth
vnderstanding
follie
is
found
;
which
bringeth
iudgements
and
punishment
vpon
him
.
The
first
hemistich
,
or
former
part
of
the
verse
,
is
the
same
simply
set
downe
,
and
without
allegorie
or
metaphore
,
as
was
comparatiuely
vttered
in
the
eleuenth
verse
,
by
the
similitude
of
a
wel-spring
.
The
latter
part
is
the
same
in
sense
that
was
in
the
eighth
and
tenth
verses
:
for
there
it
is
said
;
that
the
foolish
in
talke
shall
be
beaten
.
Vers.
14.
Wise
men
lay
vp
knowledge
:
but
the
mouth
of
the
foole
is
a
present
destruction
.
HEre
is
declared
by
what
meanes
wise
men
attaine
to
that
abilitie
and
sufficiencie
of
fruitfull
speeches
,
by
due
attention
to
that
which
is
spoken
to
them
or
which
they
reade
:
or
by
diligent
obseruation
of
things
which
they
behold
.
Those
they
lay
vp
,
as
a
man
would
his
treasure
,
in
a
safe
place
.
As
therefore
a
prouident
thriftie
husband
,
which
hath
gathered
together
a
stocke
,
will
bee
ready
vpon
short
warning
to
make
a
purchase
,
or
vpon
any
good
occasion
to
disburse
a
sum
of
money
:
so
hee
that
is
faithfull
in
seeking
knowledge
,
and
applieth
both
heart
and
memorie
to
hold
it
fast
,
and
keepe
it
,
shall
readily
in
conuenient
time
draw
out
the
good
things
which
he
hath
learned
,
either
for
his
owne
vse
,
or
the
benefit
and
profit
of
others
.
Which
is
contrary
in
carelesse
and
heedlesse
persons
:
for
they
will
be
as
forward
to
speake
as
any
others
:
but
that
which
is
within
the
heart
,
will
quickly
bee
at
hand
to
come
out
at
the
lips
,
and
that
is
poyson
,
and
venome
,
and
pestilent
matter
,
which
will
certainly
hurt
themselues
,
and
be
dangerous
to
other
.
So
then
thus
standeth
the
opposition
:
wise
men
lay
vp
knowledge
,
and
therfore
their
mouthes
are
a
present
preseruation
:
but
foolish
men
reiect
knowledge
;
and
therefore
their
mouthes
are
a
present
destruction
.
Vers.
15.
The
rich
mans
goods
are
his
strong
citie
:
and
the
feare
of
the
needie
is
their
pouerty
.
THe
rich
mans
goods
are
his
strong
city
,
&c.
]
That
is
,
wealthie
worldlings
doe
trust
to
their
possessions
when
they
haue
great
store
.
For
hee
speaketh
not
of
any
safety
that
they
haue
by
their
goods
;
but
which
they
seeme
to
themselues
to
haue
;
as
is
plainely
expressed
,
Chap.
18.
11.
They
are
as
an
high
wall
in
his
imagination
:
and
it
is
sometimes
the
fault
of
good
men
in
their
infirmities
,
to
repose
too
much
confidence
in
outward
things
,
when
they
abound
with
them
;
as
euen
Dauid
himselfe
acknowledged
of
himselfe
;
In
my
prosperity
I
said
,
I
shall
neuer
be
moued
:
Psal.
30.
6.
On
the
other
side
,
the
want
of
earthly
substance
doth
fill
the
hearts
of
vnregenerate
poore
men
with
feares
of
famine
and
misery
.
And
Gods
owne
people
are
not
alwaies
free
from
the
assaults
thereof
,
by
reason
of
the
imperfection
of
their
faith
.
Vers.
16.
The
labour
of
the
righteous
tendeth
to
life
:
but
the
reuenewes
of
the
wicked
is
sinne
.
THe
labour
of
the
righteous
tendeth
to
life
,
&c.
]
That
is
,
the
goods
that
good
men
vsually
get
by
trauell
(
though
many
times
they
are
descended
to
them
by
inheritance
,
or
bestowed
vpon
them
by
gift
,
or
by
some
other
lawfull
meanes
brought
to
their
hands
)
tendeth
to
life
,
viz.
both
of
soule
and
body
in
this
world
,
and
for
the
world
to
come
:
whereas
the
riches
of
vngodly
men
are
alwaies
abused
by
them
,
and
made
the
occasions
and
meanes
of
vnrighteousnesse
.
The
opposition
is
this
:
the
riches
of
the
righteous
doe
tend
to
goodnesse
,
and
so
to
their
life
:
but
the
wealth
of
the
wicked
doth
tend
to
sinne
,
and
so
to
their
death
.
For
euery
mans
substance
is
a
meanes
of
his
benificence
and
well
doing
,
or
an
occasion
vnto
him
of
sinning
:
either
it
induceth
him
to
shew
mercy
,
and
to
doe
good
,
which
the
Lord
will
recompence
with
life
and
blessednesse
:
or
else
he
is
thereby
incited
to
pride
,
cruelty
,
voluptuousnesse
,
riot
,
prodigality
,
or
nigardize
,
or
other
like
exorbitant
courses
,
whereby
he
maketh
himselfe
liable
to
Gods
curses
,
and
his
owne
perdition
.
Vers.
17.
He
that
regardeth
instruction
is
in
the
way
of
life
:
but
he
that
refuseth
correction
goeth
out
of
the
way
.
HH
that
regardeth
instruction
.
]
That
is
,
which
yeeldeth
reuerence
,
attention
,
and
obedience
to
the
ministry
of
Gods
holy
word
;
is
in
the
way
of
life
,
hee
taketh
the
right
course
to
obtaine
euerlasting
saluation
:
but
hee
that
refuset●
correction
,
which
will
not
endure
to
heare
his
sinnes
rebuked
;
goeth
out
of
the
way
,
both
depriueth
himselfe
of
eternall
life
,
and
walketh
towards
destruction
.
All
sorts
of
men
are
passengers
,
trauelling
as
it
were
in
a
iourney
vnto
their
place
:
if
they
follow
the
direction
of
Gods
messengers
,
whom
hee
hath
appointed
for
guides
,
they
shall
find
the
law
of
God
a
direct
path
to
leade
them
vnto
present
and
future
happinesse
,
and
that
euerlasting
:
but
if
they
scorne
to
be
shewed
where
,
and
how
far
they
haue
wandred
awry
,
and
will
not
bee
conducted
vnto
the
right
way
of
repentance
&
reformation
,
they
cannot
but
straggle
vp
and
downe
in
the
by-paths
of
iniquitie
,
vntill
they
desperately
perish
.
Vers.
18.
He
that
hideth
hatred
,
is
a
man
of
deceitfull
lips
;
and
he
that
vttereth
slander
is
a
foole
.
HAuing
in
the
former
words
declared
the
perill
of
them
that
refuse
admonition
,
hee
describeth
here
the
persons
that
vse
to
doe
it
,
and
they
are
of
two
sorts
:
some
are
hypocrites
,
that
pretend
and
make
a
shew
of
fauour
and
good
liking
,
and
yet
nourish
deadly
hatred
in
their
hearts
:
others
are
professed
contemners
of
that
which
is
taught
:
but
yet
picking
a
quarrell
against
the
man
that
deliuereth
it
,
as
though
the
fault
were
wholly
in
him
,
and
iust
occasion
were
giuen
to
reiect
all
that
he
teacheth
.
But
the
Lord
,
which
knoweth
the
ground
and
roote
of
their
calumniations
and
cauils
,
imputeth
them
to
their
proper
cause
:
and
that
is
,
the
sinfulnesse
and
follie
of
those
malicious
despisers
.
Vers.
19.
The
sin
ceaseth
not
by
the
multitude
of
words
:
but
he
that
refraineth
his
lips
is
wise
.
HE
seemeth
still
to
proceed
in
the
prosecution
of
the
matter
spoken
of
in
the
seuenteenth
verse
,
that
men
take
an
euill
way
for
themselues
,
which
refuse
to
bee
reproued
.
The
words
immediately
going
before
these
,
declare
how
some
reiect
it
,
by
inward
hatred
and
bitternesse
of
heart
,
and
yet
outwardly
make
semblance
of
great
loue
and
friendship
:
others
breake
out
into
open
profession
of
their
discontentment
and
malice
,
by
reproching
those
that
would
helpe
them
out
of
their
sins
:
and
here
commeth
a
third
sort
,
which
would
shift
off
all
rebukes
,
by
denying
,
defending
,
cloking
,
or
colouring
their
faults
by
excusing
,
&
extenuating
matters
that
are
charged
vpon
them
.
But
all
is
in
vaine
;
the
sin
will
not
be
blowne
away
with
breath
:
and
therefore
he
sheweth
that
it
is
a
point
of
wisedome
to
giue
place
by
silence
,
and
to
take
the
blame
vpon
them
.
Vers.
20.
The
tongue
of
the
iust
man
is
as
sined
siluer
:
but
the
heart
of
the
wicked
is
little
worth
.
HE
setteth
forth
the
excellencie
of
the
speech
of
godly
men
by
comparison
;
resembling
it
to
siluer
that
is
purged
and
sined
from
the
drosse
that
was
in
it
:
because
a
good
man
will
be
carefull
of
his
tongue
,
not
onely
that
there
be
no
mixture
or
filthinesse
and
leaudnesse
in
his
words
;
but
also
to
auoide
all
superfluous
and
idle
babling
,
and
so
to
open
his
mouth
with
holy
wisedome
.
Which
is
contrary
in
the
wicked
;
because
there
is
a
contrary
fountaine
in
him
of
sinfulnes
and
corruption
,
and
no
matter
of
vertue
and
grace
,
which
are
the
springs
of
all
wholesome
speeches
.
Thus
therefore
standeth
the
Antithesis
:
the
tongue
of
the
iust
man
is
as
sined
siluer
;
because
his
heart
is
pretious
:
but
the
tongue
of
the
wicked
is
as
drosse
;
because
his
heart
is
nothing
worth
.
Vers.
21.
The
lips
of
the
righteous
doe
feed
many
:
but
fools
die
for
want
of
wisedome
,
BEfore
was
declared
the
excellencie
of
a
good
tongue
,
and
well
seasoned
speech
:
and
heere
are
the
effects
of
it
commended
,
namely
,
the
good
that
is
wrought
by
it
,
the
soules
of
many
being
edified
therewith
,
and
receiuing
grace
,
and
groweth
for
saluation
&
comfort
,
as
the
body
doth
obtain
strength
,
and
nouriture
,
and
refreshing
,
by
their
meanes
that
minister
wholesome
foode
vnto
it
.
And
this
is
illustrated
by
the
con-contrary
effect
of
wicked
and
ignorant
persons
,
that
they
are
so
farre
from
●eeding
others
with
knowledge
and
wisedome
,
that
they
suffer
themselues
to
be
starued
to
death
and
destruction
,
through
the
want
of
it
.
Vers.
22.
The
blessing
of
the
Lord
it
doth
make
rich
:
and
he
addeth
no
sorrowes
with
it
.
THe
purpose
and
drift
of
these
words
is
,
to
shew
the
preeminence
that
Gods
people
haue
aboue
the
men
of
the
world
:
that
whereas
the
wicked
haue
nothing
but
their
owne
hands
,
and
carnall
meanes
to
trust
vnto
for
their
estate
,
such
as
be
godly
,
haue
God
to
prouide
for
them
;
and
his
goodnesse
onely
doth
make
rich
,
and
they
only
are
enriched
by
him
.
But
because
his
enemies
haue
vsually
more
st
〈…〉
of
goods
then
his
children
;
and
thereby
it
may
seeme
,
that
either
men
may
bee
rich
without
his
blessing
,
or
else
that
he
is
more
prouident
for
sinners
then
for
Saints
;
therefore
he
sheweth
the
difference
;
That
troubles
and
vexations
are
intermingled
with
the
goods
of
the
wicked
,
and
his
seruants
are
freed
from
them
.
Yet
it
is
not
so
to
be
conceiued
,
as
though
no
good
men
had
any
troubles
with
their
riches
;
and
that
whosoeuer
do
find
griefe
and
perturbations
in
these
earthly
things
,
were
depriued
of
the
blessing
of
God
,
and
testimonies
of
his
fauour
:
but
this
is
the
meaning
,
that
so
farre
as
hee
doth
bestow
them
,
and
they
depend
vpon
him
for
them
,
so
farre
they
escape
from
vexations
:
so
that
the
cares
and
troubles
grow
meerely
from
their
owne
infirm●ties
.
Vers.
23.
It
is
a
pastime
to
a
foole
to
commit
wickednes
:
but
wisedome
is
the
delight
of
a
man
of
vnderstanding
.
IT
is
a
pastime
to
a
foole
to
commit
wickednesse
,
&c.
]
That
is
,
sinfull
men
take
great
pleasure
in
doing
that
which
is
euill
,
as
if
it
were
a
sport
or
recreation
to
them
:
and
it
is
as
much
ioy
a●d
refreshing
to
him
that
is
godly
wise
,
both
to
get
wisdome
,
and
to
performe
all
the
good
exercises
thereof
.
That
which
the
one
of
them
vehemently
delighteth
in
▪
and
hath
in
admiration
,
the
other
abhorreth
,
and
hath
in
detestation
;
and
so
contrary
,
according
vnto
their
contrary
hearts
,
contrarie
affections
,
contrary
conuersation
,
contrary
estate
and
condition
;
these
being
as
filthie
beasts
that
seed
on
the
●●a●gh
,
or
carrion
of
the
flesh
,
and
these
as
holy
men
which
liue
by
the
wholesome
food
of
the
spirit
.
Vers.
24.
That
which
the
wicked
feareth
,
shall
come
vpon
him
▪
but
God
will
grant
the
desire
of
the
righteous
.
THe
condemnation
in
the
world
to
come
,
which
vngodly
men
through
the
guiltinesse
of
their
consciences
are
often
summoned
vnto
,
when
God
shall
draw
their
soule
out
of
their
body
,
they
shall
certainly
fal
into
.
And
those
iudgments
,
and
miseries
of
this
life
,
which
they
most
hate
,
though
they
hope
to
escape
them
,
they
are
in
danger
to
bring
vpon
themselues
.
And
that
which
is
most
desireable
,
and
will
bee
most
comfortable
to
Christians
,
the
Lord
which
knoweth
what
is
most
acceptable
to
them
,
and
profitable
for
them
,
wil
in
due
season
bestow
vpon
them
.
For
the
best
men
(
out
of
their
corruptions
which
are
not
wholly
abolished
,
though
much
diminished
nor
fully
subdued
,
though
they
haue
lost
their
soueraignty
)
do
somtimes
cast
their
affections
vpon
those
things
which
are
not
expedient
,
and
those
in
great
fauour
hee
detaineth
from
them
.
Moses
and
Ieremie
desired
greatly
to
bee
exempted
from
the
burthen
of
ministery
,
and
to
leade
a
priuate
life
;
but
God
neither
respected
their
happinesse
so
little
,
nor
the
benefit
of
his
people
,
nor
his
owne
seruice
to
bee
performed
by
them
,
as
to
yeeld
to
their
desires
.
Vers.
25.
As
the
whirle-wind
passeth
,
so
is
the
wicked
no
more
▪
but
the
righteous
is
an
euerlasting
foundation
.
THe
meaning
of
the
word
is
,
that
vngodly
men
,
howsoeuer
they
flourish
for
a
time
,
yet
doe
suddenly
come
to
ruine
and
destruction
;
as
the
whirle-wind
swiftly
bloweth
ouer
,
and
is
lesse
constant
,
and
permanent
,
then
the
ordinary
winde
is
,
though
there
be
no
stability
in
any
.
But
when
it
is
said
,
they
are
no
more
,
hee
doth
not
intimate
any
mortality
of
their
soules
,
as
though
they
should
bee
wholly
dissolued
as
brute
beasts
:
for
their
soules
are
euerlasting
as
well
as
Gods
people
,
and
their
bodies
shall
bee
raised
vp
againe
at
the
day
of
the
Lord
,
as
well
as
the
Saints
:
but
it
is
their
hope
and
happinesse
,
and
not
their
being
that
perisheth
,
they
shall
neuer
recouer
any
good
estate
any
more
.
Now
against
th●se
are
set
the
righteous
,
whose
soule
and
body
,
and
blessednesse
,
haue
a
setled
safety
,
as
a
foundation
that
can
neuer
be
remoued
.
So
that
this
is
the
opposition
:
the
wicked
are
as
a
whirle-wind
,
and
so
are
no
more
:
but
the
righteous
are
like
a
firme
foundation
,
and
so
perpetually
remaine
.
Vers.
26.
As
vineger
is
to
the
teeth
,
and
smoake
to
the
eye
;
so
is
the
slothfull
to
them
that
send
him
.
AS
vineger
,
&c.
]
That
is
,
too
much
vineger
,
or
other
things
that
be
sharpe
&
sowre
,
do
set
the
teeth
on
edge
;
and
smoake
doth
bring
both
smart
and
hurt
to
the
eyes
:
so
doth
the
slothful
person
,
or
he
that
is
giuen
to
any
other
leaud
behauiour
,
worke
vexation
of
heart
to
them
that
send
him
,
or
commit
matter
of
moment
vnto
him
.
For
it
is
as
naturall
to
them
to
be
carelesse
of
their
businesse
,
and
vntrustie
to
such
as
imploy
them
,
as
it
is
for
vineger
to
retaine
sowrenesse
,
and
for
smoake
to
pierce
the
eyes
:
and
by
this
meanes
God
pleaseth
to
plague
some
,
and
to
chasten
others
,
&
to
admonish
others
.
Diuers
take
more
pleasure
in
sinfull
sluggards
,
then
in
godly
faithfull
seruants
,
vnto
them
it
is
a
due
recompence
to
find
and
feele
them
false
and
pernicious
:
many
are
too
too
heedlesse
in
their
choyce
,
and
not
afraid
to
giue
entertainment
to
the
worser
sort
,
and
therefore
many
times
they
are
scourged
by
them
:
and
sundrie
doe
learne
experience
by
such
a
successe
,
to
be
more
warie
afterwards
,
and
therefore
obserue
the
wicked
to
auoid
them
,
and
haue
alwaies
such
as
feare
God
in
greater
estimation
.
Vers.
27.
The
feare
of
the
Lord
encreaseth
the
daies
:
but
the
yeeres
of
the
wicked
are
cut
short
.
THe
feare
of
the
Lord
&c.
]
That
is
,
true
piety
and
religion
,
with
the
exercise
also
of
iustice
and
righteousnes
,
●ncreaseth
the
da●es
;
That
is
,
as
a
meanes
it
preserueth
those
that
are
endued
with
i●
,
from
an
vntimely
death
.
But
the
yeeres
of
the
wicked
shall
be
cut
off
.
Their
vngodly
and
sinfull
course
of
life
is
sometimes
an
instrument
to
bring
them
speedily
to
their
end
;
as
by
surfets
and
euill
diseases
,
or
falling
into
the
hands
of
the
Magistrate
,
or
by
quarrelling
,
and
such
like
:
Somtimes
it
prouoketh
the
Lord
to
stay
them
in
the
middest
of
their
race
,
&
not
to
suffer
them
to
come
to
that
age
,
which
by
their
stre●gth
and
constitution
of
body
they
might
haue
attained
vnto
.
And
in
this
sense
the
Prophet
saith
in
the
Psalmes
;
that
the
wicked
shall
not
liue
out
halfe
their
daies
.
sal.
55.
23.
Vers.
28.
The
patient
abiding
of
the
righteous
shall
be
gladnesse
▪
but
the
hope
of
the
wicked
shall
perish
.
AFter
that
the
children
of
God
haue
once
imbraced
his
promises
,
afflictions
&
tentations
do
vsually
ensue
therupon
,
that
it
would
seeme
to
sense
and
fleshly
reason
,
that
miserie
and
troubles
were
the
only
rewards
of
piety
and
obedience
,
&
nothing
else
performed
to
them
that
trust
in
his
word
.
Now
therefore
hee
sheweth
that
a
better
state
and
condition
remaineth
for
them
:
that
their
sorrow
shal
be
turned
into
ioy
,
and
their
mourning
into
gladnesse
,
when
the
Lord
shall
deliuer
them
from
troubles
,
and
fulfill
all
his
promises
.
Which
is
illustrated
&
further
amplified
by
the
contrary
case
of
the
wicked
:
which
howsoeuer
now
they
seeme
to
haue
the
preheminence
,
&
are
most
likely
to
preuaile
hereafter
,
shall
yet
bee
depriued
of
their
present
prosperity
,
&
frustrated
of
all
future
expectation
.
This
then
is
the
opposition
:
The
hope
of
the
righteous
shall
preuaile
,
and
bring
them
gladnesse
:
but
the
hope
of
the
wicked
shall
perish
,
and
so
worke
them
sorrow
.
Vers.
29.
The
way
of
the
Lord
is
strength
to
the
vpright
man
:
but
feare
shall
be
to
the
workers
of
iniquitie
.
BY
the
way
of
the
Lord
,
is
meant
the
whole
administration
,
both
of
his
word
,
wherby
he
maketh
his
will
known
,
and
of
his
spirit
whereby
hee
giueth
grace
,
and
of
his
prouidence
,
whereby
he
protecteth
his
seruants
,
and
performeth
all
good
things
vnto
them
.
By
euery
one
of
these
meanes
,
doth
he
establish
and
confirme
both
the
hearts
&
states
of
such
as
be
faithfull
.
But
as
for
the
wicked
,
howsoeuer
he
suffer
them
for
a
time
to
proceed
in
their
vngodly
waies
without
any
great
crosses
,
yet
at
last
he
executeth
such
iudgements
vpon
them
,
as
the
very
sight
therof
causeth
them
to
quake
&
tremble
.
Thus
standeth
the
opposition
;
The
way
of
the
Lord
is
strength
to
the
vpright
for
preseruation
,
&
therfore
it
worketh
boldnes
;
but
it
weakeneth
the
wicked
for
destruction
,
and
therfore
it
bringeth
feare
.
Vers.
30.
The
righteous
shall
neuer
be
remoued
:
but
the
wicked
shall
not
dwell
in
the
earth
.
THe
righteous
shall
neuer
be
remoued
.
]
They
shall
neuer
be
remoued
from
Gods
fauour
;
they
shall
neuer
be
remoued
from
the
constant
graces
of
the
spirit
in
their
soules
;
or
hurtfully
,
in
the
way
of
a
curse
,
from
an
outward
good
estate
;
nor
vnseasonably
be
cut
off
from
the
earth
.
Now
because
some
of
these
iudgements
do
seeme
somtimes
to
fall
vpon
some
righteous
persons
,
who
for
a
season
be
ecclipsed
of
grace
,
&
separated
from
the
fruition
&
comfortable
sight
of
Gods
kindnes
,
and
fauour
towards
them
;
and
their
estate
in
appearance
is
wholly
ruinated
and
ouerthrowne
:
therefore
the
word
doth
well
beare
it
,
agreeable
to
the
meaning
of
the
holy
Ghost
,
to
say
;
tha●
the
righteous
shall
not
be
remoued
for
euer
.
Though
they
seeme
to
bee
cast
downe
for
a
time
,
yet
they
shall
bee
restored
againe
afterwards
.
The
contrary
is
here
affirmed
concerning
the
case
of
the
wicked
,
who
shall
certainely
fall
vnlesse
they
repent
:
they
shall
not
continue
in
that
estate
wherein
they
are
most
grounded
,
and
haue
greatest
establishment
:
they
are
so
farre
from
enioying
eternall
life
in
heauen
,
as
that
the
vengeance
of
God
will
not
permit
them
long
to
keepe
their
owne
breath
,
or
to
hold
the
outward
possessions
of
the
earth
.
The
opposition
therefore
in
effect
is
this
;
The
righteous
shall
neuer
be
remoued
,
but
haue
an
habitation
for
euer
in
heauen
;
but
the
wicked
shall
be
remoued
,
and
not
suffered
so
much
as
to
dwell
in
the
earth
.
Vers.
31.
The
mouth
of
the
righteous
will
be
fruitfull
in
wisedome
:
but
the
tongue
of
the
vnrighteous
shall
be
cut
out
.
THis
verse
agreeth
altogether
in
substance
of
matter
with
the
eleuenth
;
only
the
comparison
is
altered
:
for
there
the
tongue
of
a
good
man
for
the
constant
store
of
holy
speeches
,
was
resembled
to
a
plentifull
fountaine
;
and
here
,
to
a
fru●tfull
tree
,
or
fertile
field
:
and
there
the
wicked
for
leaud
speeches
,
was
threatned
to
haue
his
mouth
stopped
;
and
here
to
haue
his
tongue
cut
out
:
that
is
,
the
iudgements
of
God
vpon
him
for
his
vngratious
and
cursed
speakings
,
shall
strike
him
as
mute
and
dumbe
,
as
if
the
tongue
were
cut
out
of
his
head
.
Vers.
32.
The
lips
of
the
righteous
know
what
is
acceptable
:
but
the
mouth
of
the
wicked
speaketh
froward
things
.
THe
meaning
of
these
words
is
,
that
a
righteous
man
knoweth
and
regardeth
what
is
best
pleasing
to
God
for
him
to
speake
,
&
what
is
most
gratefull
to
good
men
to
heare
:
and
what
doth
deserue
acceptation
at
any
mans
hand
for
faithfulnesse
and
truth
;
and
therefore
he
will
vse
his
lips
to
vtter
it
:
but
the
wicked
neither
knoweth
nor
regardeth
these
things
;
and
therefore
he
vomiteth
out
only
peruerse
speeches
,
such
as
tend
to
rebellion
against
God
,
the
damnifying
of
men
,
and
the
annoyance
and
hurt
of
his
owne
selfe
.
CHAPTER
.
XI
.
Verse
1.
False
balances
are
an
abomination
to
the
Lord
:
but
a
perfect
weight
pleaseth
him
.
VNder
false
balances
are
comprehended
all
vniust
weights
,
lines
and
measures
.
And
therewithall
is
condemned
whatsoeuer
kinde
of
guile
,
and
deceit
may
be
found
either
in
the
buyer
,
or
seller
.
As
when
that
which
is
sold
is
defectiue
either
in
quantitie
,
or
qualitie
,
not
being
fit
for
the
vse
that
it
is
bought
for
,
or
not
correspondent
to
the
price
that
is
paid
for
it
,
or
not
answerable
to
the
testimonie
that
is
giuen
of
it
.
And
with
these
doth
Amos
charge
the
wicked
wealthie
men
of
his
age
:
They
make
the
Epha
or
measure
small
,
and
the
shekell
,
or
price
great
,
and
falsifie
the
weights
of
deceit
.
That
they
may
buy
the
poore
for
siluer
,
and
the
needie
for
shooes
,
and
sell
the
refuse
of
their
wheate
.
So
on
the
other
side
in
the
buyer
,
when
he
shall
faile
of
all
meete
proportion
betweene
the
price
that
he
paieth
,
and
the
commoditie
that
he
buyeth
,
giuing
farre
lesse
then
the
worth
and
value
of
it
.
And
where
it
is
said
,
They
are
abomination
to
the
Lord
,
it
is
not
meant
that
his
quarrell
is
against
the
insensible
creatures
,
but
he
is
displeased
with
the
iniquitie
of
the
persons
,
which
make
,
vse
,
keepe
,
or
allow
them
.
Whereby
the
other
clause
may
bee
better
vnderstood
,
that
the
Lord
is
pleased
with
such
as
doe
vprightly
vse
them
,
and
with
loue
of
equitie
,
exercise
it
in
their
traffique
,
and
couenants
.
Verse
2.
When
pride
commeth
,
then
commeth
contempt
,
but
with
the
lowly
is
wisedome
.
WHen
pride
commeth
,
that
is
,
when
it
groweth
to
maturitie
,
hauing
power
to
puffe
vp
mens
hearts
,
and
shewing
it selfe
in
words
,
or
workes
,
in
countenance
,
apparell
,
or
gestures
,
then
commeth
contempt
,
that
is
,
shame
then
approcheth
,
and
is
neere
at
hand
,
marching
in
the
next
ranke
after
this
loftie
heart
,
and
insolent
behauiour
.
As
is
to
bee
seene
in
many
who
hauing
been
first
lifted
vp
in
their
owne
haughtie
mindes
,
were
afterwards
cast
down
by
Gods
righteous
iudgements
,
either
into
phrensies
,
or
grosse
sinnes
,
or
ruine
of
state
,
or
obloquie
for
their
former
hidden
faults
now
published
at
last
to
their
great
d●sgrace
.
The
other
part
of
the
antithesis
,
containing
the
honour
that
doth
accompanie
humilitie
,
is
argued
by
consequent
,
in
this
manner
:
when
pride
commeth
,
then
commeth
folly
,
which
euer
bringeth
shame
:
but
when
humilitie
commeth
,
then
commeth
wisedome
,
which
is
neuer
without
glorie
.
Verse
3.
The
vprightnes
of
the
iust
shall
guide
them
:
but
the
frowardnes
of
the
transgressours
shall
destroy
them
.
BY
vprightnesse
is
not
meant
an
extrauagant
well
meaning
without
further
rule
or
warrant
,
as
though
good
intents
were
competent
guides
of
our
waies
to
saluation
:
but
the
sinceritie
of
an
heart
faithfully
,
though
not
perfectly
,
willing
to
beleeue
&
obey
that
which
it
knoweth
,
and
resolutely
though
not
absolutely
,
desirous
to
know
that
which
God
shall
reueile
vnto
it
.
Now
this
is
said
to
guide
righteous
men
,
that
is
,
shall
procure
good
direction
from
the
Lord
,
both
for
his
seruice
,
and
their
owne
happinesse
,
and
make
them
tractable
to
follow
the
same
.
Contrary
to
this
is
the
condition
of
the
wicked
,
who
are
not
led
with
vprightnes
,
but
carried
with
peruersenes
,
&
therefore
misled
by
the
same
to
their
vndoing
.
For
thus
standeth
the
opposition
:
the
vprightnes
of
the
iust
shall
guide
them
in
the
way
,
and
so
preserue
them
:
but
the
frowardnes
of
the
wicked
will
keepe
them
from
the
way
,
and
so
destroy
them
.
Verse
4.
Riches
auaile
not
in
the
day
of
wrath
:
but
righteousnes
deliuereth
from
death
.
THese
words
seeme
to
containe
an
anticipation
,
or
preuenting
of
an
obiection
,
which
might
bee
moued
against
the
latter
point
of
the
former
verse
.
What
speake
you
of
destruction
to
come
vpon
wicked
men
?
I
trust
you
will
not
extend
it
to
all
:
for
many
of
them
are
substantiall
wealthy
men
,
of
great
state
and
abilitie
.
Who
can
destroy
them
?
What
shal
their
power
,
and
riches
doe
the
while
?
To
this
it
is
here
answered
,
that
riches
auaile
not
in
the
day
of
wrath
:
their
wealth
can
neither
withstand
the
strokes
of
God
,
nor
lessen
them
,
nor
make
them
any
whit
the
more
able
to
beare
them
,
when
his
anger
doth
execute
iudgements
,
and
when
his
iudgements
declare
his
anger
.
But
righteousnes
is
that
which
deliuereth
from
death
,
and
all
other
miseries
,
that
the
sting
thereof
shall
neuer
make
any
man
miserable
.
Verse
5.
The
righteousnes
of
the
vpright
shall
direct
his
way
,
or
make
his
way
straight
,
or
euen
:
but
the
wicked
shall
fall
in
his
owne
wickednes
.
HEre
hee
addeth
to
that
which
he
had
begun
in
the
third
verse
,
and
sheweth
that
sinceritie
and
righteousnes
doe
not
onely
leade
men
to
a
good
way
,
and
tell
them
what
is
their
dutie
,
and
fit
to
be
performed
,
but
maketh
the
way
passable
for
them
,
and
them
constant
and
prosperous
in
it
.
The
which
againe
is
opposed
the
way
of
the
wicked
,
euen
their
owne
sinfull
course
of
life
,
being
crooked
and
cragged
,
and
rough
,
and
rugged
,
and
full
of
manifold
perils
,
wherein
at
last
they
fall
and
perish
.
In
appearance
the
path
of
grace
&
goodnes
is
so
full
of
troubles
and
difficulties
,
as
that
it
should
bee
impossible
for
any
man
to
goe
along
in
it
,
and
not
be
stopped
,
or
turned
aside
before
he
come
to
his
liues
end
,
and
yet
a
good
conscience
findeth
ease
therein
:
and
the
broad
way
of
sinne
wherein
the
world
walketh
,
seemeth
very
plaine
and
pleasant
,
as
also
voide
of
all
annoiances
,
or
dangers
,
but
euery
one
that
trauelleth
in
it
meeteth
with
many
externall
crosses
,
such
as
they
neuer
doubted
of
;
or
internall
terrors
and
vexations
,
such
as
they
neuer
dreaded
,
and
at
last
proceeding
on
impenitently
,
they
stumble
at
,
and
are
ouerthrowne
by
one
iudgement
or
other
:
or
death
,
in
the
end
,
as
an
vnauoidable
quick-sand
,
doth
swallow
them
vp
,
and
destroy
them
for
euer
.
Verse
6.
The
righteousnesse
of
the
vpright
deliuereth
them
:
but
the
transgressors
shall
be
taken
in
their
owne
wickednes
.
THis
verse
,
as
it
may
appeare
,
is
annexed
to
the
former
fo●
confirmation
of
the
point
therein
contained
,
that
righteousnes
doth
direct
the
way
of
vpright
men
,
both
to
holy
conuersation
,
and
happie
state
.
Against
the
which
a
doubt
may
rise
from
the
shew
of
the
contrary
,
because
that
good
men
are
sometimes
plunged
in
great
calamities
,
and
somtimes
in
great
transgressions
:
and
therefore
their
way
seemeth
as
indirect
,
as
if
they
were
wicked
,
and
their
righteousnes
to
doe
them
as
little
good
as
if
they
had
none
at
all
.
Now
this
scruple
hee
remoueth
by
shewing
what
benefit
it
bringeth
,
that
then
especially
they
haue
the
vse
of
it
,
when
they
fall
into
such
distresses
.
For
then
the
fruite
thereof
is
most
for
their
comfort
when
it
shall
deliuer
them
out
of
dangers
,
out
of
troubles
,
out
of
feares
,
out
of
temptations
,
out
of
sinnes
,
and
from
destruction
.
Yet
not
by
strength
of
it
owne
,
but
by
the
power
of
God
:
no●
according
to
their
worthinesse
in
way
of
desert
,
but
according
to
his
goodnesse
in
way
of
reward
:
not
extended
to
all
men
that
doe
good
workes
,
but
restrained
to
vpright
men
whose
works
are
good
.
And
for
the
cleerer
illustration
of
their
blessed
estate
he
bringeth
in
for
contrary
,
the
miserable
condition
of
the
wicked
,
opposing
transgressors
to
vpright
persons
;
the●
mischiefe
to
the
others
iustice
:
their
perill
to
the
others
protection
:
the
one
part
inclosed
in
the
net
of
troubles
is
yet
assured
of
safe
escape
by
means
of
their
graces
,
the
other
abroad
at
the
baite
of
prosperitie
shall
certainly
fall
into
snares
by
meanes
of
their
wickednesse
.
Vers.
7.
When
a
wicked
man
dieth
,
his
expectation
perisheth
,
and
the
hope
of
his
power
shall
perish
.
THe
meaning
is
,
that
euery
sinfull
mans
affection
of
hoping
,
and
happinesse
hoped
for
,
and
strongest
meanes
to
attaine
to
his
hope
,
shall
end
with
his
life
,
and
die
at
his
death
,
and
vanish
away
at
the
time
of
his
destruction
.
Riches
and
greatnesse
cause
him
to
trust
much
to
himselfe
,
and
his
owne
sufficiencie
for
the
accomplishment
of
great
exploites
,
and
the
perpetuitie
,
with
increase
of
prosperitie
and
happinesse
;
but
the
end
of
his
life
will
be
the
period
of
all
his
abundance
and
excellencie
.
For
the
rich
man
(
as
it
is
in
the
Psalme
)
shall
not
Psal.
49.
18.
take
away
any
thing
with
him
when
he
dieth
his
glorie
shall
not
goe
downe
after
him
.
No
might
(
were
he
the
most
puissant
potentate
vnder
heauen
)
can
rescue
him
out
of
the
hand
of
the
graue
,
or
erect
him
a
good
estate
in
it
,
or
resist
damnation
laying
hold
on
him
.
Verse
8.
The
iust
escapeth
out
of
trouble
,
and
the
wicked
shall
come
in
his
stead
.
GOds
fauour
and
goodnes
doth
not
free
his
seruants
from
afflictions
,
but
deliuereth
them
out
of
afflictions
.
Whereinto
he
casteth
the
wicked
,
though
they
bee
not
alwaies
of
the
same
kinde
with
those
which
the
godly
suffer
,
but
worse
and
more
durable
,
and
such
as
are
mixed
with
Gods
wrath
,
and
poysoned
with
the
sting
of
their
owne
euill
conscience
.
So
that
the
saying
of
the
Apostle
is
verified
,
that
iudgements
begin
1.
Pet.
4.
17.
at
the
house
of
God
,
but
end
with
,
or
rather
perpetually
continue
with
the
vngodly
and
sinners
.
The
wicked
laugh
,
when
the
godly
weepe
,
and
greatly
insult
when
they
which
feare
the
Lord
groane
vnder
heauie
pressinesse
;
but
the
time
will
come
when
the
one
shall
obtaine
freedome
from
calamities
,
and
the
other
be
compelled
to
take
their
turnes
to
fall
into
them
:
then
he
that
mourned
with
griefe
,
shall
exult
with
ioy
,
and
hee
that
triumphed
with
gladnesse
,
shall
howle
with
desperate
woe
and
sorrow
.
Verse
9.
A
hypocrite
with
his
mouth
corrupteth
his
neighbour
:
but
the
righteous
shall
be
deliuered
by
knowledge
.
DIssemblers
,
and
such
as
make
a
shew
of
godlinesse
,
but
deny
the
power
thereof
,
are
commonly
most
●urtfull
seducers
,
corrupting
mens
hearts
with
hurtfull
speeches
,
either
deprauing
that
which
is
good
,
or
iustifying
that
which
is
euill
,
and
so
they
infect
their
mindes
with
erronious
opinions
,
and
stirre
vp
their
hearts
to
sinfull
lusts
,
and
peruert
their
waies
with
vngodly
behauiour
.
But
now
to
preuent
the
feares
of
the
good
,
that
they
also
are
like
to
be
drawne
into
mischiefe
,
because
there
are
so
many
hypocrites
,
and
to
take
away
the
cloakes
and
shifts
from
the
wicked
,
which
lay
all
the
blame
of
their
sinnes
on
others
which
mislead
them
,
hee
sheweth
the
meanes
whereby
this
hurt
may
be
auoided
,
and
that
is
,
by
getting
knowledge
,
and
being
righteous
:
namely
,
to
retaine
vprightnes
of
heart
,
and
a
good
conscience
,
and
to
be
acquainted
both
with
Gods
will
,
and
the
guilefull
delusions
of
these
dissembling
peruerters
,
whereby
good
men
are
made
warie
,
and
so
shielded
from
the
pestiferous
tongues
of
such
perilous
flatterers
.
For
they
preuaile
to
infect
none
but
such
as
are
ignorant
,
or
carelesse
of
the
gouernment
of
their
eares
,
or
behauiour
.
Verse
10.
In
the
prosperitie
of
the
righteous
the
citie
reioyceth
,
and
when
the
wicked
perish
there
is
ioy
.
IN
the
prosperitie
of
the
righteous
]
That
is
,
when
things
goe
well
with
them
,
the
citie
reioyceth
,
that
is
,
the
honest
and
well
disposed
citizens
,
and
countrimen
be
inwardly
glad
,
and
outwardly
declare
their
ioy
,
by
cheerefull
countenance
,
and
speeches
,
and
other
means
,
as
opportunitie
serueth
to
expresse
the
same
.
And
so
doe
they
also
at
the
death
,
and
ouerthrow
of
oppressors
,
and
tyrants
,
and
other
wicked
persons
,
by
who●e
fall
the
people
rise
,
and
whose
ruine
is
the
repaire
of
the
citie
.
He
giueth
no
allowance
to
priuate
reuenge
,
that
any
man
in
hatred
of
him
from
whom
he
hath
receiued
iniuries
,
should
take
reioycing
at
his
downfall
:
for
Iob
cleereth
himselfe
by
an
oath
of
that
imputation
,
saying
,
If
I
reioyced
at
his
destruction
that
hated
me
,
or
was
moued
to
ioy
when
euill
came
vpo●
Iob
31.
29.
him
.
Neither
haue
I
suffered
my
mouth
to
sinne
,
by
wishing
a
curse
vnto
his
soule
,
&c.
Neither
is
it
lawfull
to
delight
in
the
misery
of
a
creature
,
especially
such
an
one
as
man
is
,
bearing
the
stampe
of
Gods
image
,
although
lamentably
defaced
in
the
wicked
▪
but
the
consequent
of
euill
mens
ruine
is
the
subiect
of
good
mens
ioy
,
and
that
is
the
tranquilitie
of
the
Church
,
the
freedome
of
the
righteous
from
the
wrongs
they
sustaine
,
the
publike
welfare
ensuing
thereupon
.
Vers.
11.
By
the
blessing
of
the
righteous
the
city
is
exalted
:
but
it
is
subuerted
by
the
mouth
of
the
wicked
.
THe
meaning
is
,
that
iust
men
are
very
beneficiall
to
the
societies
of
men
by
their
religious
,
prudent
,
and
profitable
speeches
,
for
so
the
word
blessing
signifieth
in
many
places
:
and
so
it
is
here
meant
,
as
the
Anti●●esis
sheweth
:
&
so
a
poore
man
in
aduersity
,
may
as
well
be
an
instrument
of
good
to
his
countrey
,
as
a
rich
man
in
prosperity
,
as
Salomon
testifieth
,
Eccles
9.
15.
On
the
other
side
,
the
wicked
with
his
mouth
and
hurtfull
words
,
doth
worke
mischiefe
among
whom
hee
conuerseth
.
And
this
seemeth
to
bee
placed
next
after
the
former
sentence
,
as
a
reason
annexed
vnto
it
,
for
the
confirmation
of
it
;
for
there
is
due
cause
why
the
aduancement
and
prosperity
of
iust
men
should
bee
as
it
were
celebrated
with
the
mirth
of
the
people
,
for
as
much
as
they
haue
benefactors
raised
vp
vnto
them
,
who
will
destinate
their
owne
wealth
and
preferment
to
the
generall
good
of
many
;
and
why
they
should
conceiue
so
much
comfort
by
the
death
or
fall
of
vngodly
persons
,
sithence
the
whole
towne
,
city
,
or
countrey
is
deliuered
from
the
mischiefe
or
danger
of
a
common
spoiler
.
Verse
12.
He
that
is
destitute
of
wisdome
,
despiseth
his
neighbour
:
but
a
man
of
vnderstanding
will
keepe
silence
.
A
Foolish
man
which
hath
a
beggerly
heart
,
as
the
words
Chasar
leb
.
signifie
,
being
void
of
sound
iudgement
,
and
sanctified
knowledge
of
Gods
holy
will
,
desireth
to
vilifie
others
,
especially
such
as
feare
God
,
and
to
make
them
appeare
base
and
contemptible
.
And
this
is
done
sometimes
in
bitter
anger
,
by
railing
,
reuiling
,
and
contumelious
r●proches
;
and
sometimes
in
scurrill
mirth
,
by
girding
iests
and
laughter
;
and
sometimes
in
hidden
craft
,
by
false
reports
and
slanders
.
But
they
which
haue
more
wisedome
,
will
frame
themselues
to
better
behauiour
:
they
will
not
onely
keepe
silence
from
offering
that
indignitie
to
them
that
prouoke
them
not
thereunto
,
but
will
also
forbeare
to
requite
them
with
reproches
,
which
haue
not
spared
to
seeke
their
disgrace
.
For
so
doth
Dauid
testifie
of
himselfe
in
this
case
:
I
am
as
a
man
that
heareth
not
,
and
as
a
dumbe
man
that
openeth
not
his
mouth
.
Psal.
38.
13.
Vers.
13.
He
that
goeth
about
as
a
tale
bearer
,
discouereth
a
secret
,
but
he
that
is
of
a
faithfull
heart
,
concealeth
a
matter
.
IN
this
place
,
and
in
the
ninteenth
of
Leuiticus
,
vers.
16.
and
elsewhere
the
holy
Ghost
compareth
busi-bodies
,
and
such
as
delight
to
deale
in
other
mens
matters
,
to
pettie
chapmen
,
and
pedlers
,
which
carriewares
about
,
selling
in
one
place
,
and
buying
in
another
,
and
two
markes
of
leaudnesse
he
brandeth
them
with
;
as
first
,
that
they
haue
false
and
vnfaithfull
hearts
:
and
then
that
they
haue
loose
and
blabbing
tongues
that
can
keepe
no
counsell
,
but
tell
all
that
they
heare
.
They
will
draw
on
men
by
their
newes
and
reports
to
open
their
minds
and
secrets
vnto
them
,
which
after
they
will
publish
to
others
.
From
both
which
vices
he
cl●areth
all
good
men
,
their
hearts
are
faithfull
,
and
their
tongues
are
s●lent
to
couer
such
matters
as
loue
requireth
them
to
hide
,
and
duty
and
conscience
doe
not
bind
them
to
lay
open
.
Vers.
14.
Where
no
counsell
is
,
the
people
fall
:
but
where
many
counsellors
are
,
there
is
health
.
WHere
there
is
counsell
)
Where
godly
and
holy
instruction
for
guiding
the
heart
and
behauiour
,
&
graue
and
prudent
aduice
for
gouernment
of
state
,
either
domesticall
,
or
publike
,
doe
faile
,
there
the
people
doe
fall
,
that
is
,
the
gouernours
themselues
,
and
they
that
are
in
subiection
to
them
,
doe
runne
into
many
mischiefes
of
grieuous
disorders
,
and
miserable
destruction
.
For
what
in
that
case
is
to
be
expected
from
superiours
,
but
violence
and
oppression
?
And
what
from
inferiours
,
but
falshood
and
disobedience
?
And
what
from
all
sorts
,
but
impietie
and
wickednesse
?
And
what
then
from
God
,
but
heauie
strokes
and
punishments
?
But
where
many
counsellers
are
,
which
bee
faithfull
,
and
giue
wise
and
wholesome
counsell
,
and
that
is
also
imbraced
and
followed
,
there
is
health
,
that
is
,
religion
and
iustice
,
peace
,
plentie
,
and
safety
,
with
Gods
gratious
fauour
and
blessing
.
Vers.
15.
He
that
is
surety
for
a
stranger
shall
wholly
be
broken
:
but
he
that
hateth
those
that
clap
hands
,
is
sure
.
HIs
purpose
here
is
to
giue
men
admonition
to
beware
of
suretiship
:
which
he
doth
infer
by
two
reasons
,
first
,
from
the
hurt
and
danger
which
they
run
into
that
bee
not
well
aduised
therein
:
and
secondly
,
from
the
peace
and
safety
which
they
enioy
that
heedfully
auoide
the
perill
thereof
.
Now
hee
doth
not
absolutely
condemne
all
suretiship
(
for
then
would
Paul
haue
neuer
vndertaken
for
Onesimus
)
but
rashnesse
only
therein
is
that
which
is
here
,
and
in
other
places
reproued
.
For
it
may
sometimes
be
a
worke
of
mercy
to
become
surety
,
as
wel
as
to
lend
,
or
giue
.
By
stranger
,
is
not
meant
al
,
or
only
vnknowne
persons
.
For
it
may
fall
out
to
be
a
dutie
of
Christian
loue
that
way
to
helpe
and
relieue
some
such
as
wee
were
neuer
before
acquainted
with
,
and
a
neere
neighbour
,
a
familiar
friend
,
a
kinsman
,
a
brother
may
in
this
case
be
a
stranger
to
vs
,
when
it
is
not
safe
to
vndertake
for
him
.
As
first
,
if
there
bee
like
to
grow
detriment
to
the
borrower
,
as
taking
money
,
or
any
other
commodities
vpon
hard
conditions
,
and
at
vnreasonable
rates
,
or
for
needlesse
expences
,
and
vnthristinesse
,
or
any
way
to
the
hurt
of
his
state
or
conscience
.
Secondly
,
if
it
tend
to
the
hurt
and
damage
of
the
lender
,
that
hee
is
in
danger
to
bee
defeated
of
his
owne
,
and
to
sustaine
losse
by
our
●eanes
,
if
we
our selues
are
to
be
intangled
by
it
,
the
sum
and
value
of
the
debt
being
more
then
wee
are
able
either
to
pay
,
or
well
to
spare
:
when
ones
owne
creditors
by
that
occasion
,
must
be
defrauded
of
their
due
,
when
our
wiues
,
children
,
&
families
,
which
haue
also
an
interest
in
our
substance
,
shall
be
robbed
of
their
portion
and
ma●ntenance
,
and
bereaued
of
the
fruit
of
their
owne
labours
.
Then
he
sheweth
a
remedie
against
it
,
to
hate
such
as
clap
hands
,
that
is
,
to
hate
and
feare
to
bee
clapper
of
hands
our selues
,
for
the
ratifying
and
confirmation
of
promises
in
this
vnaduised
suretiship
,
and
so
we
shall
be
safe
and
sure
in
this
behalfe
.
Prouided
yet
,
that
we
take
not
other
courses
that
be
cousen-germanes
to
it
,
and
as
dangerous
and
hurtfull
as
that
is
:
as
negl●gently
without
all
care
and
regard
to
run
into
debts
and
arrerages
,
or
venturously
without
due
consideration
of
mens
faithfulnesse
,
and
ability
to
lend
forth
our
money
,
wares
,
or
cattell
,
and
so
to
put
our
state
into
the
hands
of
strangers
.
Vers.
16.
A
gratious
woman
maintaineth
her
honour
,
as
strong
men
keepe
riches
.
A
Gratious
woman
]
Which
is
endued
with
the
fear
of
God
,
and
the
heauenly
gifts
of
the
holy
Ghost
,
doth
maintain
,
that
is
,
doth
both
get
and
hold
a
reuerent
estimation
and
credit
,
as
strong
men
be
of
ability
to
obtaine
wealth
,
and
riches
,
and
to
defend
that
which
they
haue
.
A
man
with
great
strength
,
being
also
industrious
and
prudent
,
through
labour
and
trauell
,
will
in
time
compasse
no
small
commodity
:
and
so
will
this
godly
woman
by
her
piety
,
modesty
,
meekenesse
,
with
all
other
good
endowments
of
minde
,
and
vertues
of
conuersation
,
purchase
vnto
her selfe
great
praise
and
commendation
from
those
whose
liking
▪
approbation
,
and
testimonie
is
of
any
value
.
Likewise
mighty
men
(
especially
when
they
are
well
armed
)
hold
fast
their
money
and
substance
,
it
is
not
easie
to
rob
them
of
their
goods
,
but
a
more
difficult
matter
it
is
to
bereaue
and
spoile
an
honest
religious
matrone
of
her
truth
chastity
,
and
goodnesse
,
whereby
she
should
be
exposed
to
shame
and
reproch
.
Vers.
17.
Hee
that
is
a
mercifull
man
rewardeth
his
owne
soule
:
but
he
that
is
cruell
troubleth
his
owne
flesh
.
BY
a
mercifull
man
,
is
meant
such
a
one
,
as
with
a
tender
&
pitifull
heart
doth
good
both
to
the
bodies
and
soules
of
men
according
to
their
need
,
and
his
owne
ability
.
And
freely
also
remitteth
wrongs
,
and
passeth
by
offences
without
reuengement
.
Where
it
is
said
that
he
rewardeth
his
owne
soule
,
the
sense
is
,
that
he
procureth
to
himselfe
both
for
soule
&
body
a
reward
from
God
,
&
that
as
certaine
,
as
large
,
and
continuall
,
as
if
the
fulnesse
of
power
were
in
his
owne
hand
,
to
bestow
vpon
himselfe
as
much
happines
for
as
long
time
as
his
heart
could
possibly
desire
.
But
he
that
is
cruell
]
Which
either
in
violence
or
rigor
vseth
to
offer
men
hard
measure
,
or
shutteth
vp
his
compassion
from
them
that
are
in
affliction
,
that
he
will
no
way
relieue
or
seeke
to
comfort
,
troubleth
his
owne
flesh
,
that
is
,
hurteth
his
owne
body
,
and
in
like
manner
his
soule
also
.
Vers.
18.
The
wicked
worketh
a
deceitfull
worke
:
but
he
that
soweth
righteousnesse
,
shall
receiue
a
sure
reward
.
THe
wicked
worketh
a
deceitfull
worke
]
Hee
is
continually
practising
of
some
euill
,
which
will
neuer
faile
,
to
make
his
expectation
to
faile
.
But
he
that
soweth
righteousnes
,
which
constantly
,
and
conscionably
is
exercised
in
doing
good
,
shall
haue
a
sure
reward
,
partly
in
this
life
,
with
a
competent
measure
of
comfortable
prosperity
,
and
perfectly
in
the
life
to
come
,
with
glorious
immortality
.
The
sense
will
be
the
better
discerned
,
if
the
opposition
be
set
downe
in
this
manner
:
The
wicked
worketh
a
deceitfull
worke
by
sowing
of
iniquitie
,
and
therefore
shall
be
deceiued
in
his
reward
:
but
the
godly
worketh
a
faithfull
worke
by
sowing
of
righteousnesse
,
and
therefore
shall
receiue
a
sure
reward
.
Vers.
19.
So
r●ghteousnesse
leadeth
to
life
,
and
he
that
followeth
euill
seek●th
his
owne
death
.
TH●●
vers●
is
inferred
vpon
the
former
,
by
way
of
explication
,
to
shew
what
he
meant
by
the
deceiueable
worke
of
the
wicked
,
and
the
sure
wages
of
the
righteous
And
first
hee
beginneth
with
the
latter
,
according
to
the
manner
of
the
Hebrewes
,
declaring
that
life
,
vnderstanding
thereby
immortality
,
and
all
the
blessednesse
annexed
vnto
it
,
is
that
sure
reward
which
a●●
godly
men
may
vndoubtedly
exp●ct
:
and
destruction
both
of
soule
and
body
eternally
,
is
the
end
whereunto
the
decei●full
worke
will
bring
wicked
men
,
which
doe
so
much
deceiue
themselues
by
a
greedy
desire
of
satisfying
their
sinfull
lusts
.
Vers.
20.
They
that
are
of
a
froward
heart
are
abomination
to
the
Lord
:
but
they
that
are
vpright
in
their
way
,
are
his
delight
.
BY
froward
in
heart
,
he
meaneth
not
only
such
as
are
inclined
to
anger
and
bitternes
,
which
are
of
a
crabbed
,
sowre
,
and
churlish
disposition
;
but
all
that
are
wilfull
in
any
sinfull
course
,
though
with
neuer
so
great
mirth
and
laughter
.
Yes
many
times
excessiue
pleasure
,
and
sporting
and
merriment
,
with
good
fellowship
,
as
men
account
it
,
is
the
very
subiect
of
the●r
frowardnesse
,
and
that
which
they
so
obstinately
stand
in
.
And
though
they
pretend
reason
for
their
doing
&
seeme
smoothly
to
defend
it
,
without
peruersenesse
,
yet
the
hart
being
setled
in
resolution
of
it
owne
purpose
,
the
Lord
taketh
nonce
of
it
,
and
therefore
abhor●eth
them
for
the
present
,
and
will
make
his
iudgements
to
manifest
his
detestation
of
them
hereafter
.
But
they
that
are
vpright
in
their
way
and
heart
,
(
as
the
other
are
froward
in
heart
and
behauiour
)
are
greatly
beloned
of
God
now
,
and
shall
more
fully
see
,
and
feele
,
and
enioy
the
comfort
and
happinesse
of
his
fauour
in
time
to
come
.
Vers.
21.
Though
hand
ioyne
in
hand
,
the
wicked
shall
not
be
vnpunished
,
but
the
seed
of
the
righteous
shall
escape
.
THough
vngodly
men
haue
many
friends
,
and
such
as
bee
mighty
:
though
they
ioyne
all
their
forces
together
to
aide
and
defend
one
another
,
or
all
of
them
one
,
yet
they
shall
not
be
able
to
minister
any
helpe
or
succour
when
the
Lord
taketh
them
in
hand
to
plague
them
.
On
the
other
side
,
though
righteous
men
seeme
to
bee
in
great
perill
,
and
haue
fewer
friends
,
and
those
also
poore
and
feeble
,
yet
they
shall
goe
out
and
be
deliuered
,
and
not
onely
so
,
but
their
children
and
posterity
also
shall
bee
preserued
:
so
that
whereas
many
strong
wicked
men
cannot
deliuer
one
,
one
weake
godly
man
shall
deliuer
many
.
Vers.
22.
As
a
iewell
of
gold
in
a
swines
snout
:
so
is
a
faire
woman
that
lacketh
discretion
.
AS
a
ring
of
gold
,
or
any
other
ornament
doth
not
adorne
but
misbecome
a
swine
,
no
more
doth
beautie
,
stature
,
strength
,
wit
,
apparell
,
wealth
,
or
any
other
externall
thing
,
bring
true
praise
or
commendation
either
to
man
or
woman
,
which
wanteth
true
wisedome
or
vnderstanding
.
For
no
gifts
of
nature
,
or
of
the
body
are
true
ornaments
,
but
rather
blemishes
,
&
eye-sores
,
without
grace
:
faire
iewels
cannot
yeeld
excellencie
to
foule
creatures
,
but
are
defaced
and
disgraced
by
them
,
as
the
filthie
sow
would
defile
the
most
pretious
ring
,
by
digging
in
the
dirt
,
and
wallowing
in
the
mire
,
&
doing
other
like
facts
wherunto
the
swinish
beast
is
accustomed
.
Now
wicked
women
,
and
gracelesse
men
,
are
more
foule
and
brutish
then
the
dirtiest
hogge
,
tumbling
in
the
filth
and
stink
of
pride
,
wantonnesse
,
vnchastity
,
riot
,
contention
,
and
such
other
vices
:
if
what
colour
then
soeuer
their
faces
bee
,
or
of
whatsoeuer
feature
their
persons
be
,
or
how
gorgeous
soeue●
their
garments
be
,
or
how
great
soeuer
their
dignicies
be
,
the
Lord
,
and
wise
men
discerne
nothing
in
them
but
deformity
.
Verse
23.
The
desire
of
the
righteous
is
onely
good
:
but
the
hope
of
the
wicked
is
indignation
.
WE
must
beware
here
that
we
iustifie
not
al
the
wishes
and
desires
to
bee
good
,
which
righteous
men
conceiue
,
nor
condemne
all
to
be
vnrighteous
which
conceiue
any
wishes
and
desires
that
bee
not
good
:
for
then
should
Deuid
be
excluded
out
of
the
number
of
the
righteous
,
or
else
his
desire
of
hauing
Bathsheba
,
or
wishing
to
know
the
number
of
the
people
should
bee
allowed
.
But
hee
vnderstandeth
the
maine
streame
of
their
desires
,
the
course
and
current
of
their
hearts
is
to
godlinesse
and
goodnesse
,
though
sometimes
they
corrupt
nature
in
themselues
,
and
the
tempestuous
temptations
of
Satan
do
violently
driue
their
thoughts
another
way
;
which
is
wholly
contrary
in
the
wicked
.
For
they
desire
nothing
but
mischiefe
and
euill
,
&
therfore
in
the
end
they
shall
receiue
nothing
but
miserie
and
punishment
,
which
will
be
so
great
and
so
grieuous
,
as
will
make
them
raue
and
rage
with
madnesse
and
furie
,
especially
because
they
looked
for
a
better
state
.
Thus
then
standeth
the
opposition
:
the
desire
of
the
righteous
is
onely
good
,
and
therefore
their
hope
shall
end
in
consolation
:
but
the
desire
of
the
wicked
is
onely
euill
,
and
therefore
their
hope
shall
end
in
indignation
.
Verse
24.
There
is
that
scattereth
,
and
is
more
increased
:
but
he
that
spareth
more
then
right
,
commeth
surely
to
pouertie
.
THey
that
disperse
their
goods
,
this
way
and
that
,
bestowing
them
vpon
such
as
are
in
want
and
necessity
,
or
otherwise
imploying
them
for
the
publike
benefit
of
many
,
they
that
are
●eadie
and
willing
to
part
with
their
goods
or
mony
,
for
the
reliefe
of
such
as
are
in
want
or
necessitie
,
or
to
any
other
good
vses
,
are
said
to
scatter
them
:
and
such
take
the
best
course
to
increase
them
,
as
sowing
of
corne
is
a
meanes
to
helpe
a
man
more
and
more
.
And
this
he
deliuereth
with
great
wisedome
and
warines
,
saying
,
that
some
are
more
increased
and
not
all
:
for
many
scatter
vpon
dice
,
and
cards
,
and
dogges
,
and
whores
,
and
such
like
,
and
they
may
looke
to
be
stript
of
all
the
rest
,
rather
then
to
adde
to
that
which
they
haue
.
On
the
other
side
,
hee
that
keepeth
in
that
which
hee
ought
to
lay
out
,
and
spareth
that
which
dutie
requireth
him
to
spend
,
doth
play
the
euill
husband
for
the
impouerishing
of
his
owne
estate
.
Verse
25.
The
liberall
soule
shall
wax
fat
,
and
he
that
giueth
plentifully
shall
powre
foorth
.
THese
words
haue
affinitie
with
the
former
part
of
the
verse
next
before
,
and
are
ioyned
to
it
pattly
in
way
of
explication
,
and
partly
in
way
of
illustration
.
And
therefore
first
hee
sheweth
who
obtaine
that
blessing
to
increase
by
scattering
,
and
that
is
they
whose
liberalitie
beginneth
at
their
hearts
:
and
then
he
declareth
the
prosperous
successe
there
of
by
a
similitude
from
wel-springs
,
which
receiue
as
much
water
inwardly
,
as
they
send
foorth
outwardly
,
which
,
if
they
should
saile
of
issue
,
would
also
faile
of
fulnes
,
the
waters
diuerting
their
course
some
other
way
,
where
they
might
haue
better
passage
,
or
else
infusing
themselues
in
the
earth
,
and
mould
of
the
adiacent
places
round
about
,
&
so
make
a
quagmire
.
The
same
comparison
doth
Isaiah
vse
for
the
same
purpose
:
The
Lord
shall
satisfie
thy
soule
continually
in
drought
,
and
Isai.
58.
11.
make
fat
thy
bones
:
and
thou
shalt
be
like
a
watred
garden
,
and
like
a
spring
of
water
,
whose
waters
faile
not
.
Vers.
26.
He
that
withdraweth
corne
,
the
people
wil
curse
him
:
but
blessing
shall
be
vpon
the
head
of
him
that
selleth
corne
.
IT
is
not
vnlawfull
to
keepe
in
corne
,
as
Ioseph
did
in
the
time
of
plentie
to
be
prouided
against
scarcitie
and
dearth
:
but
when
we
may
spare
it
,
and
others
neede
it
,
then
to
withhold
the
selling
thereof
in
hope
to
raise
the
price
,
this
tendeth
to
a
common
hurt
,
and
therefore
will
cause
a
common
complaint
of
the
people
against
vs
.
But
on
the
other
side
,
blessing
shall
bee
on
his
head
that
selleth
corne
,
hee
shall
not
only
haue
the
good
testimonie
and
prayers
of
men
beneath
,
but
the
blessing
of
God
himselfe
from
aboue
descend
vpon
him
.
Prouided
that
his
heart
be
vpright
therein
,
not
so
much
respecting
the
price
in
selfe-loue
,
as
the
profiting
of
his
brother
in
Christian
charitie
:
and
that
hee
vse
all
other
due
circumstances
accordingly
.
As
to
sell
that
which
is
good
at
a
reasonable
rate
,
and
performe
it
in
due
season
,
and
full
measure
and
such
like
.
Verse
27.
Hee
that
diligently
seeketh
good
,
shall
get
fauour
:
but
he
that
seeketh
euill
,
it
shall
come
to
him
.
HE
that
seeketh
carefully
with
an
vpright
heart
to
benefit
those
among
whom
hee
liueth
in
any
good
manner
,
taketh
the
best
way
to
win
the
hearts
of
the
people
,
and
is
like
to
haue
the
hearts
of
good
men
knit
vnto
him
,
and
certaine
to
obtaine
and
enioy
Gods
fauour
and
louing
kindnesse
.
And
he
that
plotteth
,
or
practiseth
mischiefe
against
others
,
of
all
others
shall
be
most
hurt
thereby
himselfe
.
For
the
Lord
is
not
vnacquainted
with
the
waies
of
men
,
with
their
desires
,
endeuours
,
and
actions
:
and
hee
loueth
those
who
with
a
faithfull
heart
addict
themselues
to
weldoing
,
and
will
incline
the
affections
of
men
,
whose
kindnesse
is
worth
any
estimation
,
to
be
kinde
vnto
them
:
and
he
will
also
requite
to
hurtfull
and
malignant
miscreants
their
owne
measure
,
according
to
our
prouerbs
,
Selfe
doe
,
selfe
haue
:
also
,
He
that
doth
watch
harme
,
shall
not
faile
to
catch
harme
.
And
notwithstanding
that
their
mischieuous
designes
take
none
effect
,
(
as
Balaam
could
not
obtaine
his
purpose
to
curse
Israel
)
yet
the
very
attempt
,
yea
the
desire
shall
not
escape
without
punishment
,
which
shal
be
inflicted
vpon
them
in
due
season
.
Verse
28.
Hee
that
trusteth
in
his
riches
,
shall
fall
:
but
the
righteous
shall
florish
as
a
branch
.
HE
that
so
reposeth
vpon
his
wealth
,
as
that
for
loue
,
and
desire
thereof
,
he
is
willing
,
and
in
confidence
thereof
he
is
bold
to
sin
against
God
;
he
which
hopeth
it
will
keepe
him
from
troubles
,
or
rid
him
out
of
troubles
,
or
any
way
conferre
happinesse
to
him
,
this
man
shall
surely
be
brought
down
,
and
fall
into
mischiefe
.
And
so
by
the
same
proportion
,
shall
all
those
which
trust
to
men
,
or
to
wit
,
or
●o
any
other
creature
.
On
the
other
side
,
iust
men
are
all
on
the
mending
hand
;
they
are
well
planted
,
they
grow
in
a
fruitfull
ground
by
the
riuers
of
water
,
they
haue
the
Lord
Iesus
Christ
for
their
roote
,
they
haue
God
the
Father
to
dresse
and
keepe
them
,
and
therefore
they
shall
florish
as
a
branch
which
groweth
and
hath
greene
leaues
.
The
drought
of
aduersitie
shall
not
hurt
them
,
the
dewes
of
wholesome
prosperitie
shall
not
faile
them
.
They
shall
haue
safetie
for
their
bodies
,
graces
of
their
soules
,
competency
for
their
state
and
all
good
furtherances
for
their
euerlasting
glorie
.
Thus
standeth
the
opposition
:
The
wicked
trust
in
their
riches
and
they
shall
fall
like
rotten
boughes
;
but
the
righteous
trust
in
the
Lord
,
and
they
shall
grow
like
flourishing
branches
.
Vers.
29.
Hee
that
troubleth
his
owne
house
shall
inherit
the
winde
,
and
the
foole
shall
be
seruant
to
the
wise
in
heart
.
HE
is
said
to
trouble
his
house
,
which
doth
mispend
his
goods
,
and
misguide
his
affaires
,
and
misgouerneth
his
people
that
dwell
with
him
.
That
either
doth
corrupt
them
with
sinfulnes
or
molest
them
with
frowardnes
,
or
afflict
them
with
miserie
.
When
he
either
maketh
them
patients
to
beare
the
burthen
of
his
follie
,
or
agents
to
commit
follie
with
him
.
He
shall
inherit
the
winde
,
that
is
,
shall
bring
all
to
nothing
.
His
substance
shall
flie
vp
like
smoake
into
the
ayre
,
and
nothing
bee
left
to
maintaine
him
on
earth
.
And
when
all
his
goods
are
gone
,
his
libertie
must
goe
after
.
This
foole
shall
shall
be
seruant
to
the
wise
in
heart
,
that
is
to
one
who
is
more
prouident
,
discreete
and
carefull
for
his
state
and
household
.
They
were
wont
in
great
wants
to
sell
themselues
for
seruants
,
as
the
Egyptians
did
in
Iosephs
time
.
And
for
great
debts
Gen.
47.
●9
.
to
bee
taken
by
the
creditors
,
and
either
made
their
bondmen
,
or
else
sold
to
others
.
And
one
of
these
,
saith
he
,
is
like
to
be
the
case
of
this
vnthriftie
trouble-house
.
Vers.
30.
The
fruit
of
the
righteous
is
as
a
tree
of
life
,
and
〈◊〉
that
winneth
soules
is
wise
.
THe
meaning
of
these
words
is
,
that
a
godly
man
is
very
plentifull
in
bringing
forth
fruit
,
and
his
fruit
exceeding
profitable
to
them
that
receiue
it
.
Especially
his
instructions
,
consolations
,
prayers
,
and
other
spirituall
means
that
he
vseth
,
to
conuert
,
or
confirme
the
harts
of
his
brethren
.
And
he
himselfe
also
is
not
without
the
fruit
of
his
owne
fruit
;
which
is
intimated
here
by
pronouncing
him
wise
that
winneth
soules
,
that
is
,
which
with
desire
and
endeauour
faithfully
and
discreetly
,
by
Gods
owne
meanes
,
according
to
his
place
and
calling
either
doth
draw
men
out
of
their
sinnes
and
ignorance
,
or
else
faileth
of
successe
therein
,
not
by
his
negligence
,
and
want
of
loue
;
but
rather
by
their
stubbornnesse
and
want
of
will
.
And
herewith
the
Prophet
doth
satisfie
himselfe
,
whatsoeuer
should
bee
the
issue
of
his
ministery
.
Now
saith
the
Isa.
49.
4.
Lord
that
formed
me
from
the
wombe
to
bee
his
seruant
:
that
I
may
bring
Iacob
againe
to
him
,
though
Israel
bee
not
gathered
,
yet
shall
I
be
glorious
in
the
eyes
of
the
Lord
:
and
my
God
shall
be
my
strength
.
On
the
other
side
we
dare
not
take
vpon
vs
to
iustifie
the
hearts
and
states
of
all
those
which
haue
been
occasions
of
any
mans
conuersion
,
if
it
be
not
their
fruit
:
nor
to
ertenuate
the
efficacie
of
euery
vnregenerate
mans
ministery
,
that
his
doctrine
should
win
none
to
saluation
.
It
is
granted
without
question
or
gainsaying
,
that
hee
may
prepare
before
and
build
vp
after
,
and
we
remember
not
any
such
stint
or
restraint
spoken
of
,
but
that
he
may
also
conuert
,
especially
before
his
life
is
stained
with
any
sinfull
behauiour
,
that
might
bring
his
ministery
into
contempt
.
The
power
of
preaching
standeth
in
the
ordinance
of
God
,
by
the
worke
of
his
spirit
,
and
not
in
the
person
of
the
messenger
that
doth
publish
it
.
Vers.
13.
Behold
,
the
righteous
shall
bee
recompenced
on
earth
:
how
much
more
the
w●●ked
and
the
sinner
?
THe
matter
which
he
is
about
to
speak
of
,
is
both
certaine
and
waighty
,
and
such
as
concerneth
euery
man
to
looke
to
in
regard
of
his
owne
case
:
and
therefore
he
presixeth
this
word
,
Behold
,
to
moue
all
to
serious
consideration
of
that
which
is
to
be
said
.
And
that
is
first
touching
the
godly
,
that
they
must
be
corrected
for
their
faults
when
they
offend
,
euen
in
such
manner
and
measure
as
holdeth
some
proportion
with
their
offences
,
though
not
in
equality
,
for
then
who
should
be
able
to
abide
it
?
The
word
recompence
,
therefore
in
this
place
is
not
taken
for
reuengement
,
or
punishment
proceeding
from
Gods
indignation
,
but
a
louing
chastisement
,
though
it
be
sharpe
,
according
to
the
threatning
of
parents
to
their
children
,
whom
they
be
farre
from
hating
,
or
hurting
:
I
will
surely
pay
you
for
this
.
And
that
it
should
appeare
that
nothing
is
intended
against
them
,
for
the
perill
of
their
euerlasting
state
,
there
is
a
limitation
annexed
,
that
it
is
to
be
onely
in
the
earth
.
Next
he
sheweth
the
condition
of
the
wicked
,
that
if
the
righteous
scape
not
scotfree
,
they
must
in
no
sort
bee
spared
,
but
feele
more
heauie
and
fearefull
punishments
,
though
not
in
the
earth
,
yet
in
the
world
to
come
.
CHAPTER
.
XII
.
Vers.
1.
He
that
loueth
correction
,
loueth
knowledge
:
but
he
that
hateth
correction
,
is
brutish
.
HE
that
loueth
instruction
]
Which
doth
apply
himselfe
to
seeke
it
,
by
those
meanes
which
are
ordained
of
God
for
his
people
to
bee
instructed
by
,
and
accepteth
and
maketh
vse
of
it
,
when
it
is
offered
to
him
,
he
loueth
knowledge
,
that
is
,
hath
it
in
due
estimation
,
and
truly
desireth
it
,
&
therefore
shall
also
accordingly
obtaine
it
.
But
he
that
hateth
correction
,
which
refuseth
all
instruction
,
but
especially
will
not
endure
to
be
reproued
,
or
corrected
,
he
is
brutish
,
a
beast
in
a
mans
shape
,
a
foole
in
a
high
degree
of
follie
,
both
for
an
ignorant
mind
and
rude
behauiour
,
and
wretched
condition
.
Vers.
2.
A
good
man
getteth
fauour
of
the
Lord
:
but
a
man
of
wicked
imagination
w●ll
he
condemne
.
A
Good
man
,
which
setteth
his
heart
to
deuise
of
goodnes
,
and
performeth
the
same
in
practise
,
getteth
fauour
of
the
Lord
,
that
is
,
enioyeth
the
assurance
and
comfort
of
his
louing
kindnesse
in
his
soule
,
and
the
good
effects
thereof
both
in
soule
and
body
,
and
euery
other
way
.
But
a
man
of
wicked
imaginations
,
&c.
It
is
the
description
of
a
wicked
man
by
a
periphrasis
,
that
he
is
as
it
were
made
of
sinfull
thoughts
and
purposes
,
and
is
in
the
middest
of
them
.
A
good
man
may
somtimes
haue
euill
imaginations
,
as
Dauid
had
to
destroy
the
whole
house
of
Nabal
,
but
it
was
the
imagination
of
the
man
,
and
he
was
not
a
man
of
such
imaginations
.
He
will
condemne
,
&c.
The
displeasure
of
God
again●
him
is
declared
by
the
effect
,
he
will
conuince
him
,
and
finde
him
guiltie
,
that
is
,
passe
sentence
vpon
him
,
and
cause
execution
to
be
done
accordingly
.
Thus
then
standeth
the
opposition
:
A
good
man
of
godly
meditations
getteth
fauour
of
the
Lord
,
who
therefore
will
saue
him
;
but
an
euill
man
of
wicked
imaginations
,
incurreth
the
displeasure
of
the
Lord
,
who
therefore
will
condemne
him
.
Vers.
3.
A
man
cannot
be
established
by
wickednesse
:
but
the
root
of
the
righteous
cannot
be
moued
.
SInfulnesse
may
seeme
to
serue
a
mans
turne
,
but
in
the
end
it
shall
appeare
it
neuer
did
him
good
.
For
howsoeuer
it
is
an
occasion
of
lifting
many
men
vp
on
hie
in
prosperity
,
yet
it
giueth
them
no
sure
footing
in
their
state
,
but
downe
they
fal
,
and
then
it
had
been
better
for
them
to
haue
stood
still
on
the
ground
.
Wicked
men
often
grow
greater
,
and
faster
then
others
,
but
their
setling
is
not
so
fast
and
firme
,
as
the
other
part
sheweth
The
righteous
though
they
be
not
so
tall
and
spreading
vpwards
,
yet
they
take
roote
the
stronger
downwards
:
and
though
their
boughes
be
shaken
aboue
,
yet
that
will
not
loosen
his
hold
beneath
.
This
is
the
opposition
:
The
vngodly
shall
not
be
established
by
wickednesse
,
but
his
root
shall
be
plucked
vp
;
but
the
righteous
shall
bee
established
by
godlinesse
,
and
his
root
shall
not
be
moued
.
Vers.
4.
A
vertuous
woman
is
the
crowne
of
her
husband
:
but
she
that
maketh
him
ashamed
is
a
rottennesse
in
his
bones
.
A
Vertuous
woman
,
which
feareth
God
,
and
loueth
her
husband
,
and
is
faithfull
in
her
calling
,
is
a
crowne
to
her
husband
,
she
is
for
his
honour
and
credit
,
and
consequently
for
his
profit
and
comfort
.
But
she
that
maketh
him
ashamed
,
which
either
by
her
leaudnesse
and
rudenesse
,
doth
bring
him
into
contempt
,
or
at
least
maketh
him
to
hold
downe
his
head
,
or
by
negligence
,
pride
and
wastfulnesse
doth
weaken
his
estate
,
and
bringeth
him
to
want
,
she
is
a
rottennesse
in
his
bones
,
that
is
,
a
torment
and
corrasiue
to
his
heart
,
as
grieuous
as
the
ach
of
the
bones
,
or
corruption
of
the
marrow
,
which
is
more
painfull
and
incurable
then
an
vlcer
in
the
flesh
.
The
Antithesis
is
thus
:
A
vertuous
woman
is
the
crowne
of
her
husband
,
and
so
a
great
ioy
and
gladnesse
to
his
heart
:
but
a
vicious
woman
is
a
shame
to
her
husband
,
and
as
a
rottennesse
in
his
bones
.
Vers.
5.
The
thoughts
of
the
iust
are
right
:
but
the
counsels
of
the
wicked
are
deceit
.
GOdly
men
are
not
altogether
void
of
thoughts
that
are
not
right
and
allowable
:
somtimes
Satan
casteth
in
matter
to
turne
them
out
of
the
right
course
:
sometimes
their
owne
flesh
will
play
it
part
,
and
stirre
vp
desire
of
commodity
and
praise
,
and
pleasures
,
and
such
like
in
them
:
but
these
are
as
the
muddinesse
that
may
be
for
a
time
in
a
good
fountaine
that
is
troubled
:
these
they
allow
not
:
these
they
resist
,
and
iudge
themselues
for
;
and
therefore
God
taketh
notice
onely
of
them
that
are
good
tending
to
his
seruice
and
glory
,
their
owne
saluation
,
and
the
benefit
of
their
brethren
.
On
the
other
side
,
the
counsels
of
the
wicked
,
that
is
,
their
deuices
,
plots
,
and
purposes
in
themselues
(
for
they
are
here
rather
the
work
of
the
minde
then
of
the
tongue
,
and
opposed
to
the
thoughts
of
the
godly
)
are
deceit
,
tending
either
to
the
circumuention
and
wronging
of
others
,
or
to
the
cloaking
and
hiding
of
their
owne
sinfulnesse
.
Vers.
6.
The
talking
of
the
wicked
is
to
lie
in
waite
for
blood
:
but
the
mouth
of
the
righteous
will
deliuer
them
.
THese
words
are
not
to
bee
vnderstood
to
meane
all
sorts
of
wicked
men
,
but
such
as
are
malitious
:
and
their
speeches
too
,
of
such
as
they
maligne
,
doe
principally
tend
to
the
insnaring
and
catching
of
them
,
and
that
to
their
destruction
so
farre
as
they
can
effect
it
:
if
not
by
violence
vpon
their
bodies
to
the
taking
away
of
their
liues
,
yet
by
oppression
otherwise
to
the
ruine
of
their
estate
.
Now
the
contrarie
is
to
bee
found
in
the
godly
,
who
vse
their
lips
as
much
as
in
them
is
,
to
succour
such
as
the
wicked
lie
in
waite
for
:
either
as
P
〈…〉
nephew
did
,
by
discouering
the
practises
against
them
,
or
being
suters
for
them
,
or
cleering
their
innocency
.
And
this
●●
spoken
of
their
endeauour
,
and
not
of
the
euent
,
for
that
●●
many
times
otherwise
.
Vers.
7.
God
ouer
throweth
the
wicked
,
and
they
are
not
:
b●
the
house
of
the
righteous
shall
stand
.
WHen
the
state
of
the
vngodly
which
are
not
God●
chosen
,
changeth
from
prosperity
to
aduersitie
,
it
seldome
stayeth
till
they
be
vtterly
destroyed
,
both
themselues
,
and
their
houses
:
This
word
,
are
not
,
signifieth
a
slaughter
and
killing
,
as
it
is
spoken
of
the
murthering
of
the
infants
by
Herod
,
Mat.
2.
18.
Ier.
31.
15.
In
Rama
was
a
voice
heard
,
mourning
,
and
weeping
,
and
great
lamentation
:
Rachel
weeping
for
her
children
,
and
would
not
be
comforted
,
because
they
were
not
.
But
here
is
more
vnderstood
,
then
the
losse
of
naturall
life
,
and
that
is
,
the
perdition
of
soule
and
body
.
And
yet
not
the
extinction
of
either
:
for
the
soule
shall
neuer
vanish
away
,
nor
the
body
for
euer
:
they
shall
not
find
so
much
mercie
at
Gods
hands
.
Their
being
shall
not
cease
,
but
their
comfortable
and
well
being
.
They
shall
bee
euerlasting
,
euerlastingly
to
beare
the
burthen
of
Gods
wrath
,
and
to
suffer
the
vnsufferable
torment
of
death
and
damnation
.
But
the
house
of
the
righteous
,
that
is
,
he
,
and
those
things
which
appertaine
vnto
him
,
shall
be
preserued
from
being
ouer
throwne
to
ruine
.
His
soule
may
be
assaulted
with
tentations
,
and
his
body
afflicted
with
many
maladies
,
and
many
blasts
of
crosses
and
afflictions
may
trouble
him
sore
:
yea
both
himselfe
and
his
estate
may
seeme
to
come
to
an
end
,
but
it
is
only
as
a
tree
transplanted
,
and
not
extirpated
,
or
rooted
out
;
for
as
much
as
it
is
set
in
better
ground
:
or
as
an
house
remoued
and
taken
downe
,
to
be
made
a
firmer
,
and
more
beautifull
building
,
but
fall
downe
and
perish
it
doth
not
.
Vers.
8.
A
man
shall
bee
commended
according
to
his
wisedome
:
but
the
froward
in
heart
shall
be
despised
.
AS
euery
one
is
more
wise
&
godly
,
so
shall
he
haue
more
true
praise
&
honor
:
Somtimes
,
&
very
often
the
wicked
shal
commend
him
,
commonly
the
righteous
,
and
alwaies
the
Lord
himselfe
,
but
most
of
all
at
the
last
day
,
before
all
men
,
and
Angels
,
as
our
Sauiour
telleth
vs
in
the
25
of
Matth.
Contrariwise
the
froward
in
heart
,
such
whose
harts
reiect
al
good
instructions
and
graces
,
shall
be
despised
,
and
brought
to
contempt
among
men
in
this
life
,
or
their
faults
breake
out
after
they
are
dead
,
or
be
manifested
before
all
the
world
at
the
day
of
the
Lord
.
This
is
the
opposition
;
He
that
is
vpright
of
hart
shall
be
commended
for
his
wisedome
:
but
he
that
is
froward
of
heart
,
shall
be
despised
for
his
follie
.
Verse
9.
He
that
is
despised
,
and
is
his
owne
seruant
,
is
better
then
he
that
boasteth
himselfe
,
and
lacketh
bread
.
HE
that
is
despised
,
that
is
,
of
meane
estate
,
for
which
the
foolish
proud
worldlings
commonly
haue
men
in
contempt
▪
●nd
is
his
owne
seruant
,
that
is
▪
industrious
and
d●ligent
by
labour
to
prouide
himselfe
of
things
that
be
needfull
,
(
and
so
euer
they
may
truly
bee
called
their
owne
seruants
,
that
are
faithfull
in
another
mans
seruice
)
is
better
then
he
that
boasteth
himselfe
,
that
is
,
which
standeth
vpon
his
reputation
,
and
yet
lacketh
bread
,
hath
little
or
nothing
to
maintaine
himselfe
withall
:
for
bread
is
put
here
for
all
manner
of
necessarie
prouision
.
He
is
the
better
man
,
and
in
the
better
state
whom
the
Lord
doth
more
regard
;
which
doth
performe
the
better
offices
to
his
brethren
;
who
doth
eate
the
labours
of
his
hands
,
and
comfortably
enioyeth
the
fruite
of
his
trauailes
;
whose
wisedome
and
prouidence
all
wise
men
take
notice
of
and
commend
.
Verse
10.
A
righteous
man
regardeth
the
life
of
his
beast
,
but
the
mercies
of
the
wicked
are
cruell
.
THe
purpose
and
drift
of
these
words
tendeth
to
this
,
that
euery
godly
and
righteous
man
is
also
mercifull
:
and
that
no
wicked
person
can
possibly
haue
any
true
pitie
or
compa●sion
in
him
.
A
righteous
man
,
euery
one
that
feareth
God
and
is
faithfull
,
regardeth
the
life
of
his
beast
,
his
loue
and
kindnes
and
good
dealing
is
so
plentifull
to
men
,
and
especially
those
which
depend
vpon
him
,
and
be
of
his
charge
,
and
at
his
finding
,
that
it
floweth
ouer
also
to
the
cattell
,
and
creatures
which
he
owneth
or
vseth
or
is
put
in
trust
to
look
to
,
or
hath
opportunitie
offered
to
preserue
from
hurt
or
perishing
.
But
the
mercies
of
the
wicked
,
those
actions
and
waies
of
theirs
which
carrie
the
fairest
shew
and
colour
of
mercie
,
are
cruel●
,
haue
crueltie
mixed
therewith
,
either
in
purpose
or
manner
or
euent
insuing
thereupon
:
either
the
hurt
onely
benefiting
an
other
:
or
doe
a
good
turne
to
a
man
in
a
smaller
matter
,
and
mischiefe
to
the
same
,
in
a
greater
;
by
poysoning
the
soule
,
vnder
pretence
of
pleasuring
him
by
some
outward
commoditie
:
or
laying
a
baite
for
him
,
by
giuing
a
trifle
,
to
draw
him
into
his
net
,
for
the
ouerthrow
,
or
impairing
of
his
estate
,
&c.
And
if
there
be
such
crueltie
in
their
kindnesse
,
in
their
liberalitie
,
in
their
mercie
;
what
is
to
be
looked
for
in
their
hatred
,
in
their
displeasure
,
in
their
wrath
and
fiercenes
?
Vers.
11.
He
that
tilleth
his
land
,
shall
be
satisfied
with
bread
:
but
he
that
followeth
the
idle
,
is
destitute
of
vnderstanding
.
HE
that
tilleth
his
land
]
Which
is
industrious
and
faithfull
to
doe
good
in
any
honest
vocation
:
although
he
instanceth
in
this
one
worke
of
husbandrie
,
a
set
seruice
very
laudable
and
praise
worthie
,
for
the
common
vtilitie
,
and
generall
necessitie
of
it
,
shall
be
satisfied
with
bread
,
shall
haue
competencie
of
all
things
that
are
needfull
for
him
,
and
that
with
comfort
and
good
contentation
,
if
hee
be
godly
and
religious
also
,
and
not
prodigall
,
or
greedie
of
gaine
:
for
pietie
bringeth
contentment
:
but
it
is
as
possible
to
fill
vp
a
bottomlesse
gulfe
with
water
,
as
to
satisfie
a
voluptuous
person
which
deuoureth
wealth
as
fast
as
hee
getteth
it
;
or
a
rauenous
worldling
whose
heart
and
desire
is
like
to
hell
and
the
graue
,
incessantly
hungrie
.
But
he
that
followeth
the
idle
,
vaine
fellowes
,
which
giue
themselues
to
no
good
trade
or
occupation
,
and
is
idle
as
they
are
,
is
destitute
of
vnderstanding
,
plaieth
the
foole
,
and
shall
feele
the
smart
and
paine
of
it
,
with
miserable
and
grieuous
penurie
,
as
wanting
meanes
of
maintenance
,
and
the
help
of
friends
to
relieue
him
,
and
resolution
of
minde
to
vndergoe
so
heauie
a
burthen
with
patience
.
The
opposition
is
:
He
that
tilleth
his
land
is
wise
,
and
shall
be
satisfied
with
bread
:
but
hee
that
followeth
the
idle
,
or
is
idle
(
for
that
is
the
meaning
)
is
destitute
of
vnderstanding
,
and
shall
bee
filled
with
pouertie
.
So
is
the
supplie
made
:
Chap.
28.
19.
Vers.
12.
The
wicked
desireth
the
defence
of
them
that
be
euill
:
but
the
roote
of
the
righteous
giueth
it
.
WHen
the
vngodly
do
come
into
perils
,
and
afflictions
,
and
troubles
doe
come
vpon
them
,
all
their
hope
of
helpe
resteth
wholly
in
men
,
and
those
not
the
godly
which
might
direct
them
,
or
pray
for
them
,
but
sinfull
persons
as
bad
as
themselues
,
whose
fauour
and
power
they
trust
vnto
,
but
in
vaine
,
for
they
are
deceiued
by
them
:
but
the
righteous
are
not
,
or
neede
not
to
bee
driuen
to
such
shifts
,
the
Lord
Iesus
Christ
their
roote
vndertaketh
their
preseruation
,
and
doth
not
onely
make
a
shew
thereof
,
but
effectually
performeth
it
.
Verse
13.
The
euill
man
is
snared
by
the
wickednesse
of
h●s
lips
,
but
the
wise
shall
come
out
of
aduersitie
.
AS
wicked
men
doe
maliciously
abuse
their
tongues
to
the
hurt
of
others
,
so
also
many
times
they
ouershoo●e
themselues
so
farre
as
that
aduantage
is
taken
of
their
words
to
their
owne
peril
and
hurt
:
they
either
alienate
their
friends
,
or
prouoke
their
enemies
,
or
expose
themselues
to
the
will
and
power
of
them
that
lie
in
waite
for
them
,
or
cast
themselues
into
the
Magistrates
hand
,
for
sedicious
or
contemptuous
speeches
:
finally
,
by
committing
of
one
absurditie
,
or
other
,
they
are
intangled
and
caught
,
as
a
bird
in
a
net
,
or
a
beast
in
a
toyle
:
as
on
the
other
side
the
godly
doe
oftentimes
helpe
themselues
out
of
troubles
by
the
wisedome
of
their
speeches
.
For
sometimes
the
equitie
of
their
cause
is
found
out
and
fauoured
by
reason
of
their
forcible
and
good
arguments
vsed
and
pressed
in
their
apologie
▪
sometimes
their
mild
behauiour
and
softnes
of
speech
much
worketh
vpon
their
aduersaries
,
being
not
implacable
,
to
pacifie
their
displeasure
,
and
to
mitigate
their
fiercenes
:
sometimes
friends
are
solicited
,
and
perswaded
by
their
wise
discourse
to
stand
in
their
defence
,
or
to
intercede
for
them
:
and
alwaies
their
prayers
to
God
are
effectuall
for
their
helpe
and
succour
.
Verse
14.
A
man
shall
be
satiat
with
good
things
by
the
fruite
of
his
mouth
,
and
the
recompence
of
a
mans
hands
shall
God
giue
vnto
him
.
A
Man
shall
be
satiate
with
good
things
,
&c.
That
is
,
shall
be
recompensed
by
the
Lord
with
great
blessings
,
for
the
good
vsage
of
his
tongue
,
when
hee
speaketh
to
Gods
glorie
,
and
the
edification
of
his
brethren
,
or
for
iustice
and
equitie
in
the
behalfe
of
them
that
are
wronged
,
and
iniuriously
dealt
with
.
He
will
stirre
vp
men
to
loue
him
,
and
shew
kindnesse
vnto
him
,
yea
those
sometimes
which
be
of
great
place
,
and
able
to
doe
him
much
good
,
as
it
is
said
,
he
that
loueth
purenes
of
heart
,
for
the
grace
of
his
lippes
the
King
shall
be
his
friend
,
Prou.
22.
11.
But
especially
hee
himselfe
will
bestow
vpon
him
all
good
things
for
this
life
,
and
graces
for
euerlasting
life
,
and
glorie
for
life
euerlasting
.
And
●he
recompence
,
&c.
And
so
shall
euery
mans
good
workes
be
also
rewarded
with
mercie
and
fauour
,
though
there
be
nothing
in
them
of
desert
and
merit
.
Verse
15.
The
way
of
a
foole
is
right
in
his
owne
eyes
,
but
hee
that
heareth
counsell
is
wise
.
THe
way
of
a
foole
]
The
wicked
course
and
behauiour
of
a
sinfull
person
,
whom
God
reputeth
a
foole
,
(
for
it
is
not
vnderstood
of
an
idiot
,
as
may
appeare
by
the
comparison
betweene
them
,
chap.
26.
12.
Scest
thou
a
man
wise
in
his
own
conceit
▪
there
is
more
hope
of
a
foole
then
of
him
)
is
right
in
his
owne
eyes
;
he
liketh
of
it
,
and
alloweth
himselfe
in
it
,
as
safe
&
good
for
him
to
walke
in
,
and
consequently
reiecteth
all
good
aduice
,
and
admonitions
:
But
he
that
heareth
counsell
which
suspecteth
his
owne
iudgement
,
and
receiueth
direction
from
them
that
are
wise
and
godly
,
and
obeyeth
it
,
he
is
wise
,
sheweth
the
wisedome
that
he
had
before
,
and
learneth
more
,
and
findeth
the
fruite
of
it
by
good
effect
.
Verse
16.
A
fooles
wrath
is
made
knowne
the
same
day
,
but
a
prudent
man
couereth
shame
.
THe
meaning
of
the
holy
Ghost
is
not
to
condemne
all
kinde
of
anger
:
for
it
is
one
of
the
powers
of
the
soule
which
God
created
as
an
ornament
in
men
,
and
godly
anger
is
a
part
of
Gods
image
in
him
,
and
a
grace
commended
in
Moses
,
Elias
,
Elisha
,
and
our
Sauiour
himselfe
,
and
hee
that
is
alwaies
altogether
destitute
of
this
doth
prouoke
God
to
bee
angrie
with
him
,
for
want
of
zeale
and
hatred
of
sinne
,
but
it
is
a
passionate
anger
that
is
here
reproued
,
which
is
not
a
power
of
the
soule
but
an
impotencie
.
He
that
conceiueth
the
other
is
an
agent
,
and
doth
a
seruice
to
God
:
but
hee
that
is
mo●e●
with
this
,
is
a
meere
patient
,
and
sinne
hath
in
that
case
preuailed
against
him
.
Now
it
is
said
that
a
foole
will
be
knowne
the
same
day
,
that
is
,
suddenly
and
speedily
,
as
soone
as
he
is
pr●uoked
,
he
will
shew
it
by
out
cries
,
reuilings
or
threatnings
,
●●
other
such
like
signes
of
choller
:
But
a
wise
man
,
so
farre
as
his
wisedome
worketh
,
and
his
naturall
corruption
and
infirmities
breake
not
out
,
will
hide
shame
,
that
is
,
will
suppres●e
his
anger
,
and
passe
by
the
iniuries
offered
to
him
,
and
not
disgrace
himselfe
by
returning
reprochfull
speeches
to
him
that
hath
done
him
the
wrong
.
Verse
17.
He
that
speaketh
truth
,
will
sh●w
righteousnes
▪
〈◊〉
a
false
witnesse
vseth
deceit
.
HE
that
speaketh
,
ordinarily
in
his
common
speech
,
th●
which
is
true
,
will
shew
righteousnes
,
that
is
,
will
carrie
himselfe
iustly
and
further
righteousnes
with
his
testimo●ie
,
when
he
shall
be
publikely
called
thereunto
▪
But
a
false
witnesse
,
a
false
man
becomming
a
false
witnesse
,
will
vs●
d●●eit
,
〈◊〉
make
a
shew
of
truth
,
and
peraduenture
vtte●
〈◊〉
part
thereof
,
but
with
such
craft
and
cunning
,
as
shall
●e
co
〈…〉
●●
righteousnes
,
and
hurtfull
to
any
good
cause
.
For
the
loue●
the
truth
causeth
the
one
to
vtter
it
constantly
in
pri●at●
,
and
therefore
he
will
with
good
regard
promote
the
same
in
publike
,
where
it
is
more
to
bee
honoured
,
and
will
doe
the
more
good
:
and
the
other
being
an
enemie
to
equity
and
iustice
,
cannot
easily
be
induced
to
deale
faithfully
,
and
soundnesse
for
the
same
.
Vers.
18.
There
is
that
speaketh
words
like
the
pricking
of
a
sword
:
but
the
tongue
of
wise
men
is
health
.
THere
is
,
a
brood
and
companie
of
sinfull
fooles
,
which
speake
words
like
the
prickings
of
a
sword
,
that
is
,
dangerous
and
pernitious
,
which
pierce
deeper
to
the
hurt
of
mens
names
and
states
then
the
edge
and
point
of
a
sword
doth
to
ones
body
.
But
the
tongue
of
the
wise
is
health
,
their
speeches
are
wholesome
and
helpfull
both
to
themselues
and
others
.
The
former
sort
are
as
cruell
and
hurtfull
manslayers
who
abuse
their
weapons
to
sheading
of
blood
,
and
the
latter
as
mercifull
and
helpfull
Surgeons
which
addresse
themselues
to
bind
vp
wounds
,
and
apply
plaisters
for
the
curing
thereof
,
to
the
preseruation
of
mens
liues
.
Vers.
19.
The
lip
of
truth
shall
be
stable
for
euer
,
and
a
lying
tongue
but
for
a
moment
.
THe
meaning
is
,
that
such
as
speake
the
truth
in
vprightnesse
will
not
varie
in
their
talke
,
but
tell
the
same
tale
againe
,
and
bee
like
to
themselues
in
that
which
they
shall
say
,
whereas
liars
be
in
and
out
,
affirming
and
denying
,
and
speaking
contradictions
in
the
same
matter
.
The
true
man
is
made
stable
and
constant
in
his
testimonie
and
assertions
,
partly
by
exercise
,
in
that
it
is
his
custome
to
vtter
nothing
but
verity
:
partly
by
his
affection
,
which
cannot
brooke
variable
affirmations
;
partly
by
the
benefit
of
memorie
,
which
is
much
confirmed
by
the
vnchangeable
matter
of
truth
which
he
first
deliuered
:
and
of
all
these
helpes
the
liar
is
destitute
,
and
therefore
it
is
no
strange
thing
to
find
him
so
vncertaine
,
and
variable
in
his
sayings
.
Vers.
20.
Deceit
commeth
to
the
heart
of
them
that
practise
mischiefe
,
and
ioy
to
the
counsellers
of
peace
.
DEceit
commeth
to
the
heart
,
&c.
That
is
,
sorrow
&
griefe
commeth
to
the
harts
of
them
that
plot
mischief
against
others
by
aduice
or
attempt
,
when
they
shall
find
themselues
deceiued
in
their
deuices
.
For
as
much
as
they
are
often
de●e●ted
of
their
purposes
,
their
power
failing
their
willes
;
where●●
they
conceiued
some
notable
exploits
of
hurt
,
and
trauelled
with
villanie
,
they
bring
forth
a
lie
,
and
see
all
their
pro●ects
frustrate
,
when
that
which
they
absolutely
presum●d
of
,
is
t●tally
preuented
.
And
be
it
that
they
succeed
in
their
attempts
according
to
their
desires
(
as
Achab
seemed
to
get
as
good
an
estate
in
Naboths
vineyard
,
as
counsel
could
deuise
(
yet
the
consequent
therof
faileth
,
the
euent
of
it
is
nothing
answerable
to
their
precedent
hopes
,
they
looked
for
glory
▪
and
●●t
with
shame
,
they
concluded
of
comfort
and
felicity
,
and
find
nothing
but
vexation
,
trouble
and
miserie
.
But
such
as
vse
their
thoughts
and
words
to
moue
men
to
bee
at
peace
with
God
and
their
neighbours
,
and
to
walke
in
the
way
of
peace
and
good
prosperity
,
shall
not
faile
of
the
comfort
of
their
faithfull
and
wholesome
counsell
.
For
God
will
blesse
them
,
and
me●
will
loue
them
,
and
their
owne
consciences
will
continually
minister
matter
of
ioy
and
consolation
vnto
them
.
Vers.
21.
The
punishment
of
iniquitie
shall
not
befall
the
iust
,
but
the
wicked
are
full
of
euill
.
AFflictions
and
corrections
may
come
vpon
the
righteous
,
but
no
reu●●ging
curse
tending
to
destruction
▪
as
if
they
were
abiects
.
Wholesome
medicines
(
such
as
crosses
are
to
the
godly
)
are
not
wont
to
be
ministred
in
hatred
,
and
with
purpose
to
kill
,
but
in
mercy
and
loue
,
for
recouerie
of
health
,
and
conseruation
of
life
.
But
the
wicked
are
full
of
euill
,
both
of
guiltinesse
and
continuall
practise
:
according
to
the
corruption
of
their
hearts
,
which
the
righteous
are
purged
from
,
and
therefore
also
of
those
punishments
which
the
righteous
escape
.
Vers.
22.
The
lying
lips
are
abomination
to
the
Lord
:
but
they
that
deale
truly
are
his
delight
.
THe
sense
is
plaine
enough
of
it selfe
,
if
the
supply
be
made
of
that
which
is
vnderstood
in
both
clauses
.
The
Lord
abhorreth
lying
lips
,
that
is
,
those
persons
that
abuse
their
lips
to
lying
,
which
will
also
be
false
in
their
deeds
:
and
he
is
well
pleased
with
them
that
deale
faithfully
,
which
will
likewise
be
true
in
their
words
.
And
by
this
saying
,
the
spirit
of
God
doth
intimate
the
wretched
and
damnable
estate
of
those
which
vse
falshood
●n
their
speeches
and
actions
:
for
what
can
tongue
expresse
,
or
mind
apprehend
,
more
horrible
&
hideous
,
then
Gods
indignation
,
proceeding
from
the
g●eatnesse
of
his
hatred
,
when
hee
hath
a
creature
in
per●ect
detestation
?
And
therefore
also
on
the
other
side
,
the
blessed
condition
of
iust
and
true
men
is
notified
,
with
whom
the
Lord
is
so
well
pleased
,
as
that
hee
respecteth
them
with
singular
contentment
,
they
are
his
fauorites
most
de●re
vnto
him
,
his
ioy
and
pleasure
is
in
them
,
and
then
what
euill
can
befall
them
,
or
what
good
,
that
is
truly
good
,
can
be
detained
from
them
?
Verse
23.
A
prudent
man
concealeth
knowledge
:
but
the
heart
of
fooles
publisheth
foolishnesse
.
A
Prudent
man
▪
he
that
is
of
good
discretion
,
&
hath
learned
to
be
warie
&
circumspect
,
concealeth
knowledge
,
not
that
he
shutteth
it
vp
altogether
,
without
any
vse
or
benefit
of
it
to
others
:
for
that
were
contrary
to
the
profession
which
the
Prophet
maketh
of
that
wherein
euery
godly
man
ought
to
follow
him
;
I
haue
not
hid
thy
righteousnesse
within
my
heart
,
but
I
haue
declared
thy
truth
and
thy
saluation
;
I
haue
not
concealed
thy
mercy
and
thy
truth
from
the
great
congregation
.
Psalm.
40.
10.
And
that
were
contrary
to
the
testimonie
which
is
giuen
of
wise
men
,
Chap.
15.
7.
The
lips
of
the
wise
doe
spread
abread
knowledge
.
But
he
will
obserue
all
good
circumstances
of
speaking
,
that
it
●ee
in
time
and
place
,
when
good
opportunitie
doth
require
it
,
and
good
effect
is
like
to
be
wrought
by
it
.
And
contrariwis●
the
heart
of
a
foole
which
leadeth
his
tongue
(
for
guide
it
hee
doth
not
)
doth
set
the
tongue
on
worke
either
to
vtte●
bad
matter
,
or
that
which
is
good
in
bad
manner
that
euery
man
may
see
the
follie
which
is
in
it
.
Vers.
24.
The
hand
of
the
diligent
shall
beare
rule
:
but
the
deceitfull
shall
be
vnder
tribute
.
THe
hand
of
the
diligent
,
that
is
,
diligent
men
who
vse
their
hands
,
or
other
members
of
their
bodies
,
or
else
their
minds
to
some
honest
and
profitable
trauel
according
to
their
calling
shall
beare
rule
,
and
attaine
to
some
good
place
of
estimation
.
But
idle
persons
whom
want
and
other
occasions
draw
to
deceitfull
courses
to
shift
for
themselues
,
as
wee
haue
shewed
in
the
fourth
verse
of
the
tenth
chapter
,
shall
bee
made
vnderlings
,
and
brought
into
subiection
and
seruilitie
,
if
not
of
authoritie
:
for
notwithstanding
that
diuers
of
them
haue
not
power
to
command
,
or
to
punish
,
yet
they
are
so
much
regarded
and
feared
for
their
vprightnesse
,
as
that
their
superiours
oftentimes
as
well
as
their
inferiours
,
bee
afraid
to
fault
in
their
presence
,
and
are
more
willing
that
greater
personages
should
haue
knowledge
of
their
offences
then
they
.
So
then
their
diligence
is
a
meanes
either
to
promote
them
to
great
place
,
as
many
times
it
commeth
to
passe
,
or
else
to
win
them
credit
and
reuerence
in
lower
places
.
Vers.
25.
Heauinesse
in
the
heart
of
a
man
doth
bring
it
downe
:
but
a
good
word
reioyceth
it
.
HEauinesse
of
heart
,
that
is
,
such
sorrowes
or
feares
as
are
not
godly
,
and
effects
of
faith
,
but
proceeding
from
infidelitie
,
or
carnall
respects
,
especially
being
excessiue
,
doth
bring
downe
the
heart
,
not
humbling
it
kindly
,
so
as
pride
may
be
taken
away
,
but
either
filling
it
with
discouragement
,
or
distemper
,
against
which
the
Prop●et
wrestled
with
sundry
conflicts
:
Why
art
thou
cast
downe
my
soule
and
art
vnqui●●
or
tumultuous
within
me
.
Psal.
42.
5.
Now
withall
hee
prescribeth
the
remedie
whereby
this
disease
of
hurtfull
sorrow
and
pensiuenesse
may
bee
cured
,
and
that
is
with
good
words
.
For
the
comfortable
speech
of
a
friend
,
but
especially
the
wholesome
word
of
God
,
declaring
the
remission
of
si●s
,
and
the
fauour
of
God
,
expelleth
the
heauinesse
of
the
heart
,
and
and
refresheth
it
with
ioy
and
comfort
.
Vers.
26.
The
righteous
is
more
excellent
then
his
neighbour
,
but
the
way
of
the
wicked
will
deceiue
them
.
THe
righteous
▪
that
is
,
euery
godly
man
who
hath
attained
to
vprightnesse
▪
though
not
to
p●rfection
of
righteousnesse
,
is
better
then
his
neighbour
,
is
better
beloued
and
graced
of
God
,
and
more
esteemed
of
godly
wise
men
,
and
hath
that
in
him
which
maketh
him
more
commendable
then
any
other
that
is
vnrighteous
and
sinfull
:
and
so
his
way
is
answerable
to
his
hope
.
But
the
wicked
desiring
,
and
seeking
,
and
expecting
an
excellencie
aboue
others
,
are
notwithstanding
contemptible
,
and
grow
in
time
to
bee
contemned
,
and
so
their
way
deceiueth
them
.
Vers.
27.
The
deceitfull
man
ros●eth
not
that
which
he
tooke
in
hunting
:
but
the
riches
of
the
diligent
man
are
pretious
.
THe
deceitfull
,
&c.
That
is
a
prouerb●all
kind
of
speech
,
signifying
that
they
sh〈…〉
not
enioy
nor
haue
the
benefit
of
that
which
they
get
by
craft
and
falshood
.
If
the
whole
similitude
be
fully
set
downe
,
the
meaning
will
the
better
appeare
.
Euen
as
hunters
many
times
when
they
take
a
prey
,
yet
tast
not
of
it
,
nor
fare
the
better
for
it
;
(
for
dogs
may
eate
it
vp
,
or
some
other
occurrent
may
fall
out
to
depriue
them
of
it
,
as
many
lets
come
betweene
the
mouth
and
the
morsell
)
so
vniust
and
deceitfull
men
,
though
they
attaine
to
wealth
and
riches
,
may
bee
assured
that
they
shall
neuer
haue
any
sound
profit
or
comfort
by
them
.
Where
by
the
way
may
b●e
seen
the
different
end
of
the
hunting
that
was
vsed
in
those
daies
,
and
of
this
which
is
practised
of
many
in
our
times
.
They
made
it
an
exercise
for
profit
,
and
thereby
as
it
may
appeare
,
prouided
food
for
themselues
,
and
the
families
wherein
they
liued
,
as
is
to
be
seene
in
the
example
of
Esau
himselfe
,
who
vsed
to
bring
home
venison
to
his
father
.
But
it
is
ordinary
now
with
diuers
to
bestow
a
great
part
of
their
time
to
hunt
meerely
for
pleasure
,
without
any
commodity
.
They
voluntarily
defraud
themselues
of
the
prey
which
they
take
,
their
housholds
haue
not
the
better
cheere
by
their
hunting
,
but
the
worse
.
They
consume
themselues
,
and
wast
their
goods
,
and
impouerish
their
wiues
and
children
,
by
following
their
sports
,
and
neglecting
their
estate
:
by
feeding
so
many
dogs
,
as
that
thereby
they
faile
both
of
care
and
ability
to
prouide
for
their
people
.
But
the
riches
of
the
diligent
are
pretious
:
that
is
,
those
things
which
they
that
are
both
faithfull
and
industrious
doe
gaine
and
get
by
lawfull
meanes
,
,
shall
doe
them
good
,
and
serue
for
their
comfort
.
Vers.
28.
Life
is
in
the
way
of
righteousnes
,
and
in
that
path-way
there
is
no
death
.
LIfe
,
&c.
The
meaning
is
,
that
they
which
are
righteous
me
iustified
by
the
merits
of
Christ
,
&
sanctified
by
his
spirit
▪
&
obedient
to
his
wil
in
working
that
which
is
agreeable
to
his
word
,
are
in
state
of
life
euerlasting
.
The
life
of
grace
they
haue
possession
of
already
;
the
life
of
glory
is
assured
to
them
by
the
life
of
grace
:
whosoeuer
hath
the
one
,
can
neuer
fa●le
of
the
other
.
And
therefore
it
is
said
that
there
is
no
death
in
that
part
.
They
are
deliuered
from
the
first
death
,
which
hath
power
ouer
all
sinful
men
in
this
world
:
and
they
shal
neuer
come
into
the
second
,
which
is
the
portion
of
reprobates
in
the
world
to
come
.
And
this
is
confirmed
by
the
testimony
of
Christ
himself
,
saying
,
Verily
,
verily
▪
I
say
vnto
you
,
he
that
heareth
my
word
,
and
beleeueth
in
him
that
sent
me
,
hath
euerlasting
life
,
and
shall
not
come
into
condemnation
,
but
hath
passed
from
death
to
life
.
CHAPTER
.
XIII
.
Vers.
1.
A
wise
sonne
hearkeneth
to
the
instruction
of
his
father
:
but
a
scorner
will
heare
no
rebuke
.
A
Wise
sonne
,
that
is
,
a
godly
and
prudent
child
of
either
sex
;
male
,
or
female
,
sonne
,
or
daughter
,
will
receiue
,
obserue
and
obey
the
good
lessons
and
counsell
both
of
father
and
mother
.
But
a
scorner
,
that
is
,
an
obstinate
sinfull
person
,
will
heare
no
rebuke
that
is
,
he
will
bee
so
farre
from
profiting
by
the
reproofes
of
any
,
though
he
be
a
friend
,
though
a
brother
,
though
a
most
tender
father
,
that
he
will
not
so
much
as
brooke
or
beare
it
,
without
contempt
at
the
least
,
of
the
partie
which
rebuketh
him
;
little
regardeth
he
who
admonisheth
him
,
though
hee
haue
neuer
so
great
authority
:
or
of
what
faults
,
though
they
be
neuer
so
manifest
,
or
hainous
,
or
dangerous
;
or
with
what
mind
,
though
out
of
greatest
loue
,
and
for
his
greatest
good
:
or
in
what
manner
,
though
most
mildly
,
and
with
all
lenity
and
kindnesse
.
Vers.
2.
A
good
man
shall
eate
the
fruit
of
his
mouth
:
but
the
soule
of
the
transgressors
,
violence
.
THe
meaning
of
the
first
part
of
this
verse
is
,
that
godly
men
shall
be
blessed
,
both
for
,
and
by
their
gratious
,
wise
,
and
seasonable
speeches
:
and
consequently
for
their
religious
and
righteous
behauiour
;
and
to
this
in
the
other
part
is
opposed
the
condition
of
the
godlesse
:
that
their
soules
,
that
is
,
themselues
,
at
least
in
their
soules
,
shall
bee
required
with
violence
for
their
cruelty
,
and
other
euill
deeds
which
they
haue
done
:
and
consequently
for
their
wicked
words
which
they
haue
spoken
.
So
it
is
all
one
in
sense
with
the
fourteenth
verse
of
the
twelfth
Chapter
,
where
it
is
said
:
that
a
man
shall
be
saciate
with
good
things
by
the
fruit
of
his
mouth
;
and
the
recompence
of
a
mans
hands
,
shall
God
giue
vnto
him
.
Vers.
3.
He
that
keepeth
his
m●uth
,
keepeth
his
life
:
but
destruction
shall
be
vnto
him
that
openeth
his
lips
wide
.
HE
that
keepeth
his
mouth
]
Which
is
considerate
and
warie
in
his
words
,
neuer
speaking
but
when
he
ought
no●
vttering
any
thing
but
which
is
true
and
conuenient
;
he
ke●pe●h
his
life
,
prouided
for
his
safety
,
peace
and
quietnesse
.
B●
he
that
openeth
his
lips
,
or
s●rideth
too
wide
to
leaud
speaking
(
for
so
the
word
signifieth
)
as
a
har●ot
prostitutes
her selfe
,
o●
spreadeth
her
body
to
filthy
companions
.
Ezech.
16.
25.
destruction
shall
be
to
him
:
he
is
like
to
meet
with
much
trouble
,
and
at
one
time
or
other
,
to
be
quite
ouerthrowne
and
come
to
vtter
ruine
,
as
a
thing
broken
to
peeces
and
made
good
for
nothing
.
Vers.
4.
The
sluggard
lusteth
,
but
his
soule
hath
nought
:
b●●
the
soule
of
the
diligent
shall
be
made
fat
.
THe
sluggard
lusteth
]
That
is
,
negligent
and
idle
persons
haue
strong
affections
to
riches
and
credit
,
and
all
thing●
which
are
in
request
&
estimation
,
but
his
soule
hath
nought
,
they
goe
without
that
which
they
long
for
,
their
wishes
g●
no
wealth
,
they
faile
of
their
desires
,
through
the
want
of
co●stant
endeauours
to
effect
them
.
But
the
soule
of
the
dilige●
shall
be
made
fat
,
that
is
,
the
industruous
persons
themselues
which
painfully
labour
in
some
honest
vocation
,
shall
all
be●
competently
prouided
for
,
and
many
of
them
diuers
ti●es
shall
attaine
to
plentie
and
abundance
.
For
soule
in
the
Scriptures
is
often
taken
for
the
whole
man
,
and
fatnesse
for
a
goo●
estate
and
prosperity
.
Vers.
5.
A
righteous
man
hateth
a
false
matter
:
but
it
c●seth
the
wicked
to
stinke
,
and
be
ashamed
.
THe
meaning
is
,
that
all
that
are
truly
iust
and
godly
,
wil
〈◊〉
from
bad
causes
,
words
and
deeds
,
with
ha●ed
thereof
,
so
farre
as
they
appeare
vnto
them
to
bee
vnlawfull
.
At
least
it
is
the
dutie
of
all
good
men
so
to
doe
,
though
somtimes
peraduenture
they
faile
in
practise
But
contrariwise
the
wicked
doe
not
so
,
but
take
pleasure
in
sinfulnesse
,
and
thereby
are
brought
to
disgrace
and
reproch
,
especially
in
the
sight
of
God
and
good
men
,
and
oft
also
ordinarie
men
,
such
as
are
meerely
ciuill
,
yea
vngodly
men
and
sinners
doe
loathe
them
,
and
speake
euill
of
them
for
their
leaudnesse
.
Thus
standeth
the
opposition
:
The
righteous
hateth
a
false
matter
,
and
therfore
gaineth
reuerence
and
honour
:
but
the
wicked
loueth
a
false
matter
,
and
therefore
is
made
odious
and
shamefull
.
Vers.
6.
Righteousnesse
preserueth
him
that
is
vpright
in
his
●ay
:
but
wickednesse
ouerthroweth
the
sinner
.
RIghteousnesse
,
&c.
]
That
is
,
Gods
fauour
,
grace
&
goodnesse
for
righteousnesse
,
and
by
it
doth
protect
both
the
bodies
and
soules
of
such
as
are
of
a
sincere
heart
,
and
holy
behauiour
.
And
wickednesse
ouerthroweth
the
sinner
,
or
man
of
sinne
,
as
it
is
in
the
original
text
,
it
is
alwaies
a
cause
by
desert
,
●nd
many
times
a
meanes
by
occasion
to
draw
downe
misery
●nd
destruction
vpon
him
.
For
the
Lord
doth
deale
with
men
●ccording
to
their
waies
,
establishing
the
iust
and
righteous
,
●nd
casting
downe
into
miserie
such
as
bee
stubborne
and
re●ellious
,
according
to
the
saying
of
the
Prophet
:
With
the
Psal.
18.
25.
26.
●ercifull
thou
wilt
shew
thy selfe
mercifull
,
with
an
vpright
●an
thou
wilt
shew
thy selfe
vpright
,
with
the
pure
thou
wilt
●hew
thy selfe
pure
,
and
with
the
froward
thou
wilt
wrastle
.
Vers.
7.
There
is
that
maketh
himselfe
rich
,
and
hath
no●hing
:
and
that
maketh
himselfe
poore
hauing
great
riches
.
THere
is
,
&c.
]
That
is
to
say
,
diuers
men
take
diuers
vnlawfull
courses
concerning
their
estate
.
Some
boast
themselues
to
be
rich
,
when
they
haue
nothing
:
being
poore
and
in
debt
,
they
make
shew
of
great
wealth
,
by
keeping
a
great
●ort
.
Others
,
faine
themselues
poore
,
when
they
haue
great
substance
,
they
complaine
of
want
,
and
goe
barely
,
and
fare
hard
,
and
would
make
the
world
beleeue
that
they
are
nothing
worth
at
all
.
Vers.
8.
The
riches
of
a
man
are
the
ransome
of
his
life
:
but
the
poore
heareth
not
the
rebuke
.
THe
meaning
of
these
words
seemeth
to
be
,
that
howsoeuer
there
is
in
diuers
respects
very
good
vse
of
wealth
and
riches
,
yet
many
times
they
bring
danger
to
the
owners
thereof
,
who
are
driuen
to
deaprt
with
them
for
the
preseruation
of
their
liues
.
And
though
pouerty
bee
not
without
sundrie
inconuemences
,
yet
poore
men
are
more
free
from
the
contentions
of
enuious
persons
then
those
of
higher
place
and
degree
.
Notwithstanding
,
it
commeth
not
to
passe
alwaies
necessarily
,
that
euery
rich
●an
is
brought
into
such
trouble
,
no●
that
euery
poore
man
escapeth
from
all
rebukes
and
molestations
,
but
he
speaketh
of
that
which
oft
befalleth
the
one
,
and
seldome
the
other
,
especially
in
regard
of
his
estate
.
Vers.
9.
The
light
of
the
righteous
shall
reioyce
:
but
the
candle
of
the
wicked
shall
be
put
out
.
THe
light
of
the
righteous
]
That
is
,
the
good
estate
&
prosperity
of
godly
men
,
reioyceth
,
is
stable
&
encreasing
:
as
i●
is
said
of
the
sun
,
from
whence
the
similitude
is
taken
,
that
he
reioyceth
like
a
mighty
man
,
to
run
his
course
.
And
likewise
here
is
ioy
ascribed
to
it
in
respect
of
the
effect
,
for
that
it
maketh
righteous
men
not
without
due
cause
to
be
ioyful
.
●ut
the
candle
of
the
wicked
,
their
wealth
,
credit
,
dignities
&
pleasures
,
o●
whatsoeuer
fleshly
men
haue
in
admiration
,
or
delight
in
,
are
but
like
to
a
candle
light
in
comparison
of
sun-shine
,
&
shal
be
put
out
:
euen
suddenly
bee
taken
from
them
,
or
by
degrees
,
in
continuance
of
time
consume
away
,
&
vanish
to
nothing
.
The
opposition
standeth
in
this
manner
:
The
light
of
the
righteous
endureth
for
eu●r
,
and
therefore
is
full
of
ioy
:
but
the
candle
of
the
wicked
will
soone
be
put
out
,
&
therfore
is
full
of
sorrow
▪
Verse
10.
Through
meere
pride
doth
man
make
contentions
;
but
with
the
well
aduised
is
wisedome
.
ONly
by
pride
]
That
is
,
wheresoeuer
strife
groweth
,
there
is
pride
,
at
least
in
one
of
the
parties
contending
:
if
not
on
both
sides
.
Sometimes
it
stirreth
vp
men
,
and
imboldneth
them
to
offer
wrongs
:
sometimes
imbittereth
men
;
and
maketh
them
wayward
against
the
right
:
sometimes
it
causeth
the
one
to
be
carelesse
of
dealing
according
to
equitie
,
and
the
other
to
be
impatient
of
bearing
any
iniuries
.
Yet
notwithstanding
this
condemneth
not
all
kinde
of
contending
,
but
the
frowardnes
of
the
faultie
persons
in
it
.
It
is
lawfull
to
giue
a
rebuke
and
c
〈…〉
ection
,
if
it
be
done
vpon
good
grounds
,
with
an
vpright
heart
,
and
in
due
manner
,
though
it
be
the
occasion
of
some
iarre
or
debate
,
and
hee
onely
is
to
be
blamed
,
which
receiueth
not
the
admonition
.
And
so
to
stand
in
the
cause
of
God
is
commendable
,
(
for
the
Prophet
reproueth
them
that
contend
not
for
the
truth
)
and
they
are
to
bee
charged
with
the
Esai
.
59.
4.
sinne
of
contention
,
which
oppose
themselues
against
good
causes
.
Neither
are
such
here
to
be
taxed
as
defend
their
state
,
or
by
the
helpe
of
the
Magistrate
and
lawes
,
against
those
which
goe
about
to
defraud
or
defame
them
.
Neither
yet
are
they
to
be
reproued
by
this
,
that
follow
suites
against
malefactors
to
bring
them
to
iust
punishment
.
Prouided
alwaies
,
that
in
these
cases
the
cause
be
waightie
,
their
proceedings
equall
,
and
their
hearts
free
from
all
malice
and
reuenge
.
But
with
the
well
aduised
is
wisedome
,
they
which
haue
discretion
and
iudgement
in
themselues
,
or
bee
willing
to
hearken
to
aduice
and
counsell
of
others
,
will
beware
of
vnnecessarie
controuersies
.
The
opposition
is
this
:
Onely
by
pride
and
follie
doth
men
make
contentions
:
but
with
the
well
aduised
is
wisedome
and
humilitie
to
follow
peace
.
Verse
11.
The
riches
of
vanitie
shall
diminish
:
but
he
that
gathereth
with
the
hand
shall
increase
them
.
GOods
ill
gotten
,
and
wealth
attained
vnto
by
vnlawfull
meanes
,
shall
not
prosper
,
but
either
waxe
lesse
and
lesse
,
or
per●sh
together
on
a
sudden
,
or
at
least
depart
from
the
vniust
owner
,
and
become
another
mans
:
but
hee
that
vseth
honest
labour
and
diligence
,
doth
take
the
right
way
to
thriue
,
and
daily
to
grow
richer
.
Falsehood
,
and
iniustice
,
vsurie
,
and
other
such
like
noysome
courses
,
are
commonly
preferred
before
the
best
and
most
profitable
vocations
,
as
seeming
to
promise
the
greatest
commodities
;
and
manuall
trades
are
out
of
request
,
for
that
they
require
paines
,
without
likelihood
of
any
ample
recompence
;
but
Gods
curse
pursueth
,
and
at
last
ouertaketh
those
deceitfull
people
,
and
euill
workers
,
and
either
strippeth
them
of
their
liues
,
or
of
their
substance
,
according
to
the
threate
:
As
the
Partridge
sitteth
on
egges
,
and
hatcheth
them
not
;
so
he
that
getteth
riches
,
and
not
by
right
,
shall
leaue
them
in
the
middest
of
his
daies
,
and
at
his
end
shall
be
a
foole
.
And
his
blessing
so
prospereth
those
his
diligent
seruants
,
that
their
wages
and
estate
is
augmented
much
aboue
that
which
was
expected
.
Vers.
12.
The
hope
that
is
deferred
,
maketh
the
heart
sicke
:
but
when
a
desire
commeth
,
it
is
a
tree
of
life
.
THe
hope
deferred
]
That
is
,
when
the
thing
hoped
for
,
is
not
obtained
according
to
his
expectation
that
hoped
for
it
,
but
is
put
off
from
one
time
to
another
,
it
bringeth
great
griefe
and
affliction
:
but
when
the
desire
commeth
,
when
a
man
hath
that
which
hee
long
wished
for
,
it
is
a
tree
of
life
,
that
is
,
very
pleasant
and
comfortable
,
and
healeth
the
spirits
which
were
weakned
by
the
former
delay
:
especially
,
if
the
prayer
of
faith
haue
preuailed
with
God
to
obtaine
the
gift
as
a
pledge
of
his
fauour
,
as
Abrahams
did
for
Isaac
,
and
Isaacs
did
for
his
sons
,
and
that
of
Hannah
for
Samuel
.
Verse
13.
Hee
that
despiseth
the
word
,
hee
shall
be
destroyed
,
but
he
that
fear●th
the
commandements
,
he
shall
be
rewarded
.
HE
that
despiseth
the
word
,
&c.
]
That
is
,
euery
one
is
in
a
dangerous
case
,
and
at
least
certaine
to
perish
in
the
end
,
who
contemptuously
reiecteth
the
holy
Scriptures
:
which
because
the
Lord
doth
as
it
were
speake
in
them
,
and
declare
his
will
by
them
,
are
called
his
word
:
and
that
for
the
perfect
agreement
and
consent
of
all
the
parts
,
is
set
downe
in
the
singular
number
,
as
if
it
were
but
one
.
Neither
is
this
punishment
threatned
only
to
the
contemners
of
the
bookes
,
and
sentences
,
and
texts
of
the
Scriptures
,
but
likewise
to
the
despisers
of
the
ministerie
thereof
.
But
he
that
feareth
the
commandement
,
which
reuerenceth
,
and
loueth
,
and
maketh
conscience
of
the
whole
doctrine
of
God
,
hee
shall
bee
rewarded
with
peace
,
and
blessings
of
this
life
,
and
glorie
and
blessednes
in
that
which
is
to
come
.
Verse
14.
The
doctrine
of
a
wise
man
is
a
welspring
of
life
,
to
depart
from
the
snares
of
death
.
THough
the
meaning
of
these
words
hath
been
shewed
,
and
prosecuted
alreadie
in
the
eleuenth
verse
of
the
tenth
chapter
,
yet
we
will
adde
somewhat
to
the
explication
thereof
.
When
it
is
said
therefore
that
the
doctrine
or
instruction
of
a
wise
man
is
of
such
force
,
it
is
to
be
vnderstood
of
wholesome
and
sound
doctrine
,
such
as
he
receiueth
from
God
,
and
deliuereth
to
his
brethren
;
for
wise
men
sometimes
draw
their
instructions
from
their
errors
,
and
now
and
then
from
grosser
corruptions
:
as
Dauid
did
,
when
hee
gaue
direction
to
Ioab
,
how
he
should
cause
Vrijah
to
be
made
away
.
And
as
the
lesson
ought
to
be
sound
for
the
matter
;
so
must
it
be
reasonable
for
the
manner
:
as
spoken
in
due
time
;
in
meete
place
;
and
fitly
applied
:
wherein
Ioabs
friends
much
failed
,
though
otherwise
the
men
were
godly
,
and
their
words
very
true
and
waightie
.
And
yet
further
to
these
must
be
added
of
his
part
,
that
will
drink
of
this
liuely
fountaine
;
an
attentiue
eare
,
and
beleeuing
heart
to
heare
and
embrace
the
doctrine
.
And
then
it
will
be
constant
,
and
not
dried
vp
like
ditches
or
ponds
,
that
are
fed
with
raine
water
:
it
will
be
comfortable
,
and
refresh
the
hearts
of
them
that
are
in
affliction
:
it
will
be
profitable
,
and
make
them
that
receiue
it
,
fruitfull
:
it
will
be
necessarie
and
forcible
to
deliuer
them
from
sin
and
destruction
,
though
therein
the
similitude
be
altered
:
for
that
is
meant
by
turning
from
the
snares
of
death
.
Vers.
15.
Grace
giueth
good
successe
:
but
the
way
of
the
transgressors
is
rough
.
GRace
]
That
is
,
the
worke
of
Gods
holy
spirit
,
begetting
pietie
and
righteousnes
,
doth
giue
good
successe
:
it
maketh
good
men
to
deale
wisely
and
prosperously
in
all
their
affaires
.
But
the
way
of
the
transgressors
is
rough
.
Their
life
is
vnhappie
and
full
of
many
vexations
.
The
sense
and
opposition
standeth
thus
:
Grace
giueth
good
successe
,
and
therefore
the
way
of
the
obedient
is
plaine
and
comfortable
;
and
sinfulnes
bringeth
euill
successe
,
and
therefore
the
way
of
the
disobedient
is
rough
and
troublesome
.
Verse
16.
Euery
wise
man
worketh
by
knowledge
:
but
a
foole
laieth
open
his
follie
.
EVery
wise
man
]
Whosoeuer
is
prudent
,
worketh
by
knowledge
:
enterpriseth
and
manageth
his
affaires
discreetly
and
with
iudgement
:
and
so
declareth
his
vnderstanding
.
On
the
contrary
side
,
he
that
is
vndiscreete
and
foolish
,
goeth
rashly
and
rawly
about
his
businesse
,
and
so
bewrayeth
openly
,
and
publisheth
abroad
his
ignorance
and
foolishnes
.
So
both
sorts
make
manifest
what
they
are
,
and
what
is
in
them
,
by
the
constant
course
of
their
waies
,
and
proceedings
,
and
not
by
some
one
action
,
or
a
few
workes
.
Although
wisedome
be
neuer
deceiued
in
any
matter
,
yet
wise
men
are
sometimes
,
and
both
faile
,
and
fault
as
well
in
that
which
they
doe
,
as
in
the
words
which
they
speake
,
as
the
blemishes
of
Dauid
,
Salomon
,
and
many
holy
men
recorded
in
the
Scriptures
doe
shew
.
And
some
things
the
wickedst
sinners
haue
well
acted
touching
the
matter
,
and
externall
circumstances
,
but
neither
with
a
good
conscience
,
nor
constancie
.
Vers.
17.
A
wicked
messenger
falleth
into
euill
,
but
a
faithfull
ambassadour
healeth
.
A
Wicked
messenger
]
Or
seruant
,
which
either
vndertaketh
vnlawfull
errands
,
or
seruices
,
as
Rabshakeh
did
,
when
he
was
sent
by
his
master
to
blaspheme
and
defie
the
Lord
and
his
Church
;
or
dealeth
vntrustily
with
them
that
vse
him
in
a
lawfull
businesse
,
or
is
iniurious
to
them
to
whom
he
is
sent
,
either
by
concealing
any
thing
from
which
were
fit
for
them
to
heare
,
or
adding
any
thing
which
were
meet
to
be
suppressed
,
or
doing
his
message
in
vndecent
manner
,
or
returning
an
answere
so
as
may
turne
to
their
hurt
:
hee
shall
fall
into
euill
:
Gods
heauie
hand
and
iudgements
by
one
meanes
or
other
,
shall
sooner
or
later
,
light
vpon
him
,
as
the
two
churlish
and
imperious
captaines
sound
with
their
fifties
,
which
were
sent
for
Elijah
.
But
a
faithfull
ambassadour
or
messenger
,
he
that
faithfully
performeth
his
charge
,
whether
publike
or
priuate
,
doth
heale
,
is
a
meanes
and
instrument
of
good
to
his
master
,
whose
minde
he
freeth
from
feares
and
griefes
,
and
so
healeth
the
maladies
thereof
,
as
a
Physitian
cureth
the
diseases
of
the
body
.
