1
THe
parables
of
Solomon
the
Sonne
of
Dauid
king
of
Israel
.
2
To
know
wisedome
&
instruction
,
to
vnderstande
the
wordes
of
knowledge
.
3
To
receiue
instruction
to
doe
wisely
by
iustice
and
iudgement
and
equitie
.
THe
parables
&c.
The
Lorde
appeared
To
knowe
,
&c.
Albeeit
wee
are
not
kings
,
neither
worldly
princes
,
nor
haue
publike
charge
,
yet
ought
we
to
follow
the
wisdome
of
goo●
Kings
and
Princes
,
as
they
are
giuen
vs
of
God
for
an
example
.
And
forasmuch
as
we
haue
not
at
al
tymes
wise
superiours
,
as
experience
teacheth
,
yet
haue
we
need
at
al
tymes
to
be
wise
,
vnlesse
we
wil
perish
with
the
foolish
.
For
neither
the
folly
of
the
great
or
smal
shal
excuse
vs
to
bee
culpable
of
damnation
,
if
we
followe
it
and
delite
therein
.
And
therefore
Solomon
was
not
onely
content
to
be
as
a
mirrour
of
wisedome
to
those
of
his
time
,
but
woulde
also
profit
al
ages
,
so
long
as
the
world
shoulde
last
:
and
to
this
ende
hath
he
written
these
notable
prouerbes
and
excellent
sentences
,
profitable
to
teach
one
to
gouerne
himself
wisely
in
al
holinesse
and
honestie
,
in
al
righteousnes
and
innocency
,
in
al
modestie
and
sobrietie
,
in
the
faith
and
feare
of
God
,
as
it
shal
be
knowne
in
hearing
and
reading
them
.
But
to
make
vs
more
attentiue
and
diligent
to
reade
and
heare
them
,
and
to
print
them
in
our
memory
,
to
delite
also
in
speaking
of
them
,
chiefly
to
the
instruction
of
the
ignorant
:
hee
at
the
beginning
sheweth
vs
wheretoo
and
to
whome
these
sentences
doe
serue
.
If
wee
were
not
very
dul
&
blockish
,
wee
woulde
greatly
desire
to
bee
adorned
with
these
vertues
.
Wherefore
wee
must
neither
be
deafe
nor
negligent
,
but
ready
and
diligent
to
heare
the
Prouerbes
of
king
Solomon
,
whereby
hee
promiseth
to
teach
vs
first
wisdome
:
not
the
wisdome
of
this
world
,
neither
Secondly
,
hee
promiseth
vs
Instruction
.
Whereby
wee
shoulde
knowe
what
to
doe
and
what
to
eschue
,
for
to
liue
in
this
present
worlde
soberly
,
righteously
,
and
religiously
:
the
which
instruction
is
not
onely
in
woordes
,
but
also
in
temptations
and
afflictions
.
Wherevppon
it
followeth
that
Solomon
beeing
on
earth
,
spake
not
Thirdly
,
he
promiseth
that
we
shall
haue
knowledge
and
vnderstanding
in
the
lawe
and
woorde
of
God
:
the
which
onely
is
our
knoweledge
and
vnderstanding
.
It
is
sayde
also
in
Iohn
,
And
heereby
wee
are
Instruction
to
doe
wisely
,
that
is
to
say
,
that
by
his
sayings
we
shall
learne
to
bee
wel
ruled
and
gouerned
,
and
also
that
willingly
wee
shall
heare
those
which
shewe
vs
our
faultes
:
and
chiefly
those
which
are
expert
and
wise
,
which
knowe
howe
to
reprooue
,
and
vse
it
in
tyme
and
place
:
that
by
their
correction
wee
may
amende
our
life
and
become
wyse
.
And
by
these
sentences
hee
laboureth
to
withdrawe
vs
from
death
,
wheretoo
the
obstinate
and
stubborne
are
bent
.
Or
despisest
thou
the
riches
of
his
4
To
giue
vnto
the
simple
sharpnes
of
witte
,
and
to
the
childe
knowledge
and
discretion
.
After
that
he
hath
shewed
whereto
these
sentences
serue
,
he
nowe
declareth
to
whom
they
are
profitable
:
&
continueth
furthermore
in
shewing
what
profite
commeth
of
them
.
By
the
simple
hee
vnderstandeth
those
,
which
neither
haue
wit
nor
wisedome
to
gouerne
themselues
,
nor
yet
can
discerne
good
from
euill
,
to
doe
the
one
,
and
flye
the
other
:
and
so
are
easily
to
be
deceiued
,
and
may
sooner
be
persuaded
to
folowe
wickednesse
than
righteousnesse
,
to
choose
rather
that
which
is
hurtfull
vnto
them
,
than
their
profite
.
We
are
all
of
this
nature
,
if
we
be
left
vnto
ourselues
.
Adam
hath
wel
shewed
it
vnto
vs
,
and
not
only
And
the
childe
.
Forasmuch
as
the
yonger
sort
are
5
A
wise
man
shall
heare
and
encrease
in
learning
:
and
a
man
of
vnderstanding
shal
attaine
vnto
wise
counsels
.
6
To
vnderstand
a
parable
,
and
the
interpretation
,
the
worde
:
of
the
wise
,
and
their
darke
sayings
.
As
the
prouerbes
of
Solomon
are
necessarie
and
profitable
to
the
simple
and
to
children
for
their
well
framing
of
their
heartes
,
and
right
directing
of
their
waies
:
so
are
they
to
the
wise
,
for
the
encreasing
of
their
wisedome
and
further
knowledge
.
Wherby
it
appeareth
that
not
the
simple
children
ought
to
be
the
schollers
&
disciples
of
Solomon
,
but
also
the
wise
.
Those
then
which
count
themselues
so
wise
that
they
thinke
they
haue
no
neede
to
learne
,
&
therefore
contemne
both
preaching
and
reading
of
the
holy
scriptures
:
not
onely
are
voide
of
wisedome
,
but
also
as
much
as
in
them
is
,
they
make
the
holy
Ghost
a
lyar
,
which
hath
spoken
by
the
mouth
of
Solomon
.
And
that
we
be
not
of
the
number
of
such
people
,
let
vs
be
continuall
schollers
of
our
God
,
and
doe
after
the
counsell
of
S.
Iames.
If
any
of
you
lacke
wisedome
,
let
him
aske
of
God
,
which
giueth
to
all
men
liberally
,
and
reprocheth
And
a
man
of
vanderstanding
.
To
the
end
that
we
should
be
more
diligent
vpon
doctrine
and
neuer
to
waxe
weary
of
learning
to
vnderstand
more
perfectly
the
trueth
,
Solomon
sheweth
vs
what
profite
commeth
thereof
,
besides
that
which
hee
hath
declared
already
in
saying
,
And
a
man
of
vanderstanding
shall
attaine
vnto
wise
counsels
.
As
Solomon
hath
not
asked
worldly
riches
,
neither
the
pleasures
and
desires
of
the
flesh
▪
but
hath
asked
wisedome
and
prudence
,
to
gouerne
both
him
and
his
people
:
so
also
he
promiseth
not
to
the
man
of
vnderstanding
that
he
shal
haue
temporall
goodes
,
and
that
hee
shall
liue
at
ease
in
this
worlde
,
but
he
promiseth
him
wise
counsels
:
the
which
he
expresseth
by
a
worde
that
signifieth
diligence
and
sharpnes
of
wit
to
gouerne
.
Therewith
shall
those
be
endued
,
which
being
wise
and
learned
do
alwaies
pursue
more
and
more
to
profite
in
the
knowledge
of
the
trueth
:
for
they
shal
knowe
howe
to
moderate
and
rule
both
themselues
and
their
owne
affections
,
and
to
keepe
them
vnder
that
they
doe
not
raigne
:
and
also
shal
bee
fitte
and
meete
to
shewe
others
the
way
to
doe
the
like
.
Heere
we
are
taught
what
the
gouerners
both
of
the
Church
and
Common
weale
ought
to
bee
:
to
wit
,
that
such
should
bee
ordeined
,
which
both
loue
the
trueth
,
and
are
exercised
therein
.
Wee
learne
also
that
after
wee
haue
hearde
and
knowen
,
wee
must
not
bee
idle
,
but
bring
foorth
fruites
.
Moreouer
,
6
To
vnderstand
.
Solomon
hath
already
counted
vnto
vs
many
fruits
,
which
they
receiue
that
apply
their
wittes
to
his
sentences
:
but
yet
there
he
setteth
foorth
vnto
vs
,
foure
.
The
first
is
,
that
wee
shal
vnderstand
the
notable
and
excellent
sentences
of
those
which
haue
spoken
by
figures
and
similitudes
,
to
make
them
of
more
authoritie
and
estimation
,
and
that
men
shoulde
bee
more
diligent
to
search
out
the
meaning
of
them
,
and
that
they
might
bee
hid
from
them
which
are
blinde
of
vnderstanding
,
and
that
seeing
,
they
should
not
see
&c.
The
seconde
commoditie
which
they
receiue
,
is
to
interprete
and
to
expound
these
notable
and
excellent
sentences
to
the
edifiyng
of
the
Church
:
that
the
rude
and
ignorant
might
knowe
so
much
as
is
expedient
for
their
saluation
.
The
third
is
,
to
iudge
and
discerne
the
wordes
of
the
wise
,
from
those
of
the
foolish
,
the
which
oftentymes
haue
a
fayre
shewe
of
wisedome
and
holinesse
,
and
seeme
at
the
first
sight
to
please
God
:
albeit
they
be
abhominable
to
him
.
The
sayings
of
the
wise
,
as
of
Moses
,
of
the
Patriarches
,
and
Prophetes
,
and
other
holie
men
be
not
of
any
great
outwarde
shew
,
and
yet
for
all
that
be
not
lesse
pleasing
vnto
GOD
:
for
though
they
bee
vttered
by
the
mouthes
of
men
,
yet
are
they
neuerthelesse
the
wordes
of
God
:
the
which
those
may
iudge
that
giue
good
eare
to
the
Prouerbes
of
Solomon
,
and
such
lyke
doctrine
.
Many
are
deceiued
through
the
fayre
shewe
of
mens
wordes
,
and
therefore
wee
must
knowe
the
woorde
of
God
,
and
not
to
beholde
only
with
other
mens
eyes
:
that
in
no
wise
wee
bee
deceiued
with
the
fayre
shewe
which
properly
belongeth
to
false
Prophetes
and
teachers
,
of
whome
Iesus
Christ
commaundeth
vs
to
beware
.
The
fourth
is
,
to
vnderstande
that
which
the
wise
haue
7
The
feare
of
the
Lorde
is
the
beginning
of
knowledge
:
but
fooles
haue
despised
wisedome
and
instruction
.
Because
that
in
the
beginning
of
the
tenth
Chapter
there
is
written
,
The
Prouerbes
of
Solomon
,
as
if
it
were
the
title
of
the
booke
:
some
iudge
that
that
which
is
written
from
this
place
thither
,
is
the
preface
of
the
booke
,
the
argument
whereof
is
gone
before
,
to
shewe
vs
wheretoo
these
doe
serue
,
and
to
what
persons
they
are
profitable
.
In
this
preface
hee
vseth
generall
exhortations
,
hee
promiseth
,
and
hee
threateneth
and
commaundeth
,
and
maketh
as
it
were
an
exposition
of
the
ten
commandementes
,
commending
vnto
vs
the
true
wisedome
,
the
feare
and
seruice
of
God
,
the
obedience
towardes
parents
,
the
labour
of
the
handes
,
the
eschuing
of
excesse
,
&
worthinesse
of
marriage
.
7
The
feare
of
the
Lorde
.
In
the
beginning
of
this
preface
,
hee
teacheth
vs
the
way
to
attaine
vnto
true
knowledge
.
For
as
the
true
knowledge
wherein
wee
must
glory
,
is
to
knowe
God
,
when
being
instructed
The
feare
of
the
Lorde
,
&c.
It
might
also
bee
saide
,
that
the
feare
of
the
Lorde
is
the
chiefe
parte
of
〈…〉
:
for
if
in
all
our
doinges
wee
haue
not
this
feare
,
we
know
〈…〉
,
we
are
voide
of
wisdome
and
vnderstanding
,
we
are
like
vnto
〈…〉
,
rude
,
folish
and
blinde
beastes
.
Moses
doeth
shew
it
vs
,
when
〈…〉
●oueth
the
people
of
Israel
which
were
without
feare
,
saying
vn
〈…〉
,
They
haue
corrupted
themselues
,
&c.
The
worde
also
which
But
fooles
haue
despised
wisdom
.
He
maketh
here
an
Antithesis
,
comparing
foolishnes
with
knowledge
:
&
the
disdaine
of
wisdom
&
instruction
,
with
the
feare
of
the
Lorde
,
of
whome
we
receiue
all
wisedome
and
instruction
:
wherein
he
teacheth
vs
who
are
those
fooles
of
whome
he
speaketh
:
that
is
to
say
,
those
that
are
naked
&
voide
of
the
feare
of
God
,
wherein
they
are
holden
by
wisedome
and
instruction
,
without
the
which
feare
they
are
corrupted
and
giuen
vp
to
all
wickednesse
,
in
forsakyng
GOD
whose
wisedome
and
instruction
they
despise
.
As
it
is
sayde
of
the
children
of
Israel
:
They
haue
corrupted
themselues
they
haue
despised
.
Also
we
may
learne
that
God
is
long
suffering
,
when
he
punisheth
8.
My
Sonne
,
heare
thy
Fathers
instruction
,
and
forsake
not
thy
Mothers
teaching
.
9
For
they
shal
be
a
comely
ornament
vnto
thine
head
,
and
as
chaynes
for
thy
necke
.
Albeit
we
haue
neuer
so
good
doctrine
taught
vs
,
and
that
we
be
aduertised
of
the
vices
that
are
dayly
committed
in
the
contempte
thereof
,
yet
are
we
not
once
moued
to
folow
good
doctrine
,
neyther
do
we
mind
so
much
as
once
to
withdraw
vs
from
such
vices
,
though
they
direct
the
word
of
God
to
our
person
,
and
that
by
admonitions
,
&
exhortations
,
by
promises
,
forbiddings
&
threatnings
they
allure
vs
to
do
wel
,
&
labour
to
withdraw
vs
from
euil
.
Therfore
Solomon
desiring
to
moue
vs
to
goodnes
,
&
to
turne
vs
from
euil
,
after
the
doctrine
and
aduertisement
of
the
despising
of
fooles
,
directeth
to
vs
his
words
,
exhorting
,
promising
,
forbidding
&
threatening
.
The
exhortation
is
,
My
sonne
,
heare
.
&c.
In
this
exhortation
,
to
the
ende
hee
would
bee
heard
with
more
reuerence
and
feare
,
he
speaketh
as
the
father
to
his
childe
.
Heere
we
may
say
that
Solomon
speaketh
in
the
person
of
God
,
who
is
the
onely
father
of
al
;
or
in
the
person
of
the
Pastor
&
teacher
And
forsake
not
.
When
Solomon
addeth
this
,
he
giueth
vs
well
to
vnderstand
that
he
doth
not
onely
allure
vs
to
heare
,
but
to
obey
.
And
therewith
immediately
hee
answereth
to
a
question
which
might
bee
made
:
to
wit
,
How
shall
we
heare
God
,
seeing
he
is
an
inuisible
&
incomprehensible
spirite
?
He
giueth
(
I
say
)
the
solution
,
admonishing
vs
not
to
forsake
the
teaching
of
our
mother
.
As
if
he
did
say
,
if
you
will
heare
God
to
instruct
you
,
be
obedient
to
the
Church
,
wherein
hee
doeth
beget
you
,
and
teach
you
by
the
ministerie
of
his
Apostles
and
Prophets
,
of
his
Euangelistes
,
Pastours
and
Doctours
.
Furthermore
,
wee
must
vnderstande
,
that
God
calleth
al
them
his
children
,
which
hee
exhorteth
by
his
worde
,
and
giueth
them
to
his
spouse
,
which
is
the
Church
,
to
be
taught
:
for
the
Church
is
the
piller
and
strength
of
trueth
:
not
the
popish
Church
,
which
doth
reiect
the
word
of
God
,
and
not
acknowledge
Iesus
Christ
for
head
,
but
Antichrist
and
the
enimie
of
God
.
But
forasmuche
as
wee
ourselues
cannot
discerne
the
Church
of
the
wicked
from
that
of
the
faithfull
,
we
must
aske
of
our
heauenly
Father
,
the
spirite
of
wisedome
and
discretion
,
and
vndoubtedly
,
he
wil
giue
it
vs
.
For
they
shal
be
.
After
the
exhortation
,
he
putteth
the
promise
,
by
for
they
shal
be
,
&c.
is
placed
immediatly
after
the
exhortation
to
heare
instruction
,
would
haue
the
said
exhortation
taken
more
simply
:
to
wit
for
the
commaundement
to
obey
vnto
carnal
fathers
,
vnto
whose
charge
the
gouernment
of
their
children
is
committed
,
and
that
the
children
learne
to
be
obedient
to
their
parents
,
&
should
not
thinke
that
they
are
able
to
rule
themselues
.
There
are
two
reasons
that
cause
me
to
dissent
from
this
opinion
.
The
first
is
,
that
in
this
same
preface
,
the
6.
chapter
,
he
giueth
commaundement
to
obey
father
and
mother
:
the
second
is
,
that
after
he
hath
admonished
and
aduertised
vs
of
the
feare
of
the
Lord
,
&
of
his
knowledge
,
by
this
exhortation
,
he
sheweth
to
vs
by
what
meanes
we
may
attaine
thereto
,
and
be
kept
therein
:
to
wit
,
by
hearing
and
obeying
.
10
My
Sonne
,
if
sinners
do
intice
thee
,
consent
thou
not
.
11
If
they
say
,
Come
with
vs
,
we
will
lay
waite
for
blood
,
and
lye
priuily
for
the
innocent
without
a
cause
:
12
We
wil
swallow
them
vp
aliue
like
a
graue
euen
whole
,
as
those
that
go
downe
to
the
pit
:
13
We
shal
finde
all
precious
riches
,
and
fil
our
houses
with
spoyle
:
14
Cast
in
thy
lot
among
vs
:
we
will
all
haue
one
purse
.
15
My
sonne
,
walke
not
thou
in
the
way
with
them
:
refraine
thy
foote
from
their
path
.
16
For
their
feete
runne
to
euill
,
and
make
haste
to
shedde
blood
.
17
Certainely
as
without
cause
the
net
is
spread
before
the
eyes
of
all
that
hath
wyng
:
18
So
they
lay
wait
for
bloud
&
lie
priuilie
for
their
liues
.
19
Such
are
the
wayes
of
euery
one
that
is
greedy
of
gaine
:
he
would
take
away
the
life
of
the
owners
thereof
.
After
the
promise
,
for
our
better
aduice
,
and
to
shew
vs
how
we
should
not
despise
wisdom
and
instruction
,
he
giueth
vs
a
prohibition
,
wherin
he
sheweth
a
great
fatherly
care
,
saying
:
My
son
,
if
sinners
&c.
Albeit
that
of
our
vitious
and
corrupted
nature
through
the
sin
of
Adam
,
we
al
are
sinners
:
yet
God
of
his
grace
&
mercy
doth
not
impute
to
his
elected
and
faithfull
(
which
are
his
children
)
their
sinnes
:
and
therefore
the
scripture
doeth
not
call
them
sinners
,
but
holy
and
11
If
they
say
.
He
beginneth
to
discouer
their
perswasions
together
with
their
wicked
and
pernicious
doing
:
and
herein
he
sheweth
what
these
sinners
are
,
to
whom
he
would
not
haue
vs
to
consent
.
The
beginning
of
their
perswasions
is
,
that
is
to
say
,
Come
with
vs
.
As
if
they
said
,
we
are
the
greater
number
,
wherevpon
it
is
to
be
thought
that
we
are
both
the
strongest
and
the
wisest
:
if
thou
wilt
then
be
well
accompanied
,
forsake
the
other
(
which
are
but
as
an
handfull
in
comparision
of
vs
)
and
ioyne
with
vs
.
This
same
is
a
great
temptation
,
whereby
the
vnsted
fast
are
easily
shaken
.
Wherfore
we
haue
great
neede
to
beware
of
such
temptation
:
for
naturally
wee
desire
to
followe
the
greatest
number
,
and
thinke
that
if
wee
be
on
that
side
,
we
cannot
perish
.
But
the
holy
Ghost
teacheth
vs
the
contrarie
both
by
examples
and
admonitions
.
Noe
was
not
drowned
by
the
waters
of
the
floud
:
Lot
perished
not
in
the
ouerthrowe
of
Sodome
:
Iosua
and
Caleb
died
not
in
the
desert
.
It
is
also
written
,
Thou
shalt
not
followe
a
multitude
to
We
will
lay
waite
&c.
Hee
more
expresseth
the
deliberation
of
their
hearts
and
desires
,
and
likewise
their
wicked
and
peruerse
maner
of
doing
,
than
their
owne
wordes
:
for
there
is
none
so
wicked
but
thinketh
,
and
counteth
himselfe
to
be
an
honest
man
.
And
none
will
beast
himselfe
to
be
a
murderer
and
shedder
of
innocent
blood
,
to
get
himselfe
companions
,
but
rather
woulde
sweare
for
himselfe
to
be
their
protector
and
defender
.
But
it
may
bee
demanded
,
wherfore
they
say
,
We
wil
lay
wayte
.
It
is
for
that
they
are
led
with
great
desire
to
be
riche
,
to
be
chiefe
and
to
beare
rule
:
and
to
obteine
the
same
,
they
doe
outrage
and
violence
to
the
innocent
,
that
is
to
say
,
to
those
which
haue
not
deserued
of
them
to
bee
so
euill
intreated
:
and
yet
they
woulde
,
and
also
be
esteemed
to
doe
well
,
and
that
they
pursue
nothing
but
their
right
,
or
at
the
least
that
they
are
not
bounde
to
doe
better
:
and
also
to
hide
their
crueltie
,
they
will
lay
false
crimes
vnto
their
charge
,
whom
wrongfully
and
without
cause
they
pursue
.
Nowe
they
which
are
familiarly
conuersant
with
them
,
and
are
giuen
to
their
particular
profite
,
are
easily
drawne
to
exercise
suche
inhumanitie
and
crueltie
,
the
which
is
reputed
before
God
for
murder
and
mansslaughter
:
because
it
is
no
thank
to
them
that
they
shed
not
innocent
blood
.
Solomon
doth
wel
signifie
the
same
,
when
he
saith
,
in
their
persons
,
We
will
lay
waite
,
&c.
This
crueltie
is
exercised
in
euery
estate
,
when
they
seeke
to
profite
themselues
with
the
hurt
of
other
men
.
And
it
is
not
onely
vsed
ouer
our
temporall
goodes
,
and
bodies
:
but
more
wickedly
12
We
will
swallowe
them
vp
.
He
continueth
heere
to
expresse
the
vnsatiable
greedinesse
&
cruel
deliberation
of
sinners
,
wherby
they
purpose
in
no
wise
to
spare
the
innocent
,
but
vterly
to
destroy
them
,
and
roote
out
their
memory
from
among
the
liuing
:
to
the
end
that
without
let
and
resistance
they
might
accomplishe
their
desires
.
This
same
affection
of
the
wicked
was
well
described
by
Dauid
.
13
We
shall
finde
all
precious
riches
.
Here
Solomon
setteth
forth
the
great
desire
of
sinners
to
be
rich
,
to
be
aloft
,
and
to
liue
in
wealth
and
abundance
,
and
to
rule
:
for
hauing
great
riches
,
they
will
be
esteemed
,
credited
,
and
will
oppresse
all
men
:
otherwise
they
would
think
they
should
not
long
possesse
their
great
substance
and
praye
,
nor
continue
in
good
reputation
.
14
Cast
in
thy
lot
among
vs
.
They
desire
to
haue
many
to
do
as
they
do
,
&
delight
to
haue
many
like
vnto
themselues
:
iudging
that
thereby
they
shal
not
be
rebuked
nor
reproued
for
their
inhumanitie
and
crueltie
,
but
that
rather
they
shall
be
loued
and
honoured
,
and
be
had
in
good
estimation
:
and
that
by
such
diuelish
vnitie
and
conformitie
the
goodes
which
they
haue
violently
gotten
,
and
possesse
vniustly
,
shall
be
safe
,
and
that
they
quietly
shall
enioy
them
.
These
desires
and
iudgementes
are
expressed
vnto
vs
by
these
words
,
Cast
thy
lotte
&c.
It
is
not
the
common
vse
of
sinners
thus
to
speak
one
to
another
:
for
their
custome
is
,
to
lay
euery
man
for
his
owne
profit
,
not
passing
for
their
fellowes
:
yea
,
they
are
of
such
nature
,
that
euery
of
them
would
haue
all
to
himselfe
,
and
the
other
to
haue
nothing
but
at
their
gentlenes
.
The
purse
then
of
sinners
is
said
to
be
one
:
not
that
they
be
vnited
in
true
loue
,
as
are
the
faithfull
,
as
it
is
spoken
of
in
the
Actes
:
15
My
Sonne
walke
not
in
the
way
with
them
.