He
is
also
helpfull
to
them
,
to
whom
he
is
sent
,
by
deliuering
comforts
comfortably
,
and
lenifying
that
which
is
harsh
and
sharpe
,
and
mending
that
which
is
amisse
,
and
by
loue
and
discretion
pacifying
contentions
,
and
furthering
peace
;
whereupon
by
consequence
he
also
procureth
his
own
comfort
.
So
standeth
the
opposition
:
A
wicked
vnfaithfull
messenger
hurteth
,
and
therefore
shall
fall
into
euill
:
but
a
godly
faithfull
messenger
healeth
,
and
therefore
shall
receiue
good
.
Vers.
18.
Pouertie
and
shame
shall
be
to
him
that
refuseth
instruction
:
but
he
that
regardeth
correction
shall
be
honoured
.
POuertie
,
&c.
]
Euery
one
that
reiecteth
knowledge
,
or
the
meanes
whereby
it
is
to
be
obtained
,
shall
either
faile
to
get
wealth
,
or
not
long
keep
it
,
or
haue
it
and
hold
it
in
iudgement
,
without
the
vse
and
comfort
.
And
as
he
shall
be
needy
,
so
shall
he
also
be
base
,
shame
shall
come
vpon
him
,
and
couer
him
.
Some
are
made
contemptible
and
vile
by
pouertie
and
want
,
and
some
by
the
filthinesse
of
their
sinnes
though
they
abound
with
wealth
.
They
may
haue
riches
,
but
not
honour
:
they
may
haue
cap
and
curtesie
,
but
not
reuerence
and
estimation
.
But
he
that
regardeth
correction
:
which
hearkeneth
and
yeeldeth
obedience
to
wholesome
counsell
,
and
profiteth
by
chastisements
,
shall
be
honoured
:
shall
either
attaine
to
riches
and
preferment
:
or
be
of
good
account
,
and
well
thought
of
(
especially
among
the
wise
&
godly
)
in
a
meaner
condition
.
Verse
19.
A
desire
when
it
commeth
is
pleasant
to
the
soule
:
but
it
is
abomination
to
fooles
,
to
depart
from
euill
.
THis
sentence
dependeth
vpon
the
verse
afore
going
,
where
the
promise
in
the
latter
clause
of
that
,
is
amplified
by
the
effect
in
the
former
of
this
:
for
here
it
is
said
,
that
he
which
regardeth
correction
shall
be
honoured
;
and
here
it
is
added
,
that
when
such
a
desirable
gift
is
bestowed
,
he
shall
haue
ioy
with
his
honour
,
which
obtaineth
it
.
And
the
threatning
in
the
former
clause
of
that
,
is
aggrauated
by
the
cause
in
the
latter
of
this
:
for
there
it
is
said
,
that
pouertie
and
shame
shall
be
to
him
that
refuseth
instruction
;
and
here
it
is
proued
to
be
iust
and
equall
,
that
it
should
be
so
,
because
he
is
wholly
deuouted
and
giuen
ouer
to
wickednes
.
The
coherence
and
agreement
of
one
part
with
the
other
will
be
the
more
euident
,
if
that
be
supplied
which
is
vnderstood
in
both
.
It
is
abomination
to
wise
men
to
continue
in
euill
,
and
therefore
the
desire
accomplished
will
delight
their
soule
:
and
it
is
abomination
to
fooles
to
depart
from
euill
,
and
therefore
the
punishment
inflicted
will
torment
their
soules
.
Verse
20.
Hee
that
walketh
with
the
wise
,
shall
be
the
wiser
▪
but
he
that
vseth
the
companic
of
fooles
,
shall
be
the
worse
.
BY
walking
here
with
the
wise
,
is
meant
the
society
&
conuersation
with
wise
men
▪
&
that
is
a
means
of
knowledge
and
vertuous
behauiour
to
them
that
haue
,
and
vse
the
opportunitie
of
it
,
and
so
thereby
they
are
made
the
better
:
wheras
on
the
other
side
,
they
that
associate
themselues
with
sinfull
fooles
,
and
ioyne
in
fellowship
with
the
wicked
,
are
more
corrupted
with
sinne
and
follie
,
and
so
become
the
worse
.
For
great
is
the
force
of
company
and
example
,
of
daily
parle
and
conference
.
The
words
of
good
men
are
medicinable
against
vices
,
and
their
piety
,
sobriety
,
patience
,
humility
,
loue
,
kindnesse
,
and
other
vertues
are
a
shining
light
to
shew
their
associates
the
way
to
all
goodnesse
,
and
as
a
guide
to
conduct
them
therein
:
and
the
mouth
of
sinners
doth
breathe
out
poyson
and
●nfection
,
and
all
their
waies
no
lesse
contagious
to
such
as
adioyne
themselus
vnto
them
,
then
the
leprosie
or
pestilence
.
Vers.
21.
Euill
pursueth
sinners
:
but
that
which
is
good
rewardeth
the
iust
.
BY
eu●ll
,
is
meant
the
punishment
of
sin
which
is
resembled
to
the
reuenous
,
strong
,
and
swift
kind
of
creatures
,
and
wicked
men
,
to
them
that
are
weaker
,
and
slower
,
and
so
chased
by
them
,
and
made
their
prey
.
Now
as
affliction
and
misery
will
in
this
manner
come
vpon
the
vngodly
,
as
the
wages
of
their
rebellion
,
so
blessings
and
comfort
shall
come
to
the
vngodly
,
as
a
recompence
of
their
obedience
.
So
that
Both
good
and
bad
are
followed
,
and
shall
surely
bee
ouertaken
,
the
one
with
plagues
,
and
the
other
with
mercies
;
and
neither
sort
knowne
how
many
they
are
,
or
of
what
kinds
,
or
when
they
will
come
,
or
where
they
shall
find
them
:
but
the
wicked
may
iustly
dread
the
worst
to
bee
punished
by
them
,
when
they
shall
be
most
burthenous
vnto
them
,
and
the
godly
may
looke
for
the
best
,
to
bee
blessed
therewith
in
the
fittest
season
.
For
so
we
reade
in
another
place
:
The
wicked
worketh
Pro.
11.
18.
19.
a
deceitfull
worke
:
but
he
that
soweth
righteousnesse
shall
receiue
a
sure
reward
.
So
righteousnesse
leadeth
to
life
,
and
hee
that
followeth
euill
,
seeketh
his
owne
death
.
Vers.
22.
A
good
man
shall
leaue
inheritances
to
his
childrens
children
:
but
the
riches
of
the
sinner
is
laid
vp
for
the
iust
.
THe
meaning
is
,
that
the
godly
person
not
onely
himselfe
enioyeth
his
goods
whilest
he
liueth
:
but
when
he
dieth
,
leaueth
the
same
to
his
children
;
in
such
sort
,
as
that
also
their
children
through
Gods
mercy
inherit
the
same
.
Againe
,
the
wicked
man
is
so
farre
off
from
leauing
his
goods
to
his
posterity
,
as
that
by
Gods
prouidence
they
oftentimes
are
rolled
from
him
vpon
the
righteous
person
;
who
is
as
it
were
his
heire
against
his
will
.
Yet
this
is
not
so
to
be
taken
,
as
though
it
held
vniuersally
&
perpetually
in
euery
person
.
Many
good
men
haue
no
children
at
all
;
many
good
men
haue
no
children
su●uiuing
them
:
many
good
mens
posterity
endeth
in
their
immediate
issue
:
many
good
men
leaue
their
children
poore
&
in
meane
estate
.
So
on
the
contrary
side
,
diuers
wicked
men
leaue
their
lands
and
riches
to
their
owne
children
,
though
impious
also
like
their
parents
:
and
they
conuey
them
to
their
seed
after
them
,
which
in
like
manner
possesse
them
;
as
the
Prophet
saith
in
the
Psalm
.
Thou
fillest
their
bellies
with
thine
hid
treasure
:
their
children
haue
enough
,
and
leaue
the
rest
of
their
substance
for
their
children
.
But
he
speaketh
of
that
which
commeth
often
to
passe
,
though
not
alwaies
,
and
which
are
the
readiest
meanes
for
such
effects
.
Hee
that
would
prouide
well
for
his
posterity
,
cannot
find
out
any
way
so
good
for
his
childrens
estate
,
as
to
bee
godly
himselfe
.
And
if
the
Lord
withhold
that
blessing
from
him
,
hee
may
recompence
it
by
making
his
children
inheritors
of
grace
and
saluation
:
and
if
either
hee
giue
him
no
children
,
or
children
of
no
piety
and
goodnesse
,
hee
will
vndoubtedly
counteru●●le
it
with
encrease
of
heauenly
gifts
and
glory
for
his
owne
soule
.
And
he
that
giueth
himselfe
to
iniquitie
and
sin
,
doth
as
much
as
in
him
lieth
,
to
subuert
both
his
estate
and
familie
:
and
if
that
both
stand
,
notwithstanding
the
course
hee
taketh
,
to
bring
them
to
ruine
,
then
as
Dauid
said
in
the
forecited
Psal.
his
portion
is
onely
in
this
life
,
and
his
punishment
reserued
to
be
the
larger
in
the
world
to
come
.
Vers.
23.
Much
food
is
by
tillage
for
the
poore
:
but
some
are
consumed
by
indiscretion
.
BY
food
,
he
meaneth
all
such
things
as
are
needfull
for
the
vse
of
mans
life
;
and
by
much
,
he
vnderstandeth
a
fit
and
competent
measure
;
which
diuers
times
groweth
to
be
large
and
ample
.
And
this
doe
poore
men
often
attaine
vnto
,
when
they
are
prouident
,
and
diligent
in
managing
their
affaires
;
and
by
name
in
the
worke
of
husbandrie
:
and
so
it
holdeth
in
all
other
honest
and
lawfull
vocations
.
Now
againe
on
the
contrary
side
:
some
are
consumed
by
indiscretion
.
For
many
a
one
who
hath
a
good
stocke
,
and
faire
liuings
,
and
fruitfull
grounds
,
by
neglecting
labour
,
and
not
ordering
things
aright
,
wasteth
all
that
he
hath
,
and
falleth
into
great
want
and
necessity
.
His
follie
,
his
sinne
,
his
riot
and
rechlesnesse
brings
him
to
the
ground
how
high
soeuer
he
grew
.
They
are
like
to
the
axe
striking
at
the
root
of
a
tree
,
which
the
tallest
top
,
or
most
spreading
branches
are
not
able
to
defend
,
but
must
fall
downe
themselues
and
be
broken
.
Vers.
24.
He
that
spareth
his
rod
,
hateth
his
sonne
:
but
hee
that
loueth
him
,
chasteneth
him
betime
.
HE
that
spareth
his
rod
]
Which
withholdeth
due
correction
from
his
child
when
it
is
needfull
,
hateth
his
son
,
becommeth
his
enemie
,
though
not
in
affect
on
,
yet
in
effect
by
omitting
a
dutie
so
necessarie
for
his
welfare
.
But
hee
that
loueth
him
vnfainedly
,
with
a
sound
affection
,
and
the
loue
of
a
godly
father
,
correcteth
him
betime
.
The
words
in
the
Originall
tongue
are
of
great
force
:
for
this
betime
,
which
seemeth
Shicharo
.
to
be
an
aduerbe
,
is
there
a
verbe
,
and
signifieth
to
rise
timely
in
the
morning
;
and
diligently
to
seeke
:
so
that
it
signifieth
as
well
the
due
care
which
good
parents
haue
for
the
nurturing
of
their
children
,
as
their
prouidence
to
do
it
in
good
season
,
whiles
they
bee
tender
and
young
,
before
they
grow
to
strength
and
stomacke
,
and
so
either
vtterly
refuse
,
or
little
regard
all
fatherly
correction
.
And
that
which
we
translate
correction
,
doth
also
signifie
instruction
:
so
that
the
sentence
may
Musar
.
thus
be
well
englished
:
He
that
loueth
him
hasteneth
chastisement
,
and
instruction
to
him
.
And
those
are
meet
to
be
ioyned
together
,
sometimes
stripes
with
admonitions
,
and
alwaies
admonitions
with
stripes
.
For
the
smart
of
the
flesh
,
and
the
paine
of
the
body
will
bring
small
profit
to
the
soule
,
vnlesse
they
heare
their
fault
declared
,
and
●aue
direction
how
to
reforme
it
.
Vers.
25.
The
righteous
eateth
to
the
contentation
of
his
mind
:
but
the
bellie
of
the
wicked
shall
want
.
THe
righteous
]
All
those
which
are
religious
in
heart
,
and
vpright
in
their
waies
,
eate
,
that
is
,
enioy
all
good
things
,
as
they
shall
not
be
starued
through
want
of
food
,
so
they
shal
not
be
destitute
of
clothing
,
or
lodging
,
or
habitation
,
or
any
other
thing
that
is
needful
for
them
:
either
they
shall
abound
with
plentie
,
or
be
prouided
of
that
which
is
sufficient
.
Sometimes
they
haue
no
great
store
for
their
eyes
to
looke
vpon
,
yet
liuing
by
faith
and
not
by
sight
,
they
haue
alwaies
enough
for
their
soules
to
be
satisfied
with
.
But
the
bellie
of
the
wicked
shall
want
,
and
their
backes
also
very
often
and
according
to
the
course
of
the
law
,
many
of
them
liue
in
hunger
,
and
in
thirst
,
and
in
nake●nesse
,
and
in
need
of
all
things
.
And
albeit
Daut
.
28.
48.
this
iudgement
is
not
executed
vpon
them
all
,
yet
commonly
some
other
more
heauie
and
hurtfull
is
inflicted
vpon
them
that
escape
it
.
And
of
neither
of
them
which
get
most
,
nor
of
them
which
fare
best
,
it
can
be
truly
affirmed
,
that
they
eate
to
the
contentation
of
their
minds
:
for
though
they
haue
much
〈…〉
h
in
their
hands
,
and
much
meate
at
their
tables
,
and
much
wine
in
the
bowles
,
yet
they
haue
not
much
,
nor
any
contentment
in
their
hearts
,
for
they
remaine
vnsatiable
.
CHAPTER
.
XIIII
.
Vers.
1.
A
wise
woman
buildeth
her
house
:
but
the
foolish
destroyeth
it
with
her
owne
hands
.
A
Wise
woman
]
Such
a
one
as
is
both
godly
and
●iscreet
,
buildeth
her
house
is
helpfull
and
profitable
,
to
the
state
and
familie
of
her
husband
,
and
her
owne
.
But
she
that
is
foolish
,
being
destitute
of
grace
and
good
prouidence
,
how
much
wit
soeuer
she
hath
:
for
many
times
the
most
wittie
wines
,
are
the
least
thriftie
huswiues
,
destroyeth
it
,
vndoeth
her
husband
,
her selfe
and
children
,
and
ouerthroweth
the
whole
houshold
,
either
by
her
pride
,
and
immoderate
expenses
to
maintaine
that
,
or
by
her
luxurie
and
sweet
tooth
,
or
by
her
gossiping
,
and
company
keeping
,
or
by
her
slothfulnesse
and
idle
behauiour
,
neither
getting
,
nor
keeping
,
nor
ouerseeing
her
people
,
nor
any
way
besteeding
her
husband
with
helpe
.
Vers.
2.
Hee
that
walketh
in
his
vprightnesse
feareth
the
Lord
:
but
he
that
is
lewd
in
his
waies
,
despiseth
him
.
BY
walking
,
and
waies
,
is
meant
in
the
Scriptures
,
the
ordinarie
,
vsuall
,
and
common
course
of
mens
behauiour
:
and
by
vprightnesse
,
the
sincerity
and
faithfulnesse
of
their
hearts
,
contrary
to
fraud
and
guile
,
which
pretendeth
one
thing
,
and
purposeth
another
,
in
them
which
make
a
shew
to
doe
seruice
to
God
,
in
that
wherein
they
only
or
principally
purpose
some
carnall
end
to
themselues
:
and
by
fearing
the
Lord
,
is
vnderstood
true
piety
and
godlinesse
.
So
that
the
sense
of
the
former
clause
is
,
that
euery
one
which
accustometh
himselfe
to
well
doing
,
vnfainedly
,
without
hypocris●e
and
halting
,
is
vndoubtedly
the
child
of
God
,
and
truly
religious
.
But
he
that
is
le●d
in
his
waies
,
that
leadeth
a
wicked
life
,
whether
openly
in
the
sight
and
view
of
the
world
,
or
secretly
,
so
as
is
knowne
only
to
the
Lord
,
and
his
owne
conscience
,
despiseth
him
doth
actually
,
and
indeed
shew
contempt
to
God
by
violati●g
his
lawes
,
howsoeuer
he
may
beare
himselfe
in
hand
,
and
make
others
to
beleeue
that
he
doth
much
reuerence
him
.
Verse
.
3
In
the
mouth
of
the
foolish
is
the
rod
,
or
wand
of
pride
:
but
the
lips
of
the
wise
preserue
them
.
IN
the
mouth
of
the
foolish
,
in
the
vsuall
talke
of
wicked
men
,
especially
when
they
are
of
an
hautie
heart
and
high
minded
,
is
the
rod
of
pride
:
such
speeches
as
proceed
from
pride
,
and
whereby
they
strike
at
others
,
and
are
commonly
smitten
themselues
:
either
man
taking
aduantage
of
them
,
or
God
inflicting
punishments
for
them
.
But
the
lips
of
the
wise
:
such
words
and
answeres
as
in
humilitie
they
vtter
to
men
:
and
such
praiers
and
petitions
as
they
send
vp
to
God
,
preserue
them
,
protect
themselues
,
and
others
also
from
hurts
and
dangers
.
Vers.
4.
Where
none
oxen
are
,
the
crib
is
empty
:
but
much
encrease
commeth
by
the
strength
of
the
oxe
.
BY
oxen
,
he
meaneth
those
kind
of
labouring
cattell
,
which
are
applied
to
plowing
,
and
other
workes
of
husbandrie
;
and
where
they
are
not
,
or
not
set
to
worke
;
there
the
crib
is
emptie
,
and
so
is
the
barne
also
,
food
for
man
and
beast
faileth
:
but
much
encrease
commeth
by
the
strength
of
the
oxe
:
abundance
of
corne
,
and
necessarie
prouision
,
ariseth
by
the
trauell
of
cattell
,
and
labourers
,
in
diligent
plowing
and
husbandrie
.
For
therein
the
worke
of
the
beasts
,
the
industrie
of
men
,
the
vertue
of
the
earth
,
the
multiplication
of
graine
,
doe
all
concurre
together
with
the
blessing
of
God
vpon
them
.
Vers.
5.
A
faithfull
witnesse
will
not
lie
:
but
he
that
telleth
lies
,
will
be
a
false
witnesse
.
A
Faithfull
witnesse
]
He
that
maketh
conscience
,
and
is
resolued
before
the
iudgement
seat
constantly
to
testifie
the
truth
,
will
not
vsually
,
nor
in
his
common
speech
tell
vntruthes
;
but
he
that
telleth
lies
will
be
a
false
witnesse
:
whosoeuer
accustometh
himselfe
to
lying
in
priuate
,
will
not
sticke
to
forsweare
himselfe
,
and
beare
false
witnesse
in
publike
.
For
the
feare
of
God
is
of
no
force
with
him
to
deterre
him
from
it
;
and
falshood
hee
loueth
,
and
truth
he
hateth
;
and
therefore
will
be
as
froward
to
promote
the
one
,
and
to
oppose
the
other
,
if
they
may
doe
●t
with
impunitie
.
Vers.
6.
The
scorner
seeketh
wisedome
but
findeth
it
not
:
but
knowledge
is
easie
to
him
that
is
prudent
.
THe
scorner
]
That
is
,
very
sinful
&
contemptuous
persons
;
(
for
it
is
a
collectiue
,
and
meant
of
all
:
or
at
least
of
diuers
of
them
)
seeketh
wisedome
:
by
wisedome
we
may
vnderstand
the
true
knowledge
of
Gods
holy
will
;
and
where
it
is
said
the
scorners
seeke
it
:
the
meaning
is
that
some
of
them
make
shew
of
seeking
,
and
seeme
so
to
doe
,
being
present
at
those
means
,
and
outwardly
dealing
in
those
exercises
,
wherby
others
truly
seeke
,
and
effectually
find
knowledge
.
And
as
these
vse
the
meanes
without
any
desire
of
hauing
wisedome
,
so
others
would
haue
it
:
but
contemne
al
those
means
wherby
it
is
offered
,
and
to
be
receiued
,
trusting
to
their
owne
wit
and
carnall
reason
.
And
a
third
sort
seeke
it
,
and
are
willing
to
haue
it
,
and
at
the
Ministers
hands
would
gladly
obtaine
it
;
but
only
vpon
their
death-beds
,
or
in
great
extremities
,
not
in
loue
to
God
,
or
sincere
affection
to
his
word
,
or
in
holy
liking
of
his
graces
,
but
only
in
terrour
and
passion
,
that
they
might
escape
hell
and
damnation
;
or
the
present
dangers
wherein
they
stand
.
Hereof
the
Prophet
speaketh
in
the
Psalme
,
saying
;
When
he
slew
them
,
they
sought
him
,
and
they
returned
&
sought
Psal.
78.
34.
36.
God
early
.
But
they
flattered
him
with
their
mouth
;
and
dissembled
with
him
with
their
tongue
.
For
their
heart
was
not
vpright
with
him
,
neither
were
they
faithfull
in
his
couenant
.
And
therfore
being
so
affected
,
it
is
not
strange
that
their
successe
is
no
better
.
For
though
our
Sauiour
saith
,
that
euery
one
which
seeketh
Matth.
7.
8.
findeth
,
yet
it
is
to
be
vnderstood
of
euery
such
one
as
seeketh
faithfully
,
and
in
due
manner
.
But
knowledge
is
easie
to
him
that
is
prudent
.
We
must
not
so
conceiue
of
these
words
,
as
though
men
of
vnderstanding
could
encrease
their
wisedome
and
graces
,
without
industrie
and
paines
taking
:
but
that
when
they
haue
vsed
diligence
in
the
exercise
of
Gods
ordinances
,
they
may
know
for
certainty
that
they
shall
speed
well
,
and
be
stored
with
all
such
graces
as
will
leade
them
to
life
euerlasting
.
And
therefore
wee
see
the
sense
of
this
sentence
expressed
in
the
second
chapter
of
this
booke
.
If
thou
callest
after
knowledge
,
and
cryest
for
vnderstanding
:
if
thou
Prou.
2.
3.
4.
5.
seekest
her
as
siluer
,
and
searchest
for
her
as
for
treasures
:
then
shalt
thou
vnderstand
the
feare
of
the
Lord
,
and
find
the
knowledge
of
God
.
Vers.
7.
Depart
from
the
presence
of
the
foolishman
,
and
from
him
whom
thou
knowest
not
to
haue
the
lips
of
knowledge
.
DEpart
,
&c.
Breake
off
society
and
fellowship
with
the
vngodly
person
,
be
not
familiar
with
him
.
Not
that
it
is
altogether
vnlawfull
to
haue
any
dealing
with
the
wicked
in
common
duties
,
but
to
be
ioyned
too
neere
vnto
them
.
Wee
are
not
simply
forbidden
to
buy
or
sell
,
or
to
eate
or
drinke
with
them
sometimes
,
when
vpon
due
occasions
we
are
called
thereunto
;
so
that
wee
willingly
make
not
choyce
of
their
companie
:
but
to
ioyne
in
marriage
with
them
,
to
make
them
priuie
to
our
counsell
,
or
to
vse
them
as
inward
and
speciall
friends
,
this
is
here
forbidden
,
and
this
is
vnlawfull
.
And
from
him
whom
thou
perceiuest
not
to
haue
the
lips
of
knowledge
,
that
is
,
separate
thy selfe
,
and
conuerse
not
,
especially
conferre
not
with
such
as
from
their
ignorant
mindes
vse
to
talke
ignorantly
with
their
tongues
.
And
yet
his
meaning
is
not
that
wee
should
forbeare
all
speech
with
them
that
want
knowledge
;
or
speake
not
according
to
knowledge
:
for
they
haue
most
need
to
be
instructed
:
but
hee
doth
admonish
vs
to
beware
both
of
them
that
breathe
out
pestilent
and
contagious
words
to
peruert
others
,
and
resist
the
truth
contentiously
,
and
will
neuer
bee
brought
to
see
their
owne
ignorance
and
errour
.
Verse
8.
The
wisedome
of
the
prudent
is
to
vnderstand
his
way
:
but
the
foolishnes
of
fooles
is
deceit
.
THe
wisedome
of
the
prudent
]
That
knowledge
and
vnderstanding
which
any
man
hath
that
is
truly
wise
,
is
to
vnderstand
his
way
,
is
giuen
of
God
,
and
vsed
of
him
for
the
direction
,
and
guidance
of
his
heart
and
behauiour
.
But
the
foolishnes
of
fooles
,
all
the
wit
and
skill
that
is
in
the
wicked
:
(
for
howsoeuer
that
carrieth
a
shew
of
wisdome
,
yet
the
substance
of
it
is
follie
,
and
though
foolish
men
vse
to
call
them
wise
,
yet
the
wise
God
calleth
them
fooles
)
is
deceit
,
whereby
themselues
are
beguiled
both
in
opinion
of
that
they
are
,
and
in
expectation
of
that
which
they
hope
for
:
and
whereby
they
beguile
others
also
,
either
in
their
soules
,
or
in
outward
matters
.
Verse
9.
Sinne
maketh
fooles
to
agree
:
but
among
the
righteous
,
that
which
is
acceptable
maketh
agreement
.
ONe
wicked
man
loueth
another
for
his
sinnes
sake
,
and
is
the
more
willing
and
desirous
of
his
companie
for
his
lewd
conditions
.
The
word
which
wee
translate
making
to
agree
,
Ialits
.
doth
signifie
to
doe
the
part
of
an
Interpretour
betweene
men
of
different
languages
,
by
whose
meanes
they
mutually
vnderstand
each
others
words
,
and
of
an
ambassador
between
Princes
sent
either
for
the
making
of
a
league
,
or
for
the
confirmation
of
loue
betweene
them
:
and
the
messengers
which
Baradoch
Baladan
the
King
of
Babel
sent
to
Ezechiah
are
so
called
,
2.
Chron.
32.
31.
But
among
the
righteous
that
which
is
acceptable
,
&c.
The
meaning
is
,
that
goodnesse
,
euen
such
as
is
approued
of
God
,
and
pleasing
to
good
men
,
doth
vnite
the
mindes
of
those
which
are
godly
,
and
maketh
them
louing
and
kinde
euery
one
to
other
.
This
caused
Ionathan
so
earnestly
to
set
his
affection
vpon
Dauid
,
and
to
haue
him
in
such
estimation
,
because
he
saw
him
to
be
full
of
grace
,
and
valour
,
as
himselfe
was
also
.
And
this
caused
Dauid
likewise
so
gladly
to
entertaine
the
loue
of
Ionathan
,
with
constant
care
to
requite
the
same
vnto
him
,
and
his
posteritie
.
What
made
the
league
betweene
them
so
firme
,
and
the
bond
of
amitie
so
stable
,
but
this
that
they
were
both
godly
,
both
wise
,
both
valiant
,
both
resolute
against
Gods
and
the
Churches
enemies
,
the
Philistims
?
Verse
10.
The
heart
knoweth
the
bitternesse
of
his
soule
,
and
a
stranger
shall
not
meddle
with
his
ioy
.
THe
heart
of
a
man
]
That
part
of
him
which
is
the
fountaine
of
life
,
and
seate
of
affections
,
knoweth
the
bitternes
of
his
soule
,
feeleth
inward
anguish
,
and
hath
experience
of
pearcing
sorrowes
:
the
meaning
is
that
the
feares
and
heart
griefe
of
them
that
haue
a
troubled
conscience
,
are
more
felt
of
themselues
,
then
knowne
to
others
.
And
a
stranger
,
any
other
besides
himselfe
shall
not
meddle
with
his
ioy
:
cannot
discerne
how
great
his
comfort
is
,
being
the
same
that
S.
Peter
calleth
,
an
vnspeakable
ioy
.
No
griefe
is
so
great
,
as
that
which
1.
Pet.
1.
8.
lieth
vpon
an
afflicted
conscience
:
much
lesse
may
a
sleepie
conscience
(
which
neuer
yet
apprehended
the
hideousnes
of
sinne
,
the
heate
and
flame
of
Gods
indignation
,
and
the
insufferable
torments
of
damnation
)
be
able
to
conceiue
what
a
heauie
burthen
an
afflicted
soule
doth
goe
vnder
:
neither
is
it
possible
for
him
(
whose
heart
the
Lord
hath
not
refreshed
with
the
remission
of
sinnes
,
and
the
sight
of
his
gracious
presence
,
and
the
fruition
of
Christ
,
and
the
assured
hope
of
eternall
happinesse
)
to
comprehend
what
admirable
consolations
he
that
is
soundly
humbled
,
doth
enioy
after
his
anguish
and
terrors
.
Verse
11.
The
house
of
the
wicked
shall
be
destroyed
:
but
the
tabernacle
of
the
righteous
shall
florish
.
THe
house
of
the
wicked
]
The
wicked
himselfe
&
his
whole
estate
,
shall
be
destroyed
;
shall
be
ouerthrowne
and
rooted
out
by
the
curse
of
God
:
either
suddenly
,
and
all
at
once
;
as
it
is
to
bee
seene
in
some
,
or
in
continuance
of
time
,
and
by
degrees
,
as
it
falleth
out
to
others
.
But
the
tabernacle
of
the
righteous
,
his
habitation
himselfe
;
and
those
things
which
belong
vnto
him
,
shall
florish
,
shall
be
blessed
of
God
and
made
prosperous
.
For
the
one
hath
all
the
threatnings
of
the
law
,
and
the
curses
of
the
Almightie
directed
against
him
,
and
who
can
repell
the
force
and
violence
of
such
artillerie
?
And
the
other
is
planted
,
watered
,
and
preserued
by
Gods
owne
hand
,
and
therefore
he
is
vndoubtedly
well
rooted
,
and
happie
.
The
former
part
of
the
verse
is
a
simile
taken
from
castles
or
buildings
assaulted
with
enemies
;
and
the
latter
is
a
metaphor
from
trees
and
plants
commodiously
growing
.
Verse
12.
There
is
a
way
that
seemeth
right
to
a
man
:
but
the
issues
thereof
are
the
waies
of
death
.
THere
is
a
way
]
Namely
,
a
lewd
and
sinfull
course
of
life
,
that
seemeth
right
to
a
man
,
which
wicked
men
perswade
themselues
to
be
free
from
dangers
.
It
is
agreeable
to
their
lusts
and
carnall
reason
,
it
maketh
either
for
their
pleasures
,
or
profits
:
they
haue
been
long
acquainted
with
it
;
they
haue
found
prosperous
successe
by
it
;
they
see
the
greater
personages
,
and
number
of
men
to
trauell
in
it
;
and
therfore
conclude
of
safetie
therein
.
But
the
issues
thereof
are
the
waies
of
death
:
it
is
certaine
that
the
beginning
of
it
,
and
first
step
into
it
,
did
tend
to
death
;
but
when
they
haue
proceeded
in
it
,
they
shall
come
at
the
last
to
their
iourneys
end
,
and
that
is
to
be
destroied
for
euer
.
Verse
13.
Euen
in
laughing
the
heart
is
sorrowfull
,
and
the
end
of
that
mirth
is
heauinesse
.
THis
is
to
bee
vnderstood
of
the
vngodly
,
and
such
as
are
priuie
to
themselues
of
some
great
euils
;
who
euen
in
laughing
,
amidst
their
sports
and
greatest
delights
,
haue
gripings
of
feares
,
and
vexations
in
their
hearts
.
And
the
end
of
that
mirth
is
heauinesse
,
when
their
pleasures
are
ended
their
paines
will
begin
:
their
mirth
was
mingled
with
many
secret
heart-bitings
,
but
their
sorrow
shall
be
pure
of
it selfe
,
without
all
mixture
,
and
haue
neither
hope
nor
comfort
to
delay
the
bitternesse
of
it
.
The
former
condition
of
the
godly
,
that
wherein
they
liued
before
their
deliuerance
by
Christ
was
confirmed
vnto
them
,
is
a
paterne
of
the
present
estate
of
the
wicked
,
and
it
we
haue
related
vnto
vs
by
the
holy
Ghost
himselfe
,
saying
,
that
through
feare
of
death
,
they
were
all
their
life
Heb.
2.
15.
time
subiect
to
bondage
.
Now
if
the
case
of
such
be
no
better
,
euen
then
when
it
is
at
the
best
,
what
will
become
of
them
at
their
death
,
and
after
,
before
the
iudgement
seate
of
Christ
,
and
eternally
,
when
they
shall
lie
vnder
the
wrath
of
God
,
and
suffer
the
ful
and
perfect
punishment
of
al
their
rebellions
?
If
a
malefactor
be
affrighted
amongst
his
companions
,
where
seemeth
to
bee
nothing
but
safetie
,
before
his
apprehension
,
shall
hee
be
able
to
behold
the
face
of
the
Iudge
,
to
heare
his
sentence
of
condemnation
,
and
to
endure
the
execution
and
punishment
of
death
without
terror
and
torment
?
Verse
14.
He
that
is
of
a
froward
heart
,
shall
be
satiate
with
his
owne
waies
:
and
a
good
man
with
that
which
is
in
him
.
HE
that
is
of
a
froward
heart
,
]
Which
setteth
his
heart
vpon
lewdnes
and
euill
,
and
declineth
euery
day
,
waxing
worse
and
worse
,
shall
be
satiate
with
his
owne
waies
,
euen
sated
and
filled
full
,
with
the
plagues
and
iudgements
which
his
owne
deserts
shall
draw
vpon
him
.
And
a
good
man
with
that
which
is
in
him
,
shall
abundantly
enioy
both
inward
comforts
,
and
outward
happinesse
,
for
his
constant
vprightnesse
,
and
holy
behauiour
.
For
as
the
waies
of
euery
man
be
disposed
according
to
his
heart
,
so
doth
the
Lord
yeeld
retribution
to
him
for
recompence
,
answerably
.
The
more
euill
hee
findeth
to
be
in
any
,
the
more
iudgements
hee
will
heape
vpon
him
;
and
as
others
haue
their
soules
seasoned
with
vertue
,
grace
,
and
sinceritie
,
the
greater
measure
of
blisse
and
felicitie
they
shall
receiue
at
his
hands
.
Verse
15.
The
foolish
beleeueth
euery
thing
:
but
hee
that
is
prudent
taketh
heed
to
his
steps
.
THe
foole
]
He
that
is
sillie
for
his
owne
soule
,
and
ignorant
without
vnderstanding
of
the
matters
of
God
,
beleeueth
euery
thing
,
rashly
giuing
credit
to
euery
vaine
tale
that
is
told
him
:
and
hearkning
to
euery
deceiuer
that
misleadeth
him
.
But
a
prudent
man
,
he
that
is
of
a
setled
iudgement
,
and
prouident
for
his
owne
safetie
,
taketh
heede
to
his
steps
,
examineth
first
what
waight
and
soundnes
there
is
in
that
which
is
spoken
,
before
hee
consent
to
it
,
either
in
perswasion
or
practise
.
And
this
sentence
hath
place
especially
in
point
of
greatest
importance
,
and
of
highest
nature
,
such
as
tend
to
the
seruice
,
or
dishonour
of
God
,
such
as
concerne
the
euerlasting
welfare
or
woe
of
man
:
in
these
the
foole
hath
his
eares
open
to
all
,
or
much
that
is
affirmed
,
excepting
the
truth
,
an
impostor
,
the
messenger
of
Satan
,
a
champion
for
sinne
shall
be
heard
,
when
a
faithfull
Minister
of
God
,
bringing
cleere
warrant
for
his
sayings
,
shall
be
reiected
.
And
in
these
a
godly
wise
man
will
be
considerate
,
he
will
not
embrace
all
that
a
seducer
will
be
re●die
to
deliuer
:
hee
will
not
set
his
foote
in
the
waies
of
sinne
,
wherein
deceiuers
sollicite
him
to
tread
.
Whosoeuer
will
preuaile
with
him
in
these
materiall
causes
,
must
produce
his
witnesse
,
euen
Gods
owne
testimonie
,
either
directly
,
or
by
consequent
,
to
confirme
his
saying
.
Verse
16.
A
wise
man
feareth
,
and
departeth
from
euill
:
but
a
foole
rageth
and
is
carelesse
.
A
Wise
man
]
He
that
is
religious
,
and
truly
godly
:
when
he
is
rebuked
or
heareth
Gods
threatnings
,
or
beholdeth
Gods
iudgements
,
or
foreseeth
plagues
to
come
,
by
the
present
view
and
sight
of
sinne
,
feareth
,
his
heart
trembleth
,
both
in
respect
of
Gods
displeasure
,
and
the
mischiefe
like
to
follow
,
and
departeth
from
euill
,
both
purgeth
his
heart
by
humiliation
,
and
redresseth
his
way
by
reformation
.
But
the
foole
rageth
and
is
carelesse
:
a
sinfull
person
scorneth
when
he
is
rep●●●ed
,
and
p●●●umeth
of
impunitie
and
freedome
from
all
pe●●●s●
〈◊〉
at
him
that
giueth
the
admonition
,
and
fauou●●th
the
sinne
which
is
reproued
,
and
therefore
frequenteth
the
practise
of
it
the
more
,
and
with
greater
liking
,
rather
then
departeth
from
it
.
Vers.
17.
He
that
is
hastie
to
anger
committeth
folli●
,
and
he
that
plotteth
mischiefe
is
hated
.
HE
that
is
hastie
to
anger
,
is
suddenly
moued
to
distempered
passions
,
before
hee
hath
aduisedly
examined
the
cause
of
offence
:
committeth
folly
,
breaketh
out
into
some
absurditie
or
iniustice
by
word
or
deed
:
and
he
that
plotteth
mischiefe
,
which
dissembling
his
displeasure
,
intendeth
reuenge
,
and
setteth
his
thoughts
on
worke
how
to
effect
it
:
is
hated
,
is
abhorred
of
God
,
and
detested
by
those
that
finde
out
his
malitious
practises
.
His
waspish
and
chollerick
humour
hath
drawne
him
into
sin
against
God
,
and
malitiousnes
towards
his
neighbour
:
and
therefore
as
hee
exerciseth
the
workes
of
vniust
hatred
,
being
an
aduersarie
to
the
Lord
,
and
righteous
men
,
so
he
causeth
himselfe
to
b●●●stly
hated
,
and
dealt
withall
as
an
odious
miscreant
.
Verse
18.
The
foolish
doe
inherit
folly
:
but
the
prudent
are
crowned
with
knowledge
.
THe
foolish
]
Such
as
will
learne
no
wisedome
,
nor
practise
any
goodnes
,
inherit
folly
;
shame
and
other
punishments
are
due
vnto
them
for
their
ignorance
and
sinfulnes
,
and
shall
in
time
also
light
vpon
them
.
But
the
prudent
are
crowned
with
knowledge
,
such
as
are
discreete
and
godly
wise
,
shall
receiue
the
glorious
fruite
of
their
vnderstanding
and
obedience
.
For
by
being
crowned
,
is
meant
commonly
in
the
Scriptures
,
honour
and
dignity
:
and
for
the
certaintie
of
the
reward
on
both
sides
,
he
speaketh
of
that
which
is
to
come
,
as
if
it
were
presently
performed
.
Vers.
19.
The
euill
shall
bow
before
the
good
,
and
the
wicked
at
the
gates
of
the
righteous
.
THe
euill
shall
bow
before
the
good
]
Sinfull
persons
shall
be
depressed
and
brought
downe
,
and
godly
men
exalted
and
raised
vp
:
they
shall
crouch
in
token
of
submission
,
and
these
shall
haue
obeysance
done
to
them
in
token
of
honour
.
And
the
wicked
at
the
righteous
:
the
meaning
is
,
that
good
men
shall
not
onely
be
greater
then
the
euill
,
but
such
as
the
euill
must
be
driuen
to
seeke
vnto
for
helpe
and
fauour
:
as
suters
vse
to
wait
at
the
gates
of
a
great
personage
,
till
either
he
come
forth
,
or
they
bee
let
in
,
and
admitted
to
his
presence
.
This
abiection
of
the
wicked
,
and
aduancement
of
the
godly
,
is
not
generall
to
all
in
this
life
,
notwithstanding
it
often
befalleth
many
;
but
at
the
day
of
the
Lord
euery
sinfull
wretch
shall
be
taken
downe
with
miserable
debasement
,
and
euery
faithfull
Christian
shal
be
exalted
to
a
glorious
dignity
,
when
the
one
sort
shall
stand
at
the
barre
&
be
arraigned
,
and
condemned
with
the
diuels
;
and
the
other
sit
,
as
it
were
at
the
bench
,
with
Iesus
Christ
,
and
be
made
their
Iudges
.
Vers.
20.
The
poore
is
hated
,
euen
of
his
owne
neighbour
:
but
the
friends
of
the
rich
are
many
.
THe
poore
,
he
that
is
fallen
into
pouerty
,
or
disgrace
with
great
personages
,
is
hated
of
his
neighbour
,
they
that
dwel
by
him
:
and
his
kinsfolkes
and
old
acquaintance
,
and
such
as
were
wont
to
be
familiar
with
him
,
being
yet
but
carnall
men
,
will
alter
their
countenance
and
behauiour
towards
him
,
and
picke
quarrels
against
him
,
and
take
any
occasion
to
alienate
themselues
from
him
.
But
the
friends
of
the
rich
are
many
:
diuers
fawne
on
the
wealthie
,
and
flatter
them
,
and
make
a
faire
shew
of
loue
and
good
will
;
when
as
notwithstanding
they
beare
no
such
affection
to
them
in
their
hearts
.
Vers.
21.
He
that
despiseth
his
neighbour
is
a
sinner
:
but
hee
that
sheweth
mercy
to
the
poore
,
blessed
is
he
.
THis
verse
dependeth
on
the
former
,
wherein
was
declared
the
property
of
fleshly
men
,
which
will
despise
their
friends
&
neighbours
in
their
necessity
:
and
here
is
set
downe
their
state
and
condition
which
shew
such
vnfaithfulnes
,
that
he
which
doth
despise
his
neighbour
when
hee
is
poore
and
distressed
,
shall
be
a
sinner
;
that
is
,
shall
be
charged
with
sinne
,
Chotae
.
and
conuicted
of
it
,
and
plagued
for
it
.
The
same
word
is
so
taken
in
the
booke
of
Kings
:
where
Bathsheba
telleth
Dauid
,
●
.
King.
1.
21.
how
needfull
it
was
for
him
to
appoint
his
successor
before
his
death
,
Else
,
saith
she
,
when
my
Lord
the
King
shall
sleepe
with
his
father
,
I
and
my
sonne
Salomon
shall
be
sinners
:
that
is
,
shall
be
counted
as
guiltie
persons
,
and
punished
as
offenders
.
Now
this
is
illustrated
by
the
contrary
,
the
great
reward
which
they
shall
receiue
that
pitie
poore
men
in
their
afflictions
,
and
seeke
to
relieue
and
succour
them
in
word
▪
deed
,
and
countenance
:
they
are
pronounced
blessed
,
such
as
shall
abundantly
partake
of
Gods
fauours
and
mercies
.
Vers.
22.
Doe
they
not
erre
that
imagine
euill
?
but
to
them
that
thinke
on
good
things
shall
be
mercy
and
truth
.
THe
question
is
not
moued
heere
in
way
of
doubting
,
as
though
it
were
vncertaine
whether
they
that
studie
to
do
euill
should
speed
euill
or
not
,
but
of
assurance
that
they
shall
certainly
faile
of
their
hope
and
expectation
.
And
therefore
the
interrogation
is
put
for
a
confident
asseueration
of
that
which
is
affirmed
:
that
neuer
any
wicked
man
could
obtaine
his
hope
to
his
contentment
in
his
sinfull
deuices
.
Either
hee
commeth
too
short
of
that
which
he
concludeth
to
do
,
or
misseth
of
that
happinesse
which
he
looked
for
in
his
exploits
,
or
falleth
into
those
troubles
which
he
neuer
stood
in
feare
of
.
But
to
them
that
thinke
on
good
things
,
which
set
their
minds
to
meditate
of
performing
good
seruices
to
God
and
his
people
,
in
the
best
manner
,
to
them
shall
be
mercy
and
truth
:
the
mercy
of
God
shall
be
manifested
by
the
multitude
of
his
blessings
vpon
them
,
and
his
truth
declared
by
the
fulfilling
of
his
promises
to
them
.
Verse
23.
In
all
labour
there
is
abundance
:
but
the
talke
of
the
lips
onely
bringeth
want
.
IN
all
labour
]
In
euery
honest
vocation
wherein
a
man
shall
diligently
and
faithfully
employ
himselfe
,
there
is
abundance
,
a
competent
measure
of
prouision
to
bee
found
for
his
owne
maintenance
,
&
a
surplussage
to
bestow
on
other
good
vses
.
But
the
talke
of
the
lips
only
,
bare
and
vaine
words
,
when
a
man
will
labour
with
his
tongue
,
and
let
the
rest
of
his
members
be
idle
:
when
the
mouth
shall
bee
readie
to
discourse
of
his
businesse
,
but
the
hands
be
negligent
to
performe
it
;
when
words
alone
shall
bee
vsed
in
stead
of
workes
,
that
bringeth
onely
want
,
filleth
him
with
need
and
pouerty
.
Vers.
24.
The
riches
of
the
wise
are
their
crowne
:
but
the
foolishnesse
of
fooles
remaineth
follie
.
THey
which
haue
wealth
with
godly
wisedome
,
are
made
the
more
honourable
by
it
for
their
credit
;
for
so
much
the
word
crowne
,
doth
often
import
in
the
Scriptures
.
And
though
sinfull
fooles
haue
neuer
so
great
abundance
of
riches
,
they
nothing
auaile
them
against
their
foolishnesse
.
They
bee
as
ignorant
and
more
wicked
then
if
they
possessed
nothing
:
their
leaudnesse
is
not
made
the
lesse
grieuous
and
damnable
by
their
great
substance
:
and
their
absurdities
bee
more
seene
,
and
noted
to
their
shame
,
then
if
they
liued
in
a
poore
estate
and
obscurely
.
Vers.
25.
A
faithfull
witnesse
deliuereth
soules
:
but
a
deceitfull
one
forgeth
lies
.
A
Faithfull
witnesse
]
Which
both
hath
sure
knowledge
of
that
which
he
affirmeth
,
and
an
vpright
heart
to
doe
seruice
to
God
,
and
good
to
his
brethren
by
his
testimonie
,
deliuereth
soules
,
endeauoureth
by
declaring
the
truth
to
helpe
innocent
men
out
of
their
troubles
,
and
infamie
whereinto
they
are
fallen
,
or
like
to
come
by
vniust
accusations
,
or
false
surmises
of
them
.
For
by
soules
,
in
the
Scriptures
is
often
meant
the
persons
of
men
.
As
Exod.
1.
5.
All
the
soules
that
came
out
of
the
loynes
of
Iacob
,
were
●euentie
soules
.
But
a
deceitfull
one
,
a
false
witness●
,
or
craftie
accuser
,
forgeth
lies
,
as
somtimes
hee
peruerteth
the
truth
,
and
abuseth
it
to
crosse
iustice
and
true
dealing
;
so
if
that
will
not
be
for
his
turne
to
effect
his
purp●●e
,
then
he
inuenteth
a
lie
,
and
setteth
a
colour
vpon
it
to
destroy
or
molest
his
harmelesse
neighbours
.
For
here
doth
the
holy
Ghost
oppose
the
deceitfull
to
the
faithful
,
and
forging
of
lies
,
to
deliuering
of
soules
,
in
regard
of
the
effect
that
it
worketh
,
because
by
that
meanes
many
men
are
brought
to
danger
and
destruction
.
And
as
this
is
vnderstood
of
the
whole
man
,
that
a
faithfull
witnesse
will
deliuer
him
;
so
it
is
true
concerning
the
part
of
man
,
the
soule
so
properly
called
,
that
a
faithfull
witnesse
,
either
Minister
,
or
priuate
person
,
according
as
opportunity
serueth
,
will
specially
labour
to
deliuer
the
heart
from
sinne
,
by
testifying
the
truth
of
God
against
it
,
and
so
preserue
his
brother
from
destruction
.
This
is
according
to
that
which
Saint
Iames
speaketh
:
Brethren
,
if
any
of
you
haue
erred
from
the
truth
,
and
some
man
hath
conuerted
Iam.
5.
19.
20.
him
;
let
him
know
,
that
he
which
hath
conuerted
the
sinner
from
going
astray
out
of
his
way
,
shall
saue
a
soule
from
death
,
and
shall
hide
a
multitude
of
sinnes
.
On
the
other
side
,
the
false
Prophets
,
and
seducers
of
all
men
,
are
the
most
deceitfull
and
dangerous
,
and
doe
greatest
mischiefe
with
their
corrupt
doctrine
and
pestilent
errours
.
The
sense
of
this
verse
is
agreeable
to
the
sixth
verse
of
the
twelfth
chapter
,
where
it
is
said
,
that
the
talking
of
the
wicked
,
is
to
lie
in
waite
for
blood
:
but
the
mouth
of
the
righteous
will
deliuer
them
.
There
it
was
obserued
,
and
heere
it
is
confirmed
that
wicked
men
mix
their
crueltie
with
craft
and
falshood
:
For
they
lie
in
wait
for
blood
,
and
they
are
deceitfull
,
and
forge
lies
.
And
that
a
good
man
will
haue
a
good
word
readie
to
helpe
them
that
are
oppressed
.
For
the
mouth
of
the
righteous
wil
deliuer
them
,
and
a
faithfull
witnesse
will
deliuer
soules
.
Vers.
26.
In
the
feare
of
the
Lord
there
is
assurance
of
strength
,
and
he
will
be
a
refuge
for
his
children
.
IN
the
feare
of
the
Lord
]
In
soundnesse
of
religion
,
and
true
godlines
,
there
is
assurance
of
strength
,
certainty
of
defence
both
for
soule
and
body
.
And
hee
will
bee
a
refuge
for
his
children
.
This
is
added
to
the
former
clause
,
as
a
reason
for
confirmation
of
it
.
Godly
men
must
needs
be
in
good
safety
,
because
they
be
Gods
children
,
whom
he
in
Christ
hath
begotten
to
himselfe
,
by
the
immortall
seed
of
the
word
,
and
hee
doth
perpetually
protect
all
his
sons
and
daughters
.
Vers.
27.
The
feare
of
the
Lord
is
a
welspring
of
life
to
auoid
the
snares
of
death
.
AS
religion
was
commended
in
the
former
verse
to
be
forcible
for
the
defence
of
them
that
imbrace
it
;
so
in
this
it
is
declared
to
be
comfortable
to
them
,
and
profitable
,
as
appeareth
by
the
similitude
of
a
welspring
,
whereof
there
was
great
vse
in
those
hot
countries
,
for
the
refreshing
of
men
and
cattell
that
were
thirstie
:
and
the
moystening
of
the
earth
,
to
make
it
the
more
fruitfull
.
And
therefore
it
was
giuen
for
a
principall
praise
to
the
land
of
Canaan
,
that
it
was
a
good
l●nd
,
in
the
which
were
riuers
of
water
and
founta●nes
,
&c.
And
Deut.
8.
7.
Achsah
the
daughter
of
Caleb
,
made
a
request
to
her
father
to
giue
her
a
blessing
,
that
is
,
to
doe
her
a
speciall
fauour
:
which
was
,
that
as
hee
had
bestowed
vpon
her
a
drie
coast
,
a
barren
field
,
so
he
would
also
giue
her
springs
of
water
,
a
more
fertile
Iosh.
1.
5.
peece
of
ground
,
which
he
accordingly
yeelded
vnto
her
.
And
it
is
called
a
Welspring
of
life
,
both
for
the
constant
fulnesse
of
it
,
as
neuer
failing
,
as
also
in
respect
of
the
gratious
effects
thereof
,
because
that
blessednesse
in
this
life
,
and
eternall
life
in
the
world
to
come
,
doth
abundantly
proceed
from
it
.
To
auoid
the
snares
of
death
:
that
is
,
it
both
giueth
men
instructions
,
and
worketh
in
them
a
care
to
flie
from
sin
,
whereby
they
would
be
otherwise
intangled
to
destruction
.
The
same
words
are
in
the
13.
chap.
vers.
14.
where
they
haue
been
already
expounded
.
Vers.
28.
In
the
multitude
of
the
people
is
the
honour
of
a
King
:
and
through
want
of
people
,
commeth
the
destruction
of
the
Prince
.
IN
the
multitude
of
the
people
]
When
the
number
of
the
subiects
are
encreased
and
prosper
,
it
is
both
for
the
glory
and
safety
of
the
Prince
.
And
through
want
of
people
,
when
they
are
few
and
feeble
,
commeth
the
destruction
of
the
Prince
:
hee
is
exposed
to
perils
,
as
wanting
power
to
defend
his
state
and
territories
;
and
to
contempt
also
,
contrarie
to
the
honour
before
mentioned
.
Both
the
former
clause
of
this
sentence
,
and
the
latter
are
most
truly
verified
,
when
Princes
are
agents
in
the
multiplying
or
diminishing
of
their
subiects
.
That
King
is
duly
honoured
who
by
his
mercy
,
wisedome
,
fortit●●e
and
good
gouernment
,
procureth
the
welfare
and
encrease
of
his
people
:
and
he
is
subiect
to
ignominie
and
mischiefe
,
which
through
tyrannie
and
oppression
doth
cause
the
number
of
them
to
decrease
.
Vers.
29.
He
that
is
slow
to
wrath
is
of
great
wisedome
:
but
be
that
is
of
a
hastie
minde
exalteth
follie
.
HE
that
is
slow
to
wrath
]
Which
is
able
to
master
the
rage
of
his
affections
so
,
that
he
will
not
bee
carried
away
to
distemper
;
contrary
to
the
rules
of
lawfull
anger
,
is
of
great
wisedome
:
hath
receiued
from
aboue
in
his
heart
,
that
pure
,
Iem
.
3.
17.
peaceable
,
and
gentle
wisedome
,
which
Saint
Iames
speaketh
of
;
and
doth
also
declare
the
same
by
his
long
sufferance
and
patient
forbearance
,
when
by
indignities
and
wrongs
hee
is
prouoked
.
But
he
that
is
of
an
hasty
mind
,
being
rashly
moued
to
passion
,
without
due
cause
of
displeasure
,
or
immoderately
offended
,
when
the
fault
deserueth
not
so
much
anger
;
exalteth
follie
;
doth
openly
commit
it
,
as
though
he
would
lift
it
vp
that
all
men
might
see
it
.
Vers.
30.
A
sound
heart
is
the
life
of
the
flesh
;
but
enuie
is
the
rotting
of
the
bones
.
A
Sound
heart
]
That
is
,
a
tender
,
kind
,
and
compassionate
heart
toward
them
that
be
in
afflictions
,
with
a
desire
to
relieue
and
succour
them
:
for
the
word
signifieth
an
healing
heart
,
such
a
one
as
wisheth
well
to
them
,
and
studieth
how
it
may
best
comfort
them
,
so
free
it
is
from
euill
will
and
despite
,
and
grudging
at
other
mens
good
estate
,
is
the
life
of
flesh
,
bringeth
health
and
soundnesse
to
the
whole
man
that
hath
it
.
But
enuie
is
the
rotting
of
the
bones
;
it
is
painful
to
the
mind
,
and
hurtfull
to
the
body
,
and
will
quickly
consume
a
man
,
and
bring
him
to
his
end
,
as
the
diseases
which
lie
in
the
bones
,
and
eate
vp
the
marrow
.
Vers.
31.
Hee
that
oppresseth
the
poore
,
reprocheth
him
that
made
him
:
but
he
that
sheweth
mercy
to
the
poore
,
doth
honour
him
.
BY
poore
]
Hee
meaneth
,
not
only
such
as
liue
in
want
and
penurie
;
but
those
which
are
vnder
the
burthen
of
any
other
afflictions
,
and
vnable
to
defend
themselues
:
and
by
oppression
,
he
vnderstandeth
all
kind
of
hard
dealing
,
whether
it
bee
by
craft
or
force
,
or
false
accusations
and
slanders
,
or
bitter
and
contumelious
speeches
to
bring
them
into
contempt
or
hatred
:
Hee
that
thus
wrongeth
any
distressed
person
,
reprocheth
him
that
made
him
:
that
is
,
the
Lord
who
hath
allotted
to
him
that
poore
estate
.
But
hee
that
sheweth
mercy
to
the
poore
,
which
doth
good
,
and
ministreth
comfort
to
them
that
are
in
misery
,
by
helping
the
Lords
seruants
,
declareth
his
loue
and
estimation
of
the
Lord
his
master
.
Verse
.
32.
The
wicked
man
is
pursued
in
his
miserie
:
but
the
righteous
hath
hope
in
his
death
.
THe
wicked
is
pursued
]
The
word
which
we
translate
pursued
,
Iiddache
.
signifieth
to
be
thrust
at
,
or
to
throw
downe
:
meaning
,
that
when
his
calamity
once
beginneth
,
he
shall
be
driuen
on
forwards
vntill
he
fall
into
destruction
.
But
the
state
of
the
righteous
is
contrary
,
for
he
hath
hope
,
that
is
,
not
onely
confidence
and
good
expectation
,
but
refuge
and
deliuerance
in
greatest
extremities
,
yea
in
the
very
danger
and
torment
of
death
it selfe
,
yea
then
especially
,
and
more
then
euer
at
any
time
before
.
Vers.
33.
Wisedome
resteth
in
the
heart
of
him
that
hath
vnderstanding
:
but
that
which
is
in
the
heart
of
fooles
shall
bee
knowne
.
WIsedome
]
That
is
,
holy
and
heauenly
wisedome
and
grace
,
resteth
in
the
heart
,
(
continueth
therein
,
and
dwelleth
as
in
her
house
and
habitation
)
of
him
that
hath
vnderstanding
:
namely
,
of
euery
such
one
as
is
of
sound
iudgement
and
sincere
affection
.
And
that
which
is
in
the
heart
of
fooles
shall
be
knowne
:
that
sinfulnesse
and
corruption
which
they
nourish
in
their
soules
,
and
take
pleasure
in
,
will
breake
out
and
discouer
it selfe
at
one
time
or
other
.
The
agreement
of
the
two
causes
together
will
the
better
appeare
,
if
that
bee
supplied
which
is
vnderstood
in
each
of
them
,
which
may
bee
in
this
manner
;
Wisdome
resteth
in
the
heart
of
him
that
hath
vnderstanding
,
and
will
be
manifested
;
and
follie
inhabiteth
in
the
heart
of
fooles
,
and
shall
be
knowne
.
Vers.
34.
Iustice
exalteth
a
Nation
:
but
sinne
is
shame
to
the
people
.
IVstice
]
That
is
,
true
religion
,
and
obedience
to
Gods
holy
commandements
,
and
the
enacting
,
&
executing
of
wholesome
lawes
doth
exalt
a
nation
;
causeth
the
inhabitants
of
well
ordered
Common-wealths
,
and
countries
,
and
cities
,
and
townes
,
to
prosper
,
and
bee
commended
.
But
sinne
practised
and
not
punished
,
is
a
shame
to
people
;
it
bringeth
to
contempt
,
and
maketh
them
infamous
,
and
draweth
downe
iudgements
on
the
places
where
it
is
committed
and
tollerated
.
Vers.
35.
The
fauour
of
a
King
is
toward
a
wise
seruant
:
but
his
wrath
shall
be
toward
him
that
causeth
shame
.
THe
fauour
of
a
King
,
&c.
Euery
wise
king
,
and
all
other
godly
great
personages
,
will
take
delight
in
,
and
shew
countenance
vnto
their
seruants
,
or
officers
,
or
any
other
that
depend
vpon
them
,
so
farre
as
they
shall
finde
them
diligent
,
obedient
,
discreet
and
trustie
:
and
therefore
will
also
be
readie
to
reward
them
,
according
as
their
faithfull
seruice
shall
deserue
.
But
his
wrath
shall
be
towards
him
that
causeth
shame
.
He
that
by
folly
offendeth
his
gouernour
;
especially
if
he
discredit
him
and
his
house
,
by
lewd
pranks
and
misdemeanours
,
must
look
to
feele
his
masters
displeasure
,
and
that
with
frowning
checks
,
chiding
,
punishment
,
or
displacing
.
CHAPTER
.
XV.
Vers.
1.
A
soft
answere
turneth
away
wrath
:
but
a
grieuous
word
stirreth
vp
anger
.
A
Soft
answere
]
Gentle
,
milde
,
and
peaceable
speeches
,
[
turneth
away
wrath
]
pacifie
the
indignation
of
him
that
is
displeased
.
Hee
speaketh
of
that
which
commeth
to
passe
most
commonly
,
though
not
alwaies
:
for
sometimes
men
of
a
froward
and
seruile
disposition
are
the
more
violent
,
by
how
much
they
are
mildlier
dealt
with
:
and
sharpe
rebakes
preuaile
most
with
such
,
to
tame
them
with
feare
,
which
would
not
be
intreated
with
faire
perswasions
:
[
But
grieuous
words
]
bitter
,
biting
,
and
prouoking
speeches
[
stirre
vp
wrath
]
not
only
increase
it
in
them
,
in
whom
before
it
was
kindled
,
but
kindle
it
in
them
who
before
were
kindly
affected
.
Iacob
was
much
indeared
to
Rachel
,
and
bare
much
with
her
infirmities
,
and
great
corruptions
,
yet
when
her
owne
barrennes
,
and
her
sisters
fruitfulnes
had
stirred
her
vp
to
enuie
,
and
her
enuie
had
made
her
passionate
,
and
her
passion
had
caused
her
tongue
to
speake
absurdly
,
requiring
Iacob
to
giue
her
children
,
otherwise
she
could
not
liue
,
it
is
said
that
his
anger
was
kindled
against
Gen.
30.
2.
her
,
notwithstanding
his
singular
loue
;
how
then
would
he
haue
taken
the
matter
if
she
had
reuiled
him
,
and
railed
on
him
,
if
she
had
belied
him
,
and
charged
him
with
perfidiousnes
,
as
denying
due
beneuolence
vnto
her
,
and
defrauding
her
of
her
matrimonial
right
,
and
yet
could
be
readie
,
and
strange
enough
to
beget
bastards
on
harlots
?
Vers.
2.
The
tongue
of
the
wise
setteth
foorth
good
knowledge
:
but
the
mouth
of
fooles
powreth
out
folly
.
THe
meaning
is
,
that
godly
prudent
men
will
vtter
good
matter
,
and
their
speeches
shall
carrie
a
grace
and
force
with
them
,
as
being
rightly
placed
,
and
wisely
ordered
.
And
sinful
vngodly
persons
on
the
other
side
,
either
vomit
out
that
which
is
hurtfull
,
false
,
or
vaine
:
or
else
peruert
and
abuse
that
which
in
it selfe
is
true
and
wholesome
.
Good
men
indeede
through
the
defect
of
wisdome
and
goodnesse
,
doe
sometimes
fault
with
their
lips
,
and
faile
to
speake
that
which
is
meete
:
(
for
the
best
attaine
not
to
the
fulnesse
of
grace
,
and
therefore
can
doe
nothing
in
complete
perfection
)
but
the
wicked
doe
neuer
speake
any
thing
well
,
albeit
they
alwaies
vtter
not
that
which
is
ill
.
When
Cayphas
and
Balaam
were
prophecying
,
and
deliuered
the
words
of
God
,
yet
their
tongues
were
vnsanctified
,
notwithstanding
the
matter
spoken
by
them
was
diuine
and
holy
.
Verse
3.
The
eyes
of
the
Lord
are
in
euery
place
,
beholding
the
euill
and
the
good
.
THe
eyes
of
the
Lord
His
certaine
sight
and
knowledge
.
He
speaketh
of
God
according
to
man
,
attributing
eyes
vnto
him
,
(
which
hee
,
being
a
spirit
,
hath
not
)
because
wee
see
with
our
eyes
,
and
best
know
the
things
which
wee
see
:
[
in
euery
place
]
wheresoeuer
any
man
is
:
[
behold
]
not
onely
discerne
and
perceiue
,
but
purposely
obserue
and
marke
,
and
that
continually
,
as
the
forme
of
the
word
in
that
participle
Tsophoth
.
importeth
:
[
the
euill
and
the
good
]
all
sorts
of
men
,
together
with
their
hearts
and
waies
.
Dauid
said
not
that
which
concerned
himselfe
onely
in
particuler
,
but
which
belonged
to
all
mankinde
in
generall
:
he
spake
not
as
the
sonne
of
Iesse
,
but
as
the
sonne
of
Adam
,
and
for
all
Adams
children
,
and
that
which
euery
one
might
as
truly
affirme
for
himselfe
,
when
he
directed
his
speech
to
the
Lord
in
this
manner
:
O
Lord
thou
searchest
me
,
and
knowest
me
.
Thou
knowest
my
downe
sitting
,
Psal.
139.
1.
&c.
and
mine
vprising
:
thou
vnderstandest
my
thought
afarre
off
.
Thou
compassest
my
path
,
and
my
lying
downe
,
and
art
acquainted
with
all
my
waies
.
Whither
shall
I
goe
from
thy
spirit
?
or
whither
shall
I
flye
from
thy
presence
,
&c.
verse
4.
A
wholesome
tongue
is
as
a
tree
of
life
:
but
the
frowardnes
thereof
is
as
a
breach
made
by
the
winde
.
THe
purpose
and
drift
of
this
sentence
is
,
to
declare
that
the
course
and
custome
of
godly
mens
speeches
is
both
comfortable
and
profitable
to
them
which
know
how
to
make
vse
thereof
:
as
was
that
goodly
tree
of
life
in
Paradise
,
continually
bearing
fruite
,
so
pleasant
and
pretious
.
On
the
contrary
side
,
as
a
blustering
winde
,
which
throweth
downe
trees
and
houses
,
doth
much
harme
:
so
a
violent
and
venomous
tongue
,
causing
troubles
and
calamities
,
is
very
pernitious
and
hurtfull
.
Vers.
5.
A
foole
despiseth
his
fathers
instruction
:
but
he
that
regardeth
correction
,
is
prudent
.
A
Foole
]
A
wicked
and
vngodly
childe
,
[
despiseth
]
either
refuseth
to
heare
,
or
else
to
obey
[
his
fathers
instruction
]
that
admonition
or
counsell
which
his
parents
or
other
gouernours
giue
vnto
him
:
[
but
hee
that
regardeth
]
submitteth
himselfe
vnto
,
and
is
bettered
by
[
correction
]
either
in
words
or
deedes
,
giuen
by
whomsoeuer
,
hauing
authoritie
ouer
him
,
[
is
prudent
]
sheweth
wisedome
,
and
receiueth
the
fruite
of
the
same
.
Verse
6.
The
house
of
the
righteous
hath
much
treasure
:
but
in
the
reuenues
of
the
wicked
is
trouble
.
THe
house
of
the
righteous
]
That
is
,
either
euery
righteous
man
hath
his
house
replenished
with
great
store
of
wealth
and
substance
,
or
else
a
lesse
quantitie
doth
as
well
suffice
him
,
God
seeing
it
to
be
better
and
safer
for
him
.
And
whereas
sometimes
it
falleth
out
,
that
godlie
men
haue
neither
so
much
as
others
possesse
,
nor
as
themselues
desire
,
and
seeme
to
stand
in
neede
of
,
it
groweth
from
the
defect
of
their
godlinesse
,
for
which
the
Lord
correcteth
them
with
some
penurie
and
want
,
and
whereby
their
hearts
faile
of
that
fulnesse
of
contentment
,
which
more
pietie
and
grace
would
worke
in
them
.
The
latter
clause
of
this
verse
preuenteth
an
obiection
that
might
be
made
against
the
former
,
in
this
manner
:
Why
should
righteousnesse
bee
commended
for
making
the
righteous
rich
,
sithence
sinne
seemeth
to
make
the
state
of
sinners
more
prosperous
then
theirs
?
To
this
it
is
answered
,
that
troubles
are
intermingled
with
their
wealth
and
possessions
;
as
paines
and
toyle
in
getting
,
and
cares
and
feares
in
keeping
,
and
griefe
and
anger
in
forgoing
of
all
,
or
any
part
of
them
.
Vers.
7.
The
lips
of
the
wise
doe
spread
abroad
knowledge
:
but
the
heart
of
the
foolish
,
that
which
is
not
right
.
HE
compareth
the
lips
of
wise
men
to
the
hands
of
good
seedes-men
,
who
skilfully
,
and
in
due
manner
and
measure
,
at
euery
step
doe
scatter
the
corne
into
the
tilth
:
shewing
it
to
be
a
note
of
sound
vnderstanding
,
to
take
opportunitie
wheresoeuer
it
is
offered
,
at
home
or
abroad
,
to
direct
their
talke
to
the
benefit
and
edification
of
the
company
.
On
the
contrary
side
,
the
wicked
,
out
of
the
euill
treasure
of
their
hearts
,
bring
forth
euill
things
,
vttering
vanitie
,
and
errours
,
and
noysome
speeches
,
like
those
that
make
it
their
worke
to
sow
Cockle
,
and
Tares
,
and
Darnell
,
or
other
weeds
,
which
are
onely
venomous
and
hurtfull
.
In
the
former
part
of
the
sentence
,
the
heart
is
to
be
vnderstood
,
which
ministreth
matter
to
the
lips
:
And
in
the
latter
,
the
lips
are
also
meant
,
which
are
the
instruments
of
the
heart
:
as
if
he
should
haue
said
;
The
lips
of
the
wise
,
out
of
that
grace
which
is
in
the
heart
,
doe
spread
abroad
knowledge
,
and
that
which
is
right
:
and
the
heart
of
the
foolish
,
by
the
peruersenes
of
the
lips
,
doth
spread
abroad
ignorance
,
and
that
which
is
not
right
.
Vers.
8.
The
Sacrifice
of
the
wicked
is
abomination
to
the
Lord
:
but
the
prayer
of
the
righteous
is
acceptable
vnto
him
.
THe
sacrifice
of
the
wicked
]
Their
best
workes
,
euen
those
which
seeme
most
to
sauor
of
deuotion
,
and
their
very
prayers
themselues
[
are
abomination
to
the
Lord
]
sins
which
he
abhorreth
,
&
for
which
he
will
punish
them
:
[
but
the
prayer
of
the
righteous
]
and
all
other
their
seruices
which
they
faithfully
performe
[
are
acceptable
to
him
]
wherewith
,
through
Iesus
Christ
he
is
well
pleased
,
and
for
the
same
will
gratiously
reward
them
.
For
neither
the
displeasure
of
God
against
his
enemies
,
nor
his
fauour
towards
his
people
,
are
without
efficacie
and
effect
:
his
hatred
is
ioyned
with
iustice
,
and
will
certainly
worke
the
woe
of
him
that
shall
prouoke
it
:
and
his
loue
is
full
of
goodnesse
,
and
will
make
him
blessed
vpon
whom
it
is
setled
.
Vers.
9.
The
way
of
the
wicked
is
an
abomination
to
the
Lord
:
but
he
loueth
him
that
followeth
righteousnesse
.
THe
way
of
the
wicked
]
The
whole
course
of
his
life
and
behauiour
:
whatsoeuer
he
saith
,
and
all
that
he
doth
[
is
abomination
to
the
Lord
]
is
filthie
and
loathsome
in
his
eyes
,
prouoking
him
in
anger
to
plague
him
.
And
this
is
not
to
be
vnderstood
only
of
the
grosse
faults
of
sinfull
men
,
when
they
directly
transgresse
the
law
of
God
,
but
of
euery
thing
else
which
they
take
in
hand
,
as
long
as
they
walke
after
the
flesh
:
as
labour
and
trauell
;
their
meate
and
drinke
;
their
sleepe
and
necessarie
refreshings
:
though
in
exercises
not
vtterly
vnlawfull
;
though
in
matters
that
be
meerely
ciuill
;
though
in
actions
euery
way
commendable
for
others
to
performe
.
And
hereof
the
Apostle
speaketh
,
when
he
saith
to
Titus
,
that
to
Ti●●5
.
the
pure
all
things
are
pure
;
but
vnto
them
that
are
defiled
and
vnbeleeuing
,
nothing
is
pure
,
but
euen
their
minds
and
consciences
are
defiled
.
But
hee
loueth
him
]
Esteemeth
him
,
and
vseth
him
as
his
owne
child
;
causeth
his
heart
to
feele
the
comfort
of
his
fauour
,
and
will
in
due
time
make
it
manifest
to
all
the
world
how
deere
he
is
vnto
him
[
who
followeth
after
righteousnesse
]
which
is
not
cold
,
or
slow
,
or
vnstable
in
doing
of
good
;
but
with
might
and
maine
striueth
constantly
to
obtaine
the
habit
and
encrease
of
goodnesse
.
The
word
signifieth
earnestly
Mer
addeph
.
to
pursue
,
being
a
Metaphor
taken
from
the
eagernesse
of
wild
beasts
,
or
rauenous
fowles
,
or
of
any
kind
of
creatures
that
liue
by
the
spoyle
of
others
,
which
will
runne
or
flie
,
both
fast
and
farre
,
rather
then
be
disappointed
of
their
prey
.
True
it
is
,
that
all
are
not
of
equall
graces
,
nor
any
one
at
all
times
equally
affected
to
that
which
is
iust
and
vpright
;
but
none
must
leaue
off
endeauour
to
seeke
it
.
Euery
man
is
to
make
it
his
gaine
,
and
to
abandon
all
the
impediments
which
would
stay
him
from
it
.
The
sense
and
meaning
of
the
words
will
be
the
better
discerned
,
if
that
bee
supplied
which
is
vnderstood
in
either
part
of
the
sentence
,
in
this
manner
:
The
Lord
abhorreth
the
way
and
person
of
the
wicked
,
because
hee
followeth
iniquitie
:
but
he
loueth
the
person
and
way
of
the
godly
,
because
he
followeth
righteousnesse
.
Verse
10.
Instruction
[
is
]
euill
to
him
that
forsaketh
the
way
:
[
and
]
he
that
hateth
correction
shall
die
.
INstruction
]
Either
wholesome
doctrine
publikely
taught
,
or
faithfull
admonition
priuately
giuen
:
[
is
euill
]
not
in
it selfe
(
for
the
Scripture
calleth
it
A
pearle
,
and
Holy
thing
in
Matth.
7.
6.
one
place
,
and
preferreth
it
before
siluer
and
gold
:
and
the
richest
Iemmes
in
another
)
but
it
so
seemeth
to
him
that
is
Prou.
3.
15.
not
willing
to
obey
it
:
in
whom
also
it
is
an
occasion
of
distempered
passions
,
and
hardnesse
of
heart
:
[
to
him
that
forsaketh
the
way
]
not
to
euery
one
that
mistaketh
the
way
,
or
through
infirmitie
somtimes
swarueth
from
it
;
but
to
such
a
one
as
either
obstinately
refuseth
to
chuse
and
walke
in
the
right
path
of
saluation
,
when
the
knowledge
of
it
is
offered
vnto
him
;
or
wil●ully
departeth
from
it
after
that
he
hath
made
some
entrance
thereunto
:
And
[
hee
that
hateth
correction
]
which
is
imbittered
by
rebukes
,
and
not
bettered
by
chastisements
:
[
shall
die
]
is
in
danger
to
perish
eternally
at
the
last
,
and
to
be
surprised
with
some
speedy
,
sudden
,
shamefull
,
or
cursed
death
in
the
meane
season
:
and
before
that
,
to
haue
some
heauie
iudgement
to
fall
vpon
him
.
Vers.
11.
The
graue
and
destruction
are
before
the
Lord
:
how
much
more
the
hearts
of
the
sonnes
of
men
?
THe
graue
]
The
darkest
places
in
the
ground
,
or
deepest
places
in
the
waters
,
where
any
dead
corps
is
,
or
hath
bin
couered
,
and
consequently
all
others
as
obscure
as
they
,
or
lower
then
they
,
euen
to
the
very
center
of
the
earth
:
[
and
destruction
]
the
place
and
state
of
the
damned
spirits
:
[
are
●●fore
the
Lord
]
hee
seeth
both
how
the
bodies
consume
,
and
how
the
soules
suffer
,
and
what
bee
the
thoughts
of
them
that
sustaine
such
infernall
torments
:
[
how
much
more
the
hearts
]
the
counsels
,
and
purposes
,
and
discourses
,
and
motions
of
all
the
faculties
of
the
soules
:
[
of
the
sonnes
of
men
]
of
euery
one
in
euery
age
that
is
descended
from
the
race
of
mankinde
,
so
long
as
hee
liueth
on
earth
.
Yet
is
not
this
an
argument
from
imparitie
,
in
respect
of
God
,
as
though
it
were
easie
for
him
to
behold
some
thoughts
,
and
hard
to
find
out
others
:
(
for
all
are
equally
comprehended
of
him
)
but
in
regarde
of
men
,
which
with
greater
difficultie
attaine
to
the
knowledge
of
that
whereunto
their
sense
is
not
able
to
reach
,
and
with
more
facilitie
discerne
that
which
is
subiect
to
their
senses
:
and
so
according
to
themselues
they
conceiue
of
the
Lord
.
Now
if
they
apprehend
that
hee
doth
continually
obserue
and
looke
vpon
things
that
bee
so
abstruse
and
hidden
,
they
may
bee
easily
perswaded
that
hee
is
not
vnacquainted
with
that
which
is
more
conspicuous
and
apparant
.
Verse
12.
A
scorner
loueth
not
him
that
rebuketh
him
:
neither
will
he
goe
vnto
the
wise
.
A
Scorner
]
A
leaud
vngratious
person
,
which
obstinately
hath
giuen
ouer
himselfe
to
worke
wickednesse
,
and
derideth
all
that
dislike
of
his
waies
:
[
loueth
not
him
that
rebuketh
him
]
but
hateth
both
the
reprouer
and
the
reproofe
,
the
man
and
his
admonition
:
according
as
was
said
before
,
that
instruction
is
euill
to
him
that
forsaketh
the
way
:
[
neither
will
he
goe
to
the
wise
]
nor
be
willing
that
the
wise
should
come
to
him
.
He
affecteth
not
the
company
and
societie
of
them
that
be
godly
,
because
hee
knoweth
that
they
will
looke
into
his
licentious
life
,
and
tell
him
plainlie
of
his
inordinate
behauiour
.
If
Achab
tooke
it
so
offensiuely
that
Elijah
,
although
sent
by
the
Lord
,
should
enter
into
Naboths
vineyard
,
whereof
he
was
taking
possession
,
to
the
molesting
of
him
,
as
if
an
enemie
were
come
vpon
him
;
when
shall
wee
thinke
,
would
Achab
of
himselfe
haue
repaired
to
Elijah
to
confesse
his
bloodie
crueltie
,
to
craue
his
prayers
to
God
for
pardon
,
and
to
seeke
direction
for
the
attainment
and
testification
of
his
repentance
?
Vers.
13.
A
ioyfull
heart
maketh
a
good
countenance
:
but
by
the
sorrow
of
the
heart
,
the
spirit
is
broken
.
A
Ioyfull
heart
]
A
glad
and
merrie
minde
,
especially
hauing
peace
with
God
,
and
pardon
of
all
his
transgressions
:
[
maketh
a
good
countenance
]
causeth
the
whole
body
to
bee
more
healthfull
,
but
most
of
all
sheweth
it selfe
in
the
cheerefulnes
of
the
face
:
for
the
affections
of
the
minde
pierce
into
the
parts
of
the
body
,
and
chiefly
appeare
and
worke
in
the
countenance
:
[
but
by
the
sorrow
of
the
heart
]
when
it
is
carnall
or
excessiue
,
[
the
spirit
is
broken
]
as
the
lookes
are
marred
,
so
the
spirits
are
dulled
,
and
men
by
sighings
and
griefes
are
often
brought
to
such
extremities
,
as
that
they
can
hardly
draw
their
breath
.
The
opposition
standeth
thus
:
A
ioyfull
heart
maketh
a
good
countenance
,
and
by
the
comforts
of
it
,
the
spirits
are
refreshed
:
and
a
sorrowfull
heart
maketh
an
heauie
countenance
,
and
by
the
griefes
thereof
the
spirits
are
oppressed
.
Verse
14.
The
heart
of
him
that
hath
vnderstanding
seeketh
knowledge
:
but
the
mouth
of
the
foole
is
fed
with
foolishnes
.
THe
heart
of
him
that
hath
vnderstanding
]
The
vpright
desire
,
and
sincere
affection
of
him
that
is
wise
vnto
saluation
,
[
seeketh
for
knowledge
]
moueth
his
lippes
,
and
eares
,
and
senses
,
diligently
to
labour
for
increase
of
that
holy
wisedome
wherewith
he
is
alreadie
endued
:
[
but
the
mouth
of
the
foole
is
fed
with
foolishnes
]
that
is
,
leaudnes
of
life
,
and
practise
of
euill
,
are
as
delightfull
to
the
minde
of
a
sinfull
person
,
as
delicious
food
is
to
the
mouth
and
taste
:
and
he
that
hath
a
wicked
heart
,
will
bee
as
greedie
to
satisfie
his
lust
at
euery
moment
,
as
he
that
hath
a
daintie
tooth
will
be
desirous
to
feede
on
delicate
dishes
at
euery
meale
.
And
so
it
is
agreeable
to
that
which
is
in
the
fourth
Chapter
,
where
sinners
are
said
to
eate
the
bread
of
wickednesse
,
and
to
drinke
the
wine
of
violence
:
that
is
,
It
is
meate
and
drinke
to
them
to
do
mischiefe
.
The
sense
and
opposition
in
effect
tend
to
this
,
that
the
heart
of
a
wise
man
seeketh
for
knowledge
,
and
therefore
his
soule
is
fed
with
grace
:
and
the
heart
of
a
foole
doth
hunt
after
follie
,
and
therefore
his
mouth
is
fed
with
foolishnes
.
Verse
15.
All
the
daies
of
the
afflicted
are
euill
:
but
hee
that
hath
a
good
heart
,
is
at
a
continuall
feast
.
BY
the
next
two
verses
following
it
may
appeare
,
that
by
the
afflicted
is
meant
such
a
one
as
(
through
defect
of
faith
and
contentednesse
)
is
troubled
in
minde
for
pouertie
,
or
other
outward
calamities
,
because
his
worldly
estate
and
condition
is
no
better
.
And
of
him
it
is
said
,
that
all
his
daies
are
euill
:
that
is
,
His
whole
life
,
during
those
wants
or
crosses
,
or
feares
,
till
the
heart
be
holpen
by
grace
[
are
euill
]
grieuous
,
tedious
,
and
full
of
bitter
vexations
:
but
hee
that
hath
a
good
heart
]
which
is
at
peace
with
God
,
and
freed
from
the
power
of
infidelitie
and
sinfulnes
,
[
is
at
a
continuall
feast
]
is
no
more
burdened
with
want
at
any
time
,
then
they
which
haue
varietie
of
dishes
before
them
:
and
no
lesse
filled
with
delights
at
all
times
,
then
they
which
are
well
satisfied
with
daintie
meates
and
pleasant
wines
.
For
the
comparison
is
from
the
comfort
and
commodities
of
banquets
,
and
not
the
surfets
and
excesse
thereof
.
Yet
this
is
according
to
the
degrees
of
that
goodnesse
which
is
in
mens
soules
:
so
much
godlinesse
as
they
haue
,
so
much
refreshing
they
finde
in
their
affl●ctions
:
and
because
none
can
attaine
vnto
a
perfection
thereof
,
therefore
none
shall
be
rid
of
all
worldly
griefes
,
and
dreads
,
and
discontentments
.
The
sense
and
exposition
tendeth
to
this
purpose
:
All
the
daies
of
him
that
hath
an
euill
heart
,
are
as
grieuous
when
he
is
afflicted
,
as
if
he
were
pinched
with
continuall
penurie
:
but
all
the
daies
of
him
that
hath
a
good
heart
,
when
hee
is
afflicted
,
are
as
ioyous
as
if
he
were
at
a
continuall
feast
.
Verse
16.
Better
is
a
little
with
the
feare
of
the
Lord
,
then
great
treasure
,
and
trouble
therewith
.
BEtter
is
a
little
]
A
small
portion
of
goods
is
more
profitable
and
comfortable
,
[
with
the
feare
of
the
Lord
]
with
godlinesse
,
causing
a
contented
minde
with
ioy
,
and
procuring
Gods
blessing
for
vse
,
[
then
great
treasure
]
then
the
abundance
of
wealth
,
[
with
trouble
]
with
sinfulnes
which
bringeth
trouble
,
namely
feare
,
care
,
sorrow
,
and
many
curses
with
the
checke
of
an
ill
conscience
:
for
where
Religion
is
not
,
there
griefes
and
vexations
will
be
:
and
the
more
riches
a
wicked
man
hath
,
whereby
he
may
seeme
to
bee
free
from
all
molestations
,
the
more
incumbrances
he
hath
,
which
are
alwaies
ready
to
molest
him
.
Verse
17.
Better
is
a
dinner
of
greene
hearbs
where
loue
is
,
then
a
stalled
Oxe
,
and
hatred
therewith
.
BEtter
]
More
laudable
in
the
house
,
and
acceptable
to
the
guest
:
[
is
a
dinner
of
greene
hearbs
]
very
meane
and
slender
fare
:
[
where
loue
is
]
where
is
concord
and
heartie
good
will
:
[
then
a
stalled
Oxe
]
then
great
store
of
good
meate
,
and
al
manner
of
prouision
that
appertaineth
to
a
sumptuous
feast
:
[
and
hatred
therewith
]
an
euill
affection
,
either
towards
the
parties
bidden
,
or
one
towards
another
.
The
al●enation
of
mindes
,
through
the
hard
opinion
which
one
hath
of
the
other
,
is
enough
to
marre
the
feast
,
though
the
cheare
be
neuer
so
great
;
but
much
more
if
there
bee
also
variance
amongst
them
,
if
they
breake
out
into
bitternesse
,
into
contention
,
and
brawling
,
and
especially
if
quarrels
,
and
violence
insue
thereupon
.
Vers.
18.
An
angry
man
stirreth
vp
contention
:
but
he
that
is
slow
to
wrath
,
appeaseth
strife
.
AN
angry
man
]
Such
ouer
whom
wrath
and
passion
hath
power
,
&
in
whom
it
raigneth
,
(
for
in
the
originall
text
he
is
called
a
man
of
anger
)
[
stirreth
vp
contention
]
encreaseth
dissension
where
hee
findeth
discord
,
&
maketh
debate
where
peace
was
before
:
[
but
he
that
is
slow
to
wrath
]
which
can
gouerne
his
affections
,
and
not
bee
angrie
without
cause
,
or
beyond
measore
,
[
appeaseth
strife
]
endeauoureth
to
pacifie
that
displeasure
which
one
man
hath
conceiued
against
another
:
so
that
he
is
not
onely
vnlike
to
him
that
is
giuen
to
anger
,
and
will
not
raise
contention
as
he
doth
,
but
taketh
a
course
quite
contrary
to
his
,
in
reconciling
them
that
be
at
variance
.
Vers.
19.
The
way
of
the
slothfull
is
as
an
hedge
of
thornes
:
but
the
way
of
the
righteous
is
[
as
]
a
paued
causey
.
THe
way
of
the
sluggard
]
Not
that
leaud
and
licentious
course
of
life
which
a
sinfull
slothfull
person
doth
take
,
(
for
that
seemes
plaine
and
pleasant
vnto
him
)
but
the
good
and
honest
conuersation
which
he
ought
to
walke
in
:
[
is
as
an
hedge
of
thornes
]
appeareth
to
him
to
be
full
of
difficulties
and
dangers
,
as
a
path
that
is
all
ouer-growne
with
thornes
and
briars
:
and
therefore
either
hee
dareth
not
enter
into
it
,
because
he
feareth
perils
;
or
else
he
wil
not
proceed
forwards
,
because
he
findeth
inconueniences
:
[
but
the
way
of
the
righteous
]
the
vse
and
exercise
of
those
good
duties
which
euery
godly
diligent
man
performeth
:
[
is
[
as
]
a
paued
causey
]
plaine
,
easie
,
and
commodious
:
and
therfore
he
goeth
on
in
the
same
with
good
contentment
and
comfort
.
Vers.
20.
A
wise
sonne
reioyceth
[
his
]
father
:
but
a
foolish
sonne
despiseth
his
mother
.
A
Wise
sonne
]
A
child
that
is
indued
with
grace
,
and
vertuously
inclined
:
[
reioyceth
his
father
]
bringeth
comfort
to
both
parents
for
his
piety
and
feare
of
God
(
if
they
themselues
be
religious
and
godly
;
otherwise
it
may
bee
,
they
will
be
the
more
vexed
at
it
)
for
his
obedience
and
dutifull
behauiour
towards
them
,
and
for
his
owne
good
credit
with
all
wise
men
that
know
his
waies
,
and
the
blessing
of
God
vpon
his
state
:
[
but
a
foolish
sonne
]
such
a
one
as
is
giuen
to
be
leaud
and
wicked
,
[
despiseth
his
mother
]
sheweth
contempt
to
mother
and
father
,
but
especially
to
the
mother
,
because
hee
presumeth
to
be
more
bold
with
her
,
and
because
his
state
commonly
doth
lesse
depend
vpon
her
.
The
opposition
is
thus
to
be
conceiued
:
A
wise
sonne
doth
honour
his
father
and
mother
,
and
therfore
doth
make
them
to
bee
glad
:
but
a
foolish
sonne
despiseth
mother
and
father
;
and
therfore
causeth
them
to
mourne
.
Vers.
21.
Foolishnesse
is
ioy
to
him
that
is
destitute
of
vnderstanding
;
but
a
man
of
vnderstanding
will
wal●e
vprightly
.
FOolishnesse
]
Wickednesse
and
sinne
:
[
is
ioy
]
desired
,
and
committed
,
and
continued
in
with
delight
:
[
to
him
that
is
destitute
of
vnderstanding
▪
a
sinfull
man
that
is
without
all
sauing
knowledge
,
and
heauenly
wisedome
:
[
but
a
man
of
vnderstanding
]
such
a
one
as
is
godly
wise
,
whose
mind
the
holy
Ghost
hath
enlightened
with
the
sound
knowledge
of
the
word
:
[
walketh
vprightly
]
ordereth
his
conuersation
aright
,
and
that
in
the
truth
and
sincerity
of
his
heart
.
Thus
standeth
the
opposition
:
Foolishnesse
is
ioy
to
him
that
is
destitute
of
vnderstanding
,
and
therefore
he
walketh
peruersly
:
but
wisedome
is
ioy
to
him
that
is
a
man
of
vnderstanding
,
and
therefore
he
walketh
vprightly
.
Vers.
22.
Without
counsell
thoughts
come
to
nought
:
but
by
store
of
counsellers
they
shall
be
established
.
WIthout
counsell
]
When
men
in
d●fficult
and
doubtfull
cases
will
trust
to
their
owne
wit
,
and
consult
with
no
others
whether
their
enterprises
bee
conuenient
,
and
by
what
meanes
they
may
effect
them
:
[
thoughts
come
to
nought
]
either
they
grow
wearie
of
their
attempts
,
or
are
defeated
of
their
purposes
:
or
though
they
seeme
to
succeed
well
for
a
time
,
yet
their
hopes
are
frustrate
in
the
end
:
[
but
by
the
multitude
of
counsellers
]
which
are
wise
,
and
giue
faithfull
counsell
,
if
their
faithfull
counsell
be
hearkened
vnto
,
and
obeyed
:
[
they
are
established
]
in
the
Hebrew
text
the
Verbe
is
of
the
singular
number
,
but
collectiuely
spoken
:
meaning
,
that
all
Takum
.
and
euery
one
of
those
thoughts
which
are
so
directed
by
counsell
,
shall
haue
a
constant
prosperous
successe
at
the
last
,
if
not
at
the
first
.
Vers.
23.
A
ioy
commeth
to
a
man
by
the
answere
of
his
mouth
:
and
how
good
is
a
word
in
due
season
?
A
Ioy
commeth
to
a
man
]
A
good
man
shall
find
either
sooner
or
later
,
comfort
and
gladnesse
[
by
the
answere
of
his
mouth
]
by
the
wholesome
words
which
hee
vttereth
with
his
mouth
,
whether
hee
answere
to
things
demanded
,
or
otherwise
:
[
and
how
good
is
a
word
in
due
season
?
]
that
is
to
say
,
marueilous
profitable
and
delightfull
to
himselfe
and
others
,
are
faithfull
speeches
discreetly
deliuered
,
all
meet
circumstances
of
time
,
place
and
persons
,
being
duly
obserued
.
Vers.
24.
The
way
of
life
is
on
high
to
the
prudent
,
to
auoide
from
hell
beneath
.
THe
way
of
life
]
The
way
that
leadeth
to
life
,
yea
the
very
true
life
it selfe
:
[
is
on
high
to
the
prudent
]
is
not
worldly
,
carnall
,
and
earthly
,
but
spirituall
,
holy
,
and
heauenly
:
and
therefore
so
farre
as
any
man
is
wise
to
saluation
,
hee
thinketh
of
heauenly
things
,
and
in
all
his
behauiour
tendeth
towards
heauen
:
[
to
auoide
]
that
so
walking
therein
hee
may
escape
[
from
hell
beneath
]
from
death
and
destruction
,
and
the
place
▪
of
eternall
torment
,
which
a
sensuall
course
of
life
,
and
the
desire
of
earthly
things
will
bring
men
vnto
.
Vers.
25.
The
Lord
will
destroy
the
house
of
the
proud
:
but
he
will
establish
the
borders
of
the
widow
.
THe
drift
of
this
sentence
is
to
shew
that
the
safety
of
no
mans
state
doth
stand
in
his
greatnesse
,
nor
perill
of
ruine
in
his
smalnesse
;
but
that
Gods
displeasure
doth
cut
off
the
wicked
,
how
strong
soeuer
;
and
his
fauour
protecteth
the
godly
,
though
neuer
so
feeble
.
The
Lord
will
destroy
]
at
one
time
or
other
,
at
once
or
by
degrees
,
either
by
the
wonted
meanes
of
his
plagues
and
iudgements
,
or
by
some
immediate
stroke
from
his
owne
hand
:
[
he
will
root
out
(
as
the
word
signifieth
)
and
vtterly
ouerthrow
:
[
the
house
of
the
proud
]
themselues
,
their
seed
,
substance
,
estimation
,
and
whatsoeuer
belongeth
vnto
them
:
[
but
he
will
establish
]
defend
and
maintaine
[
the
borders
of
the
widow
]
those
liuings
and
possessions
,
or
whatsoeuer
else
pertaineth
to
poore
helpelesse
persons
,
of
any
sort
,
which
want
power
to
resist
their
oppressors
.
Yet
is
it
not
so
to
bee
vnderstood
,
as
though
they
that
were
without
friends
,
were
also
alwaies
without
wrongs
;
(
for
wee
reade
,
and
heare
,
and
see
the
contrary
continually
)
but
that
it
is
not
in
any
mans
power
to
spoile
them
at
his
pleasure
:
and
when
they
are
oppressed
,
he
will
take
their
cause
into
his
hands
,
in
iustice
and
anger
to
punish
their
aduersaries
,
and
by
grace
and
prouidence
to
recompence
them
.
This
is
the
sense
of
the
opposition
:
The
Lord
will
destroy
the
house
of
the
mighty
,
when
they
grow
to
be
proud
;
and
establish
the
borders
of
the
widowes
and
weake
ones
,
when
they
shew
themselues
humble
.
Vers.
26.
The
thoughts
of
the
wicked
are
abomination
to
the
Lord
:
but
the
pure
haue
pleasant
words
.
THe
thoughts
of
the
wicked
]
Their
desires
,
affections
,
purposes
,
imaginations
,
and
all
the
motions
of
their
mindes
:
[
are
abomination
to
the
Lord
]
such
as
hee
presently
beholdeth
with
detestation
,
and
hereafter
will
pu●ish
with
great
seuerity
:
[
but
the
pure
]
godly
men
,
whose
hearts
are
purified
by
faith
,
and
which
are
vpright
in
their
waies
,
[
haue
pleasant
words
]
they
speake
such
things
as
are
iust
and
acceptable
in
the
sight
of
God
,
and
good
and
profitable
for
the
vse
of
the
hearers
.
The
opposition
standeth
thus
:
The
thoughts
of
the
wicked
,
and
therefore
also
their
words
are
abomination
to
the
Lord
:
but
the
words
of
the
pure
,
and
consequently
their
thoughts
are
pleasant
vnto
him
.
Verse
27.
He
that
is
greedie
of
gaine
,
troubleth
his
house
:
but
he
that
hateth
gifts
,
shall
liue
.
HE
that
is
greedie
of
gaine
]
Which
being
discontented
with
his
portion
,
doth
rauenously
couet
after
more
wealth
:
[
troubleth
his
house
]
subuerteth
his
owne
estate
,
and
draweth
misery
vpon
his
houshold
and
posterity
:
[
but
he
that
hateth
gifts
]
not
that
all
receiuing
of
gifts
is
sinne
,
for
inferiours
may
take
that
which
superiours
bestow
vpon
them
in
mercy
:
and
superiours
may
accept
of
that
which
inferiours
present
them
with
kindnesse
:
but
bribes
are
heere
spoken
against
,
which
are
offered
either
to
peruert
iudgement
,
or
to
buy
iustice
:
whereas
the
former
ought
not
to
bee
yeelded
vnto
for
the
greatest
summes
of
money
;
and
the
latter
should
be
granted
without
the
least
reward
.
And
here
is
a
Synechdoche
,
one
thing
being
proposed
for
a
paterne
of
many
others
of
like
nature
.
The
Magistrates
dutie
is
set
for
an
example
of
all
others
,
and
gifts
for
all
manner
of
vnlawfull
gaine
and
gettings
[
shall
liue
]
safely
and
comfortably
in
this
life
,
and
gloriously
in
the
life
to
come
.
This
is
the
opposition
:
Hee
that
is
greedy
of
gaine
,
and
loueth
gifts
,
bringeth
trouble
to
his
house
,
and
shall
die
:
but
he
that
hath
a
contented
mind
,
and
hateth
gifts
,
bringeth
peace
to
his
house
,
and
shall
liue
.
Vers.
28.
The
heart
of
the
righteous
studieth
to
answere
:
but
the
mouth
of
the
wicked
bableth
out
euill
things
.
A
Good
man
,
out
of
the
good
treasure
of
his
heart
,
bringeth
forth
good
things
.
He
meditateth
what
to
speake
,
that
he
may
vtter
such
matter
as
is
most
wholesome
and
profitable
:
and
that
not
onely
when
a
question
is
demanded
of
him
,
or
he
is
otherwise
spoken
vnto
;
but
vpon
any
other
occasion
,
when
it
concerneth
him
to
say
ought
:
For
the
word
[
answere
]
is
more
largely
taken
somtimes
in
the
Scriptures
then
we
vse
it
in
our
common
speech
,
as
Mat.
11.
25.
At
that
time
Iesus
answered
and
said
,
I
giue
thee
thankes
,
O
Father
,
Lord
of
heauen
and
earth
,
&c.
[
but
the
mouth
of
the
wicked
bableth
out
euill
things
]
he
can
neither
be
silent
,
nor
speake
well
;
but
is
full
of
discourse
,
and
alwaies
pratling
rashly
,
vainly
,
offensiuely
,
and
leaudly
.
The
opposition
standeth
thus
:
The
heart
of
the
righteous
studieth
to
answere
,
and
therefore
he
vttereth
things
that
bee
good
:
but
the
mouth
of
the
wicked
is
hastily
&
rashly
set
on
worke
,
and
therefore
he
bableth
out
things
that
are
euill
.
Vers.
29.
The
Lord
is
farre
off
from
the
wicked
:
but
he
heareth
the
prayer
of
the
righteous
.
THe
Lord
is
farre
off
from
the
wicked
]
Hee
is
neere
vnto
them
in
his
essence
,
whereby
he
filleth
heauen
and
earth
:
and
in
his
presence
,
whereby
he
beholdeth
their
hearts
,
and
all
their
waies
:
and
in
his
iustice
,
being
at
hand
to
punish
them
.
But
he
is
farre
off
in
respect
of
his
fauour
and
helpe
:
yea
euen
then
when
they
pray
vnto
him
in
their
manner
:
so
that
they
get
no
more
good
thereby
,
then
if
they
should
call
vpon
one
that
is
in
another
countrey
.
Vpon
which
occasion
the
Prophet
exhorteth
men
to
seeke
the
Lord
while
hee
may
be
found
,
Esa.
55.
6.
and
[
to
]
call
vpon
him
while
he
is
neere
.
The
cause
thereof
may
be
gathered
out
of
the
eighth
verse
of
this
chapter
,
where
the
sacrifice
of
the
wicked
is
said
to
bee
abomination
to
the
Lord
.
Who
would
willingly
come
nigh
to
that
which
he
much
abhorreth
?
Who
would
not
keep
off
from
smelling
of
noysome
sents
,
or
looking
on
loathsome
sights
?
[
but
hee
heareth
the
prayer
of
the
righteous
]
accepteth
of
it
,
and
yeeldeth
to
it
:
is
well
pleased
with
that
which
they
offer
to
him
,
and
granteth
that
which
they
desire
of
him
.
This
is
the
opposition
:
The
Lord
is
farre
off
from
the
wicked
,
and
reiecteth
their
prayers
:
but
he
is
neere
to
the
righteous
,
and
heareth
their
petitions
.
See
what
hath
been
spoken
to
this
point
in
the
eighth
verse
.
Vers.
30.
The
light
of
the
eye
reioyceth
the
heart
:
and
a
good
hearing
maketh
the
bones
fat
.
THe
light
of
the
eyes
]
The
beholding
of
delightful
aspects
[
reioyceth
the
heart
]
bringeth
sound
gladnes
to
the
soule
that
is
seasoned
with
grace
,
and
looketh
on
Gods
fauor
,
with
his
blessings
:
[
and
a
good
hearing
]
where
there
is
comfortable
matter
related
,
and
an
attentiue
eare
to
hearken
vnto
it
:
[
maketh
the
bones
fat
]
procureth
health
,
and
good
disposition
of
the
whole
body
:
by
meanes
whereof
the
bones
are
replenished
with
marrow
within
,
and
well
stored
with
flesh
and
fatnesse
without
:
not
that
seeing
serueth
onely
for
the
comfort
of
the
heart
,
and
hearing
for
the
health
of
the
body
;
but
each
of
them
is
profitable
both
waies
.
And
the
same
may
bee
vnderstood
also
,
in
due
proportion
,
of
the
other
senses
.
Vers.
31.
The
eare
that
heareth
the
correction
of
life
,
shall
lodge
among
the
wise
.
THe
eare
that
heareth
]
The
person
which
enclineth
his
eares
,
together
with
his
heart
,
and
yeeldeth
obedience
[
to
the
correction
of
life
]
to
wholesome
reproofes
,
whereby
wee
are
taught
to
liue
wel
,
and
directed
to
life
eternall
,
[
shall
lodge
among
the
wise
]
shall
bee
wise
,
and
receiue
the
reward
of
wisedome
,
as
a
domesticall
companion
,
and
fellow
seruant
with
other
wise
men
in
the
familie
and
houshold
of
God
.
Vers.
32.
He
that
refuseth
instruction
,
despis●th
his
own
soule
:
but
he
that
obeyeth
correction
,
possesseth
his
owne
heart
.
HE
that
refuseth
instruction
]
Which
disdaineth
to
bee
admonished
of
his
faults
,
and
directed
in
his
waies
,
[
despiseth
his
owne
soule
]
dealeth
as
hardly
with
his
owne
soule
,
in
bringing
shame
and
destruction
vpon
it
,
as
if
it
were
a
thing
that
he
despised
,
and
were
a
mortall
enemie
vnto
:
[
but
he
that
obeyeth
correction
]
which
listeneth
vnto
,
and
is
guided
by
wholesome
lessons
,
whether
sharpe
or
gentle
,
[
possesseth
his
owne
heart
]
hath
the
vse
and
ordering
of
his
mind
,
and
whole
soule
,
and
preserueth
it
from
the
power
of
death
and
damnation
.
The
opposition
is
this
:
He
that
refuseth
instruction
,
despiseth
his
owne
soule
,
and
casteth
it
away
;
but
he
that
obeyeth
correction
,
regardeth
his
heart
,
and
possesseth
it
.
Vers.
33.
Before
the
feare
of
the
Lord
goeth
the
instruction
of
wisedome
:
and
before
honour
goeth
humility
.
BEfore
the
feare
of
the
Lord
]
Before
a
man
bee
truly
religious
and
godly
,
[
goeth
the
instruction
of
wisedome
]
he
must
be
daily
informed
in
the
precepts
and
doctrine
of
Gods
holy
will
expressed
in
the
Scriptures
:
[
and
before
honour
]
either
that
celestiall
glory
which
is
prepared
for
Gods
people
in
the
life
to
come
,
or
any
comfortable
aduancement
in
this
life
,
or
the
vndoubted
note
and
credit
of
vnfained
faithfulnesse
and
piety
,
[
goeth
humility
]
such
as
is
not
counterfeit
,
and
meerely
in
shew
,
but
proceedeth
from
feeling
of
corruptions
,
and
sight
of
ones
owne
vnworthinesse
,
whereby
hee
is
induced
in
the
meekenesse
of
his
mind
,
to
esteeme
others
better
then
himselfe
.
The
word
signifieth
properly
,
in
respect
of
the
deriuation
of
it
,
such
a
kind
of
lowlinesse
as
is
wrought
by
afflictions
,
though
it
be
also
sometimes
more
largely
taken
.
Now
it
is
to
bee
enquired
,
what
connexion
there
is
betweene
this
clause
and
the
former
,
which
will
easily
be
found
if
wee
obserue
that
the
vertue
and
reward
here
lastly
mentioned
,
depend
vpon
the
dutie
and
grace
in
the
former
place
specified
:
for
with
instruction
there
is
required
humility
,
and
to
the
feare
of
God
there
is
adioyned
honour
.
CHAPTER
.
XVI
.
Verse
1.
The
preparations
of
the
heart
are
in
man
:
but
the
answere
of
the
tongue
is
from
the
Lord
.
IT
is
farre
from
the
meaning
of
the
holy
Ghost
,
to
ascribe
here
freewill
to
man
,
as
though
hee
had
any
absolute
power
to
dispose
of
his
owne
heart
,
though
by
concession
,
according
to
the
vulgar
opinion
,
that
seeme
to
be
granted
:
for
no
man
can
thinke
an
euill
thought
without
Gods
prouidence
,
much
lesse
a
good
thought
without
his
grace
:
but
the
drift
is
to
shew
,
that
albeit
men
deuise
much
,
and
haue
whole
armies
(
as
the
word
signifieth
)
of
cogitations
in
their
mindes
,
and
those
placed
in
exact
order
,
as
it
were
in
battell
array
,
so
that
they
set
downe
with
themselues
both
what
and
how
to
speake
,
yet
[
the
answere
of
the
tongue
is
from
the
Lord
]
they
shall
vtter
that
which
God
appointeth
,
and
not
alwaies
what
themselues
doe
purpose
.
Verse
2.
All
the
waies
of
a
man
are
cleane
in
his
owne
eyes
:
but
the
Lord
pondereth
the
spirits
.
ALL
the
waies
]
The
purposes
,
courses
,
and
proceedings
:
the
deedes
that
are
done
,
the
words
that
are
spoken
,
and
the
thoughts
that
are
conceiued
[
of
a
man
]
of
him
that
is
vnregenerate
,
and
hath
an
ignorant
minde
,
a
proud
heart
,
and
a
sleepie
conscience
,
are
cleane
in
his
owne
eyes
]
seeme
commendable
vnto
him
:
he
iustifieth
and
applaudeth
himselfe
in
them
:
[
but
the
Lord
pondereth
the
spirits
]
searcheth
narrowly
,
not
onely
into
the
behauiour
,
but
the
hearts
also
of
all
men
,
as
it
were
putting
them
into
the
ballance
,
and
examining
them
by
number
and
weight
,
whether
they
be
pure
and
vpright
,
as
proceeding
from
sinceritie
;
or
prophane
and
hypocriticall
,
as
growing
from
corruption
and
guile
.
Verse
3.
Commit
thy
workes
vnto
the
Lord
,
and
thy
thoughts
shall
be
directed
.
THe
word
which
wee
translate
[
commit
]
signifieth
to
deuolue
or
role
,
meaning
thereby
that
is
chiefly
to
bee
respected
in
euery
thing
that
any
man
doth
deale
in
:
by
taking
direction
from
his
word
,
both
for
matter
and
manner
:
by
proposing
a
right
end
,
euen
his
glorie
,
in
the
performance
of
it
:
by
asking
his
helpe
,
and
waiting
on
his
hand
,
as
well
for
successe
as
recompence
:
and
thy
thoughts
shall
be
directed
,
thy
minde
shall
be
informed
in
the
right
way
:
thy
heart
shall
be
confirmed
to
proceed
on
with
cheerefulnesse
,
and
thou
shalt
be
lead
with
a
speciall
guidance
to
thinke
vpon
those
meanes
which
will
bee
most
effectuall
for
the
accomplishing
of
thy
desire
,
if
it
be
for
his
praise
,
and
thy
good
to
haue
thy
desire
accomplished
.
Vers.
4.
The
Lord
hath
made
all
things
for
his
owne
sake
:
yea
euen
the
wicked
for
the
day
of
euill
.
THe
Lord
hath
made
all
things
:
By
making
is
vnderstood
as
well
that
workmanship
which
was
bestowed
vpon
all
the
creatures
for
their
forme
and
existence
,
as
the
workes
which
hee
daily
doth
in
his
perpetuall
gouernment
and
administration
:
for
his
owne
sake
,
for
his
glorie
,
which
is
seene
in
his
wisedome
and
power
,
in
his
mercie
and
righteousnesse
,
with
all
other
holy
attributes
.
And
this
hee
doth
not
onely
propose
to
himselfe
,
as
an
end
that
were
meete
,
and
to
bee
wished
,
but
commandeth
and
causeth
,
as
an
effect
that
is
necessarie
and
certaine
:
euen
the
wicked
against
the
day
of
euill
.
This
clause
is
annexed
,
as
a
preuention
of
an
obiection
that
might
arise
out
of
the
former
words
:
How
truly
may
it
be
said
that
hee
hath
made
all
things
for
himselfe
,
when
reprobates
,
both
men
and
Angels
,
continuallie
set
themselues
against
him
?
Now
to
this
he
answereth
,
that
he
getteth
no
small
honour
by
them
that
are
most
vngodly
and
wicked
:
for
sithence
they
refuse
to
yeeld
him
glorie
by
their
life
,
and
to
acknowledge
his
goodnesse
in
the
time
of
their
prosperitie
,
hee
will
glorifie
himselfe
by
their
death
,
and
manifest
his
iustice
in
the
day
of
their
destruction
.
And
to
that
damnable
estate
they
are
fore-ordained
by
Gods
righteous
decree
,
as
it
is
intimated
here
,
and
expresly
affirmed
in
other
places
,
and
yet
made
worthie
of
it
by
their
owne
vnrighteous
behauiour
:
as
is
noted
in
Pharaoh
,
and
other
obstinate
rebels
.
Verse
5.
All
that
are
proud
in
heart
,
are
abomination
to
the
Lord
:
though
hand
ioyne
in
hand
,
he
shall
not
be
vnpunished
.
ALL
]
All
sorts
and
degrees
of
men
,
male
or
female
,
yong
or
old
,
high
or
low
,
and
euery
particuler
person
,
of
what
condition
soeuer
,
that
are
proud
in
heart
,
whose
hearts
are
loftie
,
and
void
of
humilitie
;
and
the
heart
is
therefore
specified
,
because
pride
is
seated
in
it
,
and
floweth
from
it
,
and
that
no
man
should
challenge
to
himselfe
any
immunitie
from
the
wretched
estate
of
the
proude
,
vnlesse
his
heart
bee
seasoned
with
humilitie
.
He
that
hath
an
high
minde
,
though
he
beare
a
low
saile
,
and
keepe
a
small
port
,
without
pompe
and
brauerie
,
may
bee
as
loathsome
in
the
eyes
of
the
Lord
,
as
some
others
that
set
foorth
themselues
with
greater
shewes
.
Yet
note
that
hee
saith
not
▪
all
that
haue
pride
in
their
hearts
,
for
who
can
be
fully
freed
from
it
so
long
as
hee
is
cloathed
with
mortalitie
?
but
they
that
are
proud
in
heart
,
and
so
bee
none
that
vnfainedly
feare
God
;
for
that
manner
of
speech
intendeth
the
habit
or
dominion
of
pride
,
which
is
onely
in
the
vnregenerate
:
are
an
abomination
to
the
Lord
,
hee
hath
them
in
detestation
,
and
cannot
abide
them
:
though
ha●d
ioyne
in
hand
,
notwithstanding
that
they
vnite
their
forces
,
and
combine
themselues
together
for
their
defence
and
safetie
,
he
shall
not
be
vnpunished
,
not
one
of
them
shall
escape
the
strokes
of
God
,
though
for
a
time
he
deferre
his
iudgements
.
Vers.
6.
By
mercie
and
truth
shall
iniquitie
be
purged
:
and
by
the
feare
of
the
Lord
men
depart
from
euill
.
BY
mercie
]
That
kindnesse
and
free
loue
which
the
Lord
beareth
to
his
elect
,
[
and
truth
]
the
faithfull
accomplishment
of
his
promises
(
and
in
the
same
sense
are
the
same
words
taken
in
Chapter
14.
8.
22.
To
them
that
thinke
on
good
things
shall
be
mercie
and
truth
)
[
iniquitie
shall
be
purged
]
as
well
originall
guilt
as
actuall
transgressions
,
and
all
that
is
amisse
in
the
nature
,
and
hearts
,
and
waies
of
Gods
chosen
,
shall
be
remitted
and
washed
away
through
the
blood
of
Iesus
Christ
.
That
this
is
the
meaning
of
this
sentence
,
it
appeareth
by
the
force
of
the
word
,
that
signifieth
to
make
expiation
,
which
properly
belonged
to
Christ
to
doe
,
though
typically
the
Priests
of
the
law
were
said
to
expiate
by
the
sacrifices
which
they
offered
.
For
hee
(
as
S.
Iohn
witnesseth
)
which
is
our
Aduocate
with
the
Father
,
is
likewise
the
propitiation
●or
our
〈◊〉
22.
sinnes
:
[
and
by
the
feare
of
the
Lord
]
the
knowledge
of
his
will
,
the
reuerence
of
his
Maiestie
,
and
the
regard
of
his
sauour
,
[
men
depart
from
iniquitie
]
they
decline
from
wicked
waies
,
and
doe
those
things
which
are
lawfull
and
good
.
Yet
neither
of
them
are
in
full
perfection
,
though
both
of
them
in
sinceritie
and
truth
.
So
that
he
declareth
the
causes
of
iustification
in
the
former
clause
,
and
the
exercise
of
sanctification
in
the
latter
:
shewing
by
whom
sins
are
pardoned
,
in
the
one
;
and
to
whom
the
assurance
thereof
pertaineth
,
in
the
other
.
Vers.
7.
When
the
Lord
is
pleased
with
the
waies
of
a
man
,
he
will
make
his
enemies
at
peace
with
him
.
WHen
the
Lord
is
pleased
with
the
waies
of
a
man
]
When
any
person
leadeth
a
holie
and
righteous
life
,
with
faith
and
integritie
,
according
to
the
rule
of
his
word
,
[
he
will
make
his
enemies
at
peace
with
him
]
hee
will
cause
his
aduersaries
to
lay
aside
their
hatred
,
and
beare
good
will
to
him
,
and
deale
friendly
with
him
.
This
commeth
to
passe
often
,
but
not
alwaies
:
neither
would
the
holy
Ghost
haue
it
taken
for
a
perpetuall
rule
;
for
how
then
should
that
be
verified
which
our
Sauiour
told
his
Disciples
,
that
they
should
be
betrayed
of
their
parents
,
and
brethren
,
Luke
21.
16.
and
kinsmen
,
and
friends
,
and
be
hated
of
all
men
for
his
names
sake
:
which
wee
see
vsually
come
to
passe
also
in
our
times
:
But
this
is
the
best
meanes
to
reconcile
them
vnto
vs
,
and
winne
t●eir
loue
either
sooner
or
later
,
as
experience
diuers
times
declareth
.
And
this
procureth
protection
from
God
,
though
malice
bee
nothing
diminished
in
them
.
And
this
may
occasion
them
now
and
then
to
doe
vs
a
good
●●ne
in
a
fit
,
as
the
Egyptians
did
to
the
Israelites
;
o●
before
they
are
ware
,
as
Haman
did
to
Mordecai
,
though
they
beare
no
good
affection
to
vs
.
Vers.
8.
Better
is
a
little
with
righteousnesse
,
then
great
reuenues
without
equitie
.
BEtter
,
more
comfortable
and
profitable
is
a
little
,
small
substance
or
maintenance
with
righteousnesse
,
when
the
man
himselfe
is
iust
and
godly
,
and
his
possessions
are
well
gotten
and
vsed
,
then
great
reuenues
,
either
a
large
stocke
,
and
store
of
money
,
or
any
kind
of
riches
,
or
lands
,
or
pensions
,
or
commings
in
,
whatsoeuer
,
without
equity
,
which
are
vniustly
come
by
,
vnrighteously
kept
,
or
vnlawfully
spent
.
Vers.
9.
The
heart
of
a
man
purposeth
his
way
:
but
the
Lord
directeth
his
steps
.
MAny
deuices
,
intents
,
and
resolutions
are
in
the
minds
of
men
:
but
the
Lord
directeth
his
steps
,
his
prouidence
causeth
their
determinations
either
to
proceed
and
take
effect
,
(
when
they
intend
to
doe
that
which
he
hath
decreed
to
haue
done
)
or
else
to
be
stayed
and
hindred
,
when
they
purpose
to
themselues
those
things
which
hee
hath
not
appointed
.
And
because
the
whole
course
of
mans
actions
is
resembled
to
a
way
,
he
therefore
doth
call
all
his
particular
proceedings
therin
,
his
steps
.
Verse
.
10.
A
sage
sentence
should
be
in
the
lips
of
the
King
:
his
mouth
should
not
transgresse
in
iudgement
.
A
Sage
sentence
]
The
word
signifieth
a
diuination
,
being
Kesem
.
vsed
very
often
in
the
euill
part
for
the
predictions
of
the
Soothsayers
and
Astrologers
,
and
so
is
forbidden
in
the
Law
,
Deut.
18.
10.
And
sometimes
in
good
part
,
as
Isai.
3.
2.
The
Lord
will
take
from
●●rusalem
the
strong
man
,
and
the
man
of
warre
,
the
Iudge
and
the
Prophet
,
the
Diuiner
or
prudent
man
(
who
by
obseruation
of
causes
can
foresee
what
effects
are
like
to
follow
)
and
the
aged
.
And
in
Micah
.
3.
6.
there
is
a
threatning
that
night
and
darknesse
(
meaning
Gods
iudgements
vpon
their
minds
,
or
bodies
,
or
both
)
shall
keepe
them
from
vision
and
diuination
.
And
so
heere
it
is
prescribed
as
the
Kings
dutie
,
and
commended
as
his
vertue
,
and
not
reproued
as
his
fault
.
And
hereby
is
intimated
,
that
a
wise
equall
manner
of
proceeding
in
all
causes
should
be
in
the
lips
of
the
King
in
the
words
and
sayings
of
the
Ruler
,
and
soueraigne
Gouernour
,
and
of
the
subordinate
Magistrates
vnder
him
,
who
are
deputed
to
supply
his
place
for
him
:
his
mouth
should
not
transgresse
in
iudgement
:
neither
he
nor
they
ought
to
passe
or
award
any
vniust
sentence
,
or
otherwise
vtter
vnrighteous
speeches
,
but
deale
vprightly
towards
euery
man
in
euery
matter
.
Vers.
11.
The
weight
and
ballance
of
iudgement
are
of
the
Lord
:
all
the
weights
of
the
bag
are
his
worke
.
THe
weight
and
ballance
of
iudgement
]
Iust
,
euen
,
and
equall
measures
,
and
all
vpright
and
faithfull
dealing
in
euery
respect
,
are
of
the
Lord
,
commanded
and
appointed
by
him
,
according
as
it
is
said
in
the
Law
,
Thou
shalt
haue
a
right
Deut.
25.
45.
16.
and
iust
weight
;
a
perfect
and
a
iust
measure
shalt
thou
haue
,
that
thy
daies
may
bee
lengthened
in
the
land
which
the
Lord
thy
God
giueth
thee
.
For
all
that
doe
vnrighteously
are
abomination
to
the
Lord
thy
God
.
[
all
the
weights
]
the
great
and
the
small
,
and
of
the
middle
size
of
the
bagge
,
which
men
vse
to
put
into
the
bag
for
the
better
and
safer
keeping
of
them
,
[
are
his
worke
]
his
ordinance
,
found
out
and
inuented
by
his
speciall
prouidence
and
direction
,
and
warranted
by
his
word
,
for
the
benefit
of
humane
society
,
and
preseruation
of
equitie
in
the
trafficke
of
one
man
with
another
.
Heerein
is
a
secret
admonition
contained
by
consequence
,
that
no
man
peruert
them
to
fraud
and
deceit
,
because
that
man
is
not
onely
thereby
damnified
,
but
Gods
owne
ordinance
is
thereby
violated
.
Vers.
12.
It
is
an
abomination
for
Kings
to
commit
wickednesse
:
for
the
throne
is
established
by
iustice
.
IT
is
an
abomination
:
An
horrible
and
loathsome
thing
,
wherewith
the
Lord
is
highly
displeased
,
for
Kings
,
for
great
and
mighty
men
,
and
Magistrates
of
euery
degree
,
to
commit
wickednesse
,
to
walke
in
impious
,
vncleane
,
and
vnrighteous
waies
:
for
the
throne
,
their
honour
,
and
safety
,
and
good
estate
euery
way
,
is
established
by
iustice
,
made
firme
,
and
continued
the
longer
,
by
their
faithfull
and
vpright
behauiour
towards
God
and
their
people
.
The
former
clause
declaring
what
a
grieuous
crime
it
is
for
men
in
high
place
to
be
sinfull
and
euill
,
is
confirmed
in
the
latter
,
by
a
reason
from
the
contrary
effects
,
the
safety
and
stability
of
their
estates
who
duly
minister
iustice
,
and
vprightly
exercise
vertue
,
intimating
consequently
that
iniquitie
and
sinne
will
vndermine
and
ruinate
the
power
and
dignity
of
the
greatest
.
Vers.
13.
Righteous
lips
are
the
delight
of
Kings
:
and
the
King
loueth
him
that
speaketh
right
things
.
THe
latter
clause
sheweth
what
is
the
sense
of
the
former
,
that
when
it
is
said
,
Righteous
lips
are
the
delight
of
kings
,
is
meant
,
that
Kings
and
great
personages
will
affect
such
as
speake
with
truth
,
wisedome
and
faithfulnesse
.
This
often
commeth
to
passe
,
but
oftener
faileth
,
more
mightie
men
fauouring
flatterers
and
Sycophants
,
then
such
as
are
vpright
in
their
speeches
.
And
yet
is
there
no
vntruth
in
the
sentence
,
because
the
purpose
thereof
is
to
shew
what
is
done
by
some
,
and
ought
to
be
done
by
all
.
It
is
therefore
giuen
as
a
precept
to
Princes
and
superiours
,
to
make
much
of
them
that
speake
plainely
with
iudgement
and
discretion
:
and
an
encouragement
to
subiects
and
inferiours
,
to
vse
their
lips
so
,
with
expectation
of
fauour
thereby
,
if
not
from
mighty
men
in
the
earth
,
yet
from
the
Almighty
God
in
heauen
.
Vers.
14.
The
wrath
of
a
King
is
as
messengers
of
death
:
but
a
wise
man
will
pacifie
it
.
THe
wrath
of
a
King
]
His
indignation
,
iustly
and
vpon
due
cause
kindled
against
his
seruants
or
subiects
,
is
as
messengers
of
death
]
doth
portend
and
threaten
some
great
punishment
,
if
not
present
death
,
to
the
parties
with
whom
hee
is
offended
,
if
they
fall
into
his
hands
:
[
but
a
wise
man
will
pacifie
it
]
he
will
endeauour
either
by
his
owne
meanes
,
fit
opportunity
being
taken
;
or
by
mediation
of
others
,
who
shal
be
better
regarded
,
to
asswage
his
anger
.
Vers.
15.
In
the
light
of
the
Kings
countenance
is
life
;
and
his
fauour
is
as
a
cloud
of
the
latter
raine
.
THe
meaning
of
this
sentence
is
,
that
where
the
King
and
great
personages
do
affect
,
and
make
manifest
their
loue
,
there
is
ioy
,
and
credit
,
and
protection
,
and
preferment
,
and
all
such
prosperity
as
man
may
bee
a
meanes
of
:
for
so
much
the
word
[
life
]
doth
import
:
and
the
same
is
amplified
by
the
two
similitudes
of
lightsome
and
comfortable
sun-shine
,
and
of
fruitfull
and
profitable
showers
;
especially
those
which
they
called
the
latter
raine
,
wherby
the
ground
was
refreshed
after
the
drought
and
the
corne
was
ripened
before
the
haruest
.
And
yet
are
not
all
promiscuously
,
without
difference
,
in
so
happie
an
estate
when
superiours
doe
set
by
them
,
vnlesse
the
Lord
doe
also
grace
them
:
for
mans
friendship
can
neuer
do
good
vnto
Gods
enemies
,
as
may
appeare
by
the
condition
of
Doeg
,
and
of
the
noble
man
,
vpon
whom
the
King
of
Israel
2.
King.
7.
5.
leaned
;
and
of
the
Priests
of
Baal
,
whom
Iezabel
maintained
;
and
of
the
false
Prophets
,
whom
Ahab
respected
.
Vers.
16.
How
much
better
is
it
to
get
wisedome
then
gold
?
and
to
get
vnderstanding
is
more
to
be
desired
then
siluer
.
HOw
much
better
]
It
is
so
farre
better
to
seeke
and
finde
heauenly
wisedome
,
and
the
knowledge
of
God
rather
then
gold
,
yea
euen
that
which
is
fine
and
pre●ious
▪
(
as
the
word
importeth
)
and
siluer
,
as
that
the
ods
and
difference
is
Charuts
.
inexplicable
;
the
greatnesse
of
it
cannot
bee
vttered
;
the
one
being
of
an
heauenly
nature
,
and
the
grace
of
Gods
spirit
;
the
other
being
earthly
,
and
digged
out
of
the
ground
:
the
one
being
durable
,
and
euerlasting
;
and
the
other
momentany
and
of
no
continuance
:
the
one
being
peculiar
and
proper
to
good
men
;
and
the
other
common
to
all
,
and
communicated
to
the
worst
sort
:
the
one
being
a
pledge
and
testimonie
of
Gods
loue
,
and
the
other
mingled
many
times
with
his
indignation
:
the
one
standing
to
a
man
,
and
comforting
him
at
death
,
and
in
all
distresses
;
and
the
other
failing
him
at
his
greatest
need
,
and
leauing
him
helplesse
in
the
middest
of
his
misery
.
Verse
17.
The
path
of
the
righteous
is
to
decline
from
euill
:
and
he
keepeth
his
soule
that
keepeth
his
way
.
THe
path
of
the
righteous
]
The
wonted
and
most
constant
conuersation
of
all
good
men
,
that
which
they
most
desire
and
endeauour
,
[
is
to
decline
from
euill
]
to
abstaine
from
sin
and
iniquitie
,
and
all
that
may
allure
thereunto
:
and
contrariwise
to
performe
,
as
farre
as
in
them
lieth
,
euery
Christian
dutie
that
is
required
at
their
hands
:
[
and
he
keepeth
his
soule
]
he
preserueth
himselfe
both
soule
and
body
from
destruction
,
and
all
kind
of
plagues
,
[
that
keepeth
his
way
]
which
ordereth
his
life
aright
,
and
walketh
vprightly
in
obedience
to
Gods
holy
Commandements
.
Verse
18.
Pride
goeth
before
destruction
,
and
an
high
minde
before
the
fall
.
PRide
goeth
before
destruction
,
&c.
]
That
commonly
commeth
to
passe
,
that
before
any
great
plague
befall
the
wicked
,
they
grow
insolent
and
presumptuous
,
setting
foorth
themselues
ambitiously
,
and
seeking
vaine-glorie
,
in
words
and
deeds
,
in
gestures
or
countenance
:
or
at
least
their
hearts
are
lifted
vp
,
as
it
is
testified
in
the
latter
clause
.
And
where
either
stately
or
stubborne
behauiour
,
or
an
hautie
minde
do
go
before
,
there
some
notable
iudgement
of
God
will
certainly
follow
after
,
vnlesse
humiliation
and
repentance
come
betweene
.
Vers.
19.
Better
it
is
to
be
of
an
humble
minde
with
the
afflicted
,
then
to
diuide
the
spoyles
with
the
proud
.
BEtter
it
is
]
It
is
more
comfortable
,
more
honourable
,
more
profitable
,
more
safe
and
easie
,
to
bee
of
an
humble
minde
,
or
as
the
Hebrew
word
is
,
of
an
humble
spirit
,
not
artificially
in
pride
or
policie
to
make
semblance
of
humilitie
,
or
onely
by
naturall
disposition
to
be
lesse
ambitions
then
many
others
;
but
to
haue
the
true
habit
of
humilitie
,
being
beautified
and
sanctified
with
the
grace
thereof
,
with
the
afflicted
,
albeit
wee
should
be
poore
,
or
oppressed
,
or
passe
vnder
any
other
crosses
,
as
many
,
and
the
most
,
and
welneere
all
doe
,
or
haue
done
,
that
are
heartily
humbled
,
then
to
diuide
the
spoyles
with
the
proude
,
then
to
preuaile
in
our
attempts
,
and
get
victories
for
glorie
,
and
riches
for
state
,
with
the
proude
,
in
that
manner
,
and
with
that
minde
,
as
violent
and
arrogant
oppressors
vse
to
doe
.
He
alludeth
to
the
winning
and
sacking
of
Cities
,
and
preferreth
the
condition
of
the
people
subdued
,
and
spoyled
of
their
substance
,
if
they
bee
lowly
,
before
the
state
of
the
warriers
conquering
,
and
carrying
away
the
wealth
,
if
they
bee
puffed
vp
with
pride
.
Verse
20.
Hee
that
hearkeneth
to
the
word
,
shall
finde
good
:
and
blessed
is
he
that
trusteth
in
the
Lord
.
HE
that
hearkeneth
to
the
word
.
]
Which
applieth
his
eare
,
and
minde
,
and
heart
to
the
sacred
word
and
doctrine
of
God
,
both
written
and
preached
,
shall
finde
good
,
shall
obtaine
all
such
graces
for
his
soule
,
and
blessings
for
his
body
,
as
may
testifie
Gods
sauour
towards
him
:
And
blessed
is
he
that
trusteth
in
the
Lord
.
This
latter
clause
is
an
explication
of
the
former
,
shewing
the
good
that
is
promised
,
to
be
blessednesse
it selfe
:
a
sufficiencie
of
comfort
and
prosperitie
in
this
life
,
and
a
full
perfection
of
glorie
and
felicitie
in
the
life
to
come
:
and
the
attention
required
to
bee
such
as
is
accompanied
with
faith
,
that
the
word
bee
not
onely
marked
,
but
also
beleeued
;
and
God
when
he
speaketh
,
haue
not
only
heed
giuen
to
him
,
but
confidence
likewise
reposed
in
him
.
Verse
21.
The
wise
in
heart
shall
be
called
prudent
:
and
the
sweetnes
of
the
lips
shall
increase
Doctrine
.
THe
wise
in
heart
]
He
which
is
godly
wise
,
and
wise
to
saluation
,
who
hath
knowledge
and
sinceritie
mixed
together
in
his
soule
,
shall
be
called
prudent
,
shall
shew
himselfe
,
be
knowne
,
and
iustly
commended
,
to
be
a
iudicious
and
discreet
person
,
both
in
the
mouthes
of
godly
men
,
and
in
the
consciences
of
wicked
men
,
and
by
good
eff●cts
at
last
in
the
sight
of
all
men
:
and
the
sweetnes
of
the
lips
shall
increase
knowledge
.
The
former
part
of
the
sentence
declareth
what
good
the
wise
doe
get
by
wisedome
;
that
they
attaine
to
the
vertue
and
praise
of
prudence
:
and
in
this
latter
,
what
good
they
doe
by
the
same
to
others
,
which
is
specified
onely
in
their
words
,
in
their
well-seasoned
and
comfortable
speeches
,
called
the
sweetnes
of
the
lippes
,
that
thereby
groweth
increase
of
doctrine
,
to
euery
attentiue
and
diligent
hearer
,
both
for
admonition
,
instruction
,
consolation
,
and
euery
other
vse
,
as
opporportunitie
serueth
.
Vers.
22.
Vnderstanding
is
a
wel-spring
of
life
to
them
that
haue
it
:
but
the
instruction
of
fooles
is
follie
.