The
waies
and
pathes
of
sinners
are
their
euill
thoughtes
and
cogitations
,
their
inordinate
affections
and
lusts
,
their
wicked
manners
and
peruerse
doings
,
their
in
humanitie
and
crueltie
:
to
be
short
,
al
the
meanes
they
do
imagine
and
follow
to
do
hurt
.
The
wise
man
here
warneth
the
children
of
God
to
cast
away
from
them
al
such
wickednes
,
&
to
flee
them
.
And
so
,
albeit
the
tares
must
be
left
among
the
wheate
,
notwithstanding
the
wheate
must
not
become
tares
▪
for
although
that
the
children
of
God
be
in
this
world
mingled
among
the
wicked
,
and
cannot
seperat
themselues
from
them
,
vnlesse
they
should
go
forth
of
the
world
(
as
S
Paule
saieth
)
yet
must
they
not
communicate
with
them
in
euil
,
least
they
be
16
For
their
feete
runne
to
euill
.
He
giueth
vs
a
reason
wherefore
we
must
not
consent
vnto
sinners
,
neyther
walke
in
the
way
with
them
:
for
their
way
is
a
bloody
way
.
They
desire
nothing
more
than
the
destruction
and
perdition
of
the
innocent
,
that
they
might
gaine
something
,
whereof
they
are
so
desirous
and
couetous
,
that
they
imploy
thereto
al
their
force
and
might
,
al
their
credit
and
authoritie
,
euen
not
letting
to
put
their
neighbours
to
death
,
if
they
thinke
they
cannot
otherwise
bring
their
purpose
to
passe
:
the
execution
whereof
Solomon
compareth
to
a
speedie
course
:
for
to
shewe
how
sinners
thinke
they
shall
neuer
come
timely
enough
to
possesse
that
which
they
would
haue
.
Solomon
vseth
in
his
speach
ij
.
verbes
,
which
signifie
the
time
to
come
,
although
they
be
vsed
both
for
the
present
time
,
and
also
to
signifie
what
is
accustomed
to
be
done
.
And
so
he
signifieth
that
they
are
so
giuen
to
wickednesse
,
that
they
list
not
to
forbeare
it
.
Albeit
that
at
the
first
shew
this
reason
seemeth
to
touche
them
which
desire
to
haue
warre
,
not
caring
whether
it
be
iust
or
vniust
,
but
is
enough
for
them
that
they
enrich
themselues
with
the
booties
and
spoiles
taken
from
the
dead
in
battel
:
this
same
neuerthelesse
ought
not
to
be
restrained
to
the
corporal
shedding
of
blood
,
but
also
to
euery
violence
,
wrong
,
and
crueltie
,
which
is
exercised
as
well
vpon
the
goodes
and
bodies
,
as
vppon
the
soules
of
men
.
Wherefore
therein
wee
will
comprehende
al
robbers
and
theeues
,
vsurers
and
couetous
persons
,
sellers
of
false
wares
,
murtherers
and
persecutors
of
innocentes
,
and
chiefly
of
the
faithful
,
Hypocrites
,
Idolaters
and
superstitious
,
false
Prophetes
and
lying
Doctours
.
17
Certainely
as
without
cause
.
Of
the
aforesaide
deliberations
of
sinners
,
Solomon
hath
gathered
a
reason
wherefore
no
man
ought
to
consent
vnto
them
,
neither
walke
with
them
,
&c.
for
their
feete
runne
.
&c.
And
to
the
end
he
might
the
better
turn
away
the
children
of
God
from
running
after
them
,
he
sheweth
howe
the
sinners
do
great
wrong
,
when
he
likeneth
those
whom
they
persecute
,
to
birdes
.
As
if
he
saide
,
for
asmuche
as
you
are
Gods
children
,
who
is
iust
and
righteous
,
gentle
and
merciful
:
you
shoulde
wishe
to
doe
wrong
to
no
man
,
neither
vse
your
neighbours
crueltie
,
and
chiefly
the
innocent
.
Wherefore
you
ought
not
to
walke
with
the
sinners
which
persecute
the
innocent
:
for
as
the
birdes
haue
not
deserued
of
the
fouler
too
bee
taken
with
nettes
,
and
to
be
eaten
:
euen
so
the
innocents
haue
not
deserued
to
bee
pilled
,
tormented
and
murdered
:
yet
are
they
a
pray
vnto
the
wicked
and
vngodly
.
By
this
similitude
Solomon
declareth
plainely
enough
,
that
he
reproueth
not
Iudges
and
Magistrates
which
diligently
search
out
the
wicked
,
and
are
carefull
to
punish
them
greeuously
,
that
they
might
(
as
muche
as
in
them
lyeth
)
19
Such
are
the
wayes
.
The
worlde
doeth
greatly
allowe
those
which
can
profite
themselues
,
&
gather
much
goods
.
Contrarily
,
those
which
are
not
cunning
to
gaine
something
,
are
disdained
,
&
reputed
Idiots
,
the
which
is
a
great
temptation
vnto
the
simple
and
vndiscrete
,
to
leade
them
to
couetousnesse
,
that
they
might
be
reputed
and
esteemed
among
men
:
not
considering
in
the
meane
while
,
into
what
gulfe
of
wickednesse
they
doe
fall
,
if
greedily
they
follow
gaine
.
From
the
which
gulfe
,
Solomon
being
desirous
to
withdrawe
vs
,
and
to
make
vs
detest
,
and
abhorre
the
great
toyle
of
greedinesse
to
followe
gaine
,
declareth
heere
vnto
vs
,
that
the
couetous
haue
the
deliberations
,
affections
,
enterprises
and
executions
before
mentioned
,
and
that
when
hee
saith
,
Such
are
the
wayes
,
&c.
As
if
he
did
say
Forasmch
as
you
woulde
not
lay
wayte
for
innocent
blood
,
and
that
the
couetous
haue
suche
waies
,
that
they
conspire
against
the
liues
of
them
,
and
that
rather
than
they
woulde
want
of
their
enterprise
,
doe
take
away
the
life
of
innocents
,
and
murder
those
which
possesse
the
goodes
that
they
desire
:
yee
must
flee
couetousnesse
,
and
choose
rather
to
be
poore
,
than
to
desire
abundance
of
riches
,
seeing
you
would
not
bee
counted
murderers
before
God
and
his
Angels
.
I
say
expresly
before
God
and
his
Angels
:
for
the
most
couetous
are
not
esteemed
before
the
worlde
for
murderers
and
mansleaers
,
but
men
of
honesty
and
good
reputation
.
And
also
when
Solomon
saith
howe
they
woulde
take
away
the
life
of
the
owners
thereof
,
he
meaneth
not
that
alwaies
they
kill
those
which
possesse
the
goodes
that
they
woulde
haue
:
but
that
by
subtilties
and
guile
,
by
wicked
bargaining
and
vnlawful
meanes
,
by
force
and
extortion
,
they
spoile
their
neighbours
and
vndo
them
:
and
no
thanke
to
them
that
their
neighbours
die
not
,
when
they
take
away
from
them
that
wherewith
their
life
shoulde
be
susteined
.
For
if
they
cannot
come
to
execute
the
ende
of
their
desire
,
they
make
debates
,
strifes
and
dissentions
,
hatredes
,
priuie
malice
,
and
desire
of
vengeance
:
and
if
they
could
or
durst
,
they
would
murder
their
neighbours
indeede
.
And
forasmuch
as
God
is
a
spirite
,
and
that
he
hath
made
a
lawe
not
only
to
gouerne
the
outwarde
workes
,
but
also
the
affections
of
the
heart
,
as
it
is
shewed
in
Deut.
And
now
Israel
,
what
doth
the
Lord
thy
God
require
We
learne
also
in
this
place
,
that
it
is
a
very
dangerous
thing
,
to
couet
the
riches
of
this
world
:
seeing
that
they
which
would
be
rich
,
are
not
much
better
than
murderers
:
and
we
knowe
that
euery
murderer
hath
not
euerlasting
life
abiding
in
him
.
To
the
20
Wisedome
crieth
without
,
she
vttereth
her
voyce
in
the
streetes
.
21
She
calleth
in
the
high
streete
among
the
prease
in
the
entringes
of
the
gates
,
and
vttereth
her
wordes
in
the
Citie
,
saying
:
22
O
yee
foolishe
,
howe
long
will
yee
loue
foolishnesse
?
and
the
scornefull
take
their
pleasure
in
scorning
;
and
the
fooles
hate
knowledge
?
To
the
ende
that
we
shoulde
heare
instruction
,
and
that
therby
wee
might
learn
not
to
consent
vnto
sinners
.
&c.
And
that
we
shoulde
not
pretende
cause
of
ignorance
,
if
we
walke
with
them
in
their
waies
,
God
from
the
beginning
of
the
world
hath
taught
vs
,
doeth
teach
vs
,
and
wil
teach
vs
,
so
long
as
the
worlde
shal
endure
.
Solomon
doeth
signifie
it
by
saying
,
Wisedome
crieth
without
&c.
For
in
his
speache
he
vseth
heere
the
Verbe
,
which
is
put
not
onely
to
signifie
that
which
is
doone
presently
and
in
the
future
time
,
but
also
that
which
is
customably
vsed
to
be
doone
.
For
wisedome
was
neuer
idle
:
but
as
God
hath
thereby
created
al
thinges
,
euen
so
by
it
doeth
hee
gouerne
,
and
shall
gouerne
all
thinges
.
O
Lorde
howe
manifolde
are
thy
without
in
the
streates
.
&c.
Likewise
our
Lorde
doeth
teache
vs
verie
well
,
What
I
tell
you
in
darkenesse
,
that
22
O
ye
foolish
.
Wisdom
crieth
after
three
kinds
of
people
,
which
occupie
the
world
:
to
wit
,
the
folish
,
the
scornful
&
fooles
.
The
foolish
,
are
such
as
be
vndiscreete
,
and
therefore
easily
to
be
deceiued
,
and
also
to
be
taken
with
that
which
seemeth
fayre
to
the
eyes
,
and
to
followe
that
which
seemeth
good
to
the
vnderstanding
of
the
flesh
.
Looke
what
such
folkes
loue
,
is
but
foolishnesse
,
although
the
wisest
of
the
worlde
praise
it
and
esteeme
it
.
Also
God
hath
made
the
wisedome
of
this
world
foolishnes
.
The
The
scornefull
take
their
pleasure
in
scorning
,
The
Pharisies
shewe
themselues
to
23
Turne
you
at
my
correction
:
loe
,
I
will
poure
out
my
mynde
vnto
you
,
and
make
you
vnderstande
my
wordes
.
When
wisedome
crieth
after
the
foolish
,
scorneful
,
and
fooles
,
shee
first
accuseth
,
reprooueth
,
and
correcteth
them
,
without
condemning
them
,
and
making
them
dispaire
:
for
shee
rather
laboureth
to
cause
them
to
amend
by
repentance
and
fayth
.
Shee
saith
not
,
because
ye
loue
foolishnesse
,
scornefulnesse
and
folly
,
you
are
vndone
,
ye
are
lost
for
euer
:
but
shee
sweetely
entreateth
them
,
saying
:
Turne
you
,
&c.
As
if
shee
did
say
,
when
I
reprooue
and
●orrecte
you
,
when
I
shewe
you
your
foolishnesse
,
scornefulnesse
and
hatred
against
the
true
knowledge
,
harden
not
your
heartes
at
my
correction
,
but
suffer
yourselues
to
be
taught
of
it
,
forsaking
your
wicked
way
,
and
your
vnrighteous
thoughtes
,
through
which
you
haue
bene
turned
from
the
Lord
:
and
come
againe
to
seeke
the
Lord
,
while
he
may
bee
founde
:
and
call
vppon
him
while
he
is
nigh
:
the
which
you
shal
doe
,
if
you
hate
that
which
you
loue
and
would
haue
,
and
if
you
loue
and
desire
that
which
you
hate
.
Nowe
to
the
ende
that
your
heart
may
thus
returne
at
my
correction
,
I
wil
poure
out
my
spirit
as
it
were
a
spring
24
Because
I
haue
called
,
&
ye
refused
:
I
haue
stretched
out
mine
hand
,
and
none
would
regard
:
25
But
ye
haue
despised
all
my
counsel
,
and
would
none
of
my
correction
:
26
I
wil
also
laugh
at
your
destruction
,
and
mocke
,
when
your
feare
commeth
.
27
When
your
feare
commeth
lyke
suddaine
desolation
,
and
your
destruction
shal
come
like
a
whirlewind
:
when
affliction
and
anguish
shal
come
vpon
you
:
28
Then
shall
they
call
vppon
mee
,
but
I
will
not
answere
:
they
shall
seeke
mee
early
,
but
they
shall
not
finde
mee
.
After
Wisdom
hath
willed
the
foolish
,
the
scorners
&
fooles
to
repent
,
&
beholding
the
greatest
part
,
yea
almost
al
vncorrigible
&
obstinate
&
hardned
more
&
more
,
shee
maketh
complaint
against
than
&
threateneth
them
.
Shee
complaineth
of
that
that
by
her
seruantes
the
Patriarkes
and
Prophetes
shee
hath
cryed
and
doeth
cry
vpon
the
foolish
,
to
haue
them
returne
to
repentance
,
presenting
them
her
spirite
,
&
through
the
vnderstanding
of
her
words
:
and
that
yet
they
refuse
to
repent
,
to
receiue
the
holy
Ghost
,
and
to
apply
their
wittes
to
her
wordes
.
25.
But
ye
haue
despised
.
In
continuing
stil
her
complaint
,
shee
sheweth
how
farre
the
ministers
of
the
word
ought
to
reach
with
their
cry
,
&
whereto
their
cry
should
serue
:
that
is
,
to
counsel
and
correct
,
that
the
world
being
warned
by
good
counsel
and
holy
sermons
of
the
woorde
of
God
,
might
amende
.
But
the
foolish
wil
in
no
wyse
tast
of
his
counsell
,
but
somuch
as
they
can
,
despise
it
and
regarde
it
not
,
and
wil
not
haue
the
hande
of
God
and
of
his
wisedome
to
bee
offred
to
them
by
correction
and
fatherly
chastisement
:
but
as
dul
horses
winch
against
the
spurre
,
so
doe
they
despite
and
murmure
against
God
and
his
ministers
,
hating
and
persecuting
them
to
kil
and
destroy
them
,
if
it
were
possible
for
them
.
Now
let
vs
heere
first
of
all
note
,
that
wisedomes
hand
is
the
hand
of
God
,
seeing
that
hee
is
neuer
without
this
wisedome
,
and
that
they
both
bee
but
one
.
This
hand
is
taken
in
diuers
sorts
:
to
wit
,
for
the
power
,
goodnesse
,
helpe
,
fauour
,
work
,
acte
,
punishment
,
chastisement
,
vengeance
&
correction
of
God
.
For
in
asmuch
as
God
is
a
spirit
,
wee
must
vnderstande
that
hee
hath
neither
armes
nor
hands
,
that
can
be
either
touched
or
seene
:
but
the
holy
Ghost
to
accommodate
himselfe
to
our
rudenesse
,
doeth
attribute
vnto
God
those
things
which
properly
and
naturally
appertaine
vnto
vs
.
This
hand
doeth
stretch
it selfe
foorth
after
diuers
manners
:
to
wit
,
in
sustayning
and
keeping
,
in
guiding
and
gouerning
,
in
ouerthrowing
and
destroying
,
in
correcting
&
chastening
.
But
to
exercise
this
hand
,
hee
hath
many
instruments
the
which
he
setteth
on
woorke
as
seemeth
good
to
him
.
Nowe
when
this
hande
is
attributed
heere
to
wisedome
,
with
the
stretching
out
thereof
,
and
that
the
ministers
of
the
woord
ought
aboue
all
other
to
vse
wisedome
,
wee
wil
take
the
stretched
out
hand
,
chiefly
for
the
correction
and
chastisement
which
is
done
in
the
church
by
the
woorde
of
God
.
Solomon
also
doth
giue
it
wel
to
vnderstande
,
after
he
hath
made
his
complaint
,
that
none
would
regard
this
stretched
out
hand
:
he
addeth
,
that
they
would
none
of
his
correction
.
When
wisedom
maketh
her
complaint
for
that
they
haue
despised
her
counsel
,
wee
must
vnderstande
,
that
the
counsels
of
God
,
are
as
much
as
commandementes
,
and
that
it
is
very
necessary
for
vs
to
obey
them
:
if
it
were
otherwise
,
wisdom
would
not
make
such
complaint
against
the
despisers
of
her
counsell
.
Wherfore
,
what
though
that
commandement
to
loue
our
enimies
were
a
counsell
?
yet
shoulde
the
opinion
of
the
Papists
be
false
,
26
I
wil
also
laugh
,
After
that
wisedome
hath
complained
of
the
hardnesse
of
the
foolish
,
scorners
and
fooles
,
and
of
their
vnrepentant
hartes
,
shee
threatneth
to
laugh
at
them
,
&
mocke
them
,
when
the
destruction
they
feare
,
shal
light
on
their
heads
.
It
may
wel
be
thought
that
the
wicked
&
obstinate
feare
nothing
,
bicause
they
are
seene
to
be
most
stronge
&
most
in
number
,
&
that
they
very
often
bring
their
purpose
about
,
&
also
that
they
liue
at
their
case
,
possessing
much
temporal
riches
,
for
the
which
they
are
in
reputation
and
esteemed
:
notwithstanding
their
euill
consciences
doe
often
reproue
them
:
whereby
they
feele
themselues
gilty
,
and
are
afraide
of
the
iudgement
of
God
.
They
feare
most
of
al
eternal
death
,
which
is
their
last
destruction
.
And
therefore
there
can
neuer
so
little
trouble
come
vpon
them
in
this
worlde
,
but
that
they
are
greatly
adread
and
afraide
.
It
is
the
destruction
and
feare
,
whereat
wisdome
will
laugh
and
mocke
.
But
for
so
much
as
derision
and
mockage
are
the
deedes
of
dissolute
and
riotous
persons
,
heere
might
be
asked
whether
it
be
a
fit
and
meete
thing
for
the
wisedome
of
God
to
deride
and
mock
,
and
whether
it
be
lawful
for
to
attribute
vnto
him
any
such
things
.
Answere
,
that
wisdome
doth
not
laugh
and
mocke
after
the
manner
of
men
,
neither
is
it
lawful
for
vs
to
attribute
vnto
him
such
derision
and
mockery
:
for
it
were
to
make
him
like
vnto
the
most
wicked
ympes
of
the
worlde
:
but
the
holy
Scripture
accommodating
it selfe
to
our
rudenesse
,
and
willing
to
expresse
what
wisdom
shal
be
and
seeme
vnto
the
vnderstanding
and
opinion
of
the
hard
hearted
&
obstinate
,
doth
attribute
vnto
her
mockery
and
derision
.
27
When
your
feare
.
The
derision
then
and
mockery
of
God
and
his
wisdom
,
is
to
feare
&
sodainly
to
abash
the
wicked
when
they
looke
not
for
it
,
to
ouerthrow
and
destroy
them
in
her
anger
and
wrath
,
without
hauing
any
pitie
of
them
,
for
all
their
weepings
and
cryings
,
and
for
all
their
diligence
to
seeke
remedie
.
The
like
mockery
is
expressed
in
the
2.
Psal.
Where
the
Prophete
shewing
howe
God
can
confute
the
pride
and
vaine
enterprises
of
men
rising
vp
against
him
and
his
Christ
,
saith
:
But
hee
that
dwelleth
in
the
Heauen
shall
laugh
:
the
Lorde
shal
haue
them
in
derision
.
And
we
must
not
thinke
that
the
Psalmist
and
the
wise
man
onely
threaten
the
wicked
of
their
time
which
submitted
not
themselues
vnder
the
yoke
of
God
by
repentance
:
But
as
the
promises
of
saluation
appertaine
to
al
faithful
,
in
what
time
soeuer
they
bee
:
euen
so
the
threatenings
are
made
for
the
wicked
of
all
ages
vnto
the
ende
.
Saint
Paule
doeth
well
shewe
your
destruction
,
your
feare
.
And
that
there
is
no
remedy
left
for
the
obstinate
and
reprobate
,
which
refuse
the
wisedome
of
God
,
who
is
the
only
remedy
,
Solomon
sheweth
it
,
when
he
compareth
their
feare
vnto
desolation
,
and
their
destruction
vnto
a
whirlewinde
.
In
desolation
all
is
wasted
and
destroyed
,
and
the
whirlewinde
consumeth
and
killeth
that
which
it
meeteth
:
but
this
desolation
and
whirlewind
doth
not
destroy
&
kill
the
obstinate
,
so
that
afterwards
they
become
stones
&
blocks
,
or
like
brute
beastes
,
when
they
are
killed
.
For
being
once
smitten
and
beaten
downe
,
they
shal
be
afflicted
foreuer
:
so
desolation
and
storme
wil
neuer
forsake
them
,
as
Solomon
doeth
well
signifie
it
,
saying
:
When
affliction
and
anguish
shal
come
vppon
you
.
Then
shal
they
cal
vpon
me
.
If
they
bee
not
heard
,
they
cannot
bee
deliuered
.
This
euerlasting
anguishe
is
shewed
vs
,
when
our
Lorde
28
By
calling
and
earely
seeking
.
He
sheweth
they
are
in
great
care
and
griefe
,
for
the
euil
they
feele
and
feare
to
come
vpon
them
.
By
not
to
answering
,
nor
to
be
found
,
hee
declareth
howe
God
regardeth
them
not
,
and
hath
cast
them
vp
for
euer
.
It
may
bee
sayde
,
that
if
God
doeth
aunswere
the
wicked
after
their
deceasse
,
that
by
a
far
stronger
reason
hee
wil
aunswere
them
in
this
they
shal
not
finde
mee
.
But
it
may
bee
sayde
agayne
,
that
Solomon
seemeth
not
heere
to
speake
with
the
same
spirite
that
Dauid
his
father
did
,
Call
vppon
mee
in
the
time
of
trouble
:
Then
shal
they
cal
vpon
me
,
&c.
They
would
not
cry
,
vnlesse
they
were
constrained
by
intollerable
euils
,
&
chiefly
for
feare
of
Gods
sharp
iudgement
,
and
of
eternal
death
and
damnation
.
If
then
we
would
haue
God
to
aunswere
vs
,
let
vs
not
tarry
til
we
can
no
longer
,
but
let
vs
turne
vnto
him
with
al
our
hart
,
and
he
wil
receiue
vs
to
mercy
.
29
Bycause
they
hated
knowledge
,
and
did
not
choose
the
feare
of
the
Lorde
.
30
They
would
none
of
my
counsel
,
but
despised
all
my
correction
.
31
Therfore
shal
they
eate
of
the
fruite
of
their
own
way
,
and
be
filled
with
their
owne
deuises
.
By
the
complaint
that
wisedome
hath
heretofore
made
of
the
idiots
,
scorners
and
fooles
,
she
hath
shewed
that
there
was
sufficient
cause
to
threaten
them
sharply
with
the
iudgement
of
God
.
Notwithstanding
as
though
they
had
not
vnderstand
this
complaint
,
and
as
though
they
alledge
that
wrongfully
and
without
cause
they
are
threatned
,
after
this
sorte
,
wisedome
repeateth
her
complaint
,
shewing
them
that
they
haue
well
deserued
so
to
bee
threatned
,
and
also
to
be
forsaken
of
God
.
She
saith
then
,
Bycause
they
hated
knowledge
,
&c.
It
is
the
wont
of
Idiots
,
scorners
,
and
fooles
,
so
to
despise
the
preaching
made
to
them
in
the
name
of
God
,
that
they
seeme
not
to
vnderstand
them
,
as
though
they
were
not
spoken
vnto
:
and
therfore
when
for
their
contempt
they
are
threatned
with
the
iudgement
and
vengeance
of
God
,
they
magnify
themselues
,
saying
they
are
honest
men
,
although
they
bee
starke
naught
:
and
persuade
themselues
to
bee
threatned
very
wrongfully
,
and
as
though
they
had
not
heard
wherein
they
haue
failed
&
do
faile
,
they
aske
wherfore
they
are
so
threatned
.
Wherfore
,
to
make
them
more
vnexcusable
,
their
faults
are
told
them
againe
,
but
as
it
is
saide
,
they
are
therefore
more
vnexcusable
.
For
that
they
aske
the
cause
why
they
are
threatened
,
is
not
for
to
endeuor
for
to
amende
their
life
:
but
rather
that
they
may
iustify
themselues
,
and
giue
to
vnderstande
that
they
shoulde
not
be
touched
.
Besides
this
wee
must
note
,
that
repetitions
are
vsed
in
the
holy
scripture
,
the
which
albeeit
they
are
esteemed
superfluous
and
vayne
,
and
bee
troublesome
,
yet
are
they
profitable
,
yea
necessary
,
bycause
of
our
rudenesse
and
flownesse
,
the
better
to
inculcate
and
make
that
which
hath
already
beene
tolde
vs
to
enter
into
our
vnderstandings
,
or
that
wee
may
not
pretende
cause
of
ignorance
,
if
wee
despise
what
hath
bene
taught
vs
.
And
among
repetitions
,
those
are
most
profitable
,
which
serue
for
exposition
of
that
which
hath
beene
afore
sayde
:
as
is
this
same
,
whereby
wisedome
sheweth
whereto
she
tendeth
with
her
cry
:
to
wit
,
that
men
shoulde
not
dwel
in
ignorance
,
neither
bee
without
vnderstanding
,
lyke
brute
beastes
:
but
keepe
knowledge
and
vnderstanding
in
the
law
&
doctrine
of
the
Lorde
,
whereby
they
are
kept
in
the
seruice
and
obedience
of
God
in
all
humblenesse
and
reuerence
,
following
true
religion
.
Wherein
she
laboureth
in
vaine
towardes
the
Idiots
,
scorners
and
fooles
,
which
are
obstinate
and
indurate
:
for
somuch
it
wanteth
that
they
wil
profite
thereby
,
that
not
only
they
refuse
the
knowledge
and
feare
of
the
Lord
,
but
,
which
worse
is
,
they
hate
it
,
and
persecute
it
,
as
it
is
declared
in
this
repetition
.
But
if
wee
would
not
haue
such
complaint
repeated
against
vs
,
wee
must
by
and
by
after
wee
are
once
shewed
our
faultes
in
the
name
of
GOD
,
and
by
his
worde
,
obey
admonitions
and
warning
,
louing
to
be
instructed
,
that
wee
might
knowe
howe
to
walke
in
the
feare
of
the
Lorde
.
As
touching
the
rest
,
sermons
are
not
onely
made
for
them
which
heare
very
well
,
and
are
easie
to
bee
taught
,
but
also
for
the
deafe
,
and
them
which
would
seeme
not
to
vnderstande
what
is
tolde
them
.
We
must
iudge
that
such
people
haue
great
neede
to
haue
one
thing
often
told
them
,
otherwyse
we
might
thinke
that
in
the
wrytings
of
Moses
,
of
Dauid
,
of
the
Prophetes
,
Apostles
,
and
Euangelistes
,
there
are
many
vaine
and
superfluous
things
:
for
they
doe
greatly
vse
repetitions
,
and
say
one
thing
in
diuers
woordes
.
And
also
,
although
we
thinke
we
haue
no
need
of
repetitions
,
and
that
wee
ought
not
to
vse
them
,
yet
if
wee
marke
them
when
they
are
directed
vnto
the
indurate
and
obstinate
,
they
wil
greatly
edifie
vs
.
For
,
first
of
all
wee
vnderstande
,
that
if
God
hath
such
care
to
reduce
the
obstinate
into
the
right
way
:
by
a
more
strong
reason
hee
wil
not
suffer
those
which
are
easy
to
bee
taught
,
to
forsake
the
right
path
:
but
wil
haue
care
to
lighten
them
by
his
worde
,
that
they
continually
might
follow
it
,
not
declyning
on
the
right
hande
,
nor
on
the
left
.
Secondly
,
wee
shal
not
desire
to
followe
the
indurate
,
seeing
them
so
often
reprooued
,
and
bee
threatened
so
sharply
:
but
shal
bee
moued
to
growe
more
and
more
in
true
knowledge
,
whereby
wee
may
bee
kept
stil
in
the
feare
of
the
Lorde
.
31
Therefore
shall
they
eate
of
the
fruite
of
their
owne
way
,
&c.
As
the
heauenly
wisdom
is
not
contented
once
to
haue
complained
of
the
Idiots
,
scorners
and
fooles
,
but
hath
repeated
her
complaint
:
so
nowe
she
maketh
againe
the
lyke
threatening
as
before
,
but
in
other
woordes
.
For
that
which
shee
hath
called
feare
,
she
calleth
eating
:
and
that
which
she
called
destruction
,
shee
calleth
to
be
filled
.
Wherein
we
may
see
shee
speaketh
Ironicè
,
in
mocking
the
scorners
,
as
they
deserue
so
to
be
.
And
by
so
speaking
she
hath
respect
to
their
enterprises
and
counsels
,
which
were
opened
vnto
vs
,
when
he
said
(
vers.
12.
and
13.
)
we
wil
swallow
them
vp
.
&c.
Now
mocking
their
enterprises
,
she
saith
,
Therefore
shal
they
eate
of
the
fruite
,
&c.
As
if
she
did
say
,
euen
as
al
the
labour
of
man
is
for
his
mouth
:
and
that
there
is
no
profite
to
man
,
but
that
he
eate
&
drinke
,
&c.
sith
these
persons
haue
laboured
both
32
For
ease
slayeth
the
foolish
,
and
the
prosperity
of
fooles
destroyeth
them
.
33
But
he
that
obeyeth
me
,
shal
dwel
safely
,
and
be
quiet
from
feare
of
euil
.
As
when
the
gluttons
and
dronkardes
abounde
in
worldly
riches
,
they
cannot
vse
them
soberly
and
measurably
,
to
keepe
them
in
health
of
body
,
that
they
may
employ
their
bodies
and
wits
to
such
workes
as
bee
profitable
both
for
themselues
and
for
their
neighbours
:
but
doe
vse
them
excessiuely
,
eating
and
drinking
without
rule
&
measure
:
which
is
cause
not
only
that
they
sleepe
out
of
time
,
vomit
their
meates
,
and
spewe
out
their
wine
,
and
haue
no
care
to
do
wel
no
more
than
brute
beastes
,
who
are
suffised
with
eating
,
drinking
and
sleeping
,
but
is
cause
also
why
they
are
deceiued
of
their
opinion
:
for
they
hauing
aboundance
of
riches
,
and
vsing
them
after
their
Iustes
,
doe
iudge
themselues
happy
,
and
thinke
they
are
at
their
ease
,
and
take
their
pleasure
,
and
that
no
euil
can
happen
them
.
Euen
so
the
witolde
and
fooles
,
seing
themselues
to
be
the
greatest
heape
,
and
perceyuing
themselues
the
strongest
(
none
resisting
which
can
hurt
them
,
and
that
by
this
meanes
oftentimes
come
to
atchieue
their
counsels
&
enterprises
)
doe
iudge
to
bee
at
their
ease
and
to
haue
sounde
and
sure
prosperity
:
therein
they
become
so
dronken
and
abused
that
they
thinke
no
euil
can
euer
fal
vpon
them
,
and
in
this
arrogancy
they
are
giuen
to
inuent
the
destruction
of
their
neighbours
,
and
al
the
exhortations
that
can
be
made
them
by
the
word
of
God
,
they
despise
and
reiect
:
but
contrary
to
their
opinion
,
they
are
enuironed
&
compassed
with
miseries
&
calamities
,
through
feare
wherof
they
become
almost
dead
.
And
for
that
that
in
such
misery
,
though
they
cry
&
lament
,
they
seeke
not
those
remedies
which
they
ought
,
they
are
destroied
:
in
this
sort
their
ease
killeth
them
,
&
their
prosperity
destroyeth
them
.
The
Sodomites
&
Gomorrhians
haue
experimented
such
ease
&
felicity
.
First
of
al
let
vs
then
33
But
he
that
obeyeth
me
.
That
the
faithful
,
(
which
feele
themselues
to
run
often
astray
,
according
as
their
corrupt
nature
is
inclined
to
euil
)
shoulde
not
dispaire
,
being
feared
with
the
threatnings
that
are
made
against
the
foolish
,
and
that
they
shoulde
not
thinke
they
are
appointed
to
destruction
,
without
scaping
,
wisedom
maketh
them
a
promise
of
great
comfort
:
wherin
she
sheweth
the
remedie
and
meanes
whereby
feare
may
be
eschewed
,
and
destruction
put
away
.
This
promise
ought
greatly
to
comfort
vs
:
and
for
to
receiue
it
,
there
is
no
more
asked
of
vs
,
but
that
we
obey
the
wisedome
of
God
,
when
it
speaketh
vnto
vs
by
his
Scriptures
,
and
by
the
mouth
of
his
Ministers
.
But
the
Pope
and
his
,
demaund
cleane
contrarie
,
and
burne
the
bookes
of
the
olde
and
newe
Testament
,
which
containe
the
holie
Scripture
:
they
persecute
and
put
to
death
,
so
much
as
they
can
,
the
Ministers
of
the
word
,
and
they
that
gladly
heare
them
.
And
in
this
sort
it
standeth
not
in
them
that
the
wisedome
of
God
is
not
dumbe
,
and
we
not
deafe
.
And
so
doing
no
thank
to
them
that
we
be
not
in
continual
feare
,
and
destroied
.
For
sith
the
remedie
and
meanes
to
be
deliuered
of
feare
,
and
escape
destruction
,
is
to
obey
wisedome
,
and
they
wil
not
suffer
it
:
it
foloweth
,
that
they
seeke
nothing
but
our
ruine
and
destruction
.
Wherfore
that
may
be
saide
to
them
which
Christe
did
reproche
the
Scribes
and
Pharisies
with
all
,
Woe
therefore
be
vnto
you
Scribes
and
Pharisies
,
Hypocrites
,
because
The
second
Chapter
.
1
MY
sonne
,
if
thou
wilt
receiue
my
words
,
and
hide
my
commandements
within
thee
,
2
And
cause
thine
eares
to
hearken
vnto
wisedome
,
and
encline
thine
heart
to
vnderstanding
.
3
For
if
thou
callest
after
knowledge
,
and
criest
for
vnderstanding
:
4
If
thou
seekest
her
as
siluer
,
and
searchest
for
her
,
as
for
treasures
:
5
Then
shalt
thou
vnderstand
the
feare
of
the
Lorde
,
and
finde
the
knowledge
of
God
.
6
For
the
Lorde
giueth
wisedome
,
out
of
his
mouth
commeth
knowledge
and
vnderstanding
.
TO
the
intent
that
we
should
not
deceiue
ourselues
,
thinking
to
be
sufficient
,
simply
&
onely
to
heare
the
wisdome
of
God
,
he
sheweth
heere
that
we
shoulde
not
be
like
vnto
the
seede
which
fell
by
the
high
way
side
,
but
to
the
good
grounde
,
which
receiueth
the
receiue
and
hide
,
he
teacheth
vs
that
we
doe
not
his
commandements
,
by
doing
onely
the
outwarde
workes
,
but
the
better
to
obey
them
truly
,
wee
must
print
them
in
our
heartes
,
and
shoulde
let
the
external
workes
proceede
from
the
inwarde
desire
of
the
same
,
chiefly
of
the
glory
of
God
.
Albeit
that
God
also
requireth
vs
to
hide
within
vs
his
commandements
:
yet
is
it
not
to
say
,
that
it
is
lawful
for
vs
to
become
false
Nicodemites
,
making
ourselues
beleeue
that
our
heartes
be
right
before
God
,
thogh
they
be
dissembling
and
couered
before
men
:
and
not
only
so
,
but
also
that
wee
cannot
lawfully
seeme
to
consent
vnto
superstition
,
and
idolatrie
.
The
wise
man
doth
not
teach
vs
that
:
for
as
the
Iewes
were
bound
to
declare
themselues
to
be
the
people
of
God
,
by
the
outward
obseruation
of
the
law
,
of
the
feastes
,
and
of
the
sacrifices
,
and
other
ceremonies
:
euen
so
must
we
make
profession
of
our
Christian
religion
,
by
bringing
foorth
fruites
worthie
of
repentance
.
2
And
cause
thine
eares
to
hearken
,
&c.
Solomon
sheweth
vnto
vs
in
this
place
,
how
wisdome
desireth
vs
to
receiue
her
wordes
,
by
outward
profession
,
&
that
we
wold
become
her
obedient
children
:
for
therein
she
requireth
that
we
shoulde
bee
hearers
of
Gods
word
,
in
often
resorting
vnto
the
holy
congregation
,
amongst
whom
the
name
of
the
Lord
is
called
vpon
,
&
we
taught
in
this
holy
word
by
the
ministerie
of
men
.
He
sheweth
also
how
she
woulde
not
haue
vs
to
be
hypocrites
,
but
that
our
harts
shold
be
truely
&
wholy
giuen
to
knowe
God
,
for
to
render
vnto
him
true
obedience
:
when
he
saith
,
And
encline
thine
heart
vnto
vnderstanding
.
When
Solomon
desireth
vs
to
bow
downe
our
eares
vnto
wisdome
,
he
meaneth
that
the
ministers
of
the
word
,
should
not
be
dumbe
,
&
that
it
should
not
greeue
them
to
preach
wisedome
,
not
the
wisdome
of
this
world
:
for
it
is
foolishnesse
before
God
,
from
whom
commeth
al
wisdome
:
but
that
they
should
declare
3
For
if
thou
callest
after
knowledge
.
Herein
we
may
learn
,
that
it
is
a
very
necessarie
thing
to
shew
ourselues
the
children
of
God
by
outward
profession
,
&
also
to
shew
with
how
much
our
hearts
should
be
feruent
,
when
they
ought
so
to
mooue
and
stirre
vp
not
only
our
eares
to
vnderstand
Wisdom
,
but
also
our
mouthes
to
praiers
:
therby
to
declare
that
wee
haue
great
need
,
that
God
should
giue
vs
knowledge
,
and
endue
vs
with
learning
to
giue
him
praise
and
thanks
,
and
to
shew
how
we
acknowledge
,
and
that
all
ought
to
acknowledge
and
confesse
,
that
it
proceedeth
of
gift
and
fauour
,
that
wee
are
endued
with
knowledge
and
vnderstanding
.
Likewise
when
Solomon
is
not
content
to
say
,
if
thou
callest
after
knowledge
;
but
repeateth
saying
,
and
cryest
for
vnderstanding
:
He
teacheth
vs
that
we
should
carefully
and
diligently
seeke
wisdom
,
as
if
we
perceiued
it
would
depart
from
vs
,
and
would
forsake
vs
,
as
also
indeed
we
are
neuer
indued
therewith
so
perfitly
,
but
that
yet
wee
want
much
therein
.
This
diligence
is
yet
better
expressed
,
when
he
addeth
:
4
If
thou
seekest
her
as
siluer
.
As
the
couetous
doe
not
sleepe
,
for
feare
they
should
waxe
poore
,
&
also
labour
and
suffer
much
hardnesse
,
for
to
get
riches
:
and
if
they
suspect
any
place
whereas
is
siluer
or
treasure
hidde
,
they
cease
not
,
but
with
greate
care
and
sore
diligence
doe
seeke
and
digge
it
vp
,
that
they
may
possesse
;
&
forsake
it
not
willingly
til
they
haue
gotten
it
:
so
should
the
children
of
GOD
applie
their
senses
vnto
wisedome
,
and
to
haue
al
their
delight
therein
,
as
in
their
only
treasures
.
Let
vs
then
first
of
al
note
,
that
albeit
wisedome
would
haue
her
children
like
vnto
the
couetous
,
yet
notwithstanding
shee
alloweth
not
couetousnesse
,
also
our
Sauiour
Iesus
doth
very
muche
forbid
it
vs
.
But
yet
shee
woulde
haue
that
the
children
of
light
should
be
as
wife
and
prudent
in
their
generation
,
as
are
the
5
Then
shalt
thou
vnderstande
,
&c.
He
promiseth
vs
,
that
if
wee
yeelde
vnto
these
conditions
,
answering
vnto
the
desires
&
pleasures
of
wisedome
,
that
we
shal
vnderstand
the
feare
of
the
Lord
,
&c.
This
promis
at
the
first
sight
seemeth
not
to
be
of
any
greate
importance
,
neither
doeth
it
seeme
that
wee
may
receiue
any
profit
thereby
:
and
therefore
the
fooles
and
mockers
(
which
desire
not
to
mortifie
their
fleshe
,
but
to
giue
it
libertie
)
so
much
as
they
can
,
doe
despise
and
reiect
this
promis
,
neither
doe
they
also
make
any
accoumpt
of
the
former
conditions
.
But
the
children
of
God
,
which
through
the
holy
Ghost
do
fight
against
the
lustes
of
their
flesh
to
tame
it
,
doe
set
much
by
this
promis
,
as
also
it
bringeth
vs
great
treasures
&
exceeding
riches
.
For
as
it
is
said
by
S.
Paul
in
the
Cor.
Thinges
which
eye
hath
not
seene
,
For
the
Lorde
giueth
&c
:
By
this
reason
hee
closeth
vp
the
mouthes
of
the
proude
hypocrites
,
which
make
themselues
beleeue
that
God
is
their
detter
:
for
sith
that
by
wisdome
,
knowledge
and
vnderstanding
,
we
walke
the
way
of
euerlasting
life
,
the
which
we
haue
not
,
but
of
Gods
gifts
:
then
must
these
proude
persons
bee
dumb
,
vnlesse
they
wil
make
Solomon
a
lyar
.
He
sheweth
vs
also
,
that
we
cannot
keepe
the
former
conditions
,
vnlesse
it
be
giuen
vs
of
God
:
and
consequently
that
we
haue
not
the
vse
of
this
promise
,
but
of
meere
grace
and
liberalitie
:
for
if
the
cause
be
not
in
our
power
,
no
more
is
the
effect
.
Furthermore
,
when
Solomon
sheweth
that
in
the
obseruation
of
the
former
conditions
,
we
haue
not
to
do
with
mortall
men
,
but
with
the
Almightie
&
eternal
God
:
&
that
it
is
he
which
speaketh
vnto
vs
,
when
we
open
our
eares
to
hearken
vnto
wisedome
:
he
teacheth
vs
,
with
what
feare
&
reuerence
,
and
with
what
care
&
diligence
,
we
shoulde
reade
the
holy
Scriptures
,
&
heare
the
preaching
of
the
Gospel
:
for
therein
doth
God
open
his
mouth
to
giue
vs
wisdom
.
And
we
must
not
imagine
any
carnal
thing
of
God
,
seeing
he
is
a
spirite
.
Hereby
wee
may
learne
that
we
ought
not
to
resort
to
the
preaching
of
the
worde
,
and
to
the
publik
praiers
slackely
,
or
for
customes
sake
,
as
doe
the
Hypocrites
,
the
Superstitious
and
Idolaters
:
but
to
the
ende
that
we
may
receiue
and
learne
wisdome
of
God
through
his
grace
&
goodnesse
,
whereby
we
knowing
him
,
may
walk
in
his
feare
.
And
sith
it
is
the
gift
of
God
,
we
should
remember
to
pray
continually
vnto
him
for
the
same
.
And
what
wisdome
soeuer
we
haue
,
wee
wil
praise
ourselues
neuer
the
more
for
it
,
as
if
we
were
something
more
then
others
which
are
voide
therof
:
but
without
abusing
ourselues
,
we
wil
confesse
with
Saint
Iames
,
that
euery
good
7
He
preserueth
the
state
of
the
righteous
:
he
is
a
sheelde
to
them
that
walke
vprightly
.
8
That
they
may
keep
the
wayes
of
iudgement
:
&
he
preserueth
the
way
of
his
saints
.
Heere
Solomon
maketh
God
like
vnto
them
,
which
through
pitie
do
receiue
and
hide
the
poore
afflicted
in
their
houses
,
from
the
wrath
of
their
persecutors
.
The
which
we
may
knowe
by
two
wordes
that
Solomon
vseth
in
his
speach
.
The
first
,
which
we
haue
translated
,
to
preserue
,
signifieth
also
to
hide
,
and
to
keepe
close
:
The
seconde
,
which
we
haue
enterpreted
state
,
doth
come
of
a
Verbe
which
signifieth
to
be
:
and
so
it
may
be
translated
being
,
as
if
he
did
say
,
The
Lord
so
hideth
the
righteous
,
that
he
preserueth
them
in
their
being
,
to
the
end
that
destruction
shold
not
ouercome
them
,
but
might
escape
,
and
so
alwaies
remain
in
their
being
.
He
meaneth
not
according
as
the
world
speaketh
,
when
he
saith
,
That
they
shal
remaine
in
ther
being
:
for
heerein
hee
speaketh
of
that
life
which
he
knoweth
to
be
but
corporal
and
temporall
,
the
which
oftentimes
,
the
righteous
haue
taken
from
them
through
the
crueltie
and
tyrannie
of
the
wicked
:
but
when
the
righteous
knowe
that
al
the
heares
of
their
head
are
numbred
before
God
,
they
care
not
for
their
being
in
this
world
,
neither
doe
they
feare
them
which
onely
can
kill
the
body
.
So
long
as
God
woulde
haue
vs
to
liue
,
we
shal
be
preserued
:
for
they
can
do
nothing
against
vs
,
but
so
farre
as
he
doeth
suffer
them
.
And
if
our
corporal
and
temporall
state
be
to
him
so
precious
,
by
a
more
strong
reason
our
spiritual
and
eternal
being
shal
be
had
in
greater
price
with
him
,
&
he
wil
by
his
grace
and
goodnesse
so
couer
it
,
through
the
blood
of
our
Lorde
Iesus
Christ
,
wherein
lyeth
the
assurance
of
all
the
faithful
,
that
neither
the
worlde
,
sinne
or
death
,
nor
al
the
power
of
Hel
can
any
thing
preuaile
to
destroy
it
,
although
they
spurne
at
it
,
and
doe
whatsoeuer
they
can
against
it
.
After
this
sort
,
the
righteous
,
that
is
to
say
,
they
that
feare
the
Lorde
,
are
in
a
sure
dwelling
,
and
may
truely
say
,
the
Lorde
is
our
protectour
and
defender
,
how
God
preserueth
the
state
of
the
righteous
,
that
he
doth
like
vnto
good
Fathers
which
wast
not
their
goods
,
but
doe
preserue
them
for
their
children
and
heires
.
Neuerthelesse
,
the
first
sense
is
the
most
meetest
:
as
we
may
vnderstande
it
,
when
Solomon
addeth
that
God
is
a
sheelde
to
them
that
walke
vprightly
.
Heere
God
is
compared
to
a
sheelde
,
or
to
a
man
which
setteth
himselfe
against
him
,
which
woulde
doe
violence
to
his
neighbour
,
and
putteth
himself
betweene
both
,
for
to
defend
him
that
is
like
to
be
oppressed
:
and
that
very
fitly
.
For
as
an
experte
man
of
warre
,
very
nimble
and
strong
in
his
members
,
can
with
his
sheeld
defend
all
dartes
and
arrowes
,
and
al
strokes
:
euen
so
is
God
the
defence
and
deliuerance
of
those
,
which
hauing
founde
the
true
knowledge
of
God
,
doe
forsake
al
dissembling
,
feigning
,
and
hypocrisie
,
and
walke
truely
in
singlenesse
of
conscience
.
And
sith
that
God
is
our
sheeld
,
and
that
we
haue
no
neede
of
sheeld
,
and
target
,
but
in
warre
and
combate
:
it
followeth
wee
are
in
a
battell
the
which
we
cannot
of
ourselues
ouercome
:
and
therefore
S.
Paule
doth
exhort
vs
to
be
strong
in
the
Lorde
,
and
in
the
8
That
they
may
keepe
the
wayes
of
iudgement
&c.
The
Lorde
,
as
we
haue
seene
heere
aboue
,
doth
deride
and
laugh
at
the
That
they
may
keepe
the
waies
of
right
iudgement
.
If
we
would
then
,
that
God
should
not
punish
vs
,
but
be
our
defender
and
preseruer
,
let
vs
encline
our
hearts
wholy
vnto
wisedome
.
But
to
the
intent
(
that
if
God
doe
giue
vs
this
grace
to
vnderstande
his
feare
,
and
to
finde
his
knowledge
)
we
should
not
attribute
these
vertues
and
giftes
vnto
our
care
and
diligence
,
neither
shoulde
thinke
that
wee
haue
wel
deserued
that
God
should
keepe
such
iudgement
for
vs
:
Solomon
is
not
contented
to
haue
saide
in
the
6.
verse
,
that
the
Lord
giueth
Wisedome
,
but
hee
addeth
,
that
the
Lorde
preserueth
the
way
of
his
Saintes
:
that
is
to
say
,
that
hee
keepeth
those
which
through
his
feare
and
knowledge
,
and
by
ruling
and
gouerning
them
with
his
holy
Spirit
,
that
they
are
kept
back
from
euil
,
and
doe
not
consent
vnto
sinners
,
neither
fall
into
disdaine
and
contempt
of
his
Worde
,
nor
doe
reiect
all
discipline
and
correction
.
Otherwise
,
without
the
same
they
should
be
spoiled
of
al
righteousnes
,
iudgement
,
and
equitie
,
and
should
not
know
howe
to
holde
the
good
and
right
pathe
,
but
verie
soone
would
decline
either
to
the
right
or
to
the
left
hande
,
and
would
be
of
the
compact
and
conspiracie
of
sinners
.
But
when
the
Lorde
preserueth
their
way
,
they
know
how
to
gouerne
themselues
,
and
do
not
wander
out
of
the
way
:
as
Solomon
doeth
declare
vnto
vs
saying
,
9
Then
shalt
thou
vnderstande
righteousnes
,
and
iudgement
,
and
euery
good
pathe
.