VNderstanding
]
The
true
knowledge
of
Gods
holie
will
is
a
wel-spring
of
life
,
a
precious
possession
,
as
fountaines
were
in
those
countries
;
and
a
comfortable
,
constant
,
necessarie
,
and
effectuall
meanes
of
saluation
,
to
them
that
haue
it
,
whose
mindes
are
soundly
illuminated
,
and
their
hearts
graciously
seasoned
therewith
:
but
the
instruction
of
fooles
,
those
perswasions
which
sinful
men
vse
,
and
that
aduice
which
they
giue
in
stead
of
instructions
,
is
follie
,
corrupt
and
wicked
for
matter
,
and
pernicious
and
hurtfull
for
effect
.
Thus
standeth
the
opposition
:
Vnderstanding
is
a
welspring
of
life
to
those
that
possesse
it
,
and
therefore
the
counsell
of
wise
men
is
wisedome
:
and
ignorance
is
the
fountaine
of
death
to
them
that
are
possessed
of
it
,
and
therefore
the
instruction
of
fooles
is
follie
.
Verse
23.
The
heart
of
the
wise
guideth
his
mouth
aright
,
and
addeth
doctrine
to
his
lips
.
THe
heart
of
the
wise
]
His
knowledge
and
iudgement
,
his
prudence
and
discretion
,
doth
guide
his
mouth
aright
,
direct
him
when
to
speake
,
and
when
to
hold
his
peace
,
&
what
to
say
,
and
what
to
conceale
.
His
loue
to
goodnesse
induceth
him
to
declare
that
which
is
good
;
and
his
hatred
of
naughtines
doth
cause
him
to
refraine
from
all
words
that
are
naught
:
and
addeth
doctrine
to
his
lips
,
ministreth
matter
of
wholesome
lessons
for
them
to
deliuer
.
It
getteth
knowledge
,
and
keepeth
it
,
and
they
being
stored
therewith
,
doe
vtter
the
same
for
the
instruction
of
others
.
Verse
24.
Faire
words
are
as
an
hony
combe
:
sweetnesse
to
the
soule
,
and
health
to
the
bones
.
GOdly
and
comfortable
sayings
rightly
grounded
on
the
holy
Scriptures
,
and
fitly
applied
to
the
vse
of
wel-prepared
hearts
,
whether
publikely
or
priuately
,
are
as
an
hony-combe
,
sweetnes
to
the
soule
,
they
bring
great
ioy
and
gladnes
to
an
vpright
heart
,
as
hony
or
other
sweete
things
doe
much
delight
the
taste
,
and
health
to
the
bones
,
are
meanes
of
good
to
the
whole
bodie
,
for
conseruation
of
health
,
or
restitution
to
it
,
by
the
cheerefulnes
of
the
mind
,
and
the
fauour
and
blessing
of
God
.
Vers.
25.
There
is
a
way
that
seemeth
right
to
a
man
:
but
the
issue
thereof
are
the
waies
of
death
.
THere
is
a
way
]
An
vngodly
,
but
a
common
course
of
life
,
which
all
vnregenerate
persons
doe
take
,
that
seemeth
right
to
a
man
,
wherein
hee
pleaseth
himselfe
:
and
being
either
blindfolded
by
lust
,
or
misled
by
carnall
reason
,
custome
,
or
companie
,
thinketh
it
not
to
bee
very
displeasing
to
God
,
or
dangerous
to
himselfe
:
but
the
issue
thereof
are
the
waies
of
death
,
in
the
end
it
will
bring
them
to
destruction
,
toward
which
they
haue
been
trauelling
all
their
life
time
before
.
See
chapter
12.
verse
15.
and
chapter
14.
verse
12.
where
the
selfe
same
words
haue
been
expounded
.
Verse
26.
The
troublesome
person
bringeth
trouble
to
himselfe
for
his
mouth
doth
recoile
vpon
himselfe
.
THe
troublesome
person
]
Which
taketh
a
delight
,
and
seeketh
occasions
to
molest
others
which
haue
done
him
no
hurt
,
bringeth
trouble
to
himselfe
,
procureth
his
owne
hurt
or
vexation
of
minde
:
for
his
mouth
recoileth
vpon
himselfe
,
his
false
or
malicious
speeches
,
whereby
hee
diffameth
his
neighbours
,
or
otherwise
seeketh
to
work
their
sorrow
,
turne
to
his
owne
shame
and
discredit
,
if
not
losse
,
or
further
punishment
.
Verse
27.
A
wicked
person
diggeth
vp
euill
,
and
in
his
lips
is
as
it
were
burning
sire
.
A
Wicked
person
]
A
naughtie
,
leaud
,
and
wicked
man
,
diggeth
vp
euill
,
secretly
vnder
hand
layeth
plots
for
the
subuersion
of
his
neighbours
state
,
whom
hee
maligneth
,
as
pioners
vndermine
the
foundations
of
cities
or
houses
:
[
and
in
his
lips
is
as
it
were
burning
fire
]
he
breatheth
out
pernitious
and
euill
words
,
tending
as
much
to
the
ruine
and
destruction
of
the
parties
against
whom
they
are
spoken
,
as
fire
kindling
vpon
an
house
doth
to
the
consumption
both
of
the
building
,
and
stuffe
that
is
in
it
.
Vers.
28.
A
froward
person
soweth
strife
;
and
a
tale-teller
separateth
chiefe
friends
.
A
Froward
person
]
A
man
of
frowardnes
(
saith
the
original
text
)
he
that
is
giuen
to
vnquietnesse
,
and
to
bee
a
busie
body
,
peruerting
other
mens
words
and
waies
,
and
nourishing
peeuishnesse
and
sinfulnes
in
himselfe
,
[
soweth
strife
]
raiseth
contentions
,
and
causeth
debate
betweene
man
and
man
,
which
agreed
wel
together
before
:
[
and
a
tale-bearer
]
a
pickthanke
,
which
vnder
colour
and
pretence
of
loue
doth
secretly
whisper
in
mens
eares
,
and
maliciously
informe
them
against
their
innocent
and
faithfull
wel-willers
,
[
separateth
chiefe
friends
]
the
word
that
often
signifieth
a
Prince
,
a
guide
,
or
captaine
,
is
sometimes
taken
also
for
a
principall
friend
,
or
,
as
we
say
,
a
Prince
of
friends
,
as
heere
and
in
the
next
chapter
following
,
vers.
9.
and
Psalm.
55.
vers.
13.
It
was
thou
,
O
man
,
euen
my
companion
,
my
especiall
friend
,
and
my
familiar
.
And
Micah
7.
vers.
5.
Trust
yee
not
a
friend
,
&c.
The
meaning
then
is
,
that
he
setteth
variance
betweene
those
that
were
inward
together
,
and
singularly
affected
one
towards
another
.
Vers.
29.
A
wicked
man
deceiueth
his
neighbour
,
and
leadeth
him
into
a
way
that
is
not
good
.
A
Wicked
man
]
He
that
is
head-strong
,
and
wilfully
giuen
to
transgresse
the
lawes
of
God
,
in
regard
whereof
the
originall
text
calleth
him
,
a
man
of
violence
,
[
deceiueth
his
neighbour
]
insecteth
the
minds
of
those
with
whom
hee
conuerseth
,
his
errours
,
perswading
them
of
the
vnlawfulnesse
of
that
which
is
vnlawfull
,
and
of
safety
where
is
perill
;
and
that
that
is
euill
which
is
good
and
laudable
,
and
sometimes
necessary
:
[
and
leadeth
him
into
away
that
is
not
good
]
corrupteth
his
conuersation
with
vices
,
and
draweth
him
vnto
such
courses
as
are
both
sinfull
and
hurtfull
.
Vers.
30.
He
shutteth
his
eyes
to
deuise
wickednesse
:
hee
moueth
his
lips
,
and
bringeth
euill
to
passe
.
HE
]
The
wicked
man
formerly
spoken
of
,
[
shutteth
his
eyes
to
deuise
wickednesse
]
seriously
setteth
his
mind
vpon
mischiefe
,
and
would
not
haue
his
thoughts
distracted
and
drawne
away
from
it
,
by
looking
heere
and
there
vpon
any
obiects
;
meaning
that
hee
is
very
intentiue
to
inuent
that
which
may
doe
hurt
:
[
he
moueth
his
lips
]
hee
speaketh
softly
,
and
whispereth
;
he
dealeth
closely
,
&
would
not
bee
knowne
in
his
practises
,
lest
he
should
be
preuented
,
[
and
bringeth
euill
to
passe
]
by
his
industrie
and
secrecie
doth
many
shrewd
turns
,
and
worketh
much
villanie
.
Vers.
31.
The
gray
head
is
a
crowne
of
glory
,
when
it
is
found
in
the
way
of
righteousnesse
.
THe
gray
head
]
Old
age
,
whereof
gray
haires
and
a
hoare
head
is
a
signe
,
▪
is
a
crowne
of
glory
]
yeeldeth
commendation
to
the
aged
person
,
and
maketh
him
reuerent
,
[
when
it
is
found
in
the
way
of
righteousnesse
]
when
the
old
man
doth
shew
himselfe
to
be
religious
and
righteous
,
whether
hee
hath
led
his
life
in
that
manner
from
his
youth
,
or
whether
he
hath
bin
conuerted
to
it
now
in
his
latter
time
.
Vers.
32.
He
that
is
slow
to
wrath
,
is
better
then
the
mighty
man
:
and
he
that
ruleth
his
owne
mind
,
is
better
then
he
that
winneth
a
City
.
HE
that
is
slow
to
wrath
]
Which
will
not
bee
prouoked
to
anger
without
due
cause
,
neither
hauing
due
cause
to
bee
angry
,
will
passe
the
bounds
of
moderation
and
measure
,
[
is
better
then
the
mighty
man
]
is
more
to
bee
commended
for
his
strength
and
fortitude
,
then
he
that
is
bo●sterous
,
&
strong
of
body
:
[
and
he
that
ruleth
his
mind
]
which
represseth
and
keepeth
vnder
his
intemperate
passions
and
violent
affections
of
euery
sort
,
[
is
better
then
he
that
winneth
a
City
]
hath
greater
power
,
and
doth
a
more
worthie
exploit
,
then
he
which
by
force
of
armes
doth
ouercome
and
conquer
whole
Cities
,
Castles
,
and
Countries
.
Vers.
33.
The
lot
is
cast
into
the
lap
:
but
the
whole
disposition
thereof
is
of
the
Lord
.
THe
lot
]
Which
was
much
in
vse
among
the
people
of
God
,
both
for
diuision
of
lands
,
as
Numb.
26.
55.
and
for
other
causes
,
as
appeareth
in
many
places
of
the
Scriptures
[
is
cast
into
the
lap
]
into
some
secret
or
close
place
;
&
that
which
was
most
ordinarie
with
them
,
is
put
for
many
other
,
as
hats
,
fists
,
pots
,
boxes
,
or
whatsoeuer
else
:
[
but
the
whole
disposition
thereof
]
the
particular
ordering
,
guiding
,
and
gouernment
of
of
it
,
[
is
of
the
Lord
]
by
his
immediate
prouidence
,
without
either
chance
,
art
,
or
labour
.
And
vnder
lot
he
comprehendeth
all
other
accidents
which
are
thought
to
bee
meerely
casuall
,
and
wholly
subiect
to
fortune
.
CHAPTER
.
XVII
.
Vers.
1.
Better
is
a
morsell
of
drie
bread
,
and
peace
therewith
,
then
a
house
full
of
sacrifices
with
strife
.
BEtter
]
More
comfortable
,
safe
,
and
wholesome
,
[
is
a
morsell
of
drie
bread
]
a
crust
(
as
wee
vse
to
say
)
without
any
other
cates
or
dishes
,
slender
fare
,
a
small
pittance
,
and
that
also
course
and
homely
,
[
and
peace
therewith
]
if
there
be
Christian
loue
,
quietnesse
,
and
good
agreement
,
[
then
an
house
full
of
sacrifices
]
great
abundance
of
dai●ty
cheere
,
as
they
vsed
to
haue
when
they
offered
peace
offerings
,
as
may
appeare
chap.
7.
vers.
14.
And
to
that
custome
S.
Iames
seemeth
to
allude
,
Iam.
5.
5.
when
he
saith
,
You
haue
nourished
your
hearts
as
in
a
day
of
sacrifice
or
slaughter
.
Vers.
2.
A
discreet
seruant
shall
haue
rule
ouer
a
leaud
sonne
,
and
he
shall
diuide
the
inheritance
among
the
brethren
.
A
Discreet
seruant
]
A
faithfull
,
painefull
,
and
wise
seruant
,
though
a
bondman
,
[
shall
haue
rule
ouer
a
leaud
sonne
]
shall
be
preferred
before
a
rude
and
dissolute
child
,
and
sometimes
be
set
ouer
him
as
a
gouernour
:
[
and
he
shall
diuide
the
inheritance
among
the
brethren
]
shall
bee
as
one
of
them
,
and
haue
a
portion
among
them
,
and
bee
a●
it
were
in
the
roome
of
the
eldest
brother
,
hauing
the
chiefe
hand
in
making
diuision
of
the
goods
and
lands
betweene
the
other
sonnes
and
daughters
.
This
indeed
is
sometimes
verified
according
to
the
letter
and
words
of
the
sentence
,
that
seruants
be
made
Executors
to
their
masters
,
and
guardians
to
their
masters
children
:
but
the
drift
hereof
is
to
shew
,
that
they
which
are
low
may
be
exalted
by
vertue
,
&
they
which
are
high
,
may
be
brought
downe
by
vice
:
that
wisdome
preferreth
diuers
aboue
them
that
might
haue
been
their
betters
,
and
follie
depriueth
many
of
those
prerogatiues
which
otherwise
they
should
haue
enioyed
.
Vers.
3.
The
fining
pot
is
for
siluer
,
and
the
furnace
for
gold
:
but
the
Lord
trieth
the
hearts
.
THe
fining
pot
for
siluer
]
Gold-smiths
haue
their
vessels
,
wherein
they
proue
and
trie
the
gold
and
siluer
from
drosse
and
corruption
:
[
but
the
Lord
trieth
the
hearts
]
he
alone
searcheth
them
,
and
knoweth
them
;
and
none
but
hee
by
grace
can
purifie
them
,
though
man
by
art
can
refine
metals
,
and
make
them
more
pretious
.
Verse
4.
The
wicked
man
giueth
heed
to
false
lips
:
and
a
lyar
hearkeneth
to
the
naughty
tongue
.
THe
wicked
man
]
He
that
is
giuen
to
worke
mischiefe
,
[
giueth
heed
to
false
lips
]
willingly
listeneth
to
the
shrewd
words
that
men
that
abuse
their
lips
to
falshood
,
doe
speake
:
[
and
a
liar
listeneth
to
the
naughty
tongue
]
hee
that
is
wont
to
tell
lies
,
and
other
vngratious
tales
,
is
glad
to
heare
lies
,
and
other
speeches
that
are
malicious
and
hurtfull
.
Vers
5.
He
that
mocketh
the
poore
,
reprocheth
him
that
made
him
:
and
he
that
reioyceth
at
his
aduersitie
▪
shall
not
be
innocent
.
HE
that
mocketh
]
Which
offereth
despite
to
▪
and
vilifieth
by
word
,
deed
,
or
gesture
,
whether
in
the
way
of
iest
,
or
bitter
disdaine
,
[
the
poore
]
not
onely
them
that
want
wealth
,
but
which
are
in
any
affliction
,
either
externally
,
or
in
their
soules
,
[
reprocheth
him
that
made
him
]
doth
af●er
a
sort
scorne
and
scoffe
at
God
,
who
created
the
man
,
and
allotted
him
that
estate
;
as
he
that
laugheth
at
the
worke
,
doth
consequently
deride
the
artificer
,
[
and
he
that
reioyceth
at
his
aduersity
▪
shall
not
be
innocent
]
not
onely
he
that
sheweth
apparent
contempt
of
the
man
afflicted
,
but
which
is
glad
in
his
heart
for
his
misery
and
affliction
,
shall
seuerely
be
punished
.
Vers.
6.
Childrens
children
are
the
crowne
of
the
elders
,
and
the
glory
of
the
children
are
their
fathers
.
CHildrens
children
]
A
long
race
,
many
nephewes
,
such
as
we
call
grand-children
,
and
those
of
many
descents
,
[
are
the
crowne
of
the
elders
]
a
comfort
and
credit
to
their
parents
,
grandfathers
,
great-grandfathers
,
&c
[
and
the
glory
of
the
children
are
their
fathers
]
it
is
an
honour
for
the
younger
sort
to
haue
descended
from
worthy
progenitors
;
prouided
yet
in
both
these
cases
,
that
as
well
the
ancestors
as
the
posterity
be
vertuous
,
&
well
adorned
with
graces
of
their
owne
.
Many
foolish
vitious
children
can
nothing
credit
their
wise
&
godly
progenitors
,
as
R●hoboam
and
his
son
added
nothing
to
the
glory
of
Dauid
and
Salomon
:
neither
can
sinfull
ancestors
either
yeeld
honour
to
,
or
receiue
honour
from
their
seed
that
is
holy
and
religious
.
That
blessed
Hezekiah
was
in
no
sort
dignified
by
his
wicked
father
Ahaz
:
nor
was
that
wicked
Ahaz
any
whit
graced
by
his
blessed
son
Hezekiah
.
And
in
case
that
both
the
elders
and
youngers
,
the
fathers
and
children
be
all
naught
,
as
was
cursed
Cham
and
his
seed
,
and
cruel
Cain
and
his
,
no
multitude
,
nor
might
,
nor
meanes
,
of
what
sort
soeuer
,
can
make
either
part
honourable
.
Vers.
7.
Excellent
speech
becommeth
not
a
foole
;
much
lesse
lying
talke
an
ingenuous
person
.
EXcellent
speech
]
Prayer
,
thanksgiuing
,
discourse
of
God
,
of
the
Scriptures
,
of
religion
,
of
any
holy
things
:
the
commendation
of
that
which
is
good
,
the
reproofe
and
dispraising
of
that
which
is
euill
,
[
becommeth
not
a
foole
]
is
not
seemly
in
the
mouth
of
a
sinfull
sot
,
which
neither
practiseth
,
nor
loueth
,
nor
vnderstandeth
the
points
whereof
hee
speaketh
:
[
much
lesse
lying
talke
]
any
manner
of
corrupt
communication
,
whether
it
be
false
or
filthy
,
worldly
or
bitter
,
or
scoffing
,
or
idle
;
for
one
kind
is
put
here
for
all
the
rest
:
[
beseemeth
an
ingenuous
person
]
is
comely
for
a
godly
,
wise
,
and
honest
man
,
such
a
one
as
is
contrary
to
the
foole
formerly
mentioned
,
in
profession
,
heart
,
and
behauiour
,
to
vtter
.
Vers.
8.
A
reward
is
as
a
precious
stone
:
pleasant
in
the
eyes
of
him
that
hath
it
:
it
prospereth
whithersoeuer
it
turneth
.
A
Reward
]
A
gift
or
present
bestowed
vpon
a
Magistrate
,
or
officer
,
or
any
that
may
help
or
hinder
a
man
in
his
cause
,
[
is
as
a
precious
stone
,
pleasant
in
the
eyes
of
him
that
hath
it
]
much
regarded
of
him
on
whom
it
is
bestowed
:
[
it
prospereth
whithersoeuer
it
turneth
]
it
taketh
effect
,
and
bringeth
good
successe
,
to
what
end
soeuer
it
is
applied
;
to
escape
punishment
,
to
pacifie
wrath
,
to
obtaine
promotion
,
to
get
fauour
in
courts
,
to
crosse
ones
aduersarie
,
or
to
bring
to
passe
any
purpose
.
Verse
9.
He
that
couereth
a
fault
,
seeketh
loue
:
but
hee
that
repeateth
a
matter
,
separateth
a
chiefe
friend
.
HE
that
couereth
a
fault
]
That
passeth
by
an
infirmitie
,
that
burieth
an
offence
,
as
much
as
may
be
,
in
silence
,
seeketh
loue
,
by
shewing
loue
to
the
partie
,
preserueth
concord
where
kindnesse
was
before
,
and
taketh
the
way
to
make
him
his
friend
,
who
was
before
but
a
stranger
to
him
:
but
he
that
repeateth
,
which
looketh
too
narrowly
into
euery
slippe
,
and
is
raking
into
mens
frailties
,
especially
so
as
to
blaze
them
abroad
to
others
,
separateth
a
chiefe
friend
,
doth
alienate
the
mindes
of
those
that
bee
dearest
vnto
him
,
and
maketh
them
his
enemies
.
Yet
it
is
not
against
the
rule
of
loue
to
tell
men
louingly
of
their
faults
;
for
that
helpeth
them
to
repentance
and
reformation
,
and
cureth
their
credits
,
the
blemish
thereof
being
wiped
away
both
from
the
eyes
of
God
and
men
,
as
Saint
Iames
saith
:
If
any
of
you
haue
erred
from
the
truth
,
and
Iam.
5.
19.
20.
some
man
hath
conuerted
him
,
let
him
know
,
that
hee
that
hath
conuerted
the
sinner
from
going
astray
out
of
his
way
,
shall
saue
a
soule
from
death
,
and
shall
hide
a
multitude
of
sinnes
.
Neither
is
it
vnfit
,
but
needfull
sometimes
to
acquaint
others
with
the
transgressions
of
our
neighbours
,
if
it
belong
vnto
vs
to
bee
their
Physitians
;
as
Ioseph
did
Iacob
with
the
infamie
his
brethren
ranne
into
:
and
they
of
the
house
of
Cloe
did
the
Apostle
with
the
contentions
of
the
Corinthians
.
And
in
some
cases
some
mens
sinnes
must
needes
be
discouered
,
for
the
safetie
of
the
whole
state
,
both
of
Prince
and
people
,
of
Church
and
Common-weale
:
for
it
is
a
sure
rul●
,
that
no
mans
faults
are
then
to
be
concealed
when
any
man
may
take
hurt
thereby
.
See
Chap.
10.
vers.
12.
Verse
10.
A
reproofe
entreth
more
into
him
that
hath
vnderstanding
,
then
an
hundred
stripes
into
a
foole
.
A
Reproofe
]
A
rebuke
and
admonition
onely
,
though
short
also
one
word
as
it
were
▪
entreth
more
into
him
that
hath
vnderstanding
,
worketh
more
vpon
his
heart
,
and
taketh
better
effect
for
reformation
of
his
faults
then
an
hundred
stripes
into
a
foole
,
then
many
grieuous
punishments
inflicted
vpon
a
wicked
person
,
which
wanteth
the
sound
and
sauing
knowledge
of
God
.
The
opposition
is
specially
betweene
desperate
sinners
,
giuen
ouer
vnto
a
reprobate
sense
,
and
a
godly
man
;
notwithstanding
that
Gods
owne
elect
may
also
bee
possessed
with
such
obstinacie
til
the
time
of
their
conuersion
:
and
then
their
miseries
,
with
the
worke
of
Gods
holy
spirit
,
will
helpe
them
to
humiliation
and
repentance
.
Vers.
11.
An
euill
man
seeketh
onely
rebellion
:
and
a
cruell
messenger
shall
be
sent
against
him
.
AN
euill
man
]
He
that
is
destitute
of
Gods
holy
spirit
,
and
walketh
after
the
flesh
,
seeketh
onely
rebellion
,
setteth
himselfe
whollie
to
transgresse
the
commandements
of
God
,
and
delighteth
in
nothing
so
much
as
in
that
which
is
contrarie
to
his
will
:
and
a
cruell
messenger
shall
be
sent
against
him
,
euen
as
Kings
and
other
Princes
send
out
some
forces
(
if
neede
so
require
)
to
suppresse
rebellions
,
and
to
apprehend
and
seuerely
punish
the
Rebels
:
so
the
Lord
armeth
sometimes
men
with
wrath
and
power
against
his
enemies
,
and
sometimes
the
Angels
,
and
sometimes
the
vnreasonable
creatures
,
and
sometimes
the
insensible
creatures
,
to
bee
as
it
were
his
officers
,
appointed
to
plague
them
without
mercie
,
and
sometimes
his
owne
hand
immediatly
doth
destroy
them
.
Verse
12.
Let
a
Beare
robbed
of
her
whelpes
meete
a
man
,
and
not
a
foole
in
his
folly
.
THe
she
Beare
,
whose
young
ones
haue
been
lately
taken
from
her
,
exceedeth
all
other
beasts
in
rage
&
fiercenes
.
From
thence
doth
Hushai
take
his
similitude
concerning
Dauid
:
Thou
knowest
(
saith
he
to
Absalom
)
thy
father
and
his
men
,
2.
Sam.
17.
8.
that
they
be
strong
men
,
and
are
chafed
in
minde
,
as
a
Beare
robbed
of
her
whelps
in
the
field
.
And
from
thence
doth
the
Lord
draw
a
comparison
to
expresse
the
grieuousnes
of
the
plagues
wherewith
he
purposed
to
punish
the
sinfull
Israelites
:
I
will
Hos.
13.
8.
meete
them
as
a
Beare
that
is
robbed
of
her
whelps
,
and
will
breake
the
kall
of
their
hearts
.
And
the
immanitie
of
this
beast
may
bee
discerned
by
that
which
befell
the
wretched
boyes
which
scoffed
at
Elisha
and
were
cursed
by
him
.
It
is
said
,
that
two
Beares
came
out
of
the
forrest
,
and
tare
in
pieces
two
&
fortie
2.
King.
2.
24.
of
them
.
And
yet
it
is
not
so
dangerous
to
meete
with
such
a
Beare
,
as
with
a
foole
in
his
folly
,
as
to
fall
into
the
hands
of
a
wicked
man
in
the
extremitie
of
his
wickednes
and
furie
.
Vers.
13.
He
that
rewardeth
euill
for
good
,
euill
shall
not
depart
from
his
house
.
HE
that
rewardeth
euill
for
good
]
That
dealeth
iniuriously
and
vnkindly
with
him
that
hath
declared
his
loue
in
outward
curtesies
any
way
for
his
benefit
and
profit
,
whether
by
word
or
deede
;
or
hath
sought
the
saluation
of
his
soule
,
by
helping
him
against
his
sinnes
,
[
euill
]
plagues
and
punishments
from
God
,
and
many
times
displeasure
from
men
also
,
[
shall
not
depart
from
his
house
]
from
himselfe
especially
,
and
from
his
wicked
posteritie
.
Vers.
14.
The
beginning
of
strife
is
as
he
that
openeth
the
waters
:
wherefore
before
the
contention
be
medled
with
,
leaue
off
.
THe
beginning
of
strife
]
The
person
which
is
the
beginner
of
strife
,
he
that
giueth
the
onset
thereunto
,
is
as
he
that
openeth
the
waters
,
that
diggeth
downe
the
heads
of
ponds
,
or
bankes
of
riuers
,
whereby
the
waters
are
held
in
;
which
being
by
this
meanes
let
loose
,
can
neither
be
brought
in
againe
,
nor
restrained
from
doing
of
hurt
;
but
the
breach
increaseth
,
and
cannot
easily
bee
stopped
:
and
the
streame
is
violent
,
and
cannot
easily
bee
staied
:
Wherefore
,
before
the
contention
be
medled
with
,
leaue
off
.
]
If
it
be
possible
,
let
there
be
no
beginning
of
strife
;
but
if
there
be
,
withstand
the
proceeding
,
and
giue
vp
before
the
matter
grow
to
heat
,
&
the
suit
to
charges
.
Vers.
15.
He
that
iustifieth
the
wicked
,
and
he
that
condemneth
the
iust
,
euen
they
both
are
abomination
to
the
Lord
.
HE
that
iustifieth
the
wicked
]
Which
either
publikely
or
priuately
doth
either
warrant
the
vnlawfull
actions
of
sinfull
men
,
or
cleereth
them
of
the
practise
of
that
whereof
they
are
guiltie
,
or
freeth
them
from
the
punishments
which
their
faults
doe
iustly
require
,
and
he
that
condemneth
the
iust
,
imputing
those
things
vnto
them
for
faults
,
which
indeed
are
vertues
,
or
not
at
all
any
offences
,
(
as
they
did
to
the
Disciples
of
Christ
,
for
plucking
,
rubbing
,
and
eating
the
eares
of
corne
on
the
Sabbath
day
,
which
in
that
case
might
bee
done
without
sinne
)
or
laying
those
crimes
to
their
charge
,
whereof
they
are
innocent
and
faultlesse
:
they
both
are
abomination
to
the
Lord
,
the
one
as
well
as
the
other
is
loathed
and
disliked
of
him
,
and
neither
of
them
shall
escape
the
iudgements
which
are
to
be
executed
by
him
.
Verse
16.
Wherefore
is
there
a
price
in
the
hand
of
a
foole
to
buy
wisedome
,
seeing
he
hath
no
heart
?
WHerefore
is
there
a
price
in
the
hand
of
a
foole
]
Whitherto
serueth
it
that
a
foolish
wicked
man
hath
wealth
,
time
,
and
other
meanes
,
to
buy
wisedome
,
procure
the
knowledge
of
God
,
seeing
he
hath
no
heart
,
when
hee
hath
neither
wit
,
nor
will
to
vse
them
to
that
holy
end
?
The
meaning
is
,
that
a
sinfull
man
is
nothing
the
better
for
all
his
riches
,
or
whatsoeuer
else
he
possesseth
,
if
hee
haue
no
affection
or
desire
to
seeke
and
labour
for
sound
vnderstanding
.
Vers.
17.
A
friend
loueth
at
all
times
,
and
a
brother
is
borne
for
aduersity
.
A
Friend
]
He
that
is
true
and
trustie
,
[
loueth
at
all
times
]
is
constant
in
good
will
,
and
ready
a●waies
to
performe
euery
dutie
of
kindnesse
:
[
and
a
brother
]
a
naturall
and
deere
friend
,
and
not
euery
naturall
brother
or
kinsman
,
(
for
it
is
said
in
the
next
chapter
,
vers.
24.
that
a
friend
is
neerer
then
a
brother
:
and
in
the
19.
chapter
,
vers.
7.
All
the
brethren
of
the
poore
doe
hate
him
)
is
borne
for
aduersity
]
then
beginneth
to
shew
himselfe
as
if
hee
were
new
borne
,
when
a
man
being
in
affliction
hath
most
need
of
him
.
Vers.
18.
A
man
void
of
vnderstanding
clappeth
the
hand
,
taking
vpon
him
suretiship
before
his
friend
.
A
Man
void
of
vnderstanding
]
An
vndiscreet
and
foolish
person
[
clappeth
the
hand
]
giueth
his
word
for
another
mans
debt
,
and
confirmeth
the
same
by
giuing
his
hand
or
writing
,
or
other
meanes
,
such
as
whereby
a
promise
is
ratified
:
[
taking
vpon
him
suretiship
before
his
friend
]
voluntarily
,
rashly
,
and
vnaduisedly
,
being
ready
to
offer
himselfe
to
this
burthen
before
he
be
intreated
thereunto
.
Vers.
19.
He
that
loueth
strife
,
loueth
transgression
:
and
he
enlargeth
his
gate
that
seeketh
a
breach
.
HE
that
loueth
strife
]
Which
is
not
vpon
necessitie
drawne
into
concentions
,
nor
through
infirmitie
sometimes
falleth
thereinto
,
but
taketh
delight
in
brawles
and
controuersies
,
[
loueth
transgressions
]
is
surely
a
wicked
man
,
and
taketh
pleasure
in
sinne
,
which
is
the
cause
of
his
vnquietnesse
;
and
likewise
procureth
many
euils
to
ensue
vpon
debate
and
variance
,
which
are
the
effects
of
his
turbulent
humour
:
[
and
he
inlargeth
his
gate
that
seeketh
a
breach
]
he
that
picketh
quarrels
,
and
is
desirous
to
fall
out
with
men
with
whom
before
he
was
at
agreement
,
setteth
open
a
wide
doore
to
let
in
many
mischiefes
.
Verse
.
20.
He
that
hath
a
froward
heart
,
shall
not
find
good
:
and
he
that
is
peruerse
in
his
tongue
,
shall
fall
into
euill
.
HE
that
hath
a
froward
heart
]
Which
is
not
onely
missed
by
ignorance
,
or
subiect
to
faults
by
frailty
,
or
ouertaken
at
some
times
by
passions
,
but
is
giuen
to
bee
wilfull
and
stubborne
,
his
soule
is
in
the
power
of
frowardnesse
:
[
shall
not
find
good
]
shal
obtaine
no
fauour
or
blessing
from
God
,
but
iudgements
and
curses
rather
,
both
for
his
euerlasting
state
,
and
for
his
present
condition
,
howsoeuer
hee
may
seeme
to
possesse
many
earthly
commodities
:
[
and
he
that
is
peruerse
in
his
tongue
]
which
abuseth
his
tongue
to
swearing
,
lying
,
flattering
,
railing
,
filthinesse
or
any
other
leaud
speaking
,
[
shall
fall
into
euill
]
shall
feele
and
find
in
the
end
some
heauie
stroke
of
God
to
light
vpon
him
.
Vers.
21.
He
that
begetteth
a
foole
,
begetteth
him
to
his
owne
sorrow
:
and
the
father
of
a
foole
shall
haue
no
ioy
.
HE
that
begetteth
a
foole
]
The
parents
of
those
children
which
are
destitute
of
wisdome
and
grace
,
[
begetteth
him
to
his
owne
sorrow
]
procure
to
themselues
matter
of
griefe
in
the
very
generation
of
an
vngratious
seed
:
but
feele
the
bitternesse
of
it
when
they
find
the
frowardnesse
and
rebellion
,
and
(
it
may
be
)
the
misery
and
euill
end
of
such
sinfull
sonnes
:
[
and
the
father
of
a
foole
shall
haue
no
ioy
]
His
meaning
is
not
,
that
they
which
haue
wicked
children
are
without
all
comfort
:
for
then
the
best
men
,
as
Abraham
,
Isaac
,
Iacob
,
Dauid
,
and
other
excellent
persons
,
should
haue
been
altogether
comfortlesse
,
hauing
godlesse
sons
as
well
as
godly
:
but
they
can
haue
no
reioycing
in
such
a
wicked
progenie
,
so
long
as
they
continue
in
their
impiety
and
follie
.
Vers.
22.
A
ioyfull
heart
causeth
good
health
:
but
a
sorrowfull
mind
drieth
vp
the
bones
.
A
Ioyfull
heart
]
Especially
that
which
is
refreshed
and
made
merrie
with
godly
ioy
,
[
causeth
health
]
is
many
times
as
good
as
physicke
and
wholesome
medicines
for
the
restoring
of
health
to
weake
bodies
,
and
keepeth
the
healthy
in
very
good
temper
,
by
a
certaine
vitall
vigor
which
it
conueieth
into
them
:
[
but
a
sorrowfull
mind
]
an
heauie
spirit
,
which
is
cast
downe
without
iust
cause
,
or
beyond
iust
measure
,
[
drieth
vp
the
bones
]
causeth
the
body
to
bee
out
of
tune
,
and
greatly
diseased
,
by
consuming
the
rad●call
moisture
,
and
filleth
the
bones
with
aches
,
and
wasteth
the
marrow
that
is
in
them
.
Vers.
23.
A
wicked
man
taketh
a
gift
out
of
the
bosome
to
peruert
the
waies
of
iustice
.
A
Wicked
man
]
Both
the
partie
that
hath
the
bad
cause
,
and
standeth
in
it
,
and
the
vniust
Iudge
,
or
other
corrupt
Officers
,
that
will
bee
induced
to
doe
wrong
,
[
taketh
a
gift
]
which
the
one
hath
prepared
to
giue
,
and
the
other
knoweth
to
be
brought
,
[
out
of
the
bosome
]
closely
and
priuily
,
that
others
discerne
it
not
[
to
peruert
the
waies
of
iustic●
]
to
ouerthrow
the
right
,
and
stop
the
course
of
Law
,
wherein
(
as
in
broad
and
high
waies
)
the
Magistrate
should
walke
without
all
partiality
.
Verse
24.
Wisdome
is
in
the
face
of
him
that
hath
vnderstanding
:
but
the
eyes
of
a
foole
are
in
the
ends
of
the
earth
.
WIsedome
is
in
the
face
of
him
that
hath
vnderstanding
]
The
modest
,
lightsome
,
and
amiable
countenance
of
a
discreet
and
vertuous
person
,
and
especially
the
stayednesse
of
his
eyes
,
declareth
and
publisheth
him
to
bee
wise●
[
but
the
eyes
of
a
foole
are
in
the
ends
of
the
earth
]
his
lookes
and
countenance
bewray
and
discouer
the
leaudnesse
,
follie
,
and
sottishnesse
that
is
within
him
,
and
namely
the
inconstancie
or
wandring
of
his
eyes
,
rouing
hither
and
thither
,
as
if
hee
would
looke
from
one
side
of
the
land
to
the
other
.
Verse
25.
A
foolish
sonne
is
a
vexation
to
his
father
,
and
a
bitternesse
to
her
that
bare
him
.
HIs
contemptuous
and
disobedient
behauiour
to
his
parents
,
and
other
leaud
conditions
,
and
(
as
it
often
falleth
out
)
his
vnhappie
estate
doth
fill
the
hearts
both
of
his
father
and
mother
with
anger
,
and
with
great
griefe
and
sorrow
.
Vers.
26.
It
is
not
good
euen
to
condemne
the
righteous
,
nor
to
strike
ingenuous
men
for
equity
.
IT
is
not
good
]
but
euill
ann
hurtfull
[
to
condemne
the
righteous
]
to
speake
against
,
or
passe
sentence
vpon
harmelesse
men
with
our
lips
;
or
so
much
as
to
censure
them
in
our
harts
:
[
nor
to
smite
ingenuous
men
]
to
punish
well
disposed
and
faithfull
persons
,
whom
the
Scripture
,
in
regard
of
the
free
spirit
that
is
in
them
,
whereby
they
are
preserued
from
the
power
and
bondage
of
sinne
,
and
in
regard
of
the
dignitie
that
grace
hath
aduanced
them
vnto
,
doth
call
by
the
name
of
free
men
and
Princes
,
as
the
word
here
vsed
doth
signifie
,
[
for
equity
]
either
for
shunning
that
which
is
vnlawfull
and
naught
,
or
doing
that
which
is
commendable
and
good
.
Vers.
27.
He
that
hath
knowledge
,
spareth
his
words
:
and
a
man
of
vnderstanding
is
of
a
coole
spirit
.
28.
Euen
a
foole
,
when
he
holdeth
his
peace
,
is
counted
wise
:
and
he
that
shutteth
his
lips
,
prudent
.
HE
that
hath
knowledge
]
Which
is
endued
with
sound
wisdome
,
[
spareth
his
words
]
holdeth
in
and
keepeth
backe
vnnecessarie
and
fruitlesse
speeches
:
hee
delighteth
not
in
speaking
much
,
but
in
speaking
well
:
[
and
a
man
of
vnderstanding
]
being
both
iudicious
and
godly
,
[
is
of
a
coole
spirit
]
is
moderate
,
and
well
stayed
in
his
affections
:
not
easily
bursting
forth
into
anger
,
but
diligently
taking
heed
of
the
heate
of
his
hart
,
and
thereby
is
able
to
bridle
his
tongue
from
multiplying
of
many
and
passionate
words
.
[
Euen
a
foole
when
he
holdeth
his
peace
,
is
counted
wise
]
So
excellent
a
thing
it
is
to
keepe
silence
in
time
and
place
,
that
euen
a
silly
person
and
Idiot
holding
his
tongue
,
is
deemed
wise
,
and
taken
for
a
discreet
man
,
because
that
by
foolish
babling
hee
bewraieth
not
his
ignorance
and
follie
.
CHAPTER
.
XVIII
.
Verse
1.
For
his
desire
a
man
will
seeke
,
separating
himselfe
,
and
deale
in
euery
matter
.
FOr
his
desire
a
man
will
seeke
]
Euery
man
will
apply
his
minde
and
endeauour
to
get
that
which
he
affecteth
,
separating
himselfe
,
auoiding
all
the
lets
and
impediments
which
are
like
to
crosse
his
desire
,
and
will
deale
in
euery
matter
,
hee
will
attempt
all
such
courses
as
may
serue
for
the
accomplishment
of
his
purpose
.
Verse
2.
A
foole
is
not
delighted
with
knowledge
,
but
in
discouering
his
owne
heart
.
A
Foole
]
A
wicked
person
destitute
of
grace
and
wisdome
,
and
yet
highly
conceited
thereof
,
hath
no
delight
in
vnderstanding
,
is
not
desirous
to
be
truly
wise
,
and
therefore
regardeth
as
little
the
meanes
whereby
hee
may
attaine
to
wisedome
,
but
in
discouering
his
owne
heart
,
in
shewing
by
word
and
deed
,
that
follie
and
naughtinesse
which
proceedeth
out
of
his
corrupt
and
wretched
heart
,
nothing
doth
satisfie
him
,
but
that
which
is
agreeable
to
his
humours
.
Vers.
3.
When
the
wicked
commeth
,
then
commeth
contempt
,
and
with
the
vile
man
,
reproch
.
WHen
the
wicked
commeth
]
When
any
man
becommeth
wicked
,
and
waxeth
sinfull
,
then
commeth
contempt
,
dishonour
and
infamie
follow
fast
after
him
,
his
credit
is
growing
into
a
consumption
,
how
great
and
many
meanes
soeuer
he
hath
to
vphold
it
:
and
with
the
vile
man
reproch
,
hee
that
is
vicious
,
and
by
●ll
doing
deserueth
shame
shall
be
sure
to
haue
shame
&
reproch
of
his
companions
:
if
men
dare
not
speake
contemptuously
to
him
,
yet
they
will
talke
contemptibly
of
him
,
or
though
they
should
be
afraid
to
censure
him
in
their
word
,
yet
they
wil
be
bold
to
despise
him
in
their
minds
.
Vers.
4.
The
words
of
an
excellent
mans
mouth
,
are
as
deepe
waters
,
the
welspring
of
wisedome
,
is
as
a
flowing
riuer
.
THe
words
]
The
wholesome
and
fruitful
speeches
,
of
an
excellent
mans
mouth
,
vttered
by
godly
men
,
and
such
as
feare
the
Lord
:
for
to
them
doth
the
holy
Ghost
vouchsafe
the
title
of
excellencie
:
as
when
Dauid
saith
in
the
Psalmes
,
My
Psal.
16.
3.
goodnesse
extendeth
to
the
Saints
that
are
in
the
earth
,
and
to
the
excellent
.
And
when
Salomon
saith
in
this
book
,
The
righteous
is
more
excellent
then
his
neighbour
,
They
are
as
deep
waters
,
plentifull
&
copious
,
such
as
faile
not
,
nor
can
be
drawne
drie
at
any
time
.
The
welspring
of
wisedome
is
like
a
flowing
riuer
Prou.
12.
26.
their
hearts
feed
their
mouthes
,
and
thereout
,
wise
,
holy
,
and
fruitfull
words
flow
abundantly
,
as
a
vehement
streame
boyleth
out
of
a
rich
fountaine
.
Vers.
5.
To
accept
of
the
person
of
the
wicked
is
not
good
,
to
ouerthrow
the
iust
man
in
iudgement
.
TO
accept
of
the
person
of
the
wicked
]
To
free
him
from
punishment
,
or
to
shew
him
fauour
in
a
bad
matter
,
for
his
power
,
parentage
,
kindred
,
friends
,
wit
,
wealth
,
gifts
,
acquaintance
,
or
to
regard
any
thing
in
him
,
without
the
cause
,
is
not
good
,
but
dangerous
&
hurtfull
,
it
will
draw
downe
the
iudgements
of
God
vpon
those
Magistrates
▪
or
persons
whatsoeuer
,
which
vse
such
parciality
:
and
he
speaketh
in
this
manner
,
because
there
is
a
shew
of
wisdome
,
and
policy
,
for
gaine
&
safety
,
by
gratifying
of
them
,
in
respect
of
the
bribes
which
they
will
giue
to
haue
their
turnes
serued
,
and
the
mischiefe
which
they
will
worke
to
those
that
proceed
seuerely
against
them
,
to
ouerthrow
the
iust
man
in
iudgement
,
this
is
the
effect
that
commonly
ensueth
vpon
the
fauor
that
is
shewed
to
the
wicked
,
&
maketh
the
sin
double
:
in
so
much
as
vnrighteous
malefactors
are
spared
so
much
the
harmelesse
and
innocent
are
oppressed
:
that
hand
which
lifteth
vp
him
,
whom
it
ought
to
beate
downe
,
will
beate
downe
him
,
whom
it
ought
to
lift
vp
.
Either
of
these
were
great
offences
alone
,
but
very
grieuous
when
they
are
both
conioyned
together
.
It
was
a
foule
fault
to
seeke
the
release
of
Barrabas
,
which
had
deserued
to
die
;
but
to
haue
him
deliuered
,
that
Christ
might
be
crucified
,
was
intollerable
wickednesse
:
and
yet
it
would
haue
been
more
notorious
&
detestable
,
if
Christ
had
been
condemned
to
die
,
by
the
practise
and
perswasion
of
Barrabas
,
which
thing
somtimes
befalleth
the
members
of
Christ
,
by
the
instigation
of
the
successors
of
Barrabas
.
The
Shechemites
aduentured
to
do
that
which
is
here
condemned
,
and
therefore
they
felt
the
penaltie
which
here
is
threatned
:
they
would
set
vp
Abimelech
to
be
king
,
because
he
was
of
their
blood
,
and
slew
the
other
sons
of
Gideon
for
his
sake
,
and
at
his
request
,
but
in
the
end
they
found
it
not
good
to
accept
of
the
person
of
the
wicked
,
and
Iudg.
9.
45.
to
ouerthrow
the
iust
:
for
they
and
their
city
were
destroyed
,
for
taking
part
with
their
wicked
kinsman
,
and
offering
violence
to
the
righteous
children
of
Gideon
.
Vers.
6.
A
fools
lips
come
with
strife
,
and
his
mouth
calleth
for
stripes
.
7.
The
mouth
of
a
foole
is
his
owne
destruction
,
and
his
lips
are
a
snare
for
his
soule
.
A
Fools
lips
come
with
strife
The
wicked
talke
of
a
graceles
foole
,
his
railing
,
slandering
,
lying
,
backbiting
,
challenges
,
comparings
,
nipping
,
and
girding
,
doe
as
directly
tend
to
quarrels
,
or
brablings
,
as
if
they
had
legges
to
goe
vnto
contention
:
which
is
especially
to
be
vnderstood
of
them
that
be
froward
,
proude
,
giuen
to
scoffing
,
and
others
of
like
nature
and
disposition
:
and
his
mouth
calleth
for
stripes
,
the
words
of
his
mouth
doe
prouoke
,
and
euen
call
for
blowes
,
and
punishments
,
by
his
desire
vpon
others
,
but
by
desert
and
effect
vpon
himselfe
.
The
mouth
of
a
foole
is
his
owne
destruction
,
his
vnaduised
and
intemperate
speeches
bring
his
owne
ouerthrow
,
and
his
lips
are
for
his
soule
,
that
matter
which
his
lips
doe
maliciously
or
rashly
vtter
,
is
an
occasion
and
meanes
to
intrap
him
,
to
the
hazard
of
his
state
,
life
,
and
saluation
.
Vers.
8.
The
words
of
the
tale-bearer
are
as
strokes
,
and
they
goe
downe
into
the
inward
parts
of
the
belly
.
THe
words
of
the
tale-bearer
]
The
malicious
accusations
which
whisperers
doe
secretly
mutter
against
men
behinde
their
backes
,
ar●
as
strokes
,
as
wounds
that
are
giuen
by
weapons
:
they
doe
them
as
much
hurt
by
seeking
their
infamie
,
or
trouble
,
or
by
alienating
the
mindes
,
and
good
opinions
of
their
friends
and
neighbours
from
them
,
as
if
they
had
smitten
them
with
a
sword
,
and
they
goe
downe
into
the
inward
parts
of
the
belly
:
they
are
like
vnto
darts
,
wherewith
men
are
dangerously
wounded
,
piercing
(
as
it
were
)
into
the
very
intrailes
.
Verse
9.
Euen
he
that
is
negligent
in
his
businesse
,
is
brother
to
a
waster
.
HE
that
carrieth
himselfe
slothfully
in
the
workes
of
his
calling
,
being
without
all
care
and
endeuour
to
set
forwards
his
affaires
,
is
brother
to
a
waster
,
is
like
to
him
that
prodigally
wasteth
his
substance
,
as
if
he
were
his
owne
brother
,
and
shall
as
certainly
,
though
it
may
be
not
so
speedily
,
come
to
pouertie
as
he
.
For
God
yoketh
them
together
as
fit
mates
,
with
the
same
reproofes
,
with
the
same
threats
,
and
with
the
same
punishments
.
Both
are
barren
of
all
goodnesse
:
both
are
forward
to
any
euill
exercise
,
and
both
shall
be
pinched
with
penurie
and
want
.
And
as
in
sundrie
respects
the
one
is
like
to
the
other
,
so
it
is
obseruable
that
the
one
taketh
much
contentment
in
the
company
and
courses
of
the
other
,
with
much
familiaritie
and
frequencie
.
Verse
10.
The
name
of
the
Lord
is
a
strong
tower
:
the
righteous
runneth
to
it
,
and
is
exalted
.
THe
name
of
the
Lord
]
His
fauour
ioyned
with
his
mighty
power
,
and
faithfulnes
towards
his
people
,
is
a
strong
tower
,
as
a
Fort
or
Castle
of
defence
is
,
for
the
safetie
of
them
that
are
within
it
:
so
hee
preserueth
his
from
the
violence
of
their
aduersaries
,
that
would
destroy
or
hurt
them
:
the
righteous
,
such
as
be
iust
,
and
godly
,
and
feare
him
,
runne
vnto
it
,
depend
vpon
him
,
and
by
prayer
,
and
confidence
,
commit
themselues
to
his
protection
,
against
Satan
,
sinne
,
damnation
,
and
all
manner
of
dangers
both
of
soule
and
body
,
and
are
exalted
,
so
kept
from
the
rage
of
troubles
,
and
the
reach
of
their
enemies
,
as
if
they
were
taken
vp
into
an
high
Turret
,
or
set
in
some
place
aloft
,
which
no
enemie
could
either
vndermine
,
or
assault
,
or
shoote
vp
vnto
.
Verse
11.
The
substance
of
the
rich
man
,
is
as
it
were
his
strong
citie
,
and
as
a
high
wall
in
his
imagination
.
IN
the
former
sentence
was
declared
wherein
the
godlie
seeke
for
safetie
,
and
finde
it
,
and
that
is
in
the
name
of
the
Lord
:
and
in
this
,
wherein
the
wicked
,
especially
being
wealthie
,
presume
of
defence
,
but
faile
of
it
,
and
that
is
in
their
goods
and
possessions
.
For
they
seeme
a
strong
citie
,
which
no
dangers
can
vanquish
,
and
an
high
wall
,
that
no
miserie
can
scale
and
climbe
ouer
:
but
all
is
in
their
owne
imagination
,
and
nothing
in
truth
:
for
they
are
weake
and
low
,
and
vtterly
void
of
power
against
any
kinde
of
calamities
.
Verse
12.
Before
destruction
the
heart
of
a
man
is
haughtie
,
and
before
glorie
goeth
lowlinesse
.
BEfore
destruction
]
Before
some
grieuous
calamitie
,
whereby
a
man
is
as
it
were
broken
in
pieces
(
as
the
word
importeth
)
with
miserie
,
sorrow
,
or
shame
,
the
heart
is
haughtie
,
the
minde
is
puf●
vp
with
selfe-liking
,
and
so
groweth
secure
,
and
carelesse
,
and
before
glorie
goeth
lowlinesse
,
when
a
man
is
humble
in
his
owne
eyes
,
and
thinketh
basely
of
himselfe
,
and
reuerently
of
others
,
and
submitteth
himselfe
to
Gods
hand
,
to
beare
willingly
whatsoeuer
he
shall
impose
vpon
him
,
he
is
in
the
way
to
true
honour
,
if
hee
bee
not
aduanced
to
●referment
,
yet
hee
shall
be
refreshed
with
comfort
,
and
inriched
with
graces
.
Vers.
13.
He
that
answereth
a
matter
before
he
hath
heard
it
,
it
is
a
folly
and
a
shame
to
him
.
TO
make
answere
,
or
replie
to
a
speech
,
or
at
all
to
speake
of
any
matter
,
before
a
man
hath
throughly
heard
,
and
fully
informed
himselfe
therein
,
is
a
rash
and
indiscreete
part
,
and
the
euill
consequents
thereof
,
cannot
but
redound
much
to
his
discredit
.
For
absurdities
will
necessarily
insue
vpon
it
,
and
can
by
no
meanes
be
auoided
,
whereby
●e
declareth
himselfe
to
bee
failing
of
that
wisedome
,
and
iudgement
,
which
bring
praise
and
estimation
.
And
is
it
not
most
commonly
an
occasion
and
meanes
that
good
causes
haue
bad
successe
,
as
being
peruerted
by
the
ignorance
&
temeritie
of
those
which
take
vpon
them
the
defence
of
that
whereof
they
haue
not
sufficient
information
,
or
else
are
depraued
vniustly
by
the
haste
and
headinesse
of
such
as
speake
euill
of
the
things
which
they
know
not
?
Vers.
14.
The
spirit
of
a
man
will
beare
out
his
infirmities
,
but
a
wounded
conscience
who
can
beare
?
THe
spirit
of
a
man
]
His
heart
being
in
a
comfortable
estate
by
the
sight
of
Gods
fauour
,
and
the
testimony
of
a
good
conscience
,
will
beare
out
his
infirmities
,
maketh
him
to
sustaine
with
patience
,
and
some
cheerfulnes
,
manifold
paines
and
diseases
of
the
body
,
and
all
outward
crosses
whatsoeuer
:
but
a
wounded
spirit
who
can
beare
?
but
when
the
soule
is
cast
down
,
and
as
it
were
broken
with
the
apprehension
of
Gods
indignation
,
none
can
endure
the
horror
and
anguish
thereof
,
nor
any
thing
raise
it
vp
,
and
giue
comfort
to
it
,
but
God
alone
.
Verse
15.
The
heart
of
the
prudent
possesseth
knowledge
,
and
the
eare
of
the
wise
will
seeke
after
vnderstanding
.
THe
heart
of
the
prudent
possesseth
knowledge
,
]
He
that
is
acquainted
with
the
state
of
his
owne
soule
,
and
discerneth
how
precious
and
fruitfull
,
and
needfull
vnderstanding
is
,
will
not
content
himselfe
to
haue
wisedome
in
his
eares
,
or
head
,
or
lippes
,
but
layeth
it
vp
in
his
heart
,
as
his
chiefe
treasure
,
and
the
eare
of
the
wise
seeketh
after
vnderstanding
:
he
laboureth
to
increase
knowledge
and
grace
,
adding
dailie
thereunto
,
by
hearkening
as
much
as
he
may
,
to
all
sound
and
wholesome
instructions
.
Vers.
16.
The
gift
of
a
man
inlargeth
him
,
and
leadeth
him
before
great
men
.
THe
gift
of
a
man
]
Not
the
good
qualities
that
are
in
him
,
and
the
graces
which
hee
hath
receiued
,
but
the
present
that
he
bringeth
,
and
the
reward
that
he
bestoweth
,
inlargeth
him
,
and
leadeth
him
before
great
men
,
maketh
roome
for
him
,
and
procureth
him
accesse
to
the
presence
of
them
that
are
in
high
places
,
&
of
great
authoritie
,
from
whom
also
he
getteth
countenance
&
fauour
,
whether
his
suit
be
equall
,
or
vnlawful
.
Verse
17.
He
that
is
first
in
his
owne
cause
is
iust
:
then
commeth
his
neighbour
and
maketh
inquirie
of
him
.
HE
that
is
first
in
his
owne
cause
]
He
that
is
in
a
controuersie
,
speaketh
first
,
before
the
Magistrate
,
arbitrator
,
or
any
other
to
whom
it
belongeth
to
heare
the
matter
,
is
iust
,
so
pleadeth
for
himselfe
,
and
setteth
such
colours
vpon
his
cause
,
that
hee
seemeth
to
be
very
righteous
:
if
hee
be
plaintiffe
,
that
his
informations
be
equall
,
and
waightie
;
if
defendant
,
that
his
apologie
is
good
,
and
he
innocent
.
Yet
is
not
this
to
be
vnderstood
of
euery
one
that
hath
the
first
place
of
speech
:
for
righteous
men
doe
many
times
begin
the
declaration
of
the
the
cause
,
or
defence
of
themselues
,
and
be
found
vpright
and
faithfull
both
in
the
entrance
and
end
of
the
strife
:
but
it
is
meant
of
false
fellowes
,
that
respect
not
what
they
may
warrantably
auerre
with
truth
,
but
what
they
can
audaciously
affirme
with
impudencie
.
Then
commeth
his
neighbour
,
and
maketh
inquirie
of
him
▪
he
that
in
the
second
place
,
or
afterwards
is
to
make
answere
vnto
him
,
or
reply
vpon
him
,
confuteth
his
allegations
,
detecteth
his
falsehood
,
and
conuinceth
him
,
of
indirect
and
naughtie
dealing
.
Vers.
18.
The
lot
causeth
contentions
to
cease
,
and
maketh
a
partition
amongst
the
mightie
.
HE
declareth
the
true
&
right
vse
of
a
lot
,
by
telling
what
is
done
,
for
that
which
ought
to
be
done
:
namely
,
in
difficult
and
doubtfull
causes
,
which
cannot
otherwise
bee
well
determined
,
and
where
in
diuision
men
cannot
agree
between
themselues
what
part
euery
one
should
haue
,
that
then
they
be
satisfied
with
that
which
the
Lord
by
lot
doth
after
a
sort
,
award
vnto
them
.
And
hee
maketh
speciall
mention
of
the
mightie
,
that
it
serueth
to
compound
their
controuersies
,
because
that
when
they
contend
,
by
reason
of
their
power
,
and
strength
,
&
stout
stomacks
,
they
greatly
damnify
one
another
.
Vers.
19.
A
brother
offended
,
is
harder
to
winne
then
a
strong
citie
:
and
their
contentions
are
like
the
barre
of
a
palace
.
A
Brother
]
A
natural
brother
,
a
neere
kinsman
,
a
kind
friend
,
offended
,
alienated
by
wrongs
receiued
,
or
imagined
to
●e
done
vnto
him
,
from
him
whom
hee
so
much
affected
before
,
is
harder
to
winne
then
a
strong
city
,
will
with
more
difficulty
be
brought
to
firme
and
vnfained
reconciliation
,
then
a
city
well
defenced
,
can
be
vanquished
and
taken
.
And
their
contentions
,
their
strife
,
and
suites
,
are
like
the
barre
of
a
Palace
,
strong
,
and
vehement
,
and
must
with
no
lesse
adoe
be
be
pacified
,
whiles
their
power
serueth
them
to
pursue
one
another
,
then
the
mighty
iron
barres
,
whereby
the
gates
of
a
Castle
,
Fort
,
or
great
building
,
are
shut
in
,
and
kept
safe
,
may
bee
broken
,
or
cut
in
sunder
.
But
this
is
to
bee
vnderstood
of
vnregenerate
and
fleshly
men
,
or
of
Gods
seruants
so
farre
as
they
be
carnall
,
and
not
otherwise
:
for
it
is
a
commendation
that
is
giuen
to
the
godly
,
by
Saint
Iames
,
that
their
wisedome
which
Iam.
3.
17.
they
receiue
from
aboue
,
maketh
them
peaceable
,
gentle
,
and
easie
to
be
intreated
.
Vers.
20.
With
the
fruit
of
a
mans
owne
mouth
shall
his
belly
be
satisfied
:
and
with
the
encrease
of
his
lips
shall
he
be
filled
.
WIth
the
fruit
of
a
mans
mouth
]
With
those
words
which
the
mouth
of
a
man
vttereth
,
be
they
good
or
bad
,
as
the
tree
yee●deth
her
fruit
,
be
it
sweet
or
sower
,
shall
his
bell●e
be
satisfied
,
he
shall
be
as
it
were
fed
with
ioy
,
or
sorrow
,
and
with
the
encrease
of
his
lips
,
according
to
those
speeches
which
the
lips
vse
most
to
deliuer
,
wholesome
,
or
hurtfull
▪
as
the
ground
sendeth
forth
her
crop
of
corne
or
weeds
,
shall
hee
be
filled
,
he
shall
either
haue
great
welfare
,
or
great
woe
,
many
blessings
,
or
many
iudgements
.
Vers.
21.
Death
and
life
are
in
the
power
of
the
tongue
,
as
euery
one
delighteth
to
vse
it
,
he
shall
eate
the
fruit
thereof
.
THis
verse
in
part
containeth
an
explication
of
the
former
,
shewing
what
is
that
satisfying
,
and
filling
,
which
is
there
mentioned
,
that
it
extendeth
to
all
misery
,
euen
to
the
very
death
of
the
wicked
,
which
abuse
their
tongues
to
euill
,
and
to
all
happinesse
euen
to
life
it selfe
,
and
that
euerlasting
(
as
is
also
meant
of
the
contrary
)
of
the
godly
,
which
vse
their
tongues
aright
,
both
which
are
said
to
be
in
the
power
thereof
:
that
is
,
the
peruerting
,
or
well
ordering
of
the
same
,
is
effectuall
,
either
for
destruction
or
saluation
:
and
yet
this
force
is
not
in
the
pronouncing
of
words
,
but
in
the
affection
from
which
they
constantly
proceed
,
and
as
euery
one
delighteth
to
vse
it
▪
so
he
shall
eate
thereof
.
Hypocrites
somtimes
doe
make
faire
showes
,
but
their
hearts
and
lips
accord
not
together
,
and
therfore
their
smooth
speeches
tend
not
to
life
:
and
godly
men
somtime●
forget
themselues
,
but
they
take
not
pleasure
in
euill
speaking
,
and
therefore
they
shall
not
be
destroyed
,
though
they
may
be
corrected
.
Vers.
22.
He
that
findeth
a
good
wife
,
findeth
a
good
thing
,
and
obtaineth
fauour
of
the
Lord
.
HE
that
findeth
a
good
wife
]
Which
being
himselfe
a
good
man
,
hath
,
and
seeth
,
and
enioyeth
the
benefit
of
a
good
,
wise
,
and
faithfull
wife
,
findeth
a
good
thing
,
which
shall
bee
for
his
helpe
and
comfort
;
and
obtaineth
fauour
of
the
Lord
,
receiueth
a
testimony
of
his
loue
in
bestowing
so
great
a
blessing
vpon
him
:
and
so
doth
a
godly
woman
,
that
findeth
a
good
and
gratious
husband
.
Vers.
23.
The
poore
speaketh
with
supplications
:
but
the
rich
answereth
roughly
.
THe
poore
]
He
that
is
in
misery
,
in
perill
,
in
feare
,
or
subiection
,
speaketh
with
supplications
,
submissely
,
and
lowly
,
to
the
wealthy
and
mighty
,
beseeching
him
in
humble
manner
,
and
reuerent
termes
,
especially
when
he
hath
any
suite
vnto
them
.
But
the
rich
answereth
roughly
:
hee
that
hath
abundance
of
goods
,
or
is
in
authority
,
not
onely
reiecteth
the
poore
petitioner
contemptuously
,
with
a
churl●sh
deniall
,
but
otherwise
also
is
proud
and
insolent
in
his
speeches
.
Commonly
thus
it
is
,
but
yet
not
alwaies
:
for
some
of
the
lowest
sort
speake
disdainfully
,
and
some
great
personages
behaue
themselues
courteously
.
Vers.
24.
A
man
that
hath
friends
,
ought
to
shew
himselfe
friendly
,
for
a
friend
is
neerer
then
a
brother
.
A
Man
that
hath
friends
]
Which
is
beloued
of
,
and
receiueth
fauours
and
benefits
from
others
,
ought
to
shew
himselfe
friendly
,
to
entertaine
,
hold
,
and
requite
their
friendship
by
all
good
duties
.
Hee
is
not
onely
to
take
heed
lest
by
any
strangenesse
,
and
offering
of
discourtesies
,
hee
lose
their
likings
,
but
to
endeauour
by
all
signes
and
pledges
of
good
will
,
to
knit
their
harts
faster
and
faster
vnto
him
.
For
a
friend
,
an
vnfained
wel-willer
,
which
beareth
Christian
affection
vnto
him
whom
hee
loueth
,
is
neerer
then
a
brother
,
is
more
faithfull
and
constant
in
ministring
helpe
and
comfort
,
then
an
ordinarie
kinsman
,
or
meere
naturall
brother
.
CHAPTER
.
XIX
.
Vers.
1.
Better
is
the
poore
that
walketh
in
his
vprightnesse
,
then
he
that
peruerteth
his
waies
,
and
is
a
foole
.
BEtter
is
the
poore
]
More
happie
and
comfortable
is
the
estate
of
him
that
is
of
little
wealth
,
and
of
small
possessions
,
and
greater
respect
is
to
be
had
of
him
,
that
walketh
in
his
vprightnesse
,
endeauoureth
constantly
to
bee
iust
and
godly
,
in
words
and
workes
,
then
he
that
abuseth
his
lips
,
then
the
rich
that
is
giuen
to
speake
wickedly
,
and
is
a
foole
,
voide
of
grace
,
and
godly
wisedome
,
and
full
of
vice
and
leaudnesse
.
Thus
standeth
the
opposition
:
Better
is
the
poore
that
vseth
his
tongue
aright
,
and
walketh
vprightly
,
and
so
is
wise
,
then
the
rich
that
abuseth
his
tongue
,
and
walketh
corruptly
,
and
so
is
a
foole
.
Vers.
2.
Both
the
mind
without
knowledge
is
not
good
,
and
he
that
has●eneth
with
his
feet
sinneth
.
TWo
vices
are
heere
matched
together
,
and
reproued
together
,
as
dangerous
and
hurtfull
,
whereof
the
one
is
cause
of
the
other
,
which
are
ignorance
,
and
rashnesse
.
Concerning
the
former
,
it
is
said
,
that
without
knowledge
,
where
the
sound
knowledge
of
Gods
holy
will
is
contemned
,
or
neglected
,
the
mind
is
not
good
,
the
man
is
not
good
.
For
a
part
is
put
for
the
whole
:
whatsoeuer
shewes
hee
maketh
of
faithfulnesse
within
,
all
is
but
deceiueable
;
his
soule
(
as
the
originall
Text
hath
it
)
is
destitute
of
goodnesse
,
and
then
,
what
is
there
in
hi●
,
or
proceedeth
from
him
,
that
may
bee
called
good
?
and
he
that
hasteneth
with
his
feet
,
sinneth
.
The
latter
is
described
by
a
similitude
,
from
him
that
should
headily
run
on
blind-folded
,
and
hood-wincked
,
in
a
perilous
way
,
that
he
neither
knoweth
,
nor
euer
saw
:
as
such
a
one
is
in
danger
to
dash
against
stumbling
blocks
,
or
to
fall
into
quick-sands
,
quagmires
,
mine-pits
,
brookes
or
ditches
:
so
hee
that
vnaduisedly
,
and
without
deliberation
,
attempteth
and
executeth
matters
of
moment
and
importance
,
cannot
auoide
errours
,
and
inconueniences
,
yea
sinnes
and
transgressions
.
Vers.
3.
The
foolishnesse
of
a
man
ouerthroweth
his
way
,
and
his
heart
fretteth
against
the
Lord
.
THe
foolishnesse
of
a
man
]
The
sinfulnesse
and
vngodly
behauiour
of
the
wicked
,
ouerthroweth
his
way
,
draweth
crosses
and
iudgements
vpon
him
,
and
causeth
him
to
haue
ill
successe
,
and
his
heart
fretteth
against
the
Lord
:
though
his
tongue
doe
not
openly
blaspheme
,
yet
his
heart
doth
secretly
murmure
against
God
,
as
if
he
were
vniustly
the
cause
of
his
calamities
.
Neither
doth
he
this
directly
alwaies
,
and
imbittereth
himselfe
against
the
person
of
the
Lord
,
but
scorneth
at
his
hand
,
and
accuseth
his
proceedings
,
vnder
the
name
of
chance
,
and
il
lucke
,
and
bad
fortune
,
and
many
times
religion
is
exclaimed
vpon
,
and
profession
quarrelled
at
,
especially
if
religious
professors
dislike
of
his
irreligious
prophanenesse
,
do
thriue
and
prosper
,
when
he
is
plagued
and
punished
.
Vers.
4.
Riches
gather
many
friends
,
but
the
poore
is
separated
from
his
neighbour
.
RIches
gather
many
friends
]
Wealth
encreased
,
encreaseth
the
number
and
heape
of
such
as
pretend
good
will
,
and
draweth
daily
new
friends
.
The
persons
of
men
doe
not
this
,
nor
their
graces
,
but
their
riches
.
They
make
many
fetches
,
they
haue
many
gestures
,
they
vse
many
words
,
and
all
this
while
their
hearts
are
fixed
on
the
goods
,
as
flies
seeke
where
honie
is
,
and
mice
and
rats
will
haunt
an
house
where
foode
is
to
be
gotten
.
So
that
their
loue
is
to
the
money
,
or
other
substance
,
though
they
make
semblance
of
good
affection
to
the
man
.
But
the
poore
is
separated
from
his
neighbour
,
hee
that
is
needie
or
afflicted
,
or
in
disgrace
,
is
forsaken
of
all
his
carnall
friends
and
companions
,
they
either
turne
from
him
as
a
stranger
,
or
against
him
as
an
enemie
.
Vers.
5.
A
false
witnesse
shall
not
be
vnpunished
,
and
a
forger
of
lies
shall
not
escape
.
A
False
witnesse
]
Either
he
that
doth
wittingly
misinforme
the
Magistrate
,
or
any
other
gouernour
,
or
he
that
by
his
vniust
testimonie
goeth
about
to
confirme
that
which
another
hath
vntruly
suggested
,
shall
not
bee
vnpunished
,
but
plagued
either
sooner
or
late
,
with
some
temporarie
penaltie
of
shame
and
misery
in
this
world
,
or
with
eternall
perdition
of
soule
and
bodie
in
the
world
to
come
.
And
a
forger
of
lies
,
which
vseth
his
tongue
to
falshood
,
how
artificially
,
&
with
what
shewes
and
colours
soeuer
,
though
in
priuate
,
shall
not
escape
,
shall
not
be
alwaies
free
from
punishment
,
though
by
flattering
of
himselfe
,
hee
thinketh
the
sin
not
dangerous
:
and
though
by
meanes
of
his
wit
,
and
present
prosperity
,
hee
seemeth
able
to
preserue
himselfe
in
safetie
.
Vers.
6.
Many
sue
to
the
face
of
the
Prince
,
and
euery
man
is
friend
to
him
that
giueth
gifts
.
MAny
sue
to
the
face
of
the
Prince
]
They
seeke
the
fauour
and
countenance
of
them
that
be
in
authority
,
especially
if
they
be
also
wealthy
,
&
bountifull
.
He
speaketh
not
here
in
the
commendation
of
them
,
as
being
loyall
in
loue
,
for
conscience
,
but
for
the
reprehension
of
them
,
as
being
submisse
in
shew
,
for
commodity
.
And
euery
man
is
friend
to
him
that
giueth
gifts
.
He
declareth
in
this
latter
clause
,
the
cause
of
that
which
he
had
affirmed
in
the
former
,
why
so
many
sue
to
the
face
of
the
Prince
,
because
Princes
haue
most
to
bestow
,
and
euery
man
,
euery
carnall
man
for
the
most
part
is
friend
,
would
bee
thought
a
friend
to
him
that
giueth
gifts
,
that
hee
might
be
vsed
as
a
friend
,
and
haue
gifts
bestowed
vpon
him
.
Vers.
7.
All
the
brethren
of
the
poore
doe
hate
him
:
how
much
more
will
his
friends
depart
farre
from
him
?
Though
he
be
instant
in
words
,
yet
they
will
not
.
AL
the
brethren
]
The
whole
kindred
,
euen
they
which
are
vnited
with
the
neerest
bonds
of
nature
;
being
yet
carnall
and
vnnaturall
,
of
the
poore
,
of
him
that
is
decayed
in
his
estate
,
or
in
disgrace
with
superiours
,
though
neuer
so
vnworthily
,
do
hate
him
,
they
loathe
and
despise
him
.
How
much
more
will
his
friends
depart
from
him
?
Not
they
which
were
faithfully
affected
to
him
at
any
time
,
and
bare
him
good
will
in
truth
,
(
for
a
friend
loueth
at
all
times
,
and
a
friend
is
neerer
Prou.
17.
17.
and
18.
24.
then
a
brother
,
)
bu●
such
his
companions
as
dissembled
with
him
,
making
profession
and
shew
of
loue
in
his
prosperity
for
their
owne
aduantage
,
these
in
his
aduersity
▪
goe
far
from
him
,
cast
him
off
,
and
withdraw
themselues
from
him
,
as
being
ashamed
of
his
company
,
and
vnwilling
to
take
any
notice
of
him
,
much
more
to
deale
in
his
cause
,
or
to
supply
his
wants
.
Though
he
be
instant
in
words
,
albeit
he
heartily
entreate
,
and
earnestly
importune
them
for
comfort
,
reliefe
and
fauour
,
yet
they
will
not
,
they
will
not
heare
any
request
or
complaint
that
hee
maketh
,
they
will
not
befriend
them
in
any
matter
of
weight
,
wherein
they
may
doe
him
good
.
Vers.
8.
He
that
possesseth
his
heart
,
loueth
his
owne
soule
:
he
keepeth
vnderstanding
,
to
find
that
which
is
good
.
HE
that
possesse●h
his
heart
]
Who
hath
his
mind
rightly
informed
with
knowledge
and
iudgement
,
and
orderly
moderateth
his
desires
and
affections
,
loueth
his
owne
soule
,
hath
a
due
care
of
himselfe
,
and
vseth
direct
meanes
for
his
saluation
,
safety
,
comfort
,
and
welfare
.
For
to
loue
ones
soule
,
in
this
place
,
is
otherwise
taken
then
in
the
Gospell
by
S.
Iohn
,
chap.
12.
25.
where
it
is
said
,
that
he
which
loueth
his
soule
shal
lose
it
,
and
he
that
hateth
his
soule
in
this
world
shall
keepe
it
vnto
eternall
life
.
To
loue
the
soule
,
that
is
,
to
bee
desirous
of
retaining
this
naturall
life
,
as
rather
to
denie
the
truth
of
God
,
and
forsake
the
Gospell
of
Christ
,
then
to
make
profession
thereof
,
and
yeeld
sincere
obedience
to
it
,
with
hazard
and
perill
:
and
he
shall
lose
his
soule
,
that
is
,
forfeit
his
saluation
and
happinesse
,
as
he
that
hateth
his
soule
,
which
chuseth
to
forgo
life
,
rather
then
the
seruices
of
God
,
and
a
good
conscience
,
shall
keepe
it
vnto
eternall
life
,
be
saued
and
glorified
for
euer
.
He
keepeth
vnderstanding
,
not
onely
heareth
good
instructions
,
but
seriously
attendeth
to
them
,
pondereth
of
them
in
his
meditations
,
layeth
them
vp
in
his
memorie
,
obserueth
them
diligently
in
the
course
of
his
life
,
&
retaineth
them
constantly
till
the
time
of
his
death
,
to
find
that
which
is
good
,
that
is
,
the
end
which
he
proposeth
to
himselfe
,
and
this
is
the
successe
which
he
obtaineth
,
that
Gods
fauour
shall
be
confirmed
vnto
him
,
both
by
the
blessings
of
this
present
life
,
and
by
a
blessed
estate
,
in
that
which
is
to
come
hereafter
.
Vers.
9.
A
false
witnesse
shall
not
be
vnpunished
:
and
he
that
speaketh
lies
shall
perish
.
THis
is
the
same
both
in
words
and
sense
with
the
5.
vers.
of
this
chapter
,
sauing
that
there
was
said
,
the
liar
shall
not
escape
,
and
here
he
shall
perish
:
so
that
it
is
not
onely
a
repetition
,
but
a
briefe
exposition
of
that
,
concluding
,
that
as
he
shal
be
surely
punished
,
so
he
shall
be
sorely
plagued
,
euen
with
no
lighter
strokes
,
then
destruction
it selfe
,
which
no
gaine
or
aduantage
can
be
able
to
counteruaile
.
Vers.
10.
Pleasure
is
not
comely
for
a
foole
:
much
lesse
for
a
seruant
to
haue
rule
ouer
Princes
.
PLeasure
]
The
affections
of
ioy
and
delight
,
the
meanes
whereby
they
are
wrought
,
and
the
obiects
whereon
they
are
setled
,
as
abundance
of
wealth
,
delicious
fare
,
gorgeous
apparell
,
sumptuous
houses
,
costly
furniture
,
pleasant
pastimes
,
or
whatsoeuer
is
of
like
nature
,
is
not
comely
for
a
foole
,
is
not
fit
for
him
that
is
destitute
of
grace
,
and
good
vnderstanding
to
haue
,
as
neither
making
for
his
honour
,
nor
profit
indeede
,
though
highly
promoting
both
in
appearance
.
Hee
will
peruert
them
,
and
annoy
other
men
by
them
,
and
they
will
indanger
him
,
and
bring
much
harme
and
mischiefe
to
him
.
Much
lesse
for
a
seruant
to
rule
ouer
Princes
.
By
seruant
,
he
meaneth
such
manner
of
persons
as
he
called
fooles
in
the
fo●●er
clause
;
namely
,
men
inthralled
to
their
lusts
,
and
vnlawfull
desires
:
and
by
Princes
,
are
vnderstood
the
godly
,
who
are
dignified
with
a
spirituall
aduancement
:
so
that
he
proceedeth
in
extenuating
the
condition
of
sinfull
men
,
and
sheweth
their
vnworthinesse
by
way
of
gradation
,
that
all
sorts
of
desireable
things
are
too
good
for
them
,
and
much
more
authoritie
and
power
ouer
others
,
but
most
of
all
superioritie
,
with
iurisdiction
ouer
the
righteous
.
Vers.
11.
The
vnderstanding
of
a
man
,
maketh
him
slow
to
wrath
,
and
it
is
his
glorie
to
passe
by
an
offence
.
THe
vnderstanding
of
a
man
]
The
heauenly
wisedome
of
God
,
which
is
in
the
minde
of
a
regenerate
person
,
according
to
the
measure
thereof
,
withholdeth
him
from
rash
and
vnaduised
anger
,
but
not
from
all
anger
:
for
then
it
should
depriue
him
of
some
vertue
,
and
disable
him
from
the
performance
of
many
duties
.
As
the
distempered
passions
of
wrath
be
workes
of
the
flesh
,
and
carefully
to
be
auoyded
so
are
the
well
gouerned
affections
of
anger
fruites
of
the
spirit
,
and
seasonably
to
be
exercised
.
He
that
is
ouercarried
with
rage
and
choller
,
doth
want
those
louely
graces
of
meekenes
,
and
patience
:
and
he
that
is
neuer
stirred
to
any
displeasure
,
is
possessed
with
stupidity
,
and
destitute
of
zeale
,
and
Christian
feeling
.
Now
to
shunne
these
vicious
extreames
on
both
sides
,
and
obserue
the
laudable
mediocritie
between
them
,
these
rules
may
direct
vs
.
First
that
all
our
anger
be
onely
for
sinne
,
and
so
we
shall
best
put
in
practise
the
Apostles
precept
,
to
be
angrie
and
Ephes.
4.
26.
sinne
not
.
Then
shall
wee
not
be
testie
with
them
that
be
innocent
,
because
wee
are
incensed
by
them
that
are
faultie
:
then
shall
we
neuer
like
fumish
Balaam
fall
out
with
beasts
,
and
vnreasonable
creatures
,
much
lesse
be
imbittered
against
things
that
are
senselesse
.
Secondly
,
that
our
anger
bee
measurablie
proportioned
to
the
measure
of
the
offence
,
greatest
indignation
must
bee
conceiued
against
the
greatest
transgressions
,
though
they
bring
not
to
vs
so
great
annoyances
:
and
smaller
faults
should
lesse
d●please
vs
,
though
in
priuate
respects
they
seeme
to
be
more
for
our
dammage
:
for
euery
part
ought
rather
to
be
tenderly
affected
at
Gods
dishonour
,
then
his
owne
detriment
.
Thirdly
,
that
it
be
not
ouerlong
continued
,
and
excessiue
in
time
,
but
bounded
within
the
limits
of
a
day
at
the
furthest
:
the
Lord
would
not
haue
wrath
protracted
til
night
,
nor
the
Sunne
to
goe
downe
vpon
it
.
Fourthly
,
that
the
crimes
of
our
familiars
,
benefactors
,
kinsfolke
,
and
dearest
friends
,
doe
make
vs
more
angrie
then
theirs
that
are
not
so
neerely
vnited
to
vs
:
that
we
take
to
heart
the
sinne
of
our
childe
,
more
then
of
a
brother
:
and
of
a
yoke-fellow
,
more
then
of
a
childe
:
and
our
owne
,
more
then
a
yoke-fellow
,
childe
,
brother
,
or
of
any
,
or
all
others
.
Fifthly
,
that
the
ire
and
wrath
against
the
sins
of
our
neighbours
,
draw
not
our selues
into
any
sinfull
behauiour
against
God
,
as
to
be
fierce
and
violent
in
reuengement
,
to
raile
to
re●ile
,
to
vomit
out
blasphemies
,
or
imprecations
,
&c.
Lastly
,
that
it
hinder
vs
not
from
,
but
further
vs
to
the
performance
of
all
good
seruices
,
especially
in
the
behalfe
of
the
parties
delinquent
,
as
to
admonish
them
,
pray
for
them
,
and
giue
them
direction
for
reformation
of
their
transgressions
.
And
it
is
his
glorie
,
it
winneth
him
honour
and
praise
,
and
that
worthilie
,
to
passe
by
an
offence
,
to
winke
at
smaller
infirmities
,
and
to
remit
greater
wrongs
,
yet
not
so
,
as
to
be
silent
at
Gods
dishonour
,
with
the
perill
of
the
soule
of
the
sinner
,
or
at
the
grieuances
which
are
offered
to
himselfe
from
them
:
only
the
forbearance
of
reuenge
,
and
not
of
iust
reproofe
,
or
of
due
correction
,
is
commended
.
Thus
thou
seest
both
the
roote
,
and
the
fruite
,
the
cause
and
effect
of
lenitie
and
mildnes
declared
in
this
sentence
.
Vers.
12.
The
wrath
of
the
King
,
is
like
the
roring
of
a
Lion
:
but
his
fauour
is
as
the
dew
vpon
the
grasse
.
THe
wrath
of
the
King
]
The
indignation
of
a
Prince
,
or
mightie
Potentate
,
hauing
authoritie
and
power
,
incensed
(
not
against
the
innocent
and
righteous
,
but
such
as
were
Michaiah
,
or
Elijah
,
whom
Achab
stormed
at
,
but
killed
not
,
or
though
he
had
killed
them
,
yet
he
could
not
haue
hurt
them
,
but
himselfe
rather
,
as
Ioab
did
,
by
slaying
of
Zachary
,
and
sending
him
the
sooner
to
heauen
)
but
against
malefactors
,
rebels
,
traytors
,
contemptuous
persons
,
and
transgressors
of
his
wholesome
lawes
,
or
any
whom
God
shall
put
into
the
Magistrates
hand
,
as
men
of
death
,
for
violating
his
commandements
,
is
like
the
roring
of
a
Lion
,
which
hath
more
courage
and
strength
,
both
to
rore
more
hideously
,
and
to
teare
more
cruelly
:
For
it
is
not
vnderstood
of
them
that
be
taken
,
and
shut
vp
like
captiues
in
holes
,
whom
we
may
heare
,
and
looke
vpon
through
grates
,
and
stand
neere
too
without
perill
,
but
of
such
as
meete
with
a
prey
,
either
of
man
or
beasts
,
in
the
forrests
,
or
open
fields
,
or
any
where
in
their
owne
walkes
.
But
his
fauour
,
his
loue
,
and
countenance
,
especially
towards
worthie
men
,
is
like
the
dew
vpon
the
grasse
,
very
comfortable
or
profitable
to
them
,
reioycing
their
hearts
,
aduancing
their
states
,
preseruing
,
and
protecting
them
from
wrongs
,
as
the
dew
,
or
milde
shewres
,
doe
refresh
the
fields
,
cause
grasse
to
grow
,
and
preserue
the
same
,
that
the
scorching
heate
of
the
Sunne
drie
it
not
vp
,
and
cause
it
to
wither
.
When
God
shall
put
into
the
Magistrates
hand
,
as
men
of
death
for
violating
his
commandements
in
presumptuous
manner
,
is
like
the
roring
of
a
Lion
,
fearefull
,
terrible
,
and
as
it
were
threatning
present
death
:
The
Hebrew
word
signifieth
a
yong
Lion
which
Naham
cacphir
.
hath
greater
courage
,
and
strength
,
both
to
rore
more
hideously
,
and
to
teare
more
cruelly
,
&c.
Vers.
13.
A
foolish
sonne
is
the
calamitie
of
his
father
,
and
the
contentions
of
a
wife
,
are
like
a
continuall
dropping
.
TWo
of
the
greatest
afflictions
which
befall
the
gouernors
in
their
families
,
are
declared
in
this
sentence
.
The
former
is
a
foolish
sonne
,
a
sinfull
,
vnhappie
childe
,
after
what
sort
soeuer
his
lewdnesse
breaketh
out
,
whether
by
contumacie
,
and
stubbornnes
,
when
he
shall
contemne
his
parents
,
and
despise
their
precepts
;
or
by
riot
,
and
vnthriftines
,
when
hee
shall
be
,
as
it
were
a
gulph
to
swallow
vp
all
his
fathers
labours
,
and
those
things
which
he
hath
been
so
carefull
to
prouide
;
or
by
any
other
meanes
shall
bring
shame
and
destruction
vpon
himselfe
,
who
is
the
calamitie
of
his
father
,
the
worker
of
his
woe
,
and
cause
of
sorrow
for
the
loosenes
of
his
life
,
and
at
the
sight
,
or
foresight
(
by
all
probabilitie
and
likelihood
)
of
the
miserie
of
his
death
.
The
other
is
a
contentious
wife
▪
whose
brawlings
offend
the
eares
,
and
vexe
the
heart
,
and
sometimes
demolish
the
state
of
her
husband
,
and
therefore
are
compared
to
a
continuall
dropp●ng
:
they
are
as
irkesome
,
and
hurtfull
,
as
for
raine
to
pierce
through
euery
part
of
the
roofe
,
into
all
roomes
of
the
house
,
falling
on
the
plancks
,
and
walls
,
and
stuffe
,
and
heads
of
them
that
are
doing
their
worke
,
or
sitting
at
their
meate
,
or
lying
in
their
beds
,
which
must
needes
bee
both
tedious
,
and
noysome
,
to
ruinate
the
building
,
and
rot
the
goods
,
and
molest
the
inhabitants
.
Vers.
14.
House
and
substance
are
the
inheritance
of
the
fathers
:
but
a
prudent
wife
is
from
the
Lord
.
IN
the
former
sentence
,
by
a
liuely
similitude
,
hee
shewed
how
noysome
a
bad
wife
is
,
and
in
this
by
another
argument
,
he
maketh
it
appeare
what
a
great
benefit
a
good
wife
is
.
He
proueth
it
from
the
efficient
,
that
the
Lord
doth
bestow
her
,
and
that
in
manner
differing
from
his
ordinary
and
common
giftures
.
Houses
,
and
lands
are
his
gifts
also
,
and
so
are
riches
,
and
all
sorts
of
commodities
,
but
they
are
ordinarily
,
commonly
,
and
mediately
receiued
from
ancestors
,
as
fathers
,
grand-fathers
,
&
great
grand-fathers
,
to
whom
the
Lord
hath
giuen
power
to
get
,
and
keepe
goods
,
and
a
will
to
leaue
them
from
hand
to
hand
to
their
posterity
.
But
a
prudent
wife
,
a
godly
,
wise
,
and
vertuous
wife
,
and
in
like
manner
,
a
religious
,
discreet
,
and
gratious
husband
,
is
from
the
Lord
,
made
such
a
one
by
his
grace
,
and
ioyned
to
the
yoak-fellow
.
Vers.
15.
Slothfulnesse
causeth
heauie
sleepe
to
fall
,
and
a
deceitfull
person
shall
be
affamished
.
THe
dangerous
effects
of
sluggishnesse
are
here
set
down
,
and
described
,
whereof
some
are
sinnes
,
and
heedfully
to
bee
shunned
,
and
others
are
punishments
thereof
,
and
greatly
to
be
feared
.
The
first
is
,
immoderate
and
excessiue
sleeping
,
whereby
mens
callings
and
labours
are
neglected
,
their
time
lost
,
and
their
wits
and
senses
dulled
:
and
this
groweth
partly
from
the
abundance
of
humours
,
by
which
the
head
is
oppressed
,
and
partly
from
the
want
of
cheerfulnesse
,
whereby
the
heart
should
be
refreshed
:
and
therefore
obserue
,
that
all
sluggards
are
lumpish
,
and
like
dead
men
,
sauing
when
they
bee
about
the
practise
or
proiect
of
some
thing
vnlawfull
.
This
drowsinesse
of
theirs
,
and
disposition
to
sleep
,
they
are
charged
with
,
&
chalenged
for
,
in
chap.
6.
How
long
wilt
thou
sleepe
,
O
sluggard
,
when
wilt
thou
arise
out
of
thy
sleepe
?
&c.
Prou.
6.
9.
The
second
is
deceitfulnesse
,
being
inferred
in
the
latter
clause
,
as
that
which
ensueth
both
vpon
slothfulnesse
and
sleepinesse
.
For
they
that
lose
their
time
,
can
neither
get
wealth
well
,
nor
keepe
that
which
others
haue
formerly
gathered
by
their
trauell
.
Then
must
they
needs
fall
into
indigency
and
want
,
and
being
not
able
to
sustaine
the
violence
thereof
,
(
for
none
are
so
impatient
of
pouerty
,
as
those
who
retchlesly
throw
themselues
into
it
)
they
will
liue
by
their
wits
,
and
shift
for
themselues
,
by
falshood
and
indirect
courses
.
The
third
,
which
is
the
punishment
of
all
the
former
,
is
famine
,
and
miserable
necessity
,
which
their
fraud
,
and
deceitfulnesse
doth
double
vpon
them
,
and
not
preuent
,
or
diminish
.
Or
if
it
fall
out
that
some
by
wrongfull
dealing
are
holpen
in
their
state
for
a
time
,
yet
it
turneth
to
their
greater
hurt
,
and
deeper
decay
in
time
following
:
or
if
they
thriue
euen
to
their
liues
end
,
by
their
vniust
and
fraudulent
practises
,
yet
they
shall
rue
it
in
the
worlds
end
,
for
the
miseries
and
plagues
that
Iam.
5.
1.
will
come
vpon
them
,
as
Saint
Iames
doth
testifie
.
The
sense
therefore
of
the
sentence
is
this
:
Sothfulnesse
causeth
men
to
be
sleepie
and
deceitfull
,
and
hee
that
is
deceitfull
,
sleepie
,
or
slothfull
,
shall
be
affamished
.
Vers.
16.
He
that
keepeth
the
commandement
,
keepeth
his
soule
:
but
he
that
despiseth
his
waies
,
shall
die
.
HE
that
keepeth
the
commandement
]
Which
in
the
integritie
,
and
vprightnesse
of
his
hart
obserueth
the
law
of
the
Lord
,
to
walke
in
the
same
,
although
he
cannot
fulfill
it
,
breaking
it
as
little
as
he
can
,
though
hee
cannot
obey
it
so
fully
as
hee
would
,
and
is
humbled
for
his
faults
,
when
hee
seeth
his
sinnes
and
transgressions
,
keepeth
his
soule
himselfe
,
a
part
being
put
for
the
whole
,
he
preserueth
the
life
both
of
his
soule
and
body
,
from
an
vntimely
death
,
and
eternall
destruction
,
not
by
the
merit
of
his
obedience
,
but
by
the
mercy
of
God
,
that
rewardeth
him
for
it
:
But
he
that
despiseth
his
waies
,
maketh
no
account
how
,
or
after
what
sort
he
doth
liue
▪
●or
hath
care
to
bee
directed
by
the
prescript
rule
of
the
hol●●●ord
of
God
,
shall
die
,
shall
certainly
perish
,
and
be
destroyed
for
euer
,
at
the
last
,
though
peraduenture
he
be
spared
for
a
season
.
Thus
standeth
the
opposition
:
Hee
that
keepeth
the
commandement
,
and
regardeth
his
waies
shall
liue
:
but
hee
that
breaketh
the
commandement
,
and
despiseth
his
waies
,
shall
die
.
Verse
17.
He
that
giueth
freely
to
the
poore
,
lendeth
vnto
the
Lord
,
and
the
Lord
will
repay
him
his
reward
.
HE
that
giueth
freely
]
Which
out
of
his
compassion
and
mercy
,
without
any
carnall
,
or
corrupt
respect
of
his
owne
aduantage
,
ministreth
food
,
apparell
,
harbour
,
or
any
kind
of
helpe
and
comfort
,
by
word
,
or
deed
,
to
the
poore
,
to
them
that
are
in
affliction
,
of
what
sort
so●●●r
,
especially
if
they
be
Gods
faithfull
seruants
,
or
seeme
to
bee
such
,
lendeth
to
the
Lord
,
not
that
he
is
beholden
to
vs
,
o●
receiueth
any
benefit
at
our
hands
:
for
what
can
we
giue
that
hee
lent
not
to
vs
,
nor
is
his
owne
,
nor
in
his
power
,
to
take
,
and
dispose
of
,
to
whom
he
will
without
our
leaue
?
but
hee
is
pleased
so
to
accept
of
our
beneficence
to
our
brethren
,
as
if
himselfe
were
thereby
gtatified
,
and
had
a
good
turne
done
to
him
:
for
men
are
many
times
pleasured
by
that
which
is
lent
them
in
their
need
,
and
are
glad
to
buy
the
vse
thereof
with
loane
,
and
therfore
Psal.
112.
5.
it
is
noted
as
a
worke
of
mercy
from
a
good
man
,
not
only
that
he
bestoweth
gifts
,
but
also
that
hee
lendeth
freely
.
So
then
God
vouchsafeth
to
repute
that
which
is
paid
vnto
him
,
though
imperfectly
too
,
and
scarce
by
the
halues
,
to
bee
as
it
were
a
courtesie
and
kindnesse
from
vs
,
as
if
something
of
ours
were
deliuered
to
him
.
And
the
Lord
wil
repay
him
his
reward
,
hee
will
as
faithfully
recompence
the
mercifull
man
,
as
if
hee
were
bound
thereto
,
and
as
an
honest
borrower
will
bee
carefull
to
pay
that
which
he
oweth
.
For
of
his
grace
hee
maketh
himselfe
a
debtor
,
to
them
which
are
more
in
his
debt
,
then
their
body
and
soule
,
and
all
that
they
haue
is
worth
.
Verse
18.
Correct
thy
sonne
while
there
is
hope
,
and
let
not
thy
soule
spare
,
which
is
to
kill
him
.
COrrect
thy
sonne
while
there
is
hope
,
]
chastise
thy
children
of
either
sexe
,
both
by
tongue
and
hand
,
with
rebukes
and
stripes
,
being
yet
young
and
tender
,
and
not
growne
stubstorne
,
stiffenecked
,
incorrigible
,
and
past
hope
of
amendment
,
before
they
are
accustomed
to
euill
waies
,
or
haue
learned
to
despise
the
admonitions
,
menacings
,
rods
,
and
scourges
of
parents
.
And
let
not
thy
soule
spare
:
beware
that
thy
fond
affection
withhold
thee
not
from
doing
this
necessarie
dutie
,
which
is
,
to
kill
him
,
lest
thy
too
great
indulgencie
to
them
,
and
cockering
of
them
,
turne
to
their
destruction
.
Verse
19.
Being
in
great
wrath
,
remit
the
punishment
:
but
if
thou
let
him
escape
,
yet
applie
chastisement
againe
.
IN
the
former
sentence
was
declared
the
necessitie
of
correction
,
for
the
preuention
of
destruction
,
or
danger
of
children
,
and
what
is
the
fittest
season
to
begin
it
,
euen
in
their
childhood
.
Now
in
this
hee
admonisheth
euery
man
to
take
heed
that
he
marre
it
not
,
or
hinder
the
good
effect
thereof
by
his
owne
destemper
.
And
therefore
it
is
said
,
Being
in
great
wrath
,
when
thou
art
in
an
angrie
mood
,
and
burnest
with
furie
,
and
hot
displeasure
,
remit
the
punishment
,
let
passe
for
that
time
the
punishment
of
the
partie
offending
.
But
if
thou
let
him
escape
,
yet
applie
chastisement
againe
.
Neuerthelesse
,
though
for
that
time
,
and
perhaps
for
that
fault
thou
let
him
goe
free
,
yet
leaue
him
not
so
to
himselfe
,
nor
suffer
him
to
goe
on
still
vnpunished
,
but
when
thou
art
more
calme
,
and
as
occasion
shall
be
offered
,
take
him
in
hand
,
and
chastise
him
.
Verse
20.
Heare
counsell
,
and
receiue
instruction
,
that
thou
maist
be
wise
at
the
latter
end
.
HAuing
in
the
premises
giuen
precepts
to
parents
and
gouernours
,
he
now
conuerteth
his
speech
to
children
,
and
such
as
in
the
Scripture
come
vnder
the
name
of
children
,
that
is
to
say
,
all
Gods
people
,
to
whom
he
doth
offer
himselfe
as
a
father
,
being
readie
to
teach
and
direct
them
.
And
the
first
lesson
that
hee
giueth
vnto
them
is
,
that
they
should
heare
counsell
,
lend
an
eare
,
and
hearken
diligently
with
attention
,
to
wise
and
wholesome
doctrines
and
admonitions
:
the
second
,
that
they
receiue
instruction
,
or
correction
,
for
the
word
signifieth
both
:
that
is
,
to
submit
themselues
to
,
and
make
vse
of
,
and
profit
by
,
reproofes
,
threatnings
,
or
chastisements
.
And
the
reason
of
this
exhortation
,
is
both
from
the
motiue
that
should
perswade
them
thereunto
,
and
the
end
that
they
should
propose
●o
themselues
therein
,
and
the
happie
successe
which
they
should
finde
thereby
,
that
they
may
be
wise
in
their
latter
end
,
that
their
wisedome
may
bee
manifested
,
and
they
reape
the
fruite
thereof
in
their
old
age
,
or
whensoeuer
they
are
readie
to
depart
out
of
the
world
,
not
but
that
hee
would
haue
men
to
be
wise
also
before
,
but
to
note
,
that
all
that
time
their
heauenly
wisedome
will
stand
them
in
best
steed
.
Vers.
21.
Many
deuices
are
in
the
hart
of
man
:
but
the
counsell
of
the
Lord
that
shall
stand
.
MAny
deuices
are
in
the
heart
of
man
.
]
Sundrie
thoughts
are
in
their
minds
,
of
hopes
,
and
doubts
,
and
desires
,
and
so
they
tosse
matters
too
and
fro
in
their
imaginations
,
how
they
may
auoide
that
which
they
feare
,
and
accomplish
that
which
they
desire
,
and
yet
seldome
bring
them
to
any
effect
,
or
when
they
doe
,
it
is
not
by
force
of
their
plotting
or
forecast
.
But
the
counsell
of
the
Lord
it
shall
stand
;
his
will
shall
take
place
,
whatsoeuer
hee
hath
determined
shall
succeed
,
whether
mens
likings
be
to
it
,
or
against
it
.
Vers.
22.
The
desire
of
a
man
is
his
goodnes
:
and
a
poore
man
is
better
then
a
lier
.
THe
desire
of
a
man
]
That
which
euery
man
ought
most
to
wish
and
labour
for
in
himselfe
,
and
to
esteeme
and
commend
in
others
,
is
his
goodnes
,
his
pietie
and
religion
towards
God
,
his
me●●●e
,
truth
,
and
vpright
dealing
towards
men
,
and
not
a
great
〈…〉
te
,
and
earthly
pompe
,
and
he
that
in
this
manner
do●●
g●od
▪
●n●
is
fa●●hfull
and
true
,
though
hee
be
poore
,
not
hauing
store
and
abundance
of
outward
poss●ssions
,
is
better
,
in
happier
case
,
and
more
regarded
of
God
,
and
good
men
,
then
a
liar
,
then
an
impious
,
vnprofitable
,
and
false
man
,
though
he
be
neuer
so
wealthie
.
Verse
23.
The
feare
of
the
Lord
leadeth
to
life
,
and
he
that
is
indued
there
with
,
shall
remaine
satisfied
,
and
shall
not
be
visited
with
euill
.
THe
feare
of
the
Lord
]
Sound
pietie
and
religion
,
a
renerence
of
his
Maiestie
,
ioyned
with
an
vnfai●ed
loue
therof
,
leadeth
to
life
,
is
by
Gods
free
goodnesse
,
according
to
his
promise
through
Iesus
Christ
,
rewarded
with
a
blessed
and
a
comfortable
life
in
this
world
,
and
a
glorious
and
eternall
life
in
the
world
to
come
,
and
he
that
is
endued
therewith
shall
remaine
satisfied
:
the
man
in
whom
this
holy
feare
dwelleth
▪
shall
neither
●●ue
〈…〉serable
want
,
nor
in
feare
or
danger
thereof
,
but
shall
lodge
satisfied
,
as
the
word
signifieth
,
shal
constantly
Sabea●g
〈◊〉
lin.
haue
competent
prouision
,
in
the
night
hee
shall
not
care
for
the
day
following
,
nor
this
day
be
doubtfull
how
he
shall
doe
to
morrow
,
but
hee
by
whose
prouidence
hee
is
s●stained
at
one
time
,
will
not
faile
to
minister
whatsoeuer
is
needfull
at
all
times
.
And
shall
not
be
visited
with
euill
,
shall
not
be
plagued
with
hurtfull
calamities
,
and
yet
sometimes
tried
with
sharpe
aduersities
:
and
so
are
the
two
former
promises
touching
life
,
and
plentie
,
to
be
vnderstood
,
that
they
are
secured
onely
from
a
cursed
death
,
or
penurie
,
which
are
punishments
of
sinne
,
and
signes
of
Gods
displeasure
.
Vers.
24.
The
slothfull
hideth
his
hand
in
his
bosome
,
and
will
not
put
it
to
his
mouth
againe
.
SAlomon
hath
often
tolde
vs
the
nature
and
qualitie
of
the
slothfull
,
and
the
miserie
and
want
,
which
of
force
they
must
endure
,
by
meanes
of
their
sluggishnes
,
notwithstanding
because
the
number
of
them
doth
daily
increase
,
and
this
hurtfull
vice
groweth
stronger
,
and
more
violent
in
them
,
he
contenteth
not
himselfe
with
so
many
aduertisements
,
which
hee
hath
alreadie
giuen
vs
,
but
to
the
end
that
wee
may
take
more
heed
of
it
,
or
else
be
more
inexcusable
,
and
iudged
worthie
of
greater
penurie
:
he
repeateth
here
againe
the
mischiefe
that
it
worketh
in
him
ouer
whom
it
getteth
dominion
,
describing
the
same
by
an
hyperbolicall
,
or
excessiue
kinde
of
speaking
,
saying
,
that
he
hideth
his
hand
in
his
bosome
,
not
setting
it
to
worke
,
but
withholding
it
from
labour
,
and
will
not
put
it
to
his
mouth
againe
:
to
auoide
the
cold
,
and
for
loue
of
ease
,
he
holdeth
it
in
a
warme
place
,
and
though
the
distance
be
but
small
betweene
the
bosome
and
the
mouth
,
yet
hee
is
vnwilling
to
bring
it
from
the
one
to
the
other
,
so
much
as
to
feede
himselfe
:
for
though
hee
doe
it
,
(
compelled
thereunto
by
necessitie
)
yet
he
doth
it
with
difficultie
and
griefe
,
as
it
is
said
in
an
Prou.
26.
15.
other
chapter
.
Not
that
hee
setteth
so
little
by
his
meate
;
for
none
are
so
hungrie
after
hony
,
as
the
idle
Drones
:
but
it
is
a
torment
vnto
them
to
take
any
paines
for
it
:
their
desire
is
,
that
others
should
trauell
for
them
,
and
put
their
meat
into
their
mouthes
also
,
if
shame
would
permit
it
.
So
then
,
the
hands
of
lazie
persons
are
as
it
were
bound
with
the
loue
of
ease
,
which
they
preferre
before
matters
of
profit
and
necessitie
;
especially
concerning
the
soule
,
and
the
spirituall
food
thereof
,
euen
the
word
of
God
;
whereby
only
it
is
to
be
sustained
.
Vers.
25.
Smite
a
scorner
,
that
the
foolish
may
beware
:
and
reproue
the
prudent
,
and
he
will
vnderstand
knowledge
.
SMite
]
Either
put
to
death
,
if
thou
bee
a
Magistrate
of
that
authoritie
,
and
the
cause
so
require
,
or
otherwise
punish
according
to
thy
place
,
the
scorner
,
a
refractarie
person
,
him
that
contemneth
and
derideth
all
admonitions
and
instructions
,
one
,
of
whom
there
is
no
hope
of
amendment
:
for
a
scorner
is
in
the
highest
degree
of
transgression
,
that
the
foolish
,
Psal.
11.
such
as
through
simplicity
and
ignorance
are
carried
forwards
to
euill
,
may
beware
,
may
bee
better
brought
to
a
sight
of
their
faults
,
and
the
danger
thereof
,
and
penitently
reforme
their
waies
.
And
reproue
the
prudent
,
giue
an
easie
rebuke
to
him
that
hath
wisedome
,
and
he
will
vnderstand
knowledge
,
he
shall
not
need
to
bee
smitten
,
as
the
scorner
,
nor
bee
brought
to
see
others
punished
,
as
the
foolish
,
but
an
admonition
or
reproofe
will
sufficiently
worke
vpon
him
,
both
for
information
and
reformation
.
Verse
26.
A
leaud
and
shamefull
child
spoileth
his
father
,
and
chaseth
away
his
mother
.
A
Leaud
and
shamefull
child
]
One
that
is
gracelesse
,
and
giuen
to
riot
,
and
other
sinfull
waies
,
whereby
his
parents
and
friends
are
made
ashamed
,
spoileth
his
father
,
doth
him
as
much
harme
,
as
if
he
brake
into
his
house
,
and
robbed
him
,
or
came
as
an
open
enemy
to
make
spoile
of
all
that
hee
hath
:
and
many
spare
not
their
parents
state
indeed
,
but
either
filch
away
their
goods
,
and
set
them
in
debt
and
arreareages
,
by
their
wastfulnesse
,
and
chaseth
away
his
mother
,
so
alienateth
her
affection
from
him
,
by
his
rude
and
rebellious
behauiour
,
that
she
flieth
as
it
were
his
presence
,
and
is
glad
when
shee
is
out
of
his
sight
:
and
somtime
groweth
to
that
vnnaturall
inhumanitie
,
and
more
then
barbarous
and
sauage
outrage
,
that
he
driueth
her
out
of
his
presence
by
railing
&
bitter
speeches
,
yea
expelleth
her
out
of
the
house
,
and
turneth
her
out
of
doores
,
when
once
he
commeth
to
his
inheritance
.
Vers.
27.
Leaue
off
,
my
sonne
,
to
heare
any
more
the
instruction
that
causeth
thee
to
erre
from
the
words
of
knowledge
.
LEaue
off
,
my
sonne
]
Though
in
former
times
when
thou
wast
the
disciple
of
deceiuers
,
and
the
child
of
wrath
,
thy
eare
was
open
,
and
readie
to
heare
such
lessons
as
poysoned
thy
heart
,
yet
now
that
thou
art
become
the
scholer
of
mee
Wisedome
,
and
begotten
to
bee
my
child
,
as
being
Gods
child
,
now
desist
from
that
hurtfull
and
pernicious
course
,
cease
to
heare
any
more
the
instruction
,
that
pestilent
and
infectious
counsell
and
doctrine
,
which
is
deliuered
for
instruction
,
and
carrieth
a
shew
of
truth
and
wisedome
,
and
yet
will
cause
thee
to
erre
from
the
words
of
knowledge
,
either
peruerting
thy
mind
with
erronious
opinions
,
or
corrupting
thy
hart
with
sinfull
affections
,
or
deprauing
thy
waies
with
leaud
and
wicked
behauiour
,
so
that
either
thou
shalt
not
vnderstand
the
words
of
knowledge
,
the
heauenly
doctrines
of
Gods
holy
word
,
whereby
sound
knowledge
is
obtained
,
or
else
wil●
bee
inticed
to
transgresse
them
.
Vers.
28.
A
wicked
witnesse
mocketh
at
iudgement
,
and
the
mouth
of
the
vngodly
swalloweth
vp
iniquitie
.
A
Wicked
witnesse
]
A
witnesse
of
Belial
,
as
it
is
in
the
Hebrew
text
,
one
that
the
diuel
himselfe
,
and
his
owne
wicked
disposition
subborneth
to
periurie
and
deale
corruptly
,
mocketh
at
iudgement
,
not
onely
giueth
in
false
euidence
,
but
doth
the
same
of
set
purpose
,
maliciously
,
and
without
any
fear
,
making
no
more
account
either
of
right
causes
,
or
of
Magistrates
that
are
placed
to
execute
iustice
,
or
of
God
himselfe
that
will
punish
false
witnesses
,
then
of
a
iest
,
or
things
to
bee
laughed
at
.
And
the
mouth
of
the
vngodly
will
swallow
vp
iniquitie
.
This
hee
alleageth
as
a
reason
of
that
his
vntruth
and
falshood
in
witnes
bearing
,
because
hee
is
desperately
sinfull
and
bad
in
all
his
behauiou●
.
His
mouth
,
himselfe
vile
wretch
,
yet
the
mouth
is
mentioned
because
of
the
allegorie
,
swalloweth
vp
iniquity
,
committeth
all
villanies
,
with
as
great
delight
and
pleasure
,
as
drunkards
doe
strong
drinke
,
or
gluttons
delicious
meates
.
Vers.
29.
But
iudgements
are
prepared
for
these
scorners
,
and
stripes
for
the
backe
of
fooles
.
THe
behauiour
of
these
contemptuous
persons
was
declared
in
the
former
sentence
,
and
their
recompence
followeth
in
this
:
for
all
their
cunning
and
scorning
speeches
,
iudgements
,
punishments
,
many
,
and
of
diuers
sorts
:
for
the
plurall
number
noteth
the
multitude
and
variety
of
them
:
are
prepared
for
scorners
,
not
onely
appointed
,
but
ready
to
bee
executed
vpon
them
,
either
by
the
Magistrate
,
or
else
by
the
Lord
himselfe
in
this
life
,
or
in
that
which
is
to
come
,
or
in
both
.
And
stripes
for
the
backe
of
fooles
,
sharpe
and
seuere
plagues
,
resembled
by
the
scourging
of
bondmen
,
are
in
a
readinesse
both
for
the
soules
and
bodies
of
these
malicious
and
incorrigible
fooles
,
which
shall
not
lightly
bee
chastened
,
but
grieuously
,
and
extremely
tormented
,
to
their
destruction
.
For
the
preparation
doth
argue
some
exquisite
torture
,
as
fire
prepared
Mat.
25.
41.
Esai
.
30.
33.
for
the
diuell
and
his
angels
:
and
Tophet
prepared
of
old
for
that
cursed
King
of
Assur
,
&c.
CHAPTER
.
XX.
Vers.
1.
Wine
is
a
mocker
,
and
strong
drinke
is
raging
,
and
whosoeuer
is
deceiued
thereby
,
shall
not
be
wise
.
WIne
]
Needlesly
,
or
immoderately
taken
,
is
a
mocker
,
maketh
him
a
mocker
which
intemperately
abuseth
it
:
and
strong
drinke
is
raging
,
causeth
them
that
are
ouer-gone
therewith
,
to
brawle
,
contend
,
breake
forth
into
outrage
,
and
goe
together
by
the
eares
.
And
whosoeuer
is
deceiued
by
it
,
enticed
by
the
colour
,
or
tast
of
it
,
to
exceed
in
it
,
by
drinking
too
often
,
or
too
much
,
shall
not
bee
wise
,
either
with
diuine
wisedome
,
or
humane
,
but
shew
himselfe
a
foole
,
and
reape
the
fruit
of
his
follie
.
Vers.
2.
The
feare
of
the
King
is
like
the
roaring
of
a
Lion
:
he
that
prouoketh
him
to
anger
,
sinneth
against
his
owne
soule
.
THe
feare
of
the
King
]
His
wrath
,
which
striketh
a
terrour
into
their
hearts
,
with
whom
he
sheweth
himselfe
offended
,
is
like
the
roaring
of
a
Lion
,
very
fearfull
and
dangerous
:
he
that
prouoketh
him
to
anger
,
which
incurreth
his
indignation
by
disobedience
,
or
any
ill
demeanour
,
sinneth
against
his
owne
soule
,
not
onely
defileth
his
soule
with
the
transgression
of
Gods
holy
Law
,
but
putteth
his
life
in
great
perill
,
and
exposeth
the
same
to
the
sentence
of
death
.
Vers.
3.
It
is
an
honour
for
a
man
to
cease
from
strife
:
but
euery
foole
will
be
medling
.
IT
is
an
honour
for
a
man
]
It
maketh
for
his
praise
,
and
procureth
the
tongues
and
hearts
of
men
to
giue
him
a
good
testimonie
,
to
cease
from
strife
,
either
not
to
enter
into
it
at
all
,
if
vpon
good
conditions
,
without
wrong
to
Iustice
,
or
righteous
cases
meet
to
be
maintained
,
he
may
bee
freed
from
it
,
or
else
to
breake
off
,
and
put
an
end
thereto
,
with
as
much
celerity
as
may
be
conuenient
:
but
euery
foole
will
be
medling
,
such
as
are
vnwise
on
the
other
side
,
doe
loue
contentions
,
and
delight
to
bee
stirring
and
striuing
vpon
euery
slight
occasion
.
Thus
standeth
the
opposition
:
It
is
a
mans
honour
to
cease
from
strife
,
and
euery
wise
man
will
endeauour
to
keepe
himselfe
quiet
:
but
is
a
mans
reproch
to
be
contentious
,
yet
euery
foole
will
be
medling
.
Vers.
4.
The
slothfull
will
not
plow
because
of
winter
,
wherefore
he
shall
beg
in
summer
and
haue
nothing
.
THe
slothfull
will
not
plow
because
of
winter
]
Heere
is
a
description
of
a
tender
and
fearefull
sluggard
.
Indeed
winter
is
cold
,
and
the
weather
then
somtimes
biting
,
but
yet
it
is
a
season
meet
for
plowing
,
which
because
the
aire
is
nipping
▪
and
sharp
,
he
letteth
alone
;
by
which
maner
of
speech
is
meant
,
that
a
small
matter
will
easily
stay
an
idle
person
from
following
his
calling
,
wherfore
he
shall
beg
,
shall
be
driuen
to
seek
reliefe
at
other
mens
hands
,
in
sommer
,
in
haruest
when
his
neighbors
that
tooke
paines
in
due
time
,
are
reaping
of
their
commodities
,
and
enioy
plenty
,
which
will
bee
the
greater
eye-sore
and
heart-griefe
vnto
him
,
because
it
is
in
the
nature
of
sluggards
to
be
enuious
,
and
haue
nothing
,
he
sheweth
the
cause
of
his
begging
,
namely
,
pennurie
and
need
,
when
all
his
substance
is
consumed
:
&
somtimes
it
falleth
out
also
by
Gods
righteous
prouidence
,
to
bee
the
successe
of
his
begging
,
that
no
man
shall
be
moued
with
compassion
towards
him
,
to
minister
any
,
or
at
least
sufficient
food
or
apparell
vnto
him
.
Vers.
5.
The
counsell
in
the
heart
of
a
man
is
like
deepe
waters
,
but
a
man
of
vnderstanding
will
draw
it
out
.
THe
counsell
in
the
heart
of
a
man
]
The
secret
intent
of
his
mind
and
purpose
of
his
heart
,
which
is
like
deep
waters
,
is
by
some
diuers
times
so
cunningly
hidden
,
and
closely
concealed
in
the
secret
corners
and
bottome
of
the
soule
,
that
it
is
a
hard
matter
to
sound
or
perceiue
the
same
.
But
a
man
of
vnderstanding
will
draw
it
out
▪
he
that
is
indued
with
wisedome
and
discretion
,
will
discouer
and
apprehend
what
practises
are
in
hand
,
and
what
matters
are
like
to
be
attempted
.
So
it
commeth
to
passe
often
,
but
not
alwaies
,
nor
necessarily
,
because
good
men
are
not
seldome
circumuented
by
the
wiles
and
craftie
deuises
of
the
wicked
.
Vers.
6.
Many
men
will
boast
euery
one
of
his
goodnesse
,
but
who
shall
find
a
faithfull
man
?
MAny
men
Proud
and
vaine-glorious
persons
which
are
many
,
will
boast
euery
one
of
his
goodnes
,
will
publish
and
set
abroad
the
commendable
qualities
which
they
take
to
be
in
themselues
,
&
the
kindnes
and
benefits
which
they
performe
to
others
:
but
who
can
find
a
faithfull
man
?
The
interrogation
doth
import
an
impossibility
,
that
faithfull
men
are
not
onely
rare
,
but
none
at
all
;
yet
his
meaning
is
not
absolutely
that
there
are
none
faithful
(
for
that
would
contradict
other
Scriptures
,
which
haue
testified
of
the
vprightnes
of
sundry
good
men
by
name
,
&
described
the
integrity
of
others
which
are
not
particularly
mentioned
)
but
that
among
these
braggers
,
which
are
so
forward
to
magnifie
themselues
,
&
celebrate
their
owne
praises
,
there
is
not
one
faithfull
man
to
be
found
,
which
doth
good
with
a
good
conscience
,
in
singlenesse
of
heart
towards
God
,
and
loue
and
compassion
to
his
brethren
.
Vers.
7.
He
which
walketh
in
his
vprightnesse
is
iust
:
and
blessed
shall
his
children
be
after
him
.
HE
which
walketh
in
his
vprightnes
]
That
without
dissimulation
,
constantly
endeauoureth
to
obey
the
wil
of
God
,
labouring
to
know
all
that
the
Lord
requireth
at
his
hand
,
and
as
much
as
he
can
performe
,
al
that
he
knoweth
,
and
that
with
desire
to
glorifie
him
,
and
likewise
with
hope
to
bee
rewarded
himselfe
,
is
iust
,
perfectly
righteous
by
the
merits
of
Christ
without
him
,
and
righteous
by
the
worke
of
Gods
holy
spirit
within
him
:
and
blessed
shall
his
children
be
after
him
,
it
shall
both
go
well
with
himselfe
while
he
liueth
(
for
so
m●ch
is
intended
in
this
sentence
,
though
not
expresly
mentioned
)
and
with
his
posterity
also
who
shall
succeed
him
.
So
doth
he
vsually
blesse
his
seruants
,
but
not
at
all
times
,
some
being
otherwise
recompensed
,
and
not
in
this
manner
:
for
many
godly
men
haue
no
children
at
all
,
and
others
leaue
such
behind
them
,
as
proue
vnhappy
and
gracelesse
.
Vers.
8.
A
King
that
sitteth
on
the
Throne
of
iudgement
chaseth
away
euery
one
that
is
euill
.
A
King
]
The
supreme
Magistrate
principally
,
and
others
also
of
great
authority
,
sitting
vpon
the
Throne
of
iustice
,
executing
his
office
faithfully
,
chaseth
away
euery
euill
one
,
affrighteth
leaud
malefactors
,
and
either
cutteth
them
off
,
or
otherwise
punisheth
them
,
or
they
amend
their
waies
,
or
flie
out
of
his
iurisdiction
,
or
at
the
least
from
his
presence
:
with
his
eyes
,
by
looking
into
causes
,
and
taking
knowledge
of
offences
,
whether
it
be
by
sight
or
hearing
,
and
therwith
also
he
daunteth
the
wicked
that
appeare
before
him
,
his
lookes
and
countenance
being
terrible
vnto
them
.
Vers.
9.
Who
can
say
,
I
haue
cleansed
my
heart
,
●
am
pure
from
sinne
?
WHo
can
say
]
Who
can
truly
and
with
good
warrant
affirme
,
I
haue
cleansed
my
heart
,
I
haue
vtterly
,
and
for
euer
freed
my selfe
from
all
vnlawfull
desires
,
delights
,
purposes
,
cogitations
and
motions
.
He
beginneth
at
the
heart
,
because
it
is
the
fountaine
,
or
at
least
the
cesterne
from
whence
corruption
floweth
;
which
yet
must
be
vnderstood
of
his
own
natural
power
,
and
not
of
grace
:
and
of
perfection
,
and
not
of
sincerity
:
for
the
Prophet
doth
truly
professe
that
he
had
cleansed
Psal.
73.
13.
his
heart
,
though
in
his
tentation
it
seemed
to
be
in
vaine
,
which
he
did
by
the
spirit
of
God
,
and
in
part
,
and
by
degrees
,
I
am
cleane
from
sin
▪
my
nature
,
soule
and
waies
are
all
pure
,
nothing
can
be
laid
to
my
charge
,
for
vnlawfull
thoughts
,
vnrighteous
actions
,
vnfruitful
speeches
,
good
duties
at
any
time
omitted
,
or
sinful
works
euer
committed
;
meaning
by
that
interrogation
,
that
no
man
hath
power
so
to
walke
,
nor
any
reason
so
to
boast
.
Notwithstanding
,
this
is
nothing
against
that
saying
of
S.
Paul
:
Who
shall
lay
any
thing
to
the
charge
of
Gods
Rom.
8.
33.
chosen
?
It
is
God
that
iustifieth
.
For
hee
there
speaketh
of
that
innocency
that
the
godly
attaine
vnto
by
remission
of
their
sins
in
Gods
presence
,
who
hauing
receiued
satisfaction
for
them
from
Christ
,
imputed
them
to
him
,
and
fully
acquitteth
them
:
and
Salomon
here
speaketh
of
another
matter
,
that
no
man
is
throughly
purged
from
originall
corruption
,
and
the
impure
humours
that
issue
out
of
it
.
Neither
let
any
man
obiect
that
of
S.
Iohn
,
Whosoeuer
is
borne
of
God
sinneth
not
:
for
1.
Ioh.
3.
9.
he
speaketh
not
in
that
place
of
the
practise
,
but
the
dominion
of
sin
,
th●●
a
regenerate
man
yeeldeth
not
obedience
vnto
it
,
as
a
slaue
to
his
master
,
but
is
taken
captiue
,
or
receiueth
a
wound
,
as
a
souldier
from
his
enemy
.
Vers.
10.
Diuers
weights
,
and
diuers
measures
,
euen
both
these
are
abomination
to
the
Lord
.
DIuers
weights
]
One
heauier
,
another
lighter
,
and
diuers
measures
,
one
greater
,
another
lesse
,
to
buy
with
the
greater
weight
,
and
greater
measure
,
and
to
sell
by
the
lesse
or
lighter
,
or
with
a
iust
weight
and
measure
to
sell
to
the
wiser
sort
,
and
with
the
vniust
to
the
simpler
,
whom
they
may
easily
deceiue
,
both
these
,
and
all
such
kinde
of
crafty
and
couetous
dealing
,
are
abomination
to
the
Lord
,
such
abominable
iniquitie
as
the
Lord
will
surely
and
sharpely
reuenge
,
and
punish
.
Verse
11.
Euen
a
child
will
make
knowne
by
his
conuersation
,
whether
he
be
pure
,
and
whether
his
worke
be
right
.
NEither
young
nor
old
can
so
lie
hid
,
but
that
they
will
by
one
meanes
or
other
,
at
one
time
or
other
,
bewray
what
manner
of
persons
they
are
,
and
what
manner
of
deeds
they
doe
.
If
any
may
bee
vnknowne
,
&
not
made
manifest
in
both
those
respects
,
surely
those
of
younger
yeres
are
most
likely
to
bee
they
,
who
are
not
tried
in
such
dealings
,
nor
in
so
many
matters
as
men
of
riper
age
,
and
yet
here
it
is
taught
,
that
euen
a
child
,
a
youngling
,
being
yet
tender
,
&
not
growne
to
mans
estate
,
will
make
himselfe
knowne
by
his
conuersation
,
by
his
behauior
,
by
his
gestures
,
by
his
speech
,
by
the
course
of
his
practises
,
whether
he
be
pure
,
whether
there
be
vprightnes
▪
&
plain
meaning
in
him
,
without
dissimulation
,
or
grosse
&
professed
leaudnes
,
and
whether
his
work
be
right
,
whether
that
which
he
presently
doth
,
be
with
an
honest
mind
performed
,
&
whether
he
be
like
to
take
a
good
course
in
the
rest
of
hife
to
come
.
For
euen
young
plants
declare
by
their
growing
and
budding
,
what
trees
they
will
proue
to
be
,
and
what
fruit
they
wil
beare
hereafter
;
so
little
ones
often
shew
betimes
,
what
expectation
is
to
be
had
of
them
:
they
minister
matter
of
hope
,
or
feare
to
them
that
conuerse
with
them
,
and
desire
to
see
grace
and
pietie
in
them
.
This
is
a
dutie
laid
vpon
euery
childe
,
so
soone
as
he
is
of
any
discretion
,
and
capable
of
instruction
,
that
hee
should
enter
foorth-with
into
the
good
way
,
and
walke
constantly
therein
,
howbeit
wee
confesse
that
many
faile
therein
,
either
through
want
of
good
education
,
and
bringing
vp
,
or
yeelding
afterwards
to
the
lusts
of
youth
,
decline
and
fall
away
from
this
towardlinesse
,
which
at
the
first
appeared
in
them
.
Vers.
12.
The
Lord
hath
made
both
these
,
euen
the
eare
which
heareth
,
and
the
eye
which
seeth
.
HIs
meaning
is
,
that
the
Lord
hath
formed
the
whole
man
,
all
the
parts
of
his
body
,
though
hee
nameth
onely
these
two
,
as
the
seates
and
instruments
of
those
noble
senses
of
bearing
,
and
seeing
,
which
are
mentioned
with
them
,
and
these
,
together
with
all
the
rest
,
he
enableth
and
quickneth
to
doe
their
office
.
Many
haue
eyes
,
and
yet
are
depriued
of
the
vse
and
benefit
thereof
:
many
haue
eares
,
and
yet
are
oppressed
with
such
deaffenes
,
as
that
they
vnderstand
little
of
that
which
is
spoken
vnto
them
:
many
haue
legs
,
and
feete
,
and
are
possessed
with
such
lamenesse
,
as
that
they
can
neither
runne
nor
goe
:
many
haue
armes
and
hands
,
and
yet
are
so
full
of
imbecillitie
,
and
weaknesse
,
with
palsies
,
and
other
diseases
,
as
that
they
are
able
to
doe
no
manner
of
worke
.
But
as
the
naturall
vse
of
mans
senses
,
and
members
,
are
of
Gods
creation
,
and
by
his
blessing
,
so
after
a
speciall
manner
is
the
spirituall
,
being
promised
as
a
peculiar
fauour
to
his
owne
elect
,
who
onely
enioy
the
efficacie
,
from
vertue
,
and
fruite
of
his
Gospell
.
Then
(
saith
the
Prophet
)
Isai.
35.
5.
6.
shall
the
eyes
of
the
blinde
be
lightened
,
and
the
eares
of
the
deaffe
be
opened
.
Then
shall
the
lame
man
leape
,
as
an
Hart
,
and
the
dumme
mans
tongue
shall
sing
.
Verse
13.
Loue
not
sleepe
,
lest
thou
come
vnto
pouertie
:
open
thine
eyes
,
and
thou
shalt
be
satisfied
with
bread
.
LOue
not
sleep
,
]
Though
God
grant
thee
libertie
to
take
thy
rest
,
and
to
refresh
thy
wearie
body
with
sleepe
,
yet
loue
it
not
,
delight
not
too
much
in
it
,
giue
not
thy selfe
vnto
it
,
not
vse
it
excessiuely
,
nor
otherwise
giue
ouer
thy selfe
to
slothfulnes
:
for
vnder
immoderate
sleepe
which
is
one
exercise
thereof
,
he
comprehendeth
all
the
rest
,
lest
thou
come
to
pouertie
,
this
he
alleageth
as
a
reason
,
why
he
would
not
haue
men
to
be
too
sleepy
and
slothfull
,
because
such
idlenes
begetteth
and
bringeth
forth
beggerie
.
Open
thine
eyes
,
be
watchful
,
and
diligently
apply
thy
businesse
in
thy
calling
:
for
many
are
too
wakeful
for
playes
,
and
cards
,
and
dice
,
and
dauncing
,
and
drinking
,
and
other
disorders
:
and
thou
shalt
be
satisfied
with
bread
,
it
shall
goe
well
with
thee
,
and
by
thine
honest
labours
and
industry
,
thou
shalt
possesse
,
if
not
abundance
of
all
things
needfull
for
thine
estate
,
yet
enough
,
and
so
much
as
thou
shalt
be
content
with
,
and
by
Gods
blessing
finde
very
sufficient
.
Vers.
14.
It
is
naught
,
it
is
naught
,
saith
the
buyer
:
but
when
he
is
gone
apart
,
he
boasteth
.
IT
is
naught
,
it
is
naught
,
]
Albeit
the
ware
cheapened
be
good
,
and
well
worth
the
price
demanded
by
the
seller
,
yet
the
couetous
buyer
,
to
the
end
hee
may
get
it
better
cheape
,
whiles
hee
is
bidding
money
for
it
,
dispraiseth
it
to
the
vttermost
:
but
when
he
is
gone
apart
,
he
boasteth
,
after
he
hath
bought
the
thing
,
and
behinde
the
sellers
backe
,
he
praiseth
his
bargaine
,
both
for
the
goodnesse
of
the
commoditie
,
and
for
the
good
peny-worth
which
he
had
therein
.
And
hereby
in
like
manner
the
disposition
and
behauiour
of
the
seller
is
to
be
vnderstood
,
which
is
as
forwards
to
extoll
,
and
set
out
that
which
is
bad
,
as
the
other
to
finde
fault
with
that
which
is
good
.
For
if
they
be
both
false
and
wicked
,
as
this
testimonie
concerneth
none
other
,
they
will
depart
with
their
owne
,
with
no
more
truth
,
and
equitie
,
then
they
seeke
to
come
by
another
mans
,
and
the
Lord
doth
as
much
looke
into
,
and
loathe
the
iniustice
of
the
one
,
as
of
the
other
.
Vers.
15.
There
is
gold
,
and
a
multitude
of
precious
stones
:
but
the
lips
of
knowledge
are
a
precious
Iowell
.
THe
abilitie
,
and
conscience
,
and
vse
of
fruitfull
speaking
is
here
commended
by
Comparison
,
being
preferred
before
those
things
which
are
of
greatest
estimation
in
the
world
,
there
is
gold
,
great
store
of
it
,
in
Mynes
,
in
Coyne
,
in
Plate
,
in
Chaines
,
and
Ornaments
,
&
diuersly
vsed
,
&
much
desired
,
and
set
by
,
and
a
multitude
of
precious
stones
,
great
varietie
of
rich
Iemmes
,
as
Diamonds
,
Carbuncles
,
Rubies
,
Iaspers
,
Saphires
,
Emerauds
,
&c.
and
many
of
the
seuerall
sorts
of
these
,
but
the
lips
of
knowledge
,
the
mouth
,
and
lips
of
a
godly
wise
man
,
vttering
that
sound
and
holy
knowledge
which
dwelleth
in
his
heart
,
are
a
precious
Iewell
,
surmount
,
and
are
more
worth
then
all
the
treasures
before
mentioned
,
and
therefore
more
to
be
accounted
of
.
Vers.
16.
Take
his
garment
that
is
suretie
for
a
strange
man
,
and
make
him
giue
a
pledge
that
vndertaketh
for
a
strange
woman
.
TAke
his
garment
]
Receiue
a
sufficient
pawne
of
him
,
and
prouide
for
thine
owne
indemnitie
,
that
thou
be
not
defrauded
of
that
which
thou
lendest
,
and
if
no
better
securitie
can
bee
giuen
thee
,
receiue
and
keepe
his
Cloake
,
or
Gowne
,
or
Coate
,
that
is
suretie
for
a
stranger
,
which
giueth
his
word
for
such
as
he
ought
not
:
for
some
vnacquainted
with
vs
,
may
bee
vndertaken
for
in
their
distresses
,
when
their
neede
doth
iustly
require
that
helpe
,
which
wee
cannot
of
our selues
minister
vnto
them
,
and
yet
may
procure
by
our
word
,
at
another
mans
hand
:
and
some
well
knowne
vnto
vs
,
and
of
our
neerest
kindred
,
may
be
strangers
in
this
case
,
yea
the
better
knowne
,
the
more
vnfit
that
we
should
promise
for
them
,
hauing
experience
of
their
vnsufficiencie
,
or
vnfaithfulnes
.
And
make
him
leaue
a
gage
that
vndertaketh
for
a
strange
woman
.