If
then
we
walke
rightly
,
delighting
to
giue
vnto
our
neighbours
that
which
is
theirs
,
wee
must
confesse
with
all
humilitie
and
thankes
giuing
,
that
knowledge
and
vnderstanding
and
the
preseruation
of
our
way
onely
proceedeth
from
the
free
gift
of
God
.
And
when
wee
are
thus
truely
instructed
,
we
wil
not
delight
to
walke
the
brode
way
,
which
leadeth
to
destruction
:
but
by
the
straight
way
,
which
leadeth
vnto
life
.
And
10
When
Wisedome
entreth
into
thine
heart
,
&
knowledge
delighteth
thy
soule
,
11
Then
shal
counsel
preserue
thee
,
and
vnderstanding
shal
keepe
thee
,
12
And
deliuer
thee
from
the
euill
way
,
and
from
the
man
that
speaketh
froward
things
:
13
And
from
them
that
leaue
the
wayes
of
righteousnes
to
walke
in
the
wayes
of
darkenesse
:
14
Which
reioyce
in
doing
euil
,
and
delight
in
the
frowardnesse
of
the
wicked
,
15
Whose
wayes
are
crooked
,
and
they
are
leude
in
their
pathes
.
Nowe
Solomon
willing
to
declare
vnto
vs
from
what
euils
we
shal
be
preserued
by
this
gift
,
doth
set
before
vs
a
condition
,
wherby
he
warneth
vs
not
to
be
negligent
to
accept
this
gift
,
but
with
all
diligence
to
prepare
our
heartes
to
receiue
Wisedome
,
when
through
the
grace
of
the
Lorde
,
it
entreth
to
dwell
within
vs
:
and
also
that
wee
should
not
bee
vnthankfull
,
nor
esteeming
this
free
gift
,
that
we
haue
not
,
nor
can
in
any
wise
deserue
:
but
that
wee
should
acknowledge
it
,
abhorring
ignorance
,
&
setting
our
whole
delight
in
that
,
that
it
pleaseth
God
to
giue
vs
knowledge
&
learning
.
Folowing
this
admonition
our
,
heartes
should
be
set
on
the
lawe
of
the
Lorde
,
and
to
meditate
therein
day
and
night
;
&
that
11
Then
shal
counsel
preserue
thee
,
&c.
When
a
wise
man
keepeth
watch
for
a
Citie
,
the
dwellers
therof
may
sleepe
without
feare
of
being
taken
by
their
enemies
.
Likewise
when
a
man
of
vnderstanding
hath
the
gouernance
of
another
,
the
same
neede
not
to
feare
to
be
euil
guided
,
or
that
he
should
fall
in
danger
:
but
bee
assured
that
he
wil
so
guide
him
,
that
he
wil
atchieue
and
accomplish
to
deliuer
him
safe
and
sound
.
Euen
so
ought
wee
to
vnderstand
how
Solomon
doeth
not
heere
promise
vs
any
smal
matter
,
of
litle
importance
,
but
that
he
promiseth
vnto
vs
safetie
and
rest
,
which
al
the
world
can
not
giue
vs
,
though
it
stood
armed
rounde
about
vs
on
euerie
side
to
defend
vs
.
And
because
wee
are
more
giuen
to
trust
in
outwarde
and
worldly
things
,
and
that
we
seeke
rather
in
them
our
safetie
and
rest
,
then
in
the
Wisedome
of
God
,
the
which
we
mistrust
,
we
shoulde
,
continually
pray
vnto
God
to
turne
away
our
eyes
from
vanitie
,
and
to
helpe
our
vnbeliefe
.
Else
we
can
not
enioy
this
promise
,
the
which
doeth
not
leade
vs
vnto
a
worldly
and
corporal
hope
and
trust
:
but
is
giuen
vs
to
this
end
,
that
we
should
be
assured
of
the
rest
&
preseruation
of
our
soules
:
as
we
may
perceiue
it
when
Solomon
addeth
,
whervnto
God
tendeth
by
this
watch
and
preseruation
,
saying
,
12
And
deliuer
thee
,
&c.
When
God
preserueth
vs
,
through
the
good
counsell
that
he
doth
geue
vs
,
and
when
he
doth
keepe
vs
through
good
vnderstanding
that
he
putteth
in
vs
,
it
is
to
the
ende
that
we
shall
not
walke
in
the
way
with
sinners
,
which
goe
to
destruction
for
their
wicked
manners
and
doinges
and
that
labour
to
drawe
others
after
them
:
but
should
be
kept
backe
therefrom
,
and
directed
in
the
way
of
saluation
and
life
.
Nowe
as
this
euill
way
is
broade
and
wide
,
and
that
many
frequent
and
walke
therein
,
by
whom
it
cannot
be
amended
but
impayred
:
so
is
it
full
of
diuers
perils
,
from
the
which
God
deliuereth
those
ouer
whom
he
watcheth
.
He
doth
deliuer
them
from
those
that
speake
froward
things
:
not
that
he
doth
take
them
away
from
amongst
them
:
but
he
suffereth
them
not
to
beleeue
them
,
lest
through
their
peruerse
&
froward
wordes
they
should
be
turned
away
vnto
errors
,
to
false
doctrines
,
&
vaine
hopes
,
&
that
their
good
maners
should
not
be
corrupted
.
Now
the
meanes
whereby
they
are
deliuered
,
is
13
And
from
them
.
He
continueth
stil
,
shewing
from
what
persons
&
from
what
dangers
God
doth
deliuer
the
children
of
wisedom
.
And
when
he
settetth
here
the
right
pathes
,
against
the
waies
of
darknes
,
it
is
to
make
vs
to
vnderstand
that
the
waies
of
righteousnes
,
are
righteousnes
,
innocency
,
modesty
,
sobernes
honesty
,
temperance
,
and
such
like
vertues
.
For
the
wayes
of
darknes
are
vnrighteousnes
,
malice
,
excesse
,
vncleannesse
,
and
such
vices
,
as
the
the
wayes
of
righteousnes
,
for
whosoeuer
foloweth
them
,
hee
may
be
assured
,
not
to
goe
astray
,
but
that
without
let
or
stop
he
may
attaine
vnto
eternal
rest
.
For
hee
foloweth
Iesus
Christ
who
is
the
light
of
the
world
,
the
Way
,
the
Trueth
&
the
Life
.
Contrarily
,
the
vices
are
called
the
wayes
of
darknesse
:
for
they
that
walke
in
them
are
vncertaine
,
what
shalbecome
of
them
:
as
they
which
walke
in
darkenesse
knowe
not
whether
they
goe
.
It
is
then
verie
profitable
and
healthful
to
be
giuen
vnto
.
Wisdom
,
and
very
dangerous
to
contemne
the
same
.
For
by
this
contempt
some
goe
into
darknesse
for
euer
,
where
shal
be
weeping
and
gnashing
of
teeth
:
as
they
doe
wel
deserue
,
when
so
doing
they
forsake
al
vertues
to
folowe
vices
,
which
is
the
way
that
leadeth
vnto
this
darkenesse
.
But
as
there
be
many
wayes
of
darkenesse
,
so
doe
they
walke
diuersly
in
them
:
and
therefore
wee
haue
great
neede
that
God
should
giue
vs
counsel
and
vnderstanding
,
to
deliuer
vs
,
not
onely
from
one
danger
and
one
kinde
of
people
,
which
labour
to
drawe
vs
vnto
perdition
with
them
:
but
it
is
necessarie
for
vs
to
flye
the
felowship
of
many
,
that
wee
may
bee
deliuered
from
many
dangers
:
as
indeede
God
doeth
keepe
vs
for
to
deliuer
vs
therefrom
:
and
besides
the
rest
,
he
keepeth
watche
to
preserue
and
deliuer
vs
.
14
Which
reioyce
in
doing
euil
,
&c.
That
is
to
say
,
that
we
shoulde
not
be
like
to
them
which
of
set
purpose
are
giuen
to
hurt
their
neighbours
,
and
also
are
glad
when
they
can
turne
others
to
doe
as
euil
as
themselues
,
making
their
boast
&
triumph
thereof
,
as
if
they
had
done
wel
,
or
as
they
had
obteined
some
great
praye
.
Nowe
it
is
needful
for
vs
,
that
God
should
deliuer
vs
from
such
people
,
and
that
in
no
wise
he
suffer
vs
so
to
reioyce
&
boast
:
contrarily
we
ought
to
looke
that
God
shoulde
reioyce
to
giue
vs
according
vnto
our
workes
,
and
take
vengeance
of
our
iniquities
.
Not
that
God
doeth
delight
to
punish
vs
:
but
the
wicked
shal
feele
him
such
towards
them
,
as
they
haue
bin
towards
their
neighbors
,
when
they
receiue
the
reward
that
they
haue
deserued
.
Whose
wayes
are
crooked
.
If
we
were
like
vnto
such
people
,
we
might
look
but
for
an
horrible
vengeance
of
God
:
as
the
world
destroied
by
the
flud
,
&
the
Sodomites
with
the
Gomorrhians
by
a
more
sharpe
punishment
:
seeing
that
God
hauing
geuen
vs
his
sonne
,
doth
dayly
offer
vs
his
Euangelicall
word
which
is
the
message
of
the
euerlasting
couenant
:
the
contemners
of
which
message
shal
be
punished
more
greeuously
then
they
of
Sodome
and
Gomorrhe
.
16
And
it
shall
deliuer
thee
from
the
strange
woman
,
euen
from
the
stranger
,
which
flattereth
with
her
words
.
17
Which
for
saketh
the
guide
of
her
youth
,
&
forgeteth
the
couenant
of
her
God
.
18
Surely
her
house
tendeth
to
death
,
and
her
pathes
vnto
the
dead
.
19
Al
they
that
goe
vnto
her
,
returne
not
againe
;
neither
take
they
hold
of
the
waies
of
life
.
When
a
path
or
way
is
much
troden
and
beaten
,
there
is
no
count
made
of
any
danger
:
&
when
a
thing
is
often
done
,
although
it
is
wicked
,
yet
doe
they
make
themselues
beleeue
that
in
it
there
is
no
euill
:
as
they
doe
which
rashly
sweare
,
which
doe
geue
themselues
to
lasciuious
and
dissolute
talke
,
vnto
couetousnesse
,
vsurie
,
&
wicked
bargaining
,
to
slouth
and
idlenesse
.
Likewise
because
that
diuers
forsworne
&
vnfaithfull
doe
breake
promise
of
holy
marriage
,
&
haue
no
conscience
to
become
adulterers
,
&
that
the
worlde
is
full
of
mockers
and
contemners
of
the
institution
of
holy
marriage
which
God
hath
ordayned
from
the
beginning
of
the
world
,
and
had
rather
committee
whoredome
then
by
marriage
to
take
vnto
them
an
honest
companion
or
wife
,
the
which
is
honorable
among
all
men
:
it
seemeth
to
moste
men
that
there
is
no
danger
to
folow
the
way
of
adulterers
&
whoremongers
,
&
that
the
strange
woman
:
he
sheweth
vs
wel
that
it
is
not
so
as
the
world
iudgeth
,
for
if
there
were
no
danger
,
we
should
not
need
,
that
God
should
giue
vs
counsel
&
vnderstanding
,
to
deliuer
vs
from
her
.
Let
vs
not
then
folow
the
opinion
of
the
adulterers
&
whoremongers
:
but
let
vs
beleeue
that
there
is
great
danger
to
go
vnto
an
harlot
,
&
to
talk
with
her
,
which
Solomon
here
calleth
a
stranger
and
a
forenner
,
because
,
that
if
shee
be
maried
,
she
belongeth
not
vnto
him
that
haunteth
her
,
but
vnto
her
husband
,
from
whom
she
departeth
&
alienateth
herself
in
playing
the
harlot
:
and
so
she
is
also
a
stranger
towards
her
husbande
.
And
if
she
be
vnmaried
,
she
apperteineth
to
none
,
but
ought
to
abstaine
,
by
tarying
til
God
send
her
a
yoke
felowe
to
be
honestly
ioyned
by
mariage
:
so
she
is
also
a
stranger
and
forenner
,
if
shee
play
the
harlot
,
seeing
she
belongeth
to
no
man
.
Our
Lorde
doeth
warne
vs
thereof
,
&
doeth
daily
make
vs
to
vnderstand
it
by
the
preaching
of
his
word
,
the
which
he
doth
not
communicat
so
purely
vnto
al
nations
:
but
yet
neuertheles
adultery
&
whordom
cease
not
to
raigne
.
They
abstaine
not
from
vnshamefast
lookes
&
countenances
,
they
refraine
not
their
tongues
from
speaking
foule
&
filthy
words
,
&
to
sing
dishonest
&
wanton
songs
.
By
such
wordes
and
songs
,
do
the
whormongers
&
harlots
plainly
vtter
themselues
:
and
albeit
to
excuse
themselues
,
they
alledge
that
they
thinke
vpon
no
euil
,
they
are
not
to
be
receiued
for
al
that
,
but
as
wicked
liers
,
which
falsly
belie
the
vnfallible
Trueth
,
which
pronounceth
that
That
the
straunge
woman
flattereth
with
her
words
.
It
is
not
needefull
to
declare
what
flatteries
the
harlots
&
whorekeepers
vse
:
for
they
which
desire
to
liue
chastly
,
need
not
to
vnderstand
them
.
It
ought
to
bee
enough
for
them
to
know
,
that
it
is
not
lawful
for
man
&
woman
to
dwel
together
,
except
they
be
knit
together
by
mariage
.
It
is
not
also
needfull
to
declare
them
to
such
as
are
giuen
to
whordom
:
for
they
are
but
too
much
learned
therin
already
.
True
it
is
,
notwithstanding
to
admonish
the
vndiscreete
,
that
they
may
not
pretend
cause
of
ignorance
,
we
may
discouer
&
vnfold
the
sweet
words
&
flattring
speech
of
the
harlots
&
whorkeepers
,
with
their
strange
attires
:
as
Solomon
17
Which
forsaketh
,
&c.
Solomon
sheweth
that
there
is
much
euil
in
adultery
,
though
a
man
be
accustomed
therto
:
for
vnfaithfulnes
is
no
smal
euil
,
but
great
wickednes
:
therfore
the
more
one
is
accustomed
therto
,
so
much
the
more
doeth
he
commit
euil
,
&
is
the
more
worthy
of
great
punishment
:
for
custom
absolueth
not
a
gilty
person
,
but
maketh
him
more
gilty
.
Loke
what
we
iudge
of
murther
and
theft
,
we
ought
also
to
iudge
of
euery
transgression
of
the
law
,
in
what
point
so
euer
it
is
:
for
he
that
hath
saide
,
Thou
shalt
not
kil
,
hath
said
also
,
Thou
shalt
not
commit
adulterie
.
When
forgetteth
the
couenant
of
her
God
.
18
Surely
her
house
tendeth
,
&c.
Moreouer
for
to
shew
that
there
is
danger
in
adulterie
,
&
that
they
doe
euil
by
defiling
themselues
with
suche
vncleannesse
,
Solomon
geueth
a
reason
whereby
hee
threatneth
the
adulterers
with
a
thing
which
wonderfully
feareth
them
that
walke
in
an
euil
conscience
.
And
it
is
to
admonishe
and
warne
vs
to
take
good
heed
,
not
to
frequent
&
haunt
the
company
of
whores
&
whoremongers
,
least
we
defile
ourselues
,
&
consent
vnto
their
filthines
&
abhomination
.
For
if
we
would
not
willingly
come
neere
a
ruinous
&
rotten
house
,
least
in
falling
,
it
should
bruise
our
bodies
,
&
kil
vs
bodily
:
by
a
stronger
reason
,
we
must
not
come
neere
vnto
an
adulteresse
,
whom
to
haunt
,
not
onelie
bruiseth
the
bones
,
but
also
eternally
killeth
the
soules
.
The
house
of
the
adulteresse
,
is
herselfe
,
her
acquaintance
&
customers
that
goe
together
vnto
eternal
damnation
:
which
is
a
danger
,
wherwith
when
one
is
attaint
,
he
can
neuer
be
raised
vp
againe
.
Now
we
ought
wel
to
vnderstand
that
this
is
of
eternall
death
&
state
of
the
damned
that
Solomon
speaketh
,
when
he
saith
that
the
house
of
the
harlot
tendeth
to
death
:
for
albeit
that
the
Ecclesiastes
(
speaking
of
the
common
state
of
men
)
saith
,
One
generation
passeth
,
&
another
generation
succeedeth
.
Agayne
,
How
dieth
the
wise
man
,
as
doth
the
her
pathes
tend
vnto
death
.
For
none
but
the
damned
are
dead
:
as
it
may
be
knowne
when
it
is
sayd
,
that
the
Lord
is
the
God
of
Abraham
,
the
God
of
Isaac
,
and
of
Iacob
.
There
is
then
great
danger
,
and
also
much
wickednes
in
adulterie
:
or
els
God
which
is
not
only
righteous
,
but
also
merciful
,
wold
not
punish
it
with
so
sharp
a
death
.
Now
that
the
adulterers
goe
vnto
eternal
death
,
Solomon
doeth
giue
it
vs
to
vnderstande
,
when
hee
addeth
:
19
All
they
that
goe
vnto
her
,
&c.
Heere
he
compareth
them
which
are
giuen
to
adulterie
,
vnto
souldiours
that
goe
into
the
warre
,
and
there
place
and
thrust
themselues
so
far
forwardes
that
there
they
are
slaine
.
Wherein
wee
haue
a
proofe
that
in
adulterie
is
greate
perill
,
and
also
much
euil
:
seeing
in
it
there
is
no
remedie
nor
meanes
to
escape
the
punishment
of
eternal
death
:
as
also
Solomon
doeth
signifie
the
same
,
saying
,
Neither
take
they
holde
of
the
wayes
of
lyfe
.
When
Solomon
doth
so
threaten
the
adulterers
and
the
whoremongers
,
hee
speaketh
of
them
which
are
hardened
and
cannot
repent
and
bee
sory
for
their
sinne
,
and
forsake
their
wicked
life
.
We
might
heere
reproue
such
,
as
doe
breake
marriages
lawefully
made
,
as
they
knowe
wel
enough
:
The
wayes
and
steps
,
the
pathes
and
trades
,
for
the
which
to
avoid
,
God
doth
giue
vs
wisdome
and
vnderstanding
are
the
same
of
the
wicked
,
and
vnrighteous
,
whereby
they
go
vnto
perdition
:
and
therefore
forsaking
them
,
wee
must
walke
a
contrary
way
to
them
,
wherein
we
may
be
preserued
:
&
the
same
to
do
,
Solomon
doth
admonishe
vs
saying
:
20
Therefore
walke
thou
in
the
way
of
good
men
,
&
keepe
the
waies
of
the
righteous
.
21
For
the
iust
shall
dwell
in
the
land
,
&
the
vpright
men
shall
remaine
in
it
.
22
But
the
wicked
shal
be
cut
of
from
the
earth
,
and
the
transgressours
shal
be
rooted
out
of
it
.
When
our
Lord
saith
,
That
there
is
none
good
but
one
,
&
that
is
,
God
:
And
also
,
that
there
is
none
that
doeth
good
:
for
wee
haue
For
the
iust
shall
dwell
,
&c.
For
to
encourage
vs
to
walke
in
the
way
of
good
men
,
he
maketh
vs
a
promise
of
a
thing
that
naturally
we
desire
,
that
is
to
say
,
to
liue
long
vpon
earth
.
And
immediately
after
,
hee
giueth
the
reason
wherefore
hee
allureth
vs
to
walke
in
the
way
of
good
men
:
in
the
which
reason
he
sheweth
who
are
the
good
men
and
righteous
,
that
is
to
say
,
the
iust
and
vpright
.
And
so
he
teacheth
vs
,
that
wee
are
not
righteous
and
good
,
except
we
walke
vprightly
and
sincerely
.
But
it
may
be
said
that
this
promise
cannot
giue
vs
courage
to
walk
in
this
way
:
for
it
belongeth
nothing
at
al
vnto
vs
which
are
heathen
:
but
onely
to
the
seede
of
Abraham
,
I
answere
,
albeit
that
after
the
doctrine
of
Moses
,
Solomon
heere
speaketh
expresly
of
the
lande
of
Canaan
,
appertaining
to
the
children
of
Israell
:
neuerthelesse
nowe
sith
the
worde
of
God
is
directed
vnto
vs
,
and
that
thereby
we
know
But
the
wicked
shal
bee
cut
of
,
&c.
The
37.
Psalme
doeth
set
foorth
this
more
at
large
.
Albeit
then
that
the
wicked
florishe
and
prosper
in
this
worlde
,
yet
The
thirde
Chapter
.
1
MY
sonne
,
forget
not
thou
my
lawe
,
but
let
thine
hear●
keepe
my
commandements
.
2
For
they
shall
increase
the
length
of
thy
dayes
,
and
the
yeeres
of
life
and
thy
prosperitie
.
FOrasmuch
as
Solomon
hath
admonished
vs
to
walke
in
the
way
of
good
men
,
&
hath
promised
vs
,
that
if
we
bee
iust
&
vpright
,
wee
shal
dwel
and
remaine
in
the
land
:
contrarily
,
that
the
wicked
shal
bee
cut
off
,
and
rooted
out
of
it
:
with
whome
lest
we
should
be
included
and
ouerthrowne
,
hee
sheweth
vs
what
we
haue
to
doe
for
to
walke
in
that
same
way
,
and
to
bee
allowed
before
God
as
iust
and
vpright
:
that
is
,
that
we
despise
not
the
law
of
God
,
lest
we
become
like
the
grounde
by
the
hye
way
side
,
whose
seede
was
made
a
pray
for
the
birdes
:
but
that
wee
shoulde
bee
like
to
the
good
For
they
shal
increase
,
&c.
Heere
Solomon
promiseth
vs
nothing
which
is
not
often
repeated
in
the
law
and
in
the
Prophets
.
Therefore
seing
we
haue
so
great
a
number
of
witnesses
,
let
vs
in
no
wise
doubt
of
this
promis
.
Nowe
though
wee
were
altogether
compassed
about
with
euils
,
&
that
we
shoulde
walke
in
the
mids
of
the
shaddowe
of
death
,
yet
ought
it
not
in
any
case
to
be
feared
,
but
that
God
(
who
is
alwaies
present
with
vs
)
wil
accomplish
his
promis
:
and
chiefly
for
our
spiritual
health
,
and
eternal
prosperitie
wheretoo
wee
must
aspire
,
and
not
stay
ourselues
in
the
dayes
and
yeeres
and
peace
of
this
temporal
life
,
that
is
to
say
,
in
the
earthly
prosperitie
.
And
although
the
Lorde
is
our
life
and
the
length
of
our
dayes
,
yet
doeth
Solomon
attribute
it
vnto
3
Let
not
mercy
&
truth
forsake
thee
:
binde
them
on
thy
neck
,
&
write
them
vpon
the
table
of
thine
hart
.
4
So
shalt
thou
finde
fauour
&
good
vnderstanding
in
the
sight
of
God
and
man
.
After
that
Solomon
hath
generally
warned
vs
not
to
forget
the
lawe
,
to
the
ende
that
we
might
know
howe
to
follow
his
admonition
,
hee
deuideth
the
lawe
and
commandements
of
God
into
twoo
partes
,
that
is
to
say
into
mercie
and
trueth
.
As
also
,
this
is
then
his
commandement
,
that
wee
beleeue
in
the
name
of
his
But
binde
the●●on
our
necke
.
Wherein
hee
vseth
three
similitudes
.
First
of
al
,
for
to
shewe
vs
that
wee
must
goe
forwarde
in
truth
&
mercy
,
hee
likeneth
them
vnto
a
yoake
felowe
with
whome
a
man
must
be
co●pled
,
chiefly
being
in
a
dangerous
way
,
and
may
not
suffer
him
to
come
dragging
behinde
,
or
to
goe
too
farre
afore
.
For
if
wee
bee
forsaken
of
this
fellowship
,
the
spirituall
theeues
and
robbers
wil
quickly
assault
vs
,
and
of
ourselues
wee
cannot
saue
vs
from
their
handes
,
but
must
miserably
perish
.
Secondarily
,
for
to
teache
vs
,
howe
wee
shoulde
worke
that
this
felowship
may
not
forsake
vs
,
hee
vseth
another
similitude
,
making
this
felowship
like
vnto
a
yoake
that
is
put
on
the
necke
of
Oxen
,
and
fast
bounde
that
it
vnloose
not
:
and
that
is
,
when
he
admonisheth
vs
to
binde
mercy
and
truth
about
our
necke
.
Wherein
he
woulde
that
with
a
willing
minde
we
shoulde
submit
ourselues
vnto
the
lawe
of
God
:
for
he
saith
not
,
let
vs
suffer
to
be
bound
vnto
this
yoake
:
but
that
we
ourselues
should
bind
them
on
our
neckes
.
And
as
the
Oxen
do
neuer
cast
of
the
yoake
from
them
,
whereto
they
are
bounde
,
but
are
compelled
to
remaine
vnder
the
same
:
euen
so
must
wee
force
ourselues
to
beare
the
yoake
of
our
Lord
,
and
continue
vnder
the
same
,
els
wee
should
bee
constrained
to
carry
the
yoake
of
sinne
,
and
so
to
be
in
the
deuils
bondage
:
as
our
Lord
doeth
well
signifie
it
in
Mathew
,
Come
vnto
me
al
ye
that
are
weary
&
laden
,
bynde
them
on
thy
necke
,
&c.