A
strange
woman
in
the
Scriptures
,
is
vsually
and
euery
where
,
for
ought
we
remember
to
the
contrary
,
taken
for
an
harlot
,
or
whorish
woman
;
the
sense
seemeth
to
bee
,
that
if
any
man
would
offer
to
giue
his
word
for
an
harlots
debts
,
or
take
vp
ought
in
his
owne
name
to
bestow
on
a
whore
,
he
should
not
be
taken
,
nor
haue
any
thing
lent
vnto
him
,
without
a
morgage
,
or
competent
pledge
,
or
such
sound
specialty
,
as
will
certainly
counteruaile
the
summe
which
he
is
bound
for
.
The
liberty
and
limitation
of
suretiship
hath
been
somwhat
more
spoken
of
in
the
eleuenth
Chapter
,
vers.
15.
Vers.
17.
The
bread
of
deceit
is
sweet
to
a
man
:
but
afterwards
his
mouth
shall
be
filled
with
grauell
.
THis
whole
sentence
is
allegoricall
,
wherein
vnlawfull
gaine
is
resembled
to
food
,
the
delight
that
it
first
bringeth
to
the
pleasant
taste
of
delitious
meates
,
the
minde
to
a
mans
mouth
,
and
the
mischiefes
that
follow
to
grit
,
or
little
stones
,
which
are
very
offensiue
to
the
teeth
.
The
bread
of
ded●it
,
all
manner
of
maintenance
,
or
commodities
,
craftily
,
cruelly
,
or
by
any
vniust
meanes
compassed
,
and
gotten
,
is
sweet
to
a
man
,
maketh
a
worlding
and
an
vnrighteous
person
ioyfull
and
glad
:
but
afterwards
,
either
in
his
life
time
,
or
at
his
death
,
or
in
the
world
to
come
,
his
mouth
shal
be
filled
with
grauell
,
some
great
and
grieuous
miseries
shall
befall
him
.
For
either
his
conscience
will
sting
and
bite
him
,
and
so
he
shall
bee
vexed
with
feares
and
horrours
,
or
else
the
hand
of
God
will
inflict
punishment
and
plagues
vpon
him
,
and
so
hee
shall
bee
ouer
whelmed
with
anguish
and
torments
.
Vers.
18.
Establish
thy
thoughts
by
counsell
,
and
by
prudent
aduise
make
warre
.
HEE
giueth
in
these
words
a
caueat
,
that
no
man
should
leane
too
much
on
his
own
iudgement
,
nor
too
suddenly
resolue
on
enterprises
,
without
mature
deliberation
,
and
sound
direction
.
Establish
thy
thoughts
by
counsell
,
that
thy
purposes
be
not
variable
and
vnconstant
,
and
that
thy
proceedings
be
not
without
prosperous
successe
,
and
so
vncomfortable
:
make
as
sure
worke
as
thou
canst
,
both
to
confirme
thy
mind
,
and
to
manage
thine
affaires
in
the
best
manner
,
and
therefore
communicate
thy
matters
with
such
thy
friends
as
are
both
wise
and
faithfull
.
And
looke
well
to
this
that
Gods
holy
word
be
one
,
and
the
chiefe
,
euen
best
regarded
,
and
most
obeyed
of
all
thy
counsellors
,
so
that
nothing
bee
practised
,
or
hearkened
to
,
against
it
.
And
by
prudent
aduice
make
warre
,
especially
in
all
matters
of
weight
,
of
which
sort
war
is
,
(
wherein
the
estates
of
Countries
,
and
the
liues
of
many
persons
are
hazarded
)
let
nothing
be
rashly
attempted
,
but
all
things
well
considered
of
,
and
consultation
had
with
men
of
piety
,
vnderstanding
,
skill
,
and
experience
.
Verse
19.
With
him
that
goeth
about
as
a
slanderer
,
disclosing
a
secret
,
and
with
him
that
flattereth
with
his
lips
,
ioyne
not
thy selfe
.
ALbeit
it
is
a
good
thing
to
take
counsell
,
yet
it
is
not
safe
for
a
man
to
communicate
his
affaires
to
all
sorts
of
persons
:
for
if
a
secret
bee
not
kept
,
counsell
is
made
frustrate
.
Wherefore
hee
giueth
a
caueat
to
beware
,
among
others
,
of
two
kinds
of
people
especially
,
wherof
the
first
are
slanderers
,
and
tale-tellers
,
whom
(
as
hee
did
in
the
eleuenth
Chapter
,
vers.
13.
)
he
resembleth
to
Pedlers
,
who
mingle
sundry
sorts
of
wares
together
,
and
goe
from
place
to
place
to
vtter
those
things
which
they
haue
receiued
from
others
,
for
that
they
tell
that
to
this
man
,
which
they
heard
of
that
,
and
wander
hither
and
thither
to
gather
vp
tales
to
tell
wheresoeuer
they
come
,
and
commonly
report
them
otherwise
,
and
farre
worse
then
they
heard
them
;
neither
is
there
any
thing
that
they
can
conceale
,
what
dangers
or
mischiefes
soeuer
the
disclosing
of
it
will
procure
.
Of
the
second
kinde
are
flatterers
,
such
as
will
speake
faire
,
and
gloze
with
their
tongues
,
pretending
loue
,
and
professing
good
liking
,
when
they
doe
onely
sound
thee
to
be
made
acquainted
with
thy
purposes
.
Vers.
20.
He
that
curseth
his
father
or
his
mother
,
shall
haue
his
light
put
in
extreme
darkenesse
.
HE
that
curseth
his
father
or
mother
]
Which
vttereth
imprecations
,
railing
and
reuiling
speeches
,
scoffes
&
iests
,
or
any
manner
of
despitefull
words
against
both
his
parents
,
or
either
of
them
,
to
their
face
,
or
behind
their
backes
,
or
after
what
sort
soeuer
hee
declareth
by
his
words
the
bitternesse
of
his
heart
,
to
bring
them
to
contempt
,
and
to
professe
how
lightly
and
basely
hee
esteemeth
of
them
,
shall
haue
his
light
put
out
in
extreme
darkenesse
,
all
his
prosperity
,
which
in
the
Scripture
is
often
compared
to
light
,
shall
be
turned
into
woe
and
misery
,
which
is
vsually
tearmed
by
the
name
of
darknes
.
And
this
he
sheweth
shall
not
be
ordinarie
,
and
such
an
affliction
as
common
faults
are
corrected
withall
,
but
exceeding
grieuous
and
fearefull
,
as
appeareth
by
the
Epithere
extreame
,
or
as
it
is
in
the
Hebrew
text
,
the
blacknesse
of
darknesse
.
Vers.
21.
An
heritage
is
hastily
gotten
at
the
beginning
,
but
the
end
thereof
shall
not
be
blessed
.
AN
heritage
]
Lands
,
goods
,
money
,
offices
,
or
promotions
,
and
the
like
,
is
hastily
gotten
at
the
beginning
,
is
of
many
wicked
men
quickly
atchiued
by
euill
meanes
,
but
the
end
thereof
shall
not
be
blessed
,
the
issue
of
it
shall
bee
vnhappy
&
cursed
,
partly
in
this
respect
that
it
is
a
snare
to
their
soules
,
and
stoppeth
their
way
from
eternall
life
,
and
partly
in
this
,
that
it
is
like
to
be
as
badly
spent
as
it
was
ill
gotten
,
and
hee
that
rose
vp
to
wealth
so
suddenly
,
may
as
suddenly
,
or
by
leisure
fall
into
want
;
as
it
is
said
,
that
a
man
with
a
wicked
eye
Prou.
28.
22.
hasteth
to
riches
,
and
knoweth
not
that
pouerty
shall
come
vpon
him
.
And
the
thoughts
of
the
diligent
doe
surely
bring
abundance
:
Prou.
21.
5.
but
whosoeuer
is
hasty
,
commeth
surely
to
pouerty
,
and
partly
in
this
that
it
bringeth
them
many
perturbations
and
troubles
whiles
they
retaine
it
.
Vers.
22.
Say
not
,
I
will
recompence
euill
,
waite
on
the
Lord
,
and
he
will
saue
thee
.
SAy
not
,
I
will
recompence
euill
]
Be
so
farre
from
reuenging
thy selfe
indeed
,
for
iniuries
done
vnto
thee
,
as
not
in
words
to
threaten
,
or
in
minde
to
purpose
any
vengeance
.
But
waite
on
the
Lord
commend
thy
cause
vnto
him
,
and
stay
his
leisure
till
he
deliuer
thee
,
and
he
will
saue
thee
,
he
saith
not
,
hee
will
reuenge
thee
,
and
plague
them
,
though
he
will
do
so
,
vnlesse
our
aduersaries
repent
,
yet
he
would
not
haue
vs
so
much
to
thinke
of
,
or
desire
that
,
as
to
put
our
trust
in
him
,
referring
our selues
wholly
to
that
which
seemeth
him
good
to
doe
,
without
desiring
hurt
to
them
which
do
vs
hurt
:
defence
and
saluation
to
our selues
is
that
which
wee
must
seeke
for
,
and
Mat.
5.
44.
pray
(
as
our
Sauiour
both
did
and
taught
)
that
our
enemies
may
rather
be
pardoned
then
punished
.
Now
these
words
aren
added
to
the
former
,
both
as
a
reason
thereof
,
and
an
answere
to
an
ob●ection
that
might
bee
vrged
,
or
at
least
conceiued
against
the
Precept
in
the
first
clause
:
If
I
reuenge
not
wrongs
,
I
shall
be
vndone
with
wrongs
,
euery
man
will
boldly
tread
vpon
me
.
Nay
,
saith
hee
,
there
is
no
such
perill
,
the
Lord
will
take
the
cause
into
his
hand
,
and
helpe
thee
,
and
though
it
bee
not
so
apparant
at
first
,
yet
thou
shalt
perceiue
it
at
last
that
he
is
thy
protector
,
it
being
his
office
to
defend
the
innocent
,
and
oppressed
.
And
whereas
it
is
said
that
he
will
saue
such
as
waite
vpon
him
,
it
is
not
so
to
be
vnderstood
,
that
hee
will
alwaies
deliuer
them
that
are
wronged
from
their
present
molestations
and
troubles
,
that
the
aduersarie
shall
be
compelled
to
surcease
his
practises
:
for
many
are
vexed
and
pursued
as
long
as
they
siue
,
and
yet
depend
vpon
God
with
faith
and
patience
:
but
though
they
continue
in
afflictions
til
their
death
,
yet
herein
they
finde
him
true
of
his
promise
,
that
hee
maketh
them
ouercome
their
enemies
,
and
aduersities
,
and
are
victorious
by
faith
and
patience
,
and
thereby
obtaine
eternall
saluation
,
to
the
which
the
children
of
God
ought
principally
to
aspire
.
Vers.
23.
Diuers
weights
are
abomination
to
the
Lord
,
and
deceitfull
balances
are
not
good
.
DIuers
weights
are
abomination
to
the
Lord
]
The
Lord
doth
hate
the
sinne
which
is
committed
by
making
of
greater
and
smaller
weights
and
measures
,
whereby
men
are
defrauded
of
their
right
;
and
as
he
detesteth
the
sinne
,
so
will
he
plague
the
sinner
,
and
make
him
taste
of
his
displeasure
,
and
deceitfull
balances
are
not
good
.
Balances
by
which
men
vse
to
deceiue
,
as
being
too
little
,
or
too
great
,
or
any
way
fraudulent
,
are
not
good
,
neither
be
they
allowed
as
lawfull
and
warrantable
,
but
condemned
as
vniust
and
sinfull
,
neither
bring
they
any
profit
to
those
that
vse
them
,
though
for
a
time
they
seeme
gainfull
vnto
them
,
but
turne
to
their
hurt
and
detriment
,
as
at
last
they
shall
find
in
their
estates
,
or
consciences
.
Vers.
24.
The
steps
of
man
are
of
the
Lord
:
and
what
doth
a
man
vnderstand
of
his
way
?
THe
steps
of
man
are
of
the
Lord
]
The
Lord
by
his
prouidence
hath
the
appointment
of
the
cogitations
,
purposes
,
actions
,
and
speeches
of
all
men
,
together
with
the
successes
,
and
euents
of
al
that
they
deale
in
,
their
goings
out
,
their
commings
in
,
their
mouings
and
stirrings
are
not
by
their
owne
strength
,
but
by
the
power
and
will
of
the
Almighty
:
a
child
that
cannot
go
alone
,
but
is
borne
in
armes
,
hath
not
so
much
assistance
from
the
Nurce
or
keeper
to
vphold
him
,
or
to
teach
him
how
to
goe
,
or
set
his
foot
forwards
,
as
the
wisest
,
or
strongest
receiueth
from
God
,
And
after
a
speciall
manner
by
his
grace
and
spirit
,
hee
directeth
and
guideth
the
hearts
and
waies
of
his
people
for
his
owne
seruices
,
and
their
saluation
.
And
what
doth
a
man
vnderstand
of
his
way
?
Who
hath
wisedome
and
knowledge
of
himselfe
rightly
to
order
his
affaires
,
and
to
discerne
the
effects
and
issues
of
that
which
hee
taketh
in
hand
,
and
to
foresee
the
things
which
shall
befall
him
.
Vers.
25.
It
is
a
snare
for
a
man
to
deuoure
that
which
is
sanctified
,
and
after
the
vowes
to
call
backe
.
IT
is
a
snare
for
a
man
]
This
sacriledge
described
in
the
words
following
,
is
passing
dangerous
,
tending
to
the
destruction
of
the
partie
committing
it
,
as
the
food
vnder
the
net
,
or
within
the
compasse
of
the
grinne
,
doth
to
the
slaughter
of
the
birds
,
and
the
baite
vpon
the
hooke
to
the
death
of
the
fish
,
to
deuoure
that
which
is
sanctified
,
to
peruert
those
things
which
are
by
Gods
ordinance
appointed
for
his
seruices
,
from
the
right
vse
of
them
,
to
his
owne
priuate
gaine
and
commoditie
.
When
this
Scripture
was
written
,
diuers
things
were
vnlawfull
for
any
to
eate
,
but
for
the
Priests
and
Leuites
onely
,
vnlesse
it
were
in
case
of
necessity
,
as
the
shew-bread
,
and
sundry
oblations
in
the
Temple
,
and
tithes
,
and
first
fruites
of
trees
,
&c
Now
he
alludeth
thereunto
,
and
comprehendeth
vnder
these
all
other
things
of
like
vse
,
and
destinated
to
the
same
maine
end
,
to
serue
for
his
worship
.
And
it
is
not
onely
sinfull
and
perillous
to
robbe
God
of
those
things
which
himselfe
doth
chalenge
,
or
his
seruants
haue
dedicated
to
him
,
but
to
detaine
,
or
seeke
to
recouer
againe
that
which
our selues
haue
voluntarily
couenanted
with
our
lips
,
or
harts
to
giue
vnto
him
,
or
to
any
good
vses
.
And
therefore
he
saith
,
after
the
vowes
to
call
backe
,
either
to
wish
the
vow
vnmade
,
or
to
withhold
the
thing
which
in
heart
hath
been
vowed
,
or
in
speech
promised
to
him
.
This
God
forbiddeth
in
his
law
,
where
he
saith
:
If
thou
hast
Deut.
23.
21.
vowed
a
vow
vnto
the
Lord
,
deferre
not
to
pay
it
:
for
the
Lord
thy
God
will
require
it
of
thee
,
and
it
will
bee
a
sinne
in
thee
:
but
if
thou
abstainest
from
vowing
,
it
shall
not
be
a
sinne
.
Verse
26.
A
wise
King
scattereth
the
wicked
,
and
turneth
the
wheele
ouer
them
.
A
Prudent
gouernour
is
in
this
sentence
compared
to
a
skilfull
Husbandman
:
for
as
the
Husbandman
winnoweth
or
fanneth
the
corne
,
to
the
end
the
chaffe
may
be
seuered
from
the
pure
graine
:
so
a
wise
King
,
or
godly
Magistrate
scattereth
the
wicked
,
breaketh
the
knot
of
drunkards
,
gamesters
,
theeues
,
robbers
,
seditious
persons
,
and
other
malefactors
,
and
turneth
the
wheele
ouer
them
,
inflicteth
sharpe
punishments
vpon
them
,
as
they
vsed
in
those
countries
to
beat
out
the
hard
corne
with
a
cart
wheele
,
as
may
appeare
by
the
testimonie
of
the
Prophet
Isaiah
,
who
resembling
the
Lords
moderate
and
wise
proceedings
to
that
course
which
the
th●esher
taketh
in
dealing
with
his
corne
,
saith
:
Fitches
are
not
threshed
with
an
iron
instrument
,
neither
shall
a
cart
wheele
Isai.
28.
27.
28.
be
turned
about
vpon
the
Cummin
,
but
the
Fitches
are
beaten
out
with
a
staffe
,
and
Cummin
with
a
rod
.
●read
corne
when
it
is
threshed
,
he
doth
not
alwaies
thresh
,
neither
doth
the
wheele
of
his
cart
shall
make
a
noyse
,
neither
will
hee
breake
it
with
the
teeth
thereof
.
Vers.
27.
The
light
of
the
Lord
is
the
breath
of
man
,
and
searcheth
all
the
bowels
of
the
bellie
.
THe
light
of
the
Lord
]
That
grace
which
out
of
his
loue
,
he
worketh
by
his
word
,
and
infuseth
by
his
spirit
,
is
the
breath
of
man
,
the
very
life
and
felicity
of
a
godly
man
,
and
searcheth
all
the
bowels
of
the
bellie
;
findeth
out
most
deep
and
secret
things
:
it
causeth
him
to
know
the
hidden
counsels
of
God
,
and
the
state
of
his
owne
soule
:
for
as
the
word
is
a
discerner
of
the
thoughts
and
intents
of
the
heart
,
so
it
informeth
Heb.
4.
24.
the
man
in
whom
it
dwelleth
with
the
nature
and
quality
of
the
same
,
that
he
may
iudge
himselfe
with
righteous
iudgement
,
discouering
his
corruptions
to
be
corruptions
,
and
his
graces
to
be
graces
,
that
hee
shall
neither
approue
of
the
one
sort
as
if
they
were
vertues
,
nor
condemne
the
other
for
illusions
:
or
at
least
(
though
sometimes
Gods
children
in
tentations
doe
faile
on
both
sides
)
yet
they
be
easily
reduced
from
their
errour
by
the
ministery
of
the
word
,
or
by
wholosome
conference
with
godly
Christians
:
whereas
the
hearts
of
the
wicked
wanting
this
light
,
are
like
darke
chambers
locked
vp
from
themselues
,
that
they
could
neuer
looke
into
them
(
for
the
word
which
we
translate
bowels
,
doth
signifie
chambers
)
and
they
doe
with
no
more
sound
vnderstanding
apprehend
,
either
the
mysteries
of
saluation
,
or
the
constitution
of
their
owne
soules
,
then
with
their
bodily
eye
they
can
see
what
is
in
their
intrels
and
belly
.
Vers.
28.
Mercy
and
truth
preserue
the
King
:
for
his
throne
shall
be
established
with
mercy
.
MErcy
]
Pity
and
compassion
towards
such
as
are
oppressed
,
and
mildnesse
and
lenity
towards
penitent
offenders
,
and
benignity
and
kindnesse
,
so
far
as
opportunity
serueth
to
shew
the
same
towards
all
loyall
subiects
:
and
truth
,
administration
of
Iustice
,
whereby
euery
one
hath
his
due
:
good
men
encouragement
;
euill
men
correction
:
and
all
men
the
enioyment
of
those
things
which
are
their
owne
,
and
by
right
appertaine
vnto
them
:
preserue
the
King
,
procure
the
safety
of
person
,
state
,
and
honour
,
both
of
Kings
,
and
all
other
great
personages
in
authority
:
for
his
throne
,
his
kingly
dignity
and
power
,
wherof
the
throne
is
a
signe
and
representation
,
shall
be
established
▪
made
the
more
sure
;
and
continued
the
longer
to
himselfe
or
his
posterity
,
by
mercy
,
associated
with
truth
and
righteousnesse
:
for
as
here
he
expresseth
that
,
and
intendeth
the
other
,
so
elsewhere
he
expresseth
the
other
,
and
that
is
intended
,
as
chap.
16.
vers.
12.
It
is
an
abomination
for
Kings
to
commit
wickednesse
:
for
the
throne
is
established
by
iustice
.
Vers.
29.
The
glory
of
young
men
is
their
strength
,
and
the
honour
of
the
aged
is
the
gray
head
.
THe
glory
of
the
young
is
their
strength
,
]
It
is
an
ornament
vnto
them
,
and
praise
for
them
to
be
strong
,
valiant
,
and
full
of
agility
and
courage
,
if
they
vse
these
gifts
well
,
and
exercise
them
profitably
in
their
callings
,
and
for
the
good
of
the
Common-wealth
wherein
they
liue
:
for
otherwise
if
they
be
boysterous
,
violent
,
and
giuen
to
fighting
and
quarrelling
,
especially
if
they
imbolden
themselues
therewith
,
to
robberies
,
or
such
like
villanies
,
they
are
no
more
commendable
in
them
,
than
is
the
strength
of
great
Beares
,
or
other
wild
beasts
which
are
noysome
and
hurtfull
:
Goliah
,
and
Og
,
and
the
Anakims
,
and
other
Giants
were
tall
men
,
yea
huge
and
strong
,
and
yet
are
neither
praise
worthie
,
nor
praised
:
and
the
honour
of
the
aged
is
the
gray
head
,
the
white
haires
which
publish
their
anciencie
,
and
the
multitude
of
yeeres
which
they
haue
liued
,
doe
bring
credit
and
reuerence
vnto
them
,
so
that
they
be
garnished
with
grauity
,
wisdome
,
and
other
vertues
,
as
it
is
said
,
Old
age
is
a
crowne
of
glory
,
when
it
is
found
in
the
way
of
righteousnesse
.
chap.
16.
vers.
31.
Vers.
30.
The
blewnesse
of
the
wound
serueth
to
purge
the
euill
,
and
the
stripes
within
the
bowels
of
the
bellie
.
THe
blewnesse
of
the
wound
,
]
Sharpe
corrections
,
and
seuere
punishments
which
are
argued
by
the
effects
,
or
signes
thereof
,
serueth
to
purge
the
euill
,
is
the
ordinance
of
God
,
together
with
rebukes
and
instructions
,
to
draw
diuers
persons
that
will
not
otherwise
be
reclaimed
out
of
their
sins
,
and
the
stripes
within
the
bowels
of
the
bellie
,
such
strokes
as
pierce
inwardly
,
and
make
the
heart
to
ake
:
not
that
in
chastising
it
is
lawfull
to
strike
so
hard
,
or
so
much
,
or
to
vse
such
rods
,
or
scourges
as
will
pierce
into
the
intrailes
;
for
that
were
to
indanger
life
,
and
to
put
to
death
,
but
hee
sheweth
the
manner
how
the
euill
is
cured
,
where
the
correction
taketh
good
effect
,
that
it
entreth
into
the
inward
parts
,
affecteth
the
soule
with
sorrow
and
feare
,
and
not
only
the
body
with
pain
and
smart
:
that
the
mind
is
no
lesse
touched
with
it
then
the
flesh
.
In
this
sense
was
the
same
word
vsed
in
the
seuen
and
twentieth
vers
.
The
light
of
the
Lord
searcheth
into
the
bowels
,
or
chambers
of
the
belly
.
CHAPTER
.
XXI
.
Verse
1.
The
heart
of
the
King
is
in
the
hand
of
the
Lord
:
as
the
riuers
of
water
,
he
turneth
it
whithersoeuer
he
will
.
THe
heart
]
The
affections
,
will
,
and
purposes
of
the
King
,
of
all
great
personages
and
rulers
,
is
in
the
hand
of
the
Lord
,
in
his
power
,
and
at
his
disposing
.
It
is
a
borrowed
speech
from
men
,
who
shew
their
strength
,
and
performe
their
actions
,
principally
by
their
hands
.
Now
this
is
true
also
of
subiects
,
and
inferiour
persons
:
For
all
mens
hearts
are
in
his
hands
,
but
hee
nameth
Kings
,
because
they
of
all
others
are
most
absolute
,
&
not
subiect
to
the
commandment
of
any
creature
;
and
therefore
his
power
doth
the
more
appeare
in
the
ruling
and
ouerruling
of
them
,
and
it
followeth
by
consequent
that
none
other
can
resist
him
:
and
this
hee
illustrateth
by
a
comparison
from
the
like
,
the
riuers
of
waters
,
the
streames
,
flouds
,
and
tides
,
those
headie
,
violent
,
and
boysterous
creatures
,
which
no
man
,
or
all
men
can
tame
or
gouerne
,
and
yet
by
him
are
commanded
,
restrained
,
and
easily
ordered
;
as
were
the
red
sea
,
and
Iordan
,
and
the
great
inundation
in
Noahs
time
,
when
God
called
vp
the
huge
depthes
out
of
the
earth
,
and
opened
the
windowes
of
heauen
to
let
downe
flouds
from
aboue
,
that
all
these
waters
should
meet
together
to
couer
the
earth
,
and
yet
in
a
short
time
(
by
his
appointment
)
they
all
returned
to
their
places
,
without
any
stay
or
lingering
.
He
turneth
it
whithersoeuer
he
will
,
his
grace
guideth
the
godly
,
his
power
driueth
the
wicked
,
and
his
prouidence
preuaileth
with
both
,
that
they
,
and
all
their
determinations
are
wholly
at
his
disposing
:
yet
doth
he
not
giue
any
of
them
commandement
,
encouragement
,
or
toleration
to
doe
euil
,
neither
infuseth
corruption
into
their
hearts
,
whereby
he
should
become
the
authour
of
their
euill
doings
.
That
then
which
he
affirmeth
and
teacheth
,
is
,
that
the
Lord
hath
a
prouident
hand
in
the
gouerning
of
all
gouernours
.
The
dignity
and
preheminence
ouer
their
subiects
,
is
very
large
and
lawfull
,
but
farre
inferiour
to
his
owne
ouer
them
.
For
hee
ruleth
in
the
heart
,
which
they
cannot
deale
with
;
and
effectually
directeth
euery
action
of
all
commanders
,
which
no
commander
hath
power
to
doe
,
in
the
seuerall
affaires
of
his
vnderlings
:
hee
maketh
them
flexible
to
his
purposes
,
and
boweth
their
minds
which
way
it
pleaseth
him
:
whether
it
be
to
shew
fauor
,
as
one
Pharaoh
did
to
Iacob
,
in
Iosephs
time
;
or
to
deale
vniustly
and
cruelly
as
another
Pharaoh
did
to
Iacobs
seed
after
Iosephs
death
:
and
this
commeth
to
passe
,
because
he
made
the
men
,
and
fashioneth
their
hearts
:
hee
giueth
them
the
power
Psal.
33.
15.
of
sence
,
of
cogitation
and
purpose
;
all
the
motions
of
life
are
his
gift
,
because
hee
hath
not
onely
made
them
creatures
,
and
men
,
but
Potentates
also
,
and
mighty
men
:
their
greatnesse
is
as
well
from
him
,
as
their
substance
and
being
,
&
therfore
both
the
one
and
the
other
must
needs
be
for
him
.
Vers.
2.
Euery
way
of
a
man
is
right
in
his
owne
eyes
:
but
the
Lord
pondereth
the
heart
.
PRoud
and
ignorant
persons
,
the
most
sottish
and
foolish
of
all
others
,
are
so
inamoured
with
the
liking
of
their
owne
doings
,
and
giuen
to
flatter
themselues
in
the
estimation
of
their
owne
courses
▪
as
that
they
deeme
all
to
be
well
performed
which
they
manage
,
and
nothing
worthy
of
reprehension
which
they
say
or
enterprise
,
bee
it
neuer
so
vnlawfull
and
absurd
.
Whilest
Paul
liued
without
the
knowledge
of
the
law
,
and
in
the
continuall
transgression
thereof
,
he
most
gloried
in
the
happinesse
of
his
estate
:
he
thought
himselfe
then
to
be
aliue
,
notwithstanding
that
sin
liued
and
raigned
in
him
,
Rom.
7.
9.
to
the
death
of
his
soule
,
and
so
to
his
damnation
,
had
not
Christ
by
grace
deliuered
him
from
the
same
.
And
our
Sauiour
fore-signified
to
his
seruants
what
entreaty
they
should
looke
for
at
the
hands
of
such
as
had
no
knowledge
of
him
,
Ioh.
16.
2.
that
they
would
thinke
that
they
did
an
acceptable
seruice
to
God
,
when
violently
they
should
kill
them
.
But
the
Lord
pondereth
the
heart
,
he
strictly
and
narrowly
examineth
,
as
it
were
with
weights
in
a
ballance
,
whether
their
purposes
and
affections
be
sincere
,
or
otherwise
,
and
finding
them
failing
therein
,
he
conuinceth
them
to
be
culpable
and
faulty
,
how
glorious
soeuer
their
actions
appeare
to
themselues
and
others
.
And
thus
much
Christ
himselfe
gaue
the
bragging
and
conceited
Pharises
to
vnderstand
,
when
he
said
:
ye
are
they
which
iustifie
your selues
before
men
,
but
God
knoweth
your
hearts
:
for
Luk.
16.
15.
that
which
is
highly
esteemed
among
men
,
is
abomination
in
the
sight
of
God
.
Vers.
3.
To
doe
iustice
and
iudgement
,
is
more
acceptable
to
the
Lord
than
sacrifice
.
TO
doe
iustice
and
iudgement
▪
]
To
performe
the
workes
of
equity
,
loue
,
and
mercy
to
men
,
with
other
duties
of
righteousnesse
commanded
in
the
second
table
,
from
an
vpright
heart
,
is
more
acceptable
,
better
pleasing
to
the
Lord
,
and
bringeth
more
recompence
,
than
sacrifice
,
than
without
them
,
all
sorts
of
gifts
,
oblations
,
and
other
leuiticall
rites
,
prescribed
in
the
ceremoniall
law
,
or
that
meere
externall
act
of
Gods
worship
,
prescribed
in
the
morall
law
,
as
making
of
Praiers
,
singing
of
Psalms
,
reading
of
the
Scriptures
,
hearing
of
Sermons
,
receiuing
of
the
Sacraments
,
obseruing
of
the
Sabbath
,
&c.
This
exposition
we
haue
out
of
the
Prophet
Isaiah
:
Bring
no
more
oblations
,
incence
is
an
abomination
vnto
me
:
the
new
moones
&
Sabbaths
,
Isaiah
.
1.
13.
14
15.
16.
17.
the
calling
of
your
assemblies
I
cannot
away
with
,
it
is
iniquitie
euen
the
solemne
meeting
.
Your
new
moones
,
and
your
solemne
feasts
my
soule
hateth
:
they
are
a
trouble
to
me
,
I
am
a
weary
to
beare
them
.
And
when
you
spread
forth
your
hands
I
wil
hide
mine
eies
from
you
:
when
you
make
many
praiers
,
I
will
not
heare
you
:
your
hands
are
full
of
blood
:
wash
you
,
make
you
cleane
put
away
the
euill
of
your
doings
from
before
mine
eies
:
learne
to
doe
well
,
seeke
iudgement
,
relieue
the
fatherlesse
,
pleade
for
the
widow
,
&c.
Hos.
6
6.
1
Sam.
15.
22.
Mich.
6.
6.
7.
So
then
that
which
he
teacheth
,
is
,
that
the
more
substantiall
any
duty
is
,
so
a
greater
care
is
to
bee
had
for
the
performance
of
it
.
For
I
desired
mercy
,
and
not
sacrifice
(
saith
the
Lord
)
and
the
knowledge
of
God
more
then
burnt
offerings
.
For
first
,
wee
shall
more
faithfully
imitate
the
Lord
Iesus
Christ
,
and
most
cleerely
shew
forth
his
image
,
in
the
exercise
of
true
piety
and
godlinesse
,
with
the
practise
of
sound
righteousnesse
,
and
mercy
,
in
comparison
whereof
ceremoniall
rites
are
of
small
respect
:
for
he
best
knowing
his
fathers
will
,
doth
thus
acknowledge
it
vnto
him
,
sacrifice
and
offering
thou
didst
not
desire
,
mine
heart
hast
thou
prepared
▪
&c.
And
next
,
the
most
guilefull
people
and
dissemblers
,
haue
euer
beene
as
forward
with
sacrifices
and
outward
obseruations
,
as
the
best
Christians
,
but
alwaies
as
remisse
in
vpright
dealing
,
as
the
worst
infidels
.
And
therefore
by
faithfull
execution
of
iustice
and
iudgement
,
they
that
are
vnfainedly
righteous
may
chiefly
be
discerned
from
dissemblers
,
and
hypocrites
.
And
lastly
,
better
seruice
is
performed
to
the
Lord
for
the
honour
of
religion
,
greater
good
is
done
to
our
brethren
for
the
benefit
of
mankinde
,
and
larger
reward
wil
be
giuen
to
our selues
,
for
our
eternall
happines
,
by
discharging
the
substantiall
&
more
necessary
duties
of
righteousnes
,
then
by
resting
in
the
circumstantiall
,
or
lesse
weightier
exercises
of
religion
.
Vers.
4.
He
that
hath
haughty
eyes
,
is
also
of
a
proud
heart
,
the
plowing
of
the
wicked
is
sinne
.
HE
that
hath
haughty
eyes
,
]
Which
looke
bigly
,
whereby
likewise
all
staturely
gestures
are
taxed
,
is
of
a
proud
heart
:
the
word
in
the
Hebrew
text
,
signifieth
one
of
a
large
heart
,
meaning
that
he
swelleth
with
a
great
opinion
of
himselfe
,
and
carrieth
in
like
manner
an
aspiring
minde
to
grow
greater
and
greater
,
which
is
euen
odious
,
for
that
in
effect
it
is
commonly
ioyned
with
disdainfulnesse
,
and
scornefull
contempt
of
others
,
contrary
to
that
modesty
,
humanity
,
and
christian
courtesie
which
humility
begetteth
,
and
is
also
an
impudent
boasting
of
a
mans
owne
worth
,
though
it
be
not
directly
vttered
in
expresse
termes
.
For
by
his
facing
and
bearing
his
head
on
high
,
he
would
haue
all
men
to
take
notice
of
his
great
estate
or
comely
personage
,
or
singular
qualities
,
or
so
me
admirable
excellencie
that
is
in
him
.
And
the
lamentable
euent
of
it
,
bew●ayeth
the
loathsomnesse
therof
:
sithence
the
Lord
is
thereby
prouoked
to
so
great
and
grieuous
displeasure
:
For
it
is
one
,
and
the
first
of
those
sixe
and
seuen
things
which
hee
hateth
,
yea
which
his
Pro.
6.
16.
17.
soule
abhorreth
:
and
therefore
will
also
with
such
seuerity
punish
,
as
hee
threateneth
by
the
Prophet
saying
:
The
high
looke
of
man
shall
be
humbled
,
and
the
l●ftinesse
of
men
shall
bee
abased
,
and
the
Lord
only
shall
bee
exalted
in
that
day
:
For
the
day
of
the
Lord
is
vpon
all
the
proud
and
hau●ie
,
and
vpon
all
Esai
.
2.
11.
12
.
that
is
exalted
,
and
it
shall
be
made
low
.
The
plowing
of
the
wicked
,
&c.
]
The
proiects
,
plots
,
and
practises
of
sinfull
proud
persons
,
which
by
a
borrowed
speech
are
called
plowing
,
in
regard
of
the
industrie
whereby
they
seeke
to
accomplish
their
purposes
,
is
sinne
,
they
are
such
attempts
as
tend
to
the
breach
of
Gods
holy
law
:
either
for
impiety
,
or
vnrighteousnesse
,
and
turne
consequently
by
due
desert
to
their
owne
ruine
,
as
a
recompence
of
sinne
,
vnlesse
they
breake
them
off
by
repentance
.
The
drift
therefore
of
this
sentence
,
is
,
to
declare
the
pernicious
effects
of
pride
,
and
the
hurts
which
it
worketh
to
them
in
whom
it
raigneth
:
as
puffing
vp
their
minds
with
euill
conceits
,
filling
their
hearts
with
ambitious
lusts
,
disfiguring
their
faces
with
arrogant
lookes
,
and
peruerting
all
their
endeauours
to
that
which
is
euill
.
For
their
heart
delighteth
in
it
,
they
greedily
long
after
it
,
nothing
is
more
pretious
vnto
them
,
no
not
their
corne
,
cattell
,
coyne
,
nor
any
other
commodities
.
And
they
are
wholly
made
of
flesh
,
and
sauour
of
nothing
else
but
flesh
;
and
therefore
to
what
can
they
be
intent
,
and
diligently
,
but
to
that
which
is
sinful
&
fleshly
?
moreouer
,
they
are
the
plough-men
,
hinds
,
and
drudges
of
Satan
,
who
will
not
allow
them
to
doe
any
worke
but
his
,
nor
permit
them
at
any
time
to
be
remisse
in
his
worke
,
much
lesse
to
bee
occupied
about
the
worke
of
his
enemie
.
Vers.
5.
The
thoughts
of
the
diligent
doe
surely
bring
plentie
,
but
euery
one
that
is
hastie
commeth
to
want
.
THe
thoughts
,
&c.
]
The
prouidence
,
the
wise
&
iudicious
forecast
directing
the
actions
,
and
affaires
of
the
diligent
,
of
him
that
is
faithfull
in
his
vocation
,
labouring
therein
for
conscience
sake
,
and
not
for
couetousnesse
,
doe
by
little
and
little
,
from
time
to
time
encrease
his
substance
,
and
adde
to
his
stocke
,
so
that
hee
walketh
in
the
ready
way
to
great
wealth
,
which
either
in
time
he
shal
attaine
vnto
in
copious
and
plentifull
measure
,
or
haue
his
heart
well
satisfied
with
a
smaller
portion
,
yet
made
sufficient
for
him
with
as
large
a
blessing
from
the
hand
of
the
Lord
that
gaue
it
.
Vnto
which
diligent
man
is
opposed
the
hastie
person
,
one
that
boyleth
with
an
immoderate
desire
of
riches
,
and
to
bee
wealthie
all
at
once
without
delay
;
whom
though
he
be
not
vtterly
idle
,
yet
God
reputeth
no
better
then
a
sluggard
,
because
he
is
not
well
occupied
,
nor
willing
to
continue
his
diligence
,
if
euer
he
shewed
any
,
as
his
greedie
longing
after
goods
doth
declare
,
to
the
end
he
may
be
freed
from
much
trauell
,
and
would
get
a
great
deale
of
substance
with
a
little
labour
.
Then
contrary
to
premeditation
,
and
the
working
thoughts
of
the
diligent
,
is
the
precipitant
rashnesse
of
him
that
is
hastie
,
taking
matters
in
hand
vnaduisedly
,
without
deliberation
:
and
therefore
the
vnhappie
euent
of
him
that
is
vnaduised
,
proueth
also
contrary
to
the
prosperous
successe
of
him
that
is
vnaduised
and
circumspect
,
the
one
growing
to
abundance
,
the
other
fading
to
nothing
.
And
therefore
it
commeth
to
passe
that
the
more
forward
and
greedy
men
are
after
the
world
,
the
worse
they
are
like
to
prosper
,
as
Saint
Iames
saith
:
From
whence
are
wars
and
contentions
among
you
?
are
they
not
hence
,
euen
of
your
lusts
that
fight
in
your
members
?
ye
lust
and
haue
not
:
ye
haue
e●●i●
Iam.
1.
2.
3.
and
indignation
and
cannot
obtaine
:
ye
fight
and
warre
and
get
nothing
,
because
ye
aske
not
.
Ye
aske
and
receiue
not
,
because
yee
aske
amisse
,
that
ye
might
consume
it
on
your
lusts
.
For
the
fountaines
whereout
this
ardent
desire
of
riches
,
and
hast
to
bee
wealthie
doth
issue
,
are
the
filthie
sinkes
of
pride
,
vaine
confidence
,
and
infidelity
:
For
why
doe
men
so
highly
esteeme
and
adore
their
siluer
as
a
God
?
What
causeth
them
to
haue
earthly
possessions
in
so
great
admiration
,
and
to
preferre
them
incomparably
before
heauenly
grace
and
glory
,
but
that
they
deeme
honor
to
be
necessarily
annexed
vnto
them
,
&
dreame
that
safety
is
neuer
separated
from
them
,
and
doubt
on
the
other
side
,
that
their
life
must
needs
be
vnhappie
without
them
?
Moreouer
,
the
waies
and
practises
of
those
that
would
flee
vp
so
fast
to
abundance
,
be
such
as
are
fit
to
draw
them
downe
to
penurie
,
both
by
the
sting
of
Gods
iudgement
,
and
the
scourge
of
their
owne
imprudence
:
for
neither
piety
,
equity
,
nor
good
aduisement
is
euer
to
bee
found
in
a
greedy
earth-worme
.
He
that
maketh
too
much
hast
to
bee
great
,
will
take
more
leisure
then
he
ought
to
be
godly
:
neither
will
he
sticke
at
any
iniustice
,
or
cruelty
,
that
may
serue
for
his
aduantage
;
and
therefore
it
is
a
true
saying
as
well
touching
that
which
a
couetous
●erson
doth
,
as
what
he
must
suffer
:
he
that
hasteth
to
be
rich
shall
not
be
innocent
,
or
vnpunished
:
for
the
Hebrew
word
signifieth
both
.
And
how
many
snares
hee
layeth
for
himselfe
,
to
the
intangling
,
and
ouerthrowing
of
his
owne
estate
,
euery
wise
and
diligent
eye
by
serious
obseruation
may
easily
apprehend
.
Sometimes
hee
is
ouercharged
with
multiplicity
of
affaires
,
that
hee
is
not
able
to
manage
any
of
them
,
and
therefore
speedeth
vnhappily
in
all
of
them
.
Sometimes
he
is
caught
with
vnprofitable
bargaines
,
and
contracts
:
for
though
the
match
be
very
hard
,
and
let
the
rate
be
neuer
so
vnreasonable
,
yet
baite
it
with
time
,
and
giue
him
daies
of
payment
,
then
be
sure
that
bite
he
wil
,
and
downe
it
shall
how
deerely
soeuer
it
costeth
him
afterward
.
And
sometimes
the
brittle
chapman
that
is
ready
to
breake
,
prayeth
vpon
him
,
when
he
hath
ought
to
sell
:
he
offereth
frankely
,
and
giueth
largely
,
for
aboue
the
value
of
the
commodity
he
would
buy
,
to
the
intent
his
word
may
the
more
readily
bee
taken
,
or
his
bond
alone
,
with
which
without
more
adoe
hee
purposeth
to
make
satisfaction
.
And
how
long
doth
he
keepe
himselfe
out
of
the
vsurers
clutches
?
whose
net
doth
take
him
,
and
he
doth
plucke
him
,
vntill
he
leaue
him
not
a
feather
to
flie
with
.
Verse
6.
The
gathering
of
treasures
by
a
deceitfull
tongue
,
is
vanity
tossed
to
,
and
fro
,
of
them
that
seeke
death
.
THe
gathering
of
treasures
by
a
deceitfull
tongue
]
Wealth
,
and
substance
how
much
soeuer
,
gotten
by
lying
,
or
deceit
,
or
other
abuse
of
the
tongue
,
and
consequently
,
by
any
vnlawfull
meanes
whatsoeuer
,
is
vanity
,
nothing
worth
,
and
will
doe
him
no
good
that
so
commeth
by
it
,
tossed
to
and
fro
▪
is
as
chaffe
or
such
like
matter
blowen
vp
and
downe
by
the
winde
,
of
them
that
seeke
death
,
that
is
,
they
that
doe
in
such
sort
gather
riches
,
doe
seeke
death
,
either
of
their
soules
,
or
bodies
,
or
both
,
though
they
intend
it
not
,
nor
be
willing
of
it
:
and
it
is
a
certaine
effect
which
such
iniustice
doth
necessarily
produce
.
Therefore
as
the
wise
man
in
the
sentence
going
before
,
hath
commended
painefull
diligence
,
as
a
direct
and
lawfull
meanes
for
the
attaining
vnto
wealth
,
so
in
this
hee
condemneth
falshood
,
and
shifting
,
and
that
by
three
arguments
.
First
,
because
that
which
they
get
thereby
,
is
vanity
,
Ps●l
.
●2
.
10.
it
doth
their
bodies
no
good
:
it
doth
their
soules
no
good
;
it
doth
their
names
no
good
;
it
doth
their
posterity
no
good
:
God
doth
not
blesse
it
to
their
reliefe
,
they
haue
no
protection
,
or
good
safetie
from
it
,
their
hearts
thereby
are
not
refreshed
with
any
sound
comfort
:
they
are
nothing
furthered
toward
euerlasting
life
by
the
possession
of
it
:
no
true
honour
and
estimation
doth
accompany
it
:
and
their
children
▪
most
commonly
are
hurt
,
and
not
benefited
by
that
which
is
no
better
〈◊〉
23.
●
.
gotten
.
Secondly
,
because
it
is
vnstable
,
and
vanishable
,
as
vncertaine
as
dust
,
whereof
one
blast
of
winde
wil
blow
away
great
heapes
:
it
is
subiect
to
fire
,
to
theeues
,
to
losses
,
to
deceitfull
bargainers
,
to
suites
of
law
,
to
Gods
curse
,
which
hath
innumerable
meanes
in
a
readines
to
waste
,
and
consume
them
.
Thirdly
,
because
it
is
dangerous
and
hurtfull
,
tending
to
the
ruine
of
the
getters
,
and
owners
,
as
will
appeare
euidently
in
the
next
verse
.
Verse
7.
The
robberie
of
the
wicked
shall
destroy
them
,
because
they
refuse
to
doe
iudgement
.
THe
robberie
of
the
wicked
]
That
theeuery
which
they
commit
against
others
,
and
the
goods
gotten
thereby
,
shall
destroy
them
,
the
Hebrew
word
signifieth
,
may
come
of
a
roote
which
signifieth
to
terrifie
,
and
feare
,
and
likewise
to
dwell
,
and
stay
with
,
and
so
it
importeth
that
their
punishment
shall
be
both
terrible
,
and
continuall
,
it
will
both
affright
,
and
dismay
them
,
and
not
be
gone
in
haste
but
abide
with
them
,
and
sticke
fast
vnto
them
:
or
else
of
a
word
that
signifieth
to
sawe
,
cut
in
two
,
or
cut
downe
,
intending
the
finiall
destruction
and
ouerthrow
of
them
;
because
they
refuse
to
doe
iudgement
,
his
purpose
is
then
to
confirme
the
last
clause
of
the
last
sentence
,
and
to
proue
that
falshood
,
and
iniustice
is
most
pernicious
,
and
hurtfull
,
which
he
sheweth
first
by
the
effects
of
it
,
and
then
by
the
cause
:
the
effect
is
vtter
vndoing
,
and
that
as
any
man
is
greedy
to
inrich
himselfe
by
iniurious
,
and
wrongfull
dealing
,
so
fast
he
hastneth
,
to
his
owne
ruine
,
and
ouerthrow
:
For
they
that
will
be
rich
fall
into
temptation
,
and
snares
,
and
into
many
foolish
,
and
noysome
lusts
,
which
drowne
men
in
perdition
,
and
destruction
.
For
the
desire
of
money
is
the
roote
of
all
euill
,
which
while
some
haue
lusted
after
,
they
erred
from
the
faith
,
and
pierced
themselues
thorow
with
many
sorrowes
.
1.
Tim.
6.
9.
10.
Oft
it
commeth
to
passe
that
life
is
taken
away
for
it
,
or
their
bodies
hurt
or
wounded
:
but
alway
the
soule
is
plagued
,
and
subiect
to
perill
of
damnation
:
malefactors
that
are
taken
robbing
by
the
high
▪
way
side
with
the
purse
in
his
hands
:
or
breaking
vp
the
house
with
their
hands
in
the
chests
,
are
not
so
sure
to
be
condemned
of
the
Iudge
,
and
strangled
by
the
executioner
,
as
these
are
to
receiue
sentence
of
the
Lord
,
and
perish
by
his
iustice
;
vnlesse
they
conuert
with
holie
humiliation
,
and
so
he
pardon
them
in
mercie
.
There
is
no
poyson
being
swallowed
will
more
certainely
destroy
nature
,
then
oppression
and
wrongfulnes
,
will
damne
the
soule
;
Zaphor
,
in
the
booke
of
Iob
spake
most
truely
to
this
point
saying
,
his
meate
in
his
bowels
is
turned
,
it
is
the
gall
of
Aspes
within
him
.
He
hath
swallowed
downe
substance
,
but
he
shall
vomit
it
vp
againe
:
God
shall
cast
them
out
of
his
belly
.
He
shall
Iob.
20.
15.
16.
sucke
the
poyson
of
Aspes
,
the
Vipers
tongue
shall
slay
him
.
The
cause
is
the
manner
of
their
sinning
,
they
refuse
to
execute
iudgement
,
they
faile
not
thorow
frailty
and
infirmity
,
but
chuse
to
offend
wittingly
,
and
willingly
,
with
stubbornnes
,
and
obstinacy
which
make
their
faults
the
more
intollerable
,
their
offences
more
impardonable
,
and
their
punishment
more
grieuous
,
and
insufferable
.
Verse
8.
The
way
of
a
man
is
peruerse
and
strange
;
but
of
the
pure
his
worke
is
right
.
THe
way
]
The
manners
,
the
life
,
and
conuersation
of
a
man
,
of
a
wicked
man
,
and
such
a
one
as
is
impure
is
peruerse
,
sinfull
,
and
crooked
,
sweruing
from
all
equity
,
and
right
,
and
●range
,
nothing
agreeable
to
the
order
that
God
himselfe
hath
prescribed
in
his
word
;
and
his
children
doe
allow
,
and
obserue
,
but
of
the
pure
,
who
is
purged
,
and
washed
from
the
guilt
of
his
sinnes
by
the
blood
of
Christ
,
God
pardoning
them
all
thorow
the
merite
of
his
sonne
:
and
who
is
sanctified
,
and
cleansed
from
the
filthines
of
his
owne
nature
,
and
corruptions
by
the
spirit
of
grace
:
and
who
also
vpon
the
hope
of
saluation
,
is
carefull
as
much
as
he
can
to
purge
himselfe
,
his
worke
,
his
actions
,
speeches
and
course
of
all
his
behauiour
;
is
right
,
sincere
,
and
faithfull
,
conformable
to
Gods
will
,
and
referred
to
his
glory
,
not
deceitfull
,
not
variable
,
not
crooked
,
nor
in
any
word
vnreformed
.
Herein
therefore
the
holy
Ghost
declareth
the
contrariety
that
is
betweene
the
godly
and
the
wicked
,
the
one
doing
nothing
but
that
which
is
euill
,
either
notoriously
,
or
otherwise
thorow
hidden
fraud
,
and
guile
;
the
other
nothing
but
that
which
is
good
,
either
in
practise
,
or
desire
,
whereof
when
he
faileth
,
it
is
through
infirmity
,
and
weakenes
:
for
they
vse
the
fashion
of
two
contary
countries
,
the
one
heauenly
,
the
other
earthly
:
and
performe
their
seruices
in
two
contrary
Princes
:
the
one
to
Satan
,
the
other
to
the
Lord
,
and
are
gouerned
and
ruled
by
two
contrary
lawes
,
the
one
of
God
,
the
other
of
the
flesh
.
Verse
9.
It
is
better
for
a
man
to
dwell
in
the
corner
of
an
house
top
:
then
with
a
contentious
woman
in
an
wide
house
.
IT
is
better
]
More
ease
,
and
quiet
for
a
man
,
to
dwell
euen
alone
without
company
,
in
a
corner
of
the
house
top
,
in
a
most
inconuenient
place
,
yea
though
it
doe
not
only
want
necessary
roome
,
but
also
subiect
to
the
heate
of
the
summer
,
the
colde
of
the
winter
,
the
force
of
the
winde
,
the
beating
of
the
raine
:
(
for
he
alludeth
to
the
manner
of
their
buildings
,
which
were
with
slate
roofes
,
as
most
,
Churches
,
Castles
,
and
Towers
are
with
vs
;
being
therefore
delectable
places
to
walke
vpon
,
but
not
commodious
roomes
for
lodging
and
continuall
abode
especially
,
when
one
shall
be
penned
vp
in
an
angle
or
narrow
corner
thereof
)
then
with
a
contentious
woman
,
then
with
a
woman
giuen
to
brawling
and
chiding
,
in
a
wide
house
,
in
a
very
large
,
profitable
,
and
pleasant
roome
to
dwell
in
.
And
by
this
is
signified
,
that
albeit
wedlocke
,
and
a
married
estate
be
desirable
and
full
of
comfort
to
fit
,
and
well
matched
yoke-fellowes
,
yet
nothing
is
more
vnpleasant
and
tedious
,
then
that
is
to
him
who
longeth
for
peace
,
and
is
suted
with
contentions
,
who
sought
a
wife
for
the
ioy
,
and
refreshing
of
his
heart
,
and
hath
met
with
a
tormentor
continually
to
vexe
him
;
this
is
the
greatest
outward
crosse
,
because
it
is
the
neerest
,
and
like
to
a
diseased
member
,
which
will
continually
put
a
man
to
paine
:
which
more
remote
commodities
and
benefits
cannot
easilie
counteruaile
;
a
great
house
sounding
with
brawles
,
and
chidings
,
will
bring
little
contentment
to
a
peaceable
minde
so
tediously
disquieted
.
Verse
10.
The
soule
of
the
wicked
desireth
euill
,
his
neighbour
findeth
no
fauour
in
his
eyes
.
THe
soule
,
]
The
very
heart
,
and
affections
of
the
wicked
wisheth
euill
,
mischiefe
,
and
hurt
to
all
but
himselfe
,
he
is
so
kindled
with
enuy
,
and
his
neighbour
,
he
that
dwelleth
by
him
,
meaning
also
thereby
any
other
:
for
he
that
doth
not
good
to
those
that
be
about
him
,
is
hardly
drawne
to
profit
others
,
hath
no
fauour
in
his
eyes
,
findeth
no
friendship
at
his
hands
,
neither
the
sight
of
his
presence
can
moue
him
to
loue
,
not
the
sight
of
his
calamity
can
moue
him
to
commiseration
:
there
is
no
pitty
nor
compassion
in
his
eyes
,
whereby
he
should
be
incited
to
doe
good
,
no
not
so
much
as
kindnesse
,
to
giue
a
good
countenance
,
vnlesse
it
be
with
dissimulation
,
or
to
such
as
are
like
to
himselfe
.
So
that
we
may
know
that
it
is
the
propertie
of
wicked
men
to
be
vnmerciful
,
&
hard
hearted
,
especially
to
such
as
feare
God
:
such
as
his
soule
is
,
such
likewise
is
his
eye
:
and
such
as
his
eye
is
,
such
likewise
is
hand
,
his
tongue
,
his
eare
,
and
euery
part
of
his
body
.
As
other
sinnes
increase
:
whether
it
be
lying
,
lust
,
swearing
,
or
any
impiety
,
or
any
vnrighteousnes
,
so
doth
cruelty
with
them
,
because
selfe
loue
is
strong
in
all
sinfull
persons
,
that
filleth
the
place
of
all
Christian
,
and
brotherly
loue
,
and
leaueth
no
roome
for
the
same
in
their
hearts
:
moreouer
pride
aboundeth
alway
with
it
,
which
begetteth
enuy
,
and
maketh
men
vncharitable
:
neither
are
they
free
from
the
sting
of
a
guilty
conscience
,
which
maketh
them
fierce
and
inhumane
:
and
as
they
are
priuy
to
themselues
,
that
they
deserue
not
to
be
beloued
of
any
,
so
will
they
requite
it
by
louing
of
none
:
and
who
knoweth
not
,
but
that
the
deuill
is
their
father
,
and
master
,
who
will
haue
them
all
to
beare
his
image
,
and
be
like
to
himselfe
,
and
alway
compell
them
to
serue
his
turne
.
Yet
it
is
true
,
that
sometimes
the
worst
are
made
profitable
,
and
helpefull
to
the
best
:
but
that
proceedeth
not
from
their
disposition
so
much
as
from
Gods
power
,
and
prouidence
who
hath
the
commandement
of
their
hearts
,
and
hands
,
their
lips
,
and
substance
.
It
is
not
the
nature
of
the
hard
rocke
to
send
forth
water
;
and
yet
when
the
Lord
caused
it
so
to
doe
to
the
people
in
the
wildernes
,
they
inioyed
the
benefit
of
it
.
It
is
not
the
nature
of
the
Rauen
to
prouide
food
for
men
,
but
to
deuoure
all
her selfe
,
yet
when
the
Lord
appointed
one
to
minister
food
vnto
Elias
,
she
failed
not
a
meale
.
It
was
not
the
custome
of
the
Egyptians
to
bee
louing
and
kinde
to
the
Israelites
:
yet
when
the
Lord
moued
their
hearts
,
and
sent
a
qualme
of
kindnesse
vpon
them
,
they
were
ready
to
impouerish
themselues
,
and
to
depart
with
the
best
Iewels
they
had
,
to
bestow
vpon
them
.
Vers.
11.
When
the
scorner
is
punished
,
the
simple
is
made
wiset
and
when
the
wise
is
instructed
,
hee
receiueth
knowledge
.
See
chap.
19.
23.
Vers.
12.
He
instructeth
the
wise
by
the
house
of
the
wicked
,
which
ouerthroweth
the
wicked
in
their
euill
.
HE
instructeth
]
The
Lord
giueth
examples
as
cleere
as
precepts
to
them
,
that
haue
true
wisedome
,
and
his
feare
in
their
hearts
;
and
bringeth
them
thereby
to
a
iudicious
meditation
of
his
iustice
,
and
their
owne
deseruings
,
and
causeth
them
to
profit
to
their
owne
repentance
,
and
reformation
of
their
liues
,
by
consideration
of
his
righteousnes
,
who
might
haue
plagued
them
as
well
as
others
:
and
of
his
mercie
,
goodnes
,
and
patience
,
who
hath
laid
his
strokes
vpon
others
,
and
spared
them
,
by
the
house
of
the
wicked
by
the
fearefull
strokes
that
light
vpon
the
wicked
themselues
,
their
states
,
habitations
,
families
,
and
posteritie
(
for
so
farre
doth
house
extend
sometimes
in
the
Scripture
)
which
ouerthroweth
the
wicked
in
their
euill
,
which
ruinateth
,
and
bringeth
to
naught
euill
and
sinful
men
,
for
their
rebellious
and
vngodly
behauiour
against
him
:
so
that
the
seuerit●e
of
God
,
and
his
greatest
plagues
against
godlesse
men
,
are
very
vsefull
,
and
many
waies
profitable
to
them
that
haue
sound
wisedome
and
vnderstanding
.
The
Prophet
acknowledged
this
to
the
Lord
for
his
praise
,
and
testimonie
,
of
his
peoples
vprightnes
,
saying
,
With
my
soule
haue
I
desired
thee
in
the
night
,
yea
with
my
spirit
within
Esai
.
26.
11.
1.
Cor.
10.
11.
me
,
I
will
seeke
thee
earely
:
for
seeing
thy
iudgments
are
in
the
earth
,
the
inhabitants
of
the
world
shall
learne
righteousnes
.
For
God
doth
strike
a
few
for
the
instruction
of
many
,
and
would
haue
all
his
attributes
to
be
thought
of
,
though
but
one
,
or
a
few
doe
most
eminently
worke
,
notwithstanding
his
iustice
is
most
seene
:
yet
his
truth
forethreatning
such
plagues
as
are
inflicted
,
are
not
to
be
passed
by
without
reuerence
,
his
power
is
manifested
,
whereby
he
is
able
to
bring
downe
his
proud
aduersaries
:
and
so
his
loue
,
his
mercie
,
and
faithfulnes
to
his
owne
,
is
much
magnified
by
preseruing
of
them
,
when
their
aduersaries
,
and
his
,
do
fall
into
such
miserie
and
mischiefe
.
Verse
13.
He
that
stoppeth
his
eare
at
the
crying
of
the
poore
,
he
shall
crie
himselfe
and
not
be
heard
.
HE
that
stoppeth
his
eare
at
the
crying
of
the
poore
,
]
That
he
may
not
heare
,
but
turneth
away
himselfe
,
and
his
compassion
,
from
them
,
when
they
crie
to
him
for
reliefe
,
he
shall
also
crie
,
shall
fall
into
such
miserie
as
shall
make
him
crie
,
earnestly
call
vpon
,
and
intreate
God
,
and
man
,
and
therein
bee
helplesse
without
fauour
of
God
,
or
man
:
and
not
be
heard
,
be
neu●r
a
whit
the
better
for
it
:
which
punishment
also
is
due
vnto
,
and
shall
be
executed
vpon
such
as
turne
their
eare
from
hearing
those
,
that
do
relate
the
state
of
the
poore
vnto
them
;
or
though
they
doe
heare
it
,
yet
little
regard
it
:
or
which
turne
their
eyes
from
beholding
the
afflictions
and
miseries
of
their
brethren
;
or
if
they
looke
vpon
them
,
will
doe
nothing
for
them
:
as
our
Sauiour
complaineth
of
them
that
saw
him
hungrie
Matth.
25.
in
his
members
,
but
fed
him
not
.
All
commeth
to
this
,
that
mercilesse
men
shall
receiue
no
mercie
.
For
it
is
iust
with
God
Iam.
3.
13.
so
to
punish
them
,
which
neither
regard
his
commandement
,
nor
his
people
,
nor
the
members
of
his
Sonne
,
nor
their
owne
Iob.
31.
19.
Esai
.
58.
7.
flesh
,
as
poore
distressed
men
are
called
by
the
Prophet
.
Vers.
14.
A
gift
in
secret
pacifieth
anger
,
and
a
reward
in
bosome
strong
wrath
.
A
Gift
]
Giuen
,
and
receiued
also
of
any
,
either
high
or
low
,
offended
with
thee
,
in
secret
,
closely
&
secretly
giuen
,
pacifieth
anger
,
conceiued
against
a
man
,
and
a
reward
in
the
bosome
,
carried
in
the
bosome
,
and
so
giuen
to
another
man
,
pacifieth
,
and
stilleth
mighty
and
raging
wrath
.
His
drift
is
therefore
to
shew
,
that
gifts
preuaile
much
with
those
that
receiue
them
,
and
worke
a
great
impression
in
their
affections
.
Prou.
17.
8.
and
18.
16.
Because
men
naturally
are
possessed
with
a
desire
of
hauing
,
and
therefore
that
is
acceptable
to
them
which
may
encrease
their
substance
.
And
because
the
bringing
of
presents
,
especially
to
one
offended
,
and
moued
with
indignation
,
is
a
testimonie
of
submission
,
whereby
the
partie
conceiuing
displeasure
is
after
a
sort
honoured
,
which
will
worke
as
much
vpon
a
great
mind
,
as
the
valew
of
the
thing
bestowed
will
vpon
a
greedie
mind
,
and
therefore
either
for
one
cause
or
other
it
is
accepted
.
Vers.
15.
It
is
ioy
to
the
iust
to
doe
iudgement
:
but
destruction
shall
be
to
the
workers
of
iniquitie
.
IT
is
ioy
to
the
iust
]
The
godly
and
righteous
man
taketh
great
delight
and
pleasure
,
to
doe
iudgement
,
to
deale
righteously
with
God
,
and
iustly
with
men
,
and
to
be
vpright
in
all
his
actions
:
a
good
man
hath
his
greatest
comfort
in
well
doing
.
The
example
of
our
Sauiour
,
the
best
,
is
both
a
paterne
and
worker
of
this
:
and
he
testifyeth
thus
of
himselfe
:
My
Ioh.
4.
3.
4.
Gal.
5.
meate
is
to
do
the
will
of
him
that
sent
me
,
and
to
finish
his
worke
.
For
as
goodnesse
is
the
fruit
of
the
spirit
,
so
is
ioy
also
,
and
a
companion
of
goodnesse
.
Moreouer
the
seruices
of
Christians
are
not
enforced
by
compulsion
,
but
performed
with
loue
,
and
whatsoeuer
loue
doth
,
it
doth
it
cheerfully
and
gladly
:
and
adde
hereunto
that
hope
hath
a
great
hand
in
the
workes
of
the
righteous
,
and
that
doth
with
all
gladnesse
and
comfort
waite
for
a
reward
,
accounting
all
good
workes
which
are
done
in
earth
,
to
bee
certaine
treasures
layed
vp
in
heauen
,
so
that
well
doers
in
the
kingdome
of
grace
,
haue
ioy
mixed
with
their
righteousnesse
,
and
in
the
kingdome
of
glory
are
assured
they
shall
haue
ioy
giuen
them
for
their
righteousnesse
.
Howbeit
Rom.
14.
17.
this
ioy
is
either
more
or
lesse
,
according
to
the
degree
of
their
grace
;
the
best
feele
most
,
those
which
haue
lesse
faith
doe
that
which
is
good
with
lesse
delight
:
all
doe
obey
God
with
some
gladnesse
,
but
none
with
perfection
of
gladnesse
,
because
there
is
not
a
perfection
of
mortification
.
So
much
naturall
corruption
as
remaineth
,
so
farre
a
man
is
hindred
from
this
alacritie
and
cheerfulnesse
,
which
euen
that
worthie
Apostle
found
in
himselfe
,
which
hee
also
confesseth
,
saying
:
I
deligh●
in
the
Law
of
God
after
the
inward
man
?
but
Rom.
7.
22.
I
see
another
law
in
my
members
,
warring
against
the
law
of
my
mind
,
bringing
me
into
captiuity
vnto
the
law
of
s●nne
,
which
is
in
my
members
.
But
destruction
,
eternall
perdition
both
of
soule
and
body
,
with
manifold
perils
and
calamities
,
foregoing
the
same
,
shall
be
for
the
workers
of
iniquity
,
because
it
is
their
constant
and
common
practise
,
their
trade
and
profession
:
for
there
is
great
difference
betweene
the
working
of
iniquitie
,
and
to
be
a
worker
of
iniquity
,
the
one
may
sometimes
befall
a
Saint
;
the
other
is
alway
proper
to
a
sinner
:
So
that
this
then
he
meaneth
,
that
wickednesse
in
time
will
vtterly
vndoe
the
wicked
:
as
the
Psalmist
confesseth
,
saying
:
When
the
Psal.
92.
7.
wicked
spring
like
grasse
,
and
all
the
workers
of
iniquity
flourish
,
they
shall
be
destroyed
for
euer
.
For
all
the
threatnings
of
God
are
against
them
,
and
all
the
attributes
of
God
are
against
them
,
his
truth
,
his
anger
,
his
iustice
,
and
his
power
.
&c.
Here
is
somewhat
more
to
be
vnderstood
then
is
expressed
in
both
the
straines
,
the
reward
of
the
godly
for
their
goodnesse
is
concealed
in
the
former
;
and
the
propension
of
the
wicked
to
euill
in
the
latter
:
the
opposition
therefore
standeth
thus
:
It
is
ioy
for
the
iust
to
doe
iudgement
,
and
he
shall
obtaine
saluation
:
but
it
is
ioy
for
the
workers
of
iniquitie
to
do
mischiefe
,
and
therefore
they
shall
be
destroyed
.
Vers.
16.
The
man
that
wandreth
out
of
the
way
of
vnderstanding
,
shall
remaine
in
the
congregation
of
the
dead
.
THe
man
that
wandreth
]
Which
followeth
his
owne
carnall
reason
,
or
sensuall
lusts
,
which
liueth
according
to
the
course
of
the
world
,
walking
after
the
flesh
,
and
not
after
the
spirit
,
and
so
goeth
out
of
the
way
of
vnderstanding
,
out
of
the
Rom.
8.
course
that
Gods
wisedome
hath
prescribed
,
shall
remaine
,
shall
haue
an
euerlasting
abode
without
all
hope
,
or
possibility
of
recouerie
,
in
the
congregation
of
the
dead
,
amongst
that
great
number
of
people
that
are
dead
already
,
both
in
soule
,
and
body
,
or
else
through
their
wickednesse
make
hast
to
the
same
.
This
sentence
by
a
comparison
taken
from
trauellers
,
containeth
a
description
of
the
condition
of
the
wicked
:
first
,
their
behauiour
is
resembled
to
a
voyage
,
which
is
altogether
in
aberration
and
by-paths
:
and
secondly
,
the
successe
of
the
same
to
the
end
of
a
iourney
,
very
vncomfortable
,
like
vnto
a
Iayle
,
or
house
of
correction
full
of
malefactors
,
being
vpon
the
racke
,
or
otherwise
tormented
:
yea
rather
banging
vpon
the
gallowes
,
as
he
also
must
do
with
them
for
company
.
And
his
intent
is
to
shew
that
there
is
no
passage
to
saluation
or
happinesse
but
by
the
word
of
God
.
The
whole
first
Psalme
is
spent
in
this
argument
,
declaring
two
kinds
of
men
,
two
opposite
waies
,
two
contrary
estates
:
for
the
way
of
the
word
is
pleasing
to
God
,
and
wilfull
wandring
out
of
it
is
abominable
vnto
him
;
the
one
hath
the
promises
,
and
is
blessed
;
the
other
hath
the
threatnings
,
and
is
cursed
.
That
hath
the
spirit
of
God
to
guide
them
that
walke
in
it
;
the
other
the
world
the
flesh
,
and
the
diuell
to
deceiue
the
passengers
:
that
hath
Christ
for
the
gate
to
let
men
in
;
the
other
hath
Christ
to
be
the
Porter
to
barre
them
out
.
And
because
companie
is
delightfull
,
and
men
doe
most
willingly
trauell
where
are
most
companions
;
and
society
in
euill
doth
seeme
to
promise
safety
vnto
it
,
or
at
least
to
mittigate
the
penaltie
,
if
they
may
haue
others
to
suffer
with
them
;
●e
doth
purposely
aggrauate
this
punishment
.
By
relating
the
multitude
of
them
that
are
so
punished
,
the
Prophet
Esa●
doth
the
like
:
And
they
shall
be
afraid
,
anguish
and
sorrow
shall
take
them
,
and
they
shall
haue
paine
as
a
woman
that
trauelleth
:
euery
one
shall
be
amazed
at
his
neighbour
,
and
their
faces
shall
bee
like
stames
Isai.
13.
8.
of
fire
.
And
for
the
like
purpose
our
Sauiour
vseth
a
parable
in
the
Gospell
,
bringing
in
this
for
one
misery
to
come
vpon
the
hypocrites
at
the
end
of
the
world
;
that
like
tares
,
they
shall
be
bound
together
in
bundles
,
and
cast
into
the
fire
to
bee
Mat.
13.
30.
burnt
.
Vers.
17.
He
that
loueth
pleasure
shall
be
a
poore
man
,
and
he
that
loueth
wine
and
oyle
shall
not
be
rich
.
HE
that
loueth
pleasure
]
Who
cannot
moderate
himselfe
in
the
vse
of
recreations
,
but
too
much
affecteth
them
,
and
immoderately
followeth
them
,
to
the
satisfying
of
his
fleshly
delight
,
shall
be
a
poore
man
,
though
hee
were
neuer
so
rich
before
:
and
hee
that
loueth
wine
and
oyle
,
or
fat
things
,
(
for
the
word
signifieth
as
well
fatnesse
,
as
oyle
)
shall
not
bee
Shemen
.
rich
,
either
shall
not
attaine
vnto
wealth
,
or
if
hee
doe
,
hee
is
not
like
long
to
continue
wealthie
.
The
scope
is
to
shew
,
that
voluptuous
persons
take
the
way
to
bring
themselues
to
penurie
:
euen
lawfull
delights
,
when
they
be
excessiue
,
turne
to
be
sins
,
and
causes
of
misery
.
Saint
Iames
teacheth
,
that
the
earth
is
not
a
place
,
and
consequently
Iam.
5.
5.
that
this
life
is
not
a
time
,
to
liue
in
pleasure
:
but
that
is
to
be
referred
till
rest
be
giuen
from
labours
,
for
a
reward
in
heauen
after
this
life
.
The
Lord
in
wisedome
doth
pursue
this
sinne
with
the
penaltie
of
pouerty
for
diuers
causes
:
as
one
,
because
it
is
due
,
and
proportionable
to
their
courses
;
they
fruitlesly
spend
their
time
,
and
is
not
equall
that
they
should
bee
restrained
from
wealth
and
substance
,
which
is
the
fruit
of
time
well
spent
.
They
offer
violence
to
the
good
gifts
and
creatures
of
God
,
by
riotous
and
wastfull
deuouring
of
them
;
and
therefore
it
is
equall
the
good
gifts
and
creatures
of
God
should
be
deliuered
out
of
their
hands
,
to
serue
for
the
vse
of
others
which
will
vse
them
better
.
Bee
they
reprobates
that
liue
in
this
sin
?
need
and
want
is
the
fittest
rod
to
make
them
smart
,
whose
happinesse
consisteth
in
luxurie
,
and
bellie
cheere
;
are
they
elect
,
and
such
are
reclaimable
?
a
better
meanes
cannot
bee
found
to
helpe
them
to
repentance
,
then
to
put
them
to
drinke
a
potion
of
sorrow
and
paine
;
of
hunger
and
thirst
;
of
co●d
,
and
raggednesse
;
who
surfeited
before
with
delights
,
ease
,
and
abundance
.
Vers.
18.
The
wicked
shall
be
a
ransome
for
the
righteous
,
and
the
transgressor
for
the
vpright
.
THe
wicked
shall
be
a
ransome
for
the
righteous
]
viz.
Many
times
it
falleth
out
that
when
the
godly
are
in
trouble
,
or
in
perill
,
they
escape
out
of
the
same
and
be
preserued
,
and
the
whole
burthen
thereof
fall
vpon
the
backe
of
their
enemies
,
or
some
euill
doers
,
vpon
whom
God
doth
inflict
that
which
man
had
prepared
for
the
hurt
of
the
righteous
▪
as
is
plaine
by
the
example
of
the
Egyptians
who
were
drowned
,
that
the
Israelites
might
bee
deliuered
;
and
of
Haman
hanged
,
that
M●rdecaie
might
bee
freed
.
It
is
a
word
borrowed
from
the
Copher
.
Leuiticall
Law
,
wherein
gifts
were
giuen
,
or
sacrifices
offered
,
or
oblations
consecrated
.
Sometimes
for
mens
soules
,
for
remission
of
sinnes
,
not
for
the
merits
of
the
worke
,
but
for
the
merits
of
Christ
,
who
was
figured
in
those
sacrifices
:
sometimes
for
the
exchange
,
and
buying
out
of
those
things
which
were
destinated
to
sacred
vses
.
This
proceedeth
from
the
loue
Isai.
3.
4.
which
God
beareth
to
his
people
,
whom
hee
incomparably
preferreth
before
the
vngodly
,
more
then
men
are
esteemed
aboue
beasts
:
who
would
not
kill
a
dog
,
to
saue
the
life
of
the
child
?
Abraham
was
glad
to
sacrifice
a
Ramme
in
stead
of
Isaac
his
sonne
.
And
if
Iacob
might
haue
recouered
Ioseph
for
a
swine
,
or
a
Goat
,
would
hee
not
most
willingly
haue
giuen
them
for
him
?
This
verse
agreeth
wholly
in
sense
with
the
8.
verse
of
the
eleuenth
chapter
.
Vers.
19.
It
is
better
to
dwell
in
a
wildernesse
,
then
with
a
contentious
,
and
angry
woman
.
THe
desart
is
a
very
incommodious
and
vncomfortable
place
to
dwell
in
:
for
therein
good
things
are
wanting
,
and
euils
abounding
.
The
Israelites
found
this
true
by
their
experience
,
who
in
the
desart
not
onely
wanted
food
,
and
drinke
,
but
were
stung
with
Serpents
.
Neuerthelesse
it
is
more
tollerable
to
abide
in
the
wildernesse
among
venomous
creatures
,
and
wild
beasts
,
then
to
dwell
in
neuer
so
faire
or
plentifull
an
house
,
with
a
brawling
and
vnquiet
woman
:
for
shee
by
her
words
and
dealings
will
both
prouoke
a
man
to
griefe
,
then
any
beare
,
or
serpent
.
As
in
the
ninth
verse
of
this
Chapter
.
Vers.
20.
There
is
a
treasure
to
bee
desired
,
and
oyle
in
the
dwelling
of
the
wise
,
but
a
foolish
man
spendeth
it
vp
.
THere
is
a
treasure
to
be
desired
,
and
oyle
in
the
house
of
the
wise
▪
In
the
habitation
of
the
prudent
housholder
,
there
is
layed
vp
store
of
all
things
which
are
necessarie
and
delectable
,
and
hereby
he
doth
commend
the
liberality
and
bountie
of
God
towards
those
or
his
seruants
,
who
apply
their
vnderstanding
,
and
other
gifts
to
godlinesse
,
and
frugality
.
Hee
doth
allow
sufficient
both
for
necessity
and
delight
to
them
that
be
thri●cie
and
godly
:
as
that
holy
seruant
of
God
acknowledgeth
vpon
comfortable
experience
,
saying
:
Thou
dost
prepare
a
table
before
mee
in
the
sight
of
mine
aduersaries
,
Psal.
23.
5.
thou
dost
annoint
my
head
with
oyle
,
and
my
cup
runneth
ouer
.
Because
he
is
rich
enough
and
hath
plentie
of
all
creatures
▪
for
beasts
,
and
birds
,
and
fishes
,
and
all
manner
of
vnreasonable
creatures
;
yea
for
wicked
men
also
,
which
are
baser
then
any
of
these
;
and
it
pleaseth
him
so
to
recompence
that
piety
and
godlines
which
is
in
his
seruants
,
and
likewise
their
diligence
,
Psal.
112.
painfulnesse
and
prudence
:
and
he
maketh
them
his
granarie
and
store-house
,
for
the
reliefe
of
many
other
his
distressed
people
:
compassion
is
in
their
eyes
,
when
they
see
their
brethren
in
need
,
they
distribute
and
communicate
to
the
poore
,
if
they
haue
it
,
he
knoweth
they
will
faithfully
dispense
that
which
is
put
into
their
hands
,
and
therefore
putteth
them
in
trust
to
be
his
cofer●rs
.
True
it
is
that
all
haue
not
great
abundance
,
but
many
are
kept
within
a
shorter
tedde●
,
and
the
Lord
dieteth
them
,
that
they
should
not
surfeit
with
excesse
:
for
too
much
would
make
them
too
high
minded
,
and
too
worldly
minded
:
but
no
good
man
hath
too
little
,
and
want
of
comperence
,
according
to
the
prayer
of
the
holy
man
,
in
the
30.
chapter
,
and
eighth
verse
.
For
a
small
substance
is
blessed
by
God
for
great
vse
:
as
was
the
widdowes
case
with
her
cruse
of
oyle
,
and
barrell
of
meale
:
and
as
is
promised
in
the
Psalme
▪
a
small
thing
to
Psal.
37.
6.
the
righteous
,
is
better
then
great
riches
to
the
wicked
.
But
a
foolish
man
spendeth
it
vp
:
The
vnthriftie
person
either
spendeth
as
fast
as
hee
getteth
,
and
so
can
neuer
keepe
store
together
,
or
else
by
his
prodigality
,
lauishing
out
his
great
patrimonie
,
and
great
substance
left
him
of
his
parents
,
becommeth
bankeroupt
.
See
vers.
17.
of
this
chapter
.
Vers.
21.
He
that
followeth
after
righteousnesse
and
mercy
,
findeth
life
,
righteousnesse
and
honour
.
THis
is
the
property
of
a
godly
man
that
hee
followeth
after
righteousnesse
and
mercy
,
or
kindnesse
;
that
is
to
say
,
hee
doth
not
slackly
seeke
after
,
but
ensue
with
earnestnesse
those
two
vertues
which
are
most
excellent
,
and
vnder
which
all
other
are
contained
:
the
former
of
these
is
righteousnesse
,
which
is
that
vertue
whereby
that
which
is
due
is
performed
:
the
latter
is
mercy
,
whereby
good
is
done
of
a
mercifull
and
kind
affection
.
Hee
that
thus
seeketh
after
these
two
vertues
,
shall
finde
these
three
iewels
,
and
singular
rewards
:
the
first
of
these
is
life
,
that
is
,
length
of
daies
in
this
world
,
with
all
manner
of
comfortable
blessings
:
the
second
is
righteousnesse
,
as
good
as
,
or
better
measure
from
the
Lord
,
and
men
,
then
hee
obserued
in
his
dealings
.
The
last
is
honour
,
that
is
to
say
,
glory
,
both
in
heauen
and
earth
,
before
the
Almighty
,
and
before
the
faithfull
:
yea
and
somtimes
with
the
tongues
,
but
commonly
with
the
hearts
and
consciences
of
the
wicked
.
Vers.
22.
A
wise
man
scaleth
the
city
of
the
mighty
,
and
casteth
downe
the
strength
of
the
confidence
thereof
.
A
Wise
man
]
Who
is
qualified
with
sound
iudgement
and
dicretion
,
scaleth
,
as
a
conquerour
assaulteth
,
and
winneth
the
city
of
the
mighty
,
the
fort
and
hold
which
mighty
men
possesse
,
and
keepe
the
walles
and
bulwarkes
of
it
,
wherin
they
much
trusted
,
thinking
themselues
thereby
to
bee
in
safety
.
He
meaneth
that
wisedome
is
more
excellent
then
strength
,
and
that
in
controuersies
and
strifes
:
it
helpeth
more
to
the
victorie
to
be
prudent
then
puissant
,
according
to
the
testimonie
of
the
Wise
man
solemnly
professed
:
I
say
better
is
wisedome
then
strength
:
though
the
wisedome
of
the
poore
bee
Eccles.
9.
16.
despised
,
and
his
words
not
heard
.
For
a
man
endued
with
wisedome
shall
best
find
out
equity
,
and
be
most
ready
to
find
out
a
good
cause
:
and
he
will
best
discerne
of
his
aduantages
,
and
find
out
fit
meanes
for
the
managing
of
his
matters
.
A
weake
man
that
hath
the
benefit
of
sight
,
will
be
too
hard
for
a
Giant
that
is
blind
:
and
how
commeth
it
to
passe
that
a
little
man
can
master
a
great
beast
?
but
that
the
reason
of
the
one
preuaileth
more
then
the
power
of
the
other
.
Vers.
23.
Who
so
keepeth
his
mouth
and
his
tongue
,
keepeth
his
soule
from
troubles
.
WHo
so
keepeth
his
mouth
]
Taketh
heed
to
his
words
,
and
is
considerate
in
all
his
speeches
,
not
to
be
mute
,
when
he
ought
to
speake
,
nor
then
to
speake
when
it
becommeth
him
to
be
silent
,
nor
rashly
vttereth
any
thing
that
may
be
vnfit
or
vnseasonable
,
or
any
way
for
his
disaduantage
,
keepeth
his
soule
,
him selfe
and
his
life
from
troubles
,
from
that
griefe
,
and
those
afflictions
,
which
vnaduised
men
doe
cast
themselues
into
by
the
misgouernment
of
their
tongues
.
See
chap.
13.
3.
and
our
note
vpon
that
place
.
Vers.
24.
Proud
,
and
stubborne
scorner
is
his
name
,
whom
in
his
furie
worketh
pride
.
THat
is
to
say
,
he
publikely
is
branded
with
many
titles
of
reproch
,
as
with
the
name
of
a
proud
man
,
one
that
is
high
minded
,
and
vain-glorious
;
and
of
a
stubborne
person
,
that
is
,
stomackfull
,
and
very
wilfull
:
and
of
a
scorner
,
one
that
is
a
contemner
and
derider
of
all
others
beside
himselfe
,
and
indeed
a
very
euill
and
pestilent
man
,
(
for
the
word
commonly
is
taken
(
as
in
the
first
Psalme
,
and
other
places
)
for
him
that
Le
ts
.
is
desperately
wicked
,
)
who
in
his
furie
worketh
pride
,
either
by
doing
at
that
time
some
presumptuous
action
,
or
else
by
vttering
some
insolent
speeches
;
for
many
being
angry
because
their
commandements
are
not
obeyed
,
their
desires
fulfilled
;
that
they
may
make
their
power
knowne
,
persecute
such
as
resist
them
,
or
attempt
high
matters
in
the
pride
of
their
heart
.
So
did
Lamech
when
he
boasted
,
that
he
would
slay
a
man
in
his
wound
:
Dathan
,
and
Abiram
when
they
rose
against
Moses
:
Nabuchadnezzar
when
he
blasphemed
God
,
saying
to
Shadrach
,
Meshech
,
and
Abednego
,
Who
is
that
God
that
shall
deliuer
you
out
of
mine
hand
?
and
afterward
cast
them
into
the
fiery
furnace
:
and
Herod
,
when
in
his
rage
,
for
being
defeated
of
Christ
did
massacre
the
little
infants
.
Vers.
25.
The
desire
of
the
slothfull
slayeth
him
:
for
his
hands
refuse
to
labour
.
THe
desire
of
the
slothfull
]
The
things
which
hee
desireth
,
and
cannot
obtaine
,
slayeth
him
,
grieueth
him
at
the
hart
,
and
almost
killeth
him
:
for
they
that
will
spare
themselues
from
needfull
and
Christian
paines
,
shall
bring
vpon
themselues
hurtfull
and
shamefull
paines
,
miserie
shall
pursue
,
and
want
will
bring
them
to
deaths
doore
:
for
his
hands
refuse
to
labour
,
he
doth
nothing
but
wish
,
but
vseth
not
the
meanes
to
prouide
for
himselfe
,
and
therefore
must
needs
perish
.
The
fault
is
not
layed
vpon
his
debility
,
but
vpon
his
wretchlesnes
.
They
are
not
to
bee
charged
for
idle
persons
which
cannot
worke
,
but
which
will
not
,
for
against
such
dealt
the
Apostle
,
2.
Thes.
3.
16.
that
if
any
would
not
worke
,
they
should
not
eate
.
Verse
26.
He
coueteth
greedily
all
the
day
long
,
but
the
righteous
giueth
and
spareth
not
.
HEe
]
The
sluggard
mentioned
in
the
former
verse
:
(
for
he
doth
insist
in
the
fame
matter
)
coueteth
greedily
all
the
day
long
,
he
vehemently
lusteth
after
other
mens
goods
;
from
time
to
time
,
and
incessantly
,
liuing
both
vncomfortably
to
himselfe
,
and
vnprofitably
to
others
:
for
hee
doth
no
good
that
others
might
be
benefited
:
nor
getteth
any
good
that
himselfe
might
be
relieued
.
So
that
hee
noteth
the
slothfull
persons
of
all
others
,
to
be
most
insatiably
couetous
.
Their
thoughts
are
ranging
abroad
,
and
surueying
of
euery
mans
estate
,
with
a
longing
desire
to
haue
,
as
much
as
,
or
more
then
the
best
:
and
the
practises
of
many
do
conuince
them
of
this
,
and
for
instance
that
of
gamesters
,
who
would
win
all
the
money
in
the
world
,
if
their
skill
and
good
hap
would
serue
:
they
would
not
spare
their
dearest
friends
,
but
rob
them
of
all
that
they
are
worth
,
if
the
dice
,
and
cards
would
giue
them
the
aduantage
thereto
.
How
many
inuiting
guests
vnto
their
table
vnder
pretence
of
kindnes
,
doe
make
them
buy
their
meate
dearely
,
and
pay
an
vnreasonable
shot
for
it
,
before
they
depart
?
sometimes
threefold
:
sometimes
seuen
fold
:
sometimes
ten
fold
:
sometime
twenty
fold
,
and
more
then
their
dinner
was
worth
.
And
doe
not
guests
inuited
very
often
requite
the
same
vnto
those
,
who
in
good
will
haue
entertained
them
,
and
with
great
charges
made
them
good
cheare
:
they
doe
not
only
deuoure
their
host
his
meate
,
but
as
cruelly
as
theeues
,
bereaue
him
of
all
his
money
,
that
the
family
fare
the
worse
for
their
comming
seauen
yeares
after
?
See
Chapter
13.
vers.
4.
But
the
righteous
giueth
:
vnto
the
sluggard
is
opposed
one
that
is
truly
diligent
,
and
faithfull
in
his
calling
,
whom
he
seeth
as
contrary
to
the
other
in
diuers
respects
:
as
first
that
he
is
righteous
and
iust
,
whereas
that
lasie
sluggard
is
wicked
and
vniust
:
he
is
liberal
,
(
for
he
giueth
to
them
that
are
in
distresse
)
whereas
the
other
is
hard
hearted
,
and
rauenous
not
ready
to
bestow
any
thing
,
but
violent
,
in
his
desire
to
get
that
,
which
his
neighbours
haue
:
he
is
of
good
estate
,
and
able
to
continue
his
liberalitie
,
he
spareth
not
,
either
through
niggardlines
,
or
through
necessitie
to
minister
reliefe
to
them
that
want
:
the
other
is
beggarly
,
and
so
farre
from
sufficiencie
to
yeeld
help
to
his
brethren
,
that
he
is
burthensome
to
them
,
and
lieth
as
a
charge
vpon
them
.
This
good
estate
of
the
godly
man
is
described
by
the
Prophet
in
the
Psalmes
,
saying
,
He
hath
dispersed
Psal.
112.
9.
and
giuen
to
the
poore
,
his
righteousnes
endureth
for
euer
,
and
a
reason
thereof
is
assigned
,
because
he
measureth
his
affaires
by
iudgement
.
And
the
Apostle
,
according
to
this
text
,
doth
perswade
men
to
bee
laborious
,
that
they
may
the
better
exercise
liberalitie
,
saying
,
Let
him
that
stole
,
steale
no
more
,
but
Ephes
4.
2●
.
labour
with
his
hands
the
thing
that
is
good
,
that
he
may
giue
to
him
that
needeth
.
Vers.
27.
The
sacrifice
of
the
wicked
is
abomination
to
the
Lord
:
how
much
more
when
he
bringeth
it
with
a
wicked
mind
.
THe
sacrifice
of
the
wicked
]
That
seruice
whatsoeuer
which
they
pretend
to
performe
to
God
:
whether
prayer
,
thanksgiuing
,
or
ought
else
,
is
abomination
,
very
offensiue
and
displeasing
to
the
Lord
;
and
therefore
also
reiected
of
him
,
as
a
hainous
sinne
.
See
chap.
15.
8.
how
much
more
when
he
bringeth
it
with
a
wicked
minde
?
when
hee
intended
to
effect
some
mischiefe
,
vnder
pretext
and
colour
of
deuotion
,
and
for
the
easier
effecting
of
his
wicked
purpose
:
as
Balaam
,
and
Balaac
did
,
when
they
intended
to
curse
the
people
of
God
:
and
as
Absalom
who
with
the
shew
of
performing
a
vow
at
Hebron
,
conspired
against
Dauid
,
and
raised
vp
rebellion
against
his
owne
father
:
and
as
the
Pharisies
did
,
who
vnder
the
pretence
of
long
prayers
,
deuoured
widowes
houses
:
such
was
the
fast
appointed
by
lezabel
,
and
solemnized
by
the
Iezralites
,
to
murder
Esai
.
58.
4.
Naboth
:
and
the
people
also
in
Esaies
time
,
who
fasted
for
strife
and
debate
,
and
to
smite
with
the
fist
of
wickedn●sse
:
such
were
the
sermons
of
them
also
,
whom
Paul
charged
to
haue
preached
Christ
of
enuie
,
and
to
adde
to
his
bands
.
Phil.
15.
16.
Vers.
28.
A
false
witnesse
shall
per●sh
:
but
he
that
heareth
,
speaketh
constantly
.
A
False
witnes
]
A
vaine
person
,
who
testifieth
things
which
he
neuer
heard
,
or
saw
,
witnesseth
lyes
:
(
for
lyes
are
vntruths
,
and
deuised
by
the
braine
of
some
deceitfull
person
or
other
)
shall
perish
:
for
being
intrapped
in
his
speech
or
punished
by
the
Magistrate
,
or
the
Lord
himselfe
,
he
shall
be
put
to
silence
,
with
shame
,
or
cut
off
from
the
earth
,
shall
not
liue
,
or
at
least
haue
no
hearing
for
his
lyes
any
longer
time
:
for
his
instability
and
doubling
will
bring
him
out
of
credit
at
least
,
if
not
destruction
.
See
Chap.
19.
vers.
5.
9.
But
he
that
heareth
the
truth
of
matters
knowing
also
the
same
,
and
being
as
it
were
,
an
eye
witnes
;
(
for
he
putteth
one
sense
for
sundry
)
speaketh
constantly
,
telleth
the
same
tale
alwayes
and
in
all
places
,
when
he
is
called
thereto
,
wheresoeuer
,
whensoeuer
,
and
before
whom
soeuer
.
Paul
was
the
same
man
,
when
he
made
a
speech
to
the
chiefe
captaine
,
and
to
Felix
,
and
vnto
Festus
,
and
vnto
Agrippa
.
See
Chap.
12.
19.
The
opposition
standeth
thus
;
A
false
witnes
vttereth
matters
which
he
neuer
heard
himselfe
,
and
therefore
shall
perish
,
or
haue
his
mouth
stopped
:
but
a
faithfull
witnesse
speaketh
nothing
but
that
hee
heareth
himselfe
,
or
hath
certaine
knowledge
of
,
and
therefore
shall
scape
destruction
,
and
speake
constantly
.
Verse
29.
A
wicked
man
hardneth
his
face
;
but
as
for
the
vpright
,
he
directeth
his
way
.
A
Wicked
man
hardeneth
his
face
]
The
vngodly
person
goeth
on
in
his
sinning
without
shame
,
or
returning
backe
:
the
seate
of
bashfulnes
is
in
the
face
,
so
that
whereas
he
saith
,
he
hardeneth
his
face
,
it
must
be
vnderstood
that
he
either
defendeth
his
sinne
,
or
excuseth
it
,
or
proceedeth
therein
without
blushing
.
He
is
likened
to
a
traueller
,
that
setteth
his
face
against
the
wind
and
weather
,
and
goeth
on
forward
in
his
iourney
,
whether
he
be
in
the
way
or
out
of
the
way
,
all
is
one
with
him
.
But
as
for
the
iust
he
directeth
his
way
;
for
the
iust
man
walketh
warily
and
soberly
in
this
world
,
and
taketh
care
,
that
neither
he
erre
in
any
of
his
opinions
,
nor
swerue
from
the
law
of
God
in
any
of
his
actions
:
wherefore
also
if
he
be
reproued
,
or
admonished
for
any
thing
that
is
noted
to
bee
amisse
in
him
,
he
resisteth
not
,
but
amendeth
his
fault
,
and
as
much
as
in
him
lieth
,
frameth
himselfe
in
the
whole
course
of
his
life
,
vnto
the
obedience
of
the
Lords
commandements
.
Thus
standeth
the
opposition
:
The
wicked
man
is
impudent
,
and
therefore
carelesse
also
how
he
walketh
:
but
the
righteous
is
modest
and
shamefast
,
and
therefore
directeth
his
steps
.
Verse
30.
There
is
no
wisdome
,
nor
vnderstanding
,
nor
counsell
against
the
Lord
.
BY
the
particulars
he
meaneth
that
there
is
nothing
in
man
,
whether
wit
,
policy
,
or
craft
,
or
confederacy
,
that
can
infringe
the
decree
of
God
,
or
hinder
the
effect
of
his
purposes
.
For
he
denieth
not
that
carnall
wit
,
that
the
streine
of
wicked
mens
art
,
that
the
depth
of
subtilty
,
that
combinations
and
coniurations
are
opposed
against
the
Lord
,
with
all
their
power
,
and
plotting
,
and
hellish
practises
,
but
they
take
no
place
,
they
nothing
preuaile
,
as
the
Psalmist
saith
,
The
Lord
breaketh
the
counsell
of
the
heathen
,
and
bringeth
to
naught
the
Psal.
39.
10.
deuices
of
the
people
.
The
counsell
of
the
Lord
shall
stand
for
euer
,
and
the
thoughts
of
his
heart
throughout
all
ages
.
And
,
Why
doe
the
heathen
rage
,
and
the
people
murmur
in
vaine
?
The
Kings
of
the
earth
band
themselues
,
and
the
Princes
are
assembled
together
Psal.
2.
1.
2.
3.
against
the
Lord
,
and
against
his
Christ
:
let
vs
breake
their
bands
and
cast
their
cords
from
vs
.
But
he
that
dwelleth
in
the
heauens
shall
laugh
,
the
Lord
shall
haue
them
in
derision
.
And
although
sometimes
things
seeme
to
be
effected
by
the
cunning
practises
of
crafty
heads
against
God
,
and
godlinesse
,
against
good
men
,
and
iust
causes
,
yet
nothing
is
done
by
the
force
of
their
wit
,
but
onely
by
the
vertue
of
Gods
will
,
sometimes
for
the
correction
of
his
people
,
and
sometimes
for
their
triall
,
but
all
for
their
good
,
and
our
glory
,
as
the
Apostles
together
apprehended
,
and
acknowledged
in
that
which
seemed
the
most
direfull
successe
which
euer
sinfull
man
found
,
for
the
crucifying
of
the
most
righteous
innocent
Sauiour
of
the
world
.
Doubtlesse
(
say
they
)
against
thine
holy
sonne
Iesus
,
whom
thou
hadst
annoynted
,
both
Herod
,
and
Pontius
Pilate
,
Act.
4.
27.
with
the
Gentiles
,
and
the
people
of
Israel
gathered
themselues
together
,
to
do
whatsoeuer
thine
hand
,
and
thy
counsell
had
determined
before
to
be
done
.
For
how
can
any
thing
be
of
force
against
him
,
who
giueth
to
all
creatures
their
being
,
and
from
whom
men
receiue
all
the
faculties
of
their
mind
,
and
strength
of
their
bodies
;
who
foreseeth
all
future
purposes
,
and
designements
:
who
assigneth
to
euery
man
,
all
the
actions
that
he
shall
effect
:
who
is
present
in
euery
place
with
wisdome
and
might
,
to
crosse
all
aduersary
craft
and
power
.
Verse
31.
The
horse
is
prepared
for
the
day
of
battell
:
but
saf●tie
is
of
the
Lord
.
THe
horse
is
prepared
]
So
are
weapons
also
,
and
armour
,
and
souldiers
that
should
vse
them
;
they
are
mustred
,
and
they
are
trained
:
yet
the
victory
is
doubtfull
how
great
soeuer
the
army
be
,
how
good
soeuer
the
armour
is
,
and
how
skilfull
and
valiant
soeuer
the
warriers
be
:
For
the
King
is
not
saued
by
the
multitude
of
an
host
,
neither
is
the
mighty
man
deliuered
by
his
great
strength
.
A
horse
is
a
vaine
helpe
,
and
shall
not
deliuer
Psal.
33.
16.
17.
any
by
his
great
strength
▪
for
safety
is
of
the
Lord
,
hee
giueth
power
to
that
side
which
shall
win
the
field
,
without
need
or
helpe
of
their
forces
:
for
sometimes
the
smaller
multitude
preuaile
,
and
sometimes
the
weake
souldiers
preuaile
,
as
the
wise
man
by
experience
obserued
,
saying
,
I
returned
and
saw
vnder
the
sunne
that
the
race
is
not
to
the
swift
,
nor
the
battell
to
the
Eccles.
9.
11.
strong
.
Now
it
is
not
Salomons
intention
to
limit
the
point
,
and
restraine
it
to
this
particular
,
but
his
meaning
is
that
the
successe
of
euery
thing
is
in
Gods
hands
,
and
standeth
not
in
the
force
of
the
meanes
,
though
neuer
so
lawfull
and
likely
,
as
it
is
said
,
Except
the
Lord
build
the
house
,
they
labour
in
vaine
that
build
it
:
Except
the
Lord
keepe
the
city
,
the
keeper
watcheth
Psal.
127.
1.
2.
in
vaine
:
It
is
in
vaine
for
you
to
rise
vp
early
,
and
lie
downe
late
,
&c.
For
though
great
paines
bee
taken
for
riches
,
yet
wealth
is
from
the
Lord
:
though
great
riches
be
gotten
for
the
raising
vp
,
and
supportance
of
a
family
,
yet
honor
and
establishment
is
from
the
Lord
:
though
counsell
be
taken
,
and
diligence
be
vsed
,
for
the
following
of
causes
,
and
managing
of
suits
,
yet
the
sentence
is
from
the
Lord
:
though
physicke
be
ministred
,
and
medicines
applied
,
yet
the
recouery
of
health
is
from
the
Lord
,
&c.
CHAPTER
.
XXII
.
Verse
1.
A
good
name
is
to
be
chosen
rather
then
great
riches
,
and
louing
fauour
then
siluer
and
gold
.
A
Good
name
,
]
viz.
Reputation
,
or
a
good
report
gotten
by
good
men
,
for
weldoing
:
(
for
it
is
not
that
commendation
which
is
giuen
by
the
wicked
,
for
doing
of
that
which
pleaseth
their
humour
)
is
to
bee
chosen
,
by
such
as
loue
and
feare
the
Lord
,
and
the
fellowship
of
his
Saints
,
rather
then
great
riches
,
more
then
any
commodities
of
this
life
.
In
the
booke
of
Ecclesiastes
,
it
is
preferred
before
Eccles.
7.
2
Matth.
26.
the
best
oyntments
,
which
in
those
parts
were
of
great
value
,
and
were
reckoned
for
treasures
,
and
esteemed
with
the
Isai.
39.
2.
Prou.
10
7.
most
pretious
things
.
For
a
mans
credit
,
and
honour
is
of
outward
things
his
best
possession
.
Because
it
is
peculiar
to
good
men
;
whereas
other
things
in
a
more
plentifull
measure
,
are
among
the
wicked
.
Hypocrites
and
sinners
may
bee
applauded
:
as
Herod
,
and
the
Pharisees
were
;
but
it
will
turne
to
their
perpetuall
shame
at
the
last
,
as
Herod
felt
,
and
the
Pharisees
Act.
12.
Luk.
6.
26.
were
foretold
.
The
deepest
hypocrite
cannot
possiby
long
retaine
his
estimation
,
or
at
all
attaine
vnto
true
praise
:
for
that
is
neuer
separated
from
a
good
conscience
,
forasmuch
as
it
is
not
of
men
onely
,
but
of
God
himselfe
,
and
is
alway
the
Rom.
2.
29.
perfume
of
faith
,
and
obedience
:
and
herein
it
is
more
excellent
then
any
earthly
substance
,
in
that
it
is
so
durable
and
perpetuall
:
death
bereaueth
a
man
of
all
his
goods
;
they
are
owned
by
a
new
master
so
soone
as
soule
and
body
bee
separate
;
but
iust
praise
remaineth
still
a
mans
owne
:
it
taryeth
behind
him
in
earth
,
and
goeth
with
him
also
to
heauen
,
and
will
most
grace
him
at
the
last
day
,
at
the
Iudgement
seate
of
Iesus
Christ
.
It
may
seeme
sometimes
to
bee
abolished
,
by
the
malitious
slanders
,
and
accusations
of
wicked
men
;
as
Naboths
was
when
hee
was
defamed
as
a
blasphemer
,
and
a
traitor
:
but
it
is
obscured
but
for
a
time
,
as
it
were
clouds
comming
betweene
mens
eyes
,
and
the
rayes
of
the
sunne
:
but
it
cannot
be
taken
away
for
euer
,
no
more
then
clouds
can
euer
keepe
the
Sunne
from
shining
:
for
they
that
cannot
take
away
grace
,
can
neuer
take
away
true
glory
.
Waite
on
the
Lord
Psal.
3.
3.
(
saith
Dauid
)
and
he
shall
bring
forth
thy
righteousnesse
as
light
:
and
thy
iudgement
as
noone
day
.
And
louing
fauour
,
that
good
liking
whereby
any
person
is
acceptable
and
gratious
in
the
sight
of
God
and
man
:
then
siluer
and
gold
,
then
those
things
that
are
most
desired
and
coueted
after
in
the
world
:
for
it
is
a
great
blessing
from
God
vpon
due
cause
to
bee
beloued
Psal.
106.
46.
and
fauoured
of
men
.
This
is
obserueable
in
Daniel
,
in
Ioseph
,
in
Dauid
:
&
in
many
others
whom
the
Scripture
mentioneth
,
and
especially
our
Sauiour
himselfe
,
who
is
said
to
encrease
in
wisedome
,
and
stature
,
and
fauour
both
with
God
and
Luk.
2.
52.
men
.
By
this
meanes
many
benefits
are
obtained
,
which
otherwise
could
not
bee
gotten
:
and
much
good
is
done
which
without
this
could
not
be
performed
:
as
the
preseruation
of
the
Church
by
Hester
and
Mordecay
:
the
building
of
the
Temple
by
Zerubbabel
:
and
the
repairing
of
Ierusalem
by
Nehemiah
.
The
Scriptures
abound
with
examples
of
this
nature
.
Vers.
2.
The
rich
and
the
poore
meet
together
,
and
the
Lord
is
the
maker
of
them
all
.
THe
rich
]
Who
for
a
time
hath
abounded
with
wealth
,
and
great
plenty
either
by
his
owne
getting
,
or
by
other
mens
gifture
,
or
by
any
such
meanes
,
(
whether
iust
,
or
vnrighteous
,
)
as
it
hath
pleased
Gods
most
righteous
prouidence
to
direct
for
that
purpose
,
and
the
poore
,
hee
that
hath
tasted
of
aduersity
,
and
drunke
of
the
bitter
cup
of
penurie
,
doe
meet
together
,
not
all
,
but
some
,
whom
the
Lord
sometimes
singleth
out
from
the
rest
,
of
both
estates
,
to
make
them
acquainted
with
both
estates
,
doe
finde
an
alteration
of
their
former
conditions
,
the
one
falling
or
rising
to
that
which
the
other
formerly
had
beene
;
as
passengers
iourneying
from
contrary
coasts
,
doe
meet
in
the
mid
way
,
and
this
man
trauelleth
thitherwards
,
from
whence
that
man
is
lately
gone
and
departed
.
For
no
outward
estate
is
certainly
perpetuall
,
and
vnchangeable
,
but
that
falleth
out
to
be
true
which
both
Hannah
,
the
gratious
mother
of
Samuel
,
and
Mary
,
the
blessed
mother
of
Christ
did
sing
:
They
that
were
full
are
hired
forth
1.
Sam.
2.
5.
for
bread
,
and
the
hungrie
are
no
more
hired
.
And
,
he
hath
put
downe
the
mighty
from
their
seates
,
and
exalted
them
of
low
degree
.
He
hath
filled
the
hungry
with
good
things
,
and
sent
away
Luk.
2.
52.
53.
the
rich
empty
.
Riches
would
be
vntollerably
admired
,
if
there
were
a
perpetuity
of
them
,
sithence
that
now
being
so
fugitiue
they
are
so
greedily
coueted
,
and
so
confidently
trusted
in
.
And
the
stability
of
their
state
which
had
once
gotten
the
possession
,
substance
would
turne
to
the
hurt
of
their
neighbours
,
who
should
thereby
continually
be
depriued
of
the
benefits
thereof
:
for
if
all
waters
should
be
dammed
vp
in
a
few
mens
ponds
,
what
would
become
of
the
grounds
,
and
cattell
of
others
?
On
the
other
side
,
pouerty
certaine
and
continuall
,
would
impaire
that
cheerfulnesse
which
is
in
labour
and
diligence
,
and
that
thankfulnes
for
the
good
successe
of
the
same
:
Gods
promises
for
earthly
blessings
would
not
be
so
forcible
,
nor
his
power
and
prouidence
so
cleere
and
conspicuous
.
And
the
Lord
is
the
maker
of
them
all
,
the
maker
of
the
men
,
the
maker
of
their
estates
,
and
the
maker
of
that
change
and
alteration
which
often
happeneth
,
that
the
one
might
become
gratefull
,
and
the
other
humble
.
This
parity
did
rich
Iob
acknowledge
to
be
betweene
himselfe
,
and
his
poore
vnderlings
,
his
seruants
,
his
bondmen
.
Did
not
hee
that
made
me
in
the
womb
,
make
him
?
and
did
not
one
fashion
vs
in
the
wombe
?
It
is
hee
then
that
giueth
life
,
and
breath
,
and
reason
,
and
being
to
all
:
and
it
is
he
that
allotteth
to
euery
man
his
portion
,
some
to
be
full
,
some
to
be
empty
,
some
to
haue
much
,
some
to
be
worth
little
:
some
to
be
able
to
giue
,
some
to
haue
need
to
receiue
.
If
all
were
rich
,
the
blessing
would
not
be
so
acceptable
,
according
as
many
excellent
gifts
,
being
yet
common
,
are
not
,
as
fire
,
light
,
warmth
,
water
,
ayre
,
&c.
Neither
would
there
seeme
to
be
so
much
need
of
prayer
for
substance
,
or
the
preseruation
thereof
.
If
no
man
were
in
want
,
few
men
would
take
paines
to
trauell
for
others
,
if
necessity
did
not
compell
them
;
Deut.
15.
11.
and
then
there
would
be
none
to
exercise
mercy
vpon
.
If
all
were
poore
,
who
should
be
the
helpers
of
them
?
who
should
supply
their
wants
,
and
minister
reliefe
vnto
them
?
And
who
could
carrie
the
countenance
,
the
port
,
and
consequently
the
reuerence
of
magistracie
,
and
of
publike
authority
?
Vers.
3.
A
prudent
man
foreseeth
the
euill
,
and
hideth
himselfe
:
but
the
simple
passe
on
,
and
are
punished
.
A
Prudent
man
.
]
He
that
hath
learned
holy
and
heauenly
wisedome
,
seeth
the
plague
,
foreseeth
some
iudgement
and
punishment
ready
to
fall
vpon
himselfe
,
or
the
publike
estate
,
which
hee
discerneth
by
the
knowledge
of
sins
committed
,
and
the
due
meditation
of
the
threatnings
of
God
against
the
same
;
all
which
he
verily
beleeueth
will
be
executed
,
and
hideth
himselfe
,
dealeth
like
discreet
persons
,
who
apprehending
by
sight
or
signes
some
tempest
arising
,
betake
themselues
to
couert
,
either
in
a
house
,
or
vnder
a
bush
,
or
in
some
other
commodious
and
safe
place
of
refuge
.
Spirituall
foresight
Iob
31.
1.
and
preuention
of
euils
,
is
by
auoiding
the
sinnes
that
may
bring
hurt
;
or
by
humbling
our selues
after
sinnes
committed
,
as
Iosiah
did
for
himselfe
and
the
people
;
and
by
depending
on
God
alone
,
without
trusting
to
,
or
vsing
of
any
euill
meanes
.
Racha●
,
the
Gibeonites
,
and
Nineuites
,
are
pregnant
examples
for
this
purpose
:
but
the
simple
,
those
sillie
and
wicked
fooles
,
worse
then
witlesse
idiots
;
which
will
neither
take
notice
of
their
iniquities
,
nor
fearing
the
threatnings
of
God
denounced
against
the
same
,
passe
on
,
in
their
wicked
waies
and
transgressions
,
not
seeking
any
shelter
so
much
as
of
God
himselfe
,
and
are
punished
,
ouertaken
with
some
euils
,
either
by
curses
in
this
world
,
or
with
condemnation
in
the
world
to
come
:
for
all
obstinate
and
impenitent
persons
must
●eeds
bring
destruction
vpon
themselues
at
the
last
,
as
the
Scriptures
threaten
.
The
transgressors
shall
bee
destroyed
together
,
Psal.
37.
38.
and
the
end
of
the
wicked
shall
be
cut
off
.
And
,
did
not
my
words
,
and
my
statutes
,
which
I
commanded
by
my
seruants
the
Zach.
1.
6.
Prophets
,
take
hold
on
your
fathers
,
and
they
returned
and
said
,
As
the
Lord
of
hosts
hath
determined
to
do
vnto
vs
,
according
to
our
owne
waies
,
and
according
to
our
workes
,
so
hath
hee
dealt
with
vs
.
And
this
both
in
regard
of
Gods
iustice
,
truth
,
curse
,
and
oath
:
in
regard
of
Gods
people
,
who
should
not
bee
so
happie
by
shunning
of
sinne
,
if
wicked
men
might
liue
therein
,
and
not
bee
miserable
.
Though
a
sinner
doe
euill
an
hundred
Eccles.
8.
12.
times
,
and
his
daies
bee
prolonged
:
yet
surely
I
know
it
shall
bee
well
with
them
that
feare
the
Lord
,
which
feare
before
him
.
Vers.
4.
The
reward
of
humility
,
and
the
feare
of
the
Lord
,
is
riches
,
honour
,
and
life
.
THe
reward
,
]
Those
blessings
wherwith
God
doth
recompence
humility
,
that
amiable
grace
of
lowlinesse
,
when
a
man
esteemeth
basely
of
himselfe
,
and
thinketh
wel
of
others
,
and
accordingly
giuing
honour
,
and
not
taking
of
it
;
and
of
the
feare
of
the
Lord
,
sound
piety
and
godlinesse
:
is
riches
,
the
plentie
of
good
things
,
so
farre
as
they
are
safe
for
their
soules
;
honour
,
that
good
name
that
hath
been
commended
in
the
first
verse
;
and
life
,
a
comfortable
continuance
in
this
life
,
vntill
they
be
ripe
for
another
,
and
then
the
enioyment
of
that
,
with
all
happinesse
for
euer
.
See
chap.
3.
15.
and
16.
17.
Vers.
5.
Thornes
and
snares
are
in
the
way
of
the
froward
:
But
he
that
doth
keepe
his
soule
shall
be
farre
from
them
.
THornes
and
snares
]
Most
grieuous
plagues
and
punishments
,
such
as
are
contrary
to
the
reward
promised
to
the
humble
and
godly
in
the
former
verse
:
the
thornes
of
penurie
,
want
,
and
beggery
:
the
thornes
of
contempt
,
and
the
snares
of
death
,
are
in
these
waies
and
courses
which
he
taketh
,
and
that
impious
and
wretched
life
which
hee
liueth
:
for
it
is
the
portion
of
godlesse
men
,
to
goe
with
misery
to
their
destruction
.
As
the
end
of
Pharaoh
,
Achab
,
Haman
,
and
the
whole
rabble
of
that
hellish
crue
doth
make
the
world
to
see
.
He
that
doth
keepe
his
soule
,
that
hath
confideration
of
his
owne
saluation
and
good
estate
:
(
for
it
is
a
part
put
for
the
whole
)
shall
bee
farre
from
them
,
from
such
miseries
as
hang
ouer
these
mens
heads
,
and
therefore
also
from
those
misdemeanours
as
pull
downe
such
iudgements
vpon
them
.
Loe
(
saith
Iob
)
their
good
is
not
in
their
hand
,
let
the
counsell
of
Iob.
21.
15.
the
wicked
he
farre
from
me
.
How
oft
shall
the
candle
of
the
wicked
bee
put
out
?
and
how
oft
commeth
their
destruction
vpon
them
:
God
distributeth
his
anger
vpon
them
.
Vers.
6.
Traine
vp
a
child
in
the
way
wherein
he
should
walk
,
and
he
will
not
depart
from
it
when
he
is
old
.
TRaine
vp
a
child
]
Giue
instruction
vnto
him
,
the
manner
whereof
may
bee
gathered
,
not
onely
by
the
mention
of
child
,
but
by
the
signification
of
the
Hebrew
word
,
which
is
Chanoc
.
Nagnar
.
as
much
as
if
it
were
said
,
catechize
him
,
initiate
him
,
enter
him
(
as
it
were
)
properly
dedicate
him
,
as
they
did
their
houses
new
built
vnto
the
Lord
,
informe
him
therefore
according
to
his
capacity
in
the
grounds
and
principles
of
religion
,
admonish
him
also
of
his
faults
,
teach
him
how
to
reforme
them
;
rectifie
and
strengthen
him
,
whiles
hee
is
yet
a
flexible
plant
,
plucke
vp
the
weedes
which
yet
begin
to
grow
in
his
heart
,
while
they
be
young
and
tender
,
before
they
haue
taken
too
much
rooting
.
Saint
Paul
requireth
the
performance
of
the
same
duty
,
saying
;
Bring
vp
,
or
nurse
vp
your
children
in
the
feare
of
the
Lord
.
Hee
would
haue
them
to
sucke
in
religion
,
if
not
with
their
mothers
milke
,
yet
shortly
after
assoone
as
they
are
capable
of
it
.
Here
are
two
reasons
which
may
moue
men
to
obey
this
precept
:
The
first
is
the
cause
thereof
,
in
that
vnderstanding
piety
,
and
Christian
behauiour
,
is
the
way
euen
of
younglings
:
according
to
the
Prophets
testimonie
,
Wherewith
shall
a
young
man
,
(
the
word
is
the
same
Psal.
119.
9.
which
here
we
translate
child
)
Cleanse
his
way
,
in
taking
heed
thereto
according
to
thy
word
.
Now
then
sithence
it
is
so
,
it
is
good
to
set
them
on
forward
in
so
happie
a
iourney
betime
in
the
morning
,
that
they
may
take
the
whole
day
before
them
.
The
second
is
the
effect
,
hee
shall
not
depart
therefrom
when
he
is
old
,
the
seasoning
of
youth
doth
much
confirme
piety
and
goodnesse
in
riper
yeeres
,
wherof
our
Salomon
himselfe
Prou.
2.
&c.
2.
Tim.
3.
14.
15
found
the
benefit
.
And
so
did
Timothie
,
in
whom
S.
Paul
apprehended
so
much
grace
and
vertue
.
This
causeth
memorie
long
to
keepe
the
print
of
the
first
stampe
:
and
the
delights
and
customes
of
youth
will
not
easily
be
extinguished
.
The
vnreasonable
creatures
which
are
tamed
when
they
are
young
,
and
from
the
teates
of
the
damme
,
continue
lesse
wild
and
fierce
then
others
of
the
same
kind
,
so
long
as
they
liue
.
Although
this
timely
teaching
doth
not
in
all
take
this
good
effect
,
yet
it
doth
in
very
many
,
and
is
Gods
ordinance
for
the
same
,
and
the
parents
exercising
of
it
may
take
this
comfort
,
that
they
haue
obeyed
the
Lord
,
and
neglected
no
dutie
to
their
children
.
Vers.
7.
The
rich
ruleth
ouer
the
poore
,
and
the
borrower
is
seruant
to
the
lender
.
THe
rich
ruleth
ouer
the
poore
]
Because
the
poore
man
standeth
in
need
of
the
rich
,
hee
that
is
wealthie
becommeth
his
Lord
,
vsurping
authority
,
and
bearing
away
the
sway
for
all
matters
:
for
euery
thing
must
be
as
hee
will
haue
it
,
and
the
borrower
is
seruant
to
the
lender
:
for
hee
that
goeth
a
borrowing
(
as
we
say
goeth
a
sorrowing
:
)
for
he
loseth
his
liberty
,
and
is
many
times
at
his
inferiours
commandement
.
They
are
often
feared
,
and
crouched
vnto
with
cap
and
co●rtesie
,
and
magnified
like
young
masters
,
which
haue
neither
wisedome
,
parentage
,
nor
good
nature
,
nor
good
qualities
,
nor
any
thing
else
to
adorne
them
;
but
only
because
men
are
in
their
debts
and
danger
who
are
vnworthie
to
bee
seruants
,
(
so
base
they
are
and
contemptible
,
(
hauing
nothing
to
set
them
forth
,
but
mon●y
and
wealth
)
doe
take
vpon
them
to
bee
Lords
,
frowning
vpon
,
rating
,
and
th●eatning
,
and
contemptuously
vilifying
those
that
are
farre
their
betters
.
And
by
these
two
circumstances
the
wise
man
teacheth
,
that
great
wealth
is
a
vsuall
occasion
of
cruelty
and
insolency
,
which
also
the
Apostle
Saint
ames
obserued
,
saying
:
Doe
not
the
Iam.
2.
6.
rich
oppresse
you
,
and
draw
you
before
the
iudgement
seates
?
And
Daniel
describing
the
condition
of
one
of
the
Monarches
or
Monarchies
,
saith
,
that
in
his
greatnesse
he
was
like
to
a
Lion
with
Eagles
wings
,
strong
and
fierce
,
and
borne
vp
high
;
but
Dan.
7.
4.
when
his
state
fell
,
his
stomacke
also
came
somewhat
tamed
:
for
when
he
was
set
on
the
ground
vpon
his
feet
,
that
a
mans
heart
(
which
is
more
mild
and
moderate
)
was
giuen
vnto
him
.
For
it
puffeth
vp
the
heart
,
and
maketh
men
proud
and
haughtie
,
thinking
themselues
the
worthiest
men
,
and
condemning
all
others
:
and
so
it
commeth
to
passe
also
by
the
inequality
of
power
:
for
they
see
themselues
so
strengthened
by
their
substance
,
that
they
be
abl●
to
preuaile
in
what
they
will
,
and
all
the
poore
vnable
to
resist
them
.
Security
also
is
commonly
ioyned
with
a
great
estate
:
for
they
that
are
vp
aloft
,
doe
not
so
much
as
dreame
that
they
are
suctiect
to
falling
,
but
their
prosperity
will
bee
perpetuall
;
as
the
Prophet
bringeth
in
proud
Babel
boasting
:
I
shall
bee
a
Lady
for
euer
,
so
that
thou
didst
not
lay
these
things
to
thy
heart
,
neither
remembredst
thy
Isa.
47.
7.
latter
end
.
And
in
all
this
their
follie
and
madnesse
,
they
are
very
much
forwarded
by
the
inchantment
of
flatterers
.
Vers.
8.
He
that
soweth
iniquity
,
shall
reape
vanity
,
and
the
rod
of
his
anger
shall
faile
.
HE
that
soweth
iniqu●ty
,
]
Hee
that
giueth
himselfe
ouer
with
greedinesse
to
commit
sinne
,
shall
reape
vanity
,
condigne
punishment
and
calamity
,
especially
from
God
in
due
time
.
It
is
an
allegoricall
speech
from
husbandmen
,
which
conclude
of
an
haruest
after
their
feeding
,
and
looke
what
graine
they
sow
,
that
they
make
reckoning
to
haue
a
crop
of
;
and
so
wicked
men
doe
necessarily
prepare
misery
for
themselues
,
as
Eliphaz
by
obseruation
and
proofe
informed
Iob
,
saying
,
As
I
haue
seene
they
that
plough
iniquitie
,
and
sow
wickednesse
,
reape
the
same
.
The
truth
whereof
also
the
Apostle
Iob
4.
8.
Paul
confirmeth
as
most
certaine
and
infallible
,
admonishing
the
Galathians
not
to
bee
deceiued
in
the
matter
,
as
though
God
might
be
mocked
:
For
whatsoeuer
a
man
soweth
,
that
shall
Gal.
6.
●
.
be
also
reap
.
Vpon
mens
ground
somtimes
thistles
grow
in
stead
of
wheat
,
and
cockle
in
stead
of
barley
:
but
this
sinfull
seed-man
,
is
sure
to
haue
his
owne
againe
,
and
that
in
full
proportion
there
will
bee
neither
alteration
of
graine
,
nor
defect
of
growth
;
the
truth
and
iustice
of
God
will
neuer
permit
that
.
This
is
perpetually
true
in
all
manner
sinnes
whereunto
they
addict
themselues
,
without
repentance
,
especially
of
tyrannie
and
oppression
,
the
rod
of
his
anger
shall
faile
,
that
is
,
as
in
his
arrogancie
and
indignation
he
that
scourged
the
poore
,
so
hee
shall
be
scourged
therewith
,
and
it
shall
bee
spent
vpon
himselfe
,
so
that
he
shall
haue
no
power
to
hurt
others
:
for
the
more
violent
and
cruell
wick●d
men
are
,
the
neerer
their
power
draweth
to
an
end
:
for
the
harder
and
more
often
men
strike
with
the
rod
,
the
more
they
waste
it
.
Vers.
9.
He
that
hath
a
bountifull
eye
shall
be
blessed
:
for
hee
giueth
of
his
bread
to
the
poore
.
HE
that
hath
a
bountifull
eye
]
Hee
that
is
mercifull
and
liberall
toward
others
(
for
a
good
man
will
haue
his
eye
,
and
other
senses
to
further
his
heart
to
compassion
:
as
Moses
went
to
see
the
burthens
of
his
brethren
:
and
those
blessed
ones
whom
our
Sauiour
will
praise
at
the
last
day
,
visited
the
hungry
,
the
thirstie
the
sicke
,
the
prisoners
)
(
as
contrariwise
an
euill
eye
is
put
for
an
enuious
and
euill
person
,
because
with
the
same
he
corrupteth
his
heart
)
shall
be
blessed
:
for
not
only
men
will
wish
him
well
,
but
the
Lord
himselfe
will
powre
vpon
him
store
of
earthly
and
heauenly
blessings
:
so
that
the
fruites
of
good
grace
shall
encrease
with
him
:
for
he
giueth
of
his
bread
to
the
poore
,
and
all
other
necessaries
,
according
to
their
need
,
and
his
estate
.
And
therefore
the
Lord
according
to
his
owne
goodnesse
,
will
yeeld
him
the
recompence
of
his
goodnesse
.
Vers.
10.
Cast
out
the
scorner
,
and
contention
shall
goe
out
:
yea
strife
and
reproch
shall
cease
.
CAst
out
,
]
Thou
whom
it
concerneth
,
as
hauing
a
calling
thereunto
,
as
farre
as
thou
mayest
with
equity
,
and
conueniencie
expell
and
banish
out
of
thy
companie
,
thy
familie
,
and
iurisdiction
,
the
scorner
,
hee
that
contemneth
good
men
▪
good
instructions
,
good
matter
.
For
beside
the
reason
perticularly
specified
,
there
is
great
reason
why
hee
should
bee
abandoned
:
because
hee
is
infectious
,
and
able
to
corrupt
all
that
Rom.
16.
conuerse
with
him
.
He
delighteth
to
trouble
the
company
of
godly
men
,
and
disturbe
all
good
conferences
,
if
there
bee
any
possibility
of
cure
to
be
done
of
him
;
this
disgracefull
expulsion
is
the
most
likely
meanes
to
worke
vpon
his
heart
,
and
reclaime
him
:
or
if
he
receiue
no
benefit
by
it
,
it
will
bee
an
exemplarie
warning
and
admonition
to
others
,
and
contention
betweene
him
and
others
well
affected
shall
haue
an
end
.
For
there
is
no
way
to
auoid
contention
with
scorners
,
but
by
excluding
them
out
of
our
companie
.
For
while
they
giue
themselues
to
contradicting
and
scorning
,
and
take
a
certaine
pride
and
pleasure
therein
,
they
doe
nothing
but
prouoke
brawling
and
quarrels
.
Yet
by
that
meanes
of
thrusting
out
scorners
,
strife
not
onely
with
him
,
but
part
taking
many
sinnes
with
others
,
and
reproch
,
shame
for
,
and
in
following
such
discord
,
shall
cease
,
be
composed
,
and
proceed
no
further
.
Hee
meaneth
that
dissolute
men
are
either
the
authors
,
or
maintainers
of
contention
,
and
strife
,
which
without
them
would
either
neuer
haue
been
begun
,
or
being
kindled
would
soone
be
quenched
:
for
they
are
destitute
of
the
peace
of
God
in
their
hearts
,
for
they
are
enemies
to
peace
,
and
to
euery
godly
man
that
desireth
to
liue
peaceably
,
as
Dauid
complaineth
,
saying
:
I
am
for
peace
,
when
I
speake
thereof
they
are
for
Psal.
120.
6.
warre
.
Verse
11.
He
that
loueth
purenes
of
heart
,
for
the
grace
of
his
lips
,
the
King
shall
be
his
friend
.
HE
that
loueth
purenes
of
heart
]
Which
is
sincere
,
and
vprigh●
in
the
inward
man
,
des●●ing
that
grace
which
according
to
his
wish
his
soule
cannot
so
fully
attaine
vnto
,
detesting
that
corruption
which
hee
cannot
perfectly
be
purged
from
:
for
the
grace
of
his
lips
;
because
he
vttereth
also
gracious
,
and
gratefull
things
,
not
such
as
tickle
the
eares
,
but
such
as
effect
a
faithfull
heart
:
for
it
is
the
note
of
sincerity
to
ioyne
heart
and
tongue
together
in
good
causes
,
euen
by
our
Sauiours
testimony
who
declareth
,
that
a
good
man
,
out
of
the
good
Mat.
12.
35.
treasure
of
his
heart
,
bringeth
forth
good
things
.
To
this
agreeth
that
of
the
Psalmist
,
Mine
heart
will
vtter
forth
a
good
matter
,
I
will
intreat
in
my
workes
of
the
King
,
my
tongue
is
as
Psal.
45.
1.
and
17.
3.
the
pen
of
a
sw●ft
writer
.
The
King
shall
be
h●
friend
,
he
shall
be
well
,
and
friendly
vsed
of
great
personages
:
for
the
King
either
will
,
or
should
delight
in
such
persons
,
as
Dauid
did
in
Hushai
.
His
purpose
is
,
to
declare
that
faithfulnes
is
the
best
way
to
preferment
:
as
we
see
it
verified
in
Ioseph
,
in
Daniel
,
in
Mordecai
,
and
sundrie
others
recorded
in
the
Bible
.
For
honesty
,
and
plaine
dealing
is
a
thing
desirable
:
and
therefore
men
for
their
owne
sakes
,
often
make
choice
of
,
and
imploy
such
as
they
may
trust
and
rely
vpon
.
And
God
hath
the
Kings
heart
in
his
hand
,
to
deriue
his
loue
vnto
his
seruants
,
and
to
bring
those
into
his
fauour
,
which
are
beloued
,
and
fauoured
of
him
,
and
that
many
times
for
the
vse
,
and
comfort
of
diuers
of
his
children
:
for
by
the
loue
of
Pharao
to
Ioseph
,
all
the
family
of
Iacob
was
relieued
;
and
by
the
ki●dnes
of
Ashuerosh
to
Ester
,
the
whole
Church
and
nation
of
the
Iewes
was
preserued
.
It
seemeth
that
the
acceptation
of
the
sound
hearted
man
in
this
verse
,
is
opposed
to
the
reiection
of
the
scorner
in
the
verse
before
.
Verse
12.
The
eyes
of
the
Lord
preserue
knowledge
:
but
hee
ouerthroweth
the
matters
of
the
transgressor
.
THe
eyes
of
the
Lord
]
His
gratious
mercie
,
and
great
prouidence
(
for
hee
speaketh
of
God
after
the
manner
and
capacitie
of
men
)
preserue
,
keepe
in
safetie
from
all
hurt
and
danger
,
knowledge
,
men
indued
with
true
knowledge
and
wisdome
,
the
qualities
of
the
minde
being
put
by
a
Metonymie
,
for
the
persons
indued
therewith
and
their
state
,
and
affaires
also
,
as
may
be
collected
by
the
Antithesis
,
but
he
ouerthroweth
the
matters
of
the
transgressor
:
sometimes
hee
resisteth
at
the
beginning
of
their
attempts
:
sometimes
they
proceede
on
in
their
businesse
in
great
hope
,
and
likelihood
of
happie
successe
:
but
when
they
are
about
to
set
on
the
roofe
,
their
foundation
faileth
,
and
downe
commeth
all
their
building
,
their
words
,
their
thoughts
,
their
actions
,
their
state
,
all
that
they
said
,
purposed
,
did
or
had
gotten
,
is
quite
ouerturned
,
and
commeth
to
naught
:
For
God
doth
set
himselfe
against
them
in
euery
one
of
these
.
The
opposition
standeth
thus
:
The
eyes
of
the
Lord
preserue
such
as
haue
knowledge
,
and
therefore
establisheth
their
matters
,
but
they
are
directed
against
those
which
are
sinfully
ignorant
,
and
therfore
ouerthroweth
their
affaires
.
Vers.
13.
The
slothfull
man
saith
there
is
a
Lion
without
:
I
shall
be
slaine
in
the
streetes
.
THe
slothfull
man
]
He
that
giueth
himselfe
to
idlenes
,
and
loytering
,
saith
a
Lion
is
without
:
although
hee
vtter
not
the
same
words
which
are
set
downe
in
this
place
,
yet
hee
so
behaueth
himselfe
,
as
if
hee
spake
them
,
by
faining
of
lets
,
and
fearing
of
dangers
,
as
losse
of
life
,
or
of
fauour
,
or
of
libertie
,
or
of
money
,
hath
alwaies
one
excuse
or
other
,
either
in
his
heart
,
or
in
his
mouth
:
For
this
complaint
of
the
Lion
is
but
casting
of
an
imagined
perill
;
imagined
,
I
say
,
because
he
thinketh
a
Lambe
to
be
a
Lion
,
and
is
terrified
with
his
owne
conceit
:
For
Lions
haunt
not
in
streetes
,
but
in
woods
and
wildernesses
:
and
if
a
Lion
were
in
the
streete
of
a
citie
,
or
towne
,
there
would
bee
helpe
enough
to
saue
the
man
,
and
kill
the
beast
,
so
that
there
need
to
be
no
such
dread
to
be
slai●e
therein
.
It
is
the
purpose
of
the
holy
Ghost
to
declare
〈…〉
osition
of
men
that
are
vnwilling
to
doe
good
,
they
●ill
●eutie
shifts
,
and
faine
excuses
,
needlesse
,
and
〈…〉
lesse
,
and
very
absurd
,
rather
then
they
wil●
be
induced
to
p●rforme
that
which
they
affect
not
.
King
Zedekiah
was
pers●aded
to
yeeld
himselfe
to
the
King
of
Babel
,
and
so
he
,
his
people
,
and
the
citie
should
be
spared
from
the
sword
:
but
hee
durst
not
forsooth
,
because
he
was
afra●d
of
the
Iewes
that
were
fallen
vnto
the
king
Ierem.
18.
19.
of
Babel
,
lest
they
s●ould
be
deliuered
to
h●m
,
and
they
would
mocke
him
.
Certaine
searchers
were
sent
with
Ioshua
and
Caleb
into
the
land
of
Canaan
,
to
view
the
countrie
,
to
the
intent
they
might
bring
good
newes
to
the
people
,
&
animate
them
to
goe
and
take
possession
thereof
:
but
they
wanted
courage
,
and
had
no
minde
to
incounter
with
the
Canaanites
,
&
therefore
could
picke
quarrels
against
the
place
,
and
finde
out
reason●
in
respect
of
the
persons
,
to
afray
themselues
,
and
all
their
brethren
from
that
expedition
.
The
cities
are
walled
(
say
they
)
and
exceeding
great
,
the
people
be
strong
that
dwell
in
the
land
:
Numb.
13.
33.
it
is
a
land
that
eateth
vp
the
inhabitants
of
it
:
and
the
men
that
are
in
it
are
of
great
stature
:
for
we
saw
giants
the
sonnes
of
Anak
,
which
came
of
the
giants
,
so
that
we
seemed
in
our
sight
like
grashoppers
,
and
so
wee
were
in
their
sight
.
Was
there
euer
any
thing
more
gratious
,
comfortable
,
and
lightsome
,
then
the
kingdome
of
Christ
?
and
hath
euer
any
gouernment
beene
more
milde
and
righteous
,
then
that
of
Dauid
,
his
substitute
and
figure
?
and
yet
the
contemptuous
rebels
which
refused
to
submit
themselues
thereunto
,
could
picke
quarrels
against
the
same
,
as
if
they
had
been
cruell
and
tyrannous
,
accounting
them
rather
prisons
and
Iayles
,
then
tollerable
gouernments
.
Let
vs
(
say
they
)
breake
their
bands
,
and
cast
their
cordes
Psal.
23.
from
vs
.
Verse
14.
The
mouth
of
a
strange
woman
is
a
deepe
ditch
,
he
that
is
abhorred
of
the
Lord
shall
fall
therein
.
THe
mouth
▪
The
faire
speeches
,
and
flattering
words
vttered
by
the
mouth
of
a
strange
woman
,
of
an
ha●lot
,
or
whore
,
is
a
deepe
ditch
,
full
of
great
danger
.
It
is
very
fitly
compared
to
a
pit
,
because
he
that
falleth
thereinto
cannot
rise
vp
againe
,
but
is
plunged
into
eternall
and
most
fearefull
destruction
,
and
bottomlesse
miserie
.
See
chap.
7.
26.
27.
And
hee
that
is
abhorred
of
the
Lord
▪
Such
a
one
against
wh●●
God
is
prouoked
by
former
wickednes
:
being
deliuered
vp
by
him
into
a
reprobate
sense
,
through
a
peculiar
kinde
of
reuenge
,
shall
be
seduced
by
her
,
as
this
our
Salomon
elswhere
also
testifieth
;
I
find
more
bitter
then
death
the
woman
E●cles.
7.
26.
whose
heart
is
snares
and
nets
,
and
her
hands
as
bands
:
whose
pleaseth
God
shall
escape
from
her
:
but
the
sinner
shall
be
taken
by
her
.
Verse
15.
Foolishnes
is
bound
to
the
heart
of
a
childe
:
but
the
rod
of
correction
shall
driue
it
out
.
FOolishnes
]
Wantonnes
,
frowardnes
,
and
simplicitie
spreadeth
it selfe
thorow
the
whole
flesh
of
youth
,
but
especially
hath
aboad
in
their
soules
,
where
it
is
deeply
rooted
:
For
their
reason
is
weake
,
their
will
waiward
▪
and
their
whole
heart
addicted
and
inclined
to
euill
.
And
this
corruption
is
bound
vp
in
such
sort
in
a
childes
heart
,
as
that
it
is
fast
tyed
thereunto
,
as
a
packe
or
a
fardell
is
to
an
horses
back
.
So
then
all
children
,
as
well
as
elder
folke
,
are
addicted
and
inclined
to
euill
,
sinne
,
and
folly
.
And
Dauid
yeeldeth
a
reason
hereof
:
(
for
that
which
hee
testifieth
of
himselfe
pertaineth
to
all
others
)
when
hee
saith
,
that
he
was
borne
in
iniquitie
,
and
that
in
sinne
Psal.
51.
5.
his
mother
had
conceiued
him
.
But
the
rod
of
correct
on
will
driue
it
out
:
Correction
giuen
with
the
rod
will
be
a
very
good
meanes
to
remoue
it
.
For
the
medicines
against
sinne
,
which
God
vseth
to
euery
age
,
bee
effectuall
to
his
owne
of
that
age
:
as
to
the
elder
sort
,
the
Word
,
the
Sacraments
,
and
censures
of
the
Church
:
to
the
younger
sort
,
especially
to
such
as
are
yet
but
te●●er
,
instructions
,
with
the
rod
of
parents
and
gouernours
.
Vers.
16.
He
that
oppresseth
the
poore
to
increase
his
riches
,
and
he
that
giueth
to
the
rich
,
shall
surely
come
to
pouertie
.
HE
th●t
oppresseth
the
poore
]
Either
by
fraud
,
or
force
,
or
any
indirect
meanes
,
to
increase
his
riches
,
to
make
himselfe
more
rich
and
mightie
thereby
:
for
they
that
take
away
from
the
needle
,
vsually
besto●
where
no
neede
is
,
and
the
greatest
oppressors
are
commonly
great
bribers
of
those
that
are
aboue
them
,
and
often
make
feasts
to
their
superiours
,
to
get
them
to
be
their
friends
,
and
to
serue
the●
turnes
▪
that
their
faults
may
be
winked
at
▪
and
dis●ens●d
with
:
and
to
saue
their
credit
,
which
is
impeached
by
their
violent
and
vnmercifull
dealing
〈…〉
ly
come
to
want
.
For
crueltie
,
and
vniust
dealing
,
〈◊〉
way
to
ouerthrow
a
mans
estate
,
as
Zo●har
witnes
〈◊〉
That
which
hee
laboured
for
shall
he
restore
▪
and
shall
not
swallow
it
downe
:
according
to
his
substance
shall
his
rest●●ution
be
,
and
he
shall
not
reioyce
therein
.
Because
he
hath
oppressed
the
Iob.
20.
18.
19.
poore
,
because
hee
hath
violently
taken
away
an
house
which
hee
builded
not
.
The
Lord
by
law
of
requitall
doth
oftentimes
expose
them
to
oppression
,
or
else
otherwise
powreth
a
curse
vpon
them
:
this
sometimes
they
hasten
by
their
owne
greedy
desires
,
in
st●iuing
to
●omp●sse
great
matters
,
and
to
that
●nd
giue
to
the
rich
,
and
namely
to
the
Vsurers
,
that
they
may
furnish
them
with
money
,
when
there
will
not
be
sufficient
for
the
purpose
:
who
hauing
gotten
them
into
their
clutches
,
do
pray
vpon
them
,
vntill
they
haue
drawne
them
drie
,
neuer
ceasing
to
sucke
,
so
long
as
there
is
any
moisture
in
their
estate
.
Vers.
17.
Bow
downe
thine
eares
,
and
heare
the
words
of
the
wise
▪
and
applie
thine
heart
to
my
vnderstanding
.
FRom
the
beginning
of
the
tenth
chapter
,
to
this
place
,
diuers
briefe
sentences
haue
been
set
downe
,
rather
by
way
of
doctrine
,
then
exhortation
.
Now
that
stile
being
altered
Salomon
returneth
to
take
vnto
him
the
person
of
a
father
,
and
for
the
most
part
doth
speake
after
that
manner
which
he
vsed
in
the
nine
first
chapters
,
and
this
course
he
holdeth
in
the
remnant
of
this
chapter
,
and
the
two
next
following
.
Againe
,
exhortation
is
here
propounded
,
which
is
set
foorth
by
the
subiect
of
it
:
the
duties
whereunto
hee
doth
perswade
vs
in
this
verse
,
and
is
inforced
by
reasons
for
confirmation
of
it
,
in
the
foure
next
following
.
The
dutie
is
first
set
downe
more
generally
,
to
embrace
the
words
of
wise
men
:
and
more
particularly
to
be
attentiue
to
his
knowledge
:
Bow
downe
thine
eares
,
and
hearken
vnto
the
words
of
the
wise
,
bend
the
sense
of
hearing
▪
which
is
the
entrie
of
vnderstanding
,
vnto
the
speeches
,
and
writings
of
the
godly
learned
.
For
regard
is
to
be
had
to
the
documents
and
instructions
of
men
indued
with
pietie
and
vnderstanding
,
and
that
doth
Dauid
require
of
all
in
that
ample
and
serious
exhortation
:
Heare
this
all
yee
people
,
Psal.
49.
1.
giue
eare
all
ye
inhabitants
of
the
world
.
Our
neede
requireth
it
,
who
euer
wee
are
,
though
as
Dauid
,
or
Peter
:
and
Gods
blessing
is
bestowed
vpon
those
that
are
attentiue
to
such
,
Chap.
13.
14.
and
his
iudgements
pursue
such
as
reiect
them
:
as
we
may
see
in
Rehoboam
,
in
Amaziah
,
and
in
Elies
sonnes
,
1.
King.
12.
and
apply
thine
heart
to
my
knowledge
.
See
chap.
2.
2.
Verse
18.
For
it
is
a
pleasant
thing
,
if
thou
keepe
them
within
thee
,
they
shall
withall
be
fitted
in
thy
lips
.
THe
reason
whereby
he
doth
confirme
his
doctrine
,
is
first
from
the
delectation
,
and
delightfulnes
of
it
,
in
the
beginning
of
this
verse
:
the
second
from
the
commoditie
and
vsefulnes
of
it
,
in
the
latter
par●
of
this
verse
,
and
in
all
the
next
:
thirdly
,
from
the
excellencie
and
dignitie
of
it
,
in
the
twentieth
verse
:
fourthly
,
from
the
certaintie
and
truth
,
in
the
one
and
twentieth
.
For
it
is
a
p●easant
thing
,
the
hearing
,
and
vnderstanding
of
them
,
and
all
other
Scriptures
,
is
sweete
,
and
comfortable
,
as
ioyfull
to
the
heart
,
as
any
aspect
or
beautifull
sight
can
possibly
be
to
the
eye
,
or
the
most
delicious
foode
can
bee
to
the
taste
:
For
they
are
found
and
felt
to
bee
sweeter
then
the
hony
,
or
the
hony
combe
.
For
by
these
a
man
is
estated
in
Psal
19.
10.
Christ
,
in
Gods
fauour
,
in
heauen
,
and
in
all
the
promises
:
if
thou
keepe
them
within
thee
,
in
thy
heart
,
in
thy
minde
,
and
in
thy
memorie
:
the
Hebrew
word
is
in
thy
belly
,
which
sometimes
in
the
Scriptures
is
taken
for
the
inward
parts
,
or
faculties
of
the
soule
,
they
shall
be
withall
fitted
on
thy
lips
.
From
the
pleasure
of
them
,
he
commeth
to
the
vse
,
and
profit
of
them
:
which
in
the
first
place
is
externall
,
they
shall
furnish
a
man
with
wholesome
and
seasonable
speeches
.
It
is
said
they
shall
be
fitted
on
thy
lips
,
the
instrument
,
or
cause
,
being
put
for
the
effect
thereof
:
For
the
word
of
God
in
the
heart
and
minde
,
doth
yeeld
matter
to
the
tongue
and
lips
,
of
fruitfull
conference
:
and
he
that
applieth
his
eare
to
heare
attentiuely
,
shall
Isai.
50.
4.
5.
thereby
inable
his
mouth
to
speak
fruitfully
,
and
for
the
good
of
many
.
And
agreeable
hereunto
is
that
in
the
Psalme
,
The
mouth
of
the
righteous
speaketh
wisedome
,
and
his
tongue
talketh
Psal.
37.
30.
31.
of
iudgement
:
For
the
law
of
God
is
in
his
heart
,
therefore
none
of
his
steps
shall
slide
.
Vers.
19.
That
thy
trust
may
bee
in
the
Lord
,
I
haue
made
knowne
vnto
this
day
euen
vnto
thee
.
HE
sheweth
another
vse
and
fruit
of
his
doctrine
,
and
all
Gods
words
,
which
is
internall
,
and
that
which
concerneth
the
inward
man
,
which
is
hope
,
confidence
,
and
dependance
vpon
God
:
as
if
he
should
haue
said
:
To
the
intent
thou
maiest
neither
despaire
,
nor
yet
securely
leane
vnto
thine
owne
wisedome
,
I
haue
both
by
my
words
and
writings
giuen
thee
such
instruction
,
as
shew
both
Iehouah
to
be
the
true
,
eternall
,
and
all-sufficient
God
,
as
also
declare
the
duties
of
obedience
,
wherein
men
are
to
walke
before
him
.
For
the
whole
scope
of
the
Scripture
is
,
to
bring
men
to
beleeue
in
,
and
confidently
to
rest
on
God
,
as
Saint
Paul
teacheth
,
affirming
,
that
whatsoeuer
things
haue
been
written
in
fore
time
,
Rom.
15.
4.
were
written
for
our
learning
,
that
we
thorough
patience
,
and
comfort
in
the
Scriptures
might
haue
hope
.
For
in
this
consisteth
all
true
blessednesse
:
as
from
vaine
confidence
,
and
worldly
trust
all
misery
proceedeth
.
Vers.
20.
Haue
I
not
written
vnto
thee
excellent
things
in
counsels
and
knowledge
?
THis
verse
containeth
the
third
reason
,
commending
the
excellencie
of
Salomons
lessons
,
and
all
the
rest
of
Gods
doctrines
,
which
he
expresseth
,
partly
by
a
simile
,
or
comparison
,
and
partly
by
the
matter
and
subiect
which
they
handle
and
entreat
of
:
the
comparison
is
taken
from
the
dignities
and
degrees
of
great
men
;
and
therefore
he
saith
,
that
they
are
excellent
,
or
princely
,
nor
base
or
common
,
but
rare
and
royall
sentences
:
before
in
this
booke
Christ
said
,
I
will
vtter
the
words
of
rulers
:
there
is
vsed
a
word
in
the
Hebrew
,
that
noteth
Negudim
.
out
those
gouernours
which
guide
and
leade
the
people
:
and
here
another
which
signifieth
those
nobles
which
are
in
Shalishim
.
the
third
place
from
the
King.
The
subiects
hereof
is
counsels
,
and
knowledge
,
which
reueale
and
make
manifest
the
reuelation
,
and
manifestation
of
Gods
counsels
and
purposes
which
aduise
a
man
,
and
giue
him
perfect
direction
in
all
his
waies
,
which
so
cleerely
informe
a
man
in
whatsoeuer
is
fit
for
him
to
vnderstand
,
as
that
there
is
nothing
meet
for
his
soule
,
or
state
,
or
credit
,
or
any
thing
appertaining
vnto
him
for
his
good
,
but
he
may
know
,
and
haue
sound
intelligence
thereof
.
Vers.
21.
That
I
may
make
thee
to
know
the
certainty
of
the
words
of
truth
;
that
thou
mayest
answere
the
words
of
truth
to
them
that
send
vnto
thee
.
HEre
we
haue
the
last
reason
whereby
this
doctrine
is
praised
,
the
verity
of
that
which
he
in
this
place
,
and
the
spirit
of
God
euery
where
doth
teach
:
which
first
hee
expresly
professeth
and
teacheth
,
and
after
enlargeth
by
the
end
and
effect
of
the
same
;
That
I
might
make
thee
to
know
the
certainty
of
the
words
of
truth
:
as
if
he
should
haue
said
,
I
do
not
broach
or
giue
out
fantasies
or
fables
,
which
vanish
or
euer
they
come
to
passe
,
or
fictions
of
things
which
neuer
were
:
but
I
publish
truthes
,
whereof
thou
maiest
haue
a
perfect
euidence
,
and
which
shall
be
performed
without
faile
in
their
season
:
and
are
not
onely
to
be
credited
as
humane
words
,
or
writings
,
but
to
be
beleeued
with
faith
as
the
sayings
of
God
.
The
end
of
this
followeth
,
that
thou
mightest
answere
the
words
of
truth
to
them
that
send
vnto
thee
;
which
tendeth
to
this
purpose
:
I
,
and
the
Lord
which
speaketh
by
me
,
would
not
onely
haue
thee
to
apprehend
and
bee
perswaded
of
the
truth
thy selfe
,
but
to
confirme
it
also
to
others
,
and
bee
able
to
render
a
reason
of
thy
iudgement
and
doings
to
those
that
shal
cal
thee
to
an
account
,
Deut.
6.
6.
1.
Pet.
3.
15.
and
to
giue
sound
aduice
to
those
that
shall
require
thy
counsell
.
Vers.
22.
Rob
not
the
poore
,
because
he
is
poore
,
nor
the
afflicted
in
the
gate
.
23.
For
the
Lord
will
plead
the
cause
,
and
will
spoile
those
that
spoiled
them
.
THese
two
verses
containe
a
caueat
against
oppression
;
wherein
wee
may
note
the
parties
specially
to
bee
freed
from
molestation
,
and
the
manner
of
molesting
in
the
former
verse
;
and
the
reason
of
it
in
the
latter
.
The
parties
not
to
bee
wronged
are
t●●
poore
,
Rob
not
the
poore
,
take
nothing
from
him
vniustly
,
not
vpon
that
title
which
he
hath
,
nor
any
part
of
his
substance
,
because
he
is
poore
,
embolden
not
thy selfe
by
the
sight
of
his
debility
,
and
thine
owne
power
to
fly
at
him
,
deuou●e
,
or
plume
him
,
but
therefore
bee
the
more
warie
,
and
if
nothing
else
detaine
thee
from
that
attempt
,
yet
let
this
,
because
he
is
poore
,
and
hath
more
need
to
bee
relieued
then
further
moles●ed
.
The
manner
of
wrong
doing
forbidden
is
,
oppresse
not
the
afflicted
in
the
gate
.
It
is
agrieuous
fault
to
adde
affliction
to
the
afflicted
,
but
to
doe
it
in
the
gate
,
to
abuse
Psal.
69.
26.
ones
might
in
the
place
and
seate
of
iustice
,
which
is
meant
by
the
gate
,
there
to
ouerthrow
the
right
of
him
that
is
wrongfully
pursued
,
or
grieuously
oppressed
,
is
an
intollerable
crime
,
and
hainous
offence
:
for
God
hath
appointed
it
as
a
refuge
for
them
that
are
wronged
,
and
for
reliefe
of
them
which
sustaine
iniuries
.
The
reason
why
this
sinne
is
to
be
auoided
,
and
men
should
so
carefully
abstaine
from
it
,
is
,
because
the
Lord
will
take
the
matter
into
his
hand
,
though
all
the
counsell
bee
against
them
now
,
and
no
man
take
vpon
him
the
defence
of
their
cause
,
or
to
open
his
mouth
in
their
behalfe
,
yet
God
●n
time
,
without
a
fee
will
proue
that
the
law
and
right
was
on
their
side
,
and
though
the
bench
bee
made
against
them
,
and
sentence
passed
on
their
aduersaries
side
,
yet
the
suite
will
not
so
bee
ended
,
but
haue
a
new
day
of
hearing
hereafter
,
when
God
shall
be
Iudge
,
who
will
make
a
decree
that
all
the
proceedings
against
him
,
shall
be
reuersed
,
or
left
so
recompensed
as
shall
be
to
their
honour
,
and
their
enemies
shame
:
For
hee
will
spoile
their
soule
●hat
spoileth
them
,
execute
vengeance
,
and
iudgements
vpon
the
soules
and
bodies
of
their
oppressors
,
to
their
vtter
ouerthrow
in
earth
,
or
hell
,
amongst
men
,
or
before
the
throne
of
Christ
in
the
world
to
come
.
This
was
of
great
moment
with
Iob
to
deterre
him
from
violence
,
and
iniustice
towards
his
feeblest
inferiours
,
whom
hee
could
haue
had
meanes
most
easily
to
crush
:
If
I
,
saith
he
,
haue
lift
vp
my
hand
Iob
31.
22.
against
the
fatherlesse
,
when
I
saw
my
helpe
in
the
gate
;
then
let
mine
arme
fall
from
my
shoulder
blade
,
and
mine
arme
be
broken
from
the
bone
.
For
destruction
from
God
was
a
terrour
vnto
me
,
and
I
could
not
be
deliuered
from
his
highnesse
.
Vers.
24.
Make
no
friendship
with
an
angry
man
,
and
with
a
furious
man
thou
shalt
not
goe
.
25.
Lest
thou
learne
his
waies
,
and
get
a
snare
to
thy
soule
.
MAke
no
friendship
]
Chuse
not
him
to
bee
thy
familiar
friend
▪
who
is
of
a
wrathfull
disposition
,
neither
goe
with
him
,
be
not
sociable
with
,
nor
oft
in
the
companie
of
the
furious
man
,
him
that
is
wholly
giuen
to
heate
and
furie
,
and
cannot
subdue
his
angrie
and
outragious
affections
:
Some
by
nature
somewhat
hastie
are
not
vtterly
to
bee
reiected
,
or
excluded
from
our
companie
,
if
through
Gods
grace
they
bridle
themselues
in
any
good
measure
:
but
such
as
neither
haue
power
nor
will
to
stay
their
passions
,
either
by
Gods
grace
,
or
the
vse
of
reason
,
are
fit
to
liue
alone
,
as
Dragons
,
or
wild
beasts
.
The
reasons
of
this
precept
are
from
the
euill
effect
that
will
proceed
from
such
a
companion
.
One
is
,
lest
thou
learne
his
waies
,
lest
by
his
ex
〈…〉
le
and
company
thou
be
infected
with
his
vices
.
For
society
with
any
kind
of
wicked
person
is
dangerous
to
cause
infection
,
and
in
perticular
in
this
case
,
there
can
be
no
safety
in
breach
or
kindnesse
with
him
:
If
we
accord
,
and
there
be
agreement
betweene
vs
,
we
shall
heare
vntrue
reports
from
him
,
and
so
be
partakers
with
him
:
if
breaches
,
wee
shall
be
driuen
also
to
brawle
and
contend
,
and
so
at
the
last
get
an
habit
of
frowardnesse
.
Another
is
,
lest
thou
get
a
snare
to
thy
soule
,
lest
thou
be
driuen
into
some
quarrels
,
to
doe
mischiefe
,
to
the
endangering
of
thy
soule
,
or
life
,
or
be
assaulted
with
his
violence
,
and
meet
with
a
deadly
blow
at
his
hands
:
for
the
furious
person
spareth
not
to
shead
blood
,
neither
are
his
most
familiar
and
kindest
friends
alwaies
free
from
his
rage
or
assaults
.
Vers.
25.
Be
not
thou
one
of
them
that
strike
hands
,
nor
of
them
that
are
sureties
for
debts
.
26.
If
thou
hast
nothing
to
pay
,
why
should
he
take
away
thy
bed
from
vnder
thee
?
BE
not
of
the
number
of
them
that
strike
hands
.
See
chap.
5.
1.
2.
3.
If
thou
hast
nothing
to
pay
]
If
thou
hast
vndertaken
for
more
then
he
for
whom
thou
gauest
thy
word
,
is
able
to
satisfie
,
or
thou
thy selfe
canst
conueniently
discharge
,
Why
should
he
take
away
thy
bed
from
vnder
thee
?
why
dost
thou
through
thine
owne
follie
commit
,
that
thou
shouldest
bee
depriued
of
the
bed
whereon
thou
liest
?
and
haue
a
thing
so
necessarie
as
that
is
to
bee
taken
away
from
thee
,
and
so
besides
the
shame
and
disgrace
thou
shalt
haue
nothing
to
lie
on
.
See
chap.
20.
16.
Verse
27.
Remoue
not
the
ancient
land-markes
which
thy
fathers
haue
set
.
REmoue
not
]
By
force
,
or
fraud
,
openly
,
or
secretly
,
in
the
day
,
or
in
the
night
,
the
ancient
land-markes
,
to
inlarge
thine
owne
ground
,
and
detract
from
others
,
which
thy
fathers
haue
set
,
which
thine
ancestors
haue
made
for
bounds
and
limits
.
In
Iudea
the
changing
of
the
markes
of
lands
did
breed
great
confusion
,
in
the
yeere
of
Iubile
,
wherein
their
grounds
were
to
be
restored
to
the
first
possessor
,
or
at
least
to
their
posteritie
.
Amongst
vs
incroaching
on
other
mens
possessions
,
and
the
deceitfull
displacing
of
the
signes
of
our
inheritances
,
causeth
suites
of
law
,
fraies
,
and
slaughter
.
If
mens
grounds
should
not
bee
seuered
by
creekes
,
or
ditches
,
or
hedges
,
or
meare-stones
,
or
some
other
markes
,
much
wrong
would
bee
done
,
and
none
should
know
his
owne
:
and
therefore
saith
Moses
in
Deuteronomie
,
Remoue
not
the
ancient
bounds
which
Deut.
19.
14.
the
elders
haue
set
downe
.
And
by
the
infringing
of
this
precept
men
incurre
that
solemne
curse
,
which
was
publikly
denounced
vpon
mount
Eball
,
with
the
Amen
of
all
the
●ultitude
,
Cursed
be
he
that
remoueth
his
neighbours
marke
,
and
all
Deut.
27.
17.
the
people
shall
say
Amen
.
Vers.
28.
Seest
thou
a
man
diligent
in
his
businesse
?
he
shall
stand
before
Kings
,
and
not
before
meane
men
.
SEest
thou
a
man
diligent
,
or
swift
(
for
so
the
word
signifieth
)
in
his
businesse
,
doest
thou
obserue
one
who
dispatcheth
any
worke
of
the
body
or
minde
with
nimblenes
,
or
that
doth
as
it
were
flie
about
his
masters
errands
?
he
shall
stand
before
Kings
,
he
shall
be
receiued
into
the
seruice
of
Nobles
,
and
Princes
,
who
are
wont
▪
greatly
to
delight
in
those
that
are
quicke
spirited
,
and
painfull
,
and
not
before
meane
men
,
remaineth
not
in
the
number
of
them
,
but
is
more
highly
preferred
.
Whereby
he
signifieth
,
that
faithfulnes
in
a
calling
,
is
the
best
way
to
true
aduancement
.
If
they
haue
not
entertainment
with
great
men
,
because
their
families
bee
not
alwaies
safest
for
their
soules
and
manners
,
yet
they
shall
be
sure
of
fauour
,
and
countenance
,
from
the
great
God
,
which
of
all
others
yeeldeth
the
greatest
honour
.
See
chap.
12.
24.
CHAPTER
.
XXIII
.
Vers.
1.
When
thou
sittest
with
a
ruler
,
consider
diligently
what
is
before
thee
.
2
For
thou
puttest
a
knife
to
thy
throte
,
if
thou
be
a
man
giuen
to
thine
appetite
.
3
Be
not
desirous
of
his
daintie
meate
,
for
it
is
a
deceitfull
meate
.
THe
holy
Ghost
declared
in
the
last
verse
of
the
former
chapter
,
that
diligence
aduanceth
to
the
presence
,
and
speech
of
great
personages
:
and
now
in
the
beginning
of
this
chapter
,
he
sheweth
how
they
should
behaue
themselues
when
they
come
before
them
:
specially
when
they
sit
to
eate
with
them
.
These
verses
containe
two
exhortations
,
inforced
with
their
seuerall
reasons
.
The
first
is
to
bee
wise
,
and
considerate
at
the
present
whiles
we
are
at
the
table
with
them
:
that
then
we
shew
not
our selues
rauenous
,
and
vnciuill
,
in
the
two
first
verses
.
The
other
,
that
we
doe
not
greedily
affect
dainties
,
to
presse
our selues
to
the
feasts
and
tables
of
our
betters
,
especially
noble
personages
,
and
courtiers
,
in
the
third
verse
.
Consider
diligently
what
is
before
thee
,
ponder
,
and
obserue
,
with
wisedome
,
and
discretion
,
the
nature
and
number
of
those
dishes
that
are
placed
on
the
table
,
that
thou
begin
not
where
thou
shouldest
not
,
and
so
bewray
want
of
good
manners
,
or
ouercharge
thy
stomacke
by
feeding
on
euery
one
,
and
so
disgrace
thy selfe
with
intemperance
:
For
it
is
an
ordinarie
thing
at
the
tables
of
Princes
and
great
Lords
,
to
haue
diuersitie
of
meates
,
with
diuers
sorts
of
wines
and
plentie
,
to
shew
their
magnificence
,
whereof
a
man
cannot
fall
to
euery
one
without
luxurie
,
and
excesse
,
which
is
odious
at
all
times
,
and
in
all
places
,
but
much
more
thee
,
and
in
such
a
presence
.
And
therfore
men
ought
to
be
as
circumspect
at
their
meate
,
as
in
any
other
of
their
affaires
:
because
m●ns
eyes
looke
vpon
them
,
which
ought
to
be
regarded
,
especially
if
they
be
men
of
qualitie
and
place
:
and
Gods
eyes
behold
them
,
which
of
al
others
ought
most
to
bee
respected
.
S.
Iude
marketh
them
with
the
brand
of
wicked
persons
which
feede
themselues
without
all
Iude
12.
feare
.
Otherwise
thou
puttest
a
knife
to
thy
throte
:
If
thou
bee
immoderate
in
thy
diet
,
and
hast
not
power
to
bridle
thine
appetite
,
and
restraine
thy selfe
from
excessiue
eating
and
drinking
,
thou
doest
after
a
sort
indanger
thy
life
,
as
if
thou
diddest
put
a
knife
to
thy
throte
,
and
so
be
made
the
author
of
thine
owne
death
:
For
surfeiting
and
drunkennes
doth
destroy
health
,
and
so
thereby
men
offer
violence
to
their
bodies
:
and
the
punishment
of
them
is
euerlasting
death
,
and
so
thereby
they
destroy
their
owne
soules
.
Be
not
desirous
of
●is
daintie
dishes
,
lust
not
after
,
nor
couet
with
an
vnbridled
affection
his
delicates
:
the
Hebrew
word
importeth
such
things
as
sauour
well
to
the
taste
,
and
are
sweete
and
delicious
.
The
Matgnammoth
.
meaning
is
,
that
good
fare
,
fine
apparell
,
and
other
delights
,
which
are
to
be
found
in
the
courts
of
Princes
,
and
families
of
great
men
,
should
not
allure
vs
without
iust
cause
,
and
due
calling
,
to
intrude
our selues
as
it
were
into
those
places
,
to
become
courtiers
,
companions
with
,
or
attendants
vpon
those
of
high
calling
:
for
it
is
a
deceitfull
meate
,
like
a
baite
,
vnder
which
lurketh
an
hooke
,
and
such
foode
it
is
as
will
easily
ouertake
a
man
,
if
he
be
not
very
watchfull
and
warie
:
it
doth
not
yeeld
such
contentment
as
men
expected
:
many
vexations
are
mingled
with
it
:
there
is
no
stabilitie
therein
,
to
day
in
fauour
,
to
morrow
in
disgrace
;
now
aloft
,
with
countenance
and
hopes
,
anone
downe
to
the
ground
with
contumelies
and
despaire
:
many
seeking
by
this
meanes
to
set
vp
themselues
,
and
theirs
for
euer
,
haue
ruinated
their
former
estate
,
which
was
competent
,
and
vtterly
ouerthrowne
their
posterities
.
Verse
4.
Labour
not
to
be
rich
,
cease
from
thine
owne
wisedome
.
Verse
5.
Wilt
thou
cause
thine
eyes
to
flie
vpon
that
which
is
nothing
?
For
riches
maketh
her selfe
wings
,
and
flieth
as
an
eagle
toward
heauen
.
AS
in
the
former
sentences
he
forbad
the
immoderate
appetite
after
daintie
foode
:
so
in
these
he
prohibiteth
too
great
a
desire
of
wealth
,
and
riches
.
He
proceedeth
in
the
same
methode
which
he
had
begun
in
the
former
chapter
,
by
giuing
an
admonition
,
and
confirming
it
with
a
reason
,
Labour
not
to
be
rich
,
drudge
and
moyle
not
by
toylefull
trauell
to
get
,
and
hoard
vp
substance
,
and
store
thine
house
,
thy
chests
,
thy
barnes
,
thy
fields
,
thy
grounds
,
thy
warehouse
,
or
thy
shoppe
with
plentie
and
abundance
:
cease
from
thine
owne
wisedome
,
because
thou
hast
,
and
all
carnall
men
do
account
it
a
poynt
of
prudence
and
wisdome
,
to
be
worldly
,
and
hauing
,
to
prouide
,
and
heape
vp
much
,
therefore
alter
thy
minde
and
reforme
thy
iudgement
,
know
that
to
bee
folly
,
which
thou
esteemest
for
great
wisedome
:
For
seeing
it
was
not
the
wisedome
of
God
,
but
the
wisedome
of
the
world
,
which
seemeth
plausible
to
the
flesh
,
but
absurd
to
the
spirit
,
thou
shalt
prouide
best
for
thy selfe
to
cast
it
off
and
haue
no
more
to
doe
with
it
.
For
notwithstanding
it
is
discretion
to
bee
industrious
,
and
diligent
in
worke
,
to
serue
the
Lord
,
in
hope
of
his
blessing
:
yet
it
is
but
a
foolish
part
to
oppresse
the
body
or
minde
with
too
heauie
burthens
of
karking
,
caring
,
and
anxietie
,
to
make
a
god
of
ones
owne
labour
or
policie
,
with
trust
or
confidence
in
that
which
is
done
,
or
gotten
.
So
that
worldlinesse
is
no
part
of
sound
wisedome
,
but
of
condemnable
folly
,
and
that
Luke
12.
20.
by
Gods
owne
testimonie
,
calling
him
foole
,
which
wanted
not
wit
to
heape
vp
great
wealth
.
For
●●
is
painful
to
the
body
,
Eccles.
2.
26.
and
draweth
it
vnto
needlesse
and
fruitlesse
labours
and
trauels
:
it
is
burthenous
to
the
minde
,
and
oppresseth
it
with
sorrow
Eccles.
5.
17.
and
vexations
:
and
it
is
perilous
for
the
heart
and
conscience
,
and
maketh
men
vnfit
for
their
latter
end
,
vnmindfull
of
death
,
and
vnprepared
for
the
iudgement
to
come
.
Luke
21.
34.
Wilt
thou
cause
thine
eyes
to
fl●●
vpon
that
which
is
nothing
?
Wilt
thou
too
earnestly
and
egerly
like
a
foolish
Faulk●●r
,
haulke
with
the
flight
of
thine
eyes
,
after
that
which
when
thou
hast
caught
it
is
nothing
worth
?
Two
arguments
hee
vseth
to
condemne
the
sin
of
couetousnes
:
one
from
the
vanitie
of
goods
so
gotten
:
the
other
from
the
instabil●●e
,
and
vncertaintie
of
them
.
He
calleth
them
nothing
but
that
t●ere
is
a
substance
in
the
creatures
,
and
good
vse
also
of
them
to
such
as
loue
them
not
too
much
,
nor
abuse
them
,
but
none
in
possession
of
them
to
the
cou●tous
person
:
the
hauing
them
is
nothing
,
and
to
no
purpose
to
him
.
It
is
as
good
,
and
better
to
be
without
them
,
then
not
to
be
nothing
the
better
for
them
.
They
flie
as
an
eagle
toward
heauen
:
the
instabilitie
,
and
vncertaintie
of
riches
,
hee
declareth
by
an
ellegant
similitude
shewing
them
to
be
as
sugitiue
,
and
once
lost
as
irrecou●●ble
,
as
wilde
fowle
that
is
flien
away
,
as
those
●owles
which
be
●●iftest
of
wing
,
and
so
are
highest
,
euen
like
vnto
an
Eagle
,
which
cannot
easily
be
taken
,
or
ouertaken
.
Now
then
as
a
man
cannot
assure
himselfe
to
fare
the
better
,
because
fowle
doe
light
on
his
pasture
,
or
sit
in
his
meddowes
,
because
they
bee
in
his
ground
,
but
not
in
his
hand
,
as
Iob
saith
:
For
when
hee
commeth
Iob.
21.
16.
towards
them
for
contentment
,
comfort
,
or
vse
,
they
take
their
flight
,
and
mount
vp
into
the
aire
,
and
flie
away
,
and
so
defeate
him
of
all
his
hopes
:
Earthly
things
may
be
plentifully
in
an
earthly
minded
mans
house
,
but
no
more
his
,
for
inioyment
,
then
the
birds
that
sit
vpon
the
top
of
his
house
,
or
vpon
an
high
tree
,
or
flie
in
the
open
fields
.
Ieremy
vseth
a
similie
somewhat
like
vnto
this
,
and
altogether
for
the
same
purpose
:
As
the
Partrich
sitteth
on
egges
,
and
batcheth
them
not
:
or
otherwise
translated
,
As
he
Partrich
gathereth
young
which
she
hath
not
brought
foorth
:
so
he
that
gathereth
riches
,
Iere.
17.
11.
and
not
by
right
,
shall
leaue
them
in
the
middest
of
his
daies
,
and
at
his
end
shall
be
a
foole
.
Verse
6.
Eate
thou
not
the
bread
of
him
that
hath
an
euill
eye
,
nor
desire
his
daintie
meates
.
Vers.
7.
For
as
he
thinketh
so
is
he
:
eate
and
drinke
saith
he
to
thee
,
but
his
heart
is
not
with
thee
.
Vers.
8.
The
morsell
which
thou
hast
eaten
thou
shalt
vomit
vp
,
and
lose
thy
sweete
words
.
AS
a
little
before
hee
aduised
vs
not
to
be
too
desi●ous
of
the
delicates
of
great
men
:
so
here
he
counselleth
vs
to
beware
,
that
we
be
not
too
much
beholding
for
foode
,
or
any
other
benefits
,
to
misers
and
churles
.
Eate
not
,
nor
partake
of
,
without
consideration
,
or
iust
warrant
,
the
bread
,
drinke
,
or
any
kinde
of
foode
,
or
other
beneuolence
,
of
him
that
hath
an
euill
eye
,
of
a
too
much
restrained
or
niggardly
person
,
such
a
one
is
contrary
to
him
that
is
liberall
,
and
hath
a
good
eye
,
chap.
22.
19.
neither
be
desirous
of
his
daintie
meates
(
because
a
sweete
tooth
,
and
hungrie
appetite
,
leade
men
many
times
to
vnfit
places
)
For
as
he
thinketh
in
his
heart
so
is
he
,
he
is
not
as
he
pretendeth
with
his
tongue
,
and
as
he
maketh
semblance
of
with
his
countenance
,
tranke
,
and
free
,
and
glad
to
giue
entertainment
:
but
miserable
,
and
churlish
,
because
he
thinketh
all
lost
,
that
any
man
hath
from
him
,
may
that
goeth
out
of
his
dish
,
or
out
of
his
cup
,
or
out
of
his
purse
,
although
it
be
for
his
owne
people
,
or
his
owne
lips
:
he
begrudgeth
himselfe
sufficient
of
foode
and
necessaries
,
and
how
can
hee
then
willingly
spare
any
thing
to
strangers
?
he
cannot
affoord
his
own
belly
a
good
morsell
of
meate
,
and
would
it
not
grieue
him
that
thou
shouldest
eate
vp
his
victuals
:
and
therefore
though
he
say
vnto
thee
,
eate
drinke
,
goe
to
I
pray
you
,
spare
not
,
you
are
welcome
,
&c.
yet
h●●
heart
is
not
with
thee
,
he
thinketh
not
as
hee
speaketh
,
nor
speaketh
in
loue
so
much
as
in
complement
,
and
with
dissimulation
.
The
morsell
which
thou
hast
eaten
thou
shall
vomit
vp
,
thou
shalt
finde
such
bitter
sauce
to
thy
sweete
meate
by
some
snare
wherewith
hee
will
intrap
thee
,
to
make
thee
pay
dearely
for
all
that
thou
hast
eaten
at
his
board
,
or
by
some
distastfull
speeches
to
make
vp
the
meale
with
,
or
by
his
discouerie
,
and
thy
apprehension
of
his
niggardly
disposition
,
as
that
thy
mind
shall
bee
as
much
afflicted
with
griefe
,
as
if
thy
stomacke
were
disquieted
with
a
surfeit
,
or
the
receit
of
a
vomit
,
and
lose
thy
sweet
words
,
either
such
as
thou
hast
receiued
from
him
,
as
welcome
,
and
much
good
doe
you
,
and
others
of
like
nature
,
or
such
as
thou
shalt
render
to
him
in
way
of
thankfulnesse
,
and
acknowledgement
of
his
kindnesse
.
Vers.
9.
Speake
not
in
the
eares
of
a
foole
:
for
hee
will
despise
the
wisedome
of
thy
words
.
SPeake
not
]
Vtter
not
wholesome
counsell
to
an
obstinate
fool●
,
or
scorner
:
for
he
that
wil
do
good
,
and
receiue
comfort
by
his
words
,
must
consider
not
onely
what
he
fa●●
but
with
whom
hee
talketh
:
good
seed
is
not
to
bee
sowne
vpon
rockes
,
and
craggie
places
:
good
licour
is
not
to
be
put
in
vncleane
or
broken
vessels
:
holy
things
are
not
to
bee
giuen
to
dogges
:
nor
pearles
to
be
cast
before
swine
.
For
he
will
despise
the
wisedome
of
thy
words
,
he
will
be
so
farre
from
profiting
by
that
which
thou
shalt
teach
him
,
as
that
he
will
peruert
them
,
and
either
picke
quarrels
,
and
raile
vpon
thee
,
or
otherwise
take
aduantage
against
thee
,
or
at
least
hate
and
despise
thee
,
and
the
wisedome
of
thy
words
.
See
chap.
9.
7.
8.
9.
But
herein
it
concerneth
vs
to
bee
cautious
and
discreet
,
as
that
wee
condemne
not
euery
one
that
is
in
a
fit
of
passion
,
to
be
a
wicked
foole
,
nor
euery
vnregenerate
man
to
be
a
wilfull
foole
in
this
kinde
and
nature
,
but
triall
must
bee
had
,
(
so
farre
as
is
fit
for
our
place
)
before
we
passe
such
a
censure
vpon
any
.
And
in
this
case
patience
and
long
fuffering
is
requireable
,
that
though
we
find
no
successe
at
one
time
,
yet
wee
take
occasion
2.
Tim.
2.
24.
to
try
what
will
bee
done
at
another
:
and
though
wee
bee
the
men
that
can
doe
no
good
with
him
,
yet
let
vs
hope
that
another
may
preuaile
more
:
but
yet
after
all
this
,
if
he
persist
in
his
railing
and
iesting
,
and
contemptuous
behauiour
,
make
an
end
with
him
,
cease
to
admonish
him
any
further
:
but
though
hee
bee
incorrigible
,
and
will
not
be
instruted
,
yet
he
is
rebukeable
,
and
must
be
disgraced
,
both
for
terrour
to
himselfe
,
and
example
to
others
.
Vers.
10.
Remoue
not
the
ancient
land
markes
,
and
enter
no●
into
the
field
of
the
fatherlesse
.
REmoue
not
the
ancient
land-markes
.
See
for
this
,
chap.
22.
28.
and
enter
not
,
either
by
craft
or
violence
,
by
fraud
,
or
force
,
in
any
sort
,
into
the
fields
,
houses
,
or
possessions
,
either
to
make
claime
vnto
them
:
if
thy
conscience
tell
thee
they
be
not
thine
owne
,
or
to
take
any
commodity
thence
which
is
not
due
vnto
thee
,
of
the
fatherlesse
,
of
orphants
,
who
by
reason
of
their
young
age
,
can
make
no
resistance
:
as
wanting
experience
in
themselues
,
or
helpe
and
aide
from
others
.
And
the
same
is
to
be
vnderstood
of
any
that
are
weake
and
friendlesse
:
and
according
to
this
the
Lord
saith
in
Exodus
,
Thou
shalt
not
Exod.
22.
22.
molest
any
widow
,
or
orphant
.
Vers.
11.
For
their
redeemer
is
mighty
,
and
hee
will
pleade
their
cause
with
thee
.
HE
alleageth
a
cause
why
iniurie
should
not
bee
offered
to
the
fatherlesse
,
or
widow
,
&c.
For
that
the
Lord
who
is
the
helper
of
the
helplesse
,
is
full
of
might
and
power
;
though
they
be
poore
and
weake
,
he
is
their
redeemer
,
or
reuenger
,
hee
is
(
as
it
were
)
their
neerest
kinsman
,
who
is
to
pursue
not
only
the
blood
that
is
shead
,
but
all
other
wrongs
that
are
done
.
Albeit
they
finde
no
patrones
in
the
world
,
yet
hee
will
defend
their
right
,
and
punish
the
wrong
doers
:
for
hee
doth
most
helpe
them
that
be
helplesse
in
the
world
:
and
the
same
the
Scriptures
publish
as
matter
of
great
honour
and
glory
due
vnto
him
,
Sing
ye
vnto
God
(
saith
one
text
)
sing
praises
to
his
Psal.
68.
4.
5.
name
,
extoll
him
that
rideth
vpon
the
heauens
,
by
his
name
lah
,
and
reioyce
before
him
,
A
father
of
the
fatherlesse
,
and
a
iudge
of
the
widows
,
is
God
in
his
holy
habitation
.
Praise
ye
the
Lord
;
praise
the
Lord
O
my
soule
(
saith
another
)
The
Lord
preserueth
the
strangers
,
he
relieueth
the
fatherlesse
and
widow
:
but
the
Psal.
146.
1.
9.
way
of
the
wicked
he
turneth
vpside
downe
.
And
therefore
it
is
safer
to
encounter
with
men
of
great
might
,
then
to
trample
vpon
them
,
who
in
themselues
haue
the
least
power
,
forasmuch
as
God
is
in
this
case
more
interested
in
the
cause
,
as
being
in
a
special
manner
the
gardian
of
his
powerlesse
orphans
,
or
pupils
,
and
the
great
master
of
the
wards
.
If
thou
seest
(
saith
Ecclesiastes
)
the
oppression
of
the
poore
,
and
violent
peruerting
of
iudgement
and
iustice
in
a
prouince
,
maruell
not
at
the
matter
,
in
way
of
discouragement
:
for
he
that
is
Eccles
5.
8.
higher
then
the
highest
,
regardeth
,
and
there
bee
higher
then
they
.
Vers.
12.
Apply
thine
heart
to
instruction
,
and
thine
eares
to
the
words
of
knowledge
.
Apply
thine
heart
to
instruction
,
]
bend
all
the
powers
and
faculties
of
thy
mind
to
receiue
it
,
and
thine
eares
,
apply
all
thy
senses
and
parts
of
thy
body
also
,
to
the
words
of
knowledge
,
as
are
vttered
out
of
knowledge
,
wisedome
,
and
iudgement
,
and
able
to
minister
knowledge
and
vnderstanding
:
hee
vseth
a
part
of
the
inward
man
,
and
a
part
of
the
outward
man
for
the
whole
man
,
both
inward
,
and
outward
:
for
if
thou
wouldest
haue
an
attentiue
eare
at
the
word
of
God
,
thou
must
bring
a
good
heart
to
it
:
and
if
thou
wouldest
store
thy
heart
with
the
wisedome
and
grace
of
the
word
,
thou
must
bring
an
attentiue
eare
;
otherwise
thou
shalt
not
vnderstand
,
or
not
affect
,
or
not
retaine
,
or
not
obey
that
which
is
taught
thee
.
Vers.
13.
Withhold
not
correction
from
thy
child
:
for
if
thou
beatest
him
he
shall
not
die
.
14.
Thou
shalt
beate
him
with
the
rod
,
and
deliuer
his
soule
from
hell
.
WIthhold
not
correction
,
]
Be
not
remisse
to
inflict
moderate
and
due
punishment
,
when
need
requireth
,
from
thy
child
,
which
deserueth
the
same
,
as
few
do
not
,
at
one
time
or
other
:
for
if
thou
beatest
him
with
the
rod
,
when
thou
shalt
in
measure
,
and
good
discretion
chasten
with
the
twig
,
or
wand
,
thou
shalt
cause
him
to
smart
,
and
not
cause
him
to
die
,
or
receiue
hurt
thereby
.
The
old
saying
remaineth
true
,
that
the
rod
will
breake
no
bones
:
thou
shalt
be
so
farre
from
killing
of
him
,
as
that
it
will
be
good
physicke
for
him
,
and
a
medicine
to
preserue
him
aliue
.
Beate
him
with
the
rod
,
and
thou
deliuer
his
soule
from
hell
,
]
From
death
,
danger
,
and
misery
,
both
of
soule
and
body
.
Those
gouernours
then
that
most
faithfully
exercise
Gods
discipline
towards
their
people
,
are
their
best
,
and
most
faithfull
friends
,
and
of
all
others
doe
them
most
good
,
and
that
in
time
the
reformed
seruant
will
acknowledge
with
thankfulnesse
vnto
his
master
,
and
the
child
to
his
parents
,
which
is
promised
(
as
the
fruit
and
good
effect
of
holy
seuerity
,
for
the
reclaiming
of
hurtfull
persons
)
by
the
Prophet
:
One
shall
say
vnto
such
a
one
,
and
so
dealt
with
,
What
are
these
wounds
in
thine
hands
?
Zach.
13.
6.
Then
he
shall
answere
,
Those
with
which
I
was
wounded
in
the
house
of
my
friends
.
Verse
15.
My
sonne
,
if
thine
heart
be
wise
,
my
heart
shall
reioyce
,
euen
mine
.
16.
Yea
my
reines
shall
reioyce
when
thy
lips
speake
right
things
.
MY
sonne
if
thine
heart
be
wise
,
]
If
thine
affections
doe
desire
wisedome
,
and
thy
mind
be
enriched
with
it
mine
heart
shall
reioyce
,
euen
mine
,
euen
I
shall
wonderfull
delight
therein
for
thy
sake
,
what
comfort
then
shalt
thou
thy selfe
finde
by
it
.
Yea
my
reines
shall
reioyce
,
]
Mine
inward
parts
shall
be
moued
to
exceeding
great
cheerfulnesse
:
and
I
shall
be
glad
from
the
bottome
of
my
heart
.
For
Scripture
attributeth
the
seat
of
the
will
and
affections
to
the
reines
:
as
when
it
is
said
,
God
is
the
searcher
of
the
heart
and
reines
:
When
thy
lips
speake
Ier.
17.
10.
right
things
,
when
thou
vtterest
such
speeches
as
are
true
,
wise
,
iust
,
holy
,
and
gratious
:
I
or
euery
good
man
will
bee
glad
to
3.
Ioh.
3.
1.
Thes.
3.
16.
see
goodnesse
in
the
people
of
his
charge
:
both
in
loue
to
the
parties
in
whom
the
image
of
Christ
so
shineth
,
which
if
it
bee
a
matter
of
comfort
to
behold
in
any
,
much
more
to
see
it
in
them
which
are
so
neere
vnto
him
:
and
herein
a
man
shall
see
Gods
blessing
to
himselfe
,
in
the
prosperous
successe
of
his
planting
,
sowing
,
building
,
and
spirituall
labours
.
Saint
Iohn
had
no
greater
ioy
,
then
to
heare
that
his
children
walked
in
the
3.
Ioh.
4.
truth
.
And
Saint
Paul
thought
that
he
could
neuer
be
thankfull
enough
for
such
a
blessing
,
vpon
the
Thessalonians
.
For
what
thankes
(
saith
he
)
can
we
render
to
God
againe
for
you
,
for
1.
Thes.
3.
9.
all
the
ioy
wherewith
we
ioy
for
your
sakes
before
our
God
.
Verse
17.
Let
no
thine
heart
enu●e
sinners
,
but
be
thou
in
the
feare
of
the
Lord
all
the
day
long
.
18.
For
surely
there
is
an
end
,
and
thine
expectation
shall
not
be
cut
off
.
LEt
not
thine
heart
enuie
sinners
,
]
Let
not
the
prosperity
and
flourishing
state
of
the
wicked
trouble
thy
mind
,
neither
grudge
or
re〈…〉
e
thereat
:
for
from
whence
groweth
this
enuie
,
but
from
an
ouer
great
estimation
of
earthly
things
,
as
though
some
part
of
happinesse
consisted
in
the
hauing
of
them
?
but
bee
thou
in
the
feare
of
the
Lord
all
the
day
long
.
He
prescribeth
a
remedy
against
the
euill
which
he
had
forbidden
,
be
thou
in
the
feare
of
the
Lord
,
doe
thou
reuerently
tremble
at
,
and
worship
the
Lord
,
and
be
soundly
religious
:
for
so
thou
shalt
get
power
ouer
this
burthensome
sinne
of
enuie
:
For
true
piety
,
and
the
grace
of
Gods
holy
spirit
will
illuminate
the
mind
,
and
make
a
man
see
why
such
men
are
to
be
pitied
,
rather
then
enuied
:
for
their
prosperity
is
but
vaine
at
the
best
,
but
worse
then
that
,
it
is
hurtfull
and
pernicious
vnto
them
.
This
will
kill
pride
,
and
discouer
to
a
man
his
owne
vnworthinesse
of
that
which
he
hath
,
and
therefore
he
shall
haue
little
list
to
trouble
himselfe
about
that
which
others
haue
.
This
seasoneth
the
soule
with
faith
and
confidence
in
God
,
and
sweeteneth
it
with
the
delight
of
his
holy
word
,
which
wil
expell
the
bitternesse
of
enuie
.
All
the
day
long
,
continually
,
in
prosperity
,
and
aduersity
,
whatsoeuer
thy
state
be
,
or
howsoeuer
the
world
goeth
with
other
men
,
our
religion
ought
to
be
Psal
106.
3.
Luk.
1.
74.
stable
,
constant
,
and
continuall
:
for
God
is
continually
good
,
and
gratious
vnto
vs
,
and
therfore
why
should
not
we
be
constantly
seruiceable
to
him
?
there
is
no
time
when
wee
are
out
of
his
presence
;
and
therefore
it
can
neuer
be
safe
for
vs
to
bee
carelesse
of
his
worship
;
neither
doth
any
moment
passe
without
a
bless●d
effect
,
that
is
bestowed
about
his
worke
.
For
surely
there
is
an
end
,
and
thine
expectation
shall
not
bee
cut
off
,
]
Their
wealth
,
their
pompe
,
their
pleasures
,
whatsoeuer
their
hearts
be
most
affected
with
,
must
cease
,
and
perish
together
with
themselues
and
their
hopes
of
perpetuity
,
the
transgressors
shall
bee
destroyed
together
,
and
the
hope
of
the
wicked
Psal.
37.
38.
shall
be
cut
off
:
and
notwithstanding
godly
men
bee
full
of
afflictions
,
sorrows
,
sicknesses
,
necessities
,
molestations
,
and
disgraces
;
yet
all
these
,
or
whatsoeuer
other
calamities
shall
vanish
away
in
time
,
and
the
hope
of
Gods
fauour
,
and
blessed
reward
from
him
,
shall
outliue
all
these
,
and
take
place
when
these
be
abolished
.
Marke
well
the
vpright
man
,
and
behold
the
Psal.
37.
37.
iust
,
for
the
end
of
that
man
is
peace
.
That
which
he
desired
and
expected
he
shall
be
sure
to
enioy
,
a
faithfull
man
shall
not
bee
frustrated
of
his
expectation
,
nor
defeated
of
that
which
hee
hopeth
for
:
according
as
the
Psalmist
saith
:
The
poore
man
shal
Psal.
31.
29.
not
alway
be
forgotten
,
the
expectation
of
the
poore
shall
not
●●rish
for
euer
.
For
that
is
euer
grounded
vpon
faith
,
and
faith
is
surely
grounded
vpon
Gods
promises
.
Vers.
19.
Heare
my
sonne
and
be
wise
,
and
guide
thine
heart
in
my
way
.
THis
sentence
is
inserted
(
as
it
seemeth
)
as
a
conclusion
to
the
premises
,
and
a
preface
to
the
exhortation
following
.
Seeing
knowledge
commeth
by
hearing
,
the
spirituall
father
doth
first
will
his
sonne
to
heare
.
Secondly
,
for
as
much
as
man
may
heare
wise
counsels
,
and
bee
neuer
a
whit
the
better
,
if
he
perceiue
,
or
receiue
it
not
:
he
biddeth
him
laying
aside
all
ignorance
,
and
childish
sollie
,
to
be
wise
.
Lastly
,
for
that
it
is
not
enough
to
receiue
the
truth
,
vnlesse
it
bee
loued
,
delighted
in
,
and
imbraced
in
the
affection
:
hee
exhorteth
him
to
guide
his
heart
in
the
way
,
that
is
,
to
cause
his
soule
to
affect
and
follow
after
the
feare
of
the
Lord
,
and
not
the
way
of
the
wicked
.
And
this
he
doth
the
rather
,
because
that
voluptuous
persons
,
and
epicures
,
commonly
haue
hearing
,
and
preuaile
with
those
that
refuse
to
hearken
to
Gods
wisedome
,
and
their
hearts
are
often
beguiled
,
and
corrupted
with
voluptuousnesse
,
and
epicurisine
,
which
are
not
guided
in
the
way
of
vertue
and
goodnesse
.
Vers.
20.
Bee
not
among
wine-bibbers
,
and
riotous
eaters
of
flesh
.
21.
For
the
drunkard
and
the
glutton
shall
come
to
pouerty
,
and
drowsinesse
shall
cloathe
a
man
with
rags
.
BE
not
among
wine-bibbers
,
]
Follow
not
the
custome
,
nor
company
of
such
as
haunt
tauernes
,
and
quaffe
in
one
cup
of
strong
drinke
after
another
,
and
riotous
eaters
of
flesh
,
bee
not
of
their
crue
or
society
,
who
loue
good
cheere
,
and
daintie
meate
,
who
immoderately
deuour
it
.
It
is
not
vnlawfull
to
drinke
wine
,
or
strong
drinke
,
but
it
is
sinfull
to
drinke
it
too
oft
,
and
too
much
:
whether
a
man
bee
drunken
therewith
,
or
be
strong
to
powre
it
downe
without
drunkennesse
.
Neither
Isa.
5.
22.
doth
God
forbid
the
vse
of
flesh
,
or
delightfull
food
:
for
hee
doth
allow
his
people
to
eate
of
the
fat
,
and
drinke
of
the
sweet
:
Nehem.
8.
●●
.
but
to
be
cormorants
,
and
bellie-gods
,
to
fare
deliciously
euery
day
,
as
the
rich
man
did
in
the
Gospell
,
to
liue
in
pleasure
on
Luk.
16.
the
earth
,
and
to
nourish
ones
heart
as
in
the
day
of
slaughter
,
or
feasting
▪
is
condemned
as
vnlawfull
and
sinfull
:
for
besides
the
mischiefe
that
these
vices
bring
,
both
to
the
braine
,
stomacke
and
whole
body
:
beside
the
ruine
and
wast
that
they
make
in
a
mans
estate
;
beside
the
infamie
and
reproch
which
they
bring
to
his
name
,
they
corrupt
the
heart
:
they
are
impediments
to
Christian
wisedome
:
they
hinder
a
man
from
the
fruit
of
Gods
holy
word
:
for
all
epicures
are
vnteachable
,
vntractable
,
and
profit
nothing
by
the
best
counsels
that
can
bee
giuen
vnto
them
:
therefore
saith
the
Prophet
;
They
haue
erred
because
of
wine
,
and
are
out
of
the
way
by
strong
drinke
:
the
Priest
,
and
the
Prophet
haue
erred
by
strong
drinke
,
they
are
swallowed
vp
with
wine
:
they
haue
gone
astray
through
strong
drinke
:
they
faile
in
vision
,
they
stumble
in
iudgement
:
For
all
their
tables
are
full
of
vomiting
,
no
place
is
cleane
.
Whom
shall
he
teach
knowledge
?
or
whom
shall
hee
make
to
vnderstand
the
Isa.
28.
7.
8.
things
that
he
heareth
?
The
reason
why
surfetting
and
drunkennesse
is
to
bee
auoided
,
is
,
because
the
drunkard
and
glutton
shall
come
to
pouerty
,
partly
through
their
great
expenses
,
and
partly
through
losse
of
time
:
and
for
that
much
eating
causeth
much
sleeping
,
and
much
sleeping
bringeth
extreame
pouerty
.
To
make
the
vices
of
surfetting
and
drunkennes
more
odious
,
it
is
said
that
drowsinesse
shall
cloathe
a
man
with
rags
to
goe
in
torne
and
patent
apparell
;
the
pampering
of
his
bellie
draweth
misery
vpon
his
backe
,
and
causeth
it
to
bee
pinched
with
paine
and
cold
,
which
is
one
plague
threatned
for
all
other
,
and
is
a
smarting
lash
vpon
him
:
for
that
gluttons
,
drunkards
,
and
sluggards
are
very
proud
,
as
well
as
voluptuous
,
and
would
goe
gaie
,
as
well
as
fare
delicately
.
And
therefore
a
ragged
coate
doth
much
burthen
their
backes
,
and
gall
their
hearts
,
and
is
a
great
corrasiue
vnto
them
,
and
is
as
vnpleasant
as
a
vomit
after
their
surfeit
:
but
God
will
so
serue
them
in
their
kind
,
by
restraining
them
of
that
which
they
most
affect
,
and
imposing
that
vpon
them
which
they
most
abhorre
:
and
this
vile
apparell
is
an
eye
sore
to
themselues
,
so
it
maketh
them
a
gazing
stocke
vnto
others
,
being
many
times
the
liuerie
of
a
wastfull
vnthrift
.
Vers.
22.
Hearken
to
thy
father
which
begat
thee
,
and
despise
not
thy
mother
when
she
is
old
.
HEarken
vnto
thy
father
,
see
chap.
1.
8.
that
begat
thee
,
]
He
yeeldeth
a
reason
of
the
precept
why
parents
are
to
bee
regarded
,
because
vnder
God
they
haue
been
instruments
of
much
good
vnto
vs
,
wee
haue
had
our
substance
,
our
life
and
being
from
them
,
and
consequently
in
that
respect
wee
are
by
them
made
capable
of
all
the
happinesse
which
wee
shall
possesse
,
both
in
heauen
or
earth
:
and
the
Apostle
to
the
Hebrewes
assigneth
this
to
be
the
cause
why
they
are
to
bee
regarded
,
euen
then
when
they
deale
sharpely
with
vs
,
saying
,
We
had
the
fathers
of
our
flesh
which
corrected
,
and
we
gaue
them
Heb.
12.
9.
reuerence
,
&c.
And
despise
not
thy
mother
when
she
is
old
,
think
not
basely
of
her
in
thy
mind
,
let
her
not
bee
vile
in
thy
eyes
:
shew
no
contempt
vnto
her
in
thy
behauiour
:
neglect
no
duty
to
her
when
she
is
old
,
or
weake
,
or
poore
,
or
little
regarded
by
others
:
for
no
infirmities
or
wants
can
giue
thee
dispensation
to
set
nought
by
her
,
or
to
detract
any
dutie
from
her
;
she
is
still
the
same
that
conceiued
and
bare
thee
:
shee
is
still
the
same
,
whom
by
expresse
name
,
in
speciall
maner
God
doth
command
thee
to
honour
:
the
triall
of
thy
loue
and
loyaltie
to
her
in
that
estate
will
principally
be
made
.
Feare
of
the
rod
compelleth
children
to
stand
in
awe
of
their
mother
,
in
her
fresh
yeeres
,
and
vigour
of
her
time
,
and
whiles
they
be
vnder
her
gouernment
:
and
hope
induceth
many
to
be
submisse
and
obeysant
whiles
shee
hath
ability
to
minister
somewhat
vnto
them
,
or
leaue
them
portions
:
but
it
is
the
feare
of
God
,
and
a
good
conscience
,
which
worketh
reuerence
towards
her
,
when
they
stand
in
no
bodily
feare
of
her
,
or
haue
no
need
of
her
,
nor
expect
no
benificence
from
her
:
but
contrariwise
shee
is
by
Gods
prouidence
put
vpon
them
for
her
reliefe
and
succour
.
Vers.
23.
Buy
the
truth
and
sell
it
not
,
also
wisedome
,
instruction
,
and
vnderstanding
.
BVy
the
truth
,
]
What
the
truth
is
our
Sauiour
declareth
in
the
Gospel
,
sanctifie
them
with
the
truth
,
thy
word
is
truth
.
Ioh.
17.
17.
Therefore
when
he
saith
,
buy
the
truth
,
he
meaneth
the
knowledge
and
comfort
of
Gods
holy
word
,
and
the
profession
of
the
same
with
faith
,
and
obedience
,
which
hee
admonisheth
vs
to
buy
,
that
is
,
obtaine
,
and
retaine
with
labours
,
with
charges
,
with
perill
(
if
need
be
)
with
suffering
,
if
we
be
called
vnto
the
same
;
not
that
there
is
any
merit
in
any
of
these
meanes
:
for
Christ
giueth
grace
freely
,
as
he
professeth
by
the
Prophet
:
Ho
,
Isa.
55.
1.
Mat.
13.
45.
euery
one
that
thirsteth
let
him
come
hither
,
buy
wine
and
milke
without
price
and
money
:
but
that
thereby
wee
are
made
more
capable
of
them
,
&
fitter
for
them
.
The
wise
Merchant
bought
the
truth
,
when
hee
bestowed
all
that
hee
had
to
purchase
the
rich
Pearle
.
And
the
Hebrewes
bought
the
truth
,
when
they
suffered
the
spoyle
of
all
their
goods
for
the
Gospell
.
And
so
did
Moses
when
he
departed
with
all
the
pleasures
of
Egypt
,
to
suffer
Heb.
18.
33.
34.
affliction
with
the
children
of
God
.
This
then
hee
informeth
vs
,
that
all
good
meanes
are
to
be
vsed
,
and
no
trauels
or
troubles
to
be
refused
for
the
getting
of
grace
,
and
keeping
of
a
good
conscience
.
For
this
is
that
,
one
thing
which
is
most
needfull
.
And
this
is
that
which
will
abundantly
counteruaile
all
labours
,
costs
,
disgraces
,
losses
,
imprisonments
,
banishments
,
and
killings
.
But
why
hath
not
God
appointed
it
to
be
more
easilier
gotten
Obiect
.
without
such
paines
,
and
inconueniences
?
First
,
that
it
might
be
the
better
esteemed
:
for
things
which
Answ.
are
bought
at
a
deare
rate
,
and
commonly
most
deerely
beloued
;
and
that
a
difference
might
bee
put
betweene
faithfull
Christians
and
hypocrites
:
for
there
would
bee
many
more
professors
of
godlinesse
then
now
are
,
if
they
might
bee
both
religious
and
censuall
,
to
enioy
hope
of
heauen
without
paines
taking
,
or
sustaining
of
any
molestations
:
and
sell
it
not
,
estrange
it
not
from
thee
,
for
earthly
delights
or
commodities
;
nor
make
vile
account
of
it
,
as
commonly
they
doe
of
their
possessions
that
sell
them
.
No
earthly
respect
must
corrupt
our
hearts
to
alienate
them
from
grace
and
feare
of
God
.
This
is
the
note
of
a
prophane
person
.
It
is
contrary
to
the
nature
of
Heb.
12.
16.
Christian
loue
:
he
shall
be
a
miserable
loser
that
maketh
such
an
exchange
,
whatsoeuer
pleasures
,
profits
,
or
preferments
he
getteth
thereby
:
for
what
shall
it
profit
a
man
to
winne
the
whole
world
,
and
lose
his
owne
soule
?
Likewise
wisedome
,
instruction
,
and
vnderstanding
.
Now
seeing
wisedome
,
instruction
,
and
vnderstanding
,
(
of
which
three
vertues
much
hath
been
spoken
of
in
this
booke
.
As
chap.
1.
2.
3.
are
pretious
Iewels
with
the
truth
,
they
are
in
like
manner
to
bee
bou
〈…〉
,
and
not
sold
,
because
the
truth
cannot
be
well
enioyed
without
them
:
and
no
man
can
put
them
away
from
him
,
without
shipwrack
of
faith
,
and
a
good
conscience
.
Vers.
24.
The
father
of
the
righteous
shall
greatly
reioyce
,
and
he
that
begetteth
a
wise
child
shall
haue
ioy
of
him
.
See
chap.
20.
1
25.
Thy
father
and
mother
shall
reioyce
,
and
she
that
bare
thee
shall
be
glad
.
CAuse
both
thy
parents
,
and
other
friends
,
for
thy
wisedome
and
vertue
,
to
bee
glad
,
and
ioyfull
,
refresh
their
hearts
with
the
effect
of
Gods
grace
and
spirit
in
thee
,
and
let
her
that
bare
thee
reioyce
.
This
verse
is
an
application
of
the
former
,
that
for
as
much
as
ioy
commeth
to
the
parent
by
the
vertue
of
the
child
:
hee
therefore
admonisheth
the
child
for
his
owne
happines
to
gratifie
his
parents
And
this
clause
containeth
an
argument
from
the
cause
;
since
his
mother
hath
bin
at
great
paines
in
breeding
him
in
the
wombe
,
and
with
great
sorrow
brought
him
forth
into
the
world
:
and
it
is
intended
that
her
nursing
,
education
,
and
bringing
vp
,
could
not
bee
without
some
trouble
and
molestation
vnto
her
.
Therefore
it
becommeth
him
now
to
make
requitall
,
and
to
yeeld
her
consolation
and
refreshing
,
by
his
prudent
and
vertuous
behauiour
.
Vers.
26.
My
sonne
giue
me
thine
heart
,
and
let
thine
eyes
obserue
my
waies
.
HE
is
about
to
giue
another
precept
and
admonition
against
whoredome
;
and
therefore
after
his
vsuall
manner
maketh
a
preamble
to
it
,
prescribing
a
remedie
for
the
preuention
of
this
sinne
:
and
therefore
in
the
person
of
heauenly
wisedome
,
calleth
for
the
heart
to
be
yeelded
vnto
him
,
saying
,
my
sonne
giue
me
thine
heart
,
let
thy
mind
bee
wholly
intent
,
and
applied
to
me
,
renounce
thy selfe
,
and
set
thy
loue
onely
and
wholly
vpon
the
Lord
,
and
his
holy
word
,
and
let
thine
eyes
obserue
my
waies
,
euen
as
men
doe
vse
to
fixe
their
eyes
vpon
those
things
with
thy
mind
,
and
greatly
regard
,
and
especially
in
their
trauels
looke
to
their
way
,
where
there
is
perill
of
missing
it
,
and
to
fall
into
some
hurtfull
by-paths
;
so
(
saith
he
)
let
thine
eyes
diligently
obserue
my
waies
,
vse
thy
vnderstanding
;
bend
thy
thoughts
and
whole
care
;
attend
vpon
my
commandements
,
and
counsels
,
which
is
the
onely
right
way
wherein
thou
shalt
walke
safely
,
and
thereby
bee
preserued
from
that
inchanting
harlot
.
Verse
27.
For
an
whore
is
a
deepe
ditch
,
and
a
strange
woman
a
narrow
pit
.
FOr
an
whore
is
a
deepe
ditch
.
See
chap.
22.
14.
and
a
strange
woman
a
narrow
pit
,
]
Wherein
a
man
cannot
stirre
himselfe
,
or
deliuer
himselfe
out
of
danger
,
he
is
so
shut
in
on
euery
side
.
A
man
may
easily
fall
into
whoredome
;
but
when
hee
is
once
gotten
into
that
bottomlesse
pit
,
and
narrow
hole
,
hee
can
hardly
,
or
not
at
all
come
out
againe
.
See
chap.
2.
19.
Vers.
28.
She
also
lieth
in
waite
for
a
prey
,
and
encreaseth
the
transgressors
among
men
.
SHe
is
here
described
by
her
effects
,
which
are
acted
with
great
craft
and
subtilty
,
which
appeareth
by
the
similitude
which
he
vseth
:
euen
as
a
theefe
lurketh
in
a
denne
or
bush
to
get
a
prey
:
so
this
cursed
woman
lieth
in
wait
,
and
with
her
art
and
enticements
doth
as
it
were
assault
the
hearts
of
those
which
come
within
her
reach
,
and
spoileth
them
of
their
affections
and
honestie
,
and
encreaseth
the
transgressors
amongst
men
,
whereas
there
were
too
many
notorious
offenders
in
the
world
before
,
now
by
her
practises
there
are
many
more
added
vnto
them
,
being
drawne
in
,
and
corrupted
with
this
loathsome
vice
of
adultery
.
Vers.
29.
Who
hath
woe
?
who
hath
alas
?
who
hath
contentions
?
who
hath
babling
?
who
hath
wounds
without
a
cause
?
who
hath
rednes
of
eyes
?
Vers.
30.
They
that
tarrie
long
at
wien
,
they
that
seeke
after
mixt
wine
.
HAuing
in
the
former
verse
related
the
mischieuous
properties
,
and
euents
of
the
harlot
,
he
doth
in
these
discouer
also
the
danger
and
hurt
of
that
sinne
which
bringeth
intemperate
pe●●ons
into
her
baite
,
and
deliuereth
them
into
her
hands
,
namely
drunkennes
:
the
which
to
make
the
more
odious
,
he
describeth
the
lamentable
estate
of
drunkards
.
And
first
hee
maketh
an
ennumeration
of
the
seuerall
calamities
which
befall
them
,
by
the
way
of
an
interrogatorie
,
or
question
:
and
then
accuseth
their
intemperancy
as
the
cause
therof
,
by
way
of
subiection
,
or
answere
.
Touching
the
former
,
he
beginneth
with
the
most
generall
,
and
that
is
woe
,
extreame
griefe
and
miserie
,
temporall
,
or
euerlasting
:
For
the
Scripture
is
wont
to
call
euery
heauie
iudgement
of
the
Lord
in
this
life
,
and
eternall
condemnation
by
the
name
of
woe
:
and
then
descendeth
to
perticulars
,
as
that
it
inforceth
him
to
crie
out
for
miserie
,
with
groaning
,
and
sighing
,
and
to
bewaile
his
poore
and
miserable
estate
:
for
so
much
the
word
importeth
.
And
next
that
it
causeth
contentious
brablings
,
and
weepings
:
For
drunkards
at
their
cups
are
wont
to
cauell
one
with
another
,
to
brawle
,
scold
,
and
rage
like
people
out
of
their
wits
.
See
chap.
20.
1.
Thirdly
,
it
maketh
them
to
babble
:
For
when
the
wine
is
in
the
wit
is
out
:
For
neither
can
they
be
silent
,
nor
trustely
keepe
any
secret
:
then
they
fall
to
scoffe
and
iest
one
vpon
another
,
vpon
euery
light
occasion
,
or
talke
vainly
,
or
friuolously
,
without
any
vse
or
wisedome
:
or
else
inueigh
bitterly
against
Magistrates
,
Preachers
,
and
godly
people
.
Fourthly
,
it
procureth
wounds
without
cause
,
not
but
that
the
drunkard
deserueth
to
bee
wounded
with
punishment
,
but
that
they
haue
no
cause
to
aduenture
themselues
to
such
perill
:
they
must
take
the
blame
vpon
themselues
,
as
hauing
no
calling
to
draw
them
into
such
dangers
:
they
were
not
hurt
in
the
field
,
nor
in
warfare
:
it
was
in
no
seruice
for
the
Prince
,
or
Countrie
:
either
they
fell
downe
,
and
hurt
themselues
:
or
else
for
their
rash
speeches
,
or
other
disordered
behauiour
,
they
receiued
stripes
,
and
so
were
wounded
.
Last
of
all
,
it
hurteth
the
countenance
,
and
disfigureth
the
face
,
through
heate
and
inflammation
,
which
sheweth
it selfe
in
the
rednes
of
the
eyes
,
much
drinking
causeth
humours
to
abound
in
the
body
,
especially
in
the
face
,
and
namely
in
the
eyes
,
which
are
thereby
oftentimes
blemished
,
and
almost
blinded
.
The
cause
of
all
this
consisteth
first
in
the
quantitie
of
that
they
drinke
,
and
then
in
the
qualitie
of
the
same
.
The
quantitie
is
,
that
they
drinke
excessiuely
:
For
as
they
tarrie
long
at
it
,
so
all
the
time
,
or
the
most
part
of
it
,
they
are
busie
about
it
:
for
a
little
serueth
not
their
turne
,
but
they
m●st
haue
enough
,
to
soke
themselues
,
and
their
braines
in
:
and
therefore
call
for
cup
vpon
cup
,
and
powre
in
one
bowle
full
after
another
.
Such
are
they
whom
the
Prophet
threatneth
,
saying
,
W●e
to
them
that
rise
vp
early
in
the
morning
,
that
Isai.
2.
11.
they
may
follow
strong
drinke
:
and
continue
till
night
vntill
the
wine
inflame
them
.
For
the
latter
it
is
said
,
they
seeke
after
mixed
wine
,
either
allaied
,
and
made
coole
after
the
custome
of
those
Easterne
countries
:
or
mingled
with
spices
to
make
it
taste
the
better
:
howsoeuer
it
was
,
yet
it
was
the
more
pleasant
and
delicious
:
and
likewise
they
thirst
after
varietie
,
one
sort
will
not
content
them
,
and
therefore
not
one
house
,
where
there
is
not
great
choice
:
for
it
is
said
,
they
seeke
mixed
wine
,
searching
in
many
places
where
they
meete
with
the
best
.
Vers.
31.
Looke
not
vpon
the
wine
when
it
is
red
,
when
it
giueth
it
colour
in
the
cup
,
when
it
moueth
it selfe
aright
.
VPon
the
occasion
of
the
premised
description
,
hee
inferreth
an
admonition
to
beware
of
that
sinne
:
and
therefore
prescribeth
a
remedie
wherby
we
may
be
preserued
from
it
,
and
that
is
,
that
we
in
amour
not
our selues
with
the
delight
of
it
,
by
the
specious
colour
,
or
pleasant
taste
:
For
though
hee
nameth
but
one
adiunct
,
yet
hee
vnderstandeth
all
the
rest
.
Looke
not
vpon
the
wine
when
it
is
red
,
illude
not
thy selfe
with
gazing
too
much
vpon
it
.
It
was
not
made
to
please
the
eye
,
but
with
the
moderate
vse
of
it
to
confirme
the
stomacke
:
when
it
giueth
it
colour
:
or
as
in
the
Hebrew
,
the
eye
of
it
in
the
cup
:
For
when
it
shall
haue
a
liuely
and
louely
looke
,
it
shall
be
graced
also
with
the
cleerenes
and
comelines
of
the
glasse
,
or
vessell
wherein
it
is
:
for
then
it
hath
the
greater
force
to
allure
:
when
it
moueth
it selfe
aright
,
when
it
shall
stirre
very
kindly
,
leape
or
spirt
in
the
goblet
;
in
which
words
(
as
it
seemeth
)
good
wine
is
painted
out
,
or
resembled
to
a
faire
and
beautifull
damzell
:
whose
cheekes
are
ruddie
:
whose
eyes
are
liuely
and
piercing
:
and
whose
feete
are
nimble
,
and
dancing
:
by
those
meanes
she
doth
draw
the
eyes
of
men
toward
her
,
and
intangle
their
affections
with
her
.
All
commeth
to
this
,
that
prouocations
to
drunkennesse
are
to
bee
shunned
with
due
care
and
diligence
.
Vers.
32.
In
the
end
it
will
bite
as
a
serpent
,
and
sting
as
an
adder
.
LEst
the
pleasantnes
of
wine
deceiue
and
illude
our
senses
,
the
bitternes
and
grieuous
effects
of
it
are
here
declared
by
way
of
comparison
.
In
the
end
it
will
bite
as
a
serpent
,
and
sting
as
an
adder
.
Some
serpents
hurt
by
the
venomous
bi●ing
of
the
teeth
:
and
others
by
the
striking
with
the
sting
,
which
they
haue
in
their
tongues
:
both
sort
bring
great
torment
,
and
indanger
the
life
of
the
creature
which
is
bitten
,
or
stung
by
them
,
and
as
deadly
will
be
the
effect
of
wine
immoderatly
taken
:
at
the
least
it
will
trouble
the
braine
,
it
will
inflame
the
liuer
,
it
will
ouerwhelme
the
stomacke
,
and
cause
dropsies
,
and
deadly
diseases
in
the
whole
bodie
:
besides
all
this
,
it
defileth
the
conscience
,
it
transformeth
a
man
into
the
shape
of
a
beast
,
it
worketh
most
bitter
and
intollerable
effects
,
both
present
and
future
:
as
we
haue
shewed
in
the
20.
and
21.
verses
.
And
this
is
the
euent
of
all
delightfull
sinnes
:
they
which
are
led
by
censualitie
shall
certainly
sooner
,
or
later
fall
into
miserie
:
they
feele
pleasure
at
the
first
,
and
shall
finde
sorrow
and
paine
at
the
last
,
as
Zopher
truly
affirmeth
touching
gracelesse
persons
:
Though
wickednes
be
sweete
in
his
mouth
,
though
Iob
20.
12.
13.
14.
hee
hid
it
vnder
his
tongue
:
though
hee
spare
it
and
forsooke
it
not
,
but
kept
it
still
in
his
mouth
:
his
meate
in
his
bowels
is
turned
,
it
is
the
gall
of
Aspes
within
him
.
Verse
33.
Thine
eyes
shall
behold
strange
women
,
and
thine
heart
shall
vtter
peruerse
things
.
THat
which
hee
had
more
generally
vttered
by
similitude
in
the
former
verse
,
hee
doth
confirme
in
this
by
certaine
speciall
euils
which
doe
accompanie
this
swinish
vice
of
drunkennes
.
The
first
is
vnchastitie
,
a
wanton
eye
,
and
disposition
to
fornication
and
adulterie
.
The
second
is
licentiousnes
of
tongue
through
want
of
good
gouernment
of
the
heart
,
and
both
these
are
in
this
verse
.
The
third
is
extreame
securitie
,
and
senselesnes
,
imminent
perill
in
the
next
verse
.
The
fourth
is
stupiditie
and
dulnes
,
when
a
man
is
so
farre
from
reformation
by
the
smart
inflicted
vpon
him
for
his
sinne
,
as
that
he
is
made
the
worse
thereby
,
and
more
greedie
to
euill
,
in
the
last
verse
.
Thine
eyes
shall
behold
,
thou
shalt
become
shamelesse
,
to
looke
,
lust
after
,
and
hunt
after
strange
women
,
sometimes
thine
neighbours
wiues
,
specially
such
as
are
comely
and
beautifull
:
and
sometimes
strumpets
,
and
harlots
,
whose
worke
is
to
be
filths
,
and
naughtie
packs
:
and
thine
heart
shall
vtter
peruerse
things
:
thine
heart
,
that
is
,
out
of
the
abundance
of
thine
heart
,
(
for
otherwise
the
heart
speaketh
not
)
shall
vtter
,
vomite
out
,
sometimes
blasphemies
,
sometimes
railings
,
sometimes
filthie
communication
,
alway
that
which
God
hateth
,
and
godly
men
abhorre
:
For
one
sinne
vsually
leadeth
on
to
another
,
not
onely
in
this
case
of
intemperancie
,
but
in
all
other
crimes
and
vices
.
Simeon
and
Leui
began
with
murther
,
and
then
fell
to
theft
and
robberie
.
Dauid
first
abused
his
eyes
to
wanton
lookes
,
and
then
his
body
to
adulterie
,
and
then
his
hands
by
a
command
(
though
not
by
drawing
a
weapon
)
to
the
shedding
of
blood
.
Vers.
34.
Yea
thou
shalt
be
as
he
that
lieth
in
the
middest
of
the
sea
,
or
as
he
that
lieth
on
the
top
of
the
mast
.
Vers.
35.
They
haue
str●ken
me
(
shalt
thou
say
)
and
I
was
not
sicke
,
they
haue
beaten
me
,
and
I
haue
not
felt
it
:
when
I
shall
awake
,
I
will
seeke
it
againe
.
TO
shew
the
carelesnes
of
drunkards
,
he
resembleth
them
to
those
,
which
for
their
vnnaturall
regardlesnes
of
themselues
,
are
seldome
,
or
neuer
to
bee
found
:
namely
,
such
as
in
the
very
heart
of
the
sea
,
or
very
farre
from
the
shore
,
and
likewise
in
the
highest
part
of
a
ship
in
the
top
of
the
mast
,
exposed
to
the
vehemencie
and
violence
of
the
windes
,
and
that
in
a
boisterous
storme
,
should
neuerthelesse
through
the
little
care
of
their
liues
sleepe
there
,
and
so
the
tempest
arising
hurleth
them
downe
without
all
remedie
:
For
when
men
be
possessed
with
this
,
or
any
other
sinne
,
they
will
hardly
be
drawne
from
the
practise
of
it
.
Can
the
Aethiopian
change
his
skinne
,
I●●●
.
13.
23.
or
the
Leopard
his
spots
?
then
may
they
also
doe
good
that
are
accustomed
to
euill
.
And
the
more
danger
such
be
in
,
the
more
bold
they
are
,
and
lesse
fearefull
of
hurt
:
for
they
neither
beleeue
,
nor
feare
the
threatnings
of
God
,
and
therefore
will
not
Lu●e
17.
26.
be
moued
with
them
,
vntill
they
feele
the
execution
of
them
:
therefore
Ieremiah
complaineth
of
them
,
saying
,
They
haue
belied
the
Lord
,
and
said
it
is
not
hee
,
neither
shall
euill
come
vpon
vs
,
neither
shall
wee
see
the
sword
,
or
famine
,
and
the
Prophets
I●●e
.
5.
12.
13.
shall
become
winde
:
the
word
is
not
in
them
:
thus
shall
it
be
done
vnto
them
.
And
thou
shalt
say
]
Here
hee
chargeth
the
drunkard
with
blockishnes
and
priuation
of
sense
:
for
hee
speaketh
of
himselfe
as
if
he
were
a
very
stocke
,
or
stone
:
they
haue
stri●en
m●
grieuously
and
very
hard
:
shalt
thou
O
drunkard
say
,
after
thou
art
awake
out
of
thy
dead
sleepe
of
drunkennes
,
but
I
was
not
sicke
,
I
cared
not
for
it
,
I
was
not
much
hurt
,
they
haue
beaten
me
,
but
I
felt
not
their
blowes
:
for
drunkennesse
taketh
away
almost
all
senses
;
and
therefore
though
one
thump
them
,
or
punch
them
,
or
lay
load
vpon
them
with
great
blowes
,
yet
they
think
all
to
be
well
with
them
:
what
are
they
the
worse
?
when
I
awake
therefore
I
will
seeke
it
againe
:
these
,
and
those
before
in
this
verse
,
are
rather
the
speeches
of
his
practise
,
then
of
his
lips
,
shewing
the
successe
of
his
troubles
and
hurts
,
and
that
is
continuance
and
proceeding
in
his
brutish
behauiour
,
notwithstanding
all
the
inco●●eniences
that
follow
vpon
it
:
for
no
miseries
that
sinne
bringeth
can
bring
a
man
out
of
it
,
without
grace
.
Such
a
prouerbe
wee
shall
finde
in
another
chapter
,
though
thou
shouldest
bray
a
foole
in
a
morter
,
among
Prou.
27.
29.
wheate
,
without
a
pestill
,
yet
will
not
his
foolishnesse
depart
from
him
:
for
they
worke
onely
vpon
the
body
and
outward
state
,
they
cannot
pierce
vnto
the
soule
,
and
inward
faculties
of
it
:
neither
will
they
make
the
mind
iudiciall
,
or
the
heart
penitent
,
as
the
Prophets
complaine
against
the
wicked
Israelites
:
Strangers
(
saith
Hosea
)
haue
deuoured
his
strength
,
and
hee
Hos.
7.
9.
knoweth
it
not
,
yea
gray
haires
are
here
and
there
vpon
him
,
and
be
knoweth
it
not
:
and
the
pride
of
Israel
testifieth
to
his
face
,
and
they
doe
not
returne
to
the
Lord
their
God
,
nor
seeke
him
for
all
this
.
CHAPTER
.
XXIIII
.
Vers.
1.
Be
not
enuious
against
euill
men
,
neither
desire
to
be
with
them
.
WHen
the
vngodly
either
rage
in
cruelty
,
or
flourish
in
prosperity
,
the
godly
are
often
moued
to
sore
passions
,
and
exercised
with
wonderfull
tentations
.
Sometimes
they
are
stirred
vp
to
anger
and
impatience
,
disdaining
,
and
being
offended
that
they
which
deserue
the
greatest
iudgement
of
God
,
should
receiue
and
enioy
his
greatest
blessings
in
this
life
:
Sometimes
they
are
tickled
with
a
desire
of
being
acquainted
,
and
to
bee
in
league
with
them
,
to
the
end
they
might
not
bee
hurt
by
them
,
but
liue
together
in
prosperity
with
them
.
This
enuying
the
wicked
,
and
desiring
to
be
with
them
,
is
forbidden
in
the
former
of
these
sentences
as
a
thing
vnlawfull
,
and
greatly
hurtfull
:
as
there
is
no
society
nor
fellowship
betweene
light
and
darkenesse
,
so
likewise
there
ought
to
be
in
the
godly
no
desire
of
the
companie
or
condition
of
the
vngodly
.
See
chap.
23.
17.
Vers.
2.
For
their
heart
studieth
destruction
,
and
their
lippes
talke
of
mischiefe
.
THe
reason
of
the
prohibition
is
first
,
because
their
heart
studieth
destruction
,
they
themselues
in
their
hearts
imagine
and
deuise
hurt
and
harme
against
their
godly
neighbours
:
as
godly
men
ponder
and
consider
how
they
may
best
please
the
Lord
,
and
mercifull
men
muse
in
what
manner
they
may
doe
the
best
good
,
and
be
most
profitable
and
beneficiall
to
their
brethren
:
so
these
do
beate
their
braines
,
and
set
their
wits
to
worke
,
how
they
may
accomplish
their
villanous
designements
.
And
secondly
,
their
lips
talke
of
mischiefe
,
that
which
in
their
malicious
hearts
they
haue
plotted
and
framed
,
now
they
pollish
and
perfect
with
their
lips
:
for
they
are
the
principall
agents
for
the
effecting
of
all
wicked
purposes
:
either
they
command
with
them
,
or
perswade
with
them
,
or
encourage
with
them
,
or
direct
with
them
;
or
flatter
,
lie
,
brag
,
or
threaten
with
them
;
in
one
fashion
or
other
they
spit
out
venome
with
them
.
A
leaud
tongue
is
euermore
a
necessarie
officer
to
a
naughtie
heart
.
Vers.
3.
Through
wisedome
is
an
house
builded
,
and
by
vnderstanding
it
is
established
.
Vers.
4.
And
by
knowledge
shall
the
chambers
be
filled
with
all
pretious
and
pleasant
riches
.
HE
sheweth
in
these
verses
,
that
it
is
not
needfull
,
or
a
point
of
true
discretion
,
to
seeke
the
society
of
the
wicked
whose
hearts
and
tongues
are
so
hurtfull
and
noysome
:
for
God
hath
ordained
better
meanes
,
and
such
as
are
far
more
comfortable
to
raise
vp
the
state
of
his
seruants
.
An
house
can
neuer
be
built
to
stand
long
,
by
a
couetous
heart
,
a
deceitfull
tongue
,
and
an
vnrighteous
hand
:
but
through
wisedome
an
house
is
builded
,
through
godlinesse
and
religion
,
estate
and
familie
shall
most
happily
bee
erected
,
together
with
the
attainment
of
all
things
necessarie
for
the
same
:
and
by
vnderstanding
,
of
Gods
will
reuealed
in
his
word
,
with
conscience
and
vprightnesse
to
serue
and
obey
the
same
,
it
is
established
,
made
firme
and
sure
,
that
no
curse
or
enuie
shall
be
able
to
cast
it
downe
;
though
the
Lord
in
mercy
and
goodnesse
by
his
prouidence
somtimes
take
it
downe
;
and
by
knowledge
,
a
right
skill
to
gouerne
that
wherewith
God
hath
blessed
a
man
,
shall
the
chambers
,
all
the
parts
,
and
roomes
of
the
house
bee
filled
with
all
precious
and
pleasant
riches
,
stored
with
such
furniture
as
is
fit
for
the
owners
place
and
degree
,
with
this
limitation
alwaies
that
it
bee
vsefull
and
needfull
for
him
,
and
not
snares
to
puffe
him
vp
with
pride
,
or
any
way
corrupt
him
.
So
that
all
sound
prosperity
for
a
comfortable
estate
,
doth
grow
from
grace
and
piety
:
as
the
Psalmist
teacheth
.
For
thereunto
are
Psal.
112.
3.
the
large
promises
of
God
made
not
only
for
the
life
to
come
,
but
for
this
present
life
:
and
this
heauenly
wisedome
is
euery
Deut.
28.
1.
&c.
where
ioyned
with
prudence
,
and
Christian
policie
:
and
containeth
many
excellent
precepts
of
all
good
husbandrie
for
thrift
;
that
most
needfull
things
be
done
first
,
that
suretiship
be
auoided
,
and
many
such
like
.
Vers.
5.
A
wise
man
is
strong
,
yea
a
man
of
knowledge
en●reaseth
strength
.
A
Wise
man
is
strong
,
]
Manageth
his
affaires
,
and
effecteth
his
matters
more
succesfully
,
by
the
power
of
Gods
gratious
prouidence
,
and
his
owne
commendable
circumspection
,
then
he
could
haue
done
,
or
others
doe
,
by
meere
force
of
bodily
strength
,
of
friends
,
or
of
purse
,
or
of
any
other
fleshly
or
worldly
power
:
yea
a
man
of
vnderstanding
,
that
is
indued
with
right
knowledge
,
and
wisedome
encreaseth
his
strength
,
doth
grow
more
prosperous
in
his
attempts
and
matters
which
he
vndertaketh
,
as
he
groweth
more
godly
and
iudicious
.
See
chap.
21.
22.
Vers.
6.
By
wise
counsell
thou
shalt
make
warre
,
and
in
the
multitude
of
counsellors
there
is
safety
.
BY
wise
counsell
thou
shalt
make
warre
,
]
In
these
words
is
proued
the
puissance
of
wisedome
,
because
without
it
,
power
is
nothing
powerfull
,
armies
of
men
and
weapons
will
preuaile
nothing
without
this
:
for
the
field
is
wonne
not
so
much
by
mens
strength
,
as
by
prudent
ordering
of
the
battell
:
and
dangers
are
turned
away
not
by
the
might
and
valour
of
the
souldiers
,
but
by
the
wise
guidance
of
them
,
with
the
good
gouernment
of
the
Chiefetaines
and
leaders
.
See
chap.
20.
18.
and
in
the
multitude
of
counsellors
there
is
fafety
.
See
chap.
11.
14.
Vers.
7.
Wisedome
is
too
high
for
a
foole
,
hee
openeth
not
his
mouth
in
the
gate
.
WIsedome
,
]
Wisedomes
(
saith
the
holy
Ghost
in
the
Originall
text
)
for
the
excellency
of
it
,
holy
vnderstanding
,
the
sound
and
sauing
knowledge
of
God
,
whereby
a
man
is
directed
vprightly
in
his
feare
,
is
too
high
for
a
foole
,
for
a
wicked
gracelesse
person
it
is
aboue
his
sight
,
that
he
cannot
discerne
the
pretiousnesse
of
it
,
and
aboue
his
reach
,
that
he
cannot
attaine
to
the
possession
of
it
:
it
is
a
fruit
that
groweth
vpon
the
top
of
the
tree
of
life
,
that
such
dwarfes
without
better
helpe
can
neuer
come
at
.
No
man
then
can
bee
made
godly
and
wise
by
his
owne
naturall
capacity
;
grace
cannot
be
gotten
without
grace
;
which
our
Sauiour
meant
when
hee
said
,
Except
a
man
be
borne
of
water
and
the
holy
Ghost
,
he
cannot
Ioh.
3.
5.
enter
into
the
kingdome
of
God
.
And
which
the
Apostle
meant
,
when
he
said
,
The
naturall
man
vnderstandeth
not
the
things
which
are
of
God
:
for
all
that
he
apprehendeth
,
is
either
1.
Cor.
2.
44.
by
sense
,
or
by
carnall
reason
,
or
at
the
most
,
and
best
,
by
naturall
reason
,
which
all
come
too
short
of
true
wisedome
,
the
the
treasures
whereof
are
hid
in
Christ
with
whom
he
hath
no
communion
,
and
participated
by
the
spirit
,
whereof
hee
is
vtterly
destitute
,
he
openeth
not
his
mouth
in
the
gate
,
hee
cannot
speake
graciously
,
profitably
,
and
laudibly
in
a
publike
meeting
:
for
by
gate
,
the
places
of
assemblie
are
noted
,
which
in
old
time
was
in
the
gates
of
townes
or
cities
.
There
hee
may
speake
eloquently
,
and
plausibly
as
Herod
did
:
but
neither
there
,
nor
any
where
else
,
faithfully
,
or
in
such
manner
as
hee
can
haue
any
acceptance
from
God
,
for
that
which
hee
vttereth
:
for
hee
regardeth
no
other
but
the
holy
words
of
godly
Christians
.
Vers.
8.
He
that
deuiseth
to
doe
euill
,
shall
be
called
a
mischieuous
person
.
HE
that
deuiseth
to
doe
euill
.
]
He
that
abuseth
his
mind
and
cogitations
to
the
studie
of
wickednesse
,
how
hee
may
bring
to
passe
his
vngodly
and
vnrighteo●s
purposes
,
and
effect
that
which
is
contrarie
to
piety
,
equity
,
or
honesty
,
and
doth
accordingly
attempt
the
same
to
put
it
in
practise
,
they
shall
call
him
a
mischieuous
person
,
a
notorious
wicked
man
'
and
a
captaine
of
mischiefe
:
for
as
any
sinne
is
more
perpensedly
,
or
aduisedly
committed
,
so
it
is
more
grieuous
and
shamefull
:
to
transgresse
by
frailty
is
a
fault
,
and
deserueth
blame
,
but
yet
more
tollerable
,
and
that
which
may
easily
find
pardon
,
but
wittingly
and
willingly
,
and
studiously
to
do
,
and
effect
that
which
is
euill
,
is
abominable
,
and
worthie
of
seuere
punishment
,
and
ignominie
.
Woe
vnto
them
(
saith
the
Prophet
)
Mic●
.
1.
2.
that
imagine
iniquity
vpon
their
beds
:
for
this
proceedeth
from
the
loue
of
naughtinesse
,
and
the
liking
of
mischiefe
:
hereby
they
become
skilfull
,
and
are
their
crafts-masters
in
leaudnesse
:
heereby
they
are
made
more
impenitent
afterwards
,
and
can
scarcely
be
reclaimed
for
euer
.
Vers.
9.
The
thought
of
foolishnesse
is
sinne
,
and
the
scorner
is
abomination
to
men
.
THe
thought
of
foolishnesse
,
]
The
least
degree
of
euill
,
euen
that
which
is
in
the
mind
,
though
it
breake
not
out
openly
,
nor
be
so
conspicuons
,
is
sinne
,
the
transgression
of
Gods
holy
law
,
who
requireth
not
onely
the
actions
,
but
the
mind
of
men
to
be
conformable
to
his
will
:
but
the
scorner
is
an
abomination
,
it
is
an
aggrauation
of
the
contemptuous
behauiour
of
wicked
men
,
by
an
argument
from
the
lesse
to
the
greater
.
God
taketh
notice
of
euil
thoughts
which
are
smaller
offences
,
and
yet
vnlawfull
,
and
to
him
displeasing
:
but
the
scorner
his
execrable
deeds
,
or
crimes
which
shew
themselues
to
the
world
,
which
proceed
from
pride
or
presumption
,
and
are
so
continued
in
,
are
more
then
a
sinne
,
an
abominable
filthin●sse
,
which
God
and
men
detest
and
abhorre
.
And
as
concerning
the
scorner
himselfe
who
sinneth
with
an
high
hand
,
and
scorneth
all
good
instructions
,
he
maketh
himselfe
odious
to
all
that
are
ingenuous
,
and
of
any
good
disposition
;
for
they
that
giue
themselues
professedly
to
be
impious
&
wicked
,
shall
not
only
haue
God
,
but
also
men
to
hate
them
:
and
equal
it
is
;
because
they
hate
and
rebell
against
the
most
gratious
&
righteous
God
,
who
gaue
vnto
them
,
&
hath
preserued
their
life
and
being
,
and
all
that
they
haue
:
and
who
hath
the
disposing
of
all
mens
hearts
,
and
tongues
,
and
therefore
can
easily
direct
them
against
those
which
oppose
themselues
against
him
,
and
violate
his
commandements
,
as
hee
saith
by
Malachie
:
Therefore
haue
I
made
you
to
be
despised
,
and
vile
before
Mal.
29.
all
the
people
,
because
ye
kept
not
my
waies
,
&c.
And
commonly
these
scornfull
persons
are
proud
,
insolent
,
and
contemptuous
and
hurtfull
to
others
,
and
wholly
giuen
to
seeke
themselues
,
which
will
greatly
withdraw
the
loue
of
the
people
from
them
;
as
it
was
said
of
Israel
,
that
his
hand
should
bee
against
euery
man
,
and
euery
mans
hand
against
him
.
Vers.
11.
Deliuer
them
that
are
drawne
to
death
:
for
shouldest
thou
withdraw
thy selfe
from
them
that
goe
downe
vnto
destruction
?
DEliuer
them
,
]
This
is
an
exhortation
raised
from
the
former
sentence
,
that
if
it
be
so
dangerous
a
thing
to
neglect
our
brethren
in
their
distresses
and
afflictions
,
therefore
we
should
shake
off
that
remisnesse
,
and
animate
our selues
to
so
necessarie
a
seruice
:
wherefore
(
saith
he
)
deliuer
,
rescue
by
thy
power
,
(
if
thou
art
a
Magistrate
,
as
Iob
did
,
who
brake
the
iawes
of
the
wicked
,
&
plucked
the
prey
out
of
his
teeth
)
or
by
all
lawful
meanes
whosoeuer
thou
art
,
such
as
being
innocent
are
brought
into
danger
of
death
,
or
vndoing
:
for
if
any
be
iustly
troubled
,
or
condemned
to
die
,
it
belongeth
not
to
vs
to
meddle
with
him
,
otherwise
then
by
praying
for
him
,
&
inciting
him
to
repentance
.
But
if
might
oppresse
right
,
or
violence
be
offered
to
the
poore
afflicted
,
euery
one
is
bou●d
to
defend
his
neighbor
from
wrong
,
as
much
as
in
him
lieth
:
For
(
saith
he
)
wilt
thou
withdraw
thy selfe
from
them
that
goe
downe
to
the
slaughter
?
That
is
to
say
,
Art
thou
to
withdraw
thy
helpe
from
preseruing
the
poore
and
innocent
,
who
are
layed
downe
on
the
blocke
to
be
slaine
,
or
drawne
to
the
stake
to
bee
burnt
,
from
the
stroke
of
the
sword
,
or
flame
of
fire
?
So
that
euery
one
according
to
his
place
ought
to
minister
helpe
to
the
oppressed
.
Gouernours
by
vertue
of
their
authoritie
,
as
we
shall
see
in
the
31.
chapter
,
vers.
8.
Inferiours
by
giuing
counsell
,
or
testifying
the
truth
of
the
cause
;
or
in
petitioning
to
the
Prince
,
or
such
as
haue
power
of
deliuering
:
as
Ebedmelech
for
Ieremiah
;
and
Ester
for
h●r
people
:
or
by
prayer
to
God
in
their
behalfe
:
as
the
Church
in
the
time
of
the
Apostles
for
Peter
:
and
in
the
Act.
12.
time
of
the
Prophets
,
for
other
godly
men
which
were
destinated
to
the
slaughter
,
whose
petition
we
finde
in
the
Psalme
:
Let
the
sighing
of
the
prisoners
come
before
thee
;
according
to
Psal.
●9
.
71.
thy
mighty
arme
preserne
the
children
of
death
.
Verse
12.
If
thou
say
,
Behold
we
knew
not
of
it
shall
not
hee
who
pondereth
the
heart
vnderstand
it
?
doth
not
hee
know
,
that
preserueth
thy
soule
?
doth
not
he
also
recompence
euery
man
according
to
his
worke
?
HE
confirmeth
his
strict
charge
for
assistance
,
and
helpfulnes
to
our
brethren
wrongfully
molested
,
and
indangered
,
by
forcible
arguments
:
whereunto
hee
maketh
a
way
by
an
anticipation
,
wherein
he
first
propoundeth
the
excuse
that
pitilesse
men
are
wont
to
make
,
and
afterwards
confuteth
it
.
The
obiection
is
,
we
knew
not
of
it
:
For
so
they
pleade
ignorance
,
by
which
they
hope
to
cleere
themselues
,
as
that
it
was
vnknowne
to
them
that
they
were
in
trouble
:
neither
were
they
acquainted
with
the
equitie
of
the
cause
:
nor
vnderstood
by
what
meanes
they
might
helpe
them
:
all
which
pretences
he
plainly
refuteth
:
for
no
shifts
will
serue
to
cloake
sinne
before
Iere.
23.
23.
Eccles.
5.
5.
Gods
eyes
.
And
these
hee
refelleth
by
such
reasons
,
as
whereby
hee
proueth
the
necessitie
of
mercifulnes
.
And
the
first
is
from
the
knowledge
of
God
,
who
is
the
searcher
of
the
hearts
and
affections
:
putteth
mens
mindes
,
or
meanings
into
the
scales
,
or
ballanceth
them
,
to
try
how
iust
and
vpright
they
are
:
and
therefore
doth
not
he
vnderstand
whether
thou
dissemblest
,
or
dealest
in
good
earnest
?
whether
thou
hadst
intelligence
of
the
matter
,
or
whether
it
were
altogether
hidden
from
thee
?
The
second
is
from
the
power
and
authoritie
which
God
hath
ouer
all
men
:
their
liues
and
soules
are
in
his
hands
:
and
therefore
it
concerneth
them
for
their
liues
,
and
saluation
too
,
not
to
halt
with
him
,
or
be
incompassionate
towards
his
.
The
third
is
from
the
iustice
of
God
,
hee
will
recompence
euery
man
according
to
his
worke
:
he
that
dealeth
vprightly
,
and
without
dissimulation
,
shall
finde
comfortable
approbation
at
his
hands
:
he
that
dealeth
fraudulently
,
and
with
guile
,
shall
be
dismasked
,
and
punished
:
he
that
sheweth
mercie
and
compassion
to
them
that
be
in
miserie
,
shall
plentifully
be
rewarded
with
mercie
from
him
:
hee
that
is
hard
hearted
,
and
without
all
bowels
of
commiseration
,
shall
finde
pure
iustice
,
without
any
compassion
.
Verse
13.
My
sonne
eate
thou
hony
because
it
is
good
,
and
the
hony
combe
,
because
it
is
sweete
to
thy
pala●
or
taste
.
Verse
14.
So
shall
the
knowledge
of
wisedome
be
to
thy
soule
when
thou
hast
found
it
,
there
shall
be
a
reward
,
and
thine
expectation
shall
not
be
cut
off
.
THese
two
sentences
containe
the
praise
of
gracious
and
holy
knowledge
,
and
that
by
a
full
similitude
,
on
both
parts
,
as
well
the
resemblance
,
as
the
application
from
hony
,
saying
,
My
sonne
eate
hony
,
that
is
,
thou
hast
libertie
for
it
,
it
is
free
for
thee
so
to
doe
,
if
thou
wilt
,
because
it
is
good
,
wholesome
,
and
profitable
for
thy
body
:
it
being
a
food
much
in
vse
in
those
parts
:
as
the
Prophet
Isaiah
speaketh
;
Butter
and
Isai.
7.
15.
hony
shall
he
eate
.
And
Ionathan
was
much
refreshed
,
and
his
eyes
receiued
sight
by
eating
of
hony
,
whereas
before
they
were
dimme
for
wearinesse
,
and
hunger
.
And
the
hony
combe
,
1.
Sam.
14.
27.
for
it
is
sweete
vnto
the
palat
or
taste
,
that
is
,
pleasant
,
and
delectable
in
relish
,
the
palat
the
instrument
of
tasting
being
put
for
the
sense
it selfe
:
two
benefits
therefore
proceed
from
it
,
pleasure
,
and
profit
:
So
both
profitable
and
pleasant
,
and
more
also
shall
the
knowledge
of
wisedome
be
to
thy
soule
,
thy
heart
,
thy
conscience
,
thy
inward
man
,
though
in
thy
body
,
and
estate
,
there
be
many
bitter
crosses
and
calamities
:
if
thou
finde
it
,
if
thou
be
truly
indued
therewith
,
and
hast
a
sure
apprehension
thereof
,
and
be
not
illuded
with
flattering
conceits
,
and
vaine
imaginations
.
And
this
comfort
and
ioy
is
the
effect
of
an
infallible
hope
,
which
is
wrought
by
faith
in
,
and
knowledge
of
the
holy
Scriptures
,
and
this
hope
is
stedfast
,
firme
and
effectuall
:
as
chap.
23.
18.
He
would
haue
vs
therefore
to
vnderstand
that
nothing
is
more
delightfull
then
spirituall
vnderstanding
Isai.
25.
6.
of
Gods
holy
will
.
Hony
,
and
other
food
,
though
most
delicious
,
is
earthly
,
and
the
delight
that
it
yeeldeth
is
but
censuall
:
but
this
is
heauenly
,
and
so
is
the
consolation
that
it
worketh
:
a
beast
,
or
a
wicked
man
may
feed
on
the
best
corporall
foode
,
and
feele
as
much
sweetnes
as
the
worthiest
Christian
:
but
Gods
owne
people
and
seruants
haue
a
peculier
right
and
propertie
in
the
holy
Ghost
:
there
may
bee
in
hony
and
other
bodily
delights
,
an
hurtfull
excesse
,
to
the
annoyance
of
those
which
surfeit
of
them
:
as
chap.
25.
16.
but
there
can
neuer
be
too
much
heauenly
wisedome
,
and
gladnes
proceeding
from
it
:
but
alway
,
and
continually
the
more
,
the
better
:
the
pleasure
that
is
taken
in
meates
,
or
drinkes
,
or
any
earthly
refreshings
,
is
but
momentaine
,
and
for
present
vse
:
For
when
death
commeth
,
or
sicknes
,
the
delightfulnes
thereof
will
be
forgotten
,
and
so
will
the
strength
that
commeth
by
it
,
and
all
other
like
benefits
:
but
the
ioyfull
assurance
of
Gods
fauour
,
the
heauenly
fruites
of
his
holy
spirit
,
with
the
possession
of
his
graces
,
is
perpetuall
and
euerlasting
according
to
the
testimonie
and
promise
of
our
Sauiour
,
saying
,
Whosoeuer
shall
drinke
of
the
water
that
I
shall
giue
h●m
,
shall
neuer
be
more
Ioh.
4.
14.
a
thirst
:
but
the
water
that
I
shall
giue
him
,
shall
be
in
him
a
well
of
water
springing
to
euerlasting
life
.
Verse
15.
Lay
not
waite
O
wicked
man
against
the
dwelling
of
the
righteous
:
spoyle
not
his
dwelling
place
.
Vers.
16.
For
the
righteous
falleth
seuen
times
,
and
riseth
againe
:
but
the
wicked
shall
fall
into
mischiefe
.
IN
the
former
verse
was
declared
the
great
comfort
that
godly
men
finde
in
the
knowledge
of
Gods
holy
word
:
and
in
these
the
great
safetie
which
they
enioy
by
his
prouidence
for
them
,
and
protection
of
them
:
for
that
is
the
scope
of
the
words
,
though
they
bee
directed
to
the
wicked
in
way
of
admonition
,
or
prohibition
.
The
parts
thereof
are
two
:
the
one
is
a
charge
giuen
to
sinfull
men
,
that
they
proceede
not
on
in
their
craft
,
or
in
their
crueltie
against
the
seruants
of
God
,
in
the
former
verse
:
and
the
other
,
a
reason
which
could
cause
them
to
stand
backe
,
and
not
offer
such
iniuries
to
them
,
in
the
latter
.
Lay
not
waite
,
deale
not
subtilly
,
practise
not
any
secret
mischiefe
,
like
to
such
as
lurke
in
corners
suddenly
to
surprise
a
man
,
or
get
some
aduantage
against
him
,
against
the
house
of
the
righteous
,
against
a
man
himselfe
,
or
any
thing
that
appertaineth
vnto
him
:
spoyle
not
his
resting
place
,
offer
no
violence
vnto
,
nor
prey
vpon
his
goods
,
and
especially
goe
not
about
to
ouerthrow
his
dwelling
place
,
nor
chase
him
from
it
:
For
it
is
as
if
he
should
haue
said
,
This
is
thy
practise
,
and
which
is
to
be
looked
for
at
thine
hand
,
vntill
thou
cease
to
bee
wicked
.
For
all
thy
attempts
be
in
vaine
,
and
shall
take
no
place
:
and
therefore
if
thou
wert
wise
and
prudent
for
thy selfe
,
thou
wouldest
be
better
aduised
,
before
thou
tookest
such
courses
.
The
reason
is
from
the
contrary
condition
of
the
wicked
,
and
godly
:
the
one
endureth
many
troubles
,
and
escapeth
out
of
them
all
:
the
other
,
oft
times
more
crosses
come
vpon
them
for
a
time
:
but
some
one
deadly
stroke
commeth
at
last
for
all
,
to
their
vtter
vndoing
:
The
iust
falleth
seuen
times
,
commeth
into
troubles
very
oft
,
a
certaine
number
of
times
being
put
for
an
vncertaine
,
but
riseth
againe
,
but
by
the
gracious
hand
of
God
is
deliuered
out
of
them
all
.
It
is
a
similitude
from
children
led
of
their
parents
,
who
though
through
weaknes
doe
sometimes
stumble
,
and
fall
to
the
ground
,
yet
they
be
neither
hurt
with
the
fall
,
nor
helplesse
,
that
they
should
not
be
taken
vp
againe
.
So
that
the
goodnesse
of
God
doth
more
appeare
in
sustaining
his
people
in
their
troubles
,
then
in
preseruing
Psal.
34.
19.
Iob.
5.
18.
them
from
troubles
,
as
diuers
Scriptures
doe
witnesse
.
But
the
wicked
falleth
into
mischiefe
,
the
vngodly
perish
in
aduersitie
,
being
so
ouerthrowne
therein
,
that
they
neuer
be
able
to
recouer
themselues
:
they
are
altogether
like
those
,
who
falling
from
an
high
and
steepe
place
,
or
tumbling
downe
a
paire
of
staiers
,
breake
their
backes
,
or
neckes
,
with
that
fearfull
downfall
,
that
they
are
not
able
to
stirre
hand
or
foote
.
So
that
albeit
crosses
come
but
seldome
vpon
vngodly
men
,
and
miserie
tarrie
long
before
it
visite
them
;
yet
when
God
setteth
in
with
them
,
he
paieth
them
home
,
euen
to
their
ruine
and
destruction
:
For
so
are
they
threatned
:
The
Lord
shall
shoote
an
Psal
64.
7.
arrow
at
them
,
their
strokes
shall
be
at
once
:
their
plagues
haue
stings
with
them
,
a
guiltie
conscience
,
the
burthen
of
sin
,
with
Gods
displeasure
and
curse
are
ioyned
with
it
.
Vers.
17.
Reioyce
not
when
thine
enemie
falleth
,
let
not
thine
heart
be
glad
when
he
stumbleth
.
Vers.
18.
Lest
the
Lord
see
it
and
it
displease
,
him
,
and
hee
turne
away
his
wrath
from
him
.
REioyce
not
,
]
Bee
not
glad
,
nor
shew
forth
any
outward
signe
of
ioy
,
when
thine
enemie
falleth
,
when
hee
that
is
thine
aduersarie
commeth
to
calamitie
,
or
aduersity
,
let
not
thine
heart
be
glad
,
doe
not
so
much
as
conceiue
ioy
within
thy selfe
,
though
thou
shouldest
not
expresse
it
to
others
,
when
he
stumbleth
,
when
any
crosse
doth
befall
him
:
hee
taketh
the
similitude
from
trauellers
,
whom
it
concerneth
not
their
fellow
trauellers
to
insult
ouer
when
they
be
downe
or
slipping
,
but
rather
be
sorie
,
and
therefore
succour
and
helpe
them
vp
againe
.
So
that
it
is
not
lawfull
for
any
man
to
take
delight
in
his
neighbours
woe
,
howeuer
he
be
affected
toward
him
.
Iob
cleereth
himselfe
of
this
fault
,
saying
,
I
haue
not
reioyced
Iob
31.
24.
at
the
destruction
of
him
that
hated
me
,
or
lift
vp
my selfe
when
euill
found
him
.
And
the
world
knoweth
how
Dauid
lamented
and
wept
,
when
newes
was
brought
him
of
Sauls
death
,
which
most
iniuriously
and
cruelly
hunted
after
his
life
.
If
wee
be
bound
to
pray
for
those
that
persecute
and
hate
vs
;
if
we
be
required
to
help
our
enemies
with
food
,
and
gratifie
him
with
other
courtesies
,
it
cannot
stand
with
equity
that
we
should
reioyce
at
,
or
take
pleasure
in
their
miserie
:
but
this
precept
may
seeme
to
be
contrary
to
the
practise
of
the
godly
,
as
Moses
,
Ester
,
and
diuers
others
of
Gods
seruants
,
when
their
enemies
the
Egyptians
,
Haman
,
and
other
such
like
haue
been
destroyed
:
but
indeed
neither
Moses
nor
the
rest
,
did
reioyce
so
much
in
the
destruction
of
their
aduersaries
,
as
in
their
owne
deliuerance
,
and
the
preseruation
of
the
Church
:
neither
was
the
ruine
of
their
enemies
so
comfortable
vnto
them
as
the
glory
of
God
,
which
did
appeare
in
the
punishment
of
the
vngodly
.
A
man
may
in
holy
zeale
reioyce
at
the
ouerthrow
of
the
enemies
of
God
,
and
the
foes
of
his
people
,
as
chap.
11.
12.
but
he
may
not
simply
be
glad
at
the
fall
of
his
aduersaries
,
nor
vncharitably
triumph
ouer
them
with
ioy
of
heart
,
arising
from
priuate
grudge
,
and
secret
hatred
,
lest
the
Lord
see
it
,
lest
he
take
notice
of
it
,
and
obserue
the
same
with
displeasure
,
for
hauing
and
nourishing
such
vncharitabl
and
pitilesse
affections
in
thine
heart
,
and
turne
his
wrath
from
h●m
,
which
is
not
so
to
be
vnderstood
,
as
that
therefore
a
man
were
not
to
reioyce
at
his
enemies
fall
,
lest
that
by
so
doing
his
good
name
bee
procured
,
namely
the
mitigation
of
Gods
displeasure
,
and
remouing
away
the
scourge
that
is
vpon
him
:
but
by
this
euery
one
is
warned
to
take
heed
of
this
reuengefull
reioycing
at
the
miseries
of
them
that
hate
him
,
lest
by
this
meanes
hee
draw
Gods
wrath
and
plague
vpon
himselfe
,
and
make
his
owne
case
worse
then
his
enemies
.
Vers.
19.
Fret
not
thy selfe
because
of
the
euill
man
,
neither
be
enuious
at
the
euill
doers
.
20.
For
there
shall
be
no
reward
to
the
euill
man
,
and
the
candle
of
the
wicked
shall
be
put
out
.
FRet
not
thy selfe
.
]
Be
not
moued
to
anger
and
indignation
,
because
of
the
euill
man
,
for
that
either
they
flourish
and
prosper
or
else
in
the
malice
of
their
harts
attempt
euill
against
thee
.
neither
be
enuious
at
the
euill
doers
.
See
chap.
23.
17.
and
the
first
verse
of
this
chapter
.
For
there
shall
be
no
reward
to
the
euill
man
.
]
His
plagues
and
miseries
shall
be
perpetuall
,
and
the
light
of
the
wicked
shall
be
put
out
,
his
felicity
,
and
flourishing
estate
,
yea
and
his
life
it selfe
shall
bee
extinguished
,
and
abolished
,
desperate
miserie
shall
succeed
in
the
place
thereof
.
See
chap.
13.
9.
And
therefore
Psal.
73.
18.
Iob
21.
16.
the
greatest
prosperity
that
vngodly
men
presently
enioy
,
is
not
able
to
counteruaile
the
lamentable
calamity
that
shall
come
vpon
them
afterward
:
for
the
one
is
but
counterfeit
and
mixed
with
many
sorrowes
and
feares
;
the
other
is
as
bad
or
worse
then
it
seemeth
,
and
void
of
all
comfort
:
the
one
is
short
,
and
of
no
continuance
:
the
other
is
euerlasting
,
and
hath
none
end
:
and
adde
this
thereunto
,
that
measure
and
great
abundance
of
the
former
,
doth
much
encrease
the
quantity
and
grieuousnesse
of
the
latter
.
As
is
the
case
of
that
whorish
Babel
,
In
as
much
as
she
gloried
her selfe
,
and
liued
in
pleasure
,
so
much
giue
to
her
torment
and
sorrow
:
for
she
saith
in
her
heart
,
I
fit
being
a
Queene
,
and
a●
no
widow
,
and
shall
see
nomourning
.
R●u.
18.
7.
8.
Therefore
her
plagues
shall
come
at
one
day
,
death
and
sorrow
,
and
famine
,
and
she
shall
be
burnt
with
fire
;
for
strong
is
the
Lord
which
will
condemne
her
.
And
as
Saint
Iames
threatneth
to
all
Iam.
5.
1.
2.
worldlings
and
Epicures
.
Goe
to
now
ye
rich
men
,
mourne
and
howle
,
for
the
miseries
that
shall
come
vpon
you
:
your
riches
are
corrupt
,
and
your
garments
motheaten
.
Vers.
21.
My
sonne
feare
the
Lord
,
and
the
King
,
and
meddle
not
with
them
that
change
.
MY
sonne
feare
the
Lord
,
]
Let
thine
heart
alwaies
stand
in
awe
of
his
presence
,
worship
him
with
reuerence
,
and
holy
deuotion
:
faithfully
obserue
and
obey
as
much
as
possibly
thou
canst
,
his
will
and
commandements
,
and
the
King
,
thy
soueraigne
,
whom
the
Lord
hath
set
ouer
thee
:
for
conscience
sake
be
subiect
to
him
:
shew
all
loyaltie
to
his
person
,
and
obedience
to
his
lawes
,
and
ministers
of
iustice
;
neglect
not
the
commandement
of
the
Lord
by
the
Apostle
,
saying
,
submit
1.
Pet
2.
13.
14.
your selues
to
all
manner
ordinance
of
man
for
the
Lords
sake
:
whether
it
be
to
the
King
as
the
superiour
,
or
vnto
gouernours
,
●
vnto
them
that
are
sent
of
him
,
for
the
punishment
of
euill
doers
,
and
praise
of
them
that
doe
well
.
For
true
religion
toward
God
,
and
due
subiection
to
lawfull
authority
,
are
alway
indiuiduall
companions
.
Feare
God
(
saith
Saint
Peter
)
and
honour
the
1.
Pet.
1.
2.
17.
King.
No
rebellious
person
,
or
any
that
is
disobedient
toward
the
Magistrate
,
deserueth
the
name
of
a
Christian
.
He
that
denieth
vnto
Caesar
that
which
belongeth
vnto
him
,
doth
in
no
vprightnesse
performe
to
God
that
which
is
his
due
.
Saint
Iude
Iud.
●
.
maketh
it
a
note
of
a
sinful
hypocrite
to
despise
gouernment
,
and
to
speake
euill
of
them
that
are
in
authoritie
.
For
there
is
no
power
but
of
God
,
and
the
powers
that
are
,
are
ordained
of
God
.
Whosoeuer
therefore
resisteth
the
power
,
resisteth
the
ordinance
of
God
,
and
they
that
resist
shall
receiue
to
themselues
greater
damnation
.
Wherefore
we
must
subiect
,
not
because
of
wrath
only
,
but
for
conscience
sake
.
So
on
the
other
side
,
neuer
any
impious
person
can
bee
a
faithfull
subiect
:
whosoeuer
contemneth
the
Lord
,
and
his
word
,
which
is
the
foundation
of
all
magistracie
,
will
(
if
occasion
serue
)
manifest
his
perfidiousnesse
to
his
Prince
;
and
though
feare
restraine
him
that
he
neuer
break
forth
into
armes
,
or
open
contempt
,
yet
he
carrieth
not
a
loyall
heart
,
because
he
wanteth
a
godly
heart
.
There
are
many
which
crouch
,
and
bow
,
which
flatter
,
and
fawne
,
and
highly
extoll
obedience
,
and
inueigh
against
refractorie
people
,
who
notwithstanding
beare
as
little
loue
as
the
worst
,
and
yeeld
no
more
reuerence
in
their
hearts
to
their
Prince
,
then
those
which
are
most
contemptuous
.
Saint
Iude
describeth
the
despisers
Iud.
16.
of
gouernment
to
be
murmurers
,
and
complainers
,
and
yet
to
haue
mens
persons
in
admiration
for
aduantage
.
And
the
Prophet
Hosea
testifieth
,
that
they
which
made
the
King
glad
with
their
wickednesse
,
and
the
Princes
with
their
lies
,
did
yet
de●oure
their
Iudges
,
and
cause
their
Kings
to
fall
.
And
meddle
not
with
them
that
change
;
he
giueth
a
caueat
to
beware
of
the
meanes
whereby
thou
maiest
be
seduced
,
and
bee
brought
thereby
to
contempt
of
God
,
and
thy
Prince
,
and
that
is
the
society
of
Male-contents
who
affect
alteration
,
and
nouelties
,
such
as
are
wearie
of
the
holy
Lawes
of
God
,
which
teach
religion
,
and
Christian
obedience
,
and
wholesome
lawes
of
Prince
touching
policie
,
and
ciuill
peace
,
and
seeke
for
innouation
,
by
abrogation
,
and
abolishment
of
both
:
for
such
maner
of
men
are
very
contagious
,
and
able
to
peruert
the
hearts
of
all
that
conuerse
with
them
.
How
many
did
Corah
,
Dathan
,
and
Abiram
inchant
to
oppose
against
the
gouernment
of
Moses
,
and
Aaron
?
What
〈◊〉
multitudes
did
that
cursed
Absalom
infect
,
and
make
〈◊〉
turne
rebels
most
seditiously
against
the
kingdome
of
Dauid
?
and
did
not
Sheba
that
obscure
and
base
fellow
preuaile
farre
to
get
associates
,
and
therby
to
raise
a
new
commotion
,
when
it
seemed
that
all
sparkes
of
rebellion
had
been
extinguished
?
and
how
m●ny
millions
of
millions
haue
been
stirred
vp
against
the
kingdome
of
Christ
,
by
the
pestilent
tongues
of
those
which
cannot
beare
the
burthen
of
gouernment
,
most
lamentable
experience
of
all
ages
doth
cleerely
witnesse
.
This
commeth
to
passe
by
the
violence
of
their
desires
that
way
,
which
are
wholly
set
vpon
mischiefe
:
and
by
the
sharpnesse
of
their
wits
for
this
hellish
worke
,
which
are
sharpned
,
and
haue
an
edge
set
on
by
the
diuell
himselfe
,
and
by
that
procliuity
which
is
in
al
f●●●ly
mens
nature
,
to
be
corrupted
by
pernicious
speeches
:
Satan
worketh
in
the
tongues
of
these
sinfull
seducers
,
and
together
also
in
the
hearts
and
cares
of
their
carnall
hearers
.
Vers.
22.
For
their
calamitie
shall
rise
suddenly
,
and
who
knoweth
the
ruine
of
them
both
?
HE
confirmeth
both
his
precept
,
and
caueat
,
by
the
mischiefe
that
is
like
to
ensue
,
if
they
obey
not
the
one
,
nor
be
admonished
by
the
other
,
and
that
is
the
ruine
and
ouerthrow
of
vngodly
and
disloyall
persons
:
and
this
is
exaggerated
by
the
grieuousnes
and
suddennes
of
it
,
it
commeth
sooner
then
it
is
looked
for
,
and
is
more
intollerable
then
is
either
knowne
,
or
thought
of
.
For
their
calamitie
,
the
plagues
which
they
shall
suffer
,
shall
rise
suddenly
.
It
lieth
still
for
a
time
like
a
fierce
beast
,
or
serpent
in
a
bush
,
or
thicket
,
either
sleeping
,
or
waiting
for
aduantage
,
and
neither
is
seene
,
nor
heard
,
there
is
neither
roring
,
hissing
,
nor
rusling
,
and
in
a
moment
being
either
wakened
,
or
spying
the
opportunitie
,
is
vpon
a
man
before
he
is
ware
.
Who
knoweth
the
destruction
of
them
both
?
to
wit
,
that
which
the
Lord
and
the
king
shall
work
:
For
as
Gods
wrath
is
like
a
consuming
fire
,
so
is
the
Kings
compared
to
the
roring
of
a
Lion
,
both
of
them
very
fearefull
and
terrible
.
For
miserie
is
euermore
contrarie
to
the
expectation
of
the
wicked
,
both
for
time
and
measure
:
it
commeth
vpon
them
before
they
be
prouided
and
lieth
vpon
them
more
heau●ly
then
they
are
able
to
sustaine
it
.
And
this
is
because
they
would
not
beleeue
the
predictions
of
the
word
,
which
foretold
what
Psal.
73.
18.
would
become
of
their
wicked
waies
:
but
despised
all
Gods
threatnings
:
and
because
they
are
proud
,
and
secure
,
and
flatter
Iere.
5.
13.
1.
Thes.
5.
3.
Apoc.
18.
7.
themselues
in
perpetuitie
of
their
peace
and
safetie
:
and
because
they
fuffe●
themselues
willingly
to
bee
misled
and
deceiued
by
the
flatterie
of
others
:
as
Herod
did
.
Act.
12.
Verse
23.
These
also
are
the
sayings
of
the
wise
:
It
is
not
good
to
haue
respect
of
persons
in
iudgement
.
AS
Dauid
made
not
all
those
spirituall
songs
which
are
contained
in
the
booke
of
Psalmes
:
so
neither
did
Salomon
(
as
it
seemeth
)
vtter
all
those
parables
which
are
set
down
in
this
booke
of
Prouerbs
.
Thus
much
may
be
gathered
out
of
the
words
,
wherein
it
is
said
,
also
th●se
are
the
sayings
of
the
wise
.
The
sentences
from
this
place
to
the
end
of
the
chapter
,
were
spoken
by
the
mouthes
,
or
written
by
the
tongues
of
wise
men
:
but
who
they
were
is
not
expressed
:
but
sure
woe
are
they
were
led
by
the
spirit
of
God
,
seeing
otherwise
neither
could
they
haue
been
wise
,
neither
would
they
who
gathered
these
sayings
together
,
haue
put
them
into
the
booke
of
canonicall
Scripture
,
to
haue
respect
of
persons
,
to
regard
any
thing
which
is
beside
the
cause
▪
or
out
of
the
matter
in
question
,
as
thereby
to
be
led
aside
,
and
drawne
to
peruert
iustice
,
or
decline
from
the
law
,
as
because
they
be
rich
,
or
because
they
be
poore
;
because
they
be
good
,
or
because
they
be
bad
:
because
they
be
friends
,
or
because
they
be
enemies
.
To
passe
sentence
for
the
wealth
;
or
power
,
or
miserie
,
or
fauour
,
or
hatred
of
the
parties
accusing
,
or
accused
,
is
not
good
,
neither
lawfull
,
nor
safe
:
the
thing
to
bee
regarded
is
the
matter
,
and
not
the
man
.
And
therefore
in
all
controuersies
,
look
not
who
Leuit.
19.
15.
Deut.
1.
17.
be
the
parties
,
but
what
is
the
cause
:
because
the
iudgement
is
Gods
,
and
not
mans
.
Vers.
24.
He
that
saith
to
the
wicked
,
Thou
art
righteous
,
him
shall
the
people
curse
,
and
nations
shall
abhorre
him
.
HE
that
saith
to
the
wicked
,
thou
art
righteous
,
]
He
that
applandeth
,
or
approueth
of
sinfull
men
,
whom
God
condemneth
:
o●
iustifieth
any
man
in
doing
that
which
God
doth
not
allow
;
him
shall
the
people
curse
,
and
the
nations
shall
abborre
him
,
he
shall
be
odious
,
and
infamous
,
euery
where
,
and
amongst
all
men
for
the
greatest
part
,
especially
such
as
hate
iniquitie
,
and
know
after
what
manner
he
doth
countenance
it
.
Indeed
well
disposed
persons
will
not
easily
breake
out
into
rash
cursing
:
neither
will
they
proudly
reproch
the
Magistrates
,
or
superiours
,
though
they
see
them
faile
in
their
duties
:
yet
neuerthelesse
in
zeale
toward
iustice
they
cannot
but
blame
them
,
whom
they
see
so
grossely
and
notoriously
to
offend
.