Besides
the
former
exposition
it
may
bee
sayde
,
howe
Solomon
doeth
admonish
vs
to
bee
merciful
and
faithful
vnto
our
neighbours
:
wherevnto
also
Saint
Paule
exhorteth
vs
,
Wherefore
cast
of
lying
,
and
speake
euery
man
trueth
vnto
his
neighbour
.
And
that
wee
may
So
shalt
thou
find
fauour
&
good
vnderstanding
in
the
sight
of
God
&
man
.
By
faith
we
find
fauour
before
God
,
&
also
please
him
,
as
it
is
said
of
Enoch
.
And
after
this
sort
wee
obteine
vnderstanding
5
Trust
in
the
Lord
with
al
thine
hart
,
&
leane
not
vnto
thine
owne
wisedome
.
6
In
al
thy
wayes
acknowledge
him
,
and
he
shal
direct
thy
wayes
.
To
the
ende
that
wee
may
the
better
knowe
howe
to
guide
ourselues
,
Solomon
doeth
expounde
the
lawe
vnto
vs
by
partes
,
giuing
vnto
vs
diuers
commandements
.
And
first
of
all
,
to
the
intent
we
shoulde
not
bee
forsaken
of
truth
,
but
thereby
might
find
fauour
before
god
:
he
would
haue
vs
to
trust
in
the
Lord
wherby
we
should
be
assured
he
loueth
vs
as
a
good
father
doth
his
children
:
&
therefore
that
he
desireth
nothing
but
our
prosperitie
&
saluation
,
and
wil
not
suffer
vs
to
perishe
.
This
assurance
is
giuen
vs
by
the
worde
:
the
which
doeth
set
foorth
the
good
wil
of
God
towardes
vs
.
Solomon
saying
thus
,
Trust
in
the
Lorde
,
woulde
haue
vs
to
lay
holde
by
faith
vpon
the
promises
of
God
,
beeing
certaine
that
God
wil
not
,
nor
cannot
goe
against
them
:
for
hee
is
the
vnfallible
truthe
:
likewise
that
no
power
can
let
him
to
keepe
promis
:
for
he
is
the
almightie
,
whose
counsel
shal
stand
for
euer
,
and
his
whole
wil
shal
be
fulfilled
.
Nowe
hee
sheweth
vs
that
it
is
Trust
in
the
Lorde
with
al
thyne
hart
.
In
this
hee
teacheth
vs
that
which
Moses
teacheth
in
the
twoo
first
commandements
,
6
In
al
thy
wayes
acknowledge
him
.
For
the
second●
commaundemente
▪
Solomon
woulde
that
wee
shoulde
acknowledge
GOD
,
not
in
one
point
onely
,
but
in
all
our
waies
.
For
to
vnderstande
the
same
commandement
well
,
let
vs
knowe
that
our
Wayes
,
are
our
thoughtes
,
and
affections
,
desires
,
willes
,
purposes
,
counsels
,
enterprises
,
wordes
and
workes
,
and
whatsoeuer
wee
doe
and
suffer
.
Wee
must
in
al
these
things
acknowledge
the
Lorde
:
that
is
to
say
,
wee
shoulde
not
thinke
,
purpose
no●
take
any
thing
in
hand
,
except
wee
bee
sure
that
God
guideth
al
by
his
spirite
,
If
wee
speake
that
it
shoulde
bee
as
the
:
And
he
shal
direct
thy
wayes
.
Solomon
is
not
witnesse
alone
of
this
promise
,
but
also
his
Father
Dauid
before
him
.
Gracious
and
righteous
is
7
Be
not
wise
in
thine
owne
eies
:
but
feare
the
Lord
,
and
depart
from
euill
.
8
So
health
shal
be
vnto
thy
nauell
,
&
marrowe
vnto
thy
bones
.
In
this
third
commandement
Solomon
doeth
expounde
vnto
vs
,
how
wee
shoulde
acknowledge
the
Lorde
in
al
our
wayes
:
&
for
to
do
it
,
hee
giueth
vs
three
instructions
.
The
first
is
,
Bee
not
wise
in
thine
owne
eies
.
Whereby
he
would
that
we
shoulde
renounce
our
wisdome
,
and
that
we
should
not
thinke
to
bee
able
for
to
gouerne
and
guide
ourselues
in
our
wayes
.
The
second
is
,
Feare
the
Lorde
.
Whereby
hee
woulde
not
haue
vs
to
followe
the
affections
of
our
fleshe
,
the
which
doth
cause
vs
to
despise
God
,
and
to
stande
vp
against
him
:
and
that
renouncing
our
wil
,
we
shoulde
giue
obedience
vnto
the
Lord
,
and
with
all
feare
and
reuerence
wholy
to
submit
ourselues
vnto
his
wil.
The
third
is
,
and
depart
from
euil
:
whereby
he
would
that
we
shoulde
cast
of
and
forsake
al
vices
and
sinnes
:
that
we
should
be
cleane
from
al
filthines
both
flesh
and
Spirite
.
Wee
doe
not
acknowledge
the
Lorde
in
our
wayes
,
except
wee
folowe
these
three
instructions
,
the
which
depende
the
one
of
the
other
.
For
if
we
thinke
that
we
be
able
to
gouerne
ourselues
,
we
make
no
account
to
obey
God
,
and
to
reuerence
him
:
wherevpon
foloweth
,
that
wee
giue
ourselues
vnto
al
euil
.
But
,
contrarily
,
if
wee
feele
our
vnablenes
indeede
,
wee
become
humble
,
and
doe
feare
to
offend
God
.
Therefore
to
acknowledge
the
Lorde
in
our
wayes
,
wee
must
take
heed
that
we
walke
not
after
the
affection
of
our
fleshe
:
for
it
is
God
his
enemie
,
it
is
not
subiect
vnto
his
lawe
,
neither
can
be
:
whervpon
foloweth
,
that
it
can
not
be
giuen
but
to
doe
euil
,
from
the
bee
not
wise
,
for
hee
shoulde
gaine
say
himselfe
,
seeing
that
in
the
beginning
of
this
booke
hee
affirmeth
that
it
is
made
for
to
knowe
Wisedome
,
&c.
the
which
he
commendeth
greatly
.
And
also
in
forbidding
simply
to
bee
wise
,
hee
shoulde
gainst
saye
Moses
,
from
whome
hee
hath
drawne
this
doctrine
,
in
diuers
places
.
And
hee
sharpely
reproueth
the
people
of
their
follie
,
saying
,
Doe
yee
so
rewarde
the
Lord
,
O
foolishe
people
and
vnwise
?
in
thine
owne
eyes
:
Wherein
hee
teacheth
vs
that
it
ought
to
suffice
vs
,
that
God
alloweth
vs
as
wise
,
and
that
wee
shoulde
not
thinke
ourselues
to
feare
of
the
Lorde
,
which
is
the
beginning
of
knowledge
,
as
heere
aboue
where
hath
beene
shewed
what
this
feare
is
,
and
8
So
health
shal
be
vnto
thy
Nauel
.
As
it
is
not
enough
for
a
way
faring
man
to
bee
wel
directed
,
least
hee
goe
out
of
the
right
way
:
but
also
for
to
walke
,
is
required
that
hee
bee
whole
,
and
haue
his
health
and
strength
,
and
that
hee
haue
wherewithall
to
bee
refreshed
:
otherwise
he
can
not
perfourme
his
voiage
,
but
shoulde
bee
constrained
to
stay
and
tarrie
:
So
Solomon
thinketh
it
not
enough
to
promise
,
that
if
wee
acknowledge
the
Lord
in
our
wayes
,
that
hee
will
direct
our
pathes
:
but
hee
appointeth
vs
an
ordinaunce
verie
healthfull
,
commaunding
vs
to
folow
it
in
our
wayes
:
to
witte
,
Be
not
wise
,
&c.
The
same
being
giuen
,
hee
promiseth
vs
that
wee
shal
be
in
good
health
to
walke
in
our
pathes
,
when
hee
sayeth
,
health
shal
be
,
&c.
Through
this
promise
wee
shoulde
bee
earnestly
mooued
to
folowe
his
ordinaunce
.
For
there
is
none
of
vs
but
if
hee
were
assured
that
the
potion
or
receipt
of
the
Phisition
shoulde
bee
healthfull
,
but
that
hee
woulde
folowe
it
,
though
it
were
troublesome
and
hard
.
For
wee
are
wonte
to
say
,
There
is
nothing
but
I
wil
doe
it
,
so
that
I
may
recouer
health
:
By
a
more
stronger
reason
,
when
the
spirituall
Phisition
doeth
bring
vs
the
heauenly
Commaundement
,
and
that
hee
promiseth
vs
health
and
spirituall
strength
,
whereby
we
shal
liue
,
not
a
short
tyme
,
but
for
euer
:
we
should
bee
readie
to
receiue
and
to
followe
this
commaundement
,
euen
with
greater
diligence
and
loue
,
then
wee
doe
the
earthly
commaundementes
:
by
so
much
as
the
heauenly
and
spiritual
thinges
are
more
excellent
then
the
earthlye
and
corporal
,
and
as
wee
ought
to
preferre
our
soules
before
our
bodies
.
And
albeeit
that
Solomon
in
this
promise
doeth
not
expresse
but
the
nauill
and
bones
,
which
are
onely
corporall
partes
:
yet
wee
must
not
thinke
it
straunge
or
amisse
,
if
wee
saye
,
that
hee
promiseth
vs
health
and
strength
to
our
soules
:
for
as
Abraham
and
the
good
olde
Fathers
had
the
promise
of
the
land
,
&
by
this
promise
did
assure
themselues
of
the
heauenly
kingdome
:
euen
so
when
God
by
his
word
doth
promise
vs
health
of
bodie
,
we
shoulde
be
assured
of
the
same
for
our
soules
,
and
not
to
care
for
our
bodies
,
but
in
as
muche
as
so
farre
as
we
may
,
applie
them
to
the
seruice
of
God
.
For
as
Abraham
,
Isaac
,
and
Iacob
,
dwelt
in
the
lande
of
Canaan
but
as
strangers
,
and
yet
God
deceiued
them
not
,
but
fulfilled
his
promise
,
by
preparing
them
a
Citie
,
and
receiuing
them
into
it
:
euen
so
,
although
he
send
often
vnto
the
faithful
,
diseases
&
afflictions
,
yet
he
ceasseth
not
to
accomplishe
towardes
them
this
promise
of
bodily
health
and
strength
,
in
taking
care
of
their
soules
.
For
healing
a●d
fortifiyng
their
soules
,
hee
forsaketh
not
their
bodies
,
but
giueth
them
health
and
strength
,
so
much
as
hee
knoweth
to
be
expedient
.
Thus
contenting
ourselues
with
suche
health
as
it
pleaseth
God
to
sende
vs
,
howe
shorte
so
euer
it
bee
,
let
vs
knowe
that
God
is
true
in
his
promises
,
and
let
vs
not
enuie
the
healthe
and
strength
of
the
wicked
:
for
as
they
haue
no
promise
of
bodily
health
,
so
haue
they
not
of
the
spirituall
health
,
from
the
which
they
are
wholy
depriued
,
though
they
enioy
the
corporal
.
Now
then
sith
that
by
promise
we
haue
health
&
strength
,
we
shuld
bee
ready
to
giue
thankes
to
GOD
therefore
,
and
to
acknowledge
what
his
gift
and
benefit
is
,
and
not
that
wee
can
deserue
it
through
our
good
rule
and
gouernement
▪
albeeit
that
it
is
necessarie
to
gouerne
ourselues
wel
,
if
wee
will
reteyne
health
.
For
if
by
going
forwarde
in
excesse
,
wee
thinke
to
keepe
health
and
strength
,
this
were
but
to
tempt
GOD
,
who
commandeth
vs
sobrietie
and
temperance
.
And
our
Lorde
Iesus
sayth
,
Take
Moreouer
let
vs
knowe
that
GOD
doeth
bestowe
his
blessings
howe
,
to
whome
,
and
when
it
pleaseth
him
,
and
can
take
them
from
whome
hee
wil
:
neither
is
it
laweful
for
any
man
to
say
,
Why
doest
thou
so
?
Therefore
,
if
wee
be
afflicted
with
sickenesse
,
with
feeblenesse
and
weakenesse
,
let
vs
take
good
heede
that
wee
murmure
not
,
neither
to
spite
ourselues
,
nor
lament
through
impatience
:
for
it
were
to
accuse
GOD
of
vn●ighteousnesse
and
crueltie
.
But
euen
as
God
doeth
promise
vs
health
and
strength
,
if
wee
bee
not
wise
in
our
owne
opinion
:
so
when
wee
bee
sicke
and
weake
,
wee
ought
to
knowe
that
wee
well
deserue
to
be
so
afflicted
,
because
wee
haue
prouoked
the
wrath
of
God
against
vs
,
by
offending
in
pride
,
rebellion
,
and
vnrighteousnesse
.
Therefore
let
vs
impute
our
sickenesses
vnto
our
sinnes
,
by
folowing
the
good
old
Fathers
,
who
in
their
sicknesses
felt
that
God
was
angrie
with
them
for
their
offences
:
as
it
appeareth
by
Dauid
,
and
also
by
King
Ezechias
.
And
albeit
9
Honour
the
Lorde
with
thy
riches
,
and
with
the
first
fruites
of
all
thine
increase
.
10
So
shal
thy
barnes
be
filled
with
abundance
,
and
thy
presses
shal
burst
with
newe
Wine
.
The
fourth
Commaundement
hath
respect
vnto
that
which
God
hath
ordained
in
his
lawe
.
The
first
of
the
first
fruites
of
thy
lande
thou
shall
bring
into
the
house
of
the
Lorde
thy
God
.
And
againe
,
Speake
vnto
the
children
of
Israel
,
that
they
receiue
an
offring
for
mee
:
of
euery
man
,
whose
heart
giueth
it
freely
,
ye
shal
take
the
offring
for
mee
.
And
in
the
1
,
and
2.
Chapters
of
Leuiticus
.
And
therefore
at
the
first
sight
it
may
appeare
that
this
Commaundement
doeth
nothing
apperteyne
vnto
vs
,
but
onely
to
the
Iewes
,
till
the
tyme
that
Iesus
Christe
came
and
appeared
in
the
fleshe
.
For
,
if
they
wil
receiue
Iesus
Christe
,
they
haue
the
trueth
of
the
figures
and
auncient
shadowes
▪
But
Iesus
Christe
,
who
is
the
true
Expositour
of
the
lawe
,
and
the
fulfiller
thereof
(
and
not
the
destroyer
)
doeth
shewe
vs
well
,
that
this
Commaundement
ought
alwayes
to
bee
obserued
of
vs
:
for
hee
sayeth
,
And
the
King
shal
answeare
and
say
vnto
them
,
Verely
,
Then
for
to
obeye
this
Commaundement
,
wee
must
bee
mercifull
,
in
helping
the
need●e
with
that
which
is
ou●s
,
as
Solomon
expresly
teacheth
vs
heere
,
saying
,
With
thy
riches
.
We
must
not
giue
almes
at
the
cost
of
another
,
nor
of
our
neighbors
goods
,
as
doe
men
and
mayde
seruauntes
,
and
hyrelinges
:
as
do
the
couetous
,
Vsurers
,
and
theeues
,
which
to
the
hurt
of
their
neighbours
labour
to
bee
riche
,
and
of
the
spoyle
doe
giue
almes
,
whereby
they
doe
no
honour
to
the
Lorde
.
For
as
in
olde
time
the
Lorde
refused
the
Sacrifices
of
suche
people
,
euen
so
the
10
So
shall
thy
barnes
be
filled
.
This
is
that
which
Moses
Notwithstanding
wee
must
not
iudge
that
Iesus
Christe
doeth
forbid
vs
,
to
gather
into
our
barnes
,
when
hee
sayeth
,
Bee
not
11
My
sonne
,
refuse
not
the
chastening
of
the
Lord
,
neyther
be
grieued
with
his
correction
.
12
For
the
Lorde
correcteth
him
,
whom
he
loueth
,
euen
as
the
father
doeth
the
childe
in
whome
he
delighteth
.
Suche
as
are
weake
amongst
the
children
of
God
,
when
they
see
thinges
to
bee
as
it
were
confounded
,
in
suche
wise
that
they
which
walke
vprightly
are
afflicted
,
and
the
vnruly
to
prosper
:
they
are
tempted
with
impatience
,
euen
almost
to
be
ledde
to
folowe
the
wicked
,
that
they
might
bee
partakers
of
their
prosperitie
,
as
it
appeareth
in
the
73.
Psalm.
Solomon
resisteth
such
temptation
,
My
sonne
,
refuse
not
,
&c.
In
this
fifth
commandement
he
aduertiseth
the
children
of
God
,
that
if
in
this
world
they
suffer
pouerties
and
afflictions
,
that
they
should
receiue
them
from
the
hand
of
God
,
who
doth
nothing
but
iustly
and
necessarily
:
&
therfore
that
they
should
receiue
the
same
with
al
patience
knowing
,
that
thereby
God
doeth
correct
and
rebuke
them
,
as
My
sonne
,
warning
vs
thereby
,
that
albeit
the
punishments
&
corrections
of
God
are
vntollerable
to
our
fleshe
,
yet
we
shoulde
vnderstande
he
handeleth
vs
as
a
good
father
doth
his
children
:
and
therefore
,
that
wee
must
not
bee
greeued
to
be
chastened
of
his
hande
.
And
not
content
heere
with
▪
for
better
to
withstand
the
foresaide
temptations
,
he
giueth
the
reason
wherefore
we
must
not
refuse
the
correction
of
the
Lorde
,
saying
,
12
For
the
Lorde
correcteth
.
If
wee
receiue
this
reason
as
true
,
as
it
is
indeede
,
we
shal
vnderstand
that
the
chastenings
,
corrections
,
calamities
and
afflictions
that
God
doth
sende
vs
,
are
witnesses
that
he
loueth
vs
,
&
that
we
please
&
like
him
wel
,
and
that
it
is
but
for
our
saluation
he
chasteneth
vs
.
We
must
not
then
iugde
nor
say
,
that
God
doeth
hate
vs
,
when
we
are
afflicted
:
but
rather
the
contrary
.
A
man
might
say
that
the
reason
of
Solomon
is
not
sufficient
enough
to
lead
vs
,
not
to
be
greeued
in
our
afflictions
:
for
we
see
that
without
difference
God
punisheth
aswell
the
reprobate
as
the
elect
,
and
by
his
punishments
hee
declareth
more
often
his
anger
than
his
loue
.
Also
the
Scripture
The
outwarde
corrections
are
diseases
,
pouertie
,
hunger
,
colde
,
persecutions
,
and
other
miseries
,
and
afflictions
,
as
commeth
from
without
,
the
which
are
common
both
to
the
children
of
God
,
and
to
the
wicked
.
And
it
is
necessary
,
that
when
they
happen
to
the
faithfull
,
they
shoulde
knowe
,
it
is
GOD
which
doeth
chasten
them
,
because
he
loueth
them
,
and
will
saue
them
:
and
for
this
cause
they
ought
not
to
refuse
them
,
nor
bee
vexed
at
them
:
but
to
beare
them
with
ioy
and
patience
.
Likewise
when
God
ceasseth
to
examine
them
without
,
and
giueth
them
a
refreshing
,
as
hee
hath
doone
the
old
Fathers
,
they
ought
not
to
thinke
that
God
hateth
them
:
but
being
in
peace
and
rest
,
ought
to
thanke
God
,
and
bee
alwaies
readie
,
looking
to
receiue
of
his
hand
what
it
pleaseth
him
to
sende
:
beseeching
him
,
that
in
prosperitie
hee
woulde
not
suffer
them
to
fall
away
by
slacking
the
bridle
to
the
lustes
of
their
flesh
,
to
liue
in
ease
and
pleasures
of
this
worlde
:
and
in
aduersitie
to
giue
them
strength
and
constancie
to
obey
and
beare
them
:
not
dooing
as
the
wicked
,
which
knowe
not
that
all
thinges
come
from
the
hande
of
GOD
.
Suche
praying
is
verie
necessary
for
all
the
faithfull
:
For
if
God
leaue
vs
too
ourselues
in
prosperitie
,
wee
shall
quickly
forget
him
and
giue
ourselues
to
the
desires
of
the
fleshe
:
and
in
aduersitie
wee
shall
dispaire
in
him
,
murmure
and
set
nought
by
him
,
yea
and
shall
vtterly
renounce
and
forsake
him
.
Wee
haue
many
and
sundry
examples
thereof
in
the
Scripture
,
as
in
Caine
,
Saule
,
and
others
.
13
Blessed
is
the
man
that
findeth
wisedome
,
&
the
man
that
getteth
vnderstanding
.
14
For
the
merchandize
thereof
,
is
better
than
the
merchandize
of
siluer
,
and
the
gaine
thereof
is
better
than
gold
.
15
It
is
more
precious
than
pearles
:
and
all
thinges
that
thou
canst
desire
,
are
not
to
bee
compared
vnto
her
.
16
Length
of
dayes
is
in
her
right
hande
,
and
in
her
left
hand
,
riches
and
glory
.
17
Her
wayes
are
wayes
of
pleasure
,
and
all
her
pathes
prosperitie
.
18
She
is
a
tree
of
life
to
them
that
lay
holde
on
her
,
and
blessed
is
he
that
reteineth
her
.
Solomon
therefore
to
make
vs
more
and
more
attentiue
vnto
wisedome
,
doth
attribute
to
a
wiseman
,
that
which
euery
one
of
vs
greatly
desireth
,
that
is
,
that
hee
pronounceth
him
Blessed
.
Now
how
he
is
blessed
,
wee
might
haue
learned
by
the
promises
wherby
Solomon
hath
labored
heretofore
for
to
draw
vs
vnto
wisdome
,
and
may
yet
vnderstand
it
heereafter
,
by
the
reason
that
he
wil
giue
,
to
shew
how
the
wise
man
is
blessed
,
&
by
the
promises
that
the
will
adde
.
But
to
pronounce
that
the
wise
man
is
blessed
,
Solomon
vseth
a
Circumlocution
and
comparison
.
The
Circumlocution
standeth
in
this
,
that
he
saith
not
,
blessed
is
the
wise
man
:
But
,
Blessed
is
the
man
that
findeth
,
&c.
And
hee
vseth
the
comparison
,
in
this
,
that
he
maketh
the
wise
man
like
to
a
man
growne
rich
by
his
labour
.
For
as
the
man
that
is
carefull
in
labouring
to
finde
riches
and
treasures
,
and
hauing
founde
,
doeth
take
them
for
himselfe
,
and
seaseth
vpon
them
,
is
iudged
riche
:
even
so
he
(
which
by
yeelding
himselfe
attentiue
to
the
worde
of
God
,
getteth
wisedome
,
and
abideth
therein
,
by
keeping
the
commandements
of
the
Lorde
)
is
wise
,
and
as
the
riche
man
iudgeth
himselfe
,
and
is
thought
of
the
worlde
to
bee
blessed
:
euen
so
the
wise
man
is
assured
that
he
is
blessed
before
God
.
Nowe
albeit
the
wise
and
the
riche
are
heere
compared
together
,
yet
it
is
not
to
say
,
that
the
blessednesse
of
the
one
is
like
and
equall
to
the
other
:
for
the
riches
that
are
gotten
by
wisedome
,
doe
not
change
,
but
from
good
to
better
:
therefore
the
wise
man
is
blessed
for
euer
,
and
without
ende
:
And
as
the
goodes
of
this
worlde
do
consume
and
are
transitorie
,
so
also
the
rich
man
is
not
blessed
through
his
riches
,
but
for
a
certaine
time
.
What
comparison
then
soeuer
there
bee
,
yet
is
there
great
oddes
betweene
them
,
the
which
ought
to
giue
vs
to
vnderstand
,
vnto
which
of
the
two
we
must
bee
attentiue
:
that
is
to
say
,
vnto
wisdome
,
to
the
which
sith
the
Scripture
doth
attribute
blessednesse
,
it
followeth
therefore
that
in
riches
&
in
all
thinges
else
of
this
worlde
,
there
is
nothing
but
cursednesse
when
they
are
possessed
without
wisedome
.
Iesus
Christe
our
Lorde
doeth
well
shew
it
vs
in
the
sixth
of
Luke
.
The
riche
man
Now
Solomon
,
to
giue
vs
to
vnderstande
,
who
is
the
man
that
hath
founde
wisedome
,
addeth
,
And
the
man
that
getteth
,
&c.
Therefore
if
wee
wil
finde
wisedome
,
and
be
blessed
,
let
vs
not
bee
like
the
Horse
and
Mule
,
which
want
reason
:
but
let
14.
15
▪
For
the
merchandize
thereof
is
better
:
There
is
no
state
in
the
worlde
that
is
so
much
occupied
as
merchandize
:
&
looke
how
much
as
one
merchandize
is
thought
to
bring
more
profite
than
another
,
so
muche
the
more
is
it
desired
of
many
:
and
they
that
get
most
by
it
,
are
counted
most
blessed
.