So
that
they
who
goe
about
to
grace
others
in
their
sinnes
,
take
the
way
to
bring
themselues
into
contempt
:
For
Mal.
2.
3.
they
are
an
abomination
to
the
Lord
,
as
chap.
17.
15.
and
then
how
can
they
chuse
but
be
vile
also
amongst
men
?
They
doe
mischiefe
to
many
in
animating
such
wicked
creatures
:
and
euen
to
those
sinfull
wretches
themselues
,
by
hardning
them
in
their
euill
:
they
becommeth
accessarie
to
the
offenders
facts
,
and
maketh
them
their
owne
:
and
it
is
a
fault
,
that
is
seldome
to
be
found
in
any
,
who
are
not
in
some
euill
or
other
themselues
:
according
to
that
saying
,
they
that
transgresse
the
law
,
praise
the
wicked
.
Verse
25.
But
to
them
that
rebuke
shall
be
delight
,
and
the
blessing
of
each
good
man
shall
come
vpon
them
.
Verse
26.
Euery
one
shall
kisse
his
lippes
that
giueth
a
right
answere
.
HE
amplifieth
the
point
propounded
in
the
former
verse
,
by
the
contrarie
both
behauiour
,
and
euent
:
there
was
the
iustifying
of
the
wicked
taxed
,
here
the
reprouing
of
him
is
commended
:
there
was
the
curse
,
or
reproch
threatned
to
such
as
shall
giue
approbation
to
malefactors
:
here
blessing
is
promised
to
such
as
shall
disgrace
them
:
obloquie
,
reproch
,
and
hatred
are
there
denounced
as
a
punishment
to
them
that
shall
flatter
vnrighteous
men
:
here
honour
and
loue
is
assured
to
them
that
shall
deale
soundly
,
and
sharply
with
them
:
but
to
them
that
rebuke
him
,
to
them
that
conuince
euill
men
of
their
faults
,
shall
be
delight
,
comfort
,
and
ioy
,
in
apprehension
of
Gods
fauour
,
mens
good
affections
shall
be
toward
them
,
and
the
blessing
of
each
good
man
,
their
testimonie
which
they
will
giue
of
them
,
and
the
prayers
and
praises
which
they
will
offer
to
God
for
them
:
this
blessing
fell
vpon
Iobs
head
full
often
,
as
himselfe
witnesseth
,
saying
,
When
the
eare
heard
mee
it
blessed
me
,
and
when
the
eye
saw
me
it
gaue
witnesse
vnto
me
,
that
I
deliuered
the
poore
that
cried
,
and
the
fatherlesse
that
had
no
helpe
:
the
blessing
of
him
that
was
readie
to
perish
came
vpon
me
,
and
I
caused
the
widowes
heart
to
reioyce
.
And
it
is
added
in
the
next
verse
,
the
people
will
kisse
the
lippes
of
him
that
giueth
a
right
answere
;
the
kissing
of
the
lips
is
a
signe
of
loue
amongst
vs
,
and
in
old
time
it
was
also
a
token
of
reuerence
.
Whereas
therefore
it
is
said
here
,
the
people
shall
kisse
the
lips
of
him
that
giueth
a
right
answere
;
the
meaning
is
that
they
will
exceedingly
affect
,
and
singularly
honour
such
a
person
:
it
may
be
the
wicked
will
despise
,
and
contemne
such
a
one
,
but
the
godly
will
reuerence
and
embrace
him
.
Now
he
is
said
to
answer
right
things
,
who
vttereth
true
,
wise
,
and
profitable
speeches
,
or
such
sayings
as
are
agreeable
to
equitie
and
righteousnes
.
He
therefore
which
most
faithfully
opposeth
himselfe
against
the
corruptions
of
others
,
shall
gaine
most
comfort
,
and
credit
to
himselfe
,
both
from
God
,
and
honest
men
,
and
many
times
from
the
parties
reproued
,
or
resisted
:
for
that
it
may
proue
a
good
medicine
for
the
curing
of
the
maladies
of
the
soule
.
Vers.
27.
Prepare
thy
worke
without
,
and
make
it
fit
for
thy selfe
in
the
field
,
and
afterward
build
thine
house
.
PRepare
thy
worke
without
.
]
Haue
an
eye
to
those
things
that
are
abroad
,
as
for
corne
,
cattell
,
vines
,
fruite
trees
,
&c.
make
it
fit
for
thy selfe
in
the
field
,
make
readie
for
thy selfe
that
which
thou
hast
in
the
field
,
that
thou
not
onely
haue
ground
,
but
that
it
be
so
husbanded
,
as
that
it
may
best
yeeld
commodity
to
thee
,
that
thou
not
only
haue
a
croppe
vpon
thy
ground
,
or
graffe
growing
in
thy
meddowes
,
but
that
it
bee
so
carefully
,
and
seasonably
cut
downe
,
and
inned
,
as
thou
maist
enioy
the
fruite
thereof
:
that
thy
land
be
not
vnfruitfull
through
want
of
good
manuring
,
or
that
which
grow
vpon
it
bee
not
the
lesse
,
or
worse
by
thine
ill
husbandrie
,
and
after
,
when
thou
hast
performed
these
things
,
build
thine
house
,
make
it
large
,
or
faire
,
according
to
thy
state
,
and
store
it
with
such
good
furniture
,
as
before
was
not
requisite
for
thee
.
An
house
,
and
habitation
to
dwell
in
is
first
of
all
to
be
prouided
:
but
the
ornaments
,
and
beautifying
of
it
,
are
to
be
deferred
vntil
thy
maintenance
will
allow
thee
the
libertie
thereof
.
His
purpose
is
to
teach
vs
to
proceede
orderly
in
all
our
affaires
,
preferring
of
things
of
greatest
importance
to
the
first
place
,
and
going
about
matters
of
lesse
waight
by
leisure
afterward
:
as
in
a
building
,
stone
and
timber
is
to
be
prepared
,
before
wainscot
and
hanging
.
And
men
vse
to
buy
land
or
take
it
,
and
haue
a
crop
towards
before
they
hire
,
or
build
a
barne
.
It
were
a
foolish
part
in
feasting
to
spread
the
table
,
set
dishes
vpon
the
board
,
&
to
make
the
guests
sit
downe
,
before
any
meate
be
prouided
:
or
for
a
man
to
prouide
bridle
,
or
saddle
,
with
trappings
and
all
other
furniture
,
and
yet
is
able
neither
to
buy
,
nor
borrow
,
nor
hire
a
horse
for
his
iourney
.
Vers.
28.
Be
not
a
witnesse
against
thy
neighbour
without
a
cause
,
nor
deceiue
with
thy
lips
.
BE
not
a
witnesse
]
In
any
matter
,
or
for
any
mans
cause
,
against
thy
neighbour
,
against
any
man
,
without
a
cause
,
when
he
deserueth
it
not
,
or
thou
haue
no
calling
therunto
,
and
therefore
take
heed
that
thy
testimonie
be
not
false
:
For
al
vntruth
is
false
witnessing
,
and
without
cause
:
neither
affirme
thou
any
thing
certainly
which
is
vncertaine
,
and
standeth
only
on
likelihood
and
probabilitie
:
so
Eli
testified
against
Hanah
,
when
hee
charged
her
with
drunkennes
,
because
hee
saw
the
motion
of
her
lips
,
but
heard
not
the
voyce
of
her
speech
:
so
they
testified
against
the
Apostles
and
Disciples
without
cause
,
when
they
said
they
were
full
of
new
wine
,
because
on
a
sudden
they
spake
strange
languages
:
neither
take
halfe
a
tale
for
a
whole
speech
,
nor
adde
any
thing
of
thine
owne
to
that
which
thou
speakest
,
nor
peruert
the
meaning
of
a
mans
words
which
he
vttereth
:
for
so
they
witnessed
against
Christ
,
when
they
informed
that
he
said
,
I
can
destroy
this
temple
,
that
materiall
building
of
stone
and
timber
,
and
I
will
build
it
in
three
daies
,
because
hee
said
,
destroy
you
this
temple
,
meaning
of
his
body
,
and
I
will
build
it
againe
in
three
daies
.
Lastly
,
commense
not
a
complaint
against
any
for
well
doing
,
and
impute
not
that
to
him
for
a
crime
which
is
dutie
,
and
a
good
seruice
:
for
so
Doeg
testified
against
Abimelech
without
cause
,
when
hee
accused
him
to
Saul
,
for
ministring
reliefe
and
weapon
to
Dauid
in
his
distresse
.
And
so
the
enemies
of
Daniel
witnessed
against
him
without
cause
,
when
they
laid
to
his
charge
his
prayer
and
supplication
made
to
the
Lord
:
and
deceiue
not
,
abuse
not
the
eares
of
any
man
to
make
him
to
beleeue
that
to
be
true
which
is
false
;
or
that
to
be
good
which
is
bad
;
or
that
to
be
bad
which
is
good
:
him
to
be
faultie
which
is
innocent
;
or
him
bee
iust
which
is
vn-righteous
:
at
no
hand
misinforme
the
minds
of
thy
brethren
with
thy
lips
,
with
the
words
which
thy
lips
doe
vtter
.
Vers.
29.
Say
not
,
I
will
doe
to
him
as
hee
hath
done
to
me
,
I
will
reward
euery
man
according
to
his
worke
.
SAy
not
,
]
By
threats
in
speech
,
or
purpose
of
heart
,
neither
let
thy
reuengefull
passions
or
actions
declare
thy
meaning
:
I
will
doe
to
him
as
he
hath
done
to
me
,
the
iniuries
that
I
haue
receiued
from
him
,
I
will
requite
vnto
him
,
I
will
reward
the
man
according
to
his
worke
,
hee
shall
receiue
as
good
measure
as
he
brought
:
though
I
pay
him
home
,
and
punish
him
soundly
,
may
I
not
doe
it
?
he
began
with
me
;
I
am
prouoked
to
that
which
I
doe
;
the
fault
is
in
himselfe
;
hee
was
the
first
cause
of
his
owne
hurt
.
See
chap.
20.
22.
Verse
30.
I
w●nt
by
the
field
of
the
slothfull
,
and
by
the
vineyard
of
the
man
destitute
of
vnderstanding
.
31.
And
loe
it
was
all
growne
ouer
with
thornes
,
and
nettles
had
couered
the
face
thereof
,
and
the
stone
wall
thereof
was
broken
downe
.
32.
Then
I
saw
and
considered
well
,
I
looked
vpon
it
and
receiued
instruction
.
33.
Yet
a
little
slumber
,
a
little
sleepe
,
a
little
folding
of
the
hands
to
sleepe
.
34.
So
shall
thy
pouerty
come
a●
one
that
trauelleth
,
and
thy
necessity
as
an
armed
man
.
THe
Wise
man
,
whosoeuer
he
were
,
doth
in
these
verses
,
by
his
owne
experience
,
liuely
paint
out
,
and
describe
the
shameful
wretchlesnesse
of
sluggards
,
with
the
misery
&
calamitie
which
they
do
incur
them
by
the
same
.
First
,
he
relateth
the
occasion
wherby
he
was
brought
to
see
so
far
into
the
matter
:
I
passed
,
(
saith
he
)
by
the
field
of
the
slothfull
,
and
by
the
vineyard
of
the
man
destitute
of
vnderstanding
:
as
if
he
should
haue
said
,
I
went
not
as
busie
bodie
to
spie
out
the
faults
of
other
men
which
belonged
not
vnto
mee
.
I
made
not
a
iourney
of
purpose
to
finde
out
what
was
amisse
,
in
the
mans
behauiour
,
estate
,
or
possessions
:
but
my
businesse
lay
that
way
,
I
had
iust
calling
to
trauell
thereby
,
and
in
regard
thereof
,
I
passed
by
the
field
of
the
slothfull
,
&c.
whose
idlenesse
,
negligence
,
and
want
of
forecast
,
conuinceth
him
to
be
void
of
vnderstanding
,
or
destitute
of
an
heart
,
as
the
word
signifieth
:
for
it
is
as
good
to
haue
no
heart
,
as
to
vse
none
,
as
hee
doth
who
is
so
remisse
in
affaires
of
such
importance
.
Secondly
,
hee
relateth
the
matter
subiect
of
his
report
,
the
obiect
which
his
eyes
apprehended
,
and
loe
,
this
field
,
or
vineyard
was
all
growne
ouer
with
thornes
,
it
was
ful
of
brambles
,
and
briers
,
nettles
,
thistles
,
burs
,
and
such
like
hurtfull
weeds
,
had
couered
all
the
ground
,
that
nothing
could
be
seene
but
they
,
and
these
sucke
out
the
moysture
of
the
earth
,
and
feed
vpon
the
fatnesse
of
the
same
,
wherby
the
ground
was
much
impouerished
,
and
made
very
barren
:
these
annoyed
the
come
,
or
grasse
,
the
vines
,
or
any
other
plants
,
&
made
them
fruitlesse
,
so
that
nothing
could
be
expected
but
sterility
,
and
barrennesse
:
and
beside
,
the
stone
wall
was
broken
downe
,
there
was
delapida●ion
of
wounds
,
so
that
swine
might
easily
get
in
,
and
rout
vp
the
ground
,
and
euery
beast
had
liberty
to
bark
the
trees
,
or
browse
vpon
the
branches
thereof
,
or
make
spoile
of
such
commodities
as
are
greene
therein
:
for
idlenesse
is
a
very
hurtfull
sinne
,
and
euery
thing
is
the
worse
that
slothfull
persons
haue
to
deale
in
:
and
so
Salomon
testifieth
,
saying
,
By
slothfulnesse
the
roofe
of
the
house
goeth
Eccles.
10.
18.
to
decay
;
and
by
the
hands
of
the
idle
,
the
house
droppeth
thorow
.
Thirdly
,
he
recounteth
the
vses
that
he
made
of
the
sight
which
he
saw
,
whereof
one
was
for
himselfe
,
and
his
owne
benefit
:
he
considered
it
well
,
and
receiued
instruction
,
he
gathered
wisedome
out
of
the
follie
of
the
sluggard
,
and
learned
thereby
that
slothfulnesse
and
follie
are
the
mothers
of
pouerty
,
and
miserie
,
&
in
this
he
shewed
himselfe
to
be
truly
wise
:
for
as
much
as
heauenly
wisedome
directeth
mens
minds
to
make
that
vsefull
to
themselues
,
which
is
pernicious
vnto
others
,
and
make
the
very
sinnes
of
their
neighbours
to
be
motiues
Mal.
3.
15.
Psal.
4.
6.
to
goodnesse
to
them
.
The
other
vse
concerned
that
lazie
person
,
in
whom
hee
obserued
the
cause
of
that
ruine
and
desolation
,
and
that
was
loue
of
sleepe
,
and
lingering
in
sleep
and
drowsinesse
had
so
possessed
him
,
as
that
hee
was
held
as
a
bondman
,
or
prisoner
in
it
;
whose
very
words
hee
reciteth
to
declare
his
captiuity
in
,
and
thraldome
to
that
vice
,
a
little
sleepe
,
a
little
slumber
,
&c.
proceeding
by
little
and
little
to
a
great
deale
,
and
can
hardly
finde
a
time
to
make
an
end
thereof
:
&
therfore
for
conclusion
passeth
the
sentence
of
beggerie
vpon
him
,
which
hee
threatneth
should
come
vpon
him
both
speedily
,
it
would
be
sudden
,
and
certaine
,
as
the
comparison
vsed
doth
import
;
which
see
more
fully
expounded
.
Chap.
6.
11.
CHAPTER
.
XXV
.
Vers.
1.
These
are
also
the
parables
of
Salomon
,
which
the
men
of
Hezekiah
King
of
Iudah
copied
out
.
THese
,
]
The
sentences
which
are
contained
in
this
chapter
,
and
the
foure
next
as
well
as
those
in
the
former
chapters
,
vnto
the
23.
verse
of
the
twentie
foure
,
are
the
parables
of
Salomon
,
such
as
he
,
inspired
by
the
spirit
of
of
God
,
did
deliuer
,
whether
by
pen
,
or
tongue
,
or
both
,
it
is
vncertaine
:
it
is
probable
that
they
were
among
the
three
thousand
mentioned
in
the
booke
of
Kings
,
which
the
men
of
Hezekiah
King
of
Iudah
,
which
some
by
Hezekiahs
appointment
;
(
whether
they
were
Priests
or
Leuites
,
or
Prophets
,
or
priuate
persons
,
God
hath
not
reuealed
)
collected
together
,
and
set
in
order
,
being
formerly
here
and
there
dispersed
,
and
being
comp●led
(
as
it
were
)
into
a
little
treatise
,
they
are
by
the
authority
of
the
holy
Ghost
incorporated
into
the
booke
,
which
hee
himselfe
had
composed
and
become
a
part
thereof
.
Vers.
2.
The
glory
of
God
is
to
conceale
a
thing
,
but
the
Kings
honour
is
to
search
out
a
matter
.
THe
Lord
doth
much
glorifie
himselfe
by
reuealing
things
,
in
that
thereby
he
doth
manifest
his
wisedome
,
his
goodnesse
,
his
iustice
,
his
omnipotencie
,
and
all
the
rest
of
his
diuine
attributes
vnto
the
world
:
and
therefore
the
Prophet
Habakkuk
saith
,
the
earth
shall
be
filled
with
the
knowledge
of
God
,
as
the
waters
couer
the
sea
:
but
herein
he
is
wonderfull
glorious
,
that
working
,
and
shewing
so
much
,
hee
doth
yet
reserue
to
himselfe
of
his
counsels
,
and
of
his
purposes
,
and
of
his
workes
also
more
then
the
world
seeth
.
Some
things
hee
couereth
for
a
time
,
that
no
man
may
discerne
,
and
yet
bringeth
them
afterward
to
light
that
all
men
may
behold
:
and
this
falleth
out
often
in
his
ordinary
administration
:
some
things
,
namely
the
mysteries
of
saluation
,
he
manifesteth
to
a
few
,
to
his
elect
,
that
none
else
,
though
neuer
so
wittie
or
lear●ed
are
capable
of
;
which
our
Sauiour
acknowledgeth
,
saying
;
I
thanke
thee
O
father
,
Lord
of
heauen
and
earth
,
that
thou
hast
h●d
these
things
from
the
wise
and
prudent
,
and
reuealed
them
to
babes
;
euen
so
oh
father
because
it
so
pleased
thee
.
And
this
he
doth
by
his
gratious
dispensation
:
some
things
he
retaineth
for
euer
from
all
men
,
that
they
cannot
possibly
attaine
vnto
the
knowledge
of
;
as
the
causes
why
this
man
is
elected
,
and
that
man
reiected
;
why
one
is
appointed
to
saluation
,
and
another
destinated
to
destruction
.
And
by
this
hee
doth
maintaine
his
absolute
soueraignty
,
that
he
will
not
subiect
himselfe
to
giue
an
account
of
his
waies
to
his
creatures
,
&
to
declare
the
plenitude
,
perfection
,
&
insinitenes
of
his
holy
nature
;
and
this
is
that
which
the
Apostle
doth
stop
all
mouthes
with
,
and
himselfe
so
much
wondreth
at
,
saying
:
Oh
the
depth
of
the
riches
of
the
wisedome
Rom.
11.
33.
of
God
,
how
vnsearchable
are
his
iudgements
,
his
waies
past
finding
out
!
But
the
Kings
honour
,
it
maketh
much
for
the
renoune
of
great
Princes
and
Gouernors
,
to
search
out
matters
,
&
bring
them
to
light
,
that
the
craft
of
cunning
and
dissembling
persons
goe
not
beyond
their
vnderstanding
;
and
others
haue
not
more
skill
in
cloaking
their
facts
and
designements
,
then
they
haue
in
discouering
and
finding
them
out
.
This
is
the
fruit
of
their
wisedome
,
this
is
the
exercise
of
their
iustice
,
and
for
this
they
shall
be
greatly
loued
,
feared
,
and
admired
:
as
Salomon
was
in
sounding
out
the
truth
,
though
very
difficult
to
1.
King.
3.
to
be
found
in
the
case
of
the
two
harlots
.
Vers.
3.
The
heauens
for
height
,
and
the
earth
for
depth
,
and
the
Kings
heart
is
vnsearchable
.
THe
heauens
for
height
.
Doe
exceed
mens
knowledge
and
skill
,
and
the
earth
for
depth
,
goeth
beyond
all
the
reach
of
his
vnderstanding
,
and
the
Kings
heart
,
his
thoughts
,
proiects
,
wisedome
and
vnderstanding
is
insearchable
,
more
politicke
and
prudent
,
then
their
subiects
can
vnderstand
:
for
those
gouernours
whom
the
Lord
in
goodnesse
lifteth
vp
,
the
royall
thrones
are
by
him
indued
with
an
excellent
spirit
,
and
adorned
with
such
gifts
as
for
the
most
part
are
not
to
bee
found
in
priuate
persons
:
if
any
Princes
by
reason
they
giue
themselues
rather
to
vanitie
then
the
studie
of
wisedome
,
bee
not
such
,
yet
such
they
ought
to
bee
:
for
seeing
they
haue
to
deale
in
great
and
weighty
matters
,
it
is
required
of
them
that
their
wits
,
counsels
,
purposes
,
and
determination
of
matters
,
be
rare
,
profound
and
past
the
common
reach
.
All
Princes
attaine
not
to
this
,
nor
many
:
diuers
are
as
ignorant
,
simple
,
and
shallow
witted
,
as
those
that
are
farre
their
inferiours
:
but
it
is
through
their
owne
default
,
because
they
want
the
loue
of
vnderstanding
and
diligence
;
or
neglect
those
meanes
whereby
it
is
to
bee
gotten
.
As
Rehoboams
heart
was
so
farre
from
mounting
vp
to
the
top
of
heauen
,
or
piercing
downe
to
the
centure
of
the
earth
,
as
that
it
was
not
a
yard
high
,
or
a
foote
deepe
;
but
it
was
because
he
laboured
not
to
be
iudicious
,
nor
entertained
good
counsell
when
it
was
offered
vnto
him
;
but
as
for
Salomon
his
father
,
who
knew
the
words
of
wisedome
,
and
prayed
for
it
at
the
hand
of
God
,
God
gaue
him
wisdome
,
exceeding
much
,
and
a
large
heart
as
the
sand
on
the
sea
shore
,
his
wisedome
excelled
the
wisedome
of
al
the
children
of
the
East
,
and
the
wisedome
of
Egypt
:
for
he
was
wiser
then
any
man
.
No
bad
cause
was
too
hard
for
him
to
detect
,
no
practises
which
he
did
not
smell
out
:
no
complotters
which
hee
did
not
speedily
intrap
in
their
wiles
.
Adoniah
did
easily
illude
Bathsheba
his
mother
,
but
so
hee
could
not
him
:
for
hee
espied
out
his
treason
,
with
Abiathers
,
and
Ioabs
,
at
the
very
motioning
of
the
match
,
which
he
desired
might
be
betweene
him
and
Abishag
the
Shunamite
.
Verse
4.
Take
the
drosse
from
the
siluer
,
and
there
shall
proceed
a
pot
for
the
fin●r
.
5.
Take
the
wicked
from
the
King
,
and
his
throne
shall
be
established
in
iudgement
.
TAke
the
drosse
from
the
siluer
,
]
For
the
vnderstanding
of
these
words
,
we
must
obserue
the
sense
of
the
similitude
,
which
is
this
:
euen
as
when
the
drosse
is
remoued
from
the
siluer
,
there
remaineth
nothing
but
good
and
pure
matter
,
for
the
finer
to
frame
a
good
vessell
of
:
so
when
the
wicked
is
taken
away
from
the
King
,
there
will
be
equitie
and
iustice
,
and
so
his
throne
thereby
shall
be
established
:
and
herein
first
the
wicked
are
compared
to
drosse
,
as
they
are
also
in
Ezechiel
Ezech.
22.
19.
for
drosse
hath
no
good
mettall
in
it
,
but
is
a
kind
of
vnprofitable
earth
:
so
in
them
is
no
good
to
bee
found
,
but
pride
,
worldlinesse
,
&c.
And
hypocrisie
at
the
best
is
like
to
drosse
which
is
mixed
with
siluer
:
drosse
will
neuer
be
melted
,
what
paines
soeuer
be
taken
with
it
;
nor
they
humbled
,
or
brought
to
repentance
,
what
meanes
soeuer
be
vsed
with
them
:
drosse
will
not
serue
for
plate
,
nor
be
conuerted
into
coyne
or
ornaments
:
neither
will
they
bee
fitted
for
the
worship
of
God
,
or
any
holy
seruices
.
Secondly
,
the
King
is
compared
to
a
finer
;
for
that
it
belongeth
to
him
to
purge
away
wicked
persons
,
and
redresse
things
that
are
amisse
.
And
thirdly
,
the
kingdome
or
State
to
fined
siluer
,
or
a
vessell
made
therof
.
Now
we
must
speake
more
perticularly
touching
the
application
in
the
second
verse
,
take
away
,
&c.
Hee
intendeth
not
to
giue
liberty
to
subiects
at
their
pleasure
,
to
banish
licentious
and
dissolute
men
:
for
that
were
an
intollerable
presumption
;
but
it
is
a
direction
giuen
to
Princes
to
informe
them
of
their
dutie
,
that
they
ought
not
permit
wicked
men
to
conuerse
with
them
,
or
to
haue
countenance
from
them
.
Dauid
after
a
sort
vowed
before
he
came
to
the
crowne
,
that
he
would
surely
abandon
all
impious
persons
,
when
the
sword
should
be
put
into
his
hand
,
saying
,
A
froward
heart
shall
depart
from
me
,
I
will
not
know
a
Psal.
101
▪
4.
wicked
person
:
for
they
are
euery
way
exceeding
harmefull
,
and
pernitious
to
Princes
,
and
Magistrates
,
by
corrupting
and
poysoning
their
hearts
with
sinfull
counsell
,
as
did
the
counsellors
of
Darius
,
by
applauding
and
praising
them
in
their
faults
;
as
did
Herods
flatterers
,
by
false
and
malitious
complaints
D●n
.
6.
H●st.
12.
against
innocent
men
:
as
did
Doeg
,
and
Haman
,
by
opposing
and
ouerthrowing
all
good
instructions
giuen
vnto
them
:
as
did
Pharaohs
sorcerers
,
and
Rehoboams
young
companions
;
and
blemishing
their
honour
and
estimation
,
as
Shebna
did
Hezekiahs
;
and
endangering
their
estate
by
committing
euill
themselues
,
and
drawing
them
also
into
it
:
as
in
this
●ext
appeareth
by
the
reason
from
the
contrary
,
his
throne
shall
be
established
in
iudgement
:
as
if
he
should
haue
said
,
Hee
would
be
righteous
,
if
they
were
expulsed
from
him
,
and
his
equitie
and
iustice
would
establish
his
throne
,
would
bring
safety
,
and
gouernment
,
and
kingdome
,
which
cannot
bee
expected
,
while
such
pestiferous
wicked
persons
are
so
intimate
with
him
.
Vers.
6.
Put
not
forth
thy selfe
before
the
King
,
nor
stand
in
the
place
of
great
men
.
7.
For
better
it
is
that
it
be
said
vnto
thee
,
Come
vp
hither
,
then
that
thou
shouldest
bee
put
lower
,
in
the
sight
of
the
Prince
whom
thine
eyes
haue
seene
.
THe
holy
Ghost
in
these
sentences
calleth
euery
one
from
vaine
boasting
,
especially
before
Princes
,
who
by
reason
of
their
high
places
cannot
abide
arrogancie
;
and
by
reason
of
the
power
wherewith
they
are
armed
,
will
not
suffer
it
goe
vnpunished
:
put
not
forth
thy selfe
before
the
King
,
make
no
shew
of
any
brauerie
,
or
excellencie
before
a
Prince
▪
and
stand
not
in
place
of
great
men
,
intrude
not
thy selfe
into
those
roomes
whereunto
thou
art
called
,
but
belong
vnto
men
of
greater
account
.
The
reason
from
the
comparison
of
contra●y
effects
followeth
:
for
it
is
better
,
&c.
it
is
a
more
comfortable
and
commendable
thing
,
that
when
thou
seatest
thy selfe
in
a
low
place
,
thou
be
called
vp
to
an
higher
,
then
that
when
thou
hast
placed
thy selfe
in
an
high
roome
,
a
man
of
better
degree
or
account
comming
in
,
thou
bee
caused
to
sit
downe
lower
,
and
giue
place
vnto
him
:
as
thou
by
experience
hast
seene
for
to
come
to
passe
to
the
shame
of
many
.
Vers.
8.
Go
not
forth
hastily
to
strife
,
lest
thou
know
not
what
to
do
in
the
end
therof
,
when
thine
enemy
hath
put
thee
to
shame
.
AS
before
the
spirit
of
God
hath
taught
vs
modesty
,
and
disswaded
vs
from
insolencie
and
pride
;
so
now
hee
willeth
vs
to
take
heed
of
contention
,
which
vice
bringeth
shame
as
well
as
the
other
,
goe
not
forth
hastily
to
strife
,
if
thou
bee
vniustly
pursued
,
maintaine
thy
cause
as
well
as
thou
canst
,
so
that
it
be
in
equitie
,
and
after
a
due
manner
;
but
bee
thou
not
forward
in
molesting
of
others
,
goe
not
forth
as
assailants
,
and
challengers
,
as
champions
vse
to
doe
.
For
from
them
is
the
similitude
taken
as
it
seemeth
:
if
thou
must
needs
be
a
partie
in
suite
,
be
the
defendant
,
rather
then
hastily
to
contend
:
for
it
is
great
wisedome
(
if
it
be
possible
)
to
be
at
peace
with
all
men
,
and
to
follow
after
peace
by
all
meanes
;
which
if
wee
cannot
obtaine
,
let
vs
obserue
these
rules
in
all
our
controuersies
:
first
,
that
the
iustice
and
equitie
of
our
cause
appeare
vnto
vs
.
Secondly
,
that
the
matter
for
which
we
contend
bee
of
moment
,
and
such
as
with
good
warrant
from
God
we
may
safely
deale
in
.
Thirdly
,
that
wee
first
offer
condition
of
peace
and
agreement
to
the
partie
whom
we
are
compelled
to
contend
with
,
as
by
mouing
him
to
compremit
the
matter
,
and
refer
it
indifferent
arbitrators
.
Fourthly
,
that
we
ouermatch
not
our selues
with
aduersaries
too
strong
for
vs
,
or
willingly
bring
the
matter
before
corrupt
and
vnequall
Iudges
,
(
See
chap.
17.
14.
in
the
doctrine
)
lest
thou
thereby
be
brought
to
such
extremity
,
that
thou
know
not
what
to
doe
,
against
thine
aduersarie
,
or
in
thine
owne
defence
:
and
this
hee
speaketh
,
not
onely
because
rashnesse
causeth
men
to
rush
into
things
vnlawfull
,
but
depriueth
them
(
as
it
were
)
for
a
time
of
all
their
senses
,
in
the
end
thereof
,
when
the
matter
hath
been
heard
,
and
the
cause
sentenced
,
when
thine
neighbour
hath
put
thee
to
shame
,
when
thine
aduersarie
,
or
the
partie
whom
thou
hast
iniuriously
molested
,
hath
giuen
thee
the
foile
and
ouerthrow
,
and
hath
obtained
of
the
Iudge
that
it
bee
done
to
thee
as
thou
thoughtest
to
haue
done
to
him
,
and
so
either
put
thee
to
pay
the
same
charges
which
hee
should
haue
borne
,
or
suffer
the
same
punishment
which
he
should
haue
sustained
.
Vers.
9.
Debate
thy
cause
with
thy
neighbour
,
and
reueale
not
thy
secret
to
another
.
Vers.
10.
Lest
he
that
heareth
it
put
thee
to
shame
,
and
thine
infamie
turne
not
away
.
DEbate
thy
cause
with
thine
neighbour
,
]
Dispute
thy
cause
louingly
with
thy
brother
:
If
thy
brother
hath
offended
thee
,
goe
tell
him
betw●ene
him
and
thee
alone
:
and
reueale
not
the
secret
of
another
,
as
for
the
priuate
and
priuie
offence
committed
by
him
,
which
is
onely
knowne
vnto
thy selfe
,
declare
it
not
vnto
any
,
if
thine
owne
admonition
may
pre●aile
with
him
.
Lest
he
that
heare
thee
put
thee
to
shame
,
]
Lest
in
stead
of
credit
which
thou
seekest
after
,
thou
procure
vnto
thy self
discredit
from
him
vnto
whom
thou
tellest
the
tale
,
who
perceiuing
thee
to
blaze
abroad
the
infirmitie
of
thy
friend
,
will
repute
thee
a
back-biter
,
or
tale-bearer
:
and
thine
infamie
turne
not
away
,
lest
the
leaud
opinion
that
is
had
of
thee
,
and
that
report
that
is
giuen
ou●
of
thy
vncharitable
dealing
continue
longer
then
thou
diddest
imagine
,
and
the
blot
and
shame
thereof
be
perpetuall
.
So
that
they
which
lay
open
the
secrets
of
their
friends
,
commonly
bring
most
and
longest
disgrace
vpon
themselues
.
For
thereby
they
discouer
their
owne
malice
and
vnfaithfulnesse
,
which
is
a
more
enormous
vice
,
then
their
neighbours
frailty
:
they
breake
the
rule
of
our
Sauiour
,
which
would
haue
vs
by
loue
and
mercifull
dealing
to
cure
and
hide
our
brethrens
faults
;
they
breake
the
noble
and
ancient
rule
of
equitie
,
Whatsoeuer
you
would
that
men
should
doe
to
you
,
the
same
doe
you
to
them
:
and
likewise
that
of
the
Apostle
grounded
vpon
the
same
foundation
,
put
them
in
mind
to
to
speake
euill
of
no
man
,
for
we
our selues
were
somtimes
foolish
,
Tit.
3.
2.
3
disobedient
,
&c.
Verse
11.
A
word
sitly
spoken
,
is
like
apples
of
gold
in
pictures
of
siluer
.
EVen
as
siluer
pictures
set
out
,
or
beautified
with
golden
,
or
guilded
apples
,
grapes
,
pomegranets
,
or
other
fruites
,
or
flowers
,
are
pleasing
and
delightfull
to
the
eye
,
both
for
varietie
of
rich
matter
,
and
diuersitie
of
artificiall
formes
:
So
a
word
,
sentence
,
or
speech
containing
true
,
waightie
,
&
wholesome
matter
,
and
vttered
in
comely
and
decent
manner
,
is
very
wise
and
acceptable
to
a
iudicious
eare
.
Such
an
ornament
it
is
,
and
honour
for
a
man
to
order
his
tongue
aright
,
when
the
truth
in
a
matter
of
importance
is
garnished
with
wise
and
discreete
handling
,
all
due
circumstances
(
of
persons
,
time
,
and
place
,
vehemence
or
softnes
,
pro●xitie
or
briefnes
,
and
euery
other
of
like
nature
)
concurring
.
Vers.
12.
As
an
eare-ring
of
gold
,
and
an
ornament
of
fine
gold
:
so
is
a
wise
reprouer
to
an
obedient
eare
.
THe
sense
is
,
that
the
wise
reprouer
,
or
instructer
,
who
louingly
,
and
seasonably
telleth
a
man
of
his
fault
,
or
dutie
,
is
more
beneficiall
to
the
eare
,
and
consequently
to
the
heart
and
whole
man
of
him
,
which
is
attentiue
to
hearken
,
and
obedient
to
performe
,
then
if
hee
should
grace
his
eare
with
an
eare-ring
,
or
bestow
a
rich
Iewell
vpon
them
:
For
the
grace
of
Gods
spirit
which
hee
is
vsed
as
an
instrument
to
conferre
,
is
farre
more
precious
then
all
gold
or
Iemmes
:
and
the
inward
garnishing
is
incomparably
more
glorious
then
outward
decking
.
So
that
good
mens
counsell
is
of
no
small
valew
and
worth
to
good
men
.
If
our
Sauiour
had
cloathed
the
woman
of
Samaria
with
cloath
of
gold
,
and
hanged
vpon
her
as
many
Iewels
and
precious
stones
,
he
had
not
so
richly
adorned
her
,
nor
brought
her
to
that
honour
,
as
he
did
by
that
gracious
and
well
tempered
conferen●●
:
For
what
can
more
commend
a
man
,
or
make
him
shine
so
bright
,
as
that
which
helpeth
to
remoue
away
the
ragges
of
his
corruption
,
and
further
him
to
repentance
,
that
he
may
bee
clad
with
righteousnes
?
by
this
he
is
made
acceptable
to
God
,
and
godly
Christians
:
and
free
from
the
danger
of
reproch
,
which
can
come
from
the
tongue
of
any
wicked
deprauer
.
Vers.
13.
As
the
cold
of
snow
in
the
time
of
sommer
:
so
is
a
faithfull
messenger
to
him
that
sendeth
him
.
THe
inhabitants
of
those
hot
countries
,
vsed
to
coole
their
drinke
in
sommer
with
cold
snow
water
,
which
they
gathered
in
winter
,
and
reserued
till
that
season
.
Let
it
not
seeme
strange
though
here
mention
made
of
snow
in
haruest
,
which
if
it
would
fail
on
the
ground
,
would
be
vnseasonable
,
&
hurtfull
thereunto
,
as
wee
shall
see
in
the
beginning
of
the
next
chapter
:
but
the
water
thereof
which
is
most
cold
,
put
into
drinke
,
to
coole
the
same
,
doth
much
refresh
them
that
labour
hotly
in
haruest
worke
:
or
otherwise
are
oppressed
,
and
made
faint
with
extremitie
of
heate
:
as
may
appeare
in
the
25.
verse
of
this
chapter
.
Now
vnto
snow
water
reserued
,
and
thus
applied
,
is
a
speedie
and
trustie
messenger
here
fitly
resembled
:
for
by
his
good
newes
hee
greatly
reuiueth
the
longing
and
languishing
mindes
of
those
who
sent
him
about
their
businesse
,
who
during
the
time
of
his
absence
,
through
feare
and
doubt
were
almost
halfe
dead
.
For
they
which
vse
good
men
in
their
messages
,
or
other
affaires
,
doe
commonly
●inde
good
successe
therein
:
as
did
Abraham
,
and
Corn●lius
▪
and
when
Dauid
heard
that
Ahimaas
was
comming
towards
him
,
hee
concluded
because
he
was
a
good
man
,
he
would
surely
bring
good
tidings
:
such
will
not
faile
to
be
trustie
,
and
diligent
:
they
will
manage
their
affaires
with
wisdome
,
and
discretion
,
and
Gods
Angels
and
blessings
doe
accompanie
them
,
and
their
actions
,
to
make
them
fortunate
and
prosperous
.
See
chap.
13.
vers.
17.
Vers.
14.
Who
so
boasteth
himselfe
of
a
false
gift
is
as
clouds
,
and
raine
without
water
.
CLoudes
and
winde
in
drought
,
when
ground
chops
and
chawnes
for
want
of
moisture
,
and
grasse
,
and
corne
,
and
the
fruites
of
the
earth
begin
to
wither
,
doe
put
the
husbandman
in
great
hope
that
the
weather
wil
alter
,
and
store
of
raine
will
fall
shortly
;
which
if
it
come
not
to
passe
,
but
their
expectation
be
deceiued
,
doth
adde
vnto
their
griefe
through
the
defeatment
of
their
hope
:
and
so
dissemblers
,
and
such
as
make
shew
of
great
liberalitie
,
are
much
depended
vpon
for
a
time
,
and
great
confidence
is
reposed
on
them
:
but
when
they
feed
men
with
bare
words
and
pretences
,
and
neither
performe
any
good
,
nor
meane
it
,
they
double
the
sorrowes
of
those
needie
people
who
waited
for
their
helpe
,
and
had
rather
been
without
their
promises
,
then
to
bee
nothing
the
better
for
them
:
for
miserie
is
made
the
more
miserable
,
when
a
man
is
gulled
and
illuded
by
deceiuers
.
Verse
15.
By
long
forbearance
is
a
Prince
perswaded
,
and
a
soft
tongue
breaketh
the
bones
.
GReat
personages
are
for
the
most
part
more
vehemently
incensed
when
they
are
angrie
,
then
meaner
men
:
because
their
mindes
are
greater
,
and
take
it
for
an
indignitie
not
to
be
satisfied
in
their
wils
:
yet
by
modestie
,
and
meekenes
▪
by
patience
,
silence
,
and
forbearance
is
a
Prince
pacified
:
great
Rulers
are
appeased
when
they
see
they
are
not
incountred
:
when
not
indutifull
replie
is
made
vnto
them
:
when
there
is
no
dogged
countenance
,
nor
muttering
language
against
them
,
and
a
loft
tongue
,
milde
and
lowly
words
vttered
with
the
tongue
,
breaketh
the
bones
,
ouercommeth
stout
and
hard
mindes
,
which
otherwise
would
not
yeeld
,
and
asswageth
the
greatest
rage
and
anger
,
which
otherwise
cannot
be
extinguished
,
that
is
attributed
to
the
minde
which
properly
belongeth
to
the
body
,
the
strength
of
the
creatures
much
consisting
in
the
greatnes
of
the
bones
.
It
was
said
of
Isa●ar
,
that
hee
Gen.
29.
●●
.
should
be
a
strong
asse
,
or
an
asse
of
bone
.
It
is
like
vnto
an
oyle
which
will
not
onely
supple
the
flesh
,
and
outward
parts
of
the
man
,
but
soke
euen
vnto
the
very
bones
,
and
haue
an
operation
therein
.
See
the
doctrine
of
the
first
verse
of
the
15.
Chapter
.
Vers.
16.
Hast
thou
found
hony
,
eate
so
much
as
is
sufficient
for
thee
,
lest
thou
be
filled
therewith
,
and
vomit
it
.
HAst
thou
obtained
any
thing
that
is
pleasant
and
delightfull
,
moderate
thy selfe
in
the
vse
of
it
,
eate
so
much
as
is
sufficient
for
thee
,
but
no
more
,
lest
thou
be
filled
therewith
,
sated
with
eating
ouermuch
,
and
vomit
it
,
annoying
thy
stomacke
,
and
shaming
thy selfe
with
the
rauenousnes
of
thine
vnbridled
appetite
.
A
measure
therefore
is
to
bee
kept
in
all
things
,
euen
in
those
things
which
are
most
pleasant
:
for
excesse
will
make
the
best
things
bitter
and
vnsauourie
:
For
what
is
sweeter
then
hony
if
it
be
moderatly
taken
?
yet
if
any
eate
too
much
thereof
it
causeth
loathing
,
and
casting
;
and
so
will
all
delights
of
the
world
which
are
abused
aboue
measure
,
they
will
bring
paine
and
sorrow
after
them
:
too
much
of
euery
earthly
thing
is
hurtfull
,
as
of
meate
and
drinke
,
of
Isai.
28.
7.
Hab.
2.
5.
Iam.
5.
3.
gold
,
siluer
,
and
money
;
of
garments
and
apparell
,
of
pleasures
and
delights
:
Chap.
21.
17.
Verse
17.
Withdraw
thy
foote
from
thine
neighbours
house
,
lest
he
be
wearie
of
thee
,
and
so
hate
thee
.
THis
seemeth
to
be
a
perticular
application
of
the
former
precept
,
that
as
hee
would
not
haue
men
to
glut
themselues
in
other
delights
which
our
natures
doe
affect
:
so
hee
would
not
haue
vs
to
exceed
in
pressing
too
hard
vpon
,
or
ouerlaying
a
kinde
friend
:
For
though
his
table
or
house
bee
in
sweetnes
like
home
,
yet
if
a
man
will
haunt
it
without
all
measure
,
or
modestie
,
he
will
make
his
dearest
friend
to
whom
hee
was
wont
to
be
most
welcome
,
to
grow
wearie
in
time
of
such
a
daily
guest
:
therefore
saith
hee
,
withdraw
thy
foote
,
or
as
the
word
is
,
make
it
precious
at
thine
neighbours
house
.
Christians
must
learne
not
to
bee
burthenous
one
to
another
.
It
1.
Thes.
29.
2.
Thes.
3.
8.
standeth
not
with
the
ingenuous
heart
of
a
good
man
so
to
doe
:
it
is
not
agreeable
to
loue
and
charitie
:
it
proceedeth
not
from
prudence
and
wisedome
:
it
depriueth
vs
of
much
of
our
libertie
and
honour
:
it
is
a
thing
to
be
more
glorious
to
bee
seruiceable
to
our
brethren
,
as
Christ
was
,
then
to
bee
chargeable
to
them
.
Verse
18.
A
man
that
beareth
false
witnesse
against
his
neighbour
,
is
a
maule
,
and
a
sword
,
and
a
sharpe
arrow
.
A
Man
that
beareth
false
witnesse
]
Which
●ither
doth
lay
things
to
his
charge
as
an
accuser
,
or
vndertaketh
to
iustifie
other
mens
false
complaints
by
●●s
testimonie
,
or
raiseth
vp
,
and
disperseth
slanderous
reports
,
against
his
neighbour
,
against
any
man
whereby
his
life
,
or
limmes
,
or
his
state
,
or
familie
,
or
credit
might
be
indangered
,
dealeth
as
if
hee
should
strike
his
neighbour
with
a
maule
,
and
so
knocke
him
on
the
head
:
or
run
at
him
with
a
sword
,
and
let
out
his
bowels
,
or
shoote
a
sharpe
arrow
at
him
which
will
pierce
deeply
,
and
strike
him
at
the
heart
:
to
all
these
three
instruments
of
death
is
a
malicious
tongue
fitly
compared
:
For
that
many
times
it
doth
as
much
mischiefe
as
any
of
them
all
,
because
the
name
of
a
good
man
is
as
deare
vnto
him
,
as
the
best
member
of
his
bodie
:
&
life
it selfe
is
often
destroyed
by
the
virulent
tongues
of
malicious
accusers
.
If
Naboths
enemies
had
knockt
out
his
braines
with
a
club
;
or
runne
him
thorow
with
a
sword
;
or
shot
a
quiuer
full
of
arrowes
at
him
,
could
they
possibly
haue
equallized
that
crueltie
of
traducing
him
to
be
a
traitor
against
the
King
,
and
a
blasphemer
of
God
,
to
the
destruction
of
his
life
,
ruine
of
his
house
,
and
perpetuall
reproch
of
his
name
,
if
the
Lord
by
a
marueilous
fauour
to
him
,
and
iustice
against
his
aduersaries
,
had
not
miraculously
cleered
him
.
See
1.
King.
2.
chap.
12.
18.
Verse
19.
Confidence
in
an
vnfaithfull
man
is
as
a
broken
tooth
,
and
a
hand
out
of
ioynt
.
COnfidence
]
Trust
,
and
affiance
reposed
in
an
vnfaithfull
man
,
in
a
dissembler
,
who
meaneth
nothing
lesse
,
then
the
kindnesse
which
hee
maketh
shew
of
,
is
as
a
broken
tooth
,
that
faileth
and
paineth
him
,
that
goeth
about
to
chew
his
meate
therewith
,
and
a
foote
out
of
ioynt
,
which
tormenteth
,
and
dissappointeth
him
that
setteth
it
on
the
ground
to
go
:
neither
can
the
broken
tooth
,
or
foote
out
of
ioynt
doe
their
office
:
but
are
vnprofitable
,
and
painfull
.
A
deceitfull
friend
then
turneth
to
the
hurt
of
him
that
dependeth
vpon
him
:
by
disappointing
him
of
his
expectation
,
as
Iob
complaineth
of
his
friends
,
that
they
deceiued
him
like
a
brooke
,
which
is
full
of
water
in
winter
,
when
enough
is
to
be
had
euery
where
else
:
but
as
a
drie
pit
in
sommer
vtterly
failing
the
passengers
that
come
in
Iob.
6.
15.
hope
to
quench
their
thirst
thereat
.
And
Dauid
complaineth
of
his
acquaintance
that
they
stood
farre
off
from
him
.
And
it
was
no
small
griefe
to
Paul
when
he
had
most
need
of
helpe
to
be
forsaken
of
all
,
and
assisted
1.
Tim.
4.
16.
of
none
:
and
this
is
commonly
done
with
some
calumniation
,
or
vnder
colour
or
pretext
of
some
desert
of
his
,
as
that
he
was
worthie
to
be
left
to
himselfe
:
and
at
last
such
a
friend
turneth
to
be
a
most
malitious
and
bitter
aduersarie
:
as
Dauid
found
Achitophel
to
be
.
Vers.
20.
As
hee
that
putteth
on
a
garment
in
cold
weather
,
and
powreth
vineger
vpon
nitre
:
so
is
he
that
singeth
songs
to
an
heauie
heart
.
THe
purpose
of
this
is
,
to
demonstrate
the
sweete
consolation
and
refreshing
,
which
a
wise
and
faithfull
comforter
doth
minister
to
a
pensiue
and
afflicted
mind
,
and
that
by
three
comparisons
:
the
first
is
warme
cloathes
in
cold
weather
,
whereof
euery
man
by
his
owne
experience
,
sense
,
and
feeling
,
doth
know
the
delight
and
commoditie
:
the
second
is
the
powring
of
vineger
vpon
nitre
,
which
(
as
writers
say
)
is
a
matter
or
substance
much
like
vnto
salt
,
but
is
not
salt
,
with
holes
like
a
sponge
:
it
is
to
bee
found
in
Iudea
,
Egypt
,
and
those
parts
,
made
hard
by
the
Sunne
,
which
is
quickly
dissolued
and
wasted
by
vineger
,
though
by
heate
compacted
together
it
hath
the
hardnes
of
a
very
stone
:
and
as
much
doe
the
consolatorie
comforts
of
a
louing
and
godly
friend
mitigate
and
consume
the
setled
griefe
of
the
heart
.
The
third
is
musike
,
or
melodie
,
it
is
called
the
singing
of
songs
,
chearing
the
heart
in
sorrow
and
heauinesse
,
as
a
pleasant
harmonie
,
or
well
tuned
dittie
,
sung
with
a
sweete
voyce
,
affecteth
the
care
.
Vers.
21.
If
thine
enemie
hunger
,
giue
him
bread
to
eate
:
if
he
thirst
,
giue
him
water
to
drinke
.
Vers.
22.
For
thou
shalt
heape
coales
of
fire
vpon
his
head
,
and
the
Lord
shall
reward
thee
.
THe
holy
Ghost
in
this
place
(
as
he
doth
expound
himselfe
in
the
new
Testament
,
doth
giue
a
precept
for
Christian
charity
to
our
aduersaries
which
hate
vs
,
that
we
should
ouercome
Rom.
12.
10.
their
malice
with
beneficence
and
well
doing
:
and
to
this
purpose
prescribeth
a
dutie
in
the
former
verse
,
teaching
vs
how
to
deale
with
him
;
and
soliciteth
vs
thereunto
by
forcible
arguments
in
the
latter
.
The
dutie
is
,
that
in
case
our
enemie
hunger
,
we
should
feede
him
,
&c.
if
hee
be
in
any
want
,
according
to
our
abilitie
and
opportunitie
we
must
minister
vnto
him
,
denying
him
no
helpe
or
coutesie
at
his
neede
:
therefore
the
law
requireth
the
same
,
instancing
in
other
offices
of
loue
and
humanitie
:
as
,
If
thou
meete
thine
enemies
oxe
,
or
his
asse
going
astray
,
thou
shalt
surely
bring
it
backe
to
him
againe
:
Exod.
24.
4.
5.
if
thou
seest
the
asse
of
him
that
hated
thee
lying
vnder
his
burthen
,
and
wouldest
thou
forbeare
to
helpe
him
?
thou
shalt
surely
helpe
him
.
The
arguments
are
two
:
the
first
from
the
end
:
the
second
from
the
effect
.
The
end
is
that
we
may
reconcile
him
to
vs
,
if
it
be
possible
;
and
winne
his
loue
,
by
powring
coales
of
fire
on
his
head
,
by
heaping
vp
many
benefits
vpon
him
:
For
it
seemeth
to
be
a
comparison
taken
from
founders
,
or
casters
of
mettall
,
who
by
adding
too
much
fuell
,
and
making
a
great
fire
,
will
make
the
hardest
iron
and
steele
at
the
last
to
melt
,
and
become
liquid
:
and
if
there
be
any
mettall
of
ingenuiety
and
good
nature
in
such
foes
:
if
they
be
not
wholly
made
of
drosse
,
they
will
be
pacified
,
and
will
not
after
so
many
&
great
good
turnes
continue
implacable
.
Euen
that
waiward
Saul
,
whose
heart
was
very
much
obdurate
with
hatred
,
enuie
,
and
malice
against
Dauid
,
was
for
the
time
mollified
,
when
he
saw
that
he
spared
his
life
.
Hauing
such
an
aduantage
to
slay
him
,
and
onely
cut
off
a
piece
of
his
coate
,
when
he
might
with
as
much
ease
haue
cut
off
his
head
:
this
kindnesse
of
Dauids
did
so
affect
Saul
,
and
wrought
vpon
him
,
that
hee
called
him
his
sonne
now
,
whom
before
he
proclaimed
a
traytor
,
and
prayed
to
the
Lord
to
recompence
vnto
him
the
goodnesse
which
he
had
shewen
vnto
him
,
whereas
formerly
hee
desired
nothing
but
his
ruine
and
destruction
.
All
good
meanes
therefore
are
to
be
vsed
,
to
make
our
enemies
to
be
better
minded
toward
vs
,
whatsoeuer
the
successe
be
:
let
our
fire
of
goodnesse
be
as
great
as
we
can
make
it
:
for
that
we
know
not
what
they
may
proue
,
whether
leade
,
or
tinne
,
or
brasse
,
or
siluer
,
or
gold
,
&c.
vnto
this
we
are
perswaded
by
the
Prophet
,
saying
,
Seeke
peace
,
and
follow
after
it
,
pursue
it
with
patience
,
long
sufferance
,
forbearance
,
with
pai●es
,
charges
,
and
all
testimonies
of
our
desire
of
their
good
will
,
and
care
of
their
welfare
.
For
now
notwithstanding
variance
continue
betweene
vs
,
yet
wee
shall
be
freed
from
the
burthen
and
blame
thereof
,
before
God
,
men
,
and
Angels
,
and
in
our
own
consciences
,
&
theirs
also
:
and
this
is
an
excellent
armour
of
defence
,
and
w●
may
be
assured
of
protection
and
safetie
against
their
malitious
and
mischieuous
practises
.
The
effect
of
this
louing
behauiour
toward
our
enemie
,
is
the
reward
to
be
expected
from
God
,
the
Lord
shall
reward
thee
,
we
shall
bee
no
losers
,
although
our
enemies
remaine
obstinate
,
and
not
able
to
requite
vs
:
if
froward
men
will
not
respect
the
mercie
or
courtesie
that
hath
been
shewed
to
them
,
the
faithfull
God
will
reward
the
obedience
that
hath
been
yeelded
to
him
:
for
the
more
remisse
,
or
insufficient
men
be
to
requite
any
good
seruices
,
the
more
prest
and
ready
the
Almightie
will
be
to
recompence
them
for
it
:
we
haue
good
securitie
for
this
,
the
Lord
Iesus
hath
giuen
his
word
for
it
:
Loue
(
saith
he
)
your
enemies
;
doe
good
,
hoping
for
nothing
againe
,
and
your
Luke
6
35.
reward
shall
be
great
,
and
ye
shall
be
the
children
of
the
highest
:
for
he
is
kinde
to
the
vnthankefull
and
euill
.
Vers.
23.
As
the
north
wind
driueth
away
raine
,
so
doth
an
angry
countenance
a
backbiting
tongue
.
AS
the
north
wind
,
]
Often
,
and
for
the
most
part
driueth
away
Techolel
,
formed
of
Chol.
raine
:
the
Hebrew
word
saith
,
grieueth
,
vexeth
,
or
molesteth
raine
:
for
we
so
finde
it
in
the
26.
chapter
,
vers.
10.
the
great
man
molesteth
all
:
it
is
a
catachresticall
and
improper
speech
:
for
griefe
befalleth
not
vnsensible
creatures
,
yet
there
may
be
a
Metaphor
in
it
:
for
that
men
will
shunne
the
place
and
companie
wherein
they
are
grieued
and
vexed
.
The
truth
of
this
Protesis
,
or
former
part
of
the
similitude
wee
see
verified
by
experience
.
For
it
is
commonly
fair
weather
,
though
cold
,
when
the
wind
sitteth
in
the
north
:
notwithstanstanding
that
there
was
a
north-west
wind
,
which
by
reason
of
the
situation
of
the
Mediterranean
sea
ingendred
raine
,
&
gathered
the
clouds
together
,
so
doth
an
angry
countenance
,
the
slanderous
tongue
,
in
like
maner
a
frowning
look
,
which
argueth
dislike
,
and
discontentment
,
and
is
a
signe
of
anger
,
silenceth
,
and
expelleth
him
that
with
his
tongue
is
giuen
to
slander
,
and
backbite
others
.
For
the
best
way
to
bee
rid
of
tale-bearers
,
and
all
other
sinfull
men
,
is
,
to
discountenance
them
:
for
this
will
Ephes.
5.
11.
discourage
them
from
comming
to
vs
at
all
,
when
they
shall
see
themselues
no
better
welcome
:
or
if
they
should
come
,
they
would
not
be
in
hast
to
open
their
packes
of
newes
,
when
they
perceiue
their
reports
to
be
no
better
regarded
:
and
let
them
speake
what
they
will
,
and
what
they
can
,
yet
wee
shall
not
be
annoyed
with
the
infection
therof
,
so
long
as
we
giue
so
little
countenance
to
their
backbiting
.
Vers.
24.
It
is
better
to
dwell
in
the
corner
of
an
house
top
,
then
with
a
contentious
woman
in
a
wide
house
.
See
chap.
21.
9.
&c.
19.
13.
25.
As
cold
waters
to
a
wearie
soule
,
so
is
good
newes
from
a
farre
countrie
.
AS
cold
waters
,
]
When
they
are
drunke
,
especially
in
the
heate
of
sommer
in
those
hot
countries
,
doe
greatly
refresh
and
comfort
a
wearie
soule
,
the
person
wearied
with
labour
and
trauell
,
and
by
that
meanes
also
waxen
drie
and
thirstie
,
so
is
good
newes
,
touching
his
owne
estate
,
or
friends
,
or
the
Church
of
God
,
or
the
publike
state
wherin
he
liueth
,
from
a
farre
countrey
,
and
from
neere
also
:
but
principally
when
a
good
message
commeth
from
places
remote
and
furthest
distant
,
it
is
the
more
acceptable
and
welcome
,
because
men
cannot
heare
from
them
euery
day
,
or
often
,
which
causeth
more
doubt
and
feare
,
touching
the
estate
of
matters
there
:
and
therefore
good
newes
from
thence
is
also
the
more
gratefull
,
because
it
hath
been
long
and
earnestly
looked
for
,
and
desired
:
for
whatsoeuer
the
heart
doth
much
desire
,
the
eare
will
at
any
time
most
gladly
heare
of
:
if
Iacobs
sonnes
had
brought
him
home
as
many
pieces
of
gold
,
as
they
did
graines
of
corne
,
they
could
not
haue
reioyced
his
spirit
so
much
as
they
did
by
assuring
him
that
Ioseph
was
aliue
in
Egypt
.
Vers.
26.
A
righteous
man
falling
downe
before
the
wicked
,
is
as
a
troubled
fountaine
,
and
corrupted
spring
.
A
Righteous
man
falling
downe
before
the
wicked
,
]
Either
consenting
with
him
in
any
sinne
,
or
through
cowardize
and
feare
desisting
from
any
good
and
necessarie
dutie
,
or
doing
any
thing
in
his
presence
,
or
which
may
come
to
his
knowledge
,
that
is
scandalous
or
offensiue
:
(
for
all
this
is
meant
by
falling
)
is
as
a
troubled
fountaine
,
is
disgraced
,
and
defaced
,
as
the
cleernes
&
sweetnes
of
the
wel
is
by
grauel
and
other
such
things
when
they
are
stirred
vp
:
for
euery
mans
naturall
corruptions
be
as
mire
in
the
bottome
of
a
good
well
;
and
wicked
mens
seducements
to
euill
,
or
insultations
ouer
them
for
their
faults
,
are
as
beasts
feet
trampling
in
good
wels
,
or
a
corrupted
spring
,
whereinto
filth
,
carrion
,
or
poyson
is
cast
to
infect
the
same
:
for
a
godly
man
swaruing
and
erring
from
the
right
way
is
very
obnoxious
,
and
apt
to
doe
hurt
by
his
erroneous
speeches
,
when
he
vndertaketh
to
maintaine
an
errour
:
his
examples
,
and
actions
in
that
which
is
not
warrantable
by
the
word
of
God
,
and
a
good
conscience
,
sway
very
much
with
others
to
be
of
his
iudgement
and
practise
.
When
the
subtill
Iewes
had
drawne
Peter
into
dissimulation
,
Barnabas
quickly
followed
,
and
then
many
others
one
after
another
:
Gal.
2.
11.
12.
13.
and
if
Paul
had
not
speedily
addressed
himselfe
to
helpe
to
cleanse
the
fountaine
,
there
would
haue
been
much
muddie
water
drunken
in
Antioch
.
Wherefore
it
is
a
great
disaduantage
for
godly
men
to
discouer
their
infirmities
in
the
eyes
of
Gods
enemies
.
What
a
blemish
was
it
for
Abraham
to
bee
found
equiuocating
and
dissembling
in
a
matter
of
such
consequence
,
of
that
Heathenish
Pharaoh
?
what
an
vncomfortable
case
was
it
for
Samson
to
be
taken
of
the
Philistims
in
an
whore-house
?
if
it
be
wished
that
the
afflictions
of
Gods
people
should
not
be
heard
of
in
Gath
,
it
is
to
bee
lamented
that
their
sinnes
should
be
seene
there
.
Verse
27.
As
it
is
not
good
to
eate
much
honey
;
so
for
men
to
search
their
owne
glory
is
no
glory
.
AS
it
is
not
good
to
eate
much
honey
,
]
Though
honey
moderately
taken
be
wholesome
food
eo
bee
eaten
,
yet
to
eate
too
much
is
not
good
,
lest
thou
surfeit
through
the
excesse
thereof
,
and
be
driuen
to
vomit
thereby
.
See
the
16.
verse
of
this
chapter
.
So
for
men
to
search
their
owne
glory
,
]
To
seeke
praise
,
glory
,
commendation
,
and
preferment
to
themselues
,
is
not
glory
,
is
not
profitable
nor
honourable
,
but
rather
base
and
contemptible
;
yea
a
dishonest
and
wicked
thing
:
to
enioy
any
of
these
vpon
due
cause
,
is
a
testimonie
of
Gods
fauour
,
and
a
blessing
vpon
well
doing
;
but
studiously
to
affect
them
,
and
ambitiously
to
hunt
after
them
,
is
a
note
of
pride
,
and
apparant
testimonie
of
vaine-glory
;
and
the
more
men
labour
for
them
,
the
more
vnworthie
they
are
of
them
.
None
of
the
trees
so
greedily
longed
after
soueraigntie
,
and
to
bee
Prince
among
the
rest
,
as
did
the
Bramble
:
humble
men
desire
rather
to
doe
that
which
may
deserue
praise
,
then
to
bee
magnified
and
praised
:
and
therefore
as
selfe-liking
,
and
desire
of
estimation
aboundeth
,
so
that
vertue
of
true
humility
is
wanting
,
yea
and
faith
also
is
wanting
:
as
our
Sauiour
saith
;
How
can
ye
beleeue
that
seeke
honour
one
of
another
,
and
seeke
not
the
honour
that
commeth
Ioh.
5.
44.
of
God
.
Vers.
28.
He
that
hath
no
rule
ouer
his
owne
spiri●
is
as
a
city
broken
downe
,
and
without
walles
.
HE
that
is
not
able
to
gouerne
his
mind
,
and
to
keepe
vnder
his
affections
,
but
letteth
the
bridle
loose
thereunto
,
is
as
a
city
broken
downe
,
and
without
walles
,
being
not
able
to
resist
any
assault
,
but
lieth
open
to
the
spoyle
,
the
enemie
may
come
in
at
his
pleasure
,
sacke
it
,
and
burne
it
,
and
put
all
the
inhabitants
to
the
sword
:
in
such
an
estate
are
they
which
are
ruled
by
their
lusts
and
passions
,
being
not
fenced
with
the
wall
of
the
feare
of
God
:
they
are
exposed
to
the
tentations
of
Satan
,
and
to
the
fraud
and
illusions
of
wicked
men
:
they
are
not
able
to
withstand
any
wicked
motion
of
their
owne
sinfull
hearts
,
or
the
rage
of
their
vnrulie
tongues
;
they
are
taken
captiues
and
become
bondslaues
to
euery
noysome
and
damnable
vice
,
whereunto
the
procliuitie
of
their
fleshly
nature
carrieth
them
:
whether
it
be
to
railing
,
or
quarrelling
,
or
incontinencie
,
or
couetousnesse
,
or
fraudulent
dealing
,
or
lying
:
euery
vile
affection
and
lust
,
will
carrie
him
headlong
with
violence
into
all
mischiefe
and
misery
:
as
wild
and
fierce
horses
wanting
guidance
,
oftentimes
runne
away
winh
a
coach
,
to
the
danger
of
all
their
liues
that
sit
in
it
.
CHAPTER
.
XXVI
.
Vers.
1.
As
the
snow
in
sommer
,
and
raine
in
haruest
are
n●t
meete
so
honours
is
not
comely
for
a
foole
.
AS
snow
in
sommer
,
and
raine
in
haruest
,
As
snow
and
raine
doe
not
agree
to
those
seasons
,
neither
did
either
of
them
vse
to
fal
at
those
times
in
those
countries
:
for
it
was
a
miracle
to
haue
1.
Sam.
12.
17.
raine
in
wheat
hauest
▪
so
honour
is
vnseemely
for
a
foole
,
so
are
titles
,
praises
,
and
promotions
vnfit
for
wicked
persons
,
because
they
should
be
the
rewards
of
wisedome
,
and
vertue
.
Snow
is
not
agreeable
to
sommer
,
seeing
through
the
extreme
coldnesse
thereof
it
hindreth
the
ripening
of
the
corne
;
likewise
raine
is
not
welcome
in
haruest
,
for
as
much
as
through
the
moystnesse
thereof
,
it
hindreth
the
inning
of
the
fruites
of
the
earth
:
in
like
manner
,
honour
is
not
meet
for
a
foole
,
in
this
respect
,
that
hee
is
vnworthie
of
it
,
reproch
and
punishment
is
more
proper
and
due
vnto
him
:
and
in
this
respect
,
because
he
is
vncapable
of
it
:
all
the
preferments
in
the
world
cannot
make
a
sinfull
person
truly
honourable
▪
no
more
then
a
gold
ring
in
a
swines
snout
can
make
her
gorgious
and
beautifull
:
they
doe
no
more
adorne
him
in
wise
mens
eyes
,
then
a
call
mans
apparell
●oth
become
a
little
boy
:
and
in
this
respect
,
because
they
are
hurtfull
vnto
him
,
making
him
proud
and
high
minded
,
and
breeding
a
dangerous
timpanie
in
his
heart
,
&
publishing
to
the
world
his
follie
&
vilenes
,
as
being
thereby
set
on
an
high
stage
that
all
his
misbehauiour
may
be
gazed
at
,
and
looked
vpon
by
euery
man
:
and
lastly
in
this
respect
,
that
his
honour
conferred
vpon
him
,
and
hee
thus
lifted
vp
with
honour
,
or
rather
the
picture
of
it
,
is
made
pernicious
and
noysome
vnto
others
,
by
his
insolencie
and
fiercenesse
,
and
manifold
abuses
of
his
authoritie
.
Vers.
2.
As
the
bird
by
flying
,
and
the
swallow
by
flying
doe
escape
:
so
the
curse
that
is
causelesse
shall
not
come
.
AS
the
bird
by
flying
,
]
As
the
setting
of
lime-twigs
or
sn●res
,
the
throwing
of
stones
,
the
shooting
of
arrowes
or
other
shot
,
seldome
hurt
the
swallowes
,
or
other
birds
that
are
on
wing
,
or
in
their
flight
:
but
all
such
attempts
are
frustrate
,
and
take
none
effect
:
so
the
imprecations
and
maledictions
,
the
accusations
and
complaints
,
the
slanderous
reports
and
bruites
which
are
directed
against
harmelesse
men
,
and
without
desert
,
shall
not
come
,
shal
take
no
place
to
hurt
them
.
Men
set
nets
,
and
prepare
grins
,
and
vse
other
deuices
against
the
poore
fow●●s
who
haue
not
wronged
them
;
but
very
often
they
lose
their
time
&
labour
:
for
the
birds
haue
no
harme
,
but
saue
themselues
,
and
escape
away
by
flying
,
and
fly
away
so
fast
,
as
the
bird-catchers
cunning
cannot
ouertake
them
:
in
like
manner
it
commeth
to
passe
,
that
mouthes
that
are
full
of
curses
,
obloquies
,
striuing
to
hurt
their
betters
without
cause
,
are
defeated
of
their
expectation
and
desires
:
for
the
goodnes
of
God
which
is
very
succourable
,
serueth
for
feet
and
wings
to
his
seruants
that
are
wrongfully
traduced
,
which
will
neuer
permit
an
euill
tongue
to
hurt
an
innocent
and
righteous
man
:
For
God
is
as
prouident
for
the
name
of
his
people
,
as
as
he
is
for
their
life
and
estate
;
and
doth
as
well
ward
off
the
pernicious
words
of
foule
mouthes
,
as
hee
doth
the
cruell
strokes
of
violent
hands
.
Eliphaz
promised
to
Iob
,
and
all
other
godly
men
,
safety
from
this
danger
,
saying
;
Thou
shalt
bee
hid
from
the
scourge
of
the
tongue
;
neither
shalt
thou
bee
afraid
Iob
5.
21.
of
destruction
when
it
commeth
.
Our
Sauiour
pronounced
his
Disciples
blessed
,
and
willed
them
to
reioyce
,
when
men
speak
Mat.
5.
11.
all
manner
of
euill
against
him
for
his
name
sake
falsly
.
Ieremiah
said
,
Though
hee
neither
lent
on
vsurie
,
nor
borrowed
on
vsurie
,
Ier.
15.
10.
yet
euery
man
cursed
him
:
yet
what
was
he
the
worse
?
Simeo●
telleth
Marie
that
our
Lord
Iesus
Christ
should
bee
a
signe
to
be
spoken
against
,
but
what
was
he
the
worse
?
Iezabel
inueighed
bitterly
against
Eliah
,
threatning
him
,
and
that
with
an
oath
,
that
hee
should
not
liue
three
daies
to
an
end
:
but
what
●as
he
the
worse
?
yet
deserued
curses
and
threatnings
vpon
due
cause
are
perillous
and
powerfull
,
and
worke
many
●mes
the
bane
and
ruine
of
them
that
are
smitten
with
them
▪
when
God
in
his
displeasure
saith
Amen
vnto
them
:
the
two
Captaines
Deut.
15.
9.
with
their
fifties
that
were
sent
to
take
Elijah
,
had
this
verified
vpon
them
,
to
their
woe
:
and
so
had
the
boyes
which
mocked
Elisha
;
and
many
others
in
the
scriptures
.
2.
King
2.
10.
Vers.
3.
A
whip
for
the
horse
,
a
bridle
for
the
asse
,
and
a
rod
for
the
fooles
backe
.
A
Whip
for
the
horse
,
]
To
incite
him
,
and
make
him
runne
swiftly
forward
in
the
battell
:
for
the
speciall
,
and
almost
onely
vse
of
horses
in
those
parts
,
and
at
those
times
(
for
ought
we
reade
)
was
for
warre
:
and
in
stead
of
spurres
which
are
amongst
vs
,
they
carried
a
whip
in
their
hands
:
according
as
horses
imployed
in
our
countries
for
plough
,
and
cart
,
and
such
like
seruices
,
will
not
draw
laboriously
enough
,
vnlesse
they
bee
remembred
now
and
then
with
smarting
lashes
:
a
bridle
for
the
asse
,
to
rule
and
direct
him
in
his
way
:
for
those
they
vsed
in
iourneyes
to
trauell
with
:
this
simple
creature
when
he
carrieth
a
man
on
his
backe
,
would
goe
out
of
the
right
way
very
often
,
vnlesse
hee
were
by
him
guided
and
ordered
by
a
bit
:
and
a
rod
for
the
fooles
backe
,
that
is
,
chastisements
and
corrections
appertaine
to
wicked
and
witlesse
fooles
,
and
that
for
two
causes
;
the
one
to
stirre
him
vp
,
if
it
be
possible
,
and
prouoke
him
to
goodnesse
;
the
other
to
restraine
him
as
much
as
may
be
,
and
detaine
him
from
sin
:
for
the
bruit
beasts
are
not
harder
to
bee
gouerned
,
then
wilfull
,
and
vnteachable
men
are
.
Vaine
man
(
saith
Zophar
)
would
bee
Iob
11.
12.
wise
,
though
man
be
borne
like
a
wild
asse
colt
.
Masters
and
Parents
finde
this
true
in
their
families
;
and
so
doe
Magistrates
in
the
Common-wealth
,
and
Ministers
feele
it
in
the
Church
,
and
God
taketh
speciall
notice
of
it
.
Verse
4.
Answere
not
a
foole
according
to
his
foolishnes
,
lest
thou
be
like
him
.
ANswere
not
a
foole
in
his
foolishnesse
,
]
In
talke
,
and
speech
betweene
thee
and
him
,
deale
not
with
him
according
to
his
sinfull
vaine
and
manner
:
if
he
scoffe
,
fa●l
not
thou
to
scurrility
:
if
he
raile
,
fall
not
thou
to
reuiling
:
if
he
rage
break
not
thou
into
passion
:
after
whatsoeuer
manner
hee
diso●dereth
his
tongue
,
imitate
him
not
,
conforme
not
thy selfe
to
his
vaine
●angling
,
lest
thou
be
like
to
him
,
lest
by
following
his
example
,
or
incurring
the
opinion
of
follie
,
thou
corrupt
thy
heart
,
abuse
thy
tongue
,
or
blemish
thy
estimation
,
as
hee
doth
his
:
for
great
circumspection
is
to
be
vsed
in
dealing
with
rude
men
,
for
obseruation
of
time
,
and
place
,
matter
,
manner
,
2.
King.
18.
3.
6.
and
measure
of
speaking
.
Hezekiah
commanded
that
no
answere
should
be
made
to
railing
Rabsekah
.
Saint
Peter
would
haue
vs
in
this
case
to
follow
Christ
his
example
,
Who
when
he
1.
Pet.
2.
23.
and
3.
9.
was
reuiled
,
reuiled
not
againe
:
when
hee
suffered
,
hee
threatned
not
,
but
committed
it
to
him
that
iudgeth
righteously
.
And
therefore
admonisheth
vs
not
to
render
euill
for
euill
,
or
railing
for
railing
,
but
contrariwise
to
blesse
.
Vers.
5.
Answere
a
foole
according
to
his
foolishnesse
,
lest
he
be
wise
in
his
owne
conceit
.
IT
seemeth
to
the
first
view
that
this
sentence
is
contrarie
,
and
meerely
contradictorie
to
the
former
,
that
being
heere
commanded
,
which
is
there
forbidden
:
but
vpon
further
inquirie
,
wee
shall
finde
that
they
very
well
accord
,
without
all
manner
of
opposition
,
if
it
bee
obserued
that
there
are
two
kinds
of
answering
;
the
one
in
follie
,
to
fashion
ones
selfe
according
to
the
fooles
course
;
the
other
vnto
follie
,
to
let
the
foole
know
his
absurditie
:
Answere
a
foole
according
to
his
follie
,
either
by
reprouing
,
or
confuting
him
,
or
shewing
him
the
danger
of
his
sinne
;
or
affrighting
his
heart
with
the
iudgments
of
God
,
lest
he
be
wise
in
his
owne
conceit
,
lest
by
conceiuing
error
to
be
truth
,
he
remaine
ignorant
:
or
fantasying
his
speech
to
be
excellent
,
he
wax
proud
:
or
imagining
his
neighbour
not
to
be
able
to
replie
,
he
grow
the
more
insolent
.
Micaiah
would
not
answere
the
Prophets
according
to
their
1.
King.
20.
follie
:
but
he
did
not
let
them
passe
without
an
answere
,
and
such
as
was
for
their
perpetuall
reproch
.
Paul
would
not
answer
Festus
according
to
his
folly
,
when
he
said
hee
was
mad
:
Act
26.
25.
but
he
soundly
refuted
him
with
his
sober
and
modest
speeches
.
Abigail
did
not
answer
Nabal
according
to
his
foolishnes
in
his
drunken
mood
,
whilest
he
was
rauing
against
Dauid
but
she
made
him
vnderstand
on
the
morrow
,
what
mischiefe
his
sollie
had
like
to
haue
brought
vpon
himselfe
,
and
his
familie
;
which
killed
his
heart
,
and
stroke
him
as
dead
as
a
1.
Sam.
25.
37.
stone
.
Vers.
6.
He
that
sendeth
a
message
by
the
hand
of
a
foole
,
cutteth
off
the
feete
,
and
drinketh
violence
.
HE
that
sendeth
a
message
by
the
hand
of
a
foole
,
]
Which
committeth
an
errand
,
or
any
other
businesse
to
a
foole
,
to
one
that
wanteth
wisedome
,
and
honestie
:
For
by
the
hand
of
any
,
is
an
Hebrew
phrase
commonly
for
parties
imployed
in
matters
,
is
as
vnwise
in
that
behalfe
,
as
hee
that
cutteth
off
the
feete
of
the
messenger
whom
he
sendeth
:
meaning
that
he
doth
depriue
himselfe
of
the
meanes
whereby
his
purposes
should
be
performed
.
Wisedome
,
to
manage
a
mans
affaires
,
is
as
needfull
as
legges
and
feete
to
carrie
one
vnto
them
:
and
therefore
it
is
all
one
,
in
respect
of
the
successe
,
to
send
a
messenger
that
hath
no
legges
,
or
hauing
some
,
to
saw
them
off
,
and
to
imploy
him
that
is
voide
of
iudgement
,
discretion
,
and
faithfulnes
.
And
drinketh
violence
]
Procureth
as
much
sorrow
,
and
discontentment
to
himselfe
,
as
if
he
were
violently
abused
,
and
should
be
compelled
to
drink
nothing
but
that
which
is
both
vnpleasant
,
and
vnwholsome
,
offending
his
stomacke
,
and
oppressing
of
nature
.
See
chap.
10.
26.
in
the
Doctrine
.
Vers.
7.
As
the
legges
of
the
lame
are
not
equall
:
so
is
aparable
in
a
fooles
mouth
.
A
Foole
is
fitly
in
this
verse
resembled
to
a
lame
man
:
for
euery
foole
halteth
downe
right
in
his
vnderstanding
,
or
behauiour
,
and
the
words
also
vttered
by
a
fooles
mouth
are
aptly
compared
to
his
legges
,
which
are
withered
,
and
feeble
,
vnequall
,
and
vncomely
.
For
indeede
all
good
speeches
doe
limpe
in
wicked
mens
mouthes
:
as
appeareth
chap.
17.
7.
they
are
not
sutable
to
themselues
:
they
affirme
that
now
,
which
they
will
deny
anone
,
and
so
contrarie
.
There
is
no
constancie
in
their
mouthes
(
saith
the
Prophet
)
for
within
they
are
very
corruption
:
sometimes
they
blesse
:
sometimes
they
curse
:
sometimes
prayers
are
in
their
lips
,
sometimes
oathes
and
imprecations
,
which
S.
Iames
condemneth
:
sometimes
commending
Iam.
3.
10.
religion
,
and
good
men
:
sometimes
railing
at
,
and
inueighing
against
both
:
sometimes
they
haue
the
words
and
texts
of
the
Scripture
in
their
mouthes
:
sometimes
they
belch
thereout
wanton
,
filthie
,
and
ribaldrie
speeches
.
And
as
there
is
no
harmonie
,
or
good
agreement
in
their
speeches
:
so
their
most
plausible
words
,
and
those
whereby
they
make
some
semblance
of
religion
,
are
grossely
thwarted
▪
and
crossed
by
their
actions
:
They
professe
(
saith
S.
Paul
)
that
they
know
God
,
but
by
workes
they
denie
him
,
and
are
abominable
and
disobedient
,
Tit.
1.
16.
and
to
euery
good
worke
reprobate
.
And
the
Prophet
Isaiah
teacheth
that
their
hearts
neuer
keepe
pace
with
their
tongues
,
whilest
their
tongues
are
talking
of
any
thing
which
is
good
:
alway
when
the
one
commeth
one
way
,
the
other
Isai.
29.
13.
goeth
another
.
Vers.
8.
As
he
that
hideth
a
stone
in
a
sling
:
so
is
he
that
giueth
honour
to
a
foole
.
AS
hee
that
hideth
a
stone
in
a
sling
,
or
engines
whereout
they
were
wont
to
shoote
great
stones
,
for
the
battering
of
walles
or
cities
:
as
if
hee
should
say
,
In
like
manner
as
hee
which
doth
bring
shot
for
ordinance
,
which
by
the
discharge
thereof
,
will
doe
much
mischiefe
;
or
doth
furnish
a
brainsick
,
or
madheaded
fellow
with
weapons
,
doth
indanger
many
,
and
is
the
cause
of
all
the
hurt
that
shall
be
done
by
that
stone
,
bullet
,
or
other
mortall
weapons
,
which
he
hath
so
vnaduisedly
deliuered
out
of
his
owne
hand
,
into
the
hand
of
such
a
mad
or
malitious
fellow
:
so
doth
he
which
giueth
honour
to
a
foole
,
that
promoteth
to
office
such
as
are
worthlesse
,
and
altogether
vnfit
for
the
same
,
is
after
a
sort
accessarie
to
al
the
harmes
which
they
doe
:
For
as
their
wils
and
purposes
are
corrupt
,
and
naught
,
so
hath
he
been
a
meanes
to
helpe
them
to
power
to
accomplish
the
same
:
this
his
act
hath
drawne
his
hand
to
the
defence
of
euill
causes
,
to
the
receiuing
of
bribes
,
to
the
peruerting
of
iustice
:
to
the
discountenancing
of
good
,
to
the
incouraging
of
the
wicked
,
and
to
all
the
villanies
which
they
shall
commit
.
Saul
put
a
stone
into
the
sling
,
when
hee
put
that
currish
Doeg
into
office
,
and
accordingly
gaue
countenance
vnto
him
:
and
so
did
Ashuerosh
when
hee
aduanced
Haman
that
cursed
Amalekite
.
Vers.
9.
As
a
thorne
going
vp
into
the
hand
of
a
drunkard
:
so
is
a
parable
in
a
fooles
mouth
.
THe
wicked
foole
may
very
fitly
be
compared
to
a
drunkard
:
for
as
a
drunkard
for
a
time
wanteth
the
vse
of
reason
;
so
is
he
commonly
void
of
grace
,
and
good
discretion
:
a
parable
,
or
wise
saying
,
in
such
a
fooles
mouth
,
may
also
be
very
well
likened
to
a
thorne
going
vp
into
the
hand
of
a
drunkard
,
hee
both
hurteth
himselfe
therewith
,
or
pricketh
those
that
are
about
him
:
so
doth
this
vaine
and
impious
foole
,
the
best
sentences
which
hee
vttereth
:
For
when
wicked
men
vse
good
words
,
they
commonly
tend
to
some
mischiefe
:
as
did
Caiphas
by
his
prophecying
perswade
to
put
Christ
to
death
:
Ioh.
11.
49.
2.
Pet.
3.
16.
so
S.
Peter
accuseth
the
prophane
hypocrites
of
his
time
,
for
wresting
Pauls
Epistles
to
their
owne
destruction
.
Vers.
10.
The
great
man
molesteth
all
,
and
hireth
the
foole
,
and
the
transgressor
.
THe
great
man
]
Which
hath
power
,
and
dignitie
,
and
no
goodness●
,
molesteth
all
,
oppresseth
,
and
vexeth
all
his
vnderlings
,
caus●●g
them
to
groane
vnder
th●
burthens
which
he
laieth
vpon
them
:
and
to
the
same
end
,
and
the
better
to
bring
his
purposes
to
passe
,
he
hireth
the
foole
,
and
the
transgressor
,
giueth
entertainment
,
wages
,
countenance
,
and
offices
to
the
worst
sort
of
men
,
t●
haue
them
his
agents
for
information
,
for
counsell
,
for
pr●ie●●
so
●x●●ution
of
all
their
detestable
designem●nts
:
so
did
A
〈…〉
ech
for
the
bloudy
massacring
of
Iudg
9.
4.
1.
King.
20.
●0
.
h●●
innocent
●●●thren
:
●●
did
●ez●bel
for
the
taking
away
of
●e
life
of
Naboth
:
so
did
the
corrupt
gouernours
in
Iudea
before
Neh●m
.
8.
15.
●er●miah
:
so
did
those
rauenous
oppressors
in
the
time
of
Zephanie
.
And
how
could
Saul
,
after
he
became
a
persecutor
Zeph.
●●
.
9.
of
Dauid
and
good
men
,
haue
missed
his
Balliefe
Doeg
?
Vers.
11
As
a
dogge
returneth
to
his
vomite
:
So
a
foole
returneth
to
his
follie
.
SOme
sinners
are
like
to
dogs
in
barking
:
some
in
biting
:
some
in
properties
:
but
a
backslider
is
like
vnto
them
in
their
most
beastly
qualitie
,
euen
in
taking
vp
their
vomite
:
For
the
dogge
feeling
his
stomacke
surcharged
goeth
to
the
grasse
,
and
casteth
vp
that
which
troubleth
him
:
but
afterwards
delighted
with
filthie
things
,
returneth
,
and
taketh
vp
that
as
good
,
which
before
hee
had
cast
out
as
euill
,
and
so
like
a
filthie
beast
as
hee
is
feedeth
himselfe
with
his
owne
filthinesse
.
After
the
same
manner
the
reuolter
feeling
his
conscience
burthened
with
sinne
,
by
the
knowledge
of
the
good
word
of
God
,
though
not
with
the
conscience
of
it
,
and
being
moued
therewith
,
laieth
aside
his
iniquitie
for
a
time
:
but
being
set
vpon
afresh
by
his
owne
concupiscence
,
and
taking
pleasure
in
that
which
is
vile
and
loathsome
,
returneth
backe
to
his
old
euill
course
,
and
is
againe
intangled
with
his
first
vncleannes
,
which
to
doe
is
a
most
grieuous
,
dangerous
,
and
deadly
transgression
:
for
all
the
first
sinnes
of
such
a
man
remaine
still
vpon
the
score
,
because
howsoeuer
there
were
shewes
of
repentance
in
him
,
yet
there
was
nothing
indeed
but
guile
and
hypocrisie
▪
and
●t
is
to
bee
found
by
all
experience
,
that
he
groweth
worse
and
worse
,
and
that
his
latter
end
is
much
more
wretched
then
his
beginning
.
Apostaters
are
of
all
other
men
the
most
dangerous
and
hurtfull
persons
to
Gods
people
.
Achitophel
,
Ioa●●
and
●udas
are
noted
to
be
trecherous
and
most
notorious
malefactors
.
The
diuel
hath
more
power
ouer
them
,
their
owne
guiltinesse
doth
gnaw
their
conscience
,
Mat.
12.
45.
and
much
i●bitter
them
:
they
are
lesse
carefull
of
repentance
,
when
they
trample
on
the
medicine
that
should
heale
them
,
and
at
last
the
iudgements
of
God
will
fall
most
heauily
vpon
them
.
Vers.
12.
Seest
thou
a
man
wise
in
his
owne
conceit
?
there
▪
is
more
hope
of
a
foole
then
of
him
.
SEest
thou
,
Dost
thou
know
by
familiar
acquaintance
,
or
conuersation
,
or
by
any
testimonies
a
man
wise
in
his
owne
conceit
?
that
is
opinionate
of
his
owne
wisedome
,
and
his
carnall
mind
is
lifted
vp
with
conceit
of
his
owne
vnderstanding
,
as
one
looking
in
a
glasse
,
should
dote
vpon
his
owne
personage
or
beautie
,
there
is
more
hope
of
a
foole
,
there
is
greater
likelihood
that
an
idiot
,
or
naturall
,
may
be
brought
to
learne
,
practise
,
or
receiue
good
,
then
this
glorious
selfe-liker
:
for
the
insufficiencie
of
the
one
groweth
from
want
of
naturall
capacity
;
of
the
other
from
pride
,
sinfulnesse
,
and
abuse
of
wit
:
God
correcteth
the
one
indeed
with
a
sharp
rod
,
and
yet
there
is
hope
of
his
pitie
and
compassion
toward
him
:
for
his
commiseration
is
most
in
greatest
miserie
:
but
hee
plagueth
the
other
most
grieuously
in
wrath
,
being
prouoked
thereto
by
his
due
deserts
.
Wherefore
of
all
fooles
conceited
fooles
are
the
most
lamentable
;
as
Christ
said
to
the
Pharisees
,
If
yee
were
Ioh.
9.
41.
blind
▪
ye
should
haue
no
sinne
,
but
now
ye
say
,
we
see
,
therefore
your
sinne
remaineth
.
For
what
are
their
guides
,
but
blindnesse
of
mind
,
hardnesse
of
heart
,
pride
,
lust
,
and
Satan
?
and
what
sinne
almost
are
they
freed
from
him
?
are
they
not
impudent
?
are
they
not
despisers
of
all
good
instructions
?
are
they
not
contemners
of
God
and
his
ordinances
?
As
were
also
the
Pharisees
and
Lawyers
,
who
reiected
the
counsell
of
God
against
themselues
,
Luk.
7.
30.
and
would
not
bee
baptized
of
Iohn
?
And
what
iudgements
may
they
not
looke
for
?
when
woe
is
denounced
against
them
by
name
;
when
God
is
their
enemie
,
when
damnation
Isa.
5.
21.
is
their
portion
.
Vers.
13.
A
slothfull
man
saith
,
there
is
a
Lion
in
the
way
,
a
Lion
in
the
streets
.
See
chap.
22.
13.
14.
As
the
doore
turneth
on
the
hinges
:
so
doth
the
sluggard
on
his
bed
.
AS
the
doore
,
]
Or
gate
of
an
house
,
turneth
on
his
hinges
,
and
hookes
whereupon
it
is
set
,
and
yet
is
not
carried
out
of
it
place
,
but
there
hangeth
still
;
though
somtimes
it
be
moued
to
one
side
,
and
somtimes
to
another
:
euen
so
the
sluggard
fastened
to
his
bed
,
sometimes
rolleth
to
this
side
,
and
sometimes
to
that
,
often
purposing
to
rise
,
but
still
lying
still
and
taking
his
ease
,
he
would
neuer
fall
off
those
hookes
,
vnlesse
hee
were
lifted
off
,
or
by
compulsion
knocked
off
:
if
the
authority
of
superiours
,
or
hunger
,
or
meere
necessity
did
not
rouze
him
vp
,
he
would
gall
his
side
with
beating
vpon
the
sheets
,
and
wearie
himselfe
with
tossing
vp
and
downe
,
before
he
would
rise
.
Such
an
iron
strength
hath
the
sinne
of
sluggishnesse
,
to
hold
men
fast
when
they
are
set
vpon
it
.
Some
other
kind
of
sluggards
are
as
fast
tied
to
other
vices
:
some
are
in
thraldome
to
their
bellies
for
tipling
,
and
good
cheere
:
some
to
their
games
and
sports
:
some
to
this
pleasure
,
and
some
to
that
;
though
they
rise
sooner
then
the
other
,
yet
they
are
no
better
occupied
then
if
they
were
in
their
beds
:
but
worse
a
great
deale
many
of
them
;
and
yet
are
so
in
the
power
of
their
sinne
,
that
nothing
can
draw
them
out
of
the
same
,
but
onely
the
vertue
of
Gods
spirit
,
if
euer
it
bee
bestowed
vpon
them
.
Vers.
15.
The
slothfull
man
hideth
his
hand
in
his
bosome
,
and
it
grieueth
him
to
bring
it
to
his
mouth
.
See
chap.
19.
24.
16.
The
sluggard
is
wiser
in
his
owne
eyes
,
then
seuen
men
that
can
render
a
reason
.
THe
sluggard
is
wiser
in
his
owne
eyes
,
]
As
he
himselfe
thinketh
of
himselfe
,
hee
hath
that
imagination
in
his
owne
mind
,
and
is
not
so
indeed
,
then
seuen
men
,
then
many
others
,
that
can
render
a
reason
,
of
the
things
they
doe
or
speake
:
and
it
may
as
well
be
translated
tending
to
the
same
purpose
,
that
returneth
sage
counsell
,
that
giue
prudent
answeres
to
those
Meshibei
tagnam
.
that
aske
their
aduice
,
and
can
sufficiently
confirme
and
iustifie
all
that
they
say
:
for
idlenesse
maketh
men
very
proud
,
notwithstanding
that
their
braines
thereby
bee
much
dulled
:
their
vnteachablenesse
conuinceth
them
of
this
;
for
they
will
learne
of
no
man
,
their
contempt
doth
also
manif●stly
argue
it
:
for
they
will
censure
euery
man
.
It
was
said
concerning
Sodome
,
that
this
was
her
iniquitie
,
Pride
,
fulnesse
of
bread
,
and
Ezech.
16.
49.
abundance
of
idlenesse
was
in
her
,
and
in
her
daughters
.
On
the
contrarie
side
,
faithfull
diligence
in
a
good
calling
,
by
Gods
blessing
,
is
a
meanes
of
great
humility
.
Verse
17.
Hee
that
passing
by
medleth
with
strife
that
belongeth
not
to
him
;
is
as
he
that
taketh
a
dog
by
the
eares
.
HE
that
passing
by
,
]
Occasionally
where
men
contend
,
and
hath
no
calling
to
the
place
,
especially
to
the
businesse
,
and
medleth
with
the
strife
that
belongeth
not
vnto
him
,
is
angry
,
and
beginneth
to
chide
and
brawle
for
another
mans
cause
,
or
interposeth
himselfe
into
matters
wherein
hee
is
not
interested
,
is
as
he
that
ta●eth
a
dog
by
the
eares
,
and
thereby
prouoketh
the
dog
to
take
him
by
the
hand
,
or
by
the
throat
:
for
he
putteth
himselfe
in
danger
of
his
teeth
;
and
so
busie
bodie
agents
in
other
mens
quarrels
,
doe
many
waies
indanger
themselues
,
thrusting
themselues
into
troubles
,
and
into
suites
,
and
incensing
many
to
bee
their
enemies
,
with
whom
otherwise
they
might
haue
liued
peaceably
:
for
they
that
enter
strife
without
calling
,
do
commonly
hazzard
themselues
into
trouble
without
comfort
:
as
Iehoshaphat
,
hauing
taken
part
with
Achab
,
had
felt
to
his
woe
,
but
that
the
Lord
was
very
mercifull
to
him
;
but
wee
must
vnderstand
that
Salomon
doth
not
taxe
such
as
doe
labour
to
accord
those
that
are
at
debate
:
but
which
maketh
himselfe
a
partie
,
and
maintaineth
one
side
against
another
,
which
commeth
not
with
water
to
extinguish
the
flame
of
discord
,
but
with
fuell
and
b●llowes
to
feed
the
fire
,
blow
the
coales
,
and
encrease
the
heate
of
variance
betweene
them
.
Vers.
18.
As
a
mad
man
that
casteth
firebrands
,
arrowes
,
and
death
.
19.
So
is
he
that
deceiueth
his
neighbour
,
and
saith
,
Am
I
not
in
sport
?
AS
a
mad
man
,
]
Which
is
depriued
of
the
vse
of
his
vnderstanding
,
and
is
carried
with
rage
and
furie
,
casteth
abroad
,
and
at
other
men
,
firebrands
,
arrowes
,
and
death
,
all
manner
of
things
which
come
to
his
hand
,
that
may
doe
hurt
to
others
,
euen
to
the
losse
of
their
liues
:
for
furious
persons
haue
a
great
longing
to
shead
blood
,
and
to
kill
:
so
is
hee
that
deceiueth
his
neighbour
,
the
cogging
iester
,
or
sporting
companion
,
doth
those
deeds
,
or
vttereth
those
words
that
pierce
his
neighbour
or
friends
vnto
the
heart
:
but
he
couereth
himselfe
so
vnder
the
pretence
of
mirth
and
pastime
,
that
if
he
bee
called
into
question
for
it
,
his
answere
is
,
I
did
it
,
or
spake
it
but
in
iest
.
And
thus
the
mirth
of
wicked
men
is
vsually
mixed
with
mischiefe
.
It
was
a
matter
of
sport
to
Abner
,
to
see
men
draw
their
weapons
to
sheadding
of
one
anothers
blood
:
Let
the
young
men
(
saith
he
to
Ioab
)
arise
and
play
before
vs
,
and
2.
Sam.
2.
14.
15
they
●●ught
euery
one
his
fellow
by
the
beard
,
and
thrust
his
sword
into
his
side
:
the
good
fellowship
of
many
of
them
is
little
better
then
horse
play
:
they
strike
at
one
anothers
credit
as
much
as
they
can
,
and
studie
to
make
them
be
derided
as
much
as
they
may
:
and
so
they
doe
for
their
bodies
,
though
quaffing
,
and
answering
of
healths
would
destroy
health
,
and
extinguish
life
,
yet
they
hold
them
vnto
it
,
they
must
doe
them
their
right
:
and
so
they
doe
to
their
estates
:
though
the
losse
of
their
money
were
the
ouerthrow
of
their
fam●lies
,
yet
it
is
no
discourtesie
to
draw
them
into
companie
,
where
they
may
hazzard
all
,
and
who
will
be
more
willing
to
winne
it
then
themselues
?
Vers.
20.
Without
wood
the
fire
is
quenched
,
and
without
a
tale-bearer
strife
ceaseth
.
EVen
as
fire
is
maintained
by
wood
,
coales
,
or
such
like
matter
:
so
is
commonly
contention
and
strife
nourished
by
an
euill
tongue
:
wherefore
as
without
wood
the
fire
goeth
out
,
so
(
saith
this
text
)
where
there
is
no
whisper
,
will
strife
cease
:
For
contention
is
a
fire
,
backbiters
are
fuellers
,
which
take
it
for
their
office
,
and
worke
to
expell
and
keep
away
brotherly
loue
from
among
men
:
such
in●eudiaries
they
are
,
that
if
it
were
in
their
power
,
would
set
the
whole
world
on
fire
,
and
doe
preuaile
.
For
the
tongue
(
saith
S.
Iames
)
is
a
fire
,
and
a
Iam.
3.
6.
wo●ld
of
iniquitie
,
it
setteh
on
fire
the
whole
course
of
nature
.
See
chap.
16.
vers.
28.
both
in
the
text
,
and
doctrine
.
Verse
21.
As
coales
to
burning
coales
,
and
wood
to
fire
:
so
is
a
contentious
man
to
kindle
strife
.
AS
the
former
sentence
declared
the
meanes
whereby
strife
may
be
appeased
,
and
that
is
the
remouall
of
whisperers
,
make-bates
,
back-biters
,
and
tell-tales
:
So
this
sheweth
the
spring
from
whence
contention
floweth
,
whereby
also
it
is
increased
,
and
groweth
greater
and
greater
,
and
that
is
the
contentious
person
.
For
as
coales
being
put
to
coales
on
the
fire
,
and
new
wood
added
to
that
which
was
there
before
,
augmenteth
the
heate
,
and
maketh
the
flame
greater
:
so
the
wrathfull
quarrelsome
person
,
maketh
him
to
bee
furious
which
was
before
but
a
little
moued
with
anger
,
and
a
little
quarrell
to
grow
to
a
great
broyle
:
for
one
sinfull
man
is
apt
to
corrupt
many
.
Corah
,
Dathan
and
Abiram
being
but
a
few
,
(
and
one
of
them
also
at
the
first
set
on
the
other
)
did
draw
more
then
a
few
into
the
conspiracie
against
Moses
and
Aaron
.
We
reade
nothing
worth
noting
in
Sheba
,
but
onely
that
he
was
factious
,
longing
for
turbulencie
and
combustion
;
and
yet
that
base
wretch
could
worke
vpon
a
multitude
,
to
cause
them
to
cast
off
their
Soueraigne
.
It
appeareth
that
traiterous
Iudas
did
onely
mutter
himselfe
against
the
honour
that
was
done
to
Christ
,
by
the
oyle
powred
on
his
head
:
but
that
hee
had
also
kindled
the
rest
of
the
Disciples
to
ioyne
with
him
therein
.
Verse
22.
The
words
of
a
tale-bearer
are
as
strokes
,
and
goe
downe
into
the
inner
most
parts
of
the
belly
.
See
chap.
18.
8.
Vers.
23.
As
a
potsheard
couered
ouer
with
siluer
drosse
:
so
are
burning
lips
,
and
a
wicked
heart
.
AS
a
potsheard
couered
ouer
with
siluer
,
is
but
a
base
and
contemptible
piece
of
earth
:
For
of
what
value
is
a
potsheard
?
or
what
excellencie
is
in
drosse
,
though
perhaps
the
vnwise
man
be
deceiued
with
the
shew
thereof
:
for
all
is
not
gold
that
glistereth
:
so
are
burning
lips
,
fauning
lips
,
hot
,
and
great
words
of
loue
and
friendship
,
and
a
wicked
heart
,
a
heart
that
mindeth
nothing
lesse
,
than
that
which
the
speeches
make
shew
of
:
an
heart
that
nourisheth
enmitie
,
while
the
tongue
pretendeth
great
good
wil
&
liking
.
So
that
hypocritical
dissemblers
be
naught
on
both
sides
:
for
that
which
is
best
in
them
,
their
very
guilding
,
is
but
imaginarie
:
that
which
seemeth
such
pretious
mettall
in
many
mens
eyes
,
will
proue
plaine
drosse
,
if
it
be
brought
to
the
touchstone
:
as
that
which
they
thinke
is
putrified
and
corrupt
,
so
is
that
which
they
doe
,
and
so
is
all
that
they
say
.
The
sepulchers
of
dead
men
,
though
they
containe
rottennes
and
filthinesse
within
;
yet
may
haue
costly
matter
without
,
as
Marble
,
Iet
,
or
richer
stones
:
but
these
dissembling
mates
haue
but
painted
painting
vpon
them
,
their
very
colours
are
counterfeit
.
Vers.
24.
He
that
hateth
dissembleth
with
his
lips
,
and
laieth
vp
deceit
within
him
.
Vers.
25.
When
hee
speaketh
faire
beleeue
him
not
:
for
seuen
abominations
are
in
his
heart
.
IN
these
two
verses
,
and
the
two
next
following
,
hee
liuely
describeth
a
malitious
caitife
,
who
is
his
crafts
master
in
practising
of
mischiefe
.
First
hee
doth
declare
his
fraudulencie
and
guile
,
in
these
two
verses
:
and
secondly
doth
foretell
the
crosse
,
and
vnsuccesfull
euent
thereof
,
in
the
two
next
.
Touching
his
guile
,
hee
sheweth
what
he
doth
pretend
,
and
likewise
discouereth
what
he
doth
intend
:
His
pretence
is
kindnesse
and
amitie
,
he
dissembleth
with
his
lips
,
and
faineth
himselfe
to
be
another
manner
of
man
then
that
hee
is
:
and
of
such
the
Prophet
speaketh
,
saying
,
They
speake
vanitie
one
to
another
,
Psal.
12.
3.
flattering
with
their
lips
,
and
speake
with
a
double
heart
.
Hee
doth
not
only
imagine
euill
,
but
waiteth
his
time
and
opportunitie
to
performe
it
.
See
examples
hereof
in
Kain
,
Ioab
,
and
Iudas
When
he
speaketh
faire
,
when
he
most
courteously
saluteth
thee
:
when
he
protesteth
what
great
account
he
maketh
of
thee
:
when
hee
promiseth
fauours
,
and
the
best
offices
hee
can
performe
vnto
thee
,
beleeue
him
not
,
be
not
confident
of
him
,
trust
him
not
too
farre
,
come
not
into
his
danger
,
expose
not
thy selfe
into
his
hands
:
For
it
is
not
the
want
o●
charitie
,
but
the
vse
of
wisedome
,
to
be
warie
of
an
aduersarie
,
especially
which
maligneth
thee
for
thy
goodnesse
:
For
if
he
persist
Iere.
12.
6.
Micah
.
7.
5.
in
his
euill
and
be
not
conuerted
vnto
God
,
he
cannot
●oundly
be
reconciled
to
thee
,
and
his
glozing
speeches
be
no
testimonies
of
his
good
meaning
:
but
gi●●es
and
traps
whereby
he
may
catch
thee
more
easily
at
〈…〉ge
,
and
effect
his
owne
purpose
.
If
Abel
had
knowne
Kaines
minde
when
hee
spake
to
him
to
walke
in
the
fields
,
he
would
haue
been
better
aduised
before
he
would
haue
gone
out
:
For
there
are
seuen
abominations
,
a
great
number
of
villanous
thoughts
and
purposes
in
his
heart
,
in
his
minde
,
and
that
also
with
the
consent
of
his
will
and
affections
:
he
is
plotting
some
mischieuous
attempts
,
and
greatly
desireth
the
effecting
of
them
.
Vers.
26.
Hatred
may
be
couered
by
deceit
:
but
the
wickednes
thereof
shall
be
shewen
to
the
whole
congregation
.
HEre
he
beginneth
to
shew
the
euill
speed
of
the
dissembler
in
his
malitious
and
guilefull
behauiour
,
and
that
is
the
detection
of
his
venomous
hart
,
and
of
that
poyson
which
he
hath
so
artificially
couered
,
but
the
wickednes
of
his
hatred
shall
be
shewen
to
the
whole
congregation
,
the
world
shall
see
to
his
ignominy
and
reproch
,
what
●
malignant
minde
hee
hath
borne
,
and
what
a
craftie
hypocrite
he
hath
been
:
For
they
that
nourish
any
sinne
in
their
soules
,
may
looke
to
haue
it
breake
out
at
last
to
their
shame
.
One
occasion
or
other
will
winde
them
into
lewd
practises
,
as
traiterous
Achitophel
had
a
baite
laid
for
him
,
by
Gods
prouidence
,
in
Absaloms
conspiracie
:
And
so
had
treacherous
Ziba
also
:
and
Gods
iudgement
will
bring
sinne
to
light
,
either
while
the
sinner
liueth
,
or
after
he
is
dead
:
either
amongst
men
in
this
world
,
or
before
Christ
at
the
iudgement
seate
of
God
.
Vers.
27.
Who
so
diggeth
a
pit
shall
fall
therein
:
and
hee
that
rolleth
a
stone
,
it
shall
returne
vpon
him
.
ANother
,
and
more
grieuous
plague
that
shall
light
vpon
the
politike
and
craftie
enemies
of
Gods
people
,
is
the
woe
that
they
worke
to
themselues
,
all
that
they
haue
been
deuising
against
others
,
returneth
vpon
their
owne
heads
:
He
that
diggeth
a
pit
,
to
take
his
innocent
and
godly
brother
in
,
is
as
if
he
were
a
wilde
and
hurtfull
beast
:
(
for
the
similitude
is
taken
from
hunters
)
shall
fall
therein
,
through
Gods
iust
iudgement
shall
be
taken
in
the
same
snare
:
He
that
rolleth
a
stone
▪
or
casteth
it
vp
to
the
end
it
might
fall
vpon
his
neighbours
head
,
it
shall
returne
vpon
him
,
it
shall
descend
with
violence
vpon
his
owne
pate
:
For
they
that
goe
about
iniuriously
to
hurt
others
that
feare
God
,
do
most
harme
to
themselues
:
they
bring
molestation
to
their
brethren
at
the
first
;
they
trouble
others
with
the
smoake
,
and
burne
vp
themselues
with
the
flame
.
Who
is
ignorant
of
examples
which
make
this
manifest
?
Dauids
enemies
;
Daniels
enemies
;
Haman
,
and
many
Psal.
7.
15.
Eccles.
10.
8.
such
others
,
haue
their
names
still
hanging
on
the
gibbet
:
one
canot
trauell
in
Scriptures
,
but
hee
shall
see
how
,
and
for
what
cause
such
a
fearfull
execution
was
done
vpon
them
.
Vers.
28.
The
deceitfull
tongue
hateth
him
whom
it
goeth
about
to
afflict
,
and
worketh
ruine
by
a
flattering
mouth
.
THe
deceitfull
tongue
,
]
The
man
that
vseth
his
tongue
to
falshood
and
deceit
,
hateth
h●m
whom
it
goeth
about
to
afflict
,
and
so
intendeth
to
afflict
or
plague
him
whom
he
hateth
:
for
when
men
are
determined
to
doe
any
mischiefe
,
their
tongues
must
act
and
manage
their
businesse
:
for
so
much
the
Prophet
testifieth
of
them
,
and
euery
one
of
them
,
saying
,
The
words
of
his
mouth
are
iniquitie
and
deceit
,
he
hath
left
off
to
bee
Psal.
63.
wise
,
and
to
do
good
:
He
deuiseth
mischiefe
vpon
his
bed
:
he
setteth
himselfe
on
a
way
that
is
not
good
,
hee
abhorreth
not
euill
.
All
consultations
,
and
parlies
for
the
concluding
of
matters
,
are
dealt
in
by
the
tongue
.
The
tongue
accuseth
and
traduceth
innocents
to
superiours
,
and
Magistrates
,
to
the
end
they
being
incensed
,
they
may
punish
as
they
haue
a
quarel
against
:
great
complaints
were
made
of
Ieremiah
to
the
Princes
and
rulers
:
and
of
Christ
to
Pontius
Pilate
,
&
of
Paul
to
Felix
and
Festus
.
The
tongue
must
remoue
away
the
blame
of
spleene
,
hard
dealings
,
cruelty
,
that
there
may
seeme
to
be
some
colour
of
iustice
on
their
part
,
&
desert
on
the
others
,
and
worketh
ruine
,
oppresseth
many
righteous
and
harmelesse
men
,
by
a
flattering
mouth
,
partly
by
faire
speeches
,
to
him
whom
hee
leuelleth
at
,
and
purposeth
to
strike
to
the
hart
,
that
he
may
the
lesse
mistrust
him
,
and
partly
by
sawning
on
others
that
may
assist
him
,
or
serue
his
turne
,
whom
thereby
he
getteth
to
bee
on
his
side
,
and
exasperateth
against
his
aduersarie
,
or
to
whom
he
is
an
aduersarie
.
CHAPTER
.
XXVII
.
Vers.
1.
Boast
not
thy selfe
of
to
morrow
:
for
thou
knowest
not
what
a
day
may
bring
forth
.
BOast
not
thy selfe
,
]
Presume
not
too
farre
of
any
thing
that
thou
wilt
doe
,
haue
,
or
enioy
,
of
to
morrow
,
of
the
time
to
come
,
how
farre
off
,
or
neere
soeuer
:
for
it
is
the
phrase
of
the
Scripture
to
call
that
which
is
future
,
and
to
come
,
by
the
name
of
to
morrow
;
When
thy
sonne
shall
aske
thee
to
morrow
,
Exod.
13.
14.
saying
,
What
is
this
?
Therefore
no
man
ought
to
be
confident
of
that
which
shall
be
hereafter
.
Dauid
acknowledgeth
himselfe
to
be
too
bold
,
and
that
therfore
he
was
worthely
corrected
for
it
,
when
he
bragged
in
this
maner
,
I
said
in
my
prosperity
I
shall
neuer
be
moued
:
the
reason
why
thou
shouldest
not
thus
boast
,
is
from
the
vncertainty
of
all
future
euents
:
because
thou
knowest
not
what
a
day
may
bring
foorth
,
what
things
may
fall
out
this
day
to
preuent
all
thine
expectation
to
morrow
,
or
what
may
come
to
passe
to
morrow
,
cleane
contrary
to
that
which
thou
didst
expect
this
day
.
The
day
is
said
to
bring
forth
by
a
comparison
taken
from
women
with
child
,
or
creatures
great
with
yong
:
because
time
trauelleth
with
the
Lords
decrees
,
and
in
their
season
bringeth
forth
the
same
,
euen
as
a
woman
doth
her
babe
,
or
little
infant
,
and
what
shall
bee
borne
at
any
time
,
none
in
the
world
doth
know
:
euery
day
,
and
euery
night
,
and
euery
houre
,
and
euery
moment
is
bringing
forth
such
a
birth
,
as
all
the
world
is
ignorant
of
:
because
Gods
purposes
are
knowne
to
himselfe
,
and
concealed
from
his
creatures
:
the
accidents
,
and
occurrents
of
this
life
,
are
so
hidden
from
men
,
that
they
cannot
conclude
vpon
warrant
and
certainty
what
shall
be
anone
,
who
knoweth
whether
his
life
will
last
till
anone
:
little
dreamed
Haman
that
purposed
to
be
so
merrie
at
the
Queenes
feast
,
that
hee
should
be
hanged
before
his
dinner
time
was
past
.
Therefore
S.
Iames
taxeth
those
who
are
so
large
in
promises
,
for
their
owne
good
speed
and
commoditie
in
their
traffique
,
and
merchandise
:
saying
,
Goe
to
now
yee
that
say
,
to
day
,
or
to
morrow
,
wee
will
goe
into
such
a
citie
or
country
,
and
continue
there
a
yeere
,
and
buy
,
and
sell
,
and
get
gaine
Whereas
ye
know
not
what
shall
be
on
the
morrow
:
For
what
is
your
life
,
it
is
a
shadow
,
&c.
Vers.
2.
Let
another
man
praise
thee
,
and
not
thine
owne
mouth
;
a
stranger
,
and
not
thine
owne
lips
.
LEt
another
man
praise
thee
,
]
So
behaue
thy selfe
,
and
order
thine
affaires
,
as
that
thou
maiest
giue
cause
to
another
to
praise
thee
,
though
that
bee
not
the
end
which
thou
aimest
at
,
nor
the
purpose
of
thy
well
doing
,
and
not
thine
owne
mouth
,
thou
thy selfe
with
thine
owne
mouth
,
a
stranger
,
any
other
besides
thy selfe
,
and
not
thine
owne
lips
,
namely
,
the
words
which
thy
lips
doe
vtter
:
for
it
is
a
very
vnseemly
thing
for
a
man
to
applaud
his
owne
doing
,
if
the
seeking
of
praise
from
other
be
condemnable
,
and
worthily
condemned
of
our
Sauiour
in
the
Pharisees
:
much
more
absurd
it
is
to
giue
commendations
of
himselfe
vauntingly
,
to
sound
out
his
owne
praises
because
his
testimonie
may
worthily
bee
suspected
of
falshood
,
because
the
worst
men
be
most
forward
in
praising
their
owne
deserts
;
and
this
corrupteth
and
staineth
the
goodnesse
of
the
worke
,
that
no
praise
is
due
for
it
either
from
God
,
or
from
men
,
for
he
that
praiseth
himselfe
is
not
allowed
,
but
2.
Cor.
10.
8.
whom
the
Lord
praiseth
:
or
if
any
thing
bee
wrought
that
is
praise
worthie
,
to
whom
doth
the
glory
of
it
belong
but
to
God
,
who
is
the
proper
author
of
it
,
and
man
but
the
instrument
of
it
,
by
his
direction
and
power
?
Finally
,
it
is
needlesse
for
men
to
magnifie
themselues
,
if
they
bee
faithfull
:
for
God
will
bring
their
righteousnesse
to
light
,
and
men
wil
yeeld
vnto
them
the
honour
of
their
vertues
,
though
they
hold
their
peace
:
neuerthelesse
it
is
necessarie
for
a
man
in
some
cases
to
testifie
his
graces
and
actions
:
as
in
defence
of
his
innocencie
,
when
he
is
vniustly
traduced
,
as
Paul
was
:
or
when
the
hiding
or
concealing
of
ones
goodnesse
,
may
turne
to
the
hinderance
of
the
truth
,
or
to
the
hurt
of
the
Church
,
or
impairing
of
Gods
glory
.
Vers.
3.
A
stone
is
heauie
,
and
sand
waighty
:
but
a
fooles
wrath
is
heauier
then
they
both
.
A
Stone
is
heauie
,
]
For
that
it
is
a
lumpe
of
congealed
earth
,
and
sand
weightie
,
especially
by
reason
of
the
moisture
that
is
in
it
:
but
a
fooles
wrath
,
the
rage
&
displeasure
of
a
foole
,
of
a
wicked
man
,
whose
hart
and
passions
are
not
gouerned
by
the
vse
of
reason
,
or
the
spirit
of
God
,
is
heauier
then
they
both
,
is
more
burthenous
and
importable
,
then
either
an
heauie
stone
,
or
weighty
sand
to
them
on
whom
it
lighteth
,
or
lieth
:
it
presseth
them
vnder
,
and
crusheth
them
sorer
,
either
with
present
violence
,
or
future
reuenge
;
either
the
hand
striketh
,
or
the
tongue
striketh
or
the
heart
deuiseth
what
d●●efull
hurt
he
may
doe
;
especially
if
hee
haue
power
whereby
hee
may
wreake
his
malice
and
anger
.
Such
an
heauie
burthen
doe
they
beare
that
lie
vnder
,
and
are
subiect
to
the
yoake
of
malicious
,
wrathfull
,
and
violent
persons
:
they
haue
three
cruell
task-masters
dwelling
together
in
one
house
,
and
conspiring
together
with
one
consent
:
and
they
are
a
fierce
nature
,
proud
mind
,
and
the
cruell
diuell
:
all
these
ioyned
together
,
doe
kindle
anger
,
doe
encrease
it
to
excesse
,
and
make
it
difficult
,
and
hardly
extinguished
.
The
bricke
vpon
the
poore
Hebrewes
shoulders
was
very
waighty
,
and
burthenous
;
but
the
hard
hearts
,
and
tyrannous
dealing
of
their
masters
the
Egyptians
,
were
far
more
then
they
.
Vers.
4.
Wrath
is
cruell
,
and
anger
outragious
:
but
who
can
stand
before
enuie
?
AS
in
the
former
sentence
he
aggrauated
the
violent
force
of
anger
and
wrath
,
by
making
it
more
burthenous
then
stones
,
or
●a●d
.
In
this
hee
aggrauateth
the
damnable
venome
of
enuie
,
by
making
it
more
perni●ious
then
anger
and
wrath
:
Wrath
is
cruell
,
it
seldome
leaueth
off
,
or
is
satisfied
,
till
it
committeth
cruelty
:
witnesse
the
inhumane
act
of
Simeon
and
Leui
:
and
anger
is
outragious
,
like
the
waters
of
a
riuer
passing
ouer
the
bankes
:
or
like
to
a
spring
tide
which
ouerfloweth
all
the
low
grounds
and
marshes
round
about
:
(
for
the
Hebrew
Sheteph
.
word
signifieth
inundating
,
or
ouerflowing
:
)
such
a
●lood
proceeded
from
the
wrath
of
Herod
,
who
(
for
that
hee
saw
himselfe
to
be
mocked
of
the
Wise
men
)
commanded
all
the
infants
in
Beth-leem
,
and
the
bordering
quarters
round
about
to
be
slaine
:
but
who
can
stand
before
enuie
?
what
good
man
can
preserue
himselfe
from
being
enuied
?
or
were
not
God
a
maruellous
protector
of
his
,
how
could
any
possibly
auoide
the
hurtfull
strokes
of
enuious
persons
,
but
that
he
shall
be
cast
downe
,
and
ouerthrowne
by
them
?
So
that
this
detestable
vice
of
cankred
enuie
,
is
farre
more
dangerous
and
condemnable
,
then
the
sinne
of
crabbed
anger
,
and
wrathfulnesse
,
because
it
is
of
longer
continuance
,
and
still
growing
;
wheras
the
other
is
shorter
,
and
more
and
more
abating
:
and
it
is
more
cunning
,
secret
,
and
close
,
&
therfore
also
must
needs
be
more
perilous
:
for
that
men
cannot
so
easily
defend
themselues
from
the
enemies
,
or
weapons
which
will
not
be
seene
,
before
they
be
felt
.
Many
times
anger
is
for
faults
▪
and
things
done
amisse
,
or
at
the
least
they
seeme
such
to
him
,
that
is
moued
at
them
:
but
enuie
is
vsually
for
goodnesse
,
and
against
good
men
;
and
therefore
alwaies
the
best
haue
been
most
enui●d
;
as
Abel
,
Ioseph
,
Dauid
Daniel
,
and
Christ
Iesus
:
anger
may
bee
pacified
by
entreatie
,
by
apologie
of
ones
owne
innocencie
and
submission
;
by
mediation
of
friends
;
by
commendation
,
or
testimonie
giuen
of
the
partie
fallen
into
displeasure
:
but
all
these
meanes
are
oyle
to
feed
the
flame
,
and
not
water
to
quench
the
heate
of
enuie
:
for
when
God
himselfe
pleaded
for
Abel
,
Cain
was
the
more
imbittered
against
him
.
Vers.
5.
Open
rebuke
is
better
then
secret
loue
.
OPen
rebuk●
,
]
A
check
,
or
admonition
giuen
vnto
them
for
a
fault
committed
,
is
better
then
secret
●●e
,
doth
more
good
,
and
is
more
to
be
esteemed
of
then
the
hidden
affection
of
loue
in
the
hart
,
which
is
not
manifested
by
word
or
deed
,
nor
sheweth
it selfe
when
neede
requireth
:
for
they
are
our
best
friends
that
deale
most
against
our
sinnes
and
corruptions
;
Le●it
.
19.
17.
for
hereby
they
shall
shew
themselues
to
bee
no
flatterers
,
but
faithfully
minded
toward
vs
;
they
doe
vs
the
best
fauour
,
and
performe
the
greatest
kindnesse
that
may
bee
in
reconciling
vs
to
our
best
friend
;
namely
,
to
the
Lord
,
whom
by
our
offences
wee
had
incensed
against
vs
:
they
succour
vs
against
our
most
dangerous
aduersaries
,
●amely
,
our
transgressions
,
and
Satan
,
into
whose
hands
wee
had
cast
our selues
:
they
helpe
vs
where
our
owne
power
faileth
:
they
giue
direction
to
vs
when
we
had
lost
our
way
:
they
giue
vs
medicines
to
cure
our
deadly
diseases
.
Vers.
6.
The
wounds
of
a
friend
are
faithfull
:
but
the
kisses
of
an
enemie
are
to
be
prayed
against
.
THe
opposition
standeth
thus
:
The
wounds
of
a
friend
are
faithfull
,
and
therefore
to
be
prayed
for
,
but
the
kisses
of
an
enemie
are
deceitfull
,
and
therefore
to
be
prayed
against
.
The
wounds
of
a
friend
,
]
The
sharpe
and
piercing
chastisements
;
whether
by
words
,
or
stripes
inflicted
by
a
friend
,
which
seeth
our
need
,
and
in
loue
or
compassion
applieth
himselfe
to
say
,
or
doe
that
which
is
good
for
vs
;
though
it
be
tedious
for
him
to
performe
,
and
vneasie
for
vs
to
suffer
,
are
faithfull
,
proceed
from
the
fidelity
and
vprightnesse
of
his
heart
towards
vs
,
and
from
a
true
desire
of
our
good
and
welfare
:
but
the
kisses
of
an
enemie
,
the
faire
and
flattering
countenances
of
one
that
hateth
a
man
:
(
for
in
the
word
kisses
,
hee
alludeth
to
the
manner
vsed
in
those
countries
,
where
they
did
salute
one
another
,
as
well
men
as
women
with
kisses
,
&
wherby
they
did
professe
their
kind
affection
each
to
other
,
although
they
conuersed
together
,
and
did
not
meet
after
long
absence
:
)
for
Iudas
supt
with
our
Sauiour
in
the
night
that
hee
was
betrayed
,
and
had
been
in
his
companie
before
,
and
yet
kissed
him
not
very
many
houres
after
:
are
to
be
prayed
against
,
to
be
taken
heede
of
for
our
better
defence
;
because
wee
are
not
acquainted
with
mens
guilefull
purposes
,
we
are
to
intreat
the
Lord
to
shield
vs
therefrom
:
For
they
deale
dangerously
when
they
deale
most
smoothly
:
the
still
waters
are
commonly
the
deepest
.
Dauid
intreateth
the
Lord
that
he
may
not
be
caught
with
the
dainties
of
the
wicked
but
that
he
may
be
smit●en
by
the
mouth
of
the
righteous
.
Ioabs
,
Iudases
&
Achitophels
examples
are
notorious
for
the
confirmation
of
this
point
:
and
the
diuell
killeth
a
thou
〈…〉
〈◊〉
by
the
ca●l
,
glasse
,
and
baite
of
delightfull
allure
〈…〉
〈◊〉
●ee
pretendeth
to
gratifie
men
,
and
to
satis
〈…〉
〈◊〉
●hen
by
his
shot
of
terrors
and
feares
,
and
〈◊〉
.
Vers.
7.
A
person
tha●
〈◊〉
〈◊〉
combe
:
but
to
him
that
is
hungrie
euery
bitter
thing
is
sweete
.
THis
sentence
is
true
both
for
corporall
foode
,
and
spirituall
,
for
the
things
which
concerne
the
soule
and
body
:
he
that
is
full
of
meate
or
drinke
,
doth
lothe
all
dainties
whatsoeuer
:
there
is
nothing
so
delicious
,
but
if
a
man
be
sated
,
or
haue
his
stomack
cloyed
therewith
,
it
will
be
nausye
,
and
offensiue
vnto
him
:
the
hony
combe
doth
much
affect
mens
taste
,
and
is
pleasant
almost
to
all
mens
palates
:
and
yet
such
as
haue
ouer
charged
their
stomackes
,
or
haue
lost
their
appetite
,
would
rather
trample
it
vnder
their
feete
,
(
as
the
word
which
we
translate
(
loathe
)
doth
signifie
)
then
to
eate
it
:
and
the
same
falleth
out
in
all
other
delights
and
refreshings
;
those
which
are
very
acceptable
to
some
,
are
as
distastfull
,
and
ill
liked
of
others
.
This
saying
is
also
verified
in
many
,
yea
in
the
greater
number
of
people
,
whose
stomackes
stand
against
the
sweetest
hony
of
Gods
holy
word
:
as
the
Israelites
in
the
wildernesse
loathed
that
sacramentall
bread
of
Manna
,
which
the
Scriptures
calleth
Angels
food
,
and
was
after
a
miraculous
manner
bestowed
vpon
them
:
but
to
him
that
is
hungrie
,
which
is
pinched
with
penurie
and
want
,
or
which
hath
a
greedie
appetite
to
his
meate
,
euery
bitter
thing
is
sweete
,
he
feedeth
vpon
,
and
●auourly
rellisheth
those
things
which
others
could
not
brooke
;
nor
at
other
times
peraduenture
himselfe
could
not
so
well
away
with
:
but
the
prouerbe
is
true
,
that
hunger
is
the
best
sauce
.
The
purpose
of
the
words
is
to
declare
,
that
men
doe
esteeme
of
things
according
as
their
desires
and
delights
be
disposed
.
Gods
seruants
haue
professed
that
his
law
and
ordinances
were
sweeter
to
him
then
hony
,
and
more
pretious
then
gold
:
and
complain●
is
made
of
the
wicked
that
his
word
was
a
reproch
to
them
,
they
could
not
endure
it
.
The
austere
Iere.
6.
10.
and
more
strict
ministerie
of
Iohn
the
Baptist
was
very
gratefull
and
acceptable
to
some
,
both
of
the
people
,
souldiers
,
and
publicanes
;
when
as
the
most
amiable
and
ioyfull
message
of
the
Gospel
,
published
by
the
sonne
of
God
himself
,
was
harsh
,
and
vnwelcome
to
others
,
especially
the
Scribes
and
Pharisies
,
which
had
an
high
opinion
of
their
owne
good
estate
and
sufficiencie
.
Vers.
8.
As
a
bird
that
wandreth
from
her
nest
:
so
is
he
that
wandreth
from
his
place
.
AS
a
bird
that
wandreth
from
her
nest
,
]
That
leaueth
her
nest
wherein
her
egges
,
and
young
ones
are
,
to
flie
vp
and
downe
,
should
deale
both
vnnaturally
,
and
contrary
to
her
kinde
,
if
she
should
vse
it
:
For
her
egges
would
be
addle
,
and
her
young
ones
would
be
starued
,
either
with
cold
,
or
famine
,
and
so
also
bring
much
perill
vpon
her selfe
,
and
her
own
life
,
as
to
be
killed
with
stone
,
or
piece
,
or
to
be
made
a
prey
to
the
Haulke
,
or
other
rauenous
fowle
:
so
euill
prouideth
hee
for
himselfe
,
that
wandreth
from
his
owne
place
,
which
stragleth
abroad
vpon
no
due
or
iust
occasion
.
True
it
is
that
the
bird
may
flie
from
her
nest
,
sometimes
for
to
seeke
foode
,
and
meate
;
but
neither
too
often
,
nor
be
too
long
absent
:
and
so
it
is
lawfull
for
a
man
to
goe
to
worke
to
places
remote
from
his
owne
house
,
for
maintenance
to
himselfe
and
his
familie
:
for
hee
that
doth
his
office
and
dutie
,
whither
soeuer
he
goeth
,
cannot
be
said
to
wander
from
his
place
,
but
keepeth
residence
there
as
he
ought
.
So
that
remisnes
●n
mens
vocations
,
and
carelesnes
of
their
charge
,
and
of
such
as
depend
vpon
them
,
is
seldome
found
in
the
vnreasonable
creatures
,
or
when
it
happeneth
,
euen
in
them
it
is
blame-worthie
:
as
wee
see
in
this
text
:
and
haue
it
also
in
other
places
confirmed
vnto
vs
,
by
the
testimonie
of
Gods
own
mouth
personally
talking
with
Iob
,
who
saith
,
Gauest
thou
the
goodly
wings
to
the
Peacocke
,
or
wings
and
feathers
to
the
O●●rich
:
which
leaueth
her
egges
in
the
earth
,
and
warmeth
them
in
the
dust
,
and
forgetteth
that
the
foote
may
crush
them
,
and
the
wilde
beast
breake
them
:
she
is
hardned
against
her
young
ones
,
as
if
they
were
not
hers
:
her
labour
is
in
vaine
without
feare
,
because
God
hath
depriued
her
of
wisedome
,
neither
hath
he
imparted
to
her
vnderstanding
.
Vers.
9.
Ointment
and
perfume
reioyce
the
heart
:
so
doth
the
sweetnes
of
a
friend
more
then
the
counsell
of
his
heart
.
THe
ancient
people
of
the
Easterne
countries
,
vsed
to
anoint
their
heads
with
their
pretious
ointments
,
and
to
perfume
their
houses
and
garments
with
pleasant
and
sweete
odours
,
to
the
end
their
spirits
might
be
quickned
,
and
their
hearts
reuiued
:
For
those
things
which
delight
the
senses
,
delight
,
and
reioyce
the
heart
,
the
foundation
of
all
the
senses
:
and
both
here
,
and
elsewhere
in
the
Scripture
,
is
the
louing
fellowship
of
Christian
friends
resembled
vnto
such
ointments
and
perfumes
.
Behold
(
saith
the
Psalmist
)
how
p
〈…〉
〈…〉nt
a
thing
Psal.
133.
it
is
,
brethren
to
dwell
together
in
vnitie
:
it
●●
like
the
pretious
ointment
vpon
the
head
,
&c.
So
comfortable
was
Ionathan
to
Dauid
:
and
Ruth
to
Naomi
:
and
O●esipherus
vnto
Paul
:
and
1.
Tim.
1.
6.
as
vncomfortable
an
estate
it
is
to
be
destitute
of
such
comforters
:
For
among
many
calamities
whereof
Dauid
complained
,
this
was
not
the
least
,
that
he
was
like
an
owle
,
or
pelicane
of
Psal.
102.
the
desart
:
and
in
the
same
sense
Iob
bemoneth
himselfe
,
saying
,
I
am
a
brother
to
Dragons
,
and
a
companion
to
owles
.
More
then
the
counsell
of
his
owne
heart
;
the
aduice
of
such
a
good
friend
,
is
more
ioyous
,
and
vsefull
vnto
him
,
especially
in
his
distresse
,
then
the
counsels
of
his
owne
heart
,
then
the
comfort
or
direction
which
he
can
minister
vnto
himselfe
:
For
a
mans
owne
counsell
is
blind
in
his
owne
matters
,
and
the
thoughts
of
his
mind
in
aduersitie
doe
rather
trouble
him
bee
hee
neuer
so
wise
,
then
refresh
his
spirits
,
or
free
him
from
perplexitie
.
Verse
10.
Thine
owne
friend
,
and
thy
fathers
friend
forsake
not
,
neither
goe
into
thy
brothers
house
in
the
day
of
thy
calamity
;
for
better
is
an
neighbour
that
is
neere
,
then
a
brother
far
off
.
IN
the
former
sentence
he
commended
the
comfort
and
benefit
that
proceeded
from
Christian
friendship
,
and
here
hee
teacheth
to
retaine
,
and
make
much
of
such
Christian
friends
,
and
that
by
two
arguments
:
the
first
,
from
the
former
experience
of
them
,
the
stability
,
and
ancientnesse
of
their
kindnesse
,
that
they
haue
remained
firme
and
faithfull
to
our selues
,
and
our
parents
,
●r
other
progenitors
:
the
other
is
from
the
need
that
we
may
haue
of
them
hereafter
,
and
the
fidelity
,
readines
,
and
constancie
to
doe
vs
good
,
that
we
may
expect
to
find
in
them
.
And
this
hee
proueth
by
comparison
,
preferring
them
before
naturall
kinsmen
,
which
are
not
so
neerly
vnited
vnto
vs
by
the
bands
of
grace
,
and
vnfained
loue
,
thine
owne
friend
,
one
whom
thou
hast
had
triall
of
to
bee
faithfull
to
thee
,
and
thy
fathers
friend
,
which
did
heartily
loue
him
,
and
in
like
maner
was
heartily
beloued
of
him
,
forsake
not
,
cast
not
off
,
but
maintaine
friendship
with
him
,
and
testifie
thy
loue
vnto
him
,
in
his
necessity
:
for
when
friends
are
faithfull
vnto
vs
,
wee
must
be
kind
and
constant
to
them
.
Dauid
performed
this
to
Ionathans
seed
,
although
Ionathans
death
would
not
permit
him
to
shew
it
to
his
owne
person
,
otherwise
then
by
way
of
lamentation
:
and
so
he
did
to
Ahimelechs
sonne
Abiather
,
whom
hee
vndertooke
the
protection
of
:
whom
also
for
the
same
cause
Salomon
spared
,
though
he
had
dealt
both
vnkindly
,
and
disloyally
with
him
.
And
contrariwise
Pharaoh
was
taxed
for
his
vnmindfulnesse
of
Ioseph
,
and
his
posterity
:
and
so
is
Ioash
for
his
ingratitude
to
Iehoiada
,
whose
worthy
son
Zechariah
the
Prophet
of
the
Lord
hee
slew
:
goe
not
into
thy
brothers
house
,
seeke
not
for
compassion
and
succour
at
the
hands
of
a
fleshly
kinsman
,
if
he
be
wicked
,
and
thou
godly
,
in
the
day
of
thy
c●lamity
,
at
what
time
thou
shalt
bee
in
pouerty
,
contempt
,
trouble
,
and
distresse
:
for
carnall
kinsmen
will
faile
those
of
their
owne
flesh
in
their
greatest
aduersity
,
as
Dauid
tried
,
and
complained
,
saying
;
My
louers
,
and
my
friends
stand
a
farre
off
from
my
sore
,
and
mine
acquaintance
stand
farre
off
.
See
chap
19.
7.
For
better
,
more
comfortable
,
and
profitable
,
is
a
neighbour
,
friend
,
and
acquaintance
,
that
is
neere
,
not
onely
in
respect
of
the
place
,
but
of
affliction
,
and
good
will
,
then
a
brother
that
is
farre
off
,
that
is
further
distant
in
goodnesse
and
loue
,
then
in
habitation
.
See
chap.
18.
24.
Vers.
11.
My
sonne
bee
wise
,
and
make
my
heart
glad
,
that
I
may
answere
him
that
reprocheth
me
.
MY
sonne
be
wise
,
]
The
Wise
man
in
the
person
of
euery
father
,
exhorteth
euery
sonne
to
the
studie
of
wisdome
,
and
moueth
him
thereunto
by
two
fruites
that
will
arise
from
thence
.
The
one
is
,
that
if
he
be
so
wise
,
as
to
know
and
obey
the
will
of
God
,
hee
shall
reioyce
the
heart
of
his
father
.
See
chap.
10.
1.
and
23.
15.
The
other
is
,
that
hee
by
this
meanes
shall
driue
away
reproch
and
shame
from
his
father
:
for
a
foolish
sonne
maketh
his
parents
ashamed
.
When
a
child
is
gracelesse
and
euill
manered
,
the
people
vsually
blame
his
fathers
gouernment
,
and
say
that
hee
was
ill
brought
vp
:
but
by
the
vertuous
behauiour
of
a
child
,
the
parents
are
freed
from
sorrow
,
and
contumelie
,
and
haue
wherewith
to
stoppe
their
mouthes
that
goe
about
to
blame
them
.
The
holy
Ghost
compareth
good
children
to
good
weapons
,
by
whom
a
godly
man
may
defend
his
credit
;
as
hee
that
hath
a
good
weapon
,
with
strength
and
skill
to
vse
it
well
,
shall
thereby
preserue
his
person
from
the
violence
of
an
enemie
.
As
arrowes
Psal.
127.
4.
5.
(
saith
he
)
are
in
the
hand
of
a
mighty
man
;
so
are
the
children
of
the
youth
:
happie
is
the
man
that
hath
his
●●iuer
full
of
them
,
they
shall
not
be
ashamed
,
but
they
shall
speake
with
the
aduersaries
in
the
gate
.
Vers.
12.
A
prudent
man
seeth
the
euill
,
and
hideth
himselfe
:
but
the
simple
passe
on
and
are
punished
.
See
chap.
22.
3.
13.
Take
his
garment
that
is
surety
for
a
strange
man
,
and
make
him
giue
a
pledge
that
vndertaketh
for
a
strange
woman
,
See
chap.
20.
16.
14.
To
him
that
blesseth
his
friend
with
a
loud
voice
,
rising
early
in
the
morning
shall
be
counted
a
curse
.
TO
him
that
blesseth
his
friend
,
]
In
way
of
praising
and
extolling
him
to
his
face
,
and
in
way
of
saluting
him
with
a
flattering
minde
,
or
fawning
words
,
wishing
well
vnto
him
with
his
lips
,
and
desiring
little
good
vnto
him
in
his
heart
,
with
a
loud
voice
,
so
that
he
may
be
heard
of
others
,
and
by
that
leaud
meanes
purchase
fauour
from
the
partie
,
aising
early
,
in
the
morning
to
doe
it
,
shewing
himselfe
first
and
before
all
others
,
to
the
end
he
may
seeme
the
chiefest
wel
willer
,
shall
bee
counted
for
a
curse
,
shall
turne
to
his
owne
shame
and
ignominie
:
for
flatterie
maketh
a
man
odious
,
and
reprochfull
.
What
is
more
disgraceful
then
to
be
called
a
parasite
,
or
clawbacke
?
and
this
oblique
and
infamie
is
iust
vpon
them
,
and
belongeth
vnto
them
for
due
desert
:
for
they
onely
serue
themselues
,
which
intend
to
make
a
prey
of
those
whom
they
so
much
applaud
,
it
is
neither
loue
,
nor
good
liking
that
doth
induce
them
vnto
it
;
but
hope
of
acceptance
and
reward
:
and
noysome
they
are
in
many
respects
,
and
that
to
the
partie
whose
eares
they
claw
in
this
manner
:
for
if
his
neighbour
be
a
good
man
,
hee
taketh
the
way
to
corrupt
his
heart
,
and
actions
,
and
to
make
him
proud
:
if
he
bee
sinfull
and
euill
,
hee
doth
as
much
as
in
him
lieth
to
harden
his
heart
,
and
retaine
him
from
repentance
.
Yet
it
is
not
vnlawfull
either
to
salute
our
friends
,
or
to
commend
them
iustly
,
so
that
it
be
done
in
a
fit
manner
,
or
measure
;
not
with
a
flattering
mind
,
not
too
often
;
not
too
much
;
not
too
openly
;
but
with
a
single
heart
,
modestly
,
sparingly
,
when
there
is
cause
to
incite
them
forwards
to
goodnesse
,
and
to
animate
them
against
discouragements
,
otherwise
the
safest
way
is
to
tell
them
of
their
faults
vnto
their
face
,
and
to
speake
of
their
vertues
behind
their
backes
.
Vers.
15.
A
continuall
dropping
in
a
rainy
day
,
and
a
contentious
woman
are
alike
.
16.
Whosoeuer
hideth
her
,
bideth
the
wind
,
and
the
oyntment
of
his
right
hand
which
bewrayeth
it selfe
.
IN
these
two
verses
hee
declareth
the
mischieuous
effects
of
an
vnquiet
and
brawling
wife
:
and
first
hee
sheweth
what
euill
she
doth
to
her
husband
,
and
familie
,
comparing
her
vnto
raine
,
soaking
through
the
roofe
of
the
house
into
the
inward
parts
in
wet
season
:
and
secondly
hee
declareth
what
hurt
she
doth
to
her selfe
,
laying
open
her
shame
,
and
making
the
world
acquainted
with
her
vnpeaceable
behauiour
,
which
he
amplifieth
by
two
similitudes
:
the
one
from
the
wind
,
which
cannot
but
be
felt
and
heard
:
and
another
from
an
oyntment
in
a
mans
hand
the
sent
whereof
cannot
be
suppressed
:
a
continuall
dropping
,
into
a
mans
house
,
vpon
the
peoples
head
,
or
the
stuffe
therein
,
in
a
rainie
day
,
when
the
showers
are
great
,
and
it
beateth
in
sore
,
and
a
contentious
woman
,
a
woman
giuen
to
much
scolding
,
and
chiding
,
are
alike
,
both
of
them
troublesome
,
and
both
of
them
discommodious
:
for
as
the
raine
offendeth
those
whom
it
falleth
vpon
,
and
rotteth
the
things
which
are
wetted
thereby
,
and
consumeth
the
same
in
time
:
So
doth
a
contentious
woman
grieue
all
that
dwell
with
her
,
and
is
a
great
hinderance
to
the
estate
of
her
husband
.
See
cap.
19.
24.
Hee
that
hideth
her
,
hee
that
attempteth
to
hush
her
brawlings
and
iarres
,
that
they
shall
not
be
heard
,
hideth
the
wind
,
laboureth
as
much
in
vaine
,
as
if
he
would
goe
about
to
couer
,
keepe
close
,
or
shut
vp
the
wind
that
it
should
not
blow
,
she
is
as
an
oyntment
on
his
right
hand
,
wherewith
his
right
hand
is
maintained
,
that
bewrayeth
it selfe
,
that
will
make
all
the
house
and
company
to
smell
the
sauour
thereof
;
the
word
which
we
translate
bewray
,
signifieth
to
cry
,
which
is
improperly
ijkra
.
spoken
of
oyntment
,
because
it
belongeth
to
liuing
creatures
:
but
maketh
it selfe
〈…〉ble
,
as
if
it
had
a
voyce
to
vtter
or
crie
out
withall
:
so
that
it
is
as
possible
to
restraine
the
sent
of
an
oi
〈…〉
〈…〉
wred
out
,
as
to
stop
the
infamie
that
she
bringeth
vpon
her selfe
.
Vers.
17.
●
●s
●
man
sharpeneth
yron
by
yron
,
so
doth
the
face
of
his
friend
〈◊〉
a
man
.
AS
a
man
sharpeneth
yron
by
yron
]
As
men
vse
to
whet
one
knife
that
is
blunt
,
or
other
edge
toole
,
with
another
,
and
so
make
it
keener
to
●he
end
it
may
cut
the
better
:
so
doth
the
face
,
the
presence
of
a
friend
with
his
communication
,
as
exhortations
,
directions
,
incouragements
,
and
the
like
,
sharpen
a
man
to
comfort
,
to
humiliation
,
to
knowledge
,
to
loue
,
to
diligence
,
and
to
all
good
workes
.
A
man
by
himselfe
is
often
very
dull
,
and
like
vnto
a
toole
whose
edge
is
blunted
,
or
broken
:
but
if
his
fellow
come
,
and
quicken
him
,
by
his
company
,
by
his
speech
,
or
example
,
hee
hath
such
an
edge
set
vpon
him
,
as
that
he
is
much
more
skilfull
,
comfortable
,
and
euery
way
better
then
he
was
being
alone
.
Hence
it
is
that
the
Scripture
saith
elsewhere
,
that
two
are
better
then
one
,
and
that
a
threefold
Eccls
.
4.
5.
cord
is
not
easie
to
be
broken
.
Hence
it
is
also
that
the
Apostle
exhorteth
the
Hebrewes
,
not
to
leaue
their
mutuall
fellowship
Heb.
10.
24.
in
assembling
:
but
to
prouoke
one
another
to
loue
,
●●d
good
workes
.
For
this
cause
the
Lord
adioyned
Aaron
as
an
assistant
to
Moses
.
And
Christ
sent
foorth
his
Disciples
by
twoes
,
and
twoes
,
that
one
might
confirme
and
animate
another
in
his
message
,
and
seruices
.
So
on
the
other
side
,
the
societie
and
fellowship
of
wicked
persons
together
,
doth
mutually
whet
one
another
to
mischiefe
,
and
intice
him
to
euill
,
as
we
saw
by
another
similitude
of
coales
kindling
coales
,
in
the
former
Chapter
,
vers.
1.
Verse
18.
Who
so
keepeth
the
fig●ree
shall
eate
the
fruit
thereof
●
so
he
that
waiteth
on
his
master
shall
be
honoured
.
WHo
so
keepeth
the
figtree
]
As
an
husbandman
watching
his
trees
with
a
vigilent
eye
,
and
pruning
them
with
a
diligent
hand
,
tasteth
of
the
fruite
thereof
,
according
to
their
kindes
,
whatsoeuer
they
are
:
whether
figges
,
or
grapes
,
or
apples
,
or
peares
,
&c.
So
the
seruant
who
is
seruiceable
to
his
master
,
and
attendant
about
him
,
if
it
be
his
office
,
or
otherwise
trustie
in
the
affaires
committed
vnto
him
,
shall
be
honoured
,
either
preferred
to
a
better
place
,
or
so
well
prouided
for
in
that
wherein
he
continueth
,
as
that
he
shall
enioy
the
credit
and
commoditie
of
his
painfulnes
and
faithfulnes
.
They
that
haue
not
houses
,
or
charges
of
their
owne
,
in
stead
thereof
haue
the
businesse
and
matters
of
their
gouernours
to
looke
vnto
,
and
the
well
mannaging
thereof
in
time
may
bring
them
to
be
masters
ouer
others
:
or
if
it
fall
not
out
so
,
their
condition
will
be
as
comfortable
in
that
place
of
seruice
,
and
inferioritie
,
as
if
they
were
greater
commanders
.
See
chap.
22.
29.
Vers.
19.
As
in
water
face
answereth
face
:
so
the
heart
of
a
man
to
a
man
.
WHosoeuer
looketh
into
water
,
or
into
a
glasse
,
shall
see
the
figure
,
or
shape
of
a
face
,
in
all
points
like
vnto
his
owne
,
of
what
fashion
,
colour
,
or
complexion
soeuer
hee
be
:
So
the
heart
of
a
man
answereth
to
a
man
,
what
minde
,
affection
,
or
disposition
is
in
one
man
,
the
same
may
be
found
in
some
other
,
which
will
rightly
,
or
fitly
accord
with
him
in
the
same
:
there
is
scarce
a
man
vnder
heauen
,
which
hath
not
one
or
other
which
doth
not
liuely
represent
him
.
As
for
naturall
inclination
and
desires
:
one
man
is
giuen
to
cheerefulnes
,
so
is
another
:
one
man
giuen
to
sadnes
,
so
is
an
other
:
one
man
setteth
his
delight
vpon
literature
,
and
all
his
studie
is
how
to
be
learned
,
so
doth
another
:
one
man
taketh
pleasure
to
bee
a
Merchant
,
and
to
aduenture
his
estate
in
traffick
,
so
doth
another
:
one
man
much
affecteth
trauelling
,
and
to
see
forren
countries
,
so
doth
another
:
one
man
addresseth
himselfe
to
husbandry
,
and
to
maintaine
his
estate
by
the
commodities
of
the
earth
,
so
doth
another
:
one
man
loueth
a
countrie
life
,
and
hee
hath
neighbours
like
minded
:
another
would
be
a
citizen
,
or
courtier
,
and
hee
hath
others
that
are
willing
to
ioyne
with
him
therein
.
And
so
for
spiritual
graces
:
this
man
is
much
delighted
in
the
word
of
God
,
his
thoughts
and
meditations
bee
constantly
in
it
,
that
man
is
also
so
affected
,
and
his
heart
is
carried
the
same
way
:
this
man
is
delighted
with
the
fellowship
and
societie
of
Christians
,
and
neuer
so
ioyous
,
as
when
he
is
in
godly
companie
,
and
at
holy
conferences
,
that
mans
comfort
and
felicitie
is
in
the
same
:
this
mans
heart
is
much
broken
and
wounded
with
the
sight
of
his
sinnes
,
and
the
sight
of
Gods
displeasure
,
that
m●n
is
no
lesse
humbled
in
the
same
manner
.
And
this
holdeth
also
in
carnall
corruptions
:
what
sinner
is
there
that
may
not
finde
companions
and
associates
in
all
the
vices
whereunto
●ee
is
subiect
?
It
were
strange
that
a
drunkard
should
want
a
mate
to
giue
him
the
meeting
at
the
tauerne
,
or
●●thouse
:
or
a
robber
could
get
none
to
take
his
part
at
the
taking
of
a
purse
:
or
that
a
gamester
should
be
growne
singuler
th●t
no
man
should
delight
to
play
at
tables
,
cards
or
dice
,
but
himselfe
.
A
●ew
instances
may
suffice
for
great
multitudes
of
all
sorts
.
And
for
naturall
corruption
in
the
general
,
deriued
from
our
first
parents
,
and
wherein
euery
one
is
conceiued
,
all
therein
looke
with
one
countenance
,
and
haue
one
vizage
:
there
was
neuer
any
sonne
,
or
daughter
of
Adam
(
Christ
onely
excepted
)
but
hath
been
disfigured
by
birth
since
:
Moses
as
well
as
Pharao
,
Dauid
as
well
as
Saul
,
Paul
as
well
as
●lymas
▪
Peter
as
well
as
Iudas
,
that
in
this
respect
holdeth
true
touching
any
one
,
and
euery
one
,
that
the
whole
imagination
of
the
thoughts
of
mans
Gen.
6.
5.
heart
,
is
only
euill
continually
.
Verse
20.
As
the
graue
and
destruction
are
neuer
full
:
so
the
eyes
of
a
man
are
neuer
satisfied
.
AS
the
graue
and
destruction
are
neuer
full
,
]
As
there
is
none
end
of
burials
,
&
death
:
but
after
one
corps
is
buried
,
another
wil
come
shortly
to
the
same
state
,
and
the
graue
will
consume
them
,
and
all
that
are
put
into
it
,
and
be
still
readie
(
as
it
were
)
with
a
wide
mouth
to
receiue
more
:
&
though
death
,
called
here
destruction
(
because
it
doth
extinguish
the
vnreasonable
creatures
,
and
bringeth
the
wicked
into
perdition
,
and
seemeth
vnto
sense
to
be
the
finall
ruine
of
the
godly
)
doth
take
away
many
millions
;
yet
it
is
as
hungrie
after
more
,
as
if
it
had
neuer
fed
vpon
any
:
So
the
eyes
of
a
man
are
neuer
satisfied
,
the
concupiscence
of
them
is
insatiable
:
though
he
see
much
,
and
haue
mu●h
,
yet
it
is
nothing
in
comparison
of
that
which
he
desireth
to
see
,
and
possesse
:
whether
it
be
riches
,
or
honour
,
or
whatsoeuer
his
heart
most
lusteth
after
:
For
there
is
no
contentednes
in
sense
,
or
worldly
desires
:
according
as
is
said
in
another
place
:
The
eye
is
not
satisfied
with
Eccles.
1.
●●
seeing
,
nor
the
eare
with
hearing
.
And
therefore
the
complaint
of
the
Prophet
against
the
proud
Babylonian
,
and
all
others
of
his
condition
,
is
pertinent
vnto
this
purpose
:
He
hath
inlarged
his
desire
as
the
graue
,
and
is
as
death
,
and
cannot
be
satisfied
:
Hab.
2.
5.
but
gathereth
vnto
him
all
nations
,
and
heapeth
vnto
him
all
people
Verse
21.
As
the
sining
pot
for
the
siluer
,
and
the
fornace
for
gold
:
so
is
a
man
to
his
praise
.
AS
the
siluer
is
tried
by
the
fining
pot
,
and
gold
by
the
fornace
,
whether
it
be
pure
,
or
no
:
See
chap.
17.
3.
euen
so
a
man
is
best
iudged
by
that
praise
which
is
giuen
of
him
,
whether
it
be
true
,
or
no
:
For
we
are
not
to
depend
on
other
mens
lips
:
but
to
examine
the
matter
by
our
own
knowledge
,
whether
the
commendation
that
is
giuen
of
vs
be
due
vnto
vs
,
and
deserued
of
vs
:
For
a●
a
man
may
flatter
himselfe
by
comparison
to
iustifie
his
owne
waies
,
because
they
are
not
so
bad
as
some
other
mens
:
so
he
may
also
be
illuded
by
testimonie
giuen
of
him
,
to
haue
himselfe
in
h●gh
admiration
because
he
is
so
well
thought
of
,
and
spoken
of
.
And
therefore
a
rule
like
vnto
this
of
Salomons
is
giuen
by
the
Apostle
Paul
;
but
with
more
p●●innes
,
Let
euery
m●●
proue
his
owne
worke
,
and
then
he
Gal.
4.
6.
shall
haue
reioycing
in
himselfe
only
and
not
in
another
:
For
many
flatterers
speake
not
as
they
thinke
,
but
as
they
see
it
m●st
aduantageous
for
their
owne
turnes
,
and
therfore
most
highly
extoll
the
vnworthiest
persons
,
as
Tertullus
did
Felix
that
corrupt
gouernour
.
Againe
,
many
testifie
out
of
their
loue
,
and
hope
that
to
be
true
which
they
say
,
but
not
out
of
their
knowledge
,
they
are
not
sure
that
which
they
say
is
true
;
and
therefore
a
man
next
vnto
God
is
of
all
others
the
fittest
to
passe
sentence
vpon
himselfe
.
Men
be
not
so
foolish
●●
they
bee
poore
,
and
in
great
penurie
,
to
beleeue
them
which
sh●ll
magnifie
their
wealth
,
and
praise
their
great
plentie
:
nor
a
s●cke
man
feeling
his
torments
,
and
weakenesses
,
will
assent
vnto
him
that
shall
commend
his
healthfulnesse
,
and
sound
constitution
of
body
;
and
why
then
should
we
suffer
our selues
to
be
misinformed
touching
our
actions
and
waies
,
and
the
state
of
our
soules
?
Vers.
22.
Though
thou
shouldest
bray
a
foole
in
a
morter
among
wheate
with
a
pestell
,
yet
will
not
his
foolishnesse
depart
from
him
.
THough
thou
shouldest
bray
,
]
One
kind
of
grinding
which
people
vsed
in
old
time
,
was
to
put
their
parched
corne
into
a
morter
,
and
to
beate
it
vnto
powder
:
vnto
this
custome
Salomon
alludeth
in
this
place
,
insin●ating
that
no
seuerity
will
amend
an
obstinate
wicked
man
:
for
it
is
as
much
as
if
he
should
haue
said
;
Although
thou
shouldest
take
neuer
so
great
paines
in
reprouing
,
or
correcting
a
desperate
foole
,
and
the
iudgements
and
plagues
of
the
Lord
be
neuer
so
heauie
vpon
him
,
yet
his
foolishnesse
will
not
depart
from
him
,
hee
is
so
vncurable
,
that
he
will
not
forsake
his
sins
,
nor
amend
his
faults
,
the
hardnesse
of
his
heart
is
such
,
that
no
strokes
or
calamities
will
do
him
good
.
The
graines
of
corne
,
though
much
hardned
by
parching
,
or
drying
,
yet
at
the
last
wil
be
broken
with
a
pestell
,
and
turned
into
soft
meale
;
but
his
obstinacie
and
wilfulnesse
will
neuer
bee
ouercome
;
because
he
is
vncapable
of
graces
,
and
no
miseries
of
themselues
without
grace
will
cure
sinne
.
And
therefore
Ieremiah
complaining
of
such
peruerse
and
obstinate
rebels
,
saith
;
O
Lord
,
are
not
thine
eyes
vpon
the
truth
?
thou
hast
stricken
them
,
but
they
haue
not
grieued
;
thou
hast
consumed
them
,
but
they
haue
refused
correction
;
Ier.
5.
3.
they
haue
made
their
faces
harder
then
a
rocke
,
they
haue
refused
to
returne
.
For
smart
,
and
griefe
,
and
all
kind
of
wofull
calamities
fall
onely
vpon
the
senses
,
but
enter
not
into
the
●●arts
of
such
impenitent
persons
;
and
the
diuell
which
hath
them
in
his
power
,
neither
feeleth
the
strokes
which
they
suffer
,
nor
hath
any
commiseration
of
their
misery
;
and
therefore
vnlesse
the
pestell
could
knocke
him
on
the
head
,
and
expell
his
forces
,
it
can
doe
no
good
vnto
their
soule
.
Verse
23.
Bee
thou
diligent
to
looke
well
to
thy
flockes
,
and
know
the
state
of
thy
heards
.
IN
this
verse
he
beginneth
to
perswade
men
to
be
prouident
for
their
estate
,
and
not
slacke
to
superuise
and
ouersee
their
owne
affaires
,
and
to
look
that
there
be
no
detriment
through
their
negligence
in
their
commodities
,
wherein
their
principall
maintenance
doth
consist
;
and
perticularizeth
in
the
duty
of
the
grasier
,
or
such
as
liue
by
cattell
,
as
a
paterne
for
all
other
trades
,
or
vocations
.
Bee
thou
diligent
to
looke
well
to
thy
flockes
,
]
Consider
daily
,
or
as
often
as
is
fit
,
the
condition
of
thy
sheepe
,
oxen
,
and
other
cattell
:
looke
to
the
number
of
them
,
lest
any
be
stollen
,
dead
,
or
lost
:
see
how
they
bee
prouided
for
with
grasse
,
fodder
,
or
water
,
that
they
perish
not
through
want
:
looke
well
to
it
,
and
that
with
thine
owne
eye
,
that
their
pasture
be
safe
and
wholesome
,
not
such
as
will
breed
a
murren
,
or
rot
:
take
good
notice
how
they
are
handled
,
or
dressed
,
that
they
bee
not
anoyed
with
maladies
,
or
hurtfull
diseases
:
for
men
are
not
so
to
passe
ouer
their
estate
to
the
care
of
others
,
as
not
so
often
as
is
needfull
to
take
a
view
of
it
themselues
.
Boaz
,
though
hee
were
a
great
man
,
Ruth
.
3.
7.
yet
was
not
ashamed
to
bee
among
his
reapers
,
and
haruest
men
,
and
at
the
threshing
time
to
bee
in
the
floore
all
night
.
For
by
this
prouidence
they
shall
preserue
their
state
from
ruine
and
decay
:
and
deter●e
their
seruants
and
agents
from
carelesnesse
,
and
assist
them
with
direction
and
encouragement
.
Vers.
24.
For
riches
remaine
not
alway
,
nor
the
crowne
from
generation
to
generation
.
HE
enforceth
his
precedent
exhortation
by
two
arguments
;
the
former
from
the
perill
that
may
grow
from
improuidence
and
remisnesse
,
and
that
is
penurie
and
want
.
This
is
not
mentioned
at
all
in
expresse
tearmes
,
but
is
necessarily
vnderstood
,
and
intended
;
as
it
appeareth
by
the
words
of
this
verse
:
for
they
are
a
preuention
of
an
obiection
that
might
be
made
against
the
former
precept
.
Our
meanes
are
so
good
,
and
our
fortunes
so
great
,
that
we
need
not
trouble
our selues
with
ouersight
of
our
cattell
,
or
businesse
:
though
wee
should
sustaine
losse
by
their
vnfaithfulnesse
,
whom
we
trust
in
our
affaires
,
we
can
well
beare
it
,
we
haue
enough
.
Now
this
hee
taketh
away
,
by
shewing
the
instability
,
or
casualtie
of
wealth
,
saying
,
Riches
remaine
not
alway
:
and
that
he
doth
amplifie
by
a
comparison
taken
from
the
greater
:
Princes
estates
(
which
he
meaneth
by
the
name
of
crowne
)
are
not
perpetuall
,
much
lesse
is
the
wealth
of
inferiours
:
as
if
he
should
say
,
Dost
thou
think
that
thy
goods
are
so
entailed
vpon
thee
,
that
they
are
not
alienable
,
or
cannot
goe
from
thee
?
thou
art
much
deceiued
so
to
deeme
;
for
they
are
brittle
,
and
flitting
,
though
they
be
neuer
so
great
and
glorious
.
What
treasure
in
the
world
,
bee
it
neuer
so
royall
,
or
princely
,
which
shall
endure
for
euer
?
and
not
be
exhausted
in
the
end
,
vnlesse
it
bee
maintained
by
care
and
diligence
?
and
therefore
looke
well
vnto
thy
things
thy selfe
,
and
rest
not
slothfully
in
mans
labour
.
Vers.
25.
The
hay
discouereth
it selfe
,
and
the
grasse
appeareth
,
and
the
hearbes
of
the
mountaines
are
gathered
.
26.
The
Lambes
are
for
thy
clothing
,
and
the
goates
are
a
price
of
the
field
.
27.
And
let
the
milke
of
thy
goates
be
sufficient
for
the
food
of
thy
family
,
and
sustenence
of
thy
maides
.
THe
second
argument
is
from
the
commoditie
which
hee
shall
reape
by
obseruing
his
counsell
,
applying
himselfe
well
to
husband
his
matters
,
and
to
prouide
that
his
estate
bee
well
ordered
;
and
that
is
food
for
his
beasts
and
cattell
,
in
the
first
of
these
three
verses
:
and
secondly
,
for
the
maintenance
of
himselfe
,
and
his
familie
,
in
the
two
last
:
the
hay
discouereth
it selfe
,
when
it
is
meet
and
readie
for
carriage
,
and
inning
,
and
the
grasse
appeareth
,
springeth
plentifully
out
of
the
earth
,
and
the
hearb●s
of
the
mountaines
,
the
grasse
,
or
other
fodder
that
the
mountaines
yeeld
,
are
gathered
,
cut
downe
,
brought
in
,
and
layed
vp
,
that
they
may
be
food
and
nourishment
for
the
cattell
:
he
speaketh
thus
of
the
situation
of
that
land
,
wherein
there
were
a
mu●titude
of
mountaines
,
which
had
things
growing
vpon
them
very
vsefull
,
and
all
this
commeth
by
the
blessing
of
God
,
for
the
benefit
of
men
,
and
cattell
,
according
to
the
saying
of
the
Prophet
:
Hee
causeth
the
earth
to
bring
Psal.
104.
14.
forth
grasse
for
the
beasts
,
and
hearbe
for
the
vse
of
man
,
that
he
may
bring
forth
bread
out
of
the
earth
.
The
lambs
are
for
thy
clothing
,
the
good
which
himselfe
and
his
family
shall
receiue
by
his
heedfull
regard
of
his
flocke
,
and
heards
,
is
first
for
apparel
,
the
lambes
,
that
is
,
the
wooll
and
fleece
of
the
lambes
and
sheepe
,
shall
be
for
thy
clothing
,
wherewith
both
thou
and
thine
shall
be
warmely
,
and
comely
clad
.
Secondly
,
for
money
,
the
hee
goates
,
the
male
goates
,
and
such
like
cattell
as
may
well
be
spared
,
being
sold
,
will
bring
thee
money
,
not
onely
to
the
price
of
thy
field
,
that
is
,
the
rent
of
the
ground
wherein
they
goe
,
if
thou
rent
or
hire
the
same
of
other
men
;
or
to
yeeld
thee
so
much
as
another
would
giue
for
it
,
if
it
be
thine
owne
:
and
thereby
thou
shalt
bee
inabled
to
enlarge
thy
possessions
,
or
make
thee
a
purchaser
of
lands
.
Thirdly
,
for
food
and
sustenance
,
the
goates
mil●e
shall
be
sufficient
for
the
food
of
thy
houshold
,
and
maintenance
of
thy
maides
,
that
is
to
say
,
the
she
goats
,
the
ewes
,
and
the
kine
will
giue
thee
such
abundance
of
milke
,
as
will
sustaine
thee
,
thy
wise
,
and
thy
children
,
and
thy
seruants
,
both
men
and
maides
.
So
that
beside
other
prouision
which
thou
maist
make
with
thy
money
,
thy selfe
,
and
thy
houshold
may
haue
butter
and
cheese
enough
,
and
other
good
vse
of
milke
,
of
thine
owne
flocke
.
This
in
those
dai●s
was
accounted
good
cheere
for
men
of
worth
in
that
goodly
countrie
,
which
God
in
kindnesse
promised
,
and
out
of
his
bountie
performed
;
for
which
euery
godly
man
hath
cause
to
bee
thankfull
,
and
of
which
euery
wicked
man
is
altogether
vnworthie
;
and
therefore
hee
doth
vpbraid
his
rebellious
and
wicked
enemies
,
though
opulent
and
wealthie
,
with
that
fauour
which
in
this
kind
,
among
other
benefits
,
he
had
shewen
vnto
them
,
saying
;
Butter
of
kine
,
and
milke
of
sheepe
,
with
fat
of
lambes
and
rammes
fed
in
Basha●
,
and
goates
with
the
fat
of
Deut.
32.
14.
wheate
,
and
red
licour
of
the
grape
hast
thou
drunke
.
And
as
this
is
spoken
against
the
wicked
in
way
of
exprobration
:
so
a
blessing
is
pronounced
by
Iacob
,
to
the
posterity
of
Iudah
,
whom
God
would
be
bountifull
vnto
,
in
this
manner
;
His
eyes
shall
be
red
with
wine
,
and
his
teeth
white
with
milke
.
Gen.
49.
12.
CHAPTER
.
XXVIII
.
Vers.
1.
The
wicked
flee
when
none
pursue
:
but
the
righteous
are
bold
as
a
Lion.
THe
wicked
flee
,
]
Are
chased
and
hunted
with
feare
:
for
though
their
feet
stand
still
,
yet
their
hearts
are
continually
in
flight
,
when
none
pursueth
,
when
no
man
followeth
matter
against
them
.
It
is
a
similitude
taken
from
cowardly
souldiers
,
who
betake
themselues
to
their
heeles
at
the
sound
of
the
trumpet
,
or
drumme
,
and
at
the
sight
of
the
enemies
weapon
,
before
they
be
assailed
:
for
the
guiltie
person
after
he
hath
committed
some
abominable
fact
;
as
theft
,
murther
,
or
some
other
crime
,
imagineth
that
some
lie
in
wait
for
him
,
and
that
hee
shall
surely
bee
taken
:
for
the
bolder
any
man
is
to
commit
sinne
,
the
lesse
courage
he
hath
when
his
conscience
is
awakened
,
and
there
be
any
likelihood
of
danger
:
The
wicked
(
saith
Eliphaz
)
is
continually
as
one
that
trauelleth
with
child
,
and
the
number
of
yeeres
is
hidden
from
the
tyrant
,
a
sound
of
feare
is
in
his
cares
,
and
in
his
prosperity
shall
the
destroyer
come
Iob
15.
20.
vpon
him
.
For
though
no
man
pursue
him
,
yet
the
guilt
of
his
conscience
doth
;
as
did
that
bloodie
Kain
:
and
the
righteous
curse
of
Gods
law
maketh
after
them
with
all
speed
,
euen
that
which
is
thus
threatned
in
Leuiticus
:
I
will
send
a
cowardlines
Leuit.
26.
36.
vpon
them
in
the
land
of
their
enemie
,
and
the
sound
of
a
shaken
leafe
shall
chase
them
:
they
shall
flee
as
fleeing
from
the
sword
,
and
shall
fall
when
none
pursueth
.
Now
if
they
bee
brought
to
this
plight
with
imaginatie
perils
,
and
onely
as
yet
assaulted
with
their
owne
thoughts
;
what
will
they
doe
when
troubles
and
plagues
,
such
as
carrie
stings
in
their
mouthes
,
shall
inuade
and
set
vpon
them
?
When
their
hearts
shall
heare
their
sins
complaining
against
them
,
and
Gods
iustice
decreeing
punishment
for
them
:
men
in
this
case
Isaiah
speaketh
of
,
and
bringeth
in
horribly
terrified
,
saying
;
The
sinners
in
Sion
are
afraid
,
a
feare
is
come
vpon
the
hypocr●tes
:
who
among
vs
shall
dwell
with
the
deuouring
sire
?
who
among
vs
shall
dwell
with
the
euerlasting
burning
?
But
the
righteous
,
who
is
at
peace
with
God
,
and
hath
a
good
cause
with
a
good
conscience
,
is
not
so
timerous
,
and
full
of
cowardnesse
as
the
wicked
,
but
couragious
and
dreadlesse
,
notwithstanding
all
the
malice
,
might
,
and
craft
of
wicked
men
,
which
set
themselues
against
them
,
neither
can
any
other
accidents
or
occurrents
dismaie
or
daunt
them
.
Hee
will
not
be
afraid
of
euill
tidings
,
his
heart
is
fixed
and
beleeueth
Psal.
112.
7.
8.
in
the
Lord
:
his
heart
is
established
:
hee
will
not
feare
vntill
hee
see
his
desire
vpon
his
enemies
.
And
this
confidence
and
boldnesse
is
set
forth
by
the
comparison
of
the
equall
,
he
is
like
vnto
a
Lion
,
who
is
thus
described
by
the
Lord
himselfe
:
As
the
Lion
,
or
Lions
whelpe
roareth
on
the
prey
,
against
whom
if
a
multitude
Isai.
31.
2.
of
shepheards
be
called
,
he
will
not
be
afraid
at
their
voice
,
neither
humble
himselfe
at
their
noyse
:
so
shall
the
Lord
of
Iob
11.
18.
Psal.
91.
hosts
,
&c.
Grace
therefore
is
the
foundation
of
a
good
courage
;
for
he
that
is
endued
therewith
,
is
perswaded
of
the
verity
of
Gods
promises
,
with
the
sufficiencie
of
his
power
,
and
hath
a
sure
apprehension
both
of
his
presence
and
goodnesse
.
Vers.
2.
For
the
transgression
of
a
land
,
there
are
many
princes
thereof
:
but
by
a
man
of
vnderstanding
and
knowledge
it
shall
be
prolonged
.
FOr
the
transgression
of
a
land
]
For
the
sins
which
the
people
inhabiting
the
land
doe
commit
,
not
the
wickednes
of
some
few
priuate
persons
,
but
the
generall
iniquitie
of
a
nation
,
or
state
,
there
are
many
Princes
,
often
changes
of
the
rulers
and
gouernours
thereof
,
many
Kings
,
or
other
head
Magistrates
,
in
a
short
time
succeeding
one
another
,
by
meanes
of
the
death
of
the
predecessors
:
For
the
sinnes
of
the
people
tend
to
the
hurt
of
the
Ruler
:
If
you
doe
wickedly
(
saith
Samuel
)
ye
1.
Sam.
12.
25.
shall
perish
,
both
ye
and
your
King.
And
for
this
cause
the
great
rebellions
of
Iudah
,
both
of
the
Priests
,
and
Prophets
,
and
people
,
shortned
the
life
of
Iosiah
:
Pharao
Neco
could
not
haue
touched
him
,
if
the
iniquitie
of
his
subiects
had
not
exposed
him
into
his
hands
.
The
Magistrate
is
the
head
,
and
the
people
are
the
stomack
;
and
what
causeth
the
head
to
ake
so
much
as
the
distemper
and
sicknes
of
the
stomacke
?
Hee
is
a
shepheard
,
and
they
are
the
sheepe
,
and
men
doe
vsually
put
away
their
shepheards
,
or
set
them
to
some
other
worke
,
when
all
their
sheepe
are
rotten
.
But
by
a
man
of
vnderstanding
,
and
knowledge
,
it
shall
be
prolonged
.
In
this
latter
part
of
the
verse
he
doth
intimate
,
that
as
the
corruptions
and
iniquitie
of
the
people
do
cause
the
remoueall
of
their
Princes
:
so
the
change
of
Princes
is
hurtfull
,
and
dangerous
to
the
state
of
the
kingdome
,
not
onely
for
that
by
this
meanes
there
are
new
officers
placed
,
rew
tributes
imposed
,
and
many
alterations
in
the
state
:
but
perill
of
seditions
,
stirres
,
and
tumults
,
whereby
both
kingdomes
and
common-wealths
are
subuerted
and
brought
to
an
end
:
and
the
cause
thereof
he
opposeth
to
the
contrarie
:
For
hee
setteth
the
wisedome
and
knowledge
of
a
good
man
(
meaning
of
good
men
,
putting
the
singuler
number
for
the
plurall
by
a
Synecdoche
,
with
the
fruites
thereof
,
which
is
obedience
vnto
God
)
to
the
rebellion
of
a
land
:
and
the
continuance
of
Kings
and
kingdome
,
vnto
the
frequent
mutations
of
Kings
,
and
destruction
of
a
realme
.
So
that
the
opposition
standeth
thus
:
For
the
transgression
of
a
land
,
and
foolishnes
of
men
,
the
Princes
dye
fast
,
and
the
whole
kingdome
is
not
like
to
continue
:
but
by
the
obedience
of
a
land
,
and
men
of
wisedome
,
Princes
liue
long
,
and
the
kingdome
is
like
to
bee
surely
established
.
Vers.
3.
A
poore
man
if
he
oppresse
the
poore
,
is
like
a
raging
raine
that
leaueth
no
foode
.
A
Poore
man
if
hee
oppresse
the
poore
,
]
Either
by
fraude
,
or
force
,
by
bargaining
or
sycophancie
,
and
false
calumniations
,
by
extreame
pursuite
of
actions
,
or
aduantages
,
or
by
any
other
meanes
,
is
like
a
sweeping
raine
,
like
to
stormes
that
leaue
no
foode
,
for
men
,
or
cattell
to
liue
on
:
For
euen
as
a
great
tempest
doth
make
land-floods
,
and
inundations
of
waters
,
sweeping
away
,
and
choaking
the
corne
,
and
beareth
the
fruite
off
from
the
trees
,
and
causeth
a
dearth
:
so
a
mercilesse
poore
man
wresting
and
extorting
from
others
in
necessity
that
little
which
they
haue
,
doth
bring
them
to
extreame
want
and
penurie
.
Vncon●c●onable
poore
men
therefore
are
as
violent
(
if
their
power
serue
them
)
as
the
rich
and
wealthie
.
A
Sparrow
haulke
is
as
greedie
of
his
prey
as
an
Eagle
,
and
a
Wolfe
as
rauenou●
as
a
Lion
:
the
seruant
that
had
but
an
hundred
pence
owing
vnto
him
,
was
more
rigor●us
and
mercilesse
,
then
his
master
that
had
a
thousand
tallents
due
vnto
him
.
If
all
Magistrates
should
bee
as
boysterous
to
their
inferiours
,
as
many
base
masters
are
to
their
apprentices
,
their
yoke
would
be
too
heauie
for
the
people
to
beare
:
neither
are
better
things
to
be
expected
at
vngodly
poore
mens
hands
,
then
from
those
that
are
richer
:
for
there
is
the
same
nature
in
all
:
and
Ieremiah
saith
,
that
the
least
are
giuen
to
couetousnes
as
well
as
the
greatest
.
And
great
men
are
lesse
pricked
forward
to
iniustice
by
penurie
and
want
,
then
these
needie
creatures
and
contemptible
persons
:
small
things
will
doe
rich
men
no
good
:
all
is
fish
that
commeth
to
the
net
with
the
hunger-starued
,
and
miserable
beggers
,
they
meete
with
nothing
which
will
not
serue
their
turnes
.
There
is
hope
,
or
at
least
a
possibilitie
,
that
that
which
is
taken
away
by
men
of
wealth
,
&
substance
,
may
be
restored
againe
by
mediation
of
friends
,
or
by
saluing
of
credit
,
or
by
some
other
meanes
,
or
for
some
other
causes
:
but
that
which
these
hungrie
abiects
get
into
their
clutches
,
is
as
soone
swallowed
as
fingered
,
neither
care
of
credit
will
moue
them
,
nor
their
abilitie
will
affoord
them
to
make
restitution
.
Verse
4.
They
that
forsake
the
law
praise
the
wicked
:
but
they
that
keepe
the
law
contend
with
them
.
THey
that
forsake
the
law
,
]
They
that
sinfully
liue
in
the
breach
of
Gods
holy
law
,
and
transgression
of
his
Commandements
,
and
make
their
owne
fleshly
reason
,
and
sensuall
lusts
,
the
rule
and
square
of
their
life
,
praise
the
wicked
,
giue
incouragement
vnto
them
,
studie
to
finde
out
matter
to
commend
in
them
,
and
for
the
same
to
giue
good
testimonie
of
them
,
that
they
haue
euermore
somewhat
in
a
readinesse
to
speake
in
their
behalfe
,
either
to
grace
their
person
,
or
iustifie
their
faults
:
for
euery
man
will
most
readily
stand
for
them
which
be
most
like
vnto
them
.
As
S.
Paul
reckoning
vp
many
foule
offences
,
saith
,
They
doe
not
only
the
same
,
but
fauour
them
Rom.
1.
31.
that
doe
them
.
And
the
rebellious
Israelites
in
the
wildernesse
,
after
they
heard
Moses
and
Aaron
to
conuince
Corah
,
Dathan
and
Abiram
of
notable
presumption
and
arrogancie
:
after
that
they
saw
the
Lord
to
execute
a
remarkable
punishment
vpon
them
,
yet
quarrelled
against
Moses
and
Aaron
,
in
the
defence
of
those
execrable
men
and
their
complices
,
saying
,
Ye
haue
killed
the
people
of
the
Lord
.
This
is
a
sure
note
of
euill
,
Numb.
16.
41.
when
men
haue
euermore
a
good
word
ready
for
an
euill
doer
,
and
by
crediting
sinne
in
others
,
that
they
should
haue
no
blemish
for
it
,
they
seeke
to
abolish
the
disgrace
from
their
owne
former
wickednes
,
and
hope
with
lesse
reproch
and
controlement
to
make
a
way
for
new
:
but
they
that
keepe
the
law
,
which
addict
themselues
with
all
their
might
to
keepe
Gods
commandements
,
and
with
due
care
and
conscience
obserue
,
and
obey
them
,
contend
with
them
,
doe
not
onely
discountenance
,
and
dispraise
,
but
as
much
as
they
can
oppose
themselues
against
them
,
&
resist
them
,
notwithstanding
it
be
with
some
conflict
and
trouble
vnto
themselues
:
For
it
is
the
propertie
and
sure
marke
of
a
good
man
,
not
only
to
forbeare
euil
themselues
,
but
to
stop
and
crosse
others
that
doe
practise
it
:
and
this
they
doe
in
zeale
to
God
,
and
in
hatred
to
sinne
committed
against
him
:
as
the
Prophet
professeth
,
saying
,
I
hate
them
that
hate
thee
,
and
earnestly
contend
with
them
that
rise
vp
against
thee
.
And
by
this
they
keepe
themselues
from
being
guiltie
of
other
mens
faults
,
and
in
as
much
as
in
them
is
,
further
the
offenders
to
repentance
.
Vers.
5.
Euill
men
vnderstand
not
iudgement
:
but
they
that
feare
the
Lord
vnderstand
all
things
.
EVill
men
]
Men
giuen
ouer
to
impietie
and
wickednes
,
vnderstand
not
iudgement
,
albeit
there
be
some
light
in
them
,
which
is
after
a
sort
inforced
vpon
them
,
by
the
brightnes
of
Gods
word
,
and
ordinances
,
by
the
speeches
and
communications
of
good
men
,
which
liue
among
them
,
and
by
the
manifestation
of
Gods
glorie
in
his
workes
;
yet
it
serueth
onely
to
make
them
inexcusable
,
but
not
to
procure
their
saluation
,
nor
to
direct
them
in
their
behauiour
:
they
are
alway
so
blinded
with
naturall
ignorance
,
and
malice
,
that
both
Christ
and
his
word
are
a
mysterie
,
wherewith
their
hearts
are
vnacquainted
,
though
they
be
familiar
to
their
eares
to
heare
them
,
and
to
their
tongues
to
talke
of
them
:
they
neither
see
what
is
to
be
beloued
,
nor
rightly
apprehend
what
is
to
be
done
,
either
generally
in
all
sorts
of
actions
,
or
particularly
in
the
course
of
their
callings
,
and
offices
:
For
neither
are
they
meet
vessels
to
receiue
the
licour
of
diuine
wisedome
,
neither
haue
they
any
desire
,
or
are
industrious
for
to
obtaine
it
:
but
they
that
seeke
the
Lord
,
they
that
seeke
the
Lord
in
his
word
,
and
by
prayer
,
to
the
intent
to
doe
him
seruice
,
shall
vnderstand
all
things
,
which
are
needfull
for
their
saluation
,
and
discharge
of
the
duties
of
their
callings
.
For
all
godly
men
are
acquainted
with
God
holy
will
▪
so
farre
as
is
necessarie
for
them
:
for
as
much
as
the
secret
of
the
Lord
is
reueiled
to
them
that
seek
him
,
Psal.
25.
14.
and
his
couenant
to
giue
them
vnderstanding
:
For
neither
will
the
holie
Spirit
faile
to
informe
them
,
neither
will
they
neglect
to
inquire
of
him
,
nor
to
vse
their
vnderstanding
fruitfully
when
they
haue
it
.
Vers.
6.
Better
is
the
poore
that
walketh
in
his
vprightnes
,
then
he
that
peruerteth
his
waies
,
though
he
be
rich
.
See
chapter
19.
1.
Vers.
7.
He
that
keepeth
the
law
is
a
wise
sonne
:
but
he
that
is
a
companion
to
gluttons
shameth
his
father
.
HE
that
keepeth
the
law
]
That
young
man
which
applieth
himselfe
to
such
godly
and
vertuous
behauiour
,
as
the
word
of
God
doth
teach
,
and
prescribe
him
,
is
a
wise
sonne
,
sheweth
his
wisedome
,
vertue
,
and
vnderstanding
,
not
only
in
ordering
his
waies
as
a
Christian
;
but
in
yeelding
loyaltie
to
his
parents
,
as
a
dutifull
childe
.
But
hee
that
is
companion
to
gluttons
,
both
in
companie
keeping
,
and
luxurie
,
and
riot
,
shameth
his
father
,
is
a
blemish
vnto
him
,
and
giueth
aduantage
and
occasion
,
whereby
of
some
hee
is
taxed
and
censured
;
besides
that
seeing
him
come
to
extreame
pouertie
,
or
punishment
,
hee
cannot
but
blush
,
and
hang
downe
his
head
with
shame
and
sorrow
.
The
sense
and
opposition
goeth
thus
:
He
that
keepeth
the
law
,
and
refraineth
the
companie
of
dissolute
persons
,
is
a
wise
sonne
,
and
a
credit
vnto
his
parents
:
but
hee
that
breaketh
the
law
,
and
is
a
companion
to
gluttons
,
is
a
foolish
sonne
,
and
dishonoureth
his
parents
.
Vers.
8.
He
that
by
vsurie
and
vniust
gaine
encreaseth
his
substance
,
gathereth
them
for
him
that
will
bee
mercifull
to
the
poore
.
HE
that
by
vsurie
and
vniust
dealing
,
&c.
]
Which
either
getteth
,
or
augmenteth
his
stocke
,
or
estate
by
vnlawfull
meanes
:
for
vnder
these
so
oft
by
name
condemned
in
the
word
,
hee
comprehendeth
all
others
of
whatsoeuer
sort
they
be
,
gathereth
them
,
though
much
contrary
to
his
purpose
,
thought
,
or
will
,
for
him
that
will
be
mercifull
to
the
poore
,
which
both
compassionately
affecteth
,
and
liberally
is
handed
towards
them
which
are
in
necessity
:
It
is
as
if
he
should
haue
said
,
the
Lord
doth
appoint
that
the
goods
which
diuers
vsurers
haue
wickedly
compassed
,
shall
be
taken
from
him
,
or
his
,
and
come
into
a
good
mans
hand
,
who
will
giue
the
poore
that
which
was
before
vniustly
taken
,
either
from
them
or
their
brethren
:
for
that
which
wicked
men
ill
come
by
is
many
Eccles.
2.
21.
Iob
27.
16.
times
left
for
the
godly
to
vse
well
.
See
chap.
13.
22.
doct.
2.
Vers.
9.
He
that
turneth
away
his
eare
from
hearing
the
law
,
euen
his
prayer
shall
be
abominable
.
HE
that
turneth
away
his
eare
.
]
Not
he
who
through
frailty
,
infirmity
,
or
tentation
hath
sometimes
his
heart
interrupted
at
the
hearing
of
the
word
,
and
hath
attention
,
and
so
his
a●●ection
blunted
;
or
by
the
rebellion
of
naturall
corruption
resisting
the
spirit
of
God
,
doth
now
and
then
faile
to
obey
the
counsels
or
precepts
of
the
word
;
but
which
wittingly
,
willingly
,
with
obstinacie
and
contempt
reiecteth
the
commandements
of
God
,
and
knowledge
of
his
will
,
which
despiseth
the
ordinances
of
God
,
and
refuseth
to
bee
instructed
by
his
ministery
,
euen
his
prayer
,
and
thanksgiuing
,
and
all
other
his
seruices
especially
in
his
calamites
that
would
come
vpon
him
,
when
for
misery
he
shall
hee
compelled
to
crie
,
shall
bee
abominable
,
odious
to
the
Lord
,
and
such
as
he
will
repell
,
and
rather
plague
him
for
,
then
hearken
vnto
him
,
and
accept
:
so
that
the
best
refuge
which
vngodly
men
haue
for
their
soules
,
euen
their
good
prayers
which
they
trust
so
much
vnto
,
will
faile
them
at
their
need
:
and
it
standeth
with
equitie
,
&
he
doth
but
returne
them
their
owne
measure
:
according
to
his
complaint
of
them
,
and
threatning
against
them
:
Yea
they
refused
to
hearken
,
and
plucked
away
the
shoulder
,
and
stopped
their
eares
that
they
should
not
heare
:
yea
they
made
their
hearts
as
an
adamant
stone
that
they
should
not
heare
the
law
,
and
the
words
which
the
Lord
of
hosts
spake
by
his
former
Prophets
:
therefore
came
great
wrath
from
the
Lord
of
hosts
:
therefore
it
came
to
passe
that
as
he
cried
,
and
they
would
not
heare
;
so
they
shall
crie
Isa.
7.
11.
12.
13.
and
I
will
not
heare
,
saith
the
Lord
.
They
themselues
are
execrable
and
loathsome
,
and
then
how
can
the
prayers
,
the
berries
of
such
manner
of
brambles
be
esteemed
any
better
?
they
are
not
presented
to
God
by
Christ
,
nor
offered
by
them
in
faith
;
and
therefore
God
cannot
take
notice
of
them
otherwise
then
in
detestation
,
and
indignation
.
Vers.
10.
●ho
so
causeth
the
righteous
to
goe
astray
in
an
euil
way
,
hee
shall
fall
himselfe
into
his
pit
:
but
the
righteous
shall
haue
good
things
in
possession
.
WHo
so
causeth
,
]
Endeauoureth
by
attempt
,
or
for
a
time
,
or
in
a
part
succeedeth
to
cause
the
righteous
to
goe
astray
by
an
euill
way
,
in
the
way
of
sinne
which
is
euill
for
the
matter
of
it
,
and
for
effect
of
it
,
that
it
bringeth
euill
,
and
plagues
to
those
that
wander
in
it
,
shall
fall
into
his
owne
pit
,
shall
not
onely
lose
his
labour
in
seeking
to
corrupt
another
;
but
shall
through
Gods
iudgement
fall
into
the
danger
that
hee
hoped
to
draw
the
iust
into
:
as
Balaam
did
in
laying
a
stumbling
blocke
before
the
children
of
Israel
,
by
teaching
the
Moabites
to
allure
them
to
that
filthie
and
idolatrous
feast
of
Baal
Peor
:
for
it
is
turned
into
his
ruine
and
destruction
:
for
he
was
therefore
slaine
in
a
short
time
after
.
All
this
is
an
allegorie
wherein
he
alludeth
to
hunters
,
who
vse
stratagems
to
induce
the
beasts
which
they
haue
in
chase
to
the
way
that
leadeth
into
the
pit
which
they
haue
digged
,
and
couered
to
take
him
,
who
being
fallen
thereinto
,
is
in
their
power
to
doe
what
they
will
with
.
See
chap.
26.
27.
But
the
righteous
,
the
vnhappie
euent
of
these
their
practises
,
and
their
ill
successe
therein
,
is
amplified
by
the
contrary
,
the
safety
and
happinesse
of
those
whom
they
layed
waite
for
to
peruert
,
shall
haue
good
things
in
possession
,
the
righteous
shall
bee
preserued
from
such
a
fall
as
they
doe
expect
,
and
enioy
that
happinesse
which
they
doe
maligne
:
for
it
is
impossible
for
him
that
is
vpright
to
bee
Mat
24.
24.
Reuel.
13.
8.
drawne
from
God
by
seducers
:
election
will
hold
him
fast
,
and
the
spirit
of
God
will
not
suffer
him
to
bee
ouercome
,
or
lost
:
neither
may
the
promises
of
God
,
made
vnto
him
for
the
1.
Ioh.
2.
27.
enioyment
of
all
good
things
,
be
void
or
frustrate
.
Vers.
11.
The
rich
man
is
wise
in
his
owne
conceit
,
but
the
poore
that
hath
vnderstanding
can
try
him
.
THe
rich
man
is
wise
in
his
owne
conceit
,
]
Hee
that
hath
great
substance
,
and
little
grace
,
hath
an
opinion
of
himselfe
,
that
he
is
of
great
vnderstanding
,
iudgement
,
and
policy
,
though
he
bee
neuer
so
absurd
,
simple
,
and
foolish
;
because
wealth
is
a
great
meanes
to
puffe
vp
the
heart
,
and
make
a
man
proud
.
And
therefore
Saint
Paul
requireth
Timothy
to
lay
a
1.
Tim.
16.
17.
great
charge
on
rich
men
,
that
they
be
not
high
minded
.
Ezechiel
bringeth
the
opulent
and
wealthie
Prince
of
Tyrus
vpon
the
stage
,
and
sheweth
him
vnto
the
world
,
acting
a
part
for
this
purpose
,
saying
;
I
am
a
God
,
I
sit
in
the
seat
of
God
in
the
middest
of
the
sea
,
yea
thou
art
but
a
man
,
and
not
a
God
,
and
though
thou
diddest
thinke
in
thine
heart
thou
was
equal
with
God
:
Behold
thou
art
wiser
then
Daniel
,
there
is
no
secret
that
Ezech.
28.
2.
3.
4
they
can
hide
from
thee
.
With
thy
wisedome
and
vnderstanding
thou
hast
gotten
thee
riches
,
and
thine
heart
is
lifted
vp
because
of
thy
riches
.
And
why
is
this
?
but
because
they
are
ignorant
,
they
know
not
,
or
consider
not
that
it
was
God
which
gaue
,
and
not
their
owne
wit
which
got
them
this
abundance
:
and
because
they
carrie
matters
by
power
,
they
deeme
that
they
order
and
manage
them
by
policie
;
and
because
no
man
dares
rebuke
them
,
they
thinke
their
waies
so
ballanced
with
discretion
,
as
that
they
are
vnrebukeable
.
And
because
many
flatterers
giue
them
high
commendation
,
they
imagine
that
there
is
as
much
in
themselues
,
as
they
can
deuise
to
commend
:
but
the
poore
that
hath
vnderstanding
can
search
him
out
,
but
the
godly
poore
man
who
knoweth
the
word
,
and
is
indued
with
discretion
,
will
so
search
and
find
the
rich
man
out
,
that
hee
will
discerne
,
(
and
if
need
require
,
)
declare
him
to
be
either
an
ignorant
or
wicked
person
,
as
may
appeare
in
the
blind
mans
conference
with
the
Pharisees
.
And
this
commeth
to
passe
because
he
searcheth
into
Gods
word
,
to
know
his
will
,
and
into
his
owne
heart
,
to
know
the
state
thereof
;
and
therefore
can
easily
take
another
tripping
,
which
is
altogether
a
stranger
vnto
Gods
will
,
and
the
state
of
his
owne
soule
.
Vers.
12.
When
the
righteous
reioyce
there
is
glory
:
but
when
the
wicked
rise
,
the
man
is
sought
for
.
WHen
the
righteous
reioyce
,
]
When
good
men
are
exalted
to
dignitie
and
honour
,
and
haue
authority
put
in
their
hands
,
and
so
reioyce
in
the
fauour
and
mercy
of
God
thus
blessing
them
:
and
(
hee
argueth
the
cause
by
the
effect
)
the
inferiours
are
enriched
,
and
adorned
with
many
ornaments
,
both
the
publike
state
of
the
nation
is
much
honoured
with
power
and
safety
,
and
priuate
mens
perticular
estates
are
prouided
for
,
and
blessed
with
all
good
prosperity
,
by
meanes
of
their
iustice
,
and
vpright
dealing
,
and
care
to
doe
good
to
their
countrie
.
See
chap.
11.
vers.
10.
and
11.
but
when
the
wicked
rise
,
to
authority
,
credit
,
and
greatnes
in
the
Common-wealth
,
the
man
is
sought
out
,
searched
for
to
bee
oppressed
and
made
a
prey
:
the
meaning
is
,
that
when
wicked
men
are
aloft
,
the
people
which
are
not
so
bad
as
themselues
,
can
neither
haue
safety
from
their
persons
,
nor
possessions
;
but
either
by
fraud
,
or
by
force
,
themselues
,
and
the
secretest
things
which
they
haue
are
searched
out
,
and
looked
vnto
,
that
they
may
be
a
bootie
to
the
vngodly
.
It
falleth
out
many
times
,
and
in
diuers
countries
,
that
when
their
owne
brethren
beare
not
rule
,
as
it
did
in
Israel
,
when
the
strangers
the
Midianites
had
inuaded
the
land
,
that
that
which
was
not
closely
hidden
,
could
not
be
kept
out
of
the
clutches
and
clawes
of
those
rauenous
cormorants
:
and
therefore
it
was
said
of
Gedeon
,
that
he
was
threshing
wheate
to
hide
it
from
the
Midianites
.
This
Iudg.
6.
11.
was
most
cleere
executed
in
Achabs
time
,
when
hee
sought
about
euery
where
for
the
Prophets
of
God
,
and
in
speciall
manner
for
Eliah
,
to
put
both
him
and
the
rest
to
the
sword
.
The
sense
is
this
,
when
righteous
men
flourish
,
and
are
in
authoritie
,
there
is
great
equity
vsed
;
and
therefore
great
glorie
,
and
welfare
to
the
people
:
but
when
the
wicked
are
set
vp
,
there
is
great
tyrannie
and
oppression
,
and
therefore
great
calamitie
and
miserie
.
Vers.
13.
He
that
couereth
his
sinnes
shall
not
prosper
:
but
who
so
confesseth
and
forsaketh
them
shall
find
mercy
.
HE
that
couereth
his
sinnes
,
]
Either
by
denying
that
euill
which
hee
hath
done
,
or
extenuating
of
it
,
or
by
neglecting
to
acknowledge
it
to
the
Lord
with
godly
griefe
and
sorrow
,
or
by
liuing
still
in
it
and
continuing
therein
impenitently
,
shall
not
prosper
,
shall
not
escape
all
plagues
and
iudgments
,
but
shall
feele
the
curses
of
God
one
way
or
other
seazing
vpon
him
;
either
strokes
shall
come
vpon
his
bodie
,
and
fill
him
with
torment
;
or
his
naughtinesse
shall
bee
detected
,
and
so
bring
reproch
vpon
his
name
;
and
his
estate
shall
be
ouerturned
,
&
necessity
ouertake
him
;
or
his
children
and
posterity
shall
be
plagued
and
ouerthrowne
;
or
his
soule
bee
pursued
with
horrours
and
feares
;
or
death
with
a
venomous
sting
shall
slay
him
,
and
so
damnation
,
and
finall
destruction
prey
vpon
him
for
euermore
:
but
he
that
confesseth
,
vnfainedly
with
Christian
remorse
and
contrition
,
and
as
fully
as
he
can
,
before
God
,
if
they
bee
secret
,
or
before
men
,
if
they
bee
publike
and
open
,
and
forsaketh
them
,
as
much
as
hee
can
by
resisting
of
them
,
praying
and
striuing
against
them
,
and
seeking
all
meanes
of
helpe
by
Gods
word
,
and
mens
admonitions
and
counsels
to
vanquish
and
subdue
them
,
shall
find
mercy
,
shall
be
pardoned
,
iustified
,
sanctified
,
and
in
the
world
to
come
euerlastingly
glorified
:
he
shall
bee
deliuered
from
the
guilt
of
them
;
hee
shall
bee
saued
from
the
punishment
of
them
;
hee
shall
bee
assisted
against
the
violence
and
power
of
them
;
and
his
outward
man
,
and
his
inward
man
,
his
soule
and
his
bodie
shall
be
preserued
from
the
venome
and
poyson
of
them
:
for
confession
of
sinne
is
necessarie
for
the
comfort
of
remission
:
Iob
31.
33.
for
hereby
we
giue
glory
to
God
;
as
Ioshua
perswaded
Achan
Leuit.
26.
24.
Psal.
32.
to
doe
:
and
hereby
we
helpe
our
hearts
to
bee
the
more
penitent
,
and
the
better
humbled
for
them
.
The
opposition
is
:
He
that
hideth
his
sinne
,
by
refusing
to
confesse
and
forsake
them
,
shall
finde
no
mercie
,
and
therefore
shall
not
prosper
;
but
hee
that
layeth
open
his
sinne
by
confession
,
and
reiection
of
them
,
shall
finde
mercy
,
and
therefore
prosper
.
Vers.
14.
Happie
is
the
man
that
feareth
alway
:
but
hee
that
hardneth
his
heart
shall
fall
into
mischiefe
.
HAppie
is
the
man
,
]
For
Gods
fauour
,
and
all
comfortable
effects
thereof
,
both
present
and
future
,
both
temporall
and
euerlasting
;
for
enioyment
of
all
goodnesse
,
and
freedome
from
all
mischiefe
,
which
feareth
,
with
reuerence
and
godly
awe
to
offend
the
Lord
by
breaking
his
commandements
,
or
hauing
faulted
,
to
lie
securely
in
his
sinnes
without
speedie
humiliation
and
repentance
,
alway
,
as
well
at
one
time
as
at
another
,
not
fearing
for
any
houre
,
or
day
,
or
moneth
,
or
by
fits
(
as
some
which
haue
an
ague-like
dread
,
now
and
then
vpon
them
:
)
but
all
the
daies
of
his
life
,
and
all
seasons
thereof
so
farre
as
possible
:
for
our
nature
is
continually
trecherous
,
seeking
aduantages
for
the
hurt
of
our
soule
;
and
the
diuell
goeth
about
like
a
roring
Lion
,
that
no
place
,
nor
time
,
nor
exercise
doth
free
vs
from
his
assaults
or
inuasion
;
and
God
which
is
alway
equally
iust
,
is
continually
beholding
of
vs
,
and
of
our
waies
:
but
hee
that
hardeneth
his
heart
,
which
putteth
away
feare
,
and
imboldeneth
himselfe
in
an
euill
way
,
hearkening
vnto
all
enticements
,
and
the
perswasion
of
seducers
,
and
to
the
fleshly
discourses
of
his
owne
mind
,
which
may
animate
him
in
his
lusts
,
and
euill
desires
,
and
practises
,
and
turneth
away
his
eare
from
those
which
by
faithfull
counsell
would
detaine
him
from
sinne
,
and
bring
him
to
repentance
,
for
that
whereof
he
already
standeth
guiltie
,
shall
fall
into
mischiefe
,
by
doing
of
that
which
will
make
him
ridiculous
,
and
odious
to
God
and
men
,
or
suffering
of
that
which
shall
be
a
testimonie
of
Gods
iudgement
,
and
an
intollerable
burthen
vpon
him
,
for
greater
then
euer
he
shall
be
able
to
beare
:
For
of
all
hurts
,
or
miseries
that
are
incident
vnto
a
man
,
before
he
fall
into
hell
,
that
of
hardnes
of
heart
is
absolutely
the
greatest
:
for
thereby
the
Lord
doth
punish
the
contempt
of
his
word
,
and
other
grieuous
sinnes
:
and
that
is
a
certaine
forerunner
of
some
remarkable
iudgement
:
as
the
case
of
Pharao
and
other
obstinate
and
obdurate
Egyptians
doth
witnesse
vnto
the
world
,
and
so
will
doe
to
the
worlds
end
.
The
Antithesis
is
:
He
that
feareth
alway
is
a
blessed
man
,
and
shall
enioy
goodnesse
:
but
he
that
hardneth
his
heart
is
in
a
wosull
estate
,
and
shall
fall
into
mischiefe
.
Vers.
15.
As
a
roring
Lion
and
a
roring
Beare
:
so
is
a
wicked
ruler
ouer
the
poore
people
.
AS
a
roring
Lion
terrifieth
the
poore
beasts
with
his
noise
,
and
praieth
vpon
them
with
his
teeth
:
and
as
a
Beare
hunteth
vp
and
down
to
search
them
out
,
and
teare
them
with
her
pawes
:
so
is
a
wicked
ruler
ouer
the
poore
people
:
so
vngodly
superiours
of
all
sorts
,
picke
quarrels
at
,
threaten
,
oppresse
,
and
make
spoile
of
such
as
can
make
no
resistance
:
For
the
greater
any
godlesse
man
is
,
the
more
sauage
and
beastly
he
is
:
the
more
violence
and
crueltie
he
sheweth
,
the
more
extreame
Dan.
7.
45.
Zeph.
3.
3.
hurt
and
mischiefe
he
worketh
.
The
wicked
of
the
lowest
degree
doe
carrie
as
cruell
hearts
,
as
those
of
higher
rankes
and
places
,
but
their
power
answereth
not
vnto
their
will
:
they
are
incountred
and
ouermatched
where
they
attempt
to
offer
wrong
and
iniurie
,
and
may
therefore
be
likened
to
curres
,
or
little
dogs
which
hunt
after
conies
.
Verse
16.
The
Prince
that
wanteth
vnderstanding
,
is
also
a
great
oppressor
:
but
he
that
hateth
couetousnes
shall
prolong
his
daies
.
IN
the
former
sentence
hee
declared
the
tyrannie
,
and
hard
dealing
of
sinfull
mightie
men
:
and
heere
hee
sheweth
the
causes
of
the
same
,
and
they
are
,
loue
of
couetousnes
which
is
intimated
,
and
want
of
sound
knowledge
which
is
expressed
:
But
he
that
hateth
couetousnes
,
which
is
not
carried
away
with
Psal.
28.
5.
Iere.
22.
17.
Exod.
18.
21.
greedie
desire
of
getting
substance
,
and
increasing
his
estate
,
shall
prolong
his
daies
,
taketh
the
way
to
please
the
Lord
,
for
the
lengthening
of
his
life
,
and
safetie
against
all
such
euils
as
otherwise
would
indanger
his
life
,
as
those
doe
which
accompanie
and
spring
from
this
sinne
of
couetousnesse
and
crueltie
.
The
Antithesis
is
:
The
Prince
that
wanteth
vnderstanding
,
delighteth
in
couetousnes
:
and
therefore
shall
shorten
his
owne
life
:
but
a
wise
Prince
hateth
couetousnes
,
and
exerciseth
mercie
,
iustice
,
and
therefore
shall
prolong
his
daies
.
Verse
17.
A
man
that
doth
violence
to
the
blood
of
a
person
,
shall
flee
into
●he
graue
,
and
let
none
stay
him
.
HE
that
in
hatred
,
or
rage
,
or
for
any
priuate
,
or
vnlawfull
respect
,
offereth
violence
to
the
blood
of
a
person
,
doth
shed
blood
,
or
take
away
a
mans
life
,
shall
fl●e
into
the
graue
,
make
haste
vnto
destruction
,
be
in
perpe●uall
chase
vntill
hee
fall
in
it
:
For
bloody
men
doe
commonly
liue
in
danger
of
life
,
and
in
horror
of
heart
▪
euill
shall
hunt
the
violent
man
to
ouerthrow
him
(
saith
the
Prophet
)
.
God
plagued
K●in
with
two
iudgements
,
with
depriuall
of
his
life
:
for
the
Lord
reserued
him
of
purpose
to
haue
him
hunted
a
while
in
his
soule
with
terrors
(
like
a
Stagge
,
or
a
Hart
,
or
Hare
)
before
he
killed
him
:
and
with
danger
of
death
,
which
he
feared
horribly
because
hee
looked
for
nothing
in
it
but
condemnation
.
And
that
is
the
state
of
all
his
sonnes
,
of
whom
there
be
many
yet
liuing
,
which
may
truly
call
him
father
:
notwithstanding
all
that
naturally
descended
out
of
his
loynes
were
drowned
at
the
flood
.
God
hath
a
quarrell
,
and
innocent
blood
crieth
,
and
will
be
heard
,
and
reuenged
against
euery
murtherer
,
which
preuenteth
not
the
stroke
of
vengeance
by
repentance
:
euen
Kings
,
such
as
Achab
,
Ioash
,
and
others
being
guiltie
here
of
could
not
possibly
escape
the
penaltie
.
He
that
sheddeth
mans
blood
,
by
man
shall
his
blood
be
shed
(
saith
the
Lord
)
And
Genes.
9.
let
none
stay
him
,
let
no
man
be
an
agent
for
his
impunitie
:
let
no
tongue
solicite
for
him
:
let
no
hand
write
for
him
:
let
not
inferiours
sue
for
his
pardon
,
and
let
not
Magistrates
grant
him
a
pardon
:
for
they
are
directly
forbidden
.
Thine
eye
shall
not
spare
him
:
but
thou
shalt
put
away
the
crie
of
innocent
blood
,
that
it
may
goe
well
with
thee
:
For
the
land
cannot
be
purged
Deut.
19.
13.
but
by
the
blood
of
him
that
shed
it
.
Vers.
18.
He
that
wal●eth
vprightly
shall
be
saued
:
but
hee
that
peruerteth
his
waies
shall
fall
at
once
.
HE
that
walketh
vprightly
]
That
leadeth
a
godly
and
iust
conuersation
with
a
faithfull
and
sincere
heart
,
shall
be
saued
from
sinne
and
Satan
:
For
righteousnes
is
a
breast-plate
against
the
weapons
of
them
both
:
from
the
hurt
of
persecutions
,
Psal.
39.
40.
and
troubles
:
and
from
death
and
damnation
.
See
chap.
10.
9.
But
he
that
peruerteth
his
waies
,
he
that
leadeth
a
dissolute
and
impious
life
,
which
walketh
in
the
crooked
paths
of
sinne
,
shall
fall
at
once
,
they
shall
be
like
to
those
that
trauell
in
a
dangerous
way
,
though
faire
and
smooth
,
which
is
to
their
liking
,
and
contenteth
them
well
vntil
they
be
ouer
head
and
eares
in
a
pit
,
a
quicksand
,
or
quagmire
,
and
so
all
their
paine
and
woe
will
come
together
,
and
that
to
his
ruine
and
destruction
,
as
appeareth
by
the
former
part
of
the
Antithesis
.
See
chap.
4
19.
Vers.
19.
He
that
tilleth
his
land
shall
haue
plentie
of
bread
:
but
he
that
followeth
the
idle
,
shall
haue
pouertie
enough
.
See
chap.
12.
11.
Vers.
20.
A
faithfull
man
aboundeth
with
blessings
:
but
hee
that
maketh
haste
to
be
rich
,
shall
not
be
vnpunished
.
A
Faithfull
man
]
He
that
dealeth
vprightly
and
soundly
with
men
,
and
is
not
willing
to
deceiue
any
in
word
or
deede
,
carrying
himselfe
sincerely
toward
God
,
as
hee
liueth
honestly
amongst
his
neighbours
,
and
that
not
onely
in
one
matter
,
but
in
all
,
and
is
therefore
in
the
originall
text
called
a
man
of
faithfulnes
,
shall
abound
in
blessings
of
all
sorts
,
with
plentie
so
farre
as
is
expedient
with
good
estimation
,
with
kinde
friends
,
with
spirituall
graces
,
&c.
See
chap.
10.
6.
But
he
that
hasteth
to
be
rich
,
setting
his
desire
vpon
wealth
,
and
vsing
indirect
meanes
to
compasse
it
,
or
is
a
bondslaue
to
the
world
in
his
workes
and
vocations
,
wherein
he
ought
only
to
serue
the
Lord
,
shall
not
be
vnpunished
,
shall
not
escape
without
plagues
and
iudgements
:
hee
maketh
more
haste
then
good
speed
in
getting
so
fast
:
For
besides
that
,
being
so
greedie
to
be
rich
,
he
falleth
into
snares
,
temptations
,
and
noysome
lusts
which
drowne
men
in
perdition
,
hee
meeteth
with
crosses
,
and
losses
in
his
estate
in
stead
of
gaine
and
commoditie
:
and
the
end
is
like
to
be
wofull
,
either
for
the
losse
of
goods
,
or
the
losse
of
his
life
,
or
the
losse
of
his
saluation
,
and
thereto
posteth
with
all
haste
,
like
as
fowles
flying
to
the
prey
are
oft
intercepted
in
their
flight
,
or
made
to
stay
with
the
pellet
of
a
stone
bow
,
or
shot
of
a
peece
.
Achans
,
and
Achabs
successes
are
both
of
them
remarkable
,
and
such
as
God
would
haue
all
posterities
to
take
knowledge
of
for
their
admonition
.
The
opposition
is
this
:
He
that
is
contented
with
hi●
estate
,
is
a
faithfull
man
,
and
shall
be
rewarded
with
blessings
:
but
hee
that
hasteth
to
riches
is
an
vnfaithfull
man
,
and
shall
bee
punished
with
curses
.
Vers.
21.
To
haue
respect
of
persons
is
not
good
:
for
that
man
will
transgresse
for
a
peece
of
bread
.
TO
haue
respect
of
persons
is
not
good
.
See
chap.
23.
24.
For
that
man
will
transgresse
,
Gods
law
and
mans
law
by
peruerting
of
equity
and
iudgement
,
for
a
peece
of
bread
,
for
a
small
matter
,
for
a
thing
of
no
importance
:
and
what
would
he
do
them
for
a
great
bribe
,
for
much
money
,
for
hope
of
large
aduantage
&
commoditie
?
He
that
beareth
so
little
affection
to
iustice
,
as
that
he
will
violate
it
for
a
trifle
;
how
shall
it
find
any
fauour
from
him
,
when
he
shal
be
feed
against
it
with
a
treasure
?
He
that
setteth
so
light
by
his
soule
,
as
that
he
will
sell
it
dog
cheape
,
and
for
a
matter
of
nothing
;
how
willing
would
he
be
to
make
a
sale
thereof
,
and
to
passe
it
away
vnto
hell
and
damnation
,
if
he
might
get
a
great
summe
of
money
for
it
?
Verse
22.
A
man
of
an
euill
eye
hasteth
to
be
rich
,
and
considereth
not
that
pouertie
will
come
vpon
him
.
A
Man
of
an
euill
eye
]
A
couetous
worldling
,
a
niggard
,
a
churle
,
who
is
noted
to
be
a
man
of
an
eu●ll
eye
:
because
his
eye
doth
make
him
to
desire
other
mens
goods
,
to
enuie
his
ne●ghbours
prosperitie
,
and
to
begrudge
those
that
come
vnto
his
table
,
the
very
meate
which
they
eate
:
as
appeareth
chap.
23.
6.
7.
hasteth
to
be
rich
,
setteth
his
minde
vpon
wealth
,
and
in
all
the
haste
would
be
master
of
it
,
hoping
by
toyling
,
and
pinching
,
and
falsehood
,
and
all
corrupt
shifts
to
attaine
to
abundance
,
and
considereth
not
,
little
thinketh
,
or
dreameth
that
euer
he
shall
proue
a
begger
,
or
a
bankerupt
,
though
pouertie
pursue
him
so
fast
that
it
is
readie
to
●ead
vpon
his
heeles
.
See
chap.
21.
vers.
5.
Vers.
23.
He
that
rebuketh
a
man
shall
finde
more
fauour
in
the
end
,
then
he
that
flattereth
with
his
tongue
.
HE
that
rebuketh
a
man
]
Vpon
iust
cause
,
in
loue
,
and
the
spirit
of
meeknes
,
with
wisedome
and
discretion
,
shall
find
more
fauour
in
the
end
,
though
at
the
first
he
seeme
to
blow
the
fire
,
and
kindle
the
flame
of
dis●leasure
and
hatred
against
himselfe
,
then
hee
that
flattereth
with
his
tongue
,
which
doth
sooth
men
in
their
corruptions
,
and
animate
them
in
their
sinfull
way
:
for
plaine
and
faithfull
dealing
with
other
,
is
the
readiest
way
to
procure
loue
and
good
lik●ng
to
ones
selfe
.
The
false
prophets
were
wont
to
strengthen
the
hands
of
the
wicked
Kings
of
Israel
,
and
to
giue
them
allowance
in
all
their
sinnes
:
and
yet
Elisha
which
told
them
of
their
faults
,
and
reproued
them
plainly
,
was
more
countenanced
and
graced
by
them
,
then
all
the
crue
and
●abble
of
those
sweete
mouthed
d●●backs
:
for
God
hath
mens
hearts
in
his
hands
,
and
disposeth
of
all
their
mindes
and
affections
.
If
they
bee
religious
and
godly
,
his
words
and
grace
will
cause
them
to
entertaine
their
louing
admonitions
with
loue
,
and
good
acceptance
:
for
they
discerne
of
thy
faithfulnesse
,
and
the
benefit
that
acreweth
vnto
them
by
thy
rebukes
:
if
as
yet
they
bee
not
wise
and
godly
,
yet
in
time
they
may
,
and
thine
admonition
may
be
an
helpe
to
cure
them
of
their
follie
,
and
assoone
as
they
are
healed
,
1.
Cor.
14.
25.
they
will
forthwith
grow
thankfull
.
And
what
though
they
should
remaine
peruerse
,
and
neuer
bee
reformed
,
nor
come
to
acknowledge
thy
faithfull
dealing
?
yet
others
will
,
as
we
reade
in
another
sentence
,
a●d
God
himselfe
will
giue
Prou.
24.
25.
thee
praise
and
commendation
,
as
he
abhorreth
those
that
iustifie
the
wicked
:
and
it
is
in
his
power
to
make
euery
man
either
beloued
,
or
hated
,
to
be
honoured
,
or
to
be
despised
.
Vers.
24.
Who
so
robbeth
his
father
or
his
mother
,
and
saith
,
It
is
no
transgression
,
the
same
is
a
companion
to
a
destroyer
.
WHo
so
robbeth
his
father
or
his
mother
,
]
Spoileth
them
of
their
substance
,
&
the
things
they
haue
,
and
saith
,
either
in
his
mind
to
himselfe
,
or
with
his
tongue
to
others
,
by
way
of
iustification
,
it
is
no
transgression
,
it
is
a
matter
of
nothing
,
what
need
all
these
stirres
about
it
?
these
goods
belong
to
mee
,
they
should
bee
mine
in
time
,
I
haue
my
part
in
them
,
why
should
I
not
take
some
of
them
?
is
a
companion
to
a
destroyer
,
is
to
be
reckoned
with
a
ma●slayer
,
and
is
to
be
punished
with
death
as
well
as
hee
:
for
wrongs
done
to
a
mans
parents
are
more
hainous
then
such
as
are
offered
to
common
Exod.
21.
15.
persons
:
for
it
is
an
high
breach
of
Gods
commandement
which
enioyneth
children
to
honour
their
parents
:
and
if
it
be
so
necessarie
to
relieue
them
,
and
so
great
a
fault
to
be
negligent
of
them
,
it
must
needs
be
a
great
indignitie
,
and
fearfull
offence
to
bereaue
them
of
their
substance
which
should
maintaine
them
;
and
to
lay
theeuish
hands
vpon
that
which
a
good
child
after
a
sort
would
esteeme
as
sacred
:
and
how
can
a
matter
of
greefe
be
giuen
vnto
them
,
but
the
same
is
also
giuen
vnto
the
Lord
,
for
violation
of
his
law
,
if
hee
were
not
a
God
,
and
impatible
of
griefe
?
Vers.
25.
He
that
is
of
〈…〉
heart
s●irreth
vp
strife
:
but
he
that
trusteth
in
the
Lord
〈…〉
made
fat
.
HE
that
is
of
a
proud
heart
,
]
Which
hath
large
desires
of
honour
and
applause
,
and
would
haue
no
preferments
or
praise
,
to
passe
by
himselfe
to
others
▪
stirreth
vp
●●rife
,
maketh
quarrels
,
and
raiseth
contention●
〈…〉
that
he
despiseth
his
brethren
,
and
neuer
thinketh
him
〈…〉
sufficiently
respected
according
to
his
worthines
〈…〉
●y
time
to
be
worthie
of
crosses
,
deniall
,
or
〈…〉
is
the
roote
of
all
contentions
.
See
chap.
1●
.
〈…〉
tru●●th
in
the
Lord
,
which
is
lowlie
in
●is
〈…〉
●posing
confidence
in
the
flesh
,
but
in
〈…〉
otencie
of
God
,
shall
be
made
fa●
,
〈…〉
and
good
prosperity
,
like
〈…〉
in
good
plight
,
faring
well
,
an●
〈…〉
:
or
rather
like
vnto
sheep
,
or
other
〈…〉
good
pasture
,
and
haue
a
good
keeper
to
ow●
〈…〉
looke
vnto
them
.
To
this
purpose
tendeth
the●
〈…〉
and
twentieth
Psalme
.
The
same
similitude
Mala●●y
vseth
,
saying
;
but
to
you
that
feare
my
name
shall
the
sonne
of
righteousnesse
arise
,
Mal.
3.
2.
healing
shall
be
vnder
his
wings
,
and
ye
shall
goe
forth
as
calues
of
the
staule
.
Wheras
on
the
contrarie
side
,
those
high
minded
and
turbul●nt
contenders
may
bee
compared
to
wolues
,
and
masterlesse
dogges
which
liue
by
spoyles
,
and
are
driuen
to
rauen
about
for
all
that
they
eate
,
and
therfore
are
leane
,
thinne
,
and
hunger-starued
.
The
opposition
is
:
He
that
is
of
a
proud
bea
rt
,
trusteth
to
himselfe
,
stirreth
vp
strife
,
and
is
penurious
,
and
pinched
with
necessity
:
but
he
that
is
of
an
humble
heart
trusteth
in
the
Lord
,
delighted
with
peace
,
and
fatte
with
plentie
.
Vers.
26.
He
that
trusteth
in
his
owne
heart
is
a
foole
:
but
he
that
walketh
wisely
shall
be
deliuered
.
HE
that
trusteth
in
his
owne
heart
,
]
In
himselfe
,
or
any
thing
belonging
to
himselfe
,
as
in
his
wisedome
,
in
strength
,
in
his
riches
,
specially
in
his
merits
and
goodnesse
,
which
imagineth
that
he
hath
no
need
of
the
helpe
or
aduice
of
others
,
and
refuseth
to
follow
the
direction
that
is
giuen
by
the
ministery
of
Gods
word
,
or
the
counsell
of
his
faithfull
friends
,
is
a
foole
,
impious
and
wicked
,
absurd
,
sottish
,
and
improuident
for
himselfe
:
for
God
will
conuince
him
of
follie
,
by
inflicting
plagues
vpon
him
for
his
foolish
conceit
,
and
sinfull
behauiour
:
but
he
that
walketh
wisely
,
that
prudently
demeaneth
himselfe
,
according
to
the
counsels
and
precepts
of
wisedome
,
following
the
same
,
and
not
the
fond
perswasion
of
his
owne
mind
,
shall
be
deliuered
,
shall
bee
preserued
from
falling
into
plagues
and
iudgements
,
and
holpen
out
of
those
inexecrable
calamities
,
wherewith
he
seemeth
irrecouerably
intangled
The
opposition
is
:
He
that
trusteth
in
his
owne
wisedome
is
a
foole
,
walketh
foolishly
,
and
shall
both
sinke
into
,
and
bee
held
fast
in
miserie
:
but
hee
that
hath
no
confidence
in
himselfe
,
walketh
wisely
,
and
shall
be
deliuered
.
Vers.
27.
He
that
giueth
to
the
poore
shall
not
lacke
:
but
he
that
hideth
his
eyes
shall
haue
ma●y
curses
.
HE
that
giueth
,
]
Liberally
and
freely
to
the
poore
,
to
such
as
stand
in
need
,
shall
not
lacke
,
any
thing
that
God
shall
see
to
be
good
,
or
meet
for
him
.
See
chap.
11.
25.
and
22.
9.
but
he
that
hideth
his
eyes
,
from
the
poore
,
〈…〉
m
beholding
their
miserie
,
that
either
will
not
looke
vpon
them
in
their
wants
,
or
distresses
,
or
not
bee
affected
with
commiseration
or
pitie
at
the
sight
thereof
:
(
for
some
restraining
their
sight
or
presence
,
they
will
not
at
all
come
vnto
,
visit
,
or
see
their
brethren
in
their
necessi●ies
and
afflictions
:
others
cast
their
eyes
vpon
them
,
but
without
all
compassion
,
or
feeling
,
and
are
nothing
thereby
stirred
vp
to
beneficence
,
and
mercy
)
shall
haue
many
curses
,
is
subiect
to
haue
manifold
plagues
from
the
Lord
,
bo●h
before
their
death
,
and
at
the
resurrection
:
for
if
the
Lord
doe
so
seue●ely
punish
a
pitilesse
eare
that
will
not
compassionately
hearken
to
the
cries
of
the
poore
,
that
the
partie
himselfe
shall
crie
often
,
and
not
bee
heard
,
hee
will
no
more
spare
a
mercilesse
eye
,
that
will
take
no
notice
of
the
needs
of
them
that
are
oppressed
with
scarcitie
and
famine
:
but
that
he
shall
shew
his
lamentable
state
,
and
not
be
holpen
.
Vers.
28.
When
the
wicked
rise
,
men
hide
themselues
:
but
when
they
perish
,
the
righteous
encrease
.
WHen
the
wicked
rise
,
]
To
promotion
and
gouernment
,
they
raise
vp
such
stormes
,
that
godly
and
righteous
men
are
driuen
to
seeke
shelter
or
couer
against
their
tyrannie
,
or
outrage
:
as
Dauid
did
in
Sauls
time
:
as
the
Prophets
did
in
Achabs
time
;
and
those
holy
men
spoken
of
in
the
Hebrewes
,
which
wandred
vp
and
downe
in
sheepe
skins
,
and
Heb.
11.
goate
skins
,
in
wildernesses
,
and
mountaines
,
dens
,
and
caues
of
the
earth
:
But
when
they
perish
,
when
they
die
:
(
for
the
death
of
the
wicked
is
perishing
)
or
are
put
out
of
their
offices
,
or
deposed
Psal
49.
10.
14.
from
their
dignities
,
or
sinke
in
their
estate
,
the
righteous
encrease
,
both
in
number
,
and
courage
;
because
those
that
through
feare
kept
themselues
close
before
,
doe
boldly
appeare
and
shew
themselues
.
They
swarme
as
a
hiue
of
Bees
in
a
warme
sunnie
day
:
they
multiply
and
encrease
in
cities
,
townes
,
and
countreyes
,
boldly
embracing
the
truth
,
and
performing
the
duties
of
righteousnesse
themselues
,
and
winning
others
to
the
same
by
their
perswasion
,
and
example
:
for
the
destruction
of
the
wicked
is
the
good
of
the
Church
;
as
it
came
to
passe
after
Hamans
hanging
:
for
not
onely
the
Iewes
had
encouragement
,
and
free
liberty
to
serue
the
Lord
,
and
to
exercise
his
worship
;
but
others
also
adioyned
themselues
vnto
them
,
and
embraced
their
religion
:
for
it
is
said
,
that
many
of
the
people
of
the
land
became
Iewes
.
The
opposition
is
:
Hest.
8.
17.
When
the
wicked
rise
,
the
righteous
hide
themselues
,
and
are
diminished
:
but
when
they
perish
,
they
shew
themselues
,
and
are
encreased
.
CHAPTER
.
XXIX
.
Vers.
1.
Hee
that
being
often
reproued
hardeneth
his
necke
,
shall
suddenly
be
destroyed
,
without
remedie
.
IN
the
former
part
of
this
sentence
the
sinne
of
obstinacie
is
reproued
;
in
the
latter
,
the
punishment
is
declared
:
the
sinne
is
,
that
being
often
reproued
,
by
Gods
ministery
,
or
mens
rebukes
,
hardeneth
his
necke
,
refuseth
to
submit
himselfe
,
(
it
is
a
metaphor
taken
from
oxen
,
or
other
beasts
,
that
reiect
the
yoake
which
should
bee
put
vpon
them
,
and
will
not
bow
their
necke
vnto
it
,
)
the
same
similitude
is
vsed
in
the
prophesie
of
Zacharie
,
where
it
is
said
;
That
they
receiued
to
hearken
,
and
pulled
away
the
shoulder
,
and
stopped
their
eares
that
they
should
not
heare
.
The
punishment
is
;
he
shall
suddenly
be
destroyed
without
remedie
,
wherein
their
plagues
are
aggrauated
,
and
made
grieuous
by
three
circumstances
:
the
first
is
the
suddennesse
,
that
they
shall
come
speedily
,
and
vnawares
vpon
them
;
when
they
shall
bee
least
looked
for
,
or
feared
,
they
shall
seaze
vpon
them
sooner
then
they
thought
,
and
make
strange
alteration
sooner
then
could
bee
imagined
:
the
Lord
will
not
be
a
long
time
in
bringing
them
to
ruine
,
as
they
by
the
space
of
many
daies
,
moneths
,
or
yeers
together
refused
correction
:
but
hee
in
an
houre
,
or
shorter
space
,
will
quite
ouerthrow
them
.
The
second
is
the
quantity
or
greatnesse
thereof
,
shall
be
destroyed
,
or
as
the
word
is
,
broken
in
peeces
:
it
will
not
bee
a
small
punch
,
but
an
heauie
stroke
,
it
will
crush
them
,
according
as
hee
saith
in
the
second
Psalme
,
Thou
shalt
breake
them
in
peeces
like
a
potters
vessell
,
it
will
be
their
downefall
,
and
vtter
vndoing
.
The
third
is
the
continuance
,
or
perpetuitie
of
their
misery
,
it
is
without
remedie
,
like
a
desperate
disease
,
or
death
it selfe
,
that
can
neuer
be
cured
.
Isaiah
doth
in
like
manner
exaggerate
this
their
destruction
by
the
selfesame
adiuncts
,
or
circumstances
,
saying
;
This
iniquitie
shall
be
to
you
as
a
breach
that
falleth
,
or
a
swelling
Isa.
30.
13.
14.
in
an
high
wall
,
whose
breaking
commeth
suddenly
in
a
moment
,
and
the
breaking
thereof
is
like
the
breaking
of
a
potters
pot
,
which
is
broken
without
pitie
,
and
in
the
breaking
thereof
,
there
is
not
found
a
sheard
to
take
fire
out
of
the
hearth
,
or
to
take
water
out
of
the
pit
.
Verse
2.
When
the
righteous
are
in
authority
the
people
reioyce
:
but
when
the
wicked
beareth
rule
,
the
people
mourne
.
See
chap.
11.
vers.
10.
3.
Who
so
loueth
wisedome
reioyceth
his
father
:
but
he
that
keepeth
companie
with
harlots
,
spendeth
his
substance
.
WHo
so
loueth
wisedome
reioyceth
his
father
,
]
Maketh
his
parents
glad
thereby
.
See
chap.
10.
1.
But
he
that
keepeth
companie
with
harlots
,
spendeth
his
substance
,
consumeth
all
that
he
hath
,
and
commeth
in
the
end
to
beggerie
.
See
chap.
5.
9.
The
opposition
is
:
He
that
is
wise
,
and
keepeth
good
companie
,
preserueth
his
substance
,
and
reioyceth
his
parents
:
but
he
that
keepeth
companie
with
harlots
,
consumeth
his
substance
,
and
so
is
a
greefe
to
his
parents
.
Vers.
4.
A
King
by
iudgement
es●ablisheth
a
land
:
but
he
that
receiueth
gifts
ouerthroweth
it
.
A
Good
King
,
]
Or
ruler
,
by
iudgement
,
by
faithfull
execution
of
iudgement
to
euery
one
,
establisheth
a
land
,
confirmeth
his
dominions
in
peace
and
prosperity
:
for
equitie
,
iustice
,
and
good
gouernment
,
is
the
maine
piller
,
and
stay
of
the
common
good
of
kingdomes
and
people
:
as
may
well
be
obserued
in
the
histories
of
the
Kings
of
Iudah
,
that
all
the
while
they
gaue
themselues
to
set
vp
true
religion
,
and
punish
sin
,
their
kingdomes
were
in
safety
,
and
they
euer
got
the
victorie
ouer
their
enemies
:
for
by
this
meanes
spoylers
shall
be
suppressed
,
the
woolues
and
dogs
shall
bee
restrained
from
worrying
the
flocke
:
the
hurtfull
weedes
shall
be
plucked
vp
from
annoying
the
good
hearbes
:
and
Gods
blessing
shall
be
powred
downe
for
protection
,
peace
and
plentie
:
but
he
that
receiueth
gifts
,
to
peruert
iudgment
,
and
is
a
bribe-taker
,
ouerthroweth
it
,
doth
what
in
him
lieth
to
worke
the
bane
and
ruine
of
the
Common-wealth
,
vndermining
the
foundations
thereof
:
For
the
sinne
of
briberie
and
corruption
is
an
abomination
to
the
Lord
:
and
therefore
such
a
transgressor
pulleth
downe
his
iudgements
vpon
the
place
where
it
is
committed
:
by
this
meanes
(
no
place
being
left
for
right
,
but
for
gifts
)
there
will
be
great
dangers
of
mutinies
and
factions
from
those
male
contented
persons
which
are
grieued
with
wrongs
and
iniustice
:
and
hereby
a
window
is
set
open
for
such
partialitie
,
and
hope
of
impunity
,
that
all
sorts
of
sinnes
,
the
pestilence
and
plagues
of
Common-wealths
,
must
needes
increase
daily
,
and
multiplie
exceedingly
.
A
King
which
refuseth
gifts
,
by
iudgement
establisheth
a
land
:
but
he
that
receiueth
gifts
by
iniustice
,
destroyeth
it
.
Vers.
5.
A
man
that
flattereth
his
neighbour
spreadeth
a
net
for
his
feete
.
A
Man
that
flattereth
his
neighbour
]
Speaking
him
faire
when
he
should
reproue
him
,
and
calling
euill
good
in
him
,
spreadeth
a
net
for
his
feete
,
laieth
waite
to
draw
him
into
mischiefe
;
either
by
seeking
aduantage
against
his
soule
,
by
poysoning
,
and
corrupting
that
with
presumption
,
pride
,
and
impenitencie
:
or
against
his
estate
,
by
seeking
aduantages
to
come
within
him
,
and
to
make
a
prey
of
him
:
or
against
his
credit
,
drawing
him
into
obloquie
,
and
causing
him
to
be
euill
spoken
of
,
and
hee
himselfe
is
like
to
be
most
forward
in
blazing
abroad
his
faults
,
when
he
is
priuie
thereunto
:
or
peraduenture
to
bring
him
into
danger
,
for
the
hazard
of
his
life
,
when
by
craftie
meanes
he
hath
gotten
him
into
his
hand
.
So
that
flattering
and
deceitfull
friends
be
secret
and
hurtful
enemies
:
like
fowlers
who
strew
corne
,
or
lay
a
baite
,
as
it
were
in
good
will
to
giue
the
hungrie
birds
meate
,
when
in
the
meane
time
they
lay
a
net
,
or
set
a
grinne
to
catch
them
,
or
sticke
vp
lime-twigges
to
intangle
them
.
Almost
all
the
Prophets
complaine
of
these
treacherous
persons
:
as
Dauid
doth
once
,
and
againe
,
and
many
times
:
and
Micah
saith
,
They
all
lie
in
waite
for
blood
,
euery
one
hunteth
his
brother
with
an
net
;
which
is
farre
more
perilous
,
and
whereby
they
worke
greater
annoyance
,
then
if
they
pursued
him
with
a
sword
,
which
would
be
easlier
seene
,
feared
,
and
auoided
.
Vers.
6.
In
the
transgression
of
an
euill
man
,
there
is
a
snare
:
but
the
righteous
doth
sing
and
reioyce
.
IN
the
transgression
of
an
euill
man
]
In
the
sinne
that
an
euill
man
committeth
,
what
contentation
,
or
hope
soeuer
hee
hath
in
it
,
and
though
it
seeme
vnto
him
neuer
so
safe
and
delightfull
,
yet
there
is
a
snare
in
it
,
which
God
in
iustice
hath
laid
to
keepe
him
sure
,
and
to
hold
him
fast
to
righteous
punishment
:
and
the
diuell
in
craft
doth
lay
it
to
illude
and
beguile
him
and
make
a
prey
of
him
.
His
lamentable
and
fearefull
case
in
this
behalfe
,
Bildad
at
large
describeth
,
saying
,
The
grinne
shall
take
him
by
the
heele
,
and
the
robber
shall
preuaile
Iob.
18.
9.
10.
11
against
him
:
the
snare
is
laid
for
him
in
the
ground
,
and
the
trap
in
the
way
.
Terrours
shall
make
him
afraid
on
euery
side
,
and
driue
him
to
his
feete
.
But
the
righteous
shall
sing
and
reioyce
,
as
the
pleasures
,
delights
,
and
contentments
of
the
wicked
hauing
a
hooke
in
them
to
catch
them
by
the
iawes
,
or
else
a
snare
to
●ntangle
their
feete
,
doe
turne
to
their
sorrow
and
woe
in
the
end
:
So
the
teares
,
and
sighes
,
the
sorrowes
,
and
afflictions
of
Gods
people
in
all
their
painfull
,
troublesome
,
and
disgracefull
seruices
,
as
the
world
esteem●th
of
them
,
doe
turne
vnto
their
comfort
and
singular
consolation
,
as
it
is
here
argued
by
the
signe
or
effect
o●
singing
.
Of
this
change
on
both
sides
the
Prophet
maketh
mention
after
this
sort
,
saying
,
Behold
my
seruants
shall
eate
,
and
ye
shall
be
hungrie
:
my
seruants
Esai
.
26.
13.
14.
15.
shall
drinke
,
but
yee
shall
be
thirstie
:
behold
my
seruants
shall
reioyce
,
but
ye
shall
be
ashamed
.
my
seruants
shall
sing
for
ioy
of
heart
,
but
ye
shall
howle
for
sorrow
of
heart
,
and
vexation
of
spirit
.
The
opposition
is
:
In
the
transgression
of
the
wicked
there
is
a
snare
,
and
therefore
they
shall
mourne
and
howle
:
but
in
the
obedience
of
the
righteous
there
is
safetie
,
and
therefore
they
shall
reioyce
and
sing
.
Vers.
7.
The
righteous
considereth
the
cause
of
the
poore
:
but
the
wicked
regardeth
not
to
know
it
.
THe
righteous
considereth
the
cause
of
the
poore
,
]
Doth
informe
himselfe
by
the
best
meanes
hee
can
of
the
state
and
equitie
thereof
,
and
knowing
it
,
doth
approue
of
it
,
and
himselfe
allowing
thereof
,
doth
labour
that
right
also
according
thereto
,
may
be
yeelded
vnto
it
:
hereof
Iob
proposeth
himselfe
for
an
example
,
saying
,
I
was
the
eyes
to
the
blind
,
and
I
was
the
feete
to
the
lame
.
I
was
a
father
to
the
poore
,
and
when
I
knew
not
the
cause
,
I
sought
it
out
diligently
.
I
brake
also
the
iawes
of
the
vnrighteous
man
,
and
plucked
the
prey
out
of
his
teeth
.
But
the
wicked
regardeth
not
to
know
it
,
hee
hath
no
minde
to
looke
into
,
or
defend
the
cause
of
the
poore
;
willing
he
is
to
haue
it
as
little
sifted
into
,
or
debated
,
as
may
be
,
and
when
it
is
questioned
and
rifled
into
,
he
would
be
glad
to
see
little
equitie
in
it
,
but
that
his
complaints
should
appeare
to
be
vniust
clamours
,
to
the
end
hee
might
with
lesse
disgrace
giue
countenance
to
the
poore
mans
wealthie
aduersarie
,
and
gratifie
him
by
passing
the
sentence
on
his
side
.
Vers.
8.
Scornefull
men
bring
a
citie
into
a
snare
:
but
wise
men
turne
away
wrath
.
SCornefull
men
]
Men
desperate
in
wickednes
,
which
deride
all
instructions
and
goodnesse
,
such
as
haue
giuen
ouer
,
and
fold
themselues
to
the
practise
of
iniquitie
,
bring
a
citie
into
a
snare
,
in
danger
the
same
,
and
be
as
it
were
authors
of
the
ruine
of
the
same
,
(
or
as
the
word
will
well
and
properly
beare
it
)
do
set
fire
on
a
citie
,
or
blow
it
vp
:
though
all
of
them
bee
not
agents
iaphich●●
.
in
powder
plots
,
yet
none
of
them
is
free
from
conspiracie
against
Prince
and
people
,
against
the
publike
state
of
the
Common-wealth
,
and
euery
perticular
mans
fortunes
,
by
their
crying
sinnes
of
high
contempt
of
God
and
religion
,
and
therby
incensing
the
displeasure
of
the
Lord
against
the
whole
nation
.
For
sinfull
men
be
dangerous
and
hurtfull
in
all
places
where
they
dwell
:
their
counsell
is
pestilent
:
their
example
is
scandalous
,
their
abominations
doe
hasten
Gods
iudgements
vpon
al
their
neighbours
:
But
righteous
men
turne
away
wrath
,
pacifie
the
Lords
displeasure
,
and
stay
the
iudgements
which
are
readie
to
fall
,
by
their
prayers
and
humiliation
:
by
their
faithfulnes
and
obedience
:
and
by
their
whole
intentiue
studie
and
trauell
to
expell
sinne
out
of
the
places
where
they
dwel
,
and
to
purge
away
those
prouocations
which
may
draw
downe
the
curse
vpon
them
,
and
their
neighbours
.
See
chapter
11.
12.
The
opposition
is
:
Scornefull
men
do
kindle
Gods
wrath
,
and
thereby
doe
bring
the
city
in
a
snare
,
and
expose
it
to
destruction
:
but
righteous
men
do
turne
away
wrath
,
and
therby
deliuer
the
citie
from
perill
.
Vers.
9.
If
a
wise
man
contend
with
a
foole
,
whether
he
be
angrie
,
or
laugh
,
there
is
no
rest
.
IF
a
wise
man
]
Indued
with
vnderstanding
and
pietie
,
contend
with
a
foole
,
with
a
peruerse
and
obstinate
sinner
,
conuincing
him
of
his
faults
,
or
perswading
him
to
any
good
,
or
in
any
sort
debate
the
matter
with
him
contrary
to
his
liking
,
whether
the
wise
man
be
angrie
,
deale
roughly
or
sharply
with
him
,
or
laugh
,
vse
more
mildnes
,
or
gentlenes
in
his
discourse
,
there
is
no
rest
,
hee
gaineth
no
ease
,
or
profit
by
it
,
the
other
is
so
incorrigible
:
For
they
that
loue
sinne
,
peruert
and
quarrell
at
all
meanes
that
should
reclaime
them
from
the
same
:
For
if
he
be
dealt
with
in
good
sadnesse
,
earnestly
with
a
sterne
and
austere
countenance
:
if
waightie
reasons
be
alleaged
,
or
forcible
speeches
or
perswasions
be
vsed
,
all
this
will
bee
reputed
for
vncharitablenes
,
for
iudging
,
for
censuring
,
for
rigorous
vrging
of
the
law
:
but
if
hee
be
intreated
with
the
spirit
of
mildnes
,
with
humble
request
,
with
faire
speech
,
with
friendly
lookes
,
with
all
courteous
and
gently
vsage
,
this
maketh
him
the
more
insolent
,
he
thinketh
that
he
is
much
feared
,
and
they
dare
not
reproue
him
as
a
man
faultie
:
if
this
gentlenes
be
not
this
way
wrested
,
then
it
carrieth
an
imputation
of
dissimulation
and
flatterie
,
that
they
speake
him
faire
,
and
fawne
vpon
him
,
but
loue
him
not
.
Iohn
came
mourning
,
liuing
more
strictly
,
and
preaching
more
roundly
then
ordinarily
Christ
did
,
and
him
the
froward
companie
of
the
Pharisies
,
and
their
adherents
,
accused
to
deale
with
a
wicked
spirit
,
and
to
be
possessed
with
a
diuell
.
Our
Sauiour
Christ
was
farre
more
sociable
and
affable
,
hee
vsed
refreshings
by
wine
,
and
meates
,
after
a
more
liberall
manner
,
and
with
greater
libertie
,
and
his
ministerie
was
more
lightsome
and
comfortable
,
and
hee
was
taxed
with
epicurisme
,
and
voluptuousnes
,
as
if
he
had
been
a
mate
both
in
licentiousnes
,
and
societie
with
the
worst
.
Vers.
10.
The
bloodthirstie
hate
the
vpright
:
but
the
iust
seeke
his
soule
.
THe
bloodthirstie
]
Cruell
men
,
and
such
as
are
mischieuously
minded
,
hate
,
carrie
malice
in
their
hearts
,
and
accordingly
pursue
in
their
words
and
actions
,
him
that
is
vpright
,
euery
one
which
looketh
carefully
to
his
steps
,
that
hee
in
good
couersation
may
please
the
Lord
,
and
be
profitable
to
his
brethren
:
for
the
worse
any
man
is
,
the
more
maleuolent
minde
he
beareth
against
such
as
are
faithfull
and
godly
.
It
is
the
note
of
a
damnable
and
mercilesse
man
,
to
be
at
deadly
enmitie
with
any
one
who
hath
any
goodnesse
in
him
:
because
the
light
of
●●e
one
reproueth
the
darknesse
of
the
other
,
and
the
course
of
both
their
conuersations
is
quite
contrarie
:
and
therefore
Kain
at
the
beginning
of
the
world
(
in
a
manner
)
hated
Abel
his
owne
brother
,
his
onely
brother
,
and
that
to
death
.
Esaus
wickednesse
in
the
Scripture
offered
to
our
view
,
in
his
rancour
toward
plaine
,
innocent
,
and
harmelesse
Iacob
:
Achab
professed
his
hatred
toward
Elijah
:
and
Saul
declared
his
in
pursuit
of
Dauid
:
and
the
enuie
of
the
Scribes
and
Pharisees
toward
Christ
,
is
scarce
vnknowne
to
any
▪
God
in
his
decree
hath
appointed
that
it
should
be
so
,
and
therefore
it
cannot
be
otherwise
:
for
Satans
brood
neuer
could
,
nor
euer
shall
beare
louing
affection
to
the
seed
of
the
woman
:
he
that
hath
a
quarrell
against
Christ
in
his
Gospell
,
will
also
certainly
maligne
Christ
in
his
members
,
though
they
were
the
neerest
,
or
best
by
kindred
or
nature
vnto
him
:
but
the
iust
,
but
the
godly
,
and
kind
hearted
people
whom
hee
calleth
iust
,
because
of
the
fruites
of
their
righteousnesse
and
mercy
,
will
seeke
his
soule
,
care
greatly
to
maintaine
and
defend
his
life
,
whereof
the
bloodie
men
would
so
faine
bereaue
him
:
as
Obadiah
did
the
Prophets
,
whom
hee
hid
from
the
violent
and
cruell
hand
of
Achab
and
Iezabel
:
and
Abedmelech
in
speaking
to
the
King
in
the
behalfe
of
Ieremiah
,
that
he
should
not
bee
afamished
in
the
prison
.
See
chap.
24.
11.
Vers.
11.
A
foole
vttereth
all
his
mind
:
but
a
wise
man
will
keepe
it
in
till
afterward
.
A
Foole
vttereth
all
his
mind
,
He
hath
nothing
in
him
but
he
will
easily
bewray
it
:
for
he
blazet●
abroad
his
owne
secrets
,
yea
and
his
friends
counsels
,
intents
,
and
affaires
vnseasonably
;
and
therefore
hee
is
heere
compared
to
an
vnfrugall
house-keeper
▪
which
la●●sheth
out
that
in
a
day
,
which
might
suffice
himselfe
and
his
familie
a
whole
weeke
:
but
a
wise
man
,
he
that
hath
a
stay
of
himselfe
,
and
is
endued
with
discretion
,
keepeth
it
in
till
afterward
,
he
containeth
whatsoeuer
he
hath
in
his
mind
,
and
reserueth
his
speech
vnto
the
fittest
season
,
that
hee
may
vtter
it
in
time
and
place
most
commodious
.
See
chap.
14.
33.
and
15.
2.
Verse
12.
Of
a
ruler
that
hearkeneth
to
lies
,
all
his
seruants
are
wicked
.
OF
a
ruler
that
hearkeneth
to
lies
,
]
Which
admitteth
them
into
his
eares
,
and
giueth
entertainment
to
them
in
his
heart
,
which
is
the
property
of
a
wicked
man
,
which
maketh
his
mind
and
senses
a
sincke
,
wherinto
al
the
filthy
channels
do
emptie
themselues
,
all
his
seruants
are
wicked
,
delighted
also
to
heare
lies
,
and
report
them
,
to
surfeit
with
the
excesse
of
leasings
,
and
falshood
,
and
to
vomit
out
the
same
into
their
masters
bosome
:
for
euill
masters
be
commonly
pestred
with
leaud
seruants
:
as
was
Caiphas
the
high
Priest
,
whose
very
maides
and
wenches
were
fraught
with
malice
,
and
readie
to
picke
quarrels
whereby
to
intangle
the
Disciples
of
our
Sauiour
.
And
this
commeth
to
passe
,
because
Gods
iudgement
is
vpon
them
,
to
plague
them
with
illuders
:
as
Achab
was
with
the
false
Prophets
:
and
their
owne
choyce
is
of
such
as
will
humour
them
,
and
serue
their
turnes
.
Vers.
13.
The
poore
and
the
vsurer
meet
together
,
and
the
Lord
lighteneth
both
their
eyes
.
THe
poore
and
the
vsurer
,
]
The
needie
and
wealthie
(
hee
doth
by
a
Periphrasis
call
rich
men
vsurers
,
because
commonly
vsurers
are
rich
men
,
and
many
rich
men
get
their
goods
by
vsurie
,
or
other
indirect
courses
;
or
hauing
by
better
meanes
gotten
a
stocke
,
doe
afterwards
let
out
the
same
for
vse
and
interest
.
The
words
be
indifferently
translated
,
men
aish
tecacim
.
of
vsuries
,
or
men
of
deceits
.
)
Meet
together
,
either
in
companie
,
or
in
state
;
the
poore
growing
to
wealth
,
and
so
is
made
the
rich
mans
equall
,
or
superiour
;
or
the
rich
falling
into
decay
,
and
so
is
become
the
poore
mans
companion
or
inferiour
:
as
trauellers
comming
from
diuers
,
and
somtimes
contrarie
waies
,
doe
meet
the
one
with
the
other
in
their
passage
,
or
arriue
at
the
same
place
.
The
same
simile
is
pointed
at
in
the
same
word
,
though
for
a
different
purpose
,
Psalm
.
85.
10.
11.
There
is
a
meeting
also
of
ballances
,
when
the
higher
scale
is
made
heauier
,
and
sinketh
downeward
,
and
the
lower
becommeth
lighter
,
and
riseth
vpward
,
vntill
there
bee
euen
waight
:
let
the
reader
consider
which
of
the
comparisons
is
the
more
Chesed
veemeth
niphgashu
.
fit
.
The
Lord
lighteneth
both
their
eyes
,
giueth
each
of
them
their
life
,
and
their
being
,
and
vse
of
senses
,
both
of
seeing
,
which
is
periphrastically
described
by
the
illumination
of
their
eyes
,
and
of
hearing
,
tasting
,
&c.
The
illumination
of
the
eyes
is
so
taken
in
other
texts
of
Scripture
:
as
in
the
first
chapter
of
Iohn
,
and
the
eighth
verse
:
In
it
(
meaning
in
Christ
)
was
life
and
the
life
was
the
light
of
man
:
and
in
the
ninth
verse
:
this
was
the
true
light
that
lighteneth
euery
one
that
commeth
into
the
world
:
and
the
prophet
praying
for
defence
against
his
enemies
,
that
his
life
might
be
protected
,
and
not
taken
away
by
their
violence
,
entreateth
the
Lord
to
lighten
his
eyes
that
be
sleepe
not
in
death
:
the
sense
then
is
altogether
one
,
or
little
Psal.
13
3.
different
from
that
sentence
which
wee
haue
expounded
in
another
place
:
the
rich
and
the
poore
meet
together
,
and
the
Lord
is
the
maker
of
them
both
.
And
tendeth
to
this
purpose
,
that
albeit
an
outward
estate
doe
make
an
imparitie
betweene
one
and
another
amongst
men
,
yet
so
it
doth
not
before
the
Lord
:
hee
createth
all
;
hee
giueth
and
preserueth
life
to
all
;
hee
bestoweth
the
benefit
of
senses
vpon
all
:
the
abundance
of
the
rich
communicateth
not
this
,
nor
the
scarcity
of
the
poore
depriueth
him
of
it
.
Vers.
14.
The
King
that
iudgeth
the
poore
in
truth
,
his
throne
shall
be
established
for
euer
.
THe
King
,
]
Euery
Magistrate
:
but
he
nameth
him
,
because
he
is
chiefe
,
and
others
are
without
thrones
,
where
with
he
is
dignified
,
that
iudgeth
the
poore
in
truth
,
that
defendeth
a
poore
man
in
a
iust
cause
:
(
for
the
Lord
especially
respected
the
poore
in
the
vse
of
magistracie
,
as
hee
commandeth
in
the
Psalme
,
Doe
right
to
the
poore
and
fatherlesse
,
doe
iustice
to
the
Psal.
82.
34.
poore
and
needie
.
Deliuer
the
poore
and
needie
,
saue
them
from
the
hand
of
the
wicked
:
because
these
are
weake
,
and
subiect
to
many
dangers
,
and
far●e
vnable
to
resist
the
violence
of
the
mighty
)
his
throne
shall
bee
established
for
euer
,
his
kingdome
,
gouernment
,
and
prosperous
state
shall
continue
.
See
chap.
16.
1●
.
and
20.
28.
Vers.
15.
The
rod
and
reproofe
giue
wisedome
:
but
a
child
left
to
himselfe
,
maketh
his
mother
ashamed
.
THe
rod
,
]
Stripes
,
or
corrections
giuen
by
the
hand
vnto
a
child
,
when
need
and
occasion
requireth
it
,
and
reproofe
,
that
is
,
a
rebuke
giuen
by
word
,
sometimes
threatning
,
or
any
kind
of
sharpe
speeches
,
giueth
wisedome
,
are
instruments
and
meanes
to
make
him
wise
,
by
terrifying
him
from
his
faults
,
and
causing
him
to
looke
better
to
his
waies
for
feare
of
blame
,
and
smart
of
punishment
.
See
chap.
22.
15.
but
a
child
left
to
himse●fe
,
to
follow
his
owne
will
,
and
doe
what
he
lusteth
without
restraint
,
being
neither
chastened
with
the
rod
,
nor
controled
with
words
,
but
fondly
cockered
and
born
with
in
all
faults
:
as
Adoniah
was
by
Dauid
:
●●ameth
his
mother
,
is
a
greefe
and
reproch
to
both
his
parents
,
but
especially
to
his
mother
,
whom
more
audaciously
hee
contemneth
:
and
because
shee
is
commonly
more
accessarie
to
his
dis●olute
behauiour
then
the
father
,
who
can
hardly
abide
that
her
darling
,
in
his
tender
age
,
should
bee
roug●ly
spoken
vnto
,
or
sharpely
dealt
withall
.
See
chap.
15.
20.
The
opposition
is
:
The
rod
and
reproofe
giue
wisedome
,
and
therefore
a
child
well
nurtured
,
and
duly
k●pt
vnder
,
is
an
honour
and
credit
to
his
parents
:
but
neglect
of
the
rod
and
rebuke
doe
nourish
follie
;
and
therefore
a
child
left
to
himselfe
,
doth
minister
greefe
to
both
his
parents
,
but
specially
hee
maketh
his
mother
ashamed
.
Verse
16.
When
the
wicked
are
multiplied
,
transgression
is
encreased
:
but
the
righteous
shall
see
then
fall
.
WHen
the
wicked
are
multiplied
,
]
Either
in
number
,
but
specially
in
their
estate
,
transgression
encreaseth
,
they
are
the
more
rebellious
,
and
sinne
with
greater
audaciousnes
,
and
presumption
:
as
the
prophet
saith
;
As
they
were
encreased
,
so
they
sinned
against
me
;
therefore
I
will
turne
their
glory
Hos.
4.
7.
into
shame
.
And
therefore
Moses
doth
liuely
describe
the
venome
of
vnsanctified
prosperity
,
which
maketh
men
fierce
against
God
himselfe
,
who
iadishly
like
thanklesse
beasts
doe
winse
,
and
spurne
at
him
with
their
heeles
.
But
Ie●●urun
waxed
fat
,
and
k●cked
:
thou
art
waxen
fat
,
thou
art
growne
thicke
,
Deut.
32.
15.
thou
art
couered
with
fatnesse
:
then
he
forsooke
God
which
made
him
,
and
lightly
esteemed
of
the
rocke
of
his
saluation
.
Their
pride
which
alwaies
groweth
as
fast
as
their
fortunes
,
is
a
principall
cause
of
their
contempt
:
and
their
power
serueth
them
to
beare
out
all
matters
without
punishment
,
or
resistance
:
when
they
were
fewer
,
and
had
lesse
,
they
were
as
tender
prickles
;
but
now
by
growth
,
and
encrease
of
sap
,
they
are
become
brambles
,
and
sharpe
thornes
;
now
they
can
doe
mischiefe
by
force
and
violence
:
now
they
can
preuaile
with
others
to
bee
like
vnto
themselues
,
by
perswasions
,
by
counsels
,
by
countenance
,
by
impunitie
,
and
by
protection
:
but
the
righteous
shall
see
their
fall
,
their
destruction
and
ouerthrow
:
as
if
he
should
haue
said
,
the
number
,
the
greatnesse
,
and
the
sinfulnes
of
these
wicked
miscreants
,
is
vndoubtedly
a
trouble
,
and
feare
to
the
righteous
:
but
let
them
not
be
discouraged
,
they
shall
as
well
see
them
come
downe
,
as
they
did
to
rise
vp
:
for
neither
might
,
nor
multitude
will
keepe
sinners
from
destruction
:
for
though
a
tree
haue
many
branches
,
and
great
bowes
,
and
strong
armes
,
yet
it
is
not
defended
thereby
from
the
axe
,
or
blasts
of
the
wind
;
and
therefore
God
will
haue
his
people
see
their
ruine
;
as
sometimes
they
saw
the
Egyptians
drowned
,
or
Haman
hanged
:
because
they
should
partake
of
comfort
after
many
sorrowes
,
and
yeeld
vnto
him
the
honour
of
his
truth
,
when
they
behold
the
performance
of
his
promise
,
and
the
efficacie
of
●is
prouidence
:
and
thereby
the
ruine
of
impious
persons
is
made
the
more
bitter
and
burthensome
vnto
them
,
when
they
shall
see
them
to
bee
spectators
of
their
miserie
,
whose
fall
they
hoped
for
,
and
whose
happinesse
they
maligned
.
Vers.
17.
Correct
thy
sonne
and
he
shall
giue
thee
rest
,
yea
hee
shall
giue
delight
to
thy
soule
.
COrrect
thy
sonne
,
]
Admonish
thy
child
,
either
sonne
or
daughter
,
by
rebukes
and
checkes
,
or
(
if
need
require
)
smite
them
with
the
rod
or
wand
,
according
to
the
quality
of
the
fault
,
and
the
yeeres
and
stature
of
thy
child
,
and
hee
shall
giue
thee
rest
:
wheras
before
his
misbehauiour
and
euill
manners
did
trouble
and
disquiet
thee
,
now
his
reformation
and
amendment
shall
put
an
end
to
thy
griefe
,
and
feares
,
and
refresh
thee
after
thy
teares
and
sorrow
for
him
,
if
God
adde
his
blessing
to
thine
endeauours
:
and
this
is
the
best
meanes
that
can
bee
vsed
,
euen
his
owne
ordinance
for
that
purpose
:
for
nurtured
children
,
whose
hearts
God
doth
smite
with
humiliation
for
their
faults
,
as
parents
smite
their
backe
with
the
rod
,
or
their
eares
with
reproofes
,
doe
(
as
it
were
)
bring
a
cheere
of
quietnesse
vnto
them
,
after
their
dread
and
paines
:
they
shall
need
to
take
no
thought
for
them
after
grace
is
wrought
in
their
hearts
,
they
may
sleepe
quietly
vpon
their
beds
,
and
put
away
all
distrustfull
cogitations
,
and
he
shall
giue
delight
to
thy
soule
,
his
ingenuitie
,
towardnesse
,
and
vertuous
disposition
will
affect
thine
heart
,
and
cheere
vp
thy
spirits
,
for
that
his
goodnesse
which
thou
dost
presently
obserue
,
and
that
future
happinesse
which
thou
dost
foresee
to
remaine
for
him
:
for
euen
as
a
ground
well
tilled
,
or
dressed
,
or
trees
well
pruned
,
or
looked
vnto
,
bring
forth
to
the
husbandman
sweet
flowers
,
good
commodities
,
and
delectable
fruits
:
so
the
well
gouerned
child
will
vtter
such
gratious
speeches
,
shew
himselfe
so
obsequious
,
and
tractable
to
all
good
instructions
,
and
euery
way
conforme
himselfe
to
the
contentation
of
his
parents
,
that
their
soule
shall
haue
great
delight
and
comfort
in
him
.
Verse
18.
Where
there
is
no
vision
the
people
perish
:
but
they
that
keepe
the
law
are
blessed
.
WHere
there
is
no
vision
]
Where
there
is
no
wholesome
,
and
sincere
preaching
of
Gods
doctrine
out
of
his
word
:
(
for
the
message
of
the
Prophets
was
wont
to
be
called
a
vision
,
and
the
Prophets
themselues
called
seers
;
)
the
Isai
11.
1.
Sam.
3.
2.
&
9.
9.
people
perish
,
are
exposed
to
the
greatest
euils
that
can
be
,
both
of
soule
and
body
:
as
to
infidelitie
;
to
ignorance
;
to
the
motions
of
Satan
,
whereby
they
are
drawen
into
iniquitie
at
his
pleasure
,
to
the
damnable
lust
,
and
affections
of
their
owne
hearts
,
to
impenitencie
and
hardnes
of
heart
,
to
the
wrath
of
God
,
and
to
the
hazard
of
endles
damnation
.
In
the
Hebrew
text
it
is
said
they
are
made
naked
,
as
souldiers
among
the
shot
and
weapons
of
their
enemies
,
without
armour
on
their
backes
,
(
in
which
sense
it
is
said
that
Saul
prophecied
all
day
naked
)
1.
Sam.
19.
24.
or
to
people
stript
of
their
garments
,
whereby
it
commeth
to
passe
,
that
they
are
starued
with
cold
in
the
time
of
winter
,
or
tosted
with
heate
in
the
sommer
,
and
are
made
an
obiect
of
shame
and
contempt
to
all
that
looke
vpon
them
.
Now
the
vision
is
said
not
to
be
,
when
God
hath
shut
vp
the
eyes
of
them
that
ought
to
be
teachers
,
that
the
Scriptures
are
as
a
clasped
Isa.
29.
9.
booke
,
or
sealed
letter
which
cannot
be
read
,
and
therefore
no
sound
doctrine
is
taught
by
them
at
all
:
but
there
is
a
woefull
famine
of
the
word
of
God
.
And
the
vision
is
said
not
to
be
Amos
8.
11.
when
the
word
is
sometimes
expounded
,
but
not
sincerely
,
faithfully
,
and
diligently
,
so
that
the
people
may
be
as
sheepe
without
a
shepheard
,
in
the
middest
of
great
plenty
of
such
as
take
vpon
them
to
bee
teachers
:
but
they
that
keepe
the
law
,
Mat.
9.
36.
which
conscionably
,
and
constantly
addresse
themselues
to
retaine
that
which
they
heare
,
to
beleeue
that
which
is
testified
,
and
to
obey
that
which
is
commanded
,
are
blessed
,
as
estated
in
the
promises
of
God
,
as
inheritors
of
euerlasting
glory
,
and
present
possessors
of
Gods
mercies
and
fauours
,
as
being
secured
from
the
perrill
of
euery
thing
that
is
against
them
,
and
assured
of
the
supplie
of
all
things
which
will
doe
them
good
:
this
is
blessednes
,
and
these
are
men
that
doe
partake
of
it
:
for
diuers
heare
the
word
but
it
is
to
their
condemnation
,
and
therefore
the
outward
ioyning
of
the
exercises
of
religion
maketh
not
any
happy
,
vnlesse
they
haue
also
their
portion
in
the
power
thereof
by
the
spirit
of
God
,
and
be
transformed
into
the
image
of
Christ
.
Thus
the
opposition
is
:
Where
the
vision
faileth
the
people
perish
,
and
cursed
is
he
that
hauing
the
law
doth
not
obey
it
:
but
where
the
vision
is
the
people
may
be
saued
,
and
blessed
is
he
that
keepeth
the
law
.
Verse
19.
A
seruant
will
not
be
corrected
by
words
:
for
though
he
vnderstand
he
will
not
answere
.
A
Seruant
]
An
inferiour
,
of
seruile
disposition
,
a
froward
and
stubborne
person
,
will
not
he
corrected
with
words
,
bare
words
without
strokes
,
or
other
punishment
,
will
not
suffice
to
reforme
him
,
though
he
vnderstand
,
notwithstanding
he
apprehend
what
thou
meanest
,
yet
he
will
not
answere
,
either
when
he
is
commanded
ought
,
he
pretendeth
that
he
heareth
not
what
is
said
vnto
him
:
or
when
a
question
is
asked
of
him
,
he
will
stand
mute
,
and
hold
his
peace
,
out
of
a
curst
stomacke
:
or
though
he
heare
,
and
speake
,
and
promise
that
he
will
doe
all
which
is
giuen
in
charge
,
yet
he
answereth
not
in
this
sense
,
because
he
putteth
not
in
practise
.
Such
stubborne
obstinate
persons
adde
to
their
owne
miserie
,
and
bring
burdens
vpon
their
owne
backes
,
which
they
might
be
freed
from
.
Verse
20.
Seest
thou
a
man
hastie
in
his
matters
,
there
is
more
hope
of
a
fooole
then
of
him
.
SEest
thou
a
man
hastie
in
his
matters
]
One
that
is
carried
headlong
without
aduice
,
or
circumspection
,
for
the
attempting
,
or
managing
of
his
affaires
,
marke
him
well
,
take
good
notice
both
of
him
,
and
his
successes
,
there
is
more
hope
of
a
foole
,
then
of
him
,
a
naturall
,
and
one
whom
God
hath
depraued
of
the
facultie
,
and
benefit
of
vnderstanding
,
and
discretion
:
the
cause
of
this
temeritie
and
rashnes
is
an
ouer-weaning
conceit
of
his
owne
wisedome
:
and
therefore
this
sentence
little
differeth
in
sense
from
the
twelfth
verse
of
the
26.
Chapter
Vers.
21.
He
that
delicately
bringeth
vp
his
seruant
from
a
childe
,
shall
haue
him
become
as
his
sonne
at
length
.
HE
that
delicately
bringeth
vp
his
seruant
]
Which
make
too
much
of
an
vnworthie
seruant
,
by
lifting
him
vp
to
offices
,
whereof
hee
is
incapable
,
and
altogether
vnfit
for
the
place
:
or
cloatheth
him
with
apparell
too
fine
for
his
degree
:
or
feedeth
him
too
daintily
to
the
nourishment
of
his
lusts
:
or
giueth
him
too
large
allowance
for
his
expenses
:
or
suffereth
him
to
take
too
much
ease
:
or
vseth
him
with
ouer
great
familiaritie
,
from
his
youth
,
from
his
first
beginning
a
long
season
after
,
that
doth
not
in
time
take
him
downe
,
and
make
him
learne
to
know
himselfe
better
,
shall
haue
him
become
as
his
sonne
at
length
,
at
length
hee
will
take
state
vpon
him
,
and
become
a
young
master
in
the
house
,
after
an
insolent
and
arrogant
manner
,
as
if
al
these
fauours
were
due
vnto
him
of
right
:
so
vngratefull
he
will
be
vnto
his
master
,
as
that
he
will
thinke
him
bound
to
preferre
him
;
and
so
imperious
ouer
his
fellowes
,
as
that
hee
will
thinke
hee
may
domineere
ouer
them
;
and
so
malapert
to
the
children
of
the
familie
,
as
that
hee
will
make
himselfe
to
be
their
equall
:
For
the
more
kindly
wicked
men
be
dealt
with
,
the
more
vnthankfull
and
inhumane
they
shew
themselues
.