And
therefore
Solomon
willing
to
induce
vs
vnto
wisedome
,
and
to
giue
a
reason
why
the
wise
man
is
blessed
,
compareth
wisedome
vnto
merchandize
,
and
doeth
magnifie
it
aboue
all
precious
and
pleasant
thinges
to
bee
wished
in
this
worlde
.
And
because
he
maketh
this
comparison
,
wee
must
consider
wherein
wisedome
is
like
vnto
merchandize
.
First
of
al
to
occupie
&
deale
with
merchandize
,
it
is
requisite
that
the
Merchant
bee
not
slouthfull
and
negligent
,
but
watchfull
and
diligent
.
The
like
is
required
in
wisedome
,
as
wee
haue
seeene
heere
before
in
the
seconde
Chapter
.
16
Length
of
daies
:
There
is
no
merchandize
in
the
world
how
good
soeuer
it
is
,
nor
pearles
how
precious
and
pleasant
soeuer
they
be
,
that
can
assure
vs
to
liue
long
:
but
contrarily
the
greatest
merchants
,
and
they
that
possesse
the
precious
and
pleasaunt
thinges
to
the
eye
,
and
in
the
iudgement
of
the
worldlinges
,
are
they
that
most
feare
to
die
:
and
also
their
death
is
more
wished
than
others
,
and
it
happeneth
oftentimes
that
some
lye
in
waite
for
their
liues
,
and
labour
to
rob
&
to
kill
them
,
for
to
spoile
them
of
that
they
haue
.
This
is
one
of
the
miseries
belonging
to
grea●
merchantes
and
riche
men
of
the
worlde
,
that
looke
what
they
feare
,
doth
happen
vnto
them
,
euen
after
their
death
,
and
canno●
obteine
their
desire
,
but
are
depriued
of
it
for
euer
.
The
merchandize
of
wisdome
is
farre
otherwise
,
for
whosoeuer
doth
enioy
it
,
is
assured
to
liue
long
,
as
Solomon
doeth
affirme
vnto
vs
by
Circumlocution
,
saying
:
Length
of
daies
is
in
her
right
hande
:
and
heerein
he
compareth
wisdome
vnto
a
strong
man
,
that
hath
his
right
hand
wel
armed
and
fenced
with
good
warlike
weapon●
to
defende
their
liues
which
are
vnder
him
,
and
in
his
seruice
.
Wherevpon
it
appeareth
that
the
man
which
findeth
wisdome
is
blessed
,
and
that
his
merchandize
is
better
than
the
same
of
the
merchants
of
this
world
,
which
are
neuer
satisfied
,
and
at
the
end
doe
not
inioy
all
that
they
haue
gotten
.
But
it
might
be
said
tha●
some
prooue
,
&
haue
tried
,
that
the
wisest
liue
not
longest
,
&
there
her
left
hand
are
riches
&
glorie
.
Wherein
he
compareth
Wisdom
vnto
a
liberal
rich
man
,
that
beareth
a
good
wil
towards
the
needie
,
&
doth
not
despise
his
tenants
,
&
vnderlings
,
but
carieth
his
purse
in
his
hande
,
readie
to
emptie
it
,
for
the
comfort
of
the
poore
:
and
doeth
not
torment
his
inferiours
by
contempt
,
but
doeth
honour
them
,
doing
his
duetie
towardes
them
.
Such
is
Wisdome
towards
them
that
finde
her
:
for
they
that
are
truely
wise
,
what
pouertie
so
euer
they
suffer
,
in
the
feeling
of
the
flesh
,
yet
are
they
neuer
emptie
,
but
haue
enough
,
the
which
they
preferre
vnto
all
worldly
riches
,
and
are
contented
therewith
:
for
also
it
is
much
better
.
And
moreouer
,
though
they
bee
in
contempt
of
the
world
,
yet
are
they
assured
that
God
doth
not
despise
them
,
17
Her
wayes
are
wayes
of
pleasure
.
When
Merchants
&
other
worldly
passengers
walke
in
the
fieldes
,
they
are
glad
when
they
finde
faire
way
,
&
in
the
same
doe
meete
with
such
things
as
are
pleasant
&
ioyful
:
they
greatly
desire
not
to
be
stayed
nor
hindered
in
their
iourney
,
but
to
go
at
their
ease
without
any
disturbance
:
the
which
sometime
they
misse
.
For
as
the
state
which
they
professe
can
not
assure
them
of
that
,
so
also
oftentimes
they
meete
with
that
which
is
contrarie
to
their
desire
:
wherat
they
are
grieued
&
wax
wery
of
their
way
,
&
are
vexed
through
the
euil
mischances
,
and
finde
no
rest
in
their
mindes
.
The
wise
are
not
after
this
sorte
:
for
wheresoeuer
they
folow
Wisdome
,
they
finde
pleasure
,
and
their
affaires
doth
prosper
wel
:
whervpon
they
haue
great
quietnes
in
mind
:
euen
in
the
most
hardest
afflictions
that
can
happen
in
the
worlde
,
in
folowing
this
counsel
,
My
brethren
count
it
for
an
exceeding
great
ioy
,
when
ye
fal
into
diuers
temptations
.
For
they
length
of
daies
is
in
the
right
hand
of
Wisedome
:
and
also
doeth
affirme
here
after
,
saying
,
18
She
is
a
tree
of
life
to
them
that
lay
hold
on
her
,
&c.
A
tree
of
life
,
that
is
to
say
,
a
tree
whose
frute
is
of
so
great
vertue
&
goodnes
,
that
it
giueth
life
to
them
which
eate
therof
:
not
like
the
trees
which
way
faring
men
finde
in
the
fieldes
,
whose
frute
if
they
eate
,
their
thirst
is
alayed
and
they
refreshed
for
a
litle
while
:
but
they
that
eate
of
the
frute
of
this
tree
,
are
quickened
,
for
neuer
to
dye
:
and
it
is
therefore
called
the
tree
of
life
.
Wherein
Solomon
compareth
wisedome
vnto
the
tree
of
life
(
whereof
Mofes
speaketh
in
Gene.
)
and
doeth
put
a
difference
betweene
And
blessed
is
hee
that
reteyneth
her
:
This
particle
and
,
is
as
muche
as
then
:
as
if
he
did
say
,
Then
blessed
is
he
,
&c.
He
saith
not
,
blessed
is
he
which
is
counted
amongst
wise
men
,
and
deferreth
himself
to
their
Wisdome
:
but
hee
sayeth
,
Blessed
is
euery
man
that
reteineth
her
himselfe
,
and
liueth
thereby
:
as
in
the
world
they
wil
not
iudge
him
happie
that
suffreth
himself
to
dye
with
hunger
in
the
midst
of
his
goods
,
and
will
onely
content
himselfe
to
see
others
eate
,
and
wonder
at
them
that
eate
and
satisfie
their
hunger
.
As
such
people
are
right
worthie
to
bee
esteemed
foolishe
and
madde
,
and
deserue
to
drye
and
fal
away
:
euen
so
also
are
they
worthie
which
content
themselues
onely
to
esteeme
wel
of
wise
men
,
and
wonder
at
them
.
With
suche
kinde
of
people
is
poperie
s●uffed
,
and
●here
is
no
smal
number
of
them
,
besides
in
other
places
.
Wherof
it
foloweth
,
that
the
world
is
full
of
cursed
people
,
and
that
the
number
of
the
blessed
is
verie
small
:
for
of
ten
thousande
,
hardlie
shal
one
be
found
that
wil
take
hold
of
this
tree
of
life
,
&
reteine
her
to
refresh
himself
with
her
fruites
,
and
to
enioy
her
reuenew
.
The
world
is
wonderfully
out
of
tast
:
it
had
rather
eate
the
fruite
,
whereby
at
the
last
it
shal
feele
what
benefite
it
hath
forsaken
,
and
into
what
euils
it
hath
cast
it self
headlong
.
We
also
are
all
of
this
nature
,
in
as
much
as
we
are
the
children
of
Adam
,
who
contented
not
himselfe
to
eate
of
the
fruite
that
GOD
had
permitted
and
giuen
him
:
but
against
the
wil
of
God
would
taste
of
the
fruit
of
the
tree
of
knowledge
of
good
and
euil
,
whereby
after
wardes
he
knew
what
riches
hee
had
lost
,
and
into
what
miserie
hee
had
cast
both
himself
and
al
his
posteritie
,
if
God
of
his
goodnes
&
mercie
had
not
sent
a
remedie
,
by
our
Lorde
Iesus
Christ
,
of
whome
this
tree
of
life
was
a
figure
.
For
it
is
he
which
is
the
true
Wisdome
,
the
euerlasting
Word
of
God
,
wherein
life
remained
.
If
then
wee
will
liue
,
&
be
blessed
,
wee
must
take
Iesus
Christ
for
our
tree
of
lyfe
,
wherwith
our
soules
should
be
nourished
eternally
.
19
The
Lord
by
Wisedome
hath
laide
the
foundation
of
the
earth
,
and
hath
stablished
the
heauens
through
vnderstanding
.
20
By
his
knowledge
the
depthes
are
broken
vp
,
and
the
cloudes
droppe
the
dewe
.
21
My
Sonne
,
let
not
these
things
depart
from
thine
eies
,
but
obserue
Wisdome
and
counsell
.
22
So
they
shal
be
life
vnto
thy
soule
,
and
grace
vnto
thy
necke
.
To
the
end
that
we
should
not
iudge
that
the
Wisdom
which
Solomon
doeth
so
carefully
commend
vnto
vs
,
(
attributing
great
vertues
,
&
excellent
graces
vnto
her
)
is
a
thing
fained
in
the
braine
of
men
,
and
that
it
doeth
perishe
with
them
,
and
for
this
occasion
should
be
led
to
mistrust
her
,
and
to
despise
her
▪
and
therfore
he
doeth
declare
vnto
vs
his
eternitie
,
diuinitie
,
&
power
.
For
if
the
Lorde
haue
builded
the
earth
by
Wisedome
,
&c:
it
foloweth
,
first
that
she
is
before
al
creatures
,
&
so
she
is
eternal
:
and
forasmuch
as
there
is
none
but
God
that
is
euerlasting
,
we
must
vnderstande
that
Wisdom
is
of
one
diuine
essence
with
God
,
and
consequen●ly
of
all
one
power
.
When
Solomon
speaketh
thus
of
wisedome
,
he
doeth
attribute
●he
creation
,
ordering
and
gouernment
of
al
things
,
aswel
heauenly
as
earthly
vnto
her
:
and
therein
he
sheweth
that
it
is
the
eternal
worde
:
wher
of
mo●es
speaketh
.
Whereupon
we
must
vnderstand
21
My
sonne
.
Wisedome
is
a
treasure
inestimable
,
wonderfull
,
profitable
and
full
of
pleasure
,
as
wee
haue
hearde
,
and
still
may
heare
.
When
wee
see
that
Solomon
is
not
contented
with
the
former
prayses
,
whereby
he
hath
declared
vnto
vs
the
profite
and
pleasure
that
they
haue
which
are
possessed
with
wisedome
,
but
doeth
admonishe
vs
,
carefully
to
keepe
it
,
saying
,
My
sonne
,
let
not
these
thinges
depart
,
&c:
When
wee
see
that
God
by
Solomon
speaketh
vnto
vs
gently
,
calling
vs
his
sonnes
,
and
that
he
doth
admonish
vs
for
our
great
profite
and
honor
;
wee
must
be
redie
to
heare
him
,
and
diligent
to
obey
him
:
if
not
,
we
deserue
to
be
depriued
of
these
great
riches
,
which
are
offered
vnto
vs
,
and
miserably
to
perishe
.
Now
if
so
be
that
worldly
rich
men
doe
warn
their
children
safely
to
kepe
the
treasures
that
they
haue
gathered
for
them
,
the
which
notwithstanding
are
transitorie
,
so
we
ought
not
to
thinke
it
straunge
nor
painefull
,
if
God
by
Solomon
commende
vnto
vs
so
carefully
his
treasure
of
wisedome
,
which
cannot
perishe
,
but
we
without
it
shall
perish
:
And
it
behooueth
vs
throughly
too
praise
and
loue
our
heauenly
father
,
by
setting
foorth
his
praises
,
and
giuing
him
thankes
for
that
hee
doeth
offer
dayly
vnto
vs
by
his
worde
,
the
treasure
of
his
wisedome
,
&
doth
exhort
vs
to
keepe
it
carefully
.
And
for
to
shewe
that
we
doe
truly
esteeme
both
our
Father
and
his
treasure
,
replenished
with
so
great
riches
and
precious
iewels
,
wee
must
take
heede
that
such
goods
bee
not
pulled
and
taken
from
our
eyes
.
And
for
to
do
this
duelie
,
wee
must
not
vse
our
wittes
and
fantasie
,
but
stande
in
neede
to
bee
armed
with
counsel
and
Wisedome
,
to
keepe
diligent
watche
ouer
this
treasure
:
the
which
wee
shall
obtaine
,
if
our
desire
bee
set
in
the
lawe
of
the
Lorde
,
&c:
and
that
we
followe
but
obserue
Wisedome
and
counsell
,
&c.
And
for
as
muche
as
wee
can
not
haue
better
Wisedome
and
counsell
,
then
to
folowe
the
word
of
God
,
wee
learne
not
to
come
vnto
the
Sermon
to
feede
our
eyes
,
and
22
So
they
shal
be
life
vnto
thy
soule
.
As
Solomon
is
very
diligent
to
exhort
vs
to
bee
hearers
of
Wisedome
:
so
also
to
encourage
vs
to
folowe
his
admonitions
,
hee
promiseth
vs
life
&
honour
.
And
because
that
the
riche
of
this
worlde
thinke
themselues
well
assured
to
liue
(
as
the
riche
glutton
which
is
spoken
of
in
Saincte
Luke
)
and
moste
commonly
are
deceyued
▪
therefore
to
assure
vs
that
the
obteining
of
wisedome
is
bette●
then
al
worldly
riches
,
hee
promiseth
vs
that
wee
shal
liue
euerlastingly
:
for
hee
doeth
promise
vs
the
life
of
the
soule
,
whereby
wise
men
doe
liue
,
euen
presently
,
when
they
are
fed
with
the
seede
of
life
,
which
is
the
Euangelical
woorde
,
assuring
themselues
of
the
goodnesse
of
God
in
Iesus
Christ
.
For
man
liueth
not
by
bread
onely
,
but
by
euery
woorde
that
proceedeth
out
of
the
mouth
of
God
.
The
wolrde
which
persecuteth
the
wise
indeed
,
23
Then
shalt
thou
walke
safely
by
thy
way
:
and
thy
foote
shal
not
stumble
.
24
If
thou
sleepest
,
thou
shalt
not
bee
afraide
,
and
when
thou
sleepest
,
thy
sleepe
shal
be
sweete
.
The
former
promis
ought
to
be
sufficient
ynough
for
to
encourage
vs
to
followe
the
●ade
of
wisedome
,
and
carefully
to
giue
ourselues
therunto
,
&
neuer
to
forsake
her
:
but
forasmuch
as
the
said
promise
respecteth
chiefly
the
tyme
to
come
,
vnto
the
which
time
the
fulpossession
of
that
which
is
promised
is
deferred
:
and
lest
the
delay
might
make
vs
negligent
,
except
wee
had
presently
some
commoditie
,
and
might
waxe
desperate
,
as
if
wee
were
in
death
,
seeing
that
the
life
of
the
godly
wise
,
is
compassed
with
misery
:
Therefore
Solomon
doth
promis
vs
that
in
the
mids
of
troubles
we
shal
be
preserued
,
that
they
shal
not
hurt
vs
,
but
that
we
shal
prosper
in
our
way
,
and
in
al
our
affaires
:
so
farre
off
shal
it
be
that
we
shal
fal
,
to
perish
▪
that
we
shal
meete
with
nothing
to
hinder
vs
,
from
going
the
right
way
,
but
shal
come
to
the
ende
of
our
affaires
with
ease
.
For
through
wisedome
,
wherwith
we
shal
be
seasoned
,
staying
ourselues
vpon
the
worde
of
God
,
we
shal
ouercome
al
lets
that
the
flesh
,
the
worlde
and
the
Deuil
can
set
against
vs
,
so
that
no
euil
shal
be
tyde
vs
,
nor
any
wounde
shal
come
neere
our
dwelling
.
And
this
wee
must
wel
note
,
that
Solomon
saith
,
in
thy
way
.
Hee
doeth
not
promise
vs
safetie
,
if
wee
followe
any
other
trade
or
way
then
we
ought
,
if
we
forsake
our
vocation
and
folowe
our
good
intents
,
and
being
disobedient
to
the
commandementes
of
God
,
doe
folowe
mens
traditions
and
the
doctrines
of
Deuils
.
For
when
we
delight
in
ourselues
,
and
forsake
the
wayes
which
the
Lorde
teacheth
vs
,
the
sayde
promise
doeth
nothing
perteine
vnto
vs
:
but
it
is
made
vnto
vs
,
and
also
we
shal
enioy
the
same
,
so
that
we
giue
ourselues
to
do
our
duetie
,
and
to
folowe
our
vocation
,
not
ventering
ourselues
further
then
the
same
vocation
requireth
.
For
after
this
wee
shal
shew●
ourselues
to
be
wise
indeede
,
and
in
the
mids
of
most
horrible
tempestes
we
shal
be
preserued
,
that
nothing
shal
bring
vs
hurt
:
albeit
that
after
the
sight
of
the
eyes
and
feeling
of
the
flesh
it
shal
seeme
cleane
contrary
.
For
the
wise
also
doe
meete
with
many
hinderances
,
the
which
were
able
ynough
,
not
only
to
make
them
stumble
,
but
also
to
fal
&
perish
,
if
God
by
his
wisedome
did
not
vpholde
them
.
The
which
wisedome
he
giueth
vnto
his
faithful
children
,
and
doeth
exalt
them
,
so
much
as
he
knoweth
to
be
expedient
:
howbeit
they
stumble
&
do
often
fal
,
that
they
may
be
warned
of
their
frailtie
,
and
that
they
may
haue
their
recourse
vnto
the
almighty
,
who
hath
made
this
promise
the
which
hee
doeth
truely
performe
,
not
suffering
the
fal
of
the
wise
to
bee
mortal
.
The
pathes
of
man
are
directed
by
the
Lorde
,
and
his
way
pleaseth
24
If
thou
sleepest
,
&c.
He
proceedeth
to
declare
the
commodities
that
the
faithful
haue
in
this
life
by
wisedome
,
and
setteth
here
before
vs
twoo
of
them
:
that
is
to
say
,
the
rest
,
without
feare
,
and
the
sweete
sleepe
:
of
the
which
commodities
the
riche
worldlings
(
whose
hartes
are
set
on
couetousnes
)
are
depriued
,
being
in
continual
feare
of
loosing
their
riches
,
not
seruing
God
,
but
their
vnsatiable
desires
:
and
therefore
they
haue
not
the
sweete
sleepe
,
but
ful
of
dreames
,
sorowes
and
troubles
.
The
fulnesse
of
the
riche
wil
not
suffer
him
to
sleepe
.
In
this
promise
wee
may
first
of
al
learne
,
that
it
is
laweful
for
a
wise
and
faythful
man
to
rest
and
sleepe
,
but
not
to
giue
vnto
the
fleshe
his
ease
,
as
doe
the
vnsatiable
and
intemperate
,
which
doe
bestowe
the
greatest
parte
of
their
tyme
in
gluttony
and
in
sleepe
:
but
to
the
ende
that
taking
his
rest
,
hee
may
be
more
disposed
to
serue
God
and
his
neighbour
according
to
his
vocation
.
Secondly
,
that
the
sleepe
is
not
a
thing
so
natural
vnto
man
,
that
hee
can
vse
the
same
at
his
wil
,
except
GOD
of
his
grace
doe
giue
it
him
.
Wherefore
,
if
wee
rest
quietly
,
wee
owe
thankes
vnto
GOD
therefore
:
and
if
wee
cannot
sleepe
at
our
●ase
,
let
vs
take
heede
from
beeing
grieued
,
knowing
that
GOD
doeth
distribute
his
gifts
as
seemeth
him
good
,
and
in
the
meane
whyle
,
that
wee
may
bee
occupied
about
our
vocation
,
let
vs
aske
of
GOD
that
it
woulde
please
him
to
giue
vs
quiet
sleepe
.
It
pleaseth
him
wel
that
wee
aske
it
:
for
it
is
a
parte
of
our
dayly
bread
,
and
if
hee
woulde
not
that
wee
shoulde
aske
it
,
and
that
hee
woulde
not
voutsafe
to
giue
it
,
hee
would
make
vs
no
promise
therof
.
Thirdly
,
that
the
wise
haue
in
this
present
life
so
much
rest
and
ease
,
as
is
necessary
for
them
:
and
albeeit
that
oftentymes
they
bee
greatly
troubled
,
and
that
after
diuerse
sortes
,
knowing
that
God
is
their
helper
:
yet
they
are
contented
,
and
say
with
Dauid
,
I
wil
lay
me
downe
,
and
also
sleepe
in
peace
:
for
thou
Lorde
,
25
Thou
shalt
not
feare
for
any
sodaine
feare
,
neither
for
the
destruction
of
the
wicked
,
when
it
cometh
.
26
For
the
Lorde
shal
be
for
thine
assurance
,
&
shall
preserue
thy
foote
from
taking
.
For
further
to
admonish
the
wise
and
faithful
of
the
blessings
that
they
shal
obteine
during
this
life
,
by
giuing
themselues
vnto
wisedome
,
hee
maketh
heere
a
defense
the
which
answereth
in
egal
degree
with
the
promise
,
and
which
ought
to
cause
vs
to
fixe
our
eyes
vpon
wisedome
,
whereby
and
not
otherwayes
,
wee
may
bee
assured
that
wee
shal
not
bee
beaten
downe
with
the
calamities
,
howe
sodaine
soeuer
they
bee
:
although
that
beeing
mixed
amongst
the
wicked
,
wee
cannot
escape
but
haue
our
parte
of
the
euils
that
they
suffer
,
and
bee
ouerthrowne
with
them
.
Solomon
woulde
not
haue
vs
to
holde
such
opinion
,
&
that
rightly
:
for
sodaine
feare
is
due
vnto
them
that
haue
not
the
feare
of
God
,
and
which
without
remorse
of
conscience
giue
themselues
vnto
dishonestie
for
to
commital
filthines
with
greedines
through
contempt
and
disobedience
against
the
woorde
of
God
.
Such
kind
of
people
doe
thinke
themselues
safe
,
and
doe
falsly
beleeue
that
no
harme
shal
come
to
them
:
but
when
they
feare
nothing
,
after
that
God
hath
deferred
their
punishment
for
a
time
,
they
finde
themselues
ouertaken
with
euils
,
from
the
which
they
cannot
escape
.
This
is
the
sodaine
feare
,
as
Solomon
doeth
declare
the
same
,
when
hauing
forbidden
to
bee
afraide
of
the
sodaine
feare
,
hee
addeth
,
neither
for
the
destruction
of
the
wicked
,
&c.
The
which
falleth
vppon
them
vnawares
,
and
when
they
thinke
not
of
it
,
and
sooner
then
they
woulde
.
The
worlde
destroyed
by
the
fludde
hath
prooued
it
:
so
haue
the
Sodomites
and
Gomorthians
,
Dathan
,
Core
,
and
Abyram
,
with
their
companie
.
Contrarily
,
when
this
destruction
came
,
Noe
and
his
familie
,
Loth
and
his
daughters
,
Moses
and
Aaron
were
preserued
from
it
:
for
they
were
not
of
the
conspiracie
of
the
wicked
.
Nowe
as
these
same
,
were
deliuered
,
so
Solomon
also
woulde
haue
,
that
al
they
that
through
feare
of
offending
God
,
do
giue
themselues
vnto
wisdom
,
shoulde
bee
assured
,
that
the
destruction
which
happeneth
vnto
the
wicked
,
shal
not
ouertake
them
:
and
albeeit
they
suffer
with
them
,
yet
shal
they
not
bee
ouercome
:
for
they
forese●
a
farre
off
the
destruction
to
come
,
because
they
knowe
that
God
is
iust
,
&
that
hee
cannot
alwaies
dissemble
but
at
the
last
wil
punishe
wickednesse
.
And
also
that
which
the
wise
and
faithful
do
suffer
,
they
beare
it
patiently
,
knowing
that
they
haue
wel
deserued
it
:
&
thus
the
desolation
doeth
not
turne
to
their
hurt
,
but
to
their
benefite
.
Also
wee
knowe
that
al
things
worke
together
for
the
best
vnto
them
that
loue
God
.
Those
that
were
among
the
Iewes
elected
,
did
26
For
the
Lorde
shall
,
&c.
It
is
not
Solomon
onely
that
affirmeth
vnto
vs
,
that
God
helpeth
his
faithful
seruantes
:
the
holy
scriptures
are
replenished
with
such
witnesses
,
and
also
with
examples
,
whereby
wee
may
wel
knowe
it
.
Seeing
then
that
wee
haue
many
witnesses
heereof
,
and
that
this
helpe
surmoun●eth
heauenly
,
earthly
and
infernall
powers
,
wee
must
in
no
wise
feare
,
but
holde
an
inuincible
assurance
against
all
the
afflictions
of
the
worlde
,
otherwise
wee
doe
not
beleeue
that
GOD
is
on
our
side
,
and
doe
belye
the
Scripture
,
and
doe
counte
the
examples
thereof
to
bee
fables
:
as
doe
all
they
which
woulde
winne
paradise
by
their
woorkes
and
free
will
.
If
wee
bee
assured
against
sodaine
feare
and
the
miseries
that
happen
vnto
the
wicked
,
let
vs
confesse
that
it
commeth
of
the
onely
helpe
of
GOD
.
By
this
that
Solomon
compareth
vs
vnto
beastes
,
for
which
men
set
nettes
and
snares
to
take
them
and
kil
them
,
and
compareth
the
sodaine
feare
,
the
punishmentes
and
iudgements
of
GOD
,
the
which
hee
prepareth
either
by
men
,
or
by
the
Deuils
,
vnto
nettes
and
snares
,
when
he
saith
,
and
shal
preserue
thy
feete
:
&c.
hee
doth
spoile
vs
of
al
strength
and
power
of
francke
&
free
wil.
For
if
we
coulde
deliuer
ourselues
from
the
sodaine
feare
,
and
from
miseries
,
we
shoulde
not
need
to
haue
GOD
to
keepe
vs
:
but
now
if
wee
be
left
vnto
ourselues
,
we
are
like
vnto
●eeble
beastes
,
which
runne
into
the
nette
,
and
are
taken
in
the
snare
,
out
of
the
which
they
cannot
escape
.
This
comparison
is
often
vsed
in
the
scripture
.
Let
vs
note
further
,
that
the
woorde
which
wee
haue
translated
helpe
,
after
the
Chaldee
interpretour
doeth
signifie
hope
and
confidence
.
27
Withhold
not
the
good
from
the
owners
therof
:
though
there
be
power
in
thine
hand
to
doe
it
.
But
nowe
to
teache
vs
mercifulnesse
,
he
giueth
vs
commandements
belonging
vnto
the
seconde
table
,
the
which
doeth
shewe
vs
,
how
we
shoulde
liue
with
our
neighbours
,
and
what
duetie
we
owe
vnto
them
.
First
of
al
,
hee
forbiddeth
vs
theft
;
not
onely
that
,
for
which
theeues
are
punished
by
the
magistrates
,
but
chiefly
the
same
,
for
which
some
do
esteeme
themselues
,
and
would
bee
accounted
of
,
and
also
are
praised
&
commended
of
those
that
extol
couetousnes
,
who
count
it
nothing
to
hurt
their
neighbours
,
so
that
they
may
winne
by
it
.
The
which
they
doe
,
when
they
se●
that
there
is
no
resistance
nor
power
to
bee
reuenged
.
There
are
many
kindes
of
such
theeues
,
the
which
not
only
goe
vnpunished
by
men
,
but
honoured
:
yet
notwithstanding
seing
they
bee
ful
of
crueltie
,
they
shoulde
not
thinke
to
be
exempted
from
punishement
.
For
as
it
is
saide
,
Blessed
are
the
merciful
,
for
they
shal
obteine
28
Say
not
vnto
thy
neighbour
,
goe
and
come
againe
,
a●●
to
morowe
wil
I
giue
thee
,
if
thou
now
haue
it
.
This
2.
commandement
is
plaine
,
and
there
is
none
so
dul
of
vnderstanding
but
may
vnderstand
the
same
,
seing
hee
asketh
nothing
of
vs
which
wee
would
not
haue
done
to
ourselues
.
Solomon
demandeth
nothing
of
vs
which
passeth
the
boundes
of
nature
wel
gouerned
,
and
also
he
addeth
nothing
vnto
the
law
of
Moses
.
For
it
is
said
,
Thou
shalt
not
steale
.
again
,
Thou
shalt
do
no
29
Intende
none
hurt
against
thy
neighbour
,
seing
he
doth
dwel
without
feare
by
thee
.
For
the
thirde
commandement
of
mercy
,
hee
sheweth
that
wee
must
walke
in
integritie
of
harte
with
our
neighbours
,
and
chiefly
with
those
which
stande
not
in
doubte
nor
mistrust
vs
,
otherwise
wee
deserue
greatly
to
bee
blamed
of
treason
,
considering
that
they
which
dwell
and
occupie
with
vs
,
doe
not
distrust
vs
,
because
outwardly
wee
shewe
them
a
faire
face
and
smoothe
countenance
.
For
none
can
bee
assured
of
his
neighbour
,
except
hee
loue
him
,
and
desire
his
prosperitie
.
Therefore
when
wee
see
that
our
neighbours
doe
no●
feare
that
wee
wil
hurte
them
,
let
vs
not
inuent
any
euill
against
them
,
and
muchlesse
put
it
in
practise
,
otherwise
wee
must
looke
for
nothing
but
a
curse
:
as
it
is
written
,
hee
hath
didgged
a
pit
,
and
made
it
deepe
,
and
is
fallen
into
it
himselfe
.
Hee
that
rewardeth
euil
for
good
,
euil
shal
not
departe
from
his
house
.
And
Say
not
thou
,
I
wil
recompense
euil
,
but
waite
vpon
the
Lorde
,
and
hee
shal
saue
30
Striue
not
with
a
man
causeles
,
when
hee
hath
doon●
thee
no
harme
.
For
the
fourth
commandement
of
mercy
,
hee
woulde
haue
vs
●o
auoyde
contentions
,
which
are
fruites
of
euil
thoughts
:
and
chiefly
that
wee
shoulde
not
striue
with
him
that
douteth
vs
not
.
For
seeing
that
in
not
mistrusting
vs
,
hee
sheweth
vs
signe
of
loue
.
And
againe
that
wee
haue
no
tryal
that
hee
woulde
nor
doeth
vs
any
euil
,
then
shoulde
we
doe
him
greate
iuiury
to
contende
with
him
.
Hee
expressely
forbiddeth
such
contentions
,
because
they
are
most
detestable
,
both
before
God
,
and
men
which
haue
any
sparke
of
good
feeling
:
and
also
because
that
that
man
who
is
wont
to
striue
without
cause
,
wil
make
no
conscience
to
striue
&
contend
against
them
which
shal
something
offend
him
.
The
which
Solomon
alloweth
not
of
,
as
wee
haue
seene
by
the
witnesses
before
alleaged
.
Moreouer
our
Lorde
Iesus
Christ
,
who
is
the
true
Solomon
,
forbiddeth
vs
al
contentions
:
when
hee
saith
,
But
I
say
vnto
you
,
resist
not
euil
:
and
when
hee
saieth
a
little
after
,
Loue
your
enimies
:
31
Be
not
enuious
for
the
wicked
man
,
neither
choose
any
of
his
wayes
.
32
For
the
frowarde
is
abhomination
vnto
the
Lord
:
but
his
secret
is
with
the
righteous
.
Forasmuch
as
they
which
are
voide
of
mercy
,
doe
shewe
vnmercifulnesse
and
crueltie
,
wherewith
they
are
ful
fraught
,
giuing
themselues
to
inuent
euil
against
innocentes
which
distrust
them
not
:
and
that
they
which
stirre
vp
strifes
without
cause
against
the
good
,
doe
florish
commonly
in
the
worlde
,
liuing
easily
and
peaceably
,
and
possessing
great
riches
with
honours
:
and
contrarily
,
they
which
walke
with
integritie
of
hart
,
which
seeke
peace
,
and
faine
woulde
doe
wel
,
doe
suffer
much
miserie
,
and
are
contemned
of
the
worlde
:
for
this
cause
the
poore
faithful
ones
are
tempted
to
forget
mercie
,
and
to
serue
the
wicked
for
parte
of
their
prosperitie
.
There
is
none
so
perfite
in
all
the
worlde
,
if
so
bee
it
hee
fal
into
affliction
,
but
doeth
feele
these
temptations
.
And
Dauid
also
doeth
acknowledge
the
same
in
his
owne
person
,
and
consequently
in
the
same
of
all
the
The
elect
and
faithfull
ones
haue
such
like
temptations
:
but
to
the
ende
that
they
shoulde
take
heede
from
beeing
ouercome
with
them
,
Solomon
giueth
also
the
fift
commaundement
of
mercy
:
saying
,
Be
not
enuious
for
the
wicked
man
.
Therfore
if
wee
wil
folowe
mercy
wee
must
put
far
from
vs
the
desires
and
affections
to
bee
like
vnto
the
enuious
man
,
and
the
man
that
suffers
himselfe
to
bee
caried
about
by
his
lustes
,
and
runneth
after
them
with
might
and
maine
,
and
cares
not
what
hee
thinketh
,
or
saieth
,
or
doeth
,
whether
right
or
wrong
,
so
that
hee
may
come
to
the
ende
of
his
enterprises
.
And
because
there
are
some
,
that
make
themselues
beleeue
that
they
would
not
bee
like
the
enuious
,
and
yet
folowe
their
manners
:
to
the
ende
that
wee
shoulde
not
deceiue
ourselues
with
them
,
Solomon
doeth
warne
vs
to
choose
none
of
their
wayes
.
Whereunto
wee
must
obey
,
nothing
declining
from
the
right
way
,
albeeit
wee
finde
therein
great
incombrances
,
and
that
wee
must
suffer
much
euen
to
the
vttermost
after
the
feeling
of
the
flesh
.
Al
those
are
like
vnto
these
enuious
men
,
which
doe
choose
such
kinde
of
life
as
bringeth
eyther
spiritual
or
temporal
hurte
vnto
their
neighbours
.
To
auoide
then
the
calamities
of
this
present
life
,
and
to
liue
easily
,
wee
must
not
wander
out
of
the
right
way
,
&
forsake
mercie
.
And
to
make
vs
more
willing
to
obey
his
commaundement
,
Solomon
doeth
bring
vs
reasons
for
to
feare
the
enuious
,
and
to
comfort
the
vpright
,
shewing
that
the
wicked
cannot
long
endure
,
and
that
the
good
shal
not
be
alwaies
in
misery
,
but
that
shortly
they
shal
be
deliuered
therefrom
.
The
first
reason
is
:
For
the
frowarde
,
&c.
Hee
whome
before
hee
called
enuious
,
hee
nowe
calleth
frowarde
:
because
that
through
his
frowardnes
wherevnto
hee
is
accustomed
,
hee
goeth
backewarde
and
falleth
from
the
right
way
:
and
therefore
,
albeeit
that
he
esteemeth
himselfe
and
is
honoured
of
the
worlde
,
which
knoweth
not
what
kinde
of
people
are
to
bee
praised
,
hee
is
abhominable
before
the
Lorde
,
who
can
surely
in
due
time
suppresse
his
enuiousnes
,
and
cast
it
farre
from
him
,
and
depriue
him
of
his
helpe
,
without
the
which
nothing
can
stande
.
Thus
the
enuious
which
forsake
the
right
way
of
righteousnesse
,
shal
not
endure
,
but
shal
goe
into
destruction
.
For
as
wee
may
see
by
the
holy
histories
,
those
which
haue
beene
abhorred
of
the
Lorde
for
their
enuiousnesse
and
frowardnes
,
haue
not
long
continued
,
but
haue
beene
rooted
out
,
euen
when
they
seemed
to
florish
and
prosper
most
:
&
haue
bene
rooted
out
not
only
by
temporal
punishment
,
but
also
haue
receiued
but
the
secrete
of
the
Lorde
is
with
the
righteous
:
that
is
to
say
,
with
them
who
for
feare
of
offending
GOD
,
and
for
loue
they
beare
vnto
their
neighbours
,
doe
abstaine
from
enuiousnesse
,
and
flye
from
all
frowardnesse
.
Nowe
to
haue
boldnesse
to
folowe
the
righteous
▪
and
to
bee
stirred
to
desire
the
communication
and
participation
of
this
secrete
,
wee
must
vnderstande
that
this
secrete
is
the
couenant
of
God
with
his
faithful
children
,
whereby
hee
promiseth
them
to
bee
their
GOD
,
as
it
is
written
,
Beholde
,
the
dayes
come
,
saieth
the
Lorde
,
that
I
wil
make
a
newe
couenant
with
the
33
The
curse
of
the
Lord
is
in
the
house
of
the
wicked
:
but
he
blesseth
the
habitation
of
the
righteous
.
34
With
the
skorneful
he
skorneth
,
but
hee
giueth
grace
vnto
the
humble
.
In
this
worlde
the
enuious
and
the
frowarde
are
blessed
,
whome
Solomon
heere
calleth
wicked
,
because
hee
hath
neither
feare
nor
reuerence
of
GOD
,
nor
good
affection
towardes
his
neighbours
,
but
suffers
himselfe
to
bee
led
about
of
his
vnbridled
lustes
.
Such
a
man
is
blessed
of
the
worlde
,
in
whose
iudgement
he
florisheth
and
prospereth
:
and
not
only
do
they
thus
iudge
of
him
,
but
also
his
children
,
seruants
,
and
housholde
,
are
counted
happy
,
so
that
there
is
preasse
to
speake
with
him
and
to
serue
him
and
his
.
But
heere
at
the
faithful
ought
not
to
bee
enuious
,
neither
to
desire
to
bee
in
such
estimation
,
nor
to
haue
such
prayse
,
knowing
that
such
thinges
cannot
continue
,
but
fal
to
decay
.
For
the
curse
of
the
Lorde
,
the
which
destroyeth
whatsoeuer
commeth
against
it
,
is
in
the
house
of
the
wicked
,
to
spare
neither
him
nor
his
familie
,
that
foloweth
his
trade
.
I
say
expressedly
which
follow
his
trade
:
for
if
the
wicked
man
beget
a
sonne
,
that
seeth
al
but
hee
blesseth
the
habitation
of
the
righteous
.
For
mainteyning
them
in
this
earthly
mansion
,
&
giuing
them
ynough
of
al
thinges
and
wherewith
they
are
contented
,
though
they
suffer
much
:
yet
finally
hee
giueth
them
the
perfection
of
al
blessednesse
,
that
is
to
say
,
the
kingdome
of
heauen
.
And
albeeit
that
nothing
doeth
prosper
nor
increase
,
nor
growe
without
the
blessing
of
God
:
yet
is
it
not
to
say
,
that
they
which
haue
greate
aboundance
of
worldly
riches
,
are
blessed
of
●od
▪
For
it
is
sayde
,
Wo
be
to
you
,
yee
riche
,
for
you
haue
your
With
the
skorneful
he
skorneth
,
&c.
It
seemeth
wel
vnto
the
enuious
frowarde
,
and
wicked
that
they
shal
finishe
their
enterprise
,
&
enioy
their
desires
:
&
because
they
esteeme
that
there
is
none
other
felicitie
then
that
which
they
see
with
their
eyes
,
they
make
no
conscience
to
abounde
in
al
iniquitie
:
and
what
exhortations
soeuer
they
heare
in
the
name
of
God
,
yet
make
they
no
account
thereof
.
And
this
is
the
cause
why
the
scripture
calleth
them
skorners
:
but
as
they
skorne
,
so
also
God
mocketh
them
.
For
asmuch
as
naturally
wee
bee
al
skorners
,
wee
ought
to
tremble
at
this
threatning
,
and
not
to
harden
ourselues
against
it
,
but
humbly
but
he
giueth
grace
vnto
the
humble
.
S.
Peter
exhorteth
vs
to
learne
this
humilitie
,
Decke
yourselues
35
The
wise
shal
inherite
glory
:
but
fooles
dishonor
,
though
they
be
exalted
.
This
conclusion
agreeth
very
wel
with
the
former
reasons
:
for
sith
that
God
reuealeth
his
secretes
vnto
the
righteours
,
giuing
them
grace
to
follow
his
commandementes
,
and
to
be
assured
of
his
mercy
,
and
that
he
blesseth
the
righteous
,
giuing
them
ynough
and
contentation
,
&
also
helpeth
and
receiueth
vnto
himselfe
the
humble
which
are
forsaken
of
the
worlde
,
and
counted
as
filth
,
it
foloweth
right
wel
that
the
wise
which
are
wel
learned
in
the
schoole
house
of
God
,
whome
before
he
hath
called
right
,
iust
,
&
humble
,
shal
be
honoured
for
euer
,
as
Solomon
doeth
signifie
,
saying
,
they
shal
inherite
honour
.
For
sith
they
bee
contemned
and
slandered
in
the
worlde
,
and
yet
do
inherite
honour
,
it
foloweth
that
it
commeth
from
God
who
hath
the
power
to
vphold
them
,
and
indeed
wil
defende
them
:
for
he
is
faythful
and
constant
,
and
changeth
not
,
but
bringeth
that
to
perfection
which
hee
hath
begun
.
The
giftes
and
vocation
of
God
are
without
repentance
.
but
fooles
dishonour
,
though
they
bee
exalted
:
for
they
delight
in
their
enuiousnes
,
frowardnesse
,
wickednesse
,
and
skorning
,
for
the
which
they
are
set
at
naught
both
before
God
and
his
elect
.
Heereby
we
may
vnderstande
that
there
are
many
fooles
in
the
worlde
,
yea
euen
where
the
Gospel
is
preached
.
The
fourth
Chapter
.
1
HEare
,
O
ye
children
,
the
instruction
of
a
father
,
&
giue
eare
to
learne
vnderstanding
.
2
For
I
do
giue
you
a
good
doctrine
:
therefore
forsake
yee
not
my
lawe
.
SOlomon
yeeldeth
himselfe
vnto
our
rudenes
,
as
a
father
vnto
the
weakenesse
,
slownes
,
and
forgetfulnes
For
I
doe
giue
you
,
&c.
By
this
reason
hee
woulde
haue
vs
to
knowe
that
al
doctrine
which
doeth
turne
vs
from
the
lawe
of
GOD
,
is
nought
,
vnprofitable
and
hurtful
:
and
therefore
wee
shoulde
not
desire
to
bee
instructed
in
any
other
doctrine
then
the
same
that
our
heauenly
Father
giueth
vs
,
the
which
onely
is
good
as
hee
alone
is
good
.
This
doctrine
is
none
other
thing
then
his
lawe
,
the
which
in
no
wise
ought
to
bee
despised
,
as
hee
sheweth
vs
,
when
hee
concludeth
,
therefore
forsake
yee
not
my
lawe
.
Hee
speaketh
heere
,
in
the
name
and
in
the
autoritie
of
God
,
whose
seruant
hee
was
,
and
committed
to
instruct
his
people
:
and
therfore
he
affirmeth
that
his
doctrine
is
good
,
and
that
it
is
the
lawe
of
God
:
and
therfore
also
are
bounde
to
heare
his
instruction
,
and
to
learne
the
knowledge
that
hee
teacheth
vs
.
Heerein
he
sheweth
vnto
the
ministers
,
what
they
ought
to
bring
vnto
the
people
:
that
is
to
say
,
the
pure
woorde
of
God
inspired
from
God
by
the
scripture
,
the
which
is
profitable
to
teache
,
&c.
3
For
I
was
my
fathers
Sonne
,
tender
and
deere
in
the
sight
of
my
mother
.
4
When
hee
taught
mee
,
and
saide
vnto
me
,
let
thine
hart
holde
fast
my
wordes
:
keepe
my
commandementes
,
and
thou
shalt
li●e
.
King
Dauid
the
Prophet
,
was
the
father
of
Solomon
,
who
was
indued
with
the
holie
Ghost
,
wherby
he
did
,
said
,
and
taught
such
things
as
were
acceptable
before
God
,
and
profitable
for
his
familie
,
&
for
al
the
people
that
were
committed
vnto
his
charge
.
Now
albeit
that
Dauid
had
many
children
,
yet
Solomon
speaketh
of
himself
as
if
he
had
beene
the
only
sonne
of
Dauid
:
for
hee
saieth
not
,
we
were
many
children
of
one
father
:
but
he
saith
,
I
was
my
fathers
sonne
.
It
may
be
said
that
it
is
,
because
that
Dauid
shewed
greater
signes
of
loue
vnto
Solomon
,
then
vnto
his
other
children
,
&
exalted
him
aboue
the
rest
,
making
him
King
in
his
place
.
His
mothers
name
was
Bersabee
,
by
whome
he
remained
the
only
sonne
of
his
father
:
for
he
that
was
borne
in
adulterie
,
was
dead
:
and
the
scripture
maketh
no
mention
that
shee
had
any
afterwardes
:
and
whiles
his
father
and
mother
liued
,
hee
was
yet
●ender
,
and
his
fathers
sonne
,
&
tender
&
deere
before
his
mother
.
For
when
hee
thus
speaketh
,
he
giueth
to
vnderstande
that
his
father
&
mother
wer●
wel
pleased
with
him
,
and
also
endeuoured
to
please
them
.
Otherwise
hee
coulde
not
haue
truly
reioyced
that
hee
was
his
fathers
sonne
,
&c.
For
hee
that
trulie
confesseth
his
parents
,
hee
loueth
their
presence
for
to
obey
and
honour
them
.
We
learne
,
I
say
,
that
the
fathers
and
mothers
ought
to
be
careful
and
diligent
so
to
gouerne
their
children
,
that
they
should
not
be
gadders
abrode
,
but
be
readie
to
come
before
them
,
so
often
as
need
shal
require
,
to
do
●●
kinde
of
dueties
,
and
not
to
runne
abroade
after
foolishnes
and
vanitie
.
We
learne
also
that
wee
should
not
fly
from
the
pre●en●●
of
GOD
,
our
only
father
,
to
turne
away
from
his
woorde
,
the
which
teacheth
vs
to
giue
vnto
him
al
honour
and
obedience
,
&
assure
ourselues
that
we
doe
please
him
.
Contrarily
,
wee
decline
from
his
instruction
and
forsake
his
lawe
:
wherein
wee
shewe
ourselues
strangers
and
bastards
,
and
cannot
truly
reioyce
that
we
are
of
his
houshold
and
his
children
.
But
not
to
flye
the
presence
of
our
father
,
it
behoueth
vs
to
be
in
the
company
of
our
mother
the
Church
,
that
we
do
often
resort
vnto
the
holy
assemblies
,
wherein
the
Gospel
is
preached
vnto
vs
,
by
the
which
we
all
beholde
as
in
a
mirrour
the
glorie
of
the
Lord
with
open
face
.
Solomon
being
yet
tender
,
and
not
running
from
the
presence
of
his
4
When
he
taught
me
,
&c.
The
youthes
which
make
no
account
of
instruction
,
but
doe
hate
correction
and
admonition
,
and
also
giering
and
skorning
all
discipline
and
religion
,
saying
they
are
too
yong
to
becom
wise
,
cannot
,
I
say
,
truly
boast
that
they
haue
bin
instructed
of
their
fathers
,
as
doeth
Solomon
:
for
none
can
be
taught
,
except
he
become
willing
to
learne
,
and
cannot
by
their
example
induce
others
to
heare
good
instruction
,
as
doeth
Solomon
,
when
he
saith
that
his
father
hath
taught
him
:
as
though
he
did
say
,
when
I
exhorte
you
to
heare
the
instruction
of
your
father
,
I
lay
no
more
vpon
you
then
I
my selfe
haue
borne
whiles
I
was
yet
yong
.
Nowe
Dauid
for
to
haue
his
sonne
Solomon
wel
taught
,
committed
him
into
the
handes
of
Nathan
the
Prophet
.
The
lesson
that
Dauid
giueth
to
his
sonne
is
,
that
hee
saieth
vnto
Let
thine
harte
holde
fast
my
woordes
,
keepe
my
commandements
.
Heere
we
learne
that
wee
ought
in
no
wise
to
doute
of
the
instruction
&
doctrine
of
Solomon
,
&
we
may
iudge
that
he
doth
not
teache
vs
any
other
thing
then
the
same
that
he
had
learned
of
his
father
,
who
was
a
Prophet
:
and
also
(
as
hath
beene
said
before
)
he
set
him
to
schoole
with
the
Prophet
Nathan
.
For
albeit
that
Dauid
calleth
the
doctrine
&
instruction
which
hee
giueth
to
his
son
,
his
words
&
commandements
,
yet
it
is
not
to
say
,
they
are
the
commaundementes
and
woordes
of
any
other
but
of
GOD
.
But
it
is
the
phrase
of
the
scripture
,
that
it
attributeth
vnto
the
Doctours
that
which
they
teache
,
because
they
are
the
Organes
and
instrumentes
of
GOD
,
by
whome
hee
communicateth
his
woorde
vnto
vs
,
and
giueth
vs
his
commandementes
.
Wee
see
that
GOD
saieth
to
Moses
,
Commande
the
children
of
Israel
:
and
againe
,
that
Moses
commaundeth
the
people
to
keepe
his
woordes
:
and
also
God
reprooueth
his
people
,
for
that
they
woulde
not
heare
the
woordes
of
his
Prophets
,
&c.
Wee
learne
also
that
it
belongeth
to
fathers
and
mothers
,
to
gouernours
and
pastours
of
the
Church
to
command
,
and
that
they
ought
to
be
obeyed
when
they
command
in
the
name
of
God
and
by
his
word
.
And
that
the
wordes
of
Dauid
and
his
commaundements
come
not
from
him
,
but
from
God
,
Solomon
doth
declare
,
when
he
saith
that
his
father
addeth
vnto
his
commandementes
,
and
thou
shalt
liue
:
the
which
is
a
promise
wherby
we
do
not
obteine
the
reward
for
obeying
the
commandementes
of
men
,
but
those
of
God
,
&c.
Moreouer
,
let
vs
note
that
if
wee
wil
liue
,
wee
must
giue
our
hartes
wholy
vnto
the
wordes
which
are
declared
vnto
vs
in
the
name
of
God
,
and
outwardly
to
doe
as
they
commande
vs
.
5
Get
wisedome
:
get
vnderstanding
:
forget
not
neither
decline
from
the
wordes
of
my
mouth
.
6
Forsake
her
not
,
and
she
shal
keepe
thee
,
loue
her
,
&
shee
shal
preserue
thee
.
He
sheweth
vs
louingly
that
he
would
not
haue
vs
to
languish
&
pine
away
through
need
and
want
,
or
be
hurt
,
but
would
haue
vs
take
and
make
our
profit
:
so
that
wee
shoulde
bee
more
riche
then
the
worldlings
which
abounde
in
al
wordly
wealth
:
for
blessed
is
the
man
that
findeth
wisedome
,
and
the
man
that
getteth
For
if
thou
callest
after
knowledge
,
&
criest
for
vnderstanding
,
&c.
This
care
&
diligence
Forget
not
,
&c.
Therefore
if
wee
woulde
gladly
get
and
possesse
wisedome
and
vnderstanding
,
wee
must
haue
the
woorde
of
GOD
printed
in
our
hartes
,
not
turning
ourselues
away
from
the
sermons
which
are
made
vnto
vs
out
of
the
same
by
the
ministers
and
Pastours
which
are
as
the
mouth
of
God
,
when
they
doe
faithfully
exercise
their
office
.
In
this
sorte
wee
shal
get
wisedome
and
vnderstanding
without
any
exchange
or
cost
,
and
without
our
desertes
,
trauaile
and
diligence
.
For
this
getting
and
possessing
is
not
like
vnto
the
earthly
and
temporal
possessions
,
the
which
requireth
exchange
,
or
seruice
,
or
paine
.
Wherefore
it
may
seeme
that
Solomon
hath
spoken
vnproperly
,
when
hee
exhorteth
vs
to
get
wisedome
,
the
which
wee
must
receiue
from
the
onely
goodnesse
and
free
gift
of
God
:
and
that
hee
ought
rather
to
haue
exhorted
vs
to
aske
it
of
God
.
But
when
hee
speaketh
thus
vnproperly
against
the
vse
and
custome
of
the
worlde
,
hee
speaketh
the
propre
speeche
of
the
spirite
of
GOD
who
giueth
testimony
to
the
faithful
that
the
goodnes
of
their
Father
is
so
great
,
that
therby
he
imputeth
for
getting
&
possessing
,
that
which
he
freely
giueth
of
his
meere
liberalitie
,
&
would
that
we
should
possesse
it
vppon
that
tittle
:
prouided
that
wee
receiue
the
same
with
thankes
giuing
,
and
also
that
wee
take
and
receiue
the
gift
of
GOD
with
such
reuerence
and
estimation
,
that
wee
neuer
let
it
slippe
,
but
diligently
and
carefully
,
keepe
it
,
as
a
precious
thing
,
of
greate
value
,
and
very
necessary
for
our
preseruation
and
sauegarde
.
Solomon
so
vnderstoode
it
,
as
hee
wel
sheweth
by
the
admonition
folowing
,
saying
.
6
Forsake
her
not
,
&c.
This
exhortation
ought
to
bee
highly
esteemed
of
vs
,
when
not
onely
thereby
wee
are
aduertised
not
to
bee
so
foolishe
,
as
to
let
wisedome
escape
,
when
the
Lorde
setteth
before
vs
the
getting
thereof
:
but
also
that
it
is
●
promise
of
warrantie
and
sauegarde
,
which
is
this
,
that
by
the
possession
and
reteyning
of
wisedome
,
wee
shoulde
haue
no
●inderance
,
but
shal
be
preserued
from
al
hurte
:
as
hath
beene
expounded
,
When
wisedome
,
&c.
Wherein
we
may
learne
Though
the
worlde
,
the
wicked
and
infidels
doe
persecute
them
,
7
Wisedome
is
the
beginning
:
get
wisedom
therfore
:
&
aboue
al
thy
possession
,
get
vnderstanding
.
8
Exalt
her
,
and
she
shal
exa●t
thee
:
she
shal
bring
thee
to
honour
,
if
thou
embrace
her
.
9
Shee
shal
giue
a
comely
ornament
vnto
thy
head
,
yea
,
shee
shal
giue
thee
a
Crowne
of
glorie
.
Although
we
confesse
that
wisedome
is
a
most
excellent
acquisition
or
getting
,
the
which
wee
ought
so
muche
to
loue
,
that
wee
should
neuer
forsake
her
;
and
that
we
confesse
,
it
is
right
&
good
for
our
profite
,
that
Solomon
calleth
vs
vnto
this
getting
;
yet
doe
we
not
desire
it
,
neither
aspire
after
it
,
as
wee
ought
,
but
doe
set
it
at
naught
,
by
preferring
the
wisedome
of
this
world
,
and
the
lusts
of
the
fleshe
before
it
:
the
which
is
a
turning
of
our
backe
vnto
God
,
when
wee
make
no
account
of
his
Word
,
but
labour
to
fill
our
houses
with
riches
,
howe
so
euer
they
be
gotten
,
so
that
wee
may
obteine
our
purpose
:
and
doe
persuade
men
to
beleeue
that
when
we
haue
wel
filled
our
houses
,
and
haue
gotten
great
gaines
and
riches
,
that
wee
shal
come
time
enough
at
last
for
to
learne
wisedome
,
and
to
feare
and
worship
God
:
and
which
worst
is
,
we
persuade
ourselues
that
it
is
not
needfull
to
trouble
our
brain
about
marking
what
is
preached
,
for
to
refourme
our
liues
after
that
which
is
taught
vs
:
but
that
it
is
enough
to
giue
a
good
gaspe
when
wee
dye
.
Beholde
how
the
loue
of
our
fleshe
doeth
drawe
vs
away
,
and
the
wisedome
of
this
worlde
deceiueth
vs
.
To
the
which
abuse
Solomon
willing
to
giue
a
remedie
,
and
to
other
abuses
also
,
doeth
teach
vs
that
in
all
thinges
wee
must
begin
by
wisdom
,
&
that
for
this
cause
he
hath
called
vs
,
and
stil
presently
calleth
to
get
wisedome
,
and
woulde
haue
vs
with
all
our
heartes
to
folowe
this
gaines
,
and
that
we
should
prefer
it
before
al
worldly
gettings
:
so
that
the
same
should
please
vs
,
and
we
also
contented
therewith
:
for
truely
,
whatsoeuer
is
precious
in
the
iudgement
of
the
world
,
and
al
whatsoeuer
men
doe
delight
in
,
is
nothing
in
comparison
of
this
wisedome
and
knowledge
.
But
for
al
Solomons
exhortation
,
and
for
al
the
reason
that
may
be
alledged
,
yet
men
are
flesh
,
&
doe
esteeme
the
things
that
the
flesh
desireth
.
A
sensual
man
loueth
to
be
honoured
,
and
had
in
estimation
:
and
because
he
seeth
that
rich
men
are
honored
,
&
commended
&
praysed
,
&
that
euery
man
desireth
to
feast
them
,
he
imputeth
the
same
vnto
the
riches
:
&
therfore
,
to
attaine
vnto
honor
,
&
to
be
welcomed
of
the
world
,
he
studieth
to
get
temporal
&
earthly
goods
.
Solomon
would
not
haue
vs
remaine
in
this
errour
,
wherewith
wee
are
naturally
infected
:
and
therefore
,
hee
teacheth
vs
by
what
meanes
wee
may
come
vnto
honour
:
when
he
sayeth
,
8
Exalt
her
,
&c.
Therefore
if
we
wil
come
to
honour
,
we
must
exalt
and
embrace
Wisedome
.
But
it
wil
be
said
,
Forasmuch
as
the
Lorde
by
Wisdome
hath
layde
the
foundation
of
the
earth
,
Exalt
her
,
&c.
Whom
we
shal
not
need
to
obey
for
naught
,
but
shal
be
wel
rewarded
:
for
as
hee
doeth
promise
vs
,
shee
will
also
exalt
and
glorifie
vs
.
But
Solomon
not
content
with
this
declaration
,
addeth
thereto
an
other
,
saying
,
9
Shee
shal
giue
,
&c.
Solomon
doeth
heere
declare
howe
Wisedome
doeth
exalt
them
which
magnifie
her
,
and
howe
shee
glorifieth
them
which
embrace
her
:
the
which
he
doth
by
a
similitude
taken
of
the
doings
of
Kings
and
great
Princes
,
which
doe
exalte
them
to
honour
and
glorie
,
which
doe
honour
them
,
seeking
the
profite
and
preseruation
of
their
persons
and
kingdomes
:
As
Pharao
tooke
the
ring
from
of
his
finger
,
and
put
the
same
on
10
Heare
my
Sonne
,
and
receiue
my
wordes
,
&
the
yeeres
of
thy
life
shal
be
many
.
Solomon
doeth
often
repeate
vnto
vs
one
lesson
,
as
they
can
tell
that
heare
or
reade
his
doctrine
:
and
this
is
to
helpe
the
ignorance
of
those
which
haue
a
good
wil
to
learne
and
to
become
obedient
.
For
because
of
the
corruption
of
our
fleshe
,
we
are
verie
11
I
haue
taught
thee
in
the
way
of
Wisdome
,
and
ledde
thee
in
the
pathes
of
righteousnes
:
12
When
thou
goest
,
thy
gate
shal
not
be
straight
,
&
when
thou
runnest
,
thou
shalt
not
fall
.
13
Take
hold
of
instruction
,
and
leaue
her
not
:
keepe
her
,
for
shee
is
thy
life
.
When
Solomon
declareth
that
by
his
wordes
he
leadeth
men
to
Wisedome
,
and
that
hee
guideth
them
the
right
way
vnto
life
,
then
he
reprooueth
those
of
folishnesse
,
&
condemneth
them
vnto
death
,
which
wil
not
heare
&
receiue
his
words
:
and
therewith
he
sheweth
what
is
the
office
of
fathers
vnto
their
children
:
that
is
,
they
should
not
mainteine
them
in
vaine
foolish
thinges
:
but
in
al
Wisdome
,
that
they
may
say
with
Solomon
,
I
haue
taught
thee
,
&c.
Likewise
the
dutie
of
children
,
is
,
to
be
willing
to
learne
,
and
to
folow
the
Wisedome
and
righteousnes
that
their
Fathers
,
Superiours
,
and
Teachers
shal
teach
them
by
the
Worde
of
God
.
But
as
it
is
verie
harde
to
finde
many
Parents
which
doe
teache
wisedome
and
righteousnes
,
(
for
the
most
parte
careth
not
what
becomes
of
their
children
,
so
that
they
spende
not
their
goods
)
so
also
the
greatest
parte
of
the
worlde
which
are
the
youth
,
are
the
worst
ruled
,
in
such
wise
that
they
care
not
what
they
doe
,
so
that
they
may
liue
at
ease
.
And
therfore
,
albeit
that
we
haue
the
Word
of
God
daily
preached
vnto
vs
,
the
which
is
the
way
of
wisdome
and
righteousnes
,
yet
is
it
verie
hard
to
persuade
many
that
they
are
rebels
against
the
Word
,
and
that
the
way
hath
beene
taught
them
,
&c.
After
the
meaning
of
Solomon
,
which
speaketh
vnto
obedient
children
:
for
none
but
they
doe
truely
receiue
the
way
of
wisdome
,
and
walke
in
the
pathes
of
righteousnes
.
That
Solomon
doeth
direct
his
words
vnto
these
,
we
may
vnderstand
by
the
promise
folowing
,
when
he
sayeth
,
12
When
thou
goest
,
&c.
This
promise
can
not
appertaine
to
the
foolish
&
scorners
,
neither
vnto
the
wicked
and
dissolute
:
When
thou
goest
,
&c
:
If
wee
would
auoide
desolation
and
destruction
,
and
dwel
surely
and
safely
,
we
must
haue
al
our
thoughts
&
purposes
,
&
al
our
sayings
&
doings
,
(
the
which
are
our
wayes
&
paths
)
to
be
taught
by
wisdom
,
&
gouerned
by
righteousnes
,
&c.
But
though
that
Solomon
hath
directed
himselfe
to
the
wise
and
righteous
,
making
them
this
affirmation
,
adding
thereto
the
promise
:
yet
are
we
neuer
so
wise
and
wel
ruled
,
but
that
wee
haue
neede
to
bee
admonished
not
to
forsake
the
way
that
hath
beene
taught
vs
:
neither
are
wee
alwayes
so
assured
of
the
promises
that
are
made
vs
by
the
Worde
of
God
,
but
that
we
haue
neede
to
be
exhorted
and
called
vpon
to
receiue
his
admonitions
,
and
not
to
forsake
them
,
promising
vs
that
we
shal
liue
:
for
he
saieth
,
Take
holde
of
instruction
:
This
verse
hath
alreadie
bene
expounded
in
this
same
Chapter
in
the
tenth
verse
.
14
Enter
not
into
the
way
of
the
wicked
,
and
walke
not
in
the
way
of
euil
men
.
15
Auoide
it
,
and
goe
not
by
it
:
turne
from
it
,
and
passe
by
.
16
For
they
can
not
sleepe
,
except
they
haue
done
euil
,
and
their
sleepe
departeth
,
excepte
they
cause
some
to
fall
.
17
For
they
eate
the
bread
of
wickednes
,
and
drinke
tho
wine
of
violence
.
The
waye
of
the
wicked
is
to
be
giuen
to
doe
hurt
vnto
their
neighbours
without
cause
,
the
which
is
a
most
wicked
custome
Enter
not
&c.
But
further
to
expresse
how
muche
wee
ought
to
abhor
&
detest
the
maners
of
the
wicked
,
&
to
shun
them
,
he
addeth
,
15
Auoide
it
,
and
goe
not
by
it
.
Forasmuch
as
the
greatest
part
of
the
worlde
consisteth
of
the
wicked
and
vngodly
,
which
prosper
,
and
are
happy
to
the
sense
of
the
fleshe
:
therefore
the
rude
,
ignorant
,
and
simple
,
and
vndiscreete
are
tempted
to
follow
them
,
and
count
themselues
happy
,
if
they
may
come
to
bee
accounted
with
them
,
to
be
partakers
of
their
prosperitie
.
Solomon
did
something
touch
it
before
,
when
he
saide
,
And
treade
not
:
hee
vseth
a
worde
that
signifieth
to
blesse
,
or
to
thinke
ones
selfe
happy
:
as
if
hee
did
say
,
doe
not
count
thy selfe
happy
to
walke
in
the
wayes
of
the
wicked
:
for
contrarily
,
blessed
is
the
man
that
hath
not
walked
in
the
counsell
of
the
wicked
.
For
this
cause
Solomon
Enter
not
,
&
walke
not
,
he
proceedeth
yet
further
,
and
because
of
our
rudenesse
and
dulnesse
,
hee
gathereth
together
many
wordes
,
as
Auoide
,
goe
not
,
turne
from
it
,
and
passe
by
.
By
this
heape
of
wordes
hee
sheweth
wel
,
that
there
is
great
danger
of
communicating
with
the
wicked
and
vngodly
,
&
is
like
as
if
a
man
would
giue
himselfe
into
the
handes
of
theeues
.
He
compareth
a
man
heere
vnto
a
merchant
that
sendeth
out
his
seruant
,
or
his
sonne
laden
with
golde
and
siluer
,
to
buie
and
sell
withall
,
and
fearing
hee
shoulde
bee
spoyled
,
and
robbed
,
and
slaine
by
theeues
and
robbers
,
warneth
him
to
auoide
the
suspecte
passages
,
&
to
turne
out
of
the
pathe
,
til
he
be
past
the
dangerous
way
.
But
besides
this
,
we
haue
to
marke
,
that
if
wee
communicate
with
the
manners
and
conditions
of
the
wicked
,
and
thinke
ourselues
blessed
to
keepe
them
company
,
that
then
wee
are
lost
:
&
albeit
that
in
such
estate
we
woulde
be
aduaunced
,
and
labour
to
goe
forward
,
yet
do
we
fall
backwarde
,
in
steede
of
gooing
forwarde
one
step
,
and
become
like
vnto
Creafishes
,
or
Seacrabbes
which
goe
backewarde
.
There
is
no
going
forwarde
but
in
wisdome
and
righteousnesse
:
for
in
them
,
the
yeeres
of
life
are
prolonged
,
the
which
is
lost
through
wickednesse
and
vngodlinesse
,
and
that
rightly
,
as
Solomon
doeth
shewe
,
alledging
the
reason
wherefore
wee
shoulde
auoide
the
way
of
the
wicked
,
saying
,
16
For
they
cannot
sleepe
.
Heereby
he
sheweth
the
great
desire
that
the
wicked
haue
to
hurt
their
neighbours
,
and
too
bring
them
hinderance
,
when
he
saith
,
that
they
cannot
sleepe
before
they
haue
executed
their
displeasure
:
and
therewith
hee
sheweth
,
that
looke
wherein
they
most
delight
,
that
is
,
to
doe
euill
,
euen
thereby
are
they
most
tormented
,
seeing
they
loose
their
sleepe
,
17
For
they
eate
the
bread
,
&c.
Forasmuch
as
there
is
none
but
would
be
counted
wise
and
righteous
,
therefore
to
obteine
this
reputation
truely
,
we
must
abstaine
from
al
iniurie
&
violence
,
and
to
doe
wrong
to
no
person
:
the
which
the
wicked
in
no
wise
doe
:
but
labouring
to
liue
at
ease
,
they
rauish
the
goodes
of
their
neighbours
,
by
vnlawfull
meanes
,
by
lawing
,
and
subtiltie
,
by
force
and
violence
,
and
thus
they
eate
the
bread
of
wickednesse
,
18
But
the
way
of
the
righteous
shineth
as
the
light
,
that
shineth
more
and
more
vnto
the
perfect
day
.
19
The
way
of
the
wicked
is
as
the
darkenesse
:
they
knowe
not
wherein
they
shal
fall
.
Forasmuch
as
heere
aboue
in
the
14.
and
15.
verses
,
he
hath
forbidden
vs
to
enter
into
the
path
of
the
wicked
,
and
that
before
in
the
11.
verse
,
he
hath
affirmed
that
he
hath
taught
vs
the
way
of
wisedome
,
and
then
in
the
12.
verse
,
hath
promised
vs
that
when
we
walke
or
runne
in
the
way
of
wisedome
,
that
we
shall
not
bee
shut
vp
in
distresse
,
and
that
wee
shall
meete
with
nothing
which
may
make
vs
fall
to
bring
vs
to
destruction
:
To
the
intent
that
we
shoulde
make
no
excuse
for
hauing
forsaken
this
way
,
because
we
coulde
neither
see
nor
knowe
it
,
he
sheweth
vs
that
wee
cannot
pretend
this
excuse
,
for
that
this
way
is
as
cleare
as
the
day
at
high
noone
,
and
that
in
the
same
there
is
nothing
darke
or
mistie
,
that
may
hide
the
same
from
vs
to
bee
seene
and
knowne
for
to
be
our
way
.
Solomon
doth
so
meane
,
when
he
compareth
the
pathes
of
the
iust
man
,
whom
he
calleth
wise
and
righteous
,
vnto
a
Light
.
If
then
we
knowe
nothing
therin
,
it
is
not
because
that
the
righteous
doe
not
shewe
themselues
plaine
enough
by
sound
doctrine
holynesse
of
life
and
honest
conuersation
(
for
they
are
the
salt
of
the
earth
)
but
because
we
are
either
blinde
,
or
els
by
malice
&
But
wee
cannot
bee
glad
at
the
comming
of
this
brightnesse
,
because
wee
are
men
,
and
that
wee
will
not
bee
reproued
though
19
The
way
of
the
wicked
,
&c.
For
to
shew
&
better
to
point
vs
the
path
of
the
righteous
,
he
setteth
the
way
of
the
wicked
in
opposition
against
it
,
&
compareth
the
same
vnto
darkenesse
,
which
is
contrary
vnto
light
:
whereof
insueth
,
that
they
which
walke
therin
,
&
they
that
follow
the
maners
and
life
of
the
wicked
,
neither
see
nor
know
what
they
doe
,
and
haue
no
knowledge
of
wisdome
,
righteousnes
nor
faithfulnesse
.
Our
Lord
doth
wel
shew
it
,
saiyng
:
Father
forgiue
them
,
for
they
know
not
what
they
do
.
For
their
waies
are
like
vnto
darkenes
?
I
answere
,
Albeit
the
faithful
being
taught
by
the
worde
of
God
,
doe
know
wel
what
the
workes
of
the
flesh
are
,
wherevnto
the
wicked
consent
and
obey
,
following
their
lustes
,
and
that
they
know
for
to
flie
and
abhorre
them
,
&
rebuke
them
,
that
by
their
reprehension
the
wicked
might
confesse
their
faultes
(
as
Saint
Paul
here
to
doth
exhort
vs
)
and
haue
no
felowship
with
That
they
knowe
not
where
they
fall
.
This
falling
sometime
beginneth
in
this
present
life
,
to
wit
,
when
the
wicked
are
so
sore
affraide
that
they
despaire
,
as
did
Caine
,
and
Iudas
,
or
else
haue
such
afflictions
which
torment
them
,
and
cause
them
to
acknowledge
and
confesse
their
wickednesses
,
for
the
which
they
will
not
,
nor
cannot
repent
them
.
And
therefore
,
they
are
shut
vp
into
suche
a
straight
,
that
they
knowe
not
howe
to
escape
:
but
more
and
more
entangle
themselues
in
dangerous
difficulties
wherwith
at
last
they
are
beaten
downe
and
loose
their
life
without
knowing
what
shal
be
come
of
them
,
sauing
that
they
can
not
looke
but
for
eternal
damnation
:
or
els
they
thinke
it
stands
with
them
after
this
life
,
as
with
a
beast
when
it
is
dead
.
Pharao
,
the
persecuter
of
the
children
of
Israel
,
and
Saul
of
Dauid
,
haue
thus
Moreouer
wee
may
note
in
the
Antithesis
&
opposition
that
Solomon
maketh
betweene
the
pathes
of
the
righteous
and
the
waies
of
the
wicked
,
that
albeeit
the
wicked
doe
reioyce
in
their
wickednes
,
&
would
be
seene
,
&
indeed
shewe
themselues
to
bee
praised
for
their
doings
,
yet
neuertheles
their
way
ceaseth
not
t●
be
like
vnto
darknesse
:
for
they
hide
themselues
,
insomuch
as
they
wil
not
be
knowne
such
as
they
bee
indeede
,
but
wil
be
counted
men
ful
of
honestie
,
as
they
bragge
with
open
mouth
,
but
oftentimes
against
their
conscience
,
which
condemneth
them
,
from
whence
20
My
sonne
,
hearken
vnto
my
words
,
encline
thine
eare
vnto
my
sayings
.
21
Let
them
not
depart
from
thine
eies
,
but
keepe
them
in
the
mids
of
thine
heart
.
22
For
they
are
life
vnto
those
that
finde
them
,
&
health
vnto
all
their
flesh
.
When
Solomon
doth
continue
speaking
so
gently
,
and
is
not
weeried
with
often
exhorting
vs
one
thing
,
and
that
he
is
not
satisfied
that
we
should
apply
one
part
of
our
wittes
onely
vnto
his
exhortations
,
but
woulde
,
and
craueth
of
vs
to
giue
ourselues
wholy
with
constancie
and
perseuerance
,
he
doeth
therein
teache
such
as
are
ministers
of
his
worde
,
howe
they
ought
to
behaue
themselues
towardes
them
they
teache
.
First
of
al
,
except
they
knowe
them
to
be
desperate
,
indurate
and
obstinate
,
mockers
and
scorners
of
good
counsel
,
holy
exhortations
,
and
wholesome
corrections
,
persecutours
of
the
trueth
,
and
of
the
louers
thereof
,
they
ought
to
speake
louingly
,
as
the
father
doth
to
his
sonne
.
Secondly
,
as
though
through
weakenes
and
dulnes
they
had
not
wel
vnderstoode
and
borne
away
the
former
instructions
,
let
them
begin
to
preach
the
same
again
vnto
their
hearers
,
not
twice
,
but
thrice
,
yea
foure
times
,
and
more
oftener
,
if
neede
require
:
let
them
not
waxe
weary
of
admonishing
one
thing
often
.
Thirdly
,
let
them
labour
to
vse
such
vehemencie
,
that
they
may
not
onely
awake
vpp
their
corporal
eares
,
but
also
stirre
vp