Verse
22.
An
angrie
man
stirreth
vp
strife
,
and
a
furious
man
aboundeth
in
transgression
.
AN
angrie
man
stirreth
vp
strife
.
See
cap.
15.
18.
and
a
furious
man
which
suffereth
himself
to
be
transported
with
rage
&
indignation
,
which
is
wedded
to
his
passion
,
as
a
man
is
to
his
wife
:
(
for
so
much
may
the
originall
word
import
)
aboundeth
bagnal
chemah
.
in
transgression
,
being
inflamed
with
wrath
,
hee
not
only
breedeth
contention
,
but
bringeth
foorth
an
number
of
sinnes
of
sundrie
sorts
:
he
curseth
,
he
sweareth
,
he
reuileth
,
he
slandereth
,
he
enuieth
,
he
murmureth
,
he
fighteth
,
and
is
readie
also
to
commit
murther
,
and
many
in
that
moode
spare
not
to
shed
blood
,
and
lay
violent
hands
vpon
those
whom
they
deale
with
.
Verse
23.
A
mans
pride
shall
bring
him
low
:
but
honour
shall
vphold
the
humble
in
spirit
.
A
Mans
pride
]
Either
lurking
in
his
heart
,
or
expressed
by
word
,
deede
,
countenance
,
apparell
,
and
such
like
,
shall
bring
him
low
,
shall
be
a
cause
of
his
abiection
and
debasement
,
where
he
was
before
of
higher
estate
and
great
estimation
:
but
honour
shall
vphold
the
humble
in
spirit
,
good
esteeme
,
and
credit
,
due
praise
and
commendation
,
good
plentie
,
and
sufficiencie
of
maintenance
,
and
(
if
it
behooffull
for
him
,
and
may
stand
him
in
stead
)
offices
,
dignities
,
and
meete
preferments
,
shall
vphold
,
raise
vp
,
and
keepe
vp
the
humble
in
spirit
,
such
as
are
of
lowly
mind
,
and
seeke
least
after
either
praise
or
pr
〈…〉tion
.
See
chap.
11.
12.
and
15.
33.
and
18.
12.
Vers.
24.
Who
so
is
partner
with
a
theefe
,
hateth
his
owne
soule
,
and
which
heareth
cursing
,
and
bewraieth
not
.
WHo
so
is
partner
with
a
theefe
,
Which
maketh
himself
accessary
vnto
his
stealth
,
or
robbery
,
either
by
counsell
,
or
consent
:
or
by
receiuing
of
stolne
goods
:
or
by
concealing
of
those
whom
he
knoweth
to
be
offenders
in
this
sin
,
hateth
his
owne
soule
,
dealeth
as
euill
with
himselfe
,
as
if
hee
had
a
quarrell
against
his
owne
life
and
welfare
,
by
mak●ng
himselfe
subiect
to
danger
of
law
,
to
infamie
,
and
to
the
displeasure
and
curse
of
God
,
in
as
much
as
thee●●●
and
robbers
shall
not
inherit
the
kingdome
of
God
.
And
the
Prophet
proueth
the
dissembling
Israelites
to
be
liable
to
such
a
sentence
,
as
should
be
denounced
vpon
them
at
the
iudgement
seate
of
God
,
and
accordingly
executed
:
because
when
they
saw
●
theefe
they
consented
with
him
.
And
he
which
heareth
cursing
,
Psal.
5.
58.
and
bewraieth
it
not
,
in
the
like
case
is
he
,
and
an
enemie
also
vnto
his
owne
soule
,
which
heareth
cursing
,
in
whose
cares
blasphemies
,
swearing
,
bitter
,
malitious
,
or
any
manner
of
inormous
speeches
are
vttered
,
and
hee
declareth
it
not
,
neither
reprooueth
the
partie
so
faultie
,
although
hee
be
such
a
one
whom
it
is
wisedome
to
admonish
,
and
it
well
becommeth
him
so
to
do
,
neither
informeth
any
other
who
may
be
a
Physitian
to
the
partie
delinquent
,
and
minister
medicines
vnto
him
to
cure
his
soule
.
And
therefore
after
this
manner
the
Lord
doth
censure
this
sinne
in
the
law
:
If
any
soule
heare
the
Leuit.
5.
1.
voyce
of
swearing
,
and
is
a
witnes
whether
he
hath
scene
it
,
or
knowne
of
it
,
and
doe
not
vtter
it
,
he
shall
beare
his
iniquitie
.
Silence
then
kept
in
such
cases
causeth
men
to
incurre
the
recompence
that
is
due
to
other
mens
offences
,
as
themselues
by
bearing
with
them
,
and
winking
at
them
,
haue
intangled
themselues
with
the
guiltines
thereof
,
and
so
make
themselues
obnoxious
vnto
them
.
Vers.
25.
The
feare
of
a
man
bringeth
him
into
a
snare
:
but
he
that
trusteth
in
the
Lord
shall
be
safe
.
THe
feare
of
a
man
]
Not
the
spirituall
feare
,
and
sonnelike
reuerence
of
God
with
dread
to
doe
ought
that
may
displease
him
:
For
happie
is
he
that
feareth
alway
:
nor
the
natural
feare
of
dangers
and
troubles
,
so
long
as
it
keepeth
in
compasse
,
and
is
sanctified
by
the
spirit
of
God
:
but
that
slauish
and
cowardly
feare
,
that
dasterlines
of
heart
which
springeth
from
infidelitie
,
and
either
detaineth
a
man
from
performing
his
dutie
,
and
thrusteth
him
on
forwards
,
to
the
doing
of
that
which
is
vnlawfull
,
bringeth
him
into
a
snare
,
into
great
perplexities
,
and
distresses
,
and
sometimes
into
great
dangers
and
mischiefes
:
for
the
want
of
Christian
fortitude
is
both
sinfull
,
and
hurtfull
.
This
complaint
doth
Ieremiah
make
of
the
impious
caitifes
of
his
time
,
They
bend
their
tongues
li●e
a
bow
for
Iere.
9.
3.
lies
:
but
haue
no
courage
for
the
truth
.
When
Abraham
and
Isaack
began
to
bee
surprised
with
this
,
their
feete
were
presently
in
the
snare
,
by
disclaiming
their
owne
wiues
,
and
after
a
sort
prostituting
them
,
or
at
least
exposing
them
to
the
vnchast
eyes
and
powers
of
heathen
Princes
.
And
in
what
a
plight
was
Dauid
at
Gath
when
hee
was
ouertaken
with
it
,
who
vpon
two
much
timiditie
,
and
distrust
of
Gods
protection
,
auoided
the
land
of
Israel
,
and
cast
himselfe
into
the
Philistims
hands
,
among
whom
hee
was
brought
into
miserable
streights
,
being
driuen
to
counterferte
madnes
,
and
to
play
the
part
of
a
lunatick
and
frenticke
person
,
as
if
hee
had
been
quite
besides
himselfe
?
And
Peters
example
was
memorable
,
who
letting
his
courage
to
fall
from
him
,
and
fearefulnes
to
possesse
him
,
was
well
neere
vanquished
by
feeble
souldiers
,
the
porters
at
gates
,
and
base
persons
,
a
woman
,
a
girle
,
a
contemptible
wench
,
made
him
to
yeeld
vp
his
weapons
,
and
to
yeeld
himselfe
(
as
it
were
)
captiue
into
their
hands
,
they
compelled
him
to
lye
,
to
sweare
,
to
forsweare
,
and
to
abiure
his
own
master
,
whom
not
many
houres
before
he
promised
boastingly
to
die
with
.
But
he
that
trusteth
in
the
Lord
,
the
person
which
is
secure
of
the
good
will
of
God
,
which
constantly
suffereth
afflictions
,
and
as
a
valiant
souldier
of
Iesus
Christ
proceedeth
in
well
doing
,
shall
be
safe
,
and
sure
vnder
the
Lords
defence
:
he
will
be
as
an
high
rocke
vnto
him
,
and
for
a
tower
and
castle
,
so
that
nothing
shall
touch
such
a
one
to
doe
him
hurt
.
The
opposition
standeth
thus
:
A
mans
feare
doth
bring
him
into
a
snare
,
and
hee
that
hath
not
his
confidence
in
God
shall
be
in
danger
:
but
the
boldnes
of
a
man
doth
preserue
his
libertie
,
and
he
that
trusteth
in
the
Lord
shall
be
safe
.
Vers.
26.
Many
see●e
the
fauour
of
a
ruler
:
but
euery
mans
iudgement
is
from
the
Lord
.
MAny
seeke
the
fauour
of
a
ruler
,
]
Many
imploy
all
their
friends
,
and
vse
all
possible
meanes
to
haue
the
Magistrate
made
for
them
in
their
suites
and
questions
.
See
chap.
19.
6.
But
euery
mans
iudgement
,
the
sentence
which
the
Magistrate
shall
passe
vpon
euery
mans
cause
,
whether
it
bee
to
cleere
him
,
or
to
cast
him
,
is
of
the
Lord
,
who
hath
decreed
what
successe
euery
man
shall
finde
,
and
directeth
the
Magistrates
mouth
to
pronounce
the
sentence
,
which
his
prouidence
hath
appointed
to
bee
giuen
:
and
howsoeuer
man
may
be
corrupt
in
acting
of
that
which
he
hath
determined
;
yet
his
proceeding
is
absolutely
iust
and
righteous
.
Pilate
condemning
Christ
to
death
,
passed
as
wrongfull
a
sentence
as
euer
proceeded
out
of
mans
mouth
;
and
yet
our
Sauiour
told
him
,
whatsoeuer
he
should
be
able
to
doe
against
him
was
assigned
him
from
aboue
,
and
the
Lord
had
fore appointed
it
.
Vers.
27.
The
vniust
man
is
an
abomination
to
the
iust
,
and
he
that
is
vpright
is
an
abomination
to
the
wicked
.
THe
vniust
man
is
an
abomination
to
the
iust
]
The
iust
doth
iustly
abhorre
the
vngodly
,
not
in
respect
of
their
persons
,
but
for
,
and
according
to
their
deserts
:
because
they
are
Gods
enemies
,
&
aduersaries
both
to
their
soules
,
and
to
the
whole
Church
,
and
bring
plagues
and
iudgements
vpon
the
Psal.
139.
21.
whole
nation
:
and
what
fellowship
can
there
bee
betweene
righteousnes
and
vnrighteousnes
?
or
of
the
seede
of
the
woman
with
the
seede
of
the
serpent
?
On
the
contrarie
side
,
he
that
is
vpright
that
leadeth
an
vpright
and
holy
life
,
is
an
abomination
to
the
wicked
,
hated
of
him
with
great
detestation
,
but
vniustly
,
and
without
all
desert
:
for
there
is
cause
rather
of
loue
,
and
kinde
affection
.
But
hence
ariseth
the
quarrell
,
that
the
vpright
mans
workes
are
good
,
and
his
euill
:
and
because
the
vpright
man
will
not
runne
to
the
same
excesse
of
riot
with
him
:
and
because
hee
will
either
actually
or
vocally
reproue
his
sinnes
:
and
because
his
heart
is
affrighted
,
and
terrified
with
the
presence
and
companie
of
the
vpright
:
and
because
the
vpright
and
godly
man
is
not
of
this
world
.
See
the
Ioh.
15.
19.
tenth
verse
of
this
Chapter
.
CHAPTER
.
XXX
.
Verse
1.
The
words
of
Agur
the
sonne
of
Iabeth
,
euen
the
prophecie
the
man
spake
concerning
●thiel
,
euen
●th●●l
and
Vcal
.
THe
sentences
of
Salomon
were
determined
,
and
ended
in
the
former
Chapter
:
vnto
which
are
adioined
the
writings
and
sayings
of
two
other
holy
persons
inspired
by
the
holy
Ghost
,
and
vnited
in
one
volume
with
them
:
namely
Agur
,
to
whom
this
Chapter
is
ascribed
,
and
Bathsheba
Salomons
mother
,
which
vttered
the
words
of
the
next
,
in
this
present
chapter
:
first
the
Scribe
,
penman
,
or
author
thereof
vnder
God
is
described
:
secondly
the
matter
of
it
is
propounded
:
the
penman
is
described
onely
by
his
name
and
relation
,
hee
was
Agur
the
sonne
of
laketh
.
The
matter
is
proposed
first
more
generally
being
termed
words
:
secondly
more
specially
it
is
called
a
prophecie
,
that
is
,
sacred
words
,
holy
sayings
,
such
as
Gods
owne
spirit
did
dictate
,
which
proceedeth
not
from
his
owne
wit
,
wisedome
,
nor
learning
,
or
any
priuate
motion
of
his
owne
,
but
as
hee
was
directed
by
the
holy
Ghost
:
and
thirdly
,
more
particularly
in
the
seuerall
points
and
branches
of
the
same
,
and
those
bee
of
three
sorts
:
whereof
some
are
euangelicall
doctrines
touching
saluation
,
to
the
seuenth
verse
:
some
are
requests
to
God
in
way
of
prayer
,
to
the
tenth
verse
:
and
some
are
promiscuous
sentences
,
as
precepts
,
complaints
,
threatnings
,
and
parables
touching
many
matters
.
Now
touching
saluation
,
and
the
spirituall
life
:
in
the
first
place
hee
declareth
the
author
,
worker
,
and
foundation
of
it
Christ
,
to
the
fifth
verse
:
in
the
next
hee
sheweth
the
meanes
wherby
the
same
is
to
be
attained
vnto
,
in
the
5.
and
6.
verses
.
Concerning
Ithiel
,
our
Sauiour
Christ
is
here
set
forth
vnto
vs
,
first
by
the
vnion
of
his
natures
,
that
being
eternall
,
&
mightie
God
with
his
Father
,
hee
is
also
man
with
vs
.
For
Ithiel
is
equiualent
to
Immanuel
,
sauing
this
that
Immanuel
signifieth
God
with
vs
,
and
I●hiel
by
a
neerer
application
,
God
with
me
:
and
the
same
word
doth
also
argue
his
attribute
of
goodnes
,
his
gracious
presence
,
according
to
the
ordinarie
phrase
of
the
Scripture
:
as
was
the
conference
betweene
Gideon
and
the
Angell
,
The
Lord
is
with
thee
thou
valiant
man
(
saith
the
one
)
Iudg
6.
12.
13.
If
the
Lord
be
with
vs
,
why
is
all
this
come
vpon
vs
?
(
saith
the
other
)
Feare
not
(
saith
the
Lord
to
his
Israel
by
the
Prophet
)
Isai.
43.
5.
for
I
am
with
thee
.
And
after
that
by
his
omnipotencie
and
power
,
which
is
the
meaning
of
the
word
V●al
,
although
notwithstanding
both
Ithiel
and
it
doe
somewhat
varie
from
the
common
forme
of
words
of
their
composition
,
and
deriuation
:
For
it
pleaseth
the
wisedome
of
God
in
this
place
to
vse
them
after
a
singular
manner
,
and
fitteth
them
for
the
representation
of
his
sonne
,
as
if
they
were
his
proper
names
.
Vers.
2.
Surely
I
haue
been
brutish
since
I
was
a
man
,
neither
is
there
the
vnderstanding
in
me
that
was
in
Adam
.
Vers.
3.
I
neither
learned
wisedom
,
nor
kno●ne
the
knowledge
of
holy
things
.
HAuing
magnified
the
competencie
and
all-sufficiencie
of
Christ
to
be
a
Sauiour
,
in
respect
of
his
natures
as
well
diuine
as
humane
,
and
of
his
goodnesse
,
presence
with
his
,
and
infinite
power
,
hee
commeth
to
take
knowledge
of
himselfe
,
and
of
his
owne
insufficiencie
,
and
proposeth
himselfe
therein
as
a
paterne
to
all
mankinde
,
of
the
great
defacement
of
Gods
image
in
him
,
and
of
disabilitie
by
any
wisedome
of
his
owne
,
to
compasse
his
owne
saluation
:
to
the
end
that
it
might
appeare
what
need
and
vse
he
hath
of
a
Mediatour
:
Surely
I
haue
been
brutish
since
I
was
a
man
:
as
if
he
should
haue
said
,
It
is
a
thing
very
certaine
,
and
necessarie
to
bee
knowne
and
obserued
,
that
I
,
and
all
men
are
beasts
by
our
owne
knowledge
,
and
in
Iere.
10.
14.
this
state
haue
I
stood
at
euer
since
I
was
conceiued
,
and
euery
mans
else
since
Adams
fall
,
in
respect
of
our
fleshly
condition
,
and
corporall
generation
,
neither
is
there
the
vnderstanding
in
me
that
was
in
Adam
,
that
depth
of
rare
knowledge
,
and
admirable
wisedome
which
was
in
Adam
in
the
state
of
innocencie
,
and
before
hee
transgressed
the
holy
commandement
of
God
,
and
was
neuer
since
found
either
in
himselfe
,
or
in
any
of
his
posteritie
:
neither
haue
I
learned
wisedome
,
that
heauenly
and
celestiall
wisedome
from
any
of
the
wise
or
prudent
men
of
this
world
:
for
it
is
hidden
from
them
all
,
nor
knowne
the
knowledge
of
holy
things
,
I
haue
not
by
mine
owne
wit
,
by
the
light
of
reason
,
or
by
any
naturall
faculties
of
my
minde
pierced
into
the
deep
mysterie
of
sanctified
and
sauing
knowledge
:
For
indeed
flesh
and
blood
reueileth
not
Christ
to
any
man
:
but
the
spirit
of
God
onely
working
by
his
word
.
Vers.
4.
Who
hath
ascended
vp
into
heauen
?
who
hath
gathered
the
winde
in
his
fists
?
who
hath
bound
the
waters
in
a
garment
?
who
hath
established
all
the
ends
of
the
earth
?
what
is
his
name
,
or
his
sonnes
name
,
if
thou
canst
tell
me
?
HE
proceedeth
still
to
debase
himselfe
,
and
all
the
world
besides
,
both
for
ignorance
and
debilitie
,
and
maketh
therein
a
comparison
betweene
God
and
man
,
detracting
from
the
one
,
and
ascribing
to
the
other
the
glorie
and
praise
of
supernall
matters
,
and
this
hee
doth
by
way
of
challenge
:
Who
(
saith
he
)
hath
ascended
into
heauen
?
beside
him
that
is
Ithiel
,
and
Vcal
,
that
he
should
be
there
informed
in
the
secret
of
Gods
will
,
or
descended
?
that
he
might
tell
vs
what
things
he
hath
seene
,
or
heard
:
in
this
sense
our
Sauiour
saith
,
no
man
Deut.
13.
12.
hath
ascended
into
heauen
,
but
he
that
hath
descended
from
it
,
the
sonne
of
man
which
is
in
heauen
.
True
it
is
that
Paul
,
and
other
haue
been
wrapt
vp
thither
,
but
yet
not
of
themselues
,
but
by
God
,
and
withall
the
things
which
they
saw
were
vnutterable
.
Who
hath
gathered
the
winde
in
his
fists
?
who
doth
hold
the
wind
in
his
hand
that
it
blow
not
,
and
letteth
it
loose
when
hee
will
to
breathe
out
strong
and
violent
blasts
,
who
hath
bound
the
waters
in
a
garment
?
As
if
hee
should
say
,
Is
it
not
God
onely
which
keepeth
the
waters
in
the
cloudes
,
and
hath
inclosed
them
in
an
narrow
compasse
,
as
it
were
wrapt
vp
in
a
vesture
,
which
hee
may
fold
vp
,
or
let
out
at
his
owne
pleasure
?
for
doth
it
belong
to
man
to
appoint
drought
,
or
moisture
,
to
build
vp
the
clowdes
,
or
dissolue
them
into
raine
?
who
hath
established
the
ends
of
the
earth
?
by
whose
appointment
is
it
,
that
the
earth
,
and
all
the
costs
thereof
remaine
so
firme
,
and
stable
,
is
it
by
the
vertue
of
mans
hand
or
commandement
?
what
is
his
name
?
canst
thou
name
a
man
that
can
performe
these
things
?
what
is
his
sonnes
name
?
he
speaketh
this
according
to
the
custome
of
the
Iewes
,
who
vsed
to
make
men
knowne
according
to
their
kindred
:
as
Isaiah
the
sonne
of
Amos
:
Dauid
the
sonne
of
Ishai
;
so
also
Asa
his
sonne
,
Iehoshapat
his
sonne
,
Iehoram
his
sonne
,
name
his
sonne
,
meaning
that
there
is
not
a
man
to
be
found
in
any
familie
,
or
kindred
of
the
world
,
that
is
able
to
performe
these
things
:
and
all
these
latter
demands
are
brought
in
for
amplifications
of
the
first
question
,
and
that
by
a
most
elegant
gradation
,
for
the
erecting
of
mans
imbecilitie
:
as
if
he
should
haue
said
,
Is
man
able
to
mount
vp
into
heauen
,
to
be
a
companion
of
God
in
his
counsels
?
nay
he
is
not
able
so
much
as
to
gouerne
the
windes
in
the
aire
:
nor
to
order
the
waters
in
the
lowest
clowdes
:
nor
to
adde
the
least
stabilitie
to
the
earth
,
which
we
tread
vpon
;
and
therefore
both
I
,
and
all
that
will
attaine
vnto
blessednes
,
must
goe
out
of
our selues
,
and
seeke
our
helpe
in
Ithiel
and
Vcal
,
being
that
sonne
of
God
whom
no
man
knoweth
but
the
father
,
neither
doth
any
man
know
the
father
but
he
alone
,
and
to
whom
he
will
reueile
him
,
he
is
the
Matth.
1●
26.
true
Messiah
.
Verse
5.
Euery
word
of
God
is
pure
,
he
is
a
s●ield
to
them
that
trust
in
him
.
THe
meanes
whereby
saluation
is
to
be
obtained
,
and
which
confirme
a
man
in
the
assured
hope
thereof
,
are
three
:
the
first
is
the
most
perfect
and
absolute
word
of
God
,
in
the
former
clause
of
this
verse
:
the
second
is
saith
,
affiance
in
God
,
and
dependance
vpon
him
,
in
the
la●er
●●●se
of
this
verse
:
the
third
is
the
conscience
,
and
most
dut●full
regard
of
Gods
holy
voyce
,
that
it
be
faithfully
obserued
without
our
owne
mixtures
with
it
,
in
the
next
verse
:
Euery
word
of
God
is
pure
,
euery
part
and
particle
of
Gods
reueiled
will
is
pure
,
true
,
iust
,
holie
,
and
free
from
all
corruption
,
and
basenes
,
as
the
siluer
that
hath
bin
many
times
refined
in
the
fire
;
this
is
that
word
of
grace
,
of
that
message
of
saluation
,
whereby
Christ
doth
exercise
his
goodnes
towards
vs
,
and
maketh
his
power
effectuall
in
vs
,
he
is
a
shield
to
them
that
trust
in
him
,
to
the
faith
which
he
requireth
,
he
perswadeth
vs
by
a
forcible
cause
,
the
prouident
care
of
God
for
the
saluation
,
and
safetie
of
his
people
,
which
he
illustrateth
by
a
comparison
of
bodily
armes
of
defence
,
and
therefore
he
is
called
a
shield
,
or
buckler
,
which
a
man
holdeth
out
against
the
weapons
of
his
enemies
,
and
receiueth
the
arrowes
,
the
strokes
,
the
darts
,
the
bullets
,
the
shot
,
which
otherwise
would
pierce
the
body
,
slay
,
or
wound
it
:
and
therefore
a
good
man
can
neuer
be
hurt
by
the
diuell
,
and
his
souldiers
,
so
long
as
the
Lord
is
not
battered
nor
pierced
:
if
he
be
impregnable
,
they
are
in
safetie
:
if
he
be
inuincible
,
they
can
neuer
bee
destroyed
.
The
subiects
of
this
protection
,
the
persons
preserued
by
him
,
are
those
that
cast
themselues
vpon
him
,
and
stedfastly
repose
their
confidence
in
him
.
See
Chap.
29.
25.
Verse
6.
Adde
not
to
his
words
lest
he
reprooue
thee
,
and
thou
be
found
a
lyer
.
ADde
not
to
his
words
]
Neithe●
vtter
,
nor
practise
any
thing
against
the
will
of
God
reueiled
to
thee
,
●●
equallizing
mens
words
with
it
:
and
dignifying
the
fruites
of
humane
wit
with
the
titles
,
and
prerogatiues
that
peculiarly
appertaine
to
Gods
wisdome
;
by
canonizing
mens
writings
,
and
so
making
them
matchable
with
Gods
holie
bookes
:
by
forging
of
things
which
God
neuer
spake
,
or
by
misinterpreting
,
or
misapplying
that
which
he
hath
deliuered
:
by
falsifying
the
meaning
,
and
giuing
a
sense
which
he
intended
not
:
especially
to
take
liberty
to
sinne
,
or
thereby
doe
any
thing
that
is
vnlawfull
.
The
reason
whereby
he
deterreth
men
from
this
presumption
,
is
,
from
the
perill
which
will
insue
vpon
it
,
&
that
in
a
double
respect
:
the
one
they
expose
themselues
vnto
rebuke
;
doe
not
this
lest
he
reproue
thee
,
as
charging
thee
with
arrogancy
and
great
presumption
:
and
the
other
that
they
bewray
their
owne
falshood
,
lest
(
saith
he
)
thou
be
found
a
lyar
,
in
affirming
that
which
is
void
of
truth
,
and
egregiously
contrary
vnto
it
,
and
so
shalt
thou
haue
the
true
God
to
discouer
thy
lies
,
and
with
iudgements
vpon
thee
(
to
thy
confusion
,
)
auerre
and
iustifie
his
owne
diuine
veritie
:
and
the
same
is
the
condition
of
these
,
which
contrarily
diminish
any
part
of
Gods
word
,
and
attempt
to
take
away
ought
from
that
which
he
hath
spoken
,
or
written
,
against
his
precept
,
and
strict
charge
,
Whatsoeuer
I
command
you
take
heede
to
doe
it
,
thou
Deut.
12.
32.
shalt
put
nothing
thereto
,
nor
take
ought
therefrom
.
Verse
7.
Two
things
haue
I
required
of
thee
,
deny
them
me
not
before
I
dye
.
THis
prayer
of
Agur
,
though
it
be
briefe
,
consisteth
yet
of
three
parts
,
as
we
shall
see
in
order
;
the
first
is
a
preface
and
entrance
thereunto
:
Two
things
haue
I
required
of
thee
,
wherein
this
holy
man
of
God
in
humble
manner
sheweth
vnto
him
,
that
he
earnestly
desireth
at
his
hands
two
things
especially
,
as
most
needfull
for
the
saluat●●n
of
his
soule
,
the
discharge
of
his
dutie
,
and
good
estate
in
this
life
:
for
although
he
begged
many
other
things
at
Gods
hand
;
yet
hee
did
frequently
,
and
feruently
craue
these
two
as
matters
of
great
importance
,
and
such
as
made
a
way
for
innumerable
other
particulars
,
and
these
hee
desireth
to
obtaine
,
and
inioy
before
he
dye
,
during
his
life
,
and
euen
vntill
his
last
breath
;
this
he
doth
,
for
that
he
well
knew
,
and
considered
if
God
should
withdraw
his
fauour
and
grace
from
him
but
for
a
moment
,
his
estate
would
be
very
miserable
.
Verse
8.
Remoue
from
me
vanity
and
lies
,
giue
me
neither
pouertie
nor
riches
,
feed
me
with
food
conuenient
for
me
.
THe
second
part
of
this
prayer
standeth
in
the
suite
that
he
maketh
,
the
petitions
that
he
putteth
vp
to
God
,
and
the
principall
things
which
he
supplicateth
for
:
whereof
some
of
them
concerne
the
soule
,
as
grace
against
his
sinnes
:
and
some
the
body
,
as
moderate
maintenance
for
his
estate
,
Remoue
far
from
me
(
saith
he
)
vanitie
,
and
lies
,
that
is
to
say
,
keepe
me
by
thy
holie
spirit
from
all
vngodlines
,
and
vnrighteousnes
,
which
is
vanity
,
and
especially
from
hypocrisie
,
and
telling
of
vntruth
,
which
is
a
double
iniquitie
:
those
of
this
kind
which
I
haue
formerly
fallen
into
▪
remit
,
and
pardon
,
and
for
the
future
dayes
of
my
life
,
protect
,
and
defend
me
against
the
dominion
,
power
,
and
venome
of
them
,
and
cause
that
so
oft
as
I
fault
,
I
may
be
purged
from
them
by
sound
and
hartie
repentance
.
This
his
request
is
very
much
agreeable
to
those
petitions
which
our
Sauiour
hath
taught
vs
to
make
:
Forgiue
vs
our
trespasses
:
leade
vs
not
into
temptation
,
but
deliuer
vs
from
euill
.
Giue
me
neither
pouerty
,
nor
r●ches
,
after
spirituall
graces
hee
craueth
corporall
blessings
,
des●●ing
a
mediocritie
therein
,
euen
so
much
as
is
needfull
,
meete
,
and
vsefull
for
him
;
and
therefore
maketh
a
d●eprecation
against
extremities
,
ouer
little
,
or
excessiue
much
,
giue
me
neither
pouertie
nor
riches
,
suffer
me
not
to
be
oppressed
with
p●nury
,
neither
yet
to
carrie
too
heauie
a
burden
of
prosperiti●
:
let
me
not
sinke
into
indigency
,
and
so
be
made
miserable
with
want
,
neither
let
me
ouerflow
with
too
luxurious
an
estate
,
and
so
be
corrupted
with
superfluitie
,
feed
me
with
food
conuenient
for
me
,
that
is
to
say
,
bestow
vpon
me
that
portion
which
thou
as
my
heauenly
father
hast
cut
out
for
me
,
and
appointed
in
thy
decree
to
be
conuenient
for
my
body
,
and
for
my
soule
,
and
no
hinderance
,
but
a
furtherance
to
me
in
thy
seruice
.
It
is
more
forcibly
propounded
in
the
originall
text
,
then
doth
appeare
in
the
translation
;
for
the
Lord
therein
with
his
administration
,
and
prouidence
is
compared
to
the
dammes
of
yong
creatures
,
whose
care
to
bring
meate
,
(
or
as
the
word
signifyeth
)
a
pray
vnto
them
,
Hatripheni
lechem
chukki
.
constantly
,
and
without
any
defeatement
of
them
:
and
this
is
better
,
then
to
haue
their
nests
,
or
holes
full
of
meate
,
lying
vnnecessarily
by
them
:
and
likewise
he
is
resembled
to
wise
,
faithfull
,
and
iust
masters
,
and
Captaines
,
which
yeeld
a
set
allowance
,
or
ordinary
vnto
their
people
,
or
souldiers
,
which
shall
be
very
sufficient
for
them
,
and
which
they
may
vndoubtedly
conclude
to
haue
ministred
to
them
in
due
time
,
without
any
fayling
,
and
therefore
they
are
in
better
case
,
then
if
it
lay
moulding
,
or
corrupting
by
them
many
moneths
before
they
need
it
,
and
should
be
amongst
their
car●iages
,
wherewith
they
should
weary
themselues
in
their
oft
remoueals
from
one
place
or
countrie
to
another
.
And
this
is
all
one
in
sense
with
that
other
petition
in
the
Lords
prayer
,
giue
vs
this
day
our
daily
bread
,
and
it
hath
also
the
same
extent
that
that
hath
,
containing
vnder
bread
or
food
all
corporall
blessings
,
or
whatsoeuer
things
be
expedient
for
a
mans
welfare
touching
this
life
.
Verse
9.
Lest
I
be
full
,
and
deny
thee
,
and
say
,
Who
is
the
Lord
:
or
lest
I
be
poore
and
steale
,
and
take
the
name
of
my
God
in
vaine
.
THe
third
is
a
confirmation
of
his
petition
,
which
he
made
for
competencie
,
without
those
extremities
and
the
noysome
effects
that
will
insue
from
either
of
them
,
and
that
is
on
the
one
side
impious
,
and
execrable
contempt
of
God
,
and
on
the
other
side
,
sinful
,
scandelous
,
and
offensiue
shifting
,
lest
I
be
full
,
exceed
in
riches
,
or
be
too
highly
aduanced
to
honour
and
promotion
,
or
haue
more
then
enough
of
the
outward
things
,
which
the
world
doth
so
much
admire
,
and
deny
thee
,
to
take
authority
,
or
beare
rule
ouer
me
,
or
to
giue
precepts
for
my
wayes
:
especially
when
thy
word
prescribeth
ought
against
my
carnall
lusts
,
and
fleshly
will
,
and
say
,
by
the
contemptuous
thought
of
my
heart
within
my selfe
,
or
by
blasphemous
speeches
to
others
,
or
by
the
consequence
of
my
dissolute
,
irregular
,
or
presumptuous
behauiour
,
Who
is
the
Lord
?
that
I
should
feare
him
,
that
I
should
obey
him
,
that
I
should
refraine
from
mine
owne
pleasing
,
and
sweete
delights
,
to
doe
him
seruice
:
for
fulnes
is
very
infestuous
to
religion
,
and
to
humilitie
,
and
to
a
christian
conuersation
,
euen
in
Gods
owne
people
,
saying
,
Beware
that
thou
forget
not
the
Lord
thy
God
,
Deut.
8.
12
,
13.
14.
not
keeping
his
commandements
,
nor
his
lawes
,
which
I
command
thee
this
day●le
when
thou
hast
eaten
,
and
filled
thy selfe
,
and
shalt
build
goodly
houses
,
and
dwell
therein
,
and
thy
bea●ts
and
thy
sheepe
be
increased
,
thine
heart
be
lifted
vp
,
and
thou
forget
the
Lord
thy
God
,
which
brought
thee
out
of
the
land
of
Egypt
,
out
of
the
house
of
bondage
,
Or
lest
I
be
poore
and
steale
,
and
take
the
name
of
my
God
in
vaine
,
lest
famine
,
and
pinching
necessity
do
draw
me
first
vnto
theft
,
and
afterward
into
penu●y
,
dishonouring
thee
by
my
fraudulent
and
vnconscionable
chetings
,
or
other
vnrighteous
courses
.
Verse
10.
Accuse
not
a
seruant
to
his
master
,
lest
he
curse
thee
and
thou
be
found
guilty
.
ACcuse
not
a
seruant
to
his
master
]
Complaine
not
falsly
or
rashly
without
cause
,
or
necessitie
,
if
easier
meanes
may
serue
to
reclaime
,
and
reforme
him
,
though
he
should
be
faultie
:
for
it
is
a
worke
of
cruelty
to
inbitter
gouernours
against
their
vnderlings
:
it
is
as
vnfit
for
a
good
man
so
to
doe
,
as
it
misbeseemeth
him
that
is
mercifull
to
play
the
prankes
of
a
false
and
malitious
Doeg
:
and
who
would
deale
like
that
whorish
mistres
of
Ioseph
,
to
expose
a
harmelesse
lambe
to
the
pawes
of
a
roaring
Lyon
?
For
such
a
one
she
attempted
to
make
Po●pher
to
be
,
by
kindling
in
him
the
rage
of
ielou●ie
,
by
her
false
suggestions
,
and
hellish
calumniations
.
The
enemies
of
Shadrach
,
Meshach
,
and
Abednego
,
are
perpetually
infamous
by
this
kind
of
treacherous
sycophancie
:
and
when
will
the
reproch
of
that
cursed
Haman
come
to
an
end
,
who
by
his
virulent
tongue
traduced
a
whole
nation
,
and
the
best
nation
of
all
the
Kings
subiects
,
inueighed
Ashuerosh
to
prescribe
them
all
,
and
destinate
them
to
a
bloody
massacre
?
If
it
be
so
hatefull
a
thing
to
make
diuision
among
brethren
which
are
equals
,
as
that
God
hath
them
in
great
detestation
which
vse
it
;
how
much
more
is
it
abominable
to
imbitter
one
that
is
mightie
,
against
him
that
is
so
feeble
,
where
there
can
be
no
resistance
,
nor
protection
,
to
bring
poore
helpelesse
persons
(
as
it
were
)
to
the
slaughter
house
,
or
torture
?
Lest
he
curse
thee
,
Exod.
22.
29.
lest
by
his
prayer
vnto
God
he
draw
downe
a
curse
vpon
thee
,
from
him
who
is
the
defender
,
and
reuenger
of
the
poore
,
and
so
he
plague
thee
with
some
stroke
from
his
owne
hand
;
or
he
giue
thee
ouer
to
some
such
offence
,
as
the
court
of
iustice
wil
take
notice
of
:
or
punish
,
and
bring
to
light
some
former
misbehauiour
of
thine
,
whereof
thou
peraduenture
by
this
poore
seruants
information
or
testimony
shall
be
conuicted
:
for
they
that
are
accused
,
are
wont
to
publish
all
the
euill
they
know
by
their
accuser
:
this
kind
of
●ecrimination
is
frequent
and
common
.
Verse
11.
There
is
a
generation
that
curseth
their
father
,
and
doth
not
blesse
their
mother
.
FOure
crooked
&
wicked
generation
of
sinners
(
as
it
were
)
in
this
verse
,
and
the
three
next
are
yoked
together
,
and
described
.
The
first
stocke
is
of
those
that
are
notable
rebels
,
who
curse
their
father
,
and
mother
,
and
blesse
them
not
,
the
same
thing
being
repeated
negatiuely
by
the
contrary
:
of
this
sort
are
all
such
as
rise
vp
against
them
that
are
in
authority
,
and
namely
vngratious
children
,
who
not
onely
in
heart
despise
their
parents
,
and
wish
euill
vnto
them
:
but
with
reuiling
,
or
other
malapert
speeches
abuse
them
to
their
faces
,
or
with
murmurings
,
whisperings
,
or
other
words
of
contumelie
,
depraue
them
behind
their
backes
.
It
is
a
great
sinne
to
vilifie
any
,
be
he
neuer
so
base
or
meane
a
friend
:
but
to
defame
,
and
deface
those
who
represent
the
Lords
person
,
and
who
are
the
authors
and
preseruers
of
their
liues
,
must
needs
be
an
horrible
impiety
,
and
most
inhumane
ingratitude
;
which
the
Lord
commandeth
the
Magistrate
to
take
knowledge
of
,
and
to
punish
,
and
that
in
a
seuere
manner
,
euen
with
no
lesse
then
death
Leuit
20.
9●
it selfe
,
as
well
as
he
doth
other
grieuous
and
capitall
crimes
.
Verse
12.
There
is
a
generation
that
are
pure
in
their
owne
eyes
,
and
yet
are
not
washed
from
their
silthinesse
.
THe
second
generation
,
brood
,
or
race
(
as
it
were
)
proceeding
from
one
age
to
another
,
is
of
infatuated
sinners
who
are
pure
in
their
owne
eyes
,
who
fantasie
their
own
hearts
and
waies
to
be
godly
and
righteous
,
and
like
naturall
puritanes
with
their
owne
testimonie
confirme
themselues
in
a
great
opinion
of
their
owne
integritie
.
For
alwaies
the
worst
men
are
best
conceited
of
themselues
,
and
the
more
Gods
word
condemneth
them
,
the
more
their
owne
tongues
and
imaginations
iustifie
them
:
For
they
are
blinded
by
naturall
ignorance
the
diuell
hath
blindfolded
their
minds
:
and
God
in
his
iustice
(
because
they
embraced
not
the
loue
of
his
truth
)
hath
giuen
them
●uer
to
strong
delusions
,
to
giue
credence
vnto
,
and
beleeue
,
the
lyes
of
their
owne
seduced
hearts
,
and
yet
are
not
washed
from
their
filthinesse
,
they
remaine
in
the
dung
of
corruption
and
sinfulnes
:
they
are
not
iustified
by
the
remission
of
their
sinnes
;
nor
haue
their
consciences
sprinkled
with
the
blood
of
Iesus
Christ
;
nor
sanctified
by
the
spirit
of
God
,
and
the
pure
water
of
grace
;
they
are
not
made
cleane
through
the
word
spoken
vnto
them
;
they
haue
no
saith
,
no
sound
repentance
,
no
vertue
in
their
hearts
;
no
reformation
of
their
waies
:
and
therefore
the
filthinesse
both
of
the
flesh
and
spirit
is
increased
in
them
,
and
not
diminished
:
it
groweth
more
loathsome
,
and
not
lesse
offensiue
.
Vers.
13.
There
is
a
generation
whose
eyes
are
loftie
,
and
their
eye
lids
are
lifted
vp
.
THe
third
generation
is
of
ambitious
and
haughtie
persons
,
whose
eyes
are
loftie
,
looking
vpward
with
desire
and
expectation
of
great
things
,
and
with
contempt
of
their
inferiours
,
and
so
declare
the
pride
of
their
heart
by
their
very
lookes
;
and
their
eye
lids
are
lifted
vp
,
by
scornefull
and
disdainfull
lookes
,
bewraying
the
arrogancie
of
their
spirits
:
for
he
putteth
the
signe
of
pride
for
pride
,
because
euen
in
their
eyes
and
c●untenance
there
is
a
manifestation
of
it
.
See
chapter
6.
17.
Vers.
14.
There
is
a
generation
whose
teeth
are
as
swords
,
and
their
iaw-bones
as
kniues
to
deuoure
the
poore
from
off
the
earth
,
and
the
needie
from
among
men
.
THe
last
generation
is
oppressors
,
and
tyrants
,
monstrous
creatures
,
mankinde
beasts
,
or
beastly
men
:
they
haue
rushes
,
or
teeth
like
to
boares
,
or
lions
,
and
swords
,
&
kniues
,
like
vnto
robbers
:
the
subiect
of
whose
cruelty
is
poore
whom
they
prey
vpon
,
and
make
an
vtter
spoyle
of
,
that
they
should
haue
no
more
place
in
the
earth
,
or
being
amongst
men
:
like
rauenous
wolues
eating
vp
all
,
that
they
leaue
not
so
much
as
Zeph.
3.
3
the
bones
behinde
them
:
of
these
the
Prophet
complaineth
in
one
of
his
Psalmes
,
saying
,
I
lie
among
men
,
who
are
set
on
fire
,
whose
teeth
are
as
speares
,
and
arrowes
,
and
their
tongue
a
sharpe
sword
.
Vers.
15.
The
horseleach
hath
two
daughters
that
crie
,
Giue
,
giue
:
there
are
three
things
that
are
neuer
satisfied
,
yea
foure
that
say
not
it
is
enough
.
Vers.
16.
The
graue
,
the
barren
wombe
,
the
earth
that
is
not
satisfied
with
water
,
and
the
fire
that
saith
not
it
is
enough
.
AGur
declareth
the
nature
of
concupiscence
,
and
the
insatiable
desire
of
greedie
minded
men
,
by
diuers
comparisons
:
whereof
the
first
is
put
single
by
it selfe
;
the
other
ranked
and
counted
together
in
one
number
of
foure
.
The
horse-leach
,
so
called
,
a
creature
well
knowne
vnto
vs
,
which
is
a
worme
keeping
in
ponds
,
or
puddles
,
or
muddy
brookes
,
hath
two
daughters
,
two
forkes
in
her
tongue
,
whereby
she
first
pricketh
and
pierceth
the
skinne
,
and
afterward
sucketh
the
blood
,
which
by
effect
are
said
to
crie
,
giue
,
giue
,
and
not
by
voyce
:
for
she
is
dumbe
,
and
without
voyce
,
and
perpetually
mute
:
but
her
insatiable
appetite
of
sucking
blood
is
the
actuall
crye
which
she
maketh
:
for
she
neuer
giueth
ouer
till
she
be
filled
,
and
then
she
falleth
of●
;
and
yet
afterward
to
it
she
will
againe
,
and
be
as
hungry
of
it
as
she
was
at
the
first
:
which
well
resembleth
the
doings
of
oppressors
,
who
are
not
contented
once
to
haue
spoyled
those
whom
they
fastned
their
mouthes
vpon
,
but
comes
againe
,
and
againe
,
and
neuer
leaue
vntill
they
haue
drawne
out
all
the
blood
of
their
estate
.
And
let
it
not
seeme
strange
,
that
in
the
former
part
of
the
similitude
we
so
interprete
daughter
:
For
it
is
vsuall
with
the
Hebrewes
,
by
a
borrowed
speech
,
to
call
the
effects
,
affections
and
properties
of
things
,
the
sonnes
and
daughters
thereof
:
as
the
sonne
of
death
,
the
sonne
of
the
morning
,
the
daughter
of
the
eye
,
the
daughter
of
the
voyce
,
the
daughter
of
the
song
.
These
foure
things
recited
and
numbred
,
wee
shall
see
in
order
.
The
first
is
the
graue
,
which
hath
his
very
name
of
crauing
,
and
will
sheol
.
neuer
cease
hungring
after
dead
corpses
,
so
long
as
Adams
sonnes
and
daughters
are
subiect
to
mortalitie
.
See
chap.
27.
vers.
20.
The
second
is
the
barren
wombe
,
that
is
to
say
,
the
woman
whose
wombe
is
barren
,
which
was
wont
to
be
vnmeasurably
desirous
of
children
,
both
for
the
comfortable
enioyment
of
them
,
with
hope
of
large
posterity
,
which
was
in
great
request
amongst
the
people
of
those
times
,
and
places
,
and
for
that
sterilitie
was
very
disgracefull
,
as
may
appeare
by
the
saying
of
Rachel
to
Iacob
:
Giue
me
children
,
or
else
I
dye
.
It
is
Gen.
30.
1.
said
that
the
aduersarie
of
Hannah
Samuels
mother
vexed
her
sore
,
for
as
much
as
she
vpbraided
her
,
because
the
Lord
had
1.
Sam.
1.
6.
made
her
barren
.
And
this
doth
Elizabeth
the
mother
of
Iohn
the
Baptist
confesse
to
the
praise
of
God
,
saying
,
Thus
mercifully
hath
the
Lord
dealt
with
me
,
to
take
away
my
rebuke
from
among
men
.
The
third
is
,
the
earth
,
that
cannot
be
satisfied
with
water
:
It
can
neuer
haue
enough
at
one
time
,
to
serue
for
all
times
:
though
there
bee
store
now
,
there
may
bee
need
hereafter
:
though
in
an
ouer
wet
yeere
it
be
glutted
with
raine
,
and
made
as
it
were
drunken
,
so
that
it
bee
compelled
to
vomit
vp
the
great
abundance
that
it
hath
receiued
,
through
too
many
,
too
long
,
too
vehement
and
violent
showers
;
yet
if
the
yeere
following
want
supplie
of
moysture
,
the
ground
will
chap
and
chawne
with
drought
,
and
bee
as
thirstie
as
if
it
had
had
no
watering
before
.
It
might
haue
seemed
that
Noahs
flood
would
haue
killed
the
appetite
of
the
ground
,
by
giuing
it
such
a
surfeit
,
that
it
should
haue
brooked
raine
the
worse
for
many
generations
,
and
yet
no
doubt
it
had
neede
of
more
,
for
the
good
estate
of
the
plants
and
creatures
,
within
a
short
time
after
.
The
fourth
is
,
the
fire
that
saith
not
it
is
enough
:
Euery
one
knoweth
the
nature
thereof
,
that
a
sparke
will
kindle
a
coale
,
and
that
all
the
fu●ll
which
is
on
the
hearth
,
whereof
the
flame
being
too
great
will
set
the
chimney
on
fire
,
and
the
chimney
the
roofe
of
the
house
,
and
that
the
whole
building
,
and
then
hauing
proceeded
so
farre
,
will
kindle
vpon
the
next
house
,
and
rauen
after
the
whole
streete
,
and
if
it
may
seaze
thereon
,
it
will
make
a
violent
assault
vpon
the
next
,
and
still
proceed
further
and
further
,
to
the
consumption
of
the
whole
citie
how
ample
soeuer
,
vnlesse
it
bee
with
wonderfull
paines
and
power
resisted
.
Vers.
17.
The
eye
that
mocketh
his
father
,
and
despiseth
to
obey
his
mother
,
the
rauens
of
the
valley
shall
picke
it
out
and
the
young
eagles
shall
eate
it
.
HE
describeth
the
direfull
condition
of
refractarie
and
gracelesse
children
.
In
the
former
part
their
contumacie
and
stubbornes
is
shewen
:
in
the
latter
their
punishment
and
euill
end
is
threatned
.
The
eye
that
mocketh
his
father
,
the
person
which
with
a
contemptuous
eye
doth
vilifie
his
father
,
either
picking
a
quarrell
at
the
sight
of
him
in
regard
of
his
withered
and
wrinckled
face
,
crooked
backe
,
or
course
apparell
,
or
any
manner
of
deformitie
,
which
either
is
indeede
,
or
to
his
fantasie
seemeth
to
bee
in
him
,
or
else
disdaining
him
with
a
scorneful
look
,
as
being
ashamed
to
yeeld
him
any
reuerence
,
and
despiseth
to
obey
h●●
mother
,
doth
not
onely
neglect
to
learne
that
which
she
teacheth
him
,
or
to
performe
that
which
she
commandeth
him
,
but
with
the
despight
of
his
minde
refuseth
both
the
rauens
of
the
valley
shall
picke
it
out
,
and
the
young
eagle
shall
eate
it
,
the
fiercest
and
most
cruell
sort
of
rauens
,
and
thost
eagles
which
are
most
busie
,
and
with
their
beakes
and
tallens
are
better
able
to
teare
,
shall
haue
him
,
like
the
carrion
of
a
dead
beast
exposed
to
them
for
a
prey
,
his
death
shall
not
be
peaceable
and
honourable
,
but
violent
and
shamefull
:
and
buriall
he
shall
haue
none
at
all
,
but
shall
either
hang
vpon
the
gibbet
,
till
he
drop
downe
peecemeale
,
or
lie
as
a
rotten
sheepe
,
or
hilded
horse
in
a
ditch
,
and
so
bee
eaten
vp
of
eagles
,
rauenous
kites
,
and
crowes
,
and
other
fowles
of
that
nature
:
and
equall
it
is
,
that
hee
which
doth
so
vnnaturally
lothe
his
kinde
and
pitifull
parents
,
out
of
whose
bowels
hee
proceeded
,
should
bee
giuen
for
meate
to
vnmercifull
creatures
,
and
bee
buried
in
their
bowels
.
And
albeit
this
plague
be
not
executed
vpon
all
such
malefactors
,
yet
they
are
all
obnoxious
to
it
,
and
liue
in
danger
of
it
:
one
so
punished
,
doth
threaten
a
million
,
and
there
is
no
one
in
like
manner
guiltie
,
but
may
feare
that
he
shall
taste
of
it
,
to
his
paine
,
to
his
shame
,
and
to
his
destruction
.
Vers.
18.
There
be
three
things
which
are
too
wonderfull
for
me
,
yea
foure
which
I
vnderstand
not
.
Vers.
19.
The
way
of
an
Eagle
in
the
aire
,
the
way
of
a
Serpent
on
a
rocke
,
the
way
of
a
ship
in
the
middest
of
the
sea
,
and
the
way
of
a
man
with
a
maide
.
HE
goeth
on
by
enumeration
of
diuers
things
,
by
proposition
of
three
or
foure
together
,
to
shew
the
like
natures
,
or
effects
,
or
dispositions
to
aggrauate
certaine
vices
,
and
afterward
to
amplifie
and
illustrate
certaine
vertues
.
The
vice
which
here
he
is
in
hand
with
is
incontinencie
&
whoredome
,
which
hee
proueth
to
be
more
frequent
and
common
then
the
world
knoweth
,
and
that
there
be
many
foule
practises
of
it
,
which
neuer
come
to
mans
knowledge
.
There
are
three
things
hid
from
me
,
whereof
it
is
impossible
for
me
,
or
any
man
,
to
know
the
particulars
,
yea
foure
which
I
know
not
,
which
I
could
neuer
apprehend
all
:
for
that
the
infinite
indiuiduall
acts
of
them
no
man
could
obserue
,
and
being
once
past
,
they
leaue
no
memoriall
thereof
behinde
them
.
The
first
is
,
the
way
of
an
Eagle
in
the
ayre
:
For
she
leaueth
no
notes
,
or
paths
of
her
flight
:
and
though
this
be
common
to
all
other
birds
,
yet
hee
nameth
especially
the
Eagle
,
both
because
she
is
the
chiefe
of
fowles
,
and
flieth
most
high
,
and
swiftly
.
The
second
is
,
the
way
of
a
Serpent
vpon
a
rock
,
who
leaueth
no
slime
behinde
her
,
as
the
snaile
doth
where
she
creepeth
,
neither
maketh
she
any
print
of
her
body
on
the
stone
ouer
which
she
glideth
,
whereas
when
she
creepeth
on
the
dust
she
may
bee
traced
,
and
her
winding
in
a
dew
may
be
seene
on
the
grasse
.
The
third
is
,
the
way
of
a
ship
in
the
middest
of
the
sea
,
which
albeit
while
it
is
sayling
(
especially
in
a
calme
)
maketh
some
path
for
a
short
time
,
and
little
way
,
yet
after
it
is
gone
a
little
distance
,
the
passage
thereof
cannot
be
found
:
by
reason
that
the
waters
wherein
it
fleeteth
commeth
together
,
and
so
there
is
no
appearance
that
euer
it
had
bee●
there
:
and
the
way
of
a
man
,
who
is
inamoured
with
loue
,
or
inflamed
with
concupiscence
,
his
wilie
solicitations
,
his
artificiall
plots
,
and
cunning
deuices
to
winne
consent
,
and
get
his
lust
satisfied
,
with
a
maide
,
with
a
virgine
vnpolluted
before
his
attempts
,
and
so
remaineth
,
if
she
can
withstand
his
guilefull
allurements
,
otherwise
she
is
one
that
would
be
so
taken
,
and
will
shamelesly
affirme
her selfe
so
to
be
,
and
others
(
because
her
leaudnes
is
not
discouered
)
doe
so
esteeme
of
her
.
Vers.
20.
Such
is
the
way
of
an
adulterous
woman
,
she
eateth
,
and
wipeth
,
and
saith
,
I
haue
done
no
wickednes
.
SVch
]
So
close
,
and
vnknowne
:
For
to
that
end
in
way
of
application
,
he
alleageth
those
foure
strange
things
rehearsed
before
,
by
certaine
similitudes
,
demonstrating
the
priuie
,
secret
,
subtile
,
and
impudent
dealings
of
the
harlot
.
She
eateth
,
she
committeth
follie
,
she
is
like
to
those
that
eate
stollen
bread
in
dark
corners
:
thus
in
good
tearmes
the
holy
Ghost
declareth
euill
matters
:
for
that
he
studiously
auoideth
all
obscenitie
of
speech
,
and
wipeth
her
mouth
,
making
a
goodly
shew
as
if
she
were
honest
,
doth
as
it
were
wipe
downe
all
the
crummes
of
filthinesse
,
that
no
signe
of
her
wantonnes
should
appeare
:
and
conceiuing
great
boldnes
that
her
whoredome
is
concealed
for
euer
,
and
neuer
to
come
to
light
,
she
saith
I
haue
done
no
wickednes
,
I
am
free
from
all
impuritie
,
and
vnchast
behauiour
.
Verse
21.
For
three
things
the
earth
is
disquieted
,
and
for
foure
which
it
cannot
beare
.
IN
the
premises
he
conioyned
diuers
things
together
which
did
accord
,
or
resemble
one
another
in
secrecie
,
and
closenes
,
and
in
this
verse
,
and
the
two
next
,
hee
ranketh
certaine
sorts
of
people
,
and
those
of
the
baser
sort
,
some
of
them
men
,
some
women
,
which
are
notoriously
apart
,
being
too
manifestly
discerned
and
felt
too
heauilie
:
for
the
earth
is
moued
at
them
,
the
inhabitants
haue
iust
occasion
to
quake
and
tremble
,
and
the
insensible
and
vnreasonable
things
doe
shake
at
them
:
and
for
foure
which
it
cannot
beare
,
so
intollerable
they
are
and
burdenous
:
he
vseth
there
a
hyperbolicall
speech
,
arguing
the
incommodities
they
bring
to
the
places
wherein
they
dwell
,
and
the
troubles
and
molestations
wherewith
they
disquiet
and
vexe
the
folke
with
whom
they
liue
:
and
these
are
they
that
follow
.
Verse
22.
For
a
seruant
when
he
raigneth
,
and
a
foole
when
he
is
filled
with
meate
.
FOr
a
seruant
when
he
raigneth
]
When
vnworthy
men
,
and
persons
vnfit
for
high
callings
,
are
aduanced
to
the
same
:
for
they
know
not
how
to
vse
authority
,
but
peruert
it
both
to
their
owne
hurt
,
and
oppression
of
others
:
a
slauish
heart
of
all
others
is
most
ready
to
be
imperious
,
and
none
growe
so
outragiously
insolent
,
as
those
that
are
most
abiect
,
and
contemptible
.
See
chap.
19.
10.
and
a
foole
,
a
wicked
man
,
destitute
of
godly
wisdome
,
when
he
is
filled
with
meate
,
when
hee
hath
plentie
,
and
abundance
of
food
,
apparell
,
wealth
,
and
other
prosperitie
.
See
also
the
19.
chap.
verse
the
10.
Verse
23.
For
an
odious
woman
when
she
is
married
,
and
an
handmaid
that
is
heire
to
her
mistresse
.
FOr
an
odious
woman
]
Which
is
troublesome
,
and
inclining
to
frowardnes
,
or
any
other
way
vitious
,
or
ill
mannered
,
for
which
she
is
worthily
had
in
detestation
,
when
she
is
married
,
when
she
is
become
a
wise
,
when
she
is
become
a
dame
,
or
mistresse
:
her
husband
,
her
seruants
,
her
neighbours
,
and
all
that
haue
to
deale
with
her
,
shall
find
and
feele
what
mettall
she
is
made
of
;
naught
she
was
,
while
she
liued
a
single
life
,
but
worse
now
she
hath
crept
into
the
bed
,
and
bosome
of
her
husband
:
her
roote
was
naught
before
,
but
not
able
to
send
forth
buds
,
or
leaues
:
but
now
she
is
planted
in
rank
mould
,
she
will
shoote
forth
her
vnseemely
branches
,
and
vnsauory
blossomes
:
her
husband
must
be
a
patient
to
sustaine
her
lewd
conditions
,
and
her
agent
to
effect
her
sinfull
purposes
against
his
people
,
or
against
his
neighbours
,
or
against
his
friends
;
she
will
prescribe
,
and
he
must
performe
;
her
tongue
must
appoint
it
,
and
his
hand
effect
it
:
such
a
one
was
Iosephs
mistresse
,
a
treacherous
beast
against
him
,
and
yet
a
forcible
commander
of
him
,
to
wreake
her
malice
vpon
the
best
seruant
that
euer
he
had
,
because
hee
would
not
be
perfidious
with
her
for
company
.
Such
a
one
was
Iezabel
,
vnder
whom
being
married
vnto
Achab
,
it
might
properly
be
said
that
the
land
of
Israel
was
troubled
,
for
the
persecutions
which
she
caused
to
be
raised
,
the
slaughters
which
she
caused
to
be
made
,
the
Idolatrie
which
she
caused
to
be
committed
,
and
all
the
villanies
which
she
caused
to
be
wrought
:
and
an
hand-maid
,
for
one
that
hath
bin
a
seruant
before
,
that
is
heire
to
her
mistresse
,
married
to
her
master
,
and
so
possesseth
that
preferment
,
and
those
commodities
which
her
mistresse
inioyed
before
:
for
hauing
gotten
a
better
state
,
her
heart
will
swell
,
and
waxe
proud
,
and
through
the
height
of
her
minde
,
she
will
demeane
her selfe
so
insolently
,
that
neither
seruants
,
nor
children
,
nor
husband
himselfe
can
wel
indure
her
arrogancy
:
yet
this
is
not
to
be
vnderstood
of
euery
one
so
promoted
,
if
she
be
of
an
humble
,
meeke
,
and
quiet
spirit
:
but
this
imputation
is
onely
laid
vpon
them
which
are
of
the
number
of
those
odious
women
,
before
spoken
of
.
Verse
24.
There
are
foure
things
in
the
earth
which
are
little
,
but
exceeding
wise
.
AFter
the
foure
former
quaternions
,
which
were
brought
for
the
aggrauation
of
certaine
sorts
of
sinnes
,
there
followe
two
others
,
which
he
vseth
for
the
illustration
of
the
vertue
,
and
imitation
of
that
which
is
good
euen
in
the
creatures
,
which
are
led
onely
by
the
instinct
of
nature
,
without
the
vse
of
reason
:
for
their
naturall
properties
are
herein
described
,
to
the
end
that
thereby
we
should
receiue
morall
instruction
;
in
so
much
as
there
is
nothing
so
meane
,
but
a
man
for
his
benefit
may
learne
instruction
from
it
:
as
Iob
saith
,
Aske
now
the
beasts
and
they
shall
teach
thee
,
and
the
fowles
of
the
heauen
and
Iob.
12.
1.
they
tell
thee
.
And
these
of
the
first
order
are
set
forth
by
that
which
is
praise
worthy
in
them
,
and
common
to
them
all
,
which
is
done
in
this
verse
:
and
then
by
the
seuerall
commendable
properties
,
and
qualities
that
are
found
in
euery
one
of
them
:
the
commendation
that
he
giueth
of
them
all
is
that
they
are
small
,
but
yet
prudent
,
hauing
little
bodies
,
but
great
store
of
naturall
wisdome
therein
.
Verse
25.
The
Ants
a
people
not
strong
,
yet
prepare
their
meate
in
the
sommer
.
ANd
among
these
commendable
,
and
immitable
creatures
,
the
Ants
be
set
in
the
first
place
,
and
are
resembled
to
a
people
for
their
multitude
,
but
weake
,
and
feeble
,
and
very
defectiue
in
power
,
and
far
vnable
to
defend
themselues
by
incounter
,
or
get
their
food
by
hard
labour
:
notwithstanding
,
that
which
is
wanting
in
might
,
is
supplied
by
forecast
,
and
so
their
prouidence
serueth
them
for
power
.
For
they
prepare
their
meate
in
sommer
,
they
gather
their
food
which
shall
nourish
them
all
the
yeere
in
the
sommer
season
▪
while
corne
may
be
had
,
and
the
season
is
conuenient
,
applie
themselues
to
lay
vp
against
harder
times
,
which
the
wise
man
induceth
,
and
bringeth
in
as
a
patterne
of
good
prouidence
,
for
taking
the
time
(
as
we
say
)
while
time
serueth
,
as
they
doe
which
in
youth
make
prouision
for
old
age
:
in
plentie
for
scarcitie
:
in
health
for
sicknes
:
in
a
peaceable
estate
for
persecutions
,
troubles
,
and
molestations
,
as
see
chap.
6.
7.
Verse
26.
The
hill
rats
a
people
not
mightie
,
yet
make
their
houses
in
the
rockes
.
THe
second
place
is
giuen
to
the
hill
rats
,
a
creature
vnknowne
in
these
parts
of
the
world
,
but
in
great
plenty
about
Iudea
,
and
Syria
:
the
writers
describe
it
to
be
a
little
beast
in
part
like
to
a
rat
,
and
in
part
like
to
a
Beare
,
it
hath
neither
strength
of
limmes
,
nor
any
other
meanes
to
defend
it selfe
from
dogs
,
or
any
other
creature
that
should
make
a
pray
of
it
:
but
this
wit
she
hath
,
that
she
diggeth
her
holes
in
the
mountaines
,
Psal.
104.
18.
and
stonie
places
,
(
which
our
conies
cannot
doe
,
and
therefore
it
cannot
be
meant
of
them
)
and
therein
sheth
in
time
of
danger
,
and
therein
layeth
her
yong
ones
safely
:
teaching
this
point
of
wisedome
that
when
our
owne
power
faileth
to
protect
vs
,
we
seeke
helpe
elsewhere
,
and
that
in
place
where
it
may
surely
be
had
for
our
defence
,
and
security
.
Verse
27.
The
beasts
haue
no
King
,
yet
goe
they
forth
all
by
bands
.
IN
the
third
place
are
ranked
the
locus●s
,
which
are
certaine
flies
with
long
legs
,
whereof
there
were
great
store
in
the
east
countries
,
which
haue
no
King
,
no
principall
,
or
chiefe
ruler
ouer
them
,
as
the
Bees
are
affirmed
to
haue
,
yet
goe
they
forth
all
by
bands
,
yet
haue
they
such
respect
to
their
owne
safety
,
as
not
to
single
themselues
asunder
,
which
would
be
dangerous
,
and
beare
such
loue
to
concord
,
which
is
most
comfortable
,
that
they
march
all
in
a
company
as
it
were
in
battell
aray
,
and
strengthen
themselues
by
flocking
in
infinite
heapes
:
whereout
the
wise
man
,
though
hee
make
no
application
,
would
haue
this
morall
learned
:
that
needfull
,
and
good
seruices
are
to
be
performed
,
though
they
be
not
vrged
thereto
by
compulsion
,
nor
inforced
by
the
command
of
authority
,
and
that
ascotiation
,
and
combination
in
lawfull
affaires
is
very
vsefull
,
and
of
great
valditie
,
for
the
publike
good
,
and
also
the
benefit
of
euery
mans
priuat
estate
.
Verse
28.
The
spider
taketh
hold
with
her
hands
,
and
is
in
the
Kings
Palaces
.
LAst
of
all
commeth
the
spider
,
who
is
said
to
take
hold
,
of
the
thread
,
which
she
hath
spunne
,
with
her
hands
,
not
that
they
are
such
indeed
,
but
because
they
are
set
some
on
one
side
,
and
some
on
another
,
as
mens
hands
are
,
and
because
they
doe
the
office
of
hands
,
that
is
,
apprehend
,
and
lay
hold
on
things
,
otherwise
in
proper
speech
they
are
feete
:
and
is
in
the
Kings
Palaces
,
labouring
busilie
about
her
web
in
the
most
sumptuous
roomes
,
and
magnificent
buildings
that
can
bee
;
her
curious
workmanship
in
making
of
her
cobwe●
▪
and
her
constant
industry
,
with
diligent
trauell
in
the
same
,
●s
brought
in
,
to
admonish
men
not
to
be
slothfull
in
their
vocations
,
but
industrious
:
not
to
be
vnskilfull
slubberers
in
their
trades
,
or
professions
,
but
expert
Artificers
,
and
exact
workemen
,
labouring
so
to
excell
therein
,
that
they
may
doe
those
things
which
be
commendable
,
and
admirable
,
though
with
a
better
minde
then
to
seeke
praise
and
applause
for
the
same
.
Verse
29.
There
be
three
things
that
order
well
their
going
;
yea
foure
that
are
comely
in
going
.
IN
the
former
quaternion
Agur
proposed
the
obseruable
properties
of
certaine
feeble
creatures
of
little
respect
,
the
most
of
them
being
but
infects
,
for
mens
vse
and
instruction
:
in
this
following
he
presenteth
to
our
view
for
a
patterne
of
comelines
,
and
courage
,
the
example
of
others
that
are
more
heroicall
,
and
renowned
,
all
agreeing
in
the
well
ordering
of
their
goings
,
and
in
the
seemelinesse
of
their
pace
:
in
the
recitall
whereof
his
intent
is
to
incite
euery
man
to
looke
well
to
his
carriage
,
that
he
walke
decently
,
and
as
becommeth
him
in
the
place
which
he
holdeth
:
good
mens
eyes
be
fixed
vpon
him
,
and
bad
mens
eyes
doe
strictly
behold
him
;
he
conuerseth
constantly
in
the
presence
of
Gods
Angels
,
and
euery
step
of
al
his
paths
are
perpetually
before
the
Lord
.
Verse
30.
A
Lion
which
is
strongest
among
beasts
,
and
turneth
not
away
for
any
.
Verse
31.
A
horse
which
hath
his
loynes
girt
vp
,
an
he
goat
,
and
a
King
against
whom
there
is
no
rising
vp
.
HE
beginneth
with
the
Lion
,
who
in
his
passage
any
whither
goeth
not
timerously
,
and
cowardly
in
feare
:
hee
trembleth
not
nor
flyeth
backe
,
although
he
see
the
Elephant
,
nor
any
the
like
beast
,
but
proceedeth
on
forward
with
a
valiant
courage
:
next
he
setteth
out
the
Horse
,
especially
when
he
is
harnessed
for
the
battell
,
or
prepared
for
the
race
:
the
metaphor
being
taken
from
the
people
of
the
east
,
and
their
custome
,
who
when
they
went
readily
about
any
thing
,
would
trusse
vp
their
garments
about
their
loynes
:
the
disposition
and
valour
of
this
beast
is
well
knowne
vnto
vs
,
how
gallantly
he
setteth
himselfe
to
praunce
,
stampe
,
rayne
,
or
runne
,
according
as
he
is
put
vnto
it
:
and
of
him
●he
Lord
giueth
this
testimony
to
Iob
:
Hast
thou
giuen
the
horse
strength
,
or
couered
his
necke
with
Iob.
39.
22.
23.
24.
25.
26.
27.
28.
neighing
?
hast
thou
made
him
afraid
as
the
grasse
hopper
?
his
strong
neighing
is
fearefull
.
He
diggeth
in
the
valley
,
and
reioyceth
in
his
strength
he
goeth
forth
to
meete
the
harnessed
man
:
he
mocketh
at
fea●e
,
and
is
not
afraid
,
and
turneth
not
backe
from
the
sword
:
the
q●●uer
ra●leth
at
him
,
the
glittering
speare
,
and
the
shield
.
He
swalloweth
the
ground
for
fiercenes
and
rage
,
and
beleeueth
not
that
it
is
the
trumpet
;
he
saith
among
the
trumpetters
,
ha
,
ha
;
he
smelleth
the
battell
a
far
off
,
and
the
noyse
of
the
Captaines
,
and
the
shouting
.
In
the
third
place
he
mentioneth
the
hee
goate
,
who
being
the
ring-leader
of
the
flocke
,
not
onely
walketh
before
the
same
with
a
certaine
statelines
,
but
with
cheerefulnes
in
the
sight
of
the
rest
,
climeth
vp
the
craggie
rockes
and
mountaines
.
Hee
concludeth
with
the
King
,
not
putting
him
last
as
the
meanest
,
but
shutting
vp
all
with
him
as
the
worthiest
,
in
comparison
of
whom
(
if
he
bee
a
man
worthie
of
his
place
)
the
others
are
but
a
shadow
:
hee
is
a
Lord
,
and
commander
ouer
them
all
.
For
if
man
in
respect
of
his
kinde
was
made
to
haue
dominion
ouer
all
the
beasts
,
and
though
he
had
forfeited
the
same
,
it
was
restored
to
him
againe
through
Christ
;
how
much
more
hath
the
King
this
prerogatiue
,
who
is
the
Prince
ouer
men
?
and
against
him
(
it
is
said
)
there
is
no
rising
vp
:
not
but
that
there
be
many
mutinies
and
rebellions
,
but
few
of
them
take
place
,
God
being
in
a
speciall
manner
the
Kings
protector
:
For
that
hee
is
his
Deputie
and
Liutenant
,
and
whom
if
he
did
not
maintaine
and
support
,
humane
societie
would
be
dissolued
;
and
therefore
besides
his
owne
watchfull
eye
,
and
prouident
hand
,
he
hath
also
armed
him
with
maiestie
and
authoritie
:
he
hath
put
the
sword
into
his
hand
,
for
defence
of
himselfe
,
and
vengeance
on
his
enemies
.
Such
a
one
then
ought
a
Prince
to
be
,
mightie
,
valiant
,
and
full
of
magnanimitie
,
against
whom
none
should
dare
to
stand
vp
,
or
be
audacious
to
resist
:
and
these
instances
are
induced
for
instruction
to
them
that
haue
authoritie
committed
to
them
,
that
they
might
learne
how
well
it
beseemeth
them
to
shew
themselues
bolde
,
and
fearelesse
in
their
places
.
So
the
Lord
doth
animate
and
hearten
Ioshua
,
saying
,
Be
strong
,
and
of
good
courage
:
for
vnto
this
Iosh.
1.
6.
7.
people
shalt
thou
diuide
for
an
inheritance
,
the
land
which
I
sware
to
their
fathers
to
giue
them
.
Only
bee
strong
,
and
very
couragious
,
that
thou
maist
obserue
to
doe
,
according
to
all
the
law
which
Moses
my
seruant
commanded
thee
:
turne
not
from
neither
to
the
right
hand
,
nor
to
the
left
.
Vers.
32.
If
thou
hast
done
foolishly
in
lifting
vp
thy selfe
:
or
if
thou
hast
thought
euill
,
lay
thine
hand
vpon
thy
mouth
.
IN
the
premises
by
examples
hee
taught
men
of
place
to
bee
valerous
,
and
couragiously
to
maintaine
the
honour
of
their
places
,
and
in
this
verse
with
that
which
followeth
,
he
admonisheth
all
men
not
to
abuse
his
instruction
to
haughtines
,
and
turbulencie
,
but
to
frame
themselues
to
modestie
,
and
peaceablenes
;
which
hee
doth
by
giuing
men
direction
,
how
they
should
dispose
of
themselues
thereto
,
and
by
producing
a
reason
,
as
a
motiue
to
perswade
them
to
labour
therin
:
If
thou
hast
done
foolishly
,
if
thou
hast
outwardly
sinned
through
folly
,
in
lifting
vp
thy selfe
,
in
proud
speeches
,
and
arrogant
behauiour
:
For
ambition
,
vaine
glorie
,
and
all
the
effects
of
a
conceited
minde
are
nothing
else
but
meere
foolishnes
:
as
Habakkuk
saith
,
Hee
that
lifteth
vp
himselfe
▪
his
minde
is
not
vpright
within
him
.
Indeed
the
proud
man
is
as
he
that
transgresseth
Hab.
2.
4.
5.
by
wine
.
Or
if
thou
hast
thought
eu
〈…〉
●f
thou
hast
giuen
entertainment
to
vnlouing
surmises
,
especially
if
thou
hast
inwardly
nourished
any
vncharitable
〈◊〉
of
doing
euill
,
lay
thy
hand
vpon
thy
mouth
,
be
silent
,
〈◊〉
●ff
,
and
giue
ouer
.
For
the
first
step
to
reformation
is
to
cease
from
ma●●taining
of
sinne
:
For
the
Lord
by
Ezechiel
doth
promise
it
as
a
〈◊〉
testimonie
of
vnfained
repentance
,
●aying
,
that
th●●
〈◊〉
〈…〉
member
,
〈◊〉
●6
6●
.
and
be
ashamed
,
and
neuer
open
thy
mo
〈…〉
And
therefore
Iob
also
by
this
argument
d
〈…〉
of
his
humiliation
,
saying
,
Behold
I
am
vile
:
〈…〉
swere
thee
?
I
will
lay
my
hand
vpon
my
mouth
.
Onc
〈…〉
〈◊〉
ken
,
but
I
will
answere
no
more
;
yea
twice
,
but
I
will
proce
〈…〉
further
.
And
so
the
wise
man
here
doth
prescribe
it
as
a
〈◊〉
and
note
of
repentance
,
which
hee
would
haue
those
th
〈…〉
through
pride
to
rise
againe
vnto
:
because
that
it
alway
〈◊〉
deth
mercie
,
and
salueth
vp
the
wounds
that
sinne
maketh
.
Vers.
33.
Surely
as
the
churning
of
milke
bringeth
foorth
butter
,
and
the
wringing
of
the
nose
bringeth
forth
blood
▪
so
the
forcing
of
anger
bringeth
forth
strife
.
THe
reason
wherby
he
dehorteth
men
from
such
courses
as
bewray
a
proud
heart
in
our selues
,
and
base
opinion
of
our
brethren
,
is
from
the
euill
euent
which
will
follow
vpon
it
,
the
stirres
,
strife
,
and
troubles
,
which
are
like
to
be
kindled
thereby
,
and
is
amplified
by
two
familiar
similitudes
touching
things
obuious
to
all
sorts
:
the
meanest
girle
in
a
countrie
knoweth
that
much
beating
doth
seuer
the
thinner
milke
from
the
thicker
creame
,
and
so
causeth
butter
to
arise
:
and
very
children
doe
vnderstand
,
and
feele
that
the
hard
and
vehement
rubbing
of
the
nostrils
maketh
blood
to
fall
downe
,
and
issue
out
of
them
:
So
he
that
forceth
wrath
,
stirreth
other
men
to
anger
by
his
prouoking
speeches
,
bringeth
forth
strife
,
is
the
cause
of
much
dissension
:
sometimes
of
brawling
,
sometimes
of
fighting
,
sometimes
of
suites
,
sometimes
of
warre
:
who
can
recount
or
thinke
of
the
particular
mischiefes
that
may
insue
thereupon
?
By
this
Sihon
king
of
the
Amorites
Numb.
21.
23.
24.
brought
himselfe
to
ruine
,
and
his
kingdom
to
be
conquered
:
by
this
Amaziah
king
of
Iudah
brought
a
foile
with
much
miserie
vpon
himselfe
,
and
the
people
,
because
hee
compelled
Ioash
the
king
of
Israel
perforce
to
meete
him
in
the
field
:
and
2.
Chron.
15.
27.
28.
by
this
Asahel
the
brother
of
Ioab
brought
himselfe
vnto
an
vntimely
death
,
by
prouoking
Abner
with
ouer
much
wilfulnes
and
vehemencie
.
CHAPTER
.
XXXI
.
Vers.
1.
The
words
of
King
Lemuel
,
the
prophecie
that
his
mother
taught
him
.
THis
Chapter
consisteth
of
two
parts
:
the
one
,
the
title
:
the
other
,
the
discourse
it selfe
.
In
this
title
is
declared
first
in
generall
the
nature
or
forme
of
the
treatise
insuing
,
a
prophecie
,
an
holie
and
excellent
doctrine
,
which
had
a
better
author
then
Lemuels
mother
,
or
Lemuel
himselfe
,
the
holie
Ghost
,
who
was
pleased
to
vse
only
their
tongue
and
pen
,
for
the
publication
of
it
to
the
Church
:
and
secondly
,
●he
persons
which
are
interested
therein
,
which
are
Lemuel
,
and
his
mother
:
The
words
of
King
Lemuel
,
which
he
wrought
,
hauing
before
receiued
them
as
instructions
from
his
mother
.
This
Lemuel
no
doubt
was
Salomon
,
both
for
that
he
was
called
a
King
,
of
which
name
besides
him
there
was
none
other
in
Israel
,
or
Iudah
:
and
for
that
the
word
hath
so
neere
affinitie
with
his
name
,
as
it
is
in
Hebrew
,
the
first
letter
being
taken
away
from
the
beginning
,
and
the
word
El
,
which
signifieth
God
,
being
added
to
the
end
;
which
alteration
being
made
,
Lemuel
signifieth
him
that
appertaineth
to
God
.
Now
hauing
found
who
Lemuel
was
,
there
will
be
no
difficultie
to
vnderstand
who
his
mother
was
:
for
the
Scripture
plainly
affirmeth
her
to
be
Ba●hsheba
the
wife
of
Dauid
,
who
had
formerly
bin
the
yoke-fellow
of
Vrijah
the
Hittite
,
who
notwithstanding
she
had
failed
of
loue
to
him
,
and
puritie
in
her selfe
,
by
yeelding
vnto
the
vnlawfull
solicitations
of
Dauid
;
yet
vpon
due
repentance
is
imployed
by
God
in
this
great
seruice
,
to
be
(
as
it
were
)
the
mouth
of
his
spirit
,
for
the
vttering
of
his
words
,
which
should
perpetually
be
recorded
for
the
information
of
his
people
through
all
posterities
.
Vers.
2.
What
my
sonne
!
and
what
the
sonne
of
my
wombe
!
and
what
the
sonne
of
my
vowes
!
BEfore
she
deliuereth
her
precepts
,
or
doctrines
,
wherewith
she
is
about
to
instruct
him
,
she
insinuateth
her selfe
into
him
to
possesse
his
heart
,
and
intentiuenes
of
minde
to
that
which
she
shall
speake
vnto
him
,
partly
by
the
manner
of
her
speech
,
and
partly
by
the
arguments
which
she
produceth
.
Touching
the
manner
,
she
purposely
intimateth
her
motherly
affection
to
him
,
and
vehement
desire
of
his
good
by
an
abrupt
manner
of
speaking
,
and
such
as
is
more
ful
of
affection
then
of
sense
expressely
vttered
:
What
my
sonne
!
&c.
The
arguments
whereby
she
allureth
his
minde
,
to
make
it
beneuolent
and
pliable
to
her
,
are
two
,
and
both
of
them
●eerely
concerning
himselfe
:
the
first
,
that
he
is
her
sonne
,
yea
the
sonne
of
her
wombe
,
her
naturall
sonne
,
and
hee
that
is
most
tender
and
deare
vnto
her
:
and
therefore
hee
may
well
be
perswaded
of
her
good
meaning
toward
him
▪
as
one
whom
she
hath
bred
in
her
owne
bowels
,
and
brought
foorth
into
the
world
,
and
is
so
neerely
vnited
to
her
by
so
strong
a
band
of
nature
,
and
therefore
ought
also
for
his
part
respectiuely
to
reuerence
her
,
and
heedfully
to
regard
her
graue
and
weightie
sayings
.
The
second
,
that
he
is
the
sonne
of
her
vowes
,
for
whose
being
,
life
and
welfare
,
she
hath
made
prayers
,
and
promises
vnto
God
,
and
offered
sacrifices
with
praises
:
and
therfore
he
is
also
tied
in
conscience
,
for
pietie
and
religion
,
to
listen
vnto
,
and
obey
her
,
especially
being
so
kinde
a
mother
,
and
prescribing
such
needfull
duties
,
who
hath
made
and
performed
such
solemne
vowes
in
his
behalfe
.
Vers.
3.
Giue
not
thy
strength
to
women
,
nor
thy
waies
to
that
which
destroyeth
Kings
.
THe
lessons
and
instructions
which
Bathsheba
giueth
vnto
Salomon
,
are
some
informing
him
how
to
carrie
himselfe
in
the
gouernment
of
the
Common-wealth
,
vnto
the
tenth
verse
:
and
others
directing
him
concerning
the
state
of
a
priuate
familie
in
that
,
and
the
rest
following
.
For
the
former
,
she
admonisheth
him
of
certaine
vices
which
hee
is
especially
to
shunne
,
as
incontinencie
,
and
intemperancie
,
&
commendeth
vnto
him
such
duties
as
hee
is
to
performe
,
as
iustice
,
and
mercie
.
Giue
not
thy
strength
to
women
,
spend
not
thy
strength
vpon
strange
women
,
or
harlots
:
by
strength
she
vnderstandeth
not
onely
his
substance
,
but
also
the
powers
and
good
estate
of
the
bodie
,
and
minde
.
For
the
custome
of
whoredom
doth
consume
a
mans
state
how
wealthy
soeuer
:
it
weakneth
his
bodie
,
though
it
be
of
a
strong
constitution
:
it
dulleth
the
wits
,
and
taketh
away
the
vigour
thereof
,
though
before
they
were
very
prompt
and
pregnant
.
See
chap.
5.
9.
10.
Not
to
that
,
to
the
haunting
of
that
vice
;
or
to
the
companie
of
those
persons
,
whorish
women
,
which
destroy
Kings
,
which
cause
the
ruine
both
of
kingdomes
and
Princes
:
For
they
draw
downe
Gods
curse
,
which
the
mightiest
haue
no
more
power
to
resist
then
the
weakest
,
and
which
God
executeth
without
all
respect
of
persons
.
Iob
was
wealthie
:
Iob
was
of
great
authoritie
:
Iob
was
a
man
of
much
wisedome
:
and
Iobs
credit
and
estimation
was
very
great
,
and
yet
he
durst
not
take
libertie
to
yeeld
to
the
lusts
of
his
flesh
,
in
the
practise
of
this
sinne
:
for
(
saith
he
)
this
is
a
fire
that
would
deuoure
all
my
increase
.
Iob.
31.
12.
Vers.
4.
It
is
not
for
Kings
,
O
Lemuel
,
it
is
not
for
Kings
to
drinke
wine
,
nor
for
Princes
strong
drinke
.
TO
disswade
her
sonne
from
tipling
and
voluptuousnes
,
she
sheweth
how
vnworthie
a
thing
it
is
,
and
a
fault
altogether
misbeseeming
his
place
and
dignitie
.
It
is
not
for
Kings
,
O
Lemuel
,
to
drinke
wine
,
nor
Princes
strong
drinke
:
The
restraint
of
intemperate
drinking
is
not
laid
vpon
thee
alone
,
but
belongeth
to
all
of
thy
place
and
condition
:
no
King
,
no
Prince
,
hath
allowance
to
passe
the
rules
of
sobrietie
,
either
in
taking
too
much
,
or
in
drinking
of
that
which
is
too
hot
,
and
apt
to
inflame
;
and
therefore
neither
hast
thou
wrong
in
being
admonished
to
be
sparing
,
neither
hast
thou
immunitie
to
transgresse
this
precept
more
then
others
,
since
it
is
common
to
all
of
thy
ranke
:
yet
is
not
wine
,
or
strong
drinke
,
vnlawfull
for
Kings
or
Princes
to
vse
,
and
refresh
themselues
with
,
only
excesse
,
and
the
inordinate
taking
thereof
is
prohibited
.
Verse
5.
Lest
they
drinke
,
and
forget
the
law
,
and
peruert
the
iudgement
of
the
afflicted
.
SHe
backeth
her
caueat
,
and
confirmeth
her
reason
,
by
the
in
commoditie
and
mischiefe
that
will
ensue
,
when
Magistrates
and
gouernours
exceede
the
bounds
of
moderation
,
and
giue
themselues
to
ouer
much
drinking
,
because
they
being
ouercome
of
wine
doe
faile
of
dutie
,
and
neglect
iustice
,
to
the
damage
and
detriment
of
a
great
multitude
.
Lest
they
drinke
ouer
much
,
and
forget
the
law
,
not
onely
the
commandements
and
ordinances
of
God
,
but
also
the
certaine
and
appointed
order
of
law
and
equitie
,
and
peruert
,
change
,
and
turne
vpside
downe
,
the
iudgement
,
the
cause
,
and
sentence
of
the
afflicted
,
of
such
as
being
otherwise
poore
,
are
oppressed
also
with
wrongs
and
iniuries
,
which
will
be
much
increased
by
the
intemperate
Magistrate
,
who
in
stead
of
ministring
helpe
and
succour
vnto
them
,
doth
make
their
case
more
heauie
,
by
passing
a
wrongful
sentence
against
them
:
and
she
maketh
speciall
mention
of
these
rather
then
of
the
rich
;
because
they
are
more
subiect
to
violence
and
oppression
;
and
vsually
haue
their
causes
lesse
regarded
.
The
point
that
the
highest
would
haue
notified
by
this
saying
,
is
,
that
it
is
dangerous
for
the
people
when
the
rulers
bee
voluptuous
:
they
are
shepheards
,
and
by
their
disabilitie
the
flocke
is
damnified
:
they
are
coach-men
,
or
rather
Pilots
,
which
haue
many
liues
committed
to
their
care
and
custodie
:
and
therefore
saith
Ecclesiastes
:
Woe
to
thee
O
land
when
thy
King
is
a
childe
,
and
thy
Eccle.
10.
16.
17
Princes
eate
in
the
morning
.
Blessed
art
thou
O
land
when
thy
King
is
the
sonne
of
Nobles
,
and
thy
Princes
eate
in
due
season
for
strength
,
and
not
for
drunkennes
.
Vers.
6.
Giue
strong
drinke
vnto
him
that
is
readie
to
perish
,
and
wine
to
them
that
be
of
heauie
hearts
.
SHe
amplifieth
her
admonition
by
the
contrarie
,
and
sheweth
to
whom
wine
and
strong
drinke
doe
chiefly
appertaine
,
to
them
that
are
readie
to
perish
,
through
manifold
afflictions
,
either
inward
or
outward
,
lying
vpon
them
,
and
to
them
that
be
of
heauie
hearts
,
whose
spirits
are
oppressed
with
sorrowes
and
heauinesse
,
or
with
griefes
and
terrors
.
Vers.
7.
Let
him
drinke
,
and
forget
his
pouerty
,
and
remember
his
miserie
no
more
.
THe
cause
wherefore
they
should
enioy
the
more
free
vse
of
wine
and
strong
drinke
,
she
alle●geth
,
that
they
may
forget
their
pouertie
,
the
want
that
they
liue
in
or
any
other
euils
or
calamities
that
are
burthen
some
vnto
them
:
For
vnder
one
kinde
she
comprehendeth
all
,
and
remember
their
miserie
no
more
,
being
as
long
as
may
be
by
this
meanes
dispatched
of
their
cares
,
and
troublesome
cogitations
.
It
is
as
if
she
should
haue
said
,
let
him
that
is
ready
to
sinke
vnder
the
weight
of
troubles
and
terrors
,
refresh
his
heart
with
a
comfortable
drawght
of
wine
,
or
strong
drinke
,
that
the
remembrance
of
his
woe
and
misery
,
which
pierceth
his
heart
,
may
be
somewhat
abated
,
and
remoued
.
It
is
farre
from
the
intent
of
the
spirit
of
God
to
allow
excesse
,
or
carowsing
in
any
,
neither
doth
the
doctrine
confirme
,
or
warrant
either
giuing
wine
or
strong
drinke
to
malefactors
drawen
to
execution
,
o●
sicke
persons
labouring
on
their
death
▪
bed
for
life
,
at
which
time
they
ought
to
be
most
sober
,
and
watchfull
.
Onely
these
instructions
tend
to
declare
that
some
,
namely
those
that
are
in
extreame
aduersity
,
cannot
only
beare
a
large
quantitie
of
strong
drinke
without
hurt
,
but
receiue
much
good
thereby
;
which
being
taken
in
the
same
measure
by
some
in
prosperity
,
or
authority
,
would
vtterly
ouerthrow
them
,
or
make
them
vnfit
to
follow
their
calling
.
Verse
8.
Open
thy
mou●h
for
the
dumb
,
in
the
cause
of
all
such
as
are
appointed
to
destruction
.
OPen
thy
mouth
]
Speake
in
the
behalfe
of
the
oppressed
,
who
because
they
cannot
,
or
dare
not
pleade
for
themselues
,
may
well
be
called
dumb
,
and
yet
haue
an
equal
,
iust
,
and
righteous
cause
:
for
those
that
speake
least
are
many
times
more
innocent
then
those
that
are
full
of
words
:
for
some
want
skill
,
and
are
not
able
to
speake
in
their
owne
defence
:
some
put
vp
great
wrongs
,
and
with
silence
passe
by
the
iniuries
that
are
offered
vnto
them
:
some
be
absent
,
and
heare
not
the
imputations
that
are
laid
vpon
them
:
some
bee
borne
down
with
violence
,
&
not
permitted
to
speake
for
themselues
,
as
was
Iosephs
case
,
who
was
sore
punished
before
his
apology
could
be
heard
:
so
Mordecay
,
and
all
the
Iewes
were
irrecouerably
destinated
to
death
,
and
yet
neuer
had
bin
called
to
the
barre
to
make
their
answere
,
in
the
cause
of
all
such
as
are
appointed
to
destruction
,
being
vniustly
pursued
,
are
vnrighteouslie
condemned
,
and
ready
to
bee
executed
:
for
innocent
men
are
many
times
in
as
great
perill
of
their
life
,
or
estate
,
as
the
most
faultie
malefactors
:
where
almost
can
a
worse
man
be
found
,
then
Naboth
was
charged
to
be
?
or
what
greater
crime
doth
bring
men
to
their
end
,
then
that
whereof
the
imputation
occasioned
his
death
?
he
suffered
as
a
professed
traytor
against
his
prince
,
and
as
an
execrable
blasphemer
of
God
himselfe
.
What
creature
was
euer
so
harmelesse
,
and
righteous
,
as
Iesus
Christ
?
and
yet
who
euer
did
beare
a
greater
burden
of
accusations
,
and
that
with
clamours
,
and
outcries
?
And
this
proceedeth
partly
from
the
malice
of
their
enemies
:
and
partly
from
the
prouidence
of
God
,
that
his
power
may
be
seene
in
their
deliuerance
,
or
that
their
patience
may
be
for
the
incouragement
,
and
example
of
others
:
and
that
their
reward
may
be
greater
in
heauen
.
Verse
9.
Open
thy
mouth
,
iudge
righteously
,
and
pleade
the
cause
of
the
poore
and
needy
.
OPen
thy
mouth
]
Take
their
person
vpon
thy selfe
,
make
their
cause
thine
own
,
though
their
aduersary
through
force
,
lies
,
or
fallaces
doe
set
them
downe
that
they
cannot
reply
,
yet
thou
knowing
what
is
to
be
said
for
them
,
speake
it
,
and
maintaine
their
cause
:
for
they
that
haue
meanes
,
and
ability
to
helpe
their
brethren
,
ought
to
supply
their
wants
which
cannot
deale
for
themselues
.
Amongst
the
great
comforts
of
Iob
,
this
was
one
,
that
he
had
bin
,
eyes
to
the
blind
,
and
feete
to
Iob
29
15.
16.
the
lame
,
and
had
bin
a
father
to
the
poore
,
and
searched
out
the
cause
which
he
knew
not
:
and
for
this
seruice
Abedmelech
speaking
to
the
King
of
Iudah
for
Ieremiah
imprisoned
:
and
Easter
speaking
to
the
King
of
Persia
for
her
distressed
people
,
shall
be
renowned
to
the
worlds
end
:
and
Phara●
his
butler
should
haue
had
much
more
praise
,
if
he
had
made
mention
of
Ioseph
,
and
his
hard
intreatie
,
vnto
his
master
sooner
.
Verse
10.
Who
can
find
a
vertuous
woman
:
for
her
price
is
far
aboue
carbuncles
.
SHe
directeth
Salomon
to
prouide
wel
for
the
good
estate
of
his
family
,
by
making
choice
of
a
faithfull
,
gratious
,
and
well
qualified
wise
:
neither
doth
she
in
plaine
and
expresse
tearmes
aduise
him
to
match
with
such
a
one
,
but
by
setting
forth
of
her
large
praise
,
and
amplifying
her
manifold
fruits
,
she
doth
allure
him
to
vse
his
best
care
and
diligence
to
seeke
out
,
and
prouide
himselfe
of
such
a
one
:
and
hence
to
the
end
of
the
Chapter
,
euery
verse
beginneth
with
an
Hebrew
letter
,
according
to
the
order
of
the
alphabet
,
and
accord
iust
with
the
number
of
them
;
the
excellency
,
and
rarenes
of
a
good
wife
,
with
her
singular
graces
he
describeth
in
this
verse
,
and
all
the
rest
to
the
28.
and
then
the
reward
,
and
incouragement
which
is
due
vnto
her
,
to
the
end
of
the
Chapter
.
The
commendation
which
she
giueth
of
her
in
the
first
place
,
is
generall
,
and
illustrated
by
comparison
,
as
appeareth
in
this
present
verse
:
and
afterward
it
is
more
special
,
all
in
regard
of
her
particular
vertues
in
many
sentences
following
:
who
can
find
,
by
any
thing
that
he
himselfe
can
doe
,
a
vertuous
woman
,
a
good
and
holy
woman
:
he
proposeth
it
in
manner
of
question
,
both
because
good
wiues
are
hard
to
bee
found
for
the
scarcity
of
them
:
there
are
many
rich
,
witty
,
personable
,
and
beautifull
;
but
few
adorned
with
pietie
,
and
goodnes
:
few
are
godly
,
and
gratious
,
as
also
because
such
women
are
Gods
rare
and
singular
gifts
,
her
price
is
farre
aboue
carbuncles
,
she
is
not
only
rare
,
and
hard
to
come
by
,
like
the
pretious
stones
,
but
being
once
obtained
,
a
man
cannot
set
too
great
a
price
or
value
of
her
:
for
no
treasure
can
be
comparable
to
a
good
wife
.
See
Chap.
12.
4.
Verse
11.
The
heart
of
her
husband
doth
safely
trust
in
her
,
so
that
he
shall
haue
no
need
of
spoile
.
HAuing
thus
spoken
of
her
praise
in
generall
tearmes
,
hee
descendeth
to
a
more
particular
relation
of
her
laudable
vertues
,
and
qualities
,
and
those
,
though
many
,
may
yet
be
reduced
into
three
heads
:
the
first
is
her
huswifery
,
and
prudent
care
for
her selfe
,
the
good
estate
of
her
husband
,
and
wel-fare
of
her
family
,
and
this
is
to
be
seene
almost
in
euery
verse
:
the
second
,
her
mercy
,
and
liberalitie
to
the
poore
,
as
appeareth
by
the
twentieth
verse
:
the
third
,
her
piety
,
godlines
,
and
religion
,
in
the
fiue
and
twenty
,
and
sixe
and
twenty
verses
,
the
heart
of
her
husband
doth
safely
trust
in
her
,
whether
he
be
absent
,
or
present
,
he
doubteth
not
either
of
her
chastitie
,
of
her
secresie
,
or
of
his
care
for
the
family
,
and
committeth
to
her
the
disposing
of
his
affaires
that
are
within
doore
:
for
the
more
religious
any
wife
is
,
the
lesse
occasion
she
giueth
to
her
husband
to
suspect
her
:
his
goods
,
stuffe
,
or
whatsoeuer
he
hath
in
his
house
he
may
know
shall
be
safely
looked
vnto
without
filching
,
or
purloyning
:
hee
may
well
know
that
she
will
haue
an
eye
to
the
seruants
to
keepe
them
from
sinne
and
idlenes
:
she
will
order
the
children
,
and
not
suffer
them
through
want
of
education
to
grow
rude
,
and
euill
mannered
:
her
eye
will
be
to
the
prouision
of
the
house
,
that
it
bee
well
dressed
,
and
seasonably
ministred
vnto
her
people
:
he
may
boldly
inuite
a
friend
,
and
giue
welcome
vnto
him
at
any
time
,
shee
will
not
lowre
vpon
him
,
or
be
to
seeke
of
prouision
,
or
bee
carelesse
to
grace
his
house
with
such
things
as
are
needfull
and
decent
:
so
that
he
shall
haue
no
need
of
spoile
,
he
shall
not
want
any
necessaries
,
or
through
pouertie
be
compelled
to
relieue
himselfe
with
wrong
,
and
hurt
to
others
:
either
through
violence
or
deceit
,
through
fraud
or
impression
.
For
she
will
by
Gods
blessing
vpon
her
labours
,
prouidence
,
and
good
gouernment
,
so
farre
as
stand
with
the
safety
of
his
soule
,
and
make
for
the
welfare
of
himselfe
,
and
his
houshold
,
inrich
him
with
variety
,
plenty
,
and
choice
of
all
his
commodities
,
like
to
martiall
men
who
hauing
subdued
the
countries
of
his
enemies
,
and
taken
their
cities
by
assault
doe
ransacke
the
same
,
and
seize
vpon
their
treasures
,
and
best
goods
,
at
their
pleasures
,
and
bring
home
the
same
to
their
owne
houses
.
The
same
similitude
was
vsed
,
but
in
worse
part
,
in
the
first
Chapter
by
these
perillous
seducers
:
we
shall
finde
all
precious
riches
,
and
fill
our
houses
full
of
spoile
.
What
good
baytes
are
gotten
in
warre
,
we
may
conceiue
by
the
inestimable
riches
which
Dauid
had
gathered
together
,
and
brought
to
Ierusalem
,
toward
the
building
of
the
temple
,
and
the
inualuable
wealth
,
which
Nebucadnezzar
surprised
,
and
carried
from
Ierusalem
at
the
destruction
of
the
temple
,
with
the
city
.
Verse
12.
She
will
doe
him
good
,
and
not
euill
all
the
dayes
of
his
life
.
SHe
will
doe
him
good
]
By
carefull
performance
of
the
duties
of
her
place
,
and
not
euill
,
either
by
bringing
hurt
vnto
his
estate
,
or
griefe
to
his
heart
,
or
dishonour
to
his
name
:
for
commodity
by
a
wife
one
way
,
yeeldeth
no
warrant
to
wrong
her
husband
another
:
Michol
though
she
had
bin
a
meanes
for
preseruation
of
Dauids
life
,
was
yet
punished
afterward
for
despising
of
him
:
Iobs
wife
had
done
good
in
bringing
him
children
,
yet
not
excused
for
disquieting
his
heart
,
and
mouing
him
to
distemper
,
and
impatience
,
all
the
dayes
of
her
life
,
so
long
as
they
two
shall
liue
together
;
as
if
he
should
haue
said
,
This
vertuous
woman
wil
be
constant
in
loue
to
her
husband
,
in
youth
,
in
age
,
in
prosperitie
,
in
aduersity
,
in
sickenes
,
in
health
,
she
doth
what
she
prouideth
such
food
as
may
nourish
him
:
she
stirreth
him
vp
to
the
seruice
of
God
:
she
saueth
his
goods
as
much
as
is
possible
:
she
lowreth
not
on
him
with
her
countenance
:
she
crosseth
him
not
in
her
words
:
she
will
please
or
profit
him
,
about
she
goeth
with
all
speed
:
if
she
perceiue
any
thing
that
will
offend
,
or
hurt
him
,
that
she
auoydeth
,
and
shunneth
with
all
care
.
Verse
13.
She
seeketh
wooll
,
and
flaxe
,
and
worketh
willingly
with
her
hands
.
IN
the
last
verse
he
commendeth
her
for
a
generall
effect
of
her
profitable
demeanure
to
her
husband
,
and
amplified
the
same
by
the
contrary
negatiuely
,
and
by
the
constancie
,
and
continuance
thereof
.
Now
he
beginneth
to
reckon
vp
certaine
particular
actions
pertinent
to
her
condition
,
and
fit
for
her
imployment
,
she
seeketh
,
if
she
haue
not
of
her
owne
,
she
hearkeneth
out
where
it
is
to
be
had
,
and
accordingly
prouideth
not
the
things
that
are
most
fine
,
but
most
necessary
:
but
these
are
fit
for
her
sex
,
and
profitable
for
her
house
,
inasmuch
as
wooll
,
and
flaxe
being
dressed
,
and
perfected
,
serue
to
make
couerings
,
and
cloathings
,
for
sheetes
also
and
naprie
,
and
innumerable
other
vses
,
&
laboureth
cheerefully
with
her
hands
,
she
her selfe
layeth
her
own
hands
to
worke
,
as
well
as
others
,
and
taketh
great
delight
,
and
pleasure
therein
,
to
the
end
that
by
her
example
she
might
draw
them
on
:
&
notwithstanding
her
estate
and
place
be
great
,
yet
she
daineth
to
apply
her selfe
to
those
things
which
seeme
meane
for
her
degree
,
as
spinning
,
and
carding
,
and
other
petty
matters
,
which
nice
coy
dames
would
not
only
count
trifles
,
but
too
too
base
for
them
to
stoupe
vnto
.
Verse
14.
She
is
like
the
merchants
ships
,
she
bringeth
her
food
from
a
farre
.
AS
in
the
former
verse
,
her
care
was
declared
in
prouiding
matter
of
imployment
for
her selfe
,
and
her
people
,
that
she
would
finde
some
what
to
worke
vpon
:
so
in
this
her
industry
,
for
food
and
prouision
,
is
commended
,
that
as
she
would
neither
haue
her selfe
,
nor
those
that
bee
about
her
to
want
worke
,
or
be
remisse
in
it
:
so
she
ordereth
the
matter
,
that
there
be
no
want
of
victuals
or
other
necessaries
whereby
life
is
preserued
,
and
without
competencie
whereof
no
man
can
be
able
to
labour
,
or
doe
any
seruice
with
cheerefulnes
:
and
in
this
respect
she
is
compared
to
the
merchants
ships
,
who
carrying
forth
some
one
commoditie
into
forren
countries
,
returne
thence
,
bringing
home
sundry
others
for
it
:
for
all
countries
are
not
inriched
after
one
manner
:
some
haue
great
store
of
corne
:
others
abound
with
vines
,
and
wine
:
some
haue
plentie
of
fruits
:
others
are
stored
with
mines
,
and
mettals
:
some
breed
abundance
of
sheepe
,
wooll
,
and
cattell
.
In
like
manner
that
which
she
hath
to
spare
at
home
,
she
felleth
to
her
neighbours
which
want
the
same
:
that
which
is
wanting
vnto
her
,
she
buyeth
of
them
that
are
able
,
and
willing
to
vtter
it
for
money
,
and
wares
,
according
as
they
can
agree
:
but
haue
it
she
will
vpon
good
conditions
,
and
compasse
it
by
such
manner
of
trafficke
as
shall
be
commodious
to
both
sides
.
Verse
15.
She
riseth
while
it
is
yet
night
,
and
giueth
meate
to
her
houshold
,
and
a
taske
to
her
maidens
.
THe
premises
shew
,
that
what
was
lacking
of
her
owne
she
would
get
supply
of
it
from
another
place
:
she
would
seeke
for
wooll
and
flaxe
,
that
she
might
haue
whereabout
to
imploy
her
people
;
meate
and
food
she
would
be
sure
to
prouide
,
that
penury
should
not
pinch
her
family
.
Now
being
stored
with
both
sorts
,
this
text
sheweth
how
she
doth
dispense
them
,
she
taketh
great
care
that
her
houshold
haue
the
same
ministred
to
them
in
due
season
;
and
therefore
she
riseth
from
her
sleepe
,
and
out
of
her
bed
,
while
it
is
yet
night
,
very
early
in
the
morning
,
and
before
day
,
especially
in
the
winter
season
,
and
giueth
meate
and
drinke
,
that
which
is
wholesome
and
good
,
and
as
much
as
is
needfull
,
and
competent
to
her
household
,
to
her
people
of
all
sorts
,
and
degrees
,
to
her
children
,
to
her
seruants
,
to
her
men
,
to
her
maides
,
to
the
boyes
,
and
to
the
girles
,
to
euery
age
,
to
euery
sex
,
and
to
euery
order
:
and
the
taske
of
worke
and
labour
to
her
maidens
,
who
after
a
more
speciall
manner
are
at
her
command
,
and
appointment
for
their
seruice
and
busines
,
then
the
men
are
:
so
that
shee
prouideth
both
meate
,
and
worke
for
them
:
because
meate
without
worke
breedeth
idlenes
,
and
other
mischiefes
,
and
worke
without
meate
cannot
be
performed
.
Verse
16.
She
considereth
a
field
and
buyeth
it
:
and
with
the
fruite
of
her
hands
she
planteth
a
vineyard
.
HEre
Bathsheba
relateth
the
successe
of
the
good
wifes
prouidence
,
and
paines
taking
,
her
substance
,
and
her
husbands
in
and
by
her
hands
,
and
so
well
increased
as
that
she
is
able
to
make
a
purchase
without
greedines
,
or
coueting
after
that
which
is
other
mens
:
without
niggardlines
,
and
pinching
of
her selfe
:
without
wrong
to
her
family
:
without
neglect
of
righteousnes
,
beneficence
,
and
mercy
:
without
iniury
vnto
,
or
circumuention
of
the
seller
;
whom
necessity
compelleth
,
or
good
considerations
induce
to
depart
with
his
land
:
she
considereth
a
field
,
offered
to
be
sold
,
whether
it
lie
fit
for
her
:
whether
she
be
able
to
pay
for
it
:
whether
it
bee
worth
her
mony
:
whether
the
title
of
it
be
sound
,
and
good
:
whether
she
shall
not
hurt
the
seller
,
or
any
other
man
in
dealing
for
it
;
and
getteth
it
,
accepteth
of
the
bargaine
,
and
concludeth
to
goe
thorow
with
it
,
hath
the
assurance
passed
to
her selfe
,
or
her
husband
,
maketh
payment
for
it
:
with
the
fruit
of
her
hands
,
with
the
gaine
of
her
labour
,
trauell
,
care
,
and
diligence
:
for
a
laborious
hand
is
compared
to
a
fruitfull
tree
,
and
both
the
good
which
thereby
she
doth
,
and
the
profit
which
thereby
she
getteth
,
vnto
fruite
,
she
planteth
a
vineyard
,
in
the
ground
,
or
field
,
which
she
hath
bought
,
or
otherwise
imployeth
it
to
the
best
commoditie
according
to
the
nature
of
the
soile
,
as
in
grasing
,
tillage
,
gardening
,
or
the
like
:
so
circumspect
and
considerat
she
is
in
making
the
purchase
,
and
so
prouident
and
thrifty
to
conuert
it
to
the
best
vse
.
Verse
17.
She
girdeth
her
loynes
with
strength
,
and
strengthneth
her
armes
.
AS
we
haue
heard
what
she
doth
,
and
getteth
:
so
are
we
informed
hereafter
what
manner
she
worketh
,
and
followeth
her
busines
,
she
girdeth
her
loynes
with
strength
:
for
the
vnderstanding
whereof
we
must
know
,
that
anciently
it
hath
bin
,
and
still
is
the
manner
of
the
people
in
those
countries
,
to
be
clothed
with
long
garments
,
which
are
no
small
impediment
to
their
gate
,
and
trauels
,
and
for
this
cause
when
they
would
goe
apace
,
and
doe
any
thing
with
diligence
,
or
fight
with
their
enemies
,
they
did
trusse
vp
,
and
gird
their
garments
about
their
loines
:
and
because
great
strength
(
as
we
know
)
is
in
the
armes
,
therefore
she
maketh
speciall
mention
of
them
,
which
is
nothing
else
,
but
strongly
,
and
with
courage
to
set
their
hands
to
the
worke
:
so
that
it
is
as
much
as
if
Bathsheba
should
haue
said
,
This
vertuous
woman
whom
I
commend
,
dealeth
not
in
her
vocation
remissely
,
and
by
the
halues
but
addresseth
her selfe
with
remoueall
of
euery
impediment
to
the
serious
performance
of
her
duety
,
she
prepareth
her selfe
to
her
affaires
as
if
she
were
to
runne
a
race
,
or
wrestle
with
a
champion
,
she
flieth
about
her
worke
,
and
setteth
on
it
with
a
setled
resolution
:
her
garments
hung
not
loose
about
her
,
but
she
tucketh
them
vp
that
she
may
be
the
more
nimble
:
neither
doth
a
little
paines
weary
her
out
,
she
giueth
not
place
to
any
discouragements
,
but
animateth
her selfe
,
and
leaueth
not
off
vntill
she
haue
gone
thorow
with
her
enterprises
.
Verse
18.
She
perceiueth
that
her
marchandise
is
good
:
her
candle
goeth
not
out
by
night
.
BAthsheba
proceedeth
to
make
an
narration
of
the
thriftie
wifes
proceeding
,
constant
going
forward
in
her
good
course
of
diligence
,
and
sedulitie
;
and
sheweth
first
by
what
meanes
she
is
incited
to
it
,
and
afterward
declareth
vnto
what
a
degree
of
paines-taking
she
hath
attained
:
for
the
former
,
she
perceiueth
by
experience
,
as
comfortable
to
her
heart
,
as
delightfull
food
is
vnto
her
taste
,
that
her
marchandise
is
good
:
that
her
prudent
gouernment
,
and
the
wise
disposing
of
her
matters
turne
to
as
good
profit
for
the
benefit
,
and
increase
of
her
husbands
,
and
her
owne
estate
,
as
if
she
did
exercise
any
commodious
trafficke
,
or
merchandise
:
for
the
latter
,
her
candle
goeth
not
out
by
night
,
because
she
speedeth
so
well
in
her
businesse
,
and
her
worke
findeth
so
good
successe
,
she
will
tarrie
at
it
,
as
long
as
she
may
,
and
leaue
off
no
sooner
then
needs
she
must
,
and
therefore
vseth
her selfe
to
vigilancy
,
and
watchfulnes
,
sitting
vp
late
,
as
being
loath
to
lose
any
time
,
respecting
her
calling
,
more
then
her
ease
:
and
yet
she
doth
not
oppresse
her
body
by
abridging
her selfe
of
needfull
rest
:
for
it
is
a
Synechdoche
,
the
whole
night
being
put
for
a
part
.
Verse
19.
She
layeth
her
hands
on
the
spindle
,
and
her
hands
handle
the
distaffe
.
AS
she
sitteth
vp
long
in
the
night
,
so
testimony
is
giuen
of
her
how
she
bestoweth
her
time
before
she
goeth
to
bed
,
not
in
idle
discourses
,
not
in
gaming
,
or
vaine
sports
,
not
in
banquetting
,
or
preparing
of
●uncates
,
not
in
vaine
fruitlesse
exercises
:
but
she
layeth
her
hands
on
the
spindle
,
and
her
hands
take
hold
of
the
distaffe
,
she
is
not
grieued
to
apply
or
occupy
her selfe
about
those
things
,
which
might
seeme
vile
,
and
contemptible
:
she
thinketh
not
her selfe
dishonoured
,
neither
her
hands
blemished
,
or
wearied
with
spinning
,
or
carding
,
or
other
such
like
huswifely
exercises
.
Verse
20.
She
stretcheth
out
her
hands
to
the
poore
,
yea
she
stretcheth
out
her
hands
to
the
needy
.
HItherto
we
had
a
description
of
her
getting
,
and
her
great
iudustry
therefore
:
now
she
is
commended
for
her
vsing
of
it
,
that
many
are
the
better
for
that
which
she
possesseth
,
and
in
the
first
place
the
poore
are
mentioned
,
she
stretcheth
out
her
hands
to
the
poore
,
albeit
she
be
very
intentiue
at
her
worke
,
and
willing
to
doe
as
much
good
as
she
can
to
her
husband
,
yet
she
is
not
led
with
couetousnes
,
nor
desire
of
decking
her selfe
:
neither
is
all
her
care
to
prouide
for
her
own
〈…〉
lly
,
but
also
she
hath
pity
and
compassion
on
the
poore
,
and
miserable
,
not
with
words
only
,
but
really
,
and
in
deed
:
neither
is
liberality
wrested
from
her
by
impudent
importunity
,
but
she
voluntarily
reacheth
our
her
hand
vnto
them
,
and
that
not
once
,
but
often
,
as
the
repetition
of
the
words
doe
intimate
.
Verse
21.
She
is
not
afraid
of
snow
:
for
all
her
house
are
cloathed
with
double
garments
.
AS
the
care
of
her
family
doth
not
make
her
carelesse
of
the
poore
:
so
neither
doth
her
liberalitie
to
the
poore
,
depriue
the
family
of
ought
that
is
needfull
for
them
:
for
she
sheweth
her
mercie
without
distrust
,
&
without
thinking
that
she
or
hers
in
the
hard
time
shal
be
grieued
or
pinched
with
need
;
she
hath
taken
so
good
order
time
enough
for
the
good
estate
of
her
own
people
,
that
that
which
is
bestowed
vpon
the
necdie
,
shall
not
be
detracted
from
their
allowance
:
the
hungrie
shall
not
be
relieued
with
their
food
:
the
naked
shall
not
be
cloathed
with
their
apparell
:
for
mercie
is
neuer
contrary
vnto
righteousnesse
,
neither
is
that
which
was
well
,
and
in
due
manner
giuen
vnto
the
one
,
preiudiciall
and
hurtfull
vnto
the
other
:
she
is
not
then
afraid
of
snow
for
her
familie
,
she
dreadeth
not
hard
weather
,
or
sharpe
seasons
:
for
all
her
familie
is
cloathed
with
double
garments
,
she
prouideth
afore
hand
shift
of
warme
and
good
cloathes
for
children
,
and
seruants
,
and
all
vnder
her
roofe
,
and
at
her
finding
,
that
they
may
be
armed
against
the
extreame
cold
of
winter
.
Verse
22.
She
maketh
her
couerings
of
tapestrie
:
her
cloathing
is
silke
and
purple
.
AS
the
poore
fare
the
better
for
her
thiftines
,
and
the
people
of
her
house
goe
the
better
clad
thereby
:
now
in
the
third
place
is
shewed
that
her selfe
also
enioyeth
the
benefit
thereof
:
she
furnisheth
her selfe
with
ornaments
fit
for
her
degree
;
of
the
w●ll
and
flaxe
she
got
at
the
beginning
she
worketh
,
and
prepareth
store
of
comely
couerings
for
board
and
bed
,
with
hangings
for
her
chambers
,
and
garments
for
her
owne
bodie
:
for
God
disalloweth
not
in
women
decent
apparell
,
nor
rich
attire
,
so
that
they
keepe
themselues
within
compasse
of
modestie
,
and
exalt
not
themselues
aboue
their
callings
,
and
giue
not
place
to
ostentation
,
or
an
high
minde
,
and
play
the
good
huswiues
to
get
,
or
saue
,
and
be
helpers
to
support
their
husbands
estate
.
Vers.
23.
Her
husband
is
knowne
in
the
gate
,
when
he
sitteth
among
the
elders
of
the
land
.
HEr
beneficence
,
by
meanes
of
her
thrift
and
frugalitie
,
is
extended
to
diuers
sorts
,
as
to
the
poore
,
to
her
domesticall
people
,
to
her
owne
selfe
,
and
so
wisely
also
are
matters
ordered
,
that
her
husband
is
nothing
the
lesse
able
to
set
forth
himselfe
in
due
manner
according
to
his
dignitie
:
but
is
of
principall
note
amongst
many
for
his
robes
,
and
other
rich
ornaments
:
he
is
knowne
in
the
gates
,
he
is
noted
,
spoken
of
,
and
reuerenced
in
the
place
of
iudgement
,
where
he
fitteth
on
the
bench
with
other
rulers
of
the
countrie
.
Vers.
24.
She
maketh
fine
linnen
,
and
selleth
it
,
and
deliuereth
girdles
to
the
Merchants
.
BAthsheba
reporteth
that
the
good
huswife
contenteth
not
her selfe
only
with
preparing
of
garments
for
the
vse
of
her
seruants
,
for
her
owne
vse
,
and
for
her
husbands
vse
:
but
that
she
maketh
comely
ornaments
to
sell
,
to
the
end
she
may
inrich
her
estate
.
The
Hebrew
word
translated
sheetes
,
doth
not
only
signifie
any
such
fine
linnen
as
lieth
on
the
bed
,
but
any
linnen
vesture
that
great
personages
were
wont
to
weare
:
and
deliuereth
girdles
,
vnder
one
compre●ending
many
,
vnto
the
Merchants
,
who
trade
in
diuers
cities
,
or
countries
,
buying
that
in
one
place
,
which
they
intend
to
sell
in
another
:
and
in
selling
vnto
him
,
it
appeareth
that
her
dealing
loueth
light
,
she
purloyneth
not
,
nor
maketh
away
her
husbands
goods
in
.
It
was
said
before
in
the
14.
verse
that
she
was
like
the
ships
of
merchants
,
not
to
those
of
Pirats
,
or
Rouers
,
she
dealeth
in
her
owne
huswiferie
,
and
in
things
of
her
owne
making
,
not
making
away
her
husbands
necessarie
commodities
,
or
things
of
his
getting
:
neither
doth
she
make
money
of
that
which
cannot
be
spared
,
whereby
she
should
leaue
her
house
vnprouided
:
neither
passeth
she
away
ought
against
her
husbands
will
,
or
for
any
other
end
,
then
for
his
benefit
.
Vers.
25.
Strength
and
honour
are
her
cloathing
,
and
she
shall
reioyce
in
time
to
come
.
SHe
hath
spoken
of
the
corporall
vestu●e
and
cloathing
,
wherewith
the
vertuous
woman
hath
●●●ked
her selfe
,
and
her
husband
,
and
couered
all
the
rest
of
her
familie
:
and
now
to
shew
that
she
setteth
not
her
affection
vpon
such
ornaments
,
as
doe
foolish
,
vaine
and
curious
women
,
which
desire
to
be
gay
in
the
eyes
of
the
world
:
it
is
said
that
she
hath
another
garment
farre
more
excellent
,
which
is
strength
,
the
force
and
efficacie
of
Gods
spirit
,
whereby
she
is
confirmed
in
beleeuing
in
patience
,
and
in
weldoing
:
and
the
other
is
honour
,
which
is
the
fruite
of
the
same
,
the
estimation
which
she
hath
with
God
and
his
people
,
and
the
euidence
of
her
innocencie
and
goodnesse
in
the
hearts
of
the
wicked
.
This
her
spirituall
attire
is
of
all
others
the
most
sumptuous
and
pretious
:
this
maketh
men
and
women
gorgeous
in
the
estimation
of
God
and
his
Angels
:
this
is
a
durable
suite
,
which
the
longer
it
is
worne
,
the
brighter
it
will
shine
,
and
the
better
it
will
be
:
this
can
no
base
person
euer
put
on
,
all
that
are
clad
with
it
are
honourable
,
and
she
shall
reioyce
in
the
time
to
come
:
the
Hebrew
word
signifieth
she
laugheth
at
it
,
she
is
secure
of
her
future
estate
,
and
out
of
dread
of
all
accidents
and
occurrents
,
that
at
any
time
may
befall
her
:
she
is
not
troubled
with
the
feares
of
losses
,
and
crosses
,
of
changes
and
alterations
:
she
is
not
troubled
at
the
remembrance
of
sicknes
,
or
child-bearing
,
or
of
the
day
of
iudgement
:
yea
on
the
contrary
side
,
she
reioyceth
in
the
expectation
of
her
end
,
of
the
life
to
come
,
and
of
that
blessed
reward
of
happinesse
which
remaineth
for
all
the
faithfull
.
Verse
26.
She
openeth
her
mouth
with
wisedome
,
and
the
law
of
grace
is
vnder
her
lips
.
IN
the
former
verse
she
was
praised
for
the
graces
of
her
heart
,
and
here
for
the
wise
,
fruitfull
,
and
gracious
speeches
of
her
lips
:
she
openeth
her
mouth
with
wisedome
,
she
talketh
not
rashly
,
vndiscreetly
,
or
vnseasonably
of
matters
;
but
prudently
,
and
soberly
,
and
the
law
of
grace
is
in
her
lips
,
she
speaketh
not
of
toyes
,
or
of
trifles
,
but
of
faith
,
of
repentance
,
of
the
feare
of
God
,
and
of
such
other
duties
and
points
of
religion
,
and
she
laboureth
as
much
as
she
can
to
prouoke
vnto
liberalitie
,
mercie
,
and
weldoing
:
the
streame
and
current
of
her
conferences
tend
to
this
,
that
she
may
make
men
more
godly
,
more
righteous
,
and
mercifull
:
that
God
may
haue
his
honour
and
seruice
,
that
poore
people
may
receiue
mercie
and
kindnes
,
and
the
soules
of
as
many
as
she
can
procure
may
be
confirmed
in
the
hope
of
saluation
.
Vers.
27.
She
looketh
well
to
the
waies
of
her
familie
,
and
eateth
not
the
bread
of
idlenes
.
SHe
looketh
well
to
the
waies
of
her
household
]
As
her
mouth
is
seasoned
with
grace
,
so
are
her
eyes
with
intentiue
watchfulnes
:
she
is
resembled
to
one
who
standing
on
his
watch
moueth
his
eyes
hither
and
thither
,
to
see
who
is
comming
,
and
who
is
going
:
For
it
much
concerneth
gouernours
heedfully
to
respect
the
behauiour
of
their
people
:
by
this
they
shall
know
how
to
direct
,
whom
to
rebuke
,
correct
,
incourage
,
reward
,
retaine
,
or
cast
off
:
by
this
much
sin
against
God
is
preuented
,
or
reformed
:
hereby
a
gouernour
shal
keep
his
people
from
that
hurt
and
danger
,
whereinto
otherwise
they
will
be
obnoxious
:
by
this
they
shall
preserue
their
families
from
that
pollution
whereby
it
is
like
to
bee
defiled
,
and
their
states
from
such
losses
and
waste
,
as
through
their
carelesnes
they
may
sustaine
,
and
eateth
not
the
bread
of
idlenes
▪
she
is
not
slothfull
,
spending
her
time
idlely
,
and
looking
to
nothing
,
but
setteth
her
owne
hand
to
worke
,
and
looketh
to
all
that
be
about
her
,
that
they
shall
performe
their
duties
:
thus
she
eateth
not
the
bread
of
idlenes
,
for
which
she
neuer
tooke
paines
,
but
the
foode
of
labour
and
trauell
,
wherein
Gods
children
enioy
his
blessing
to
their
happinesse
.
Psal.
128.
2.
Vers.
28.
Her
children
rise
vp
and
call
her
blessed
,
and
her
husband
praiseth
her
,
saying
,
Verse
29.
Many
daughters
haue
done
vertuously
,
but
thou
surmountest
them
all
.
NOw
are
we
come
vnto
the
reward
which
is
due
vnto
this
good
woman
,
for
her
vertuous
behauiour
and
graces
,
and
that
is
,
praise
,
and
commendation
,
which
is
yeelded
vnto
her
principally
by
those
which
are
neerest
about
her
,
as
husband
,
and
children
,
who
are
best
acquainted
with
her
waies
,
and
tasted
most
of
the
fruites
thereof
:
for
it
is
the
best
honour
to
approue
ones
selfe
to
them
which
are
most
priuie
to
all
their
courses
:
others
speake
at
randome
,
and
by
gesse
,
but
these
by
experience
,
and
vpon
knowledge
:
prouided
that
it
be
not
in
feare
,
or
flatterie
,
from
which
the
holy
Ghost
freeth
the
testimonie
giuen
of
this
good
matron
:
her
children
,
sonnes
and
daughters
,
growing
in
age
,
wisedome
,
and
discretion
,
and
hauing
a
true
knowledge
of
the
care
that
she
had
of
them
,
and
feeling
the
good
which
she
had
done
for
them
in
their
vertuous
education
,
rise
vp
,
yeeld
reuerence
,
and
doe
obeysance
to
her
in
dutifull
manner
:
For
so
much
that
gesture
doth
many
times
import
,
as
when
it
is
said
,
Thou
shalt
rise
vp
before
the
hoarie
head
,
and
honour
the
face
of
the
old
man
,
and
feare
thy
Leuit.
19.
32.
God
.
And
call
her
blessed
,
doe
not
onely
make
prayers
,
and
offer
thankes
to
God
for
her
,
but
speake
of
her
wise
sayings
,
and
worthie
facts
,
and
the
whole
course
of
her
Christian
conuersation
,
and
conclude
that
God
hath
made
her
a
most
happy
and
fortunate
woman
:
her
husband
also
praiseth
her
,
speaketh
of
her
in
way
of
commendation
,
and
to
her
also
in
good
meaning
and
without
dissimulation
,
many
daughters
haue
done
vertuously
,
but
thou
surmountest
them
all
;
testifying
that
she
is
the
best
that
euer
he
knew
:
as
if
he
should
haue
said
,
Be
it
spoken
without
dispraise
of
others
,
you
doe
so
well
satisfie
me
,
as
that
I
know
not
where
the
like
is
to
be
found
:
many
daughters
▪
not
maides
onely
,
but
women
,
and
married
wiues
,
haue
done
vertuously
,
towards
their
husbands
,
household
,
children
,
neighbours
,
the
poore
and
needie
,
and
themselues
,
and
that
in
many
great
and
gracious
respects
:
by
this
meanes
she
hath
her
due
without
wrong
to
others
,
(
for
he
doth
not
depraue
others
to
boast
her
,
nor
gathereth
the
arguments
of
her
praise
from
the
vices
of
her
neighbours
,
but
from
their
vertues
and
commendable
qualities
)
:
but
thou
surmountest
them
all
,
in
fidelitie
,
in
wisedome
,
in
good
huswiferie
,
in
mercie
,
and
in
pietie
:
For
euery
one
ought
to
bee
best
pleased
with
the
good
waies
of
his
owne
yoke-fellow
:
the
nature
of
loue
will
induce
one
to
it
,
and
equitie
also
:
because
the
wife
findeth
most
benefit
by
the
graces
and
good
dealing
of
her
husband
:
and
so
doth
the
husband
by
the
good
qualities
and
actions
of
his
wife
:
and
hereby
the
one
of
them
shall
giue
great
incouragement
to
the
other
.
Whereas
on
the
contrary
side
,
when
all
things
are
ill
taken
,
and
nothing
is
pleasing
that
the
one
saith
and
doth
to
the
other
,
it
killeth
all
mutual
good
affections
one
towards
another
,
and
vtterly
extinguisheth
all
cheerefulnes
in
them
.
Vers.
30.
Fauour
is
deceitfull
,
and
beautie
vaine
:
but
a
woman
that
feareth
the
Lord
shall
be
praised
.
THese
words
are
a
confirmation
of
the
premises
by
a
comparison
,
wherein
a
godly
woman
is
preferred
before
a
beautifull
,
and
pietie
before
fauour
,
or
any
other
externall
graceings
:
For
all
outward
specious
qualities
,
and
excellency
whatsoeuer
,
are
comprehended
vnder
beautie
and
fauour
.
Now
whose
words
these
are
it
is
vncertaine
,
whether
the
husbands
,
or
Bathshebaes
,
or
Salomons
;
but
that
they
are
the
words
of
the
holy
Ghost
it
is
most
certaine
.
Fauour
is
deceitful
,
comelines
of
personage
,
or
any
outward
grace
,
is
a
shadow
which
hath
no
substance
,
and
beautie
vaine
,
a
good
colour
,
or
a
good
complexion
,
is
but
a
fading
flower
that
will
quickly
be
withered
,
and
decay
:
but
a
woman
that
feareth
the
Lord
,
which
is
godly
and
religious
,
shall
be
praised
,
she
(
by
Gods
blessing
)
shall
obtaine
true
glorie
:
For
no
honour
is
sound
but
that
which
groweth
from
grace
;
that
onely
hath
the
promise
,
the
Lord
saying
,
them
that
honour
me
will
I
honour
.
And
all
earthly
1.
Sam.
2.
30.
things
are
perishable
,
or
guilefull
;
as
parentage
,
wealth
,
strength
,
&c.
a
man
may
haue
them
,
and
yet
be
very
base
and
contemptible
:
and
what
shall
wee
say
of
goodly
stature
,
and
faire
faces
?
may
they
not
haue
many
vile
vices
accompanying
them
?
For
diuers
of
good
making
,
and
well
fauoured
countenances
,
haue
deformed
manners
,
and
ill
fauoured
conditions
:
as
Absaloms
Adonijah
,
and
sundrie
filthie
strumpets
:
and
be
it
that
beautie
bee
not
stained
with
any
notorious
crimes
,
or
misbehauiour
;
yet
there
can
be
no
constancie
,
or
perpetuitie
in
the
same
;
sicknes
,
sorrow
,
the
small
poxe
,
or
other
such
like
accidents
will
quickly
deface
it
:
and
it
dependeth
onely
in
the
estimation
of
mens
eyes
,
whose
likings
are
vncertaine
:
for
many
are
carried
from
well
fauoured
wiues
,
vpon
whom
first
they
doted
,
vnto
ill
fauoured
harlots
,
and
with
the
sight
of
their
faces
are
rauished
:
on
the
contrary
side
,
holinesse
,
righteousnes
,
and
the
graces
of
Gods
holy
spirit
doe
giue
a
lustre
vnto
all
,
and
make
them
looke
with
an
amiable
countenance
:
according
as
Ecclesiastes
saith
,
The
wisedome
of
a
man
maketh
his
face
to
shine
,
and
the
strength
of
his
countenance
shall
be
doubled
.
Women
,
men
,
or
whosoeuer
they
be
,
cannot
but
much
be
set
by
,
if
they
set
by
Gods
word
,
and
conscionably
obey
it
:
God
taketh
delight
in
them
,
and
inclineth
the
affections
of
his
people
vnto
them
,
and
maketh
the
wicked
to
stand
in
feare
of
them
:
no
sicknes
can
disfigure
a
gratious
person
,
nor
death
it selfe
,
nor
the
graue
which
totally
marreth
all
corporall
excellencie
:
Such
one
shall
liue
in
honour
,
dye
in
honour
,
and
leaue
his
memoriall
in
honour
,
and
appeare
before
the
iudgement
seate
of
Christ
in
honour
.
Vers.
31.
Giue
her
of
the
fruite
of
her
hands
,
and
let
her
owne
workes
praise
her
in
the
gate
.
FOr
the
knitting
vp
and
conclusion
of
all
,
husbands
are
called
vpon
,
and
prouoked
to
praise
their
good
wiues
really
,
as
well
as
vocally
,
in
deede
as
well
as
in
word
to
recompence
her
paines
,
and
good
seruice
with
due
rewards
.
Giue
her
of
the
fruite
of
her
hands
,
let
her
enioy
the
benefit
of
her
owne
labours
,
let
her
haue
allowance
for
foode
,
apparell
,
furniture
,
and
all
meete
expenses
liberally
,
and
largely
,
and
answerably
to
her
faithfulnes
,
and
fruitfulnes
,
and
let
her
owne
workes
praise
her
in
the
gate
,
euen
as
in
games
and
conflicts
the
conquerors
are
both
rewarded
with
some
price
,
and
praised
openly
in
the
publike
assembly
by
proclamation
:
so
let
this
worthie
woman
hitherto
spoken
of
be
prouided
,
for
that
her
husbands
largesse
may
be
a
testimonie
in
the
Church
,
in
the
market
,
in
meetings
of
neighbours
and
friends
,
and
in
all
assemblies
,
that
she
hath
deserued
well
,
and
he
vpon
due
cause
doth
deale
so
bountifully
with
her
:
and
if
God
take
him
away
before
her
,
let
him
by
leauing
her
an
ample
portion
,
according
to
his
estate
,
publish
to
the
world
that
he
hath
found
her
a
beneficiall
yoke-fellow
.
FINIS
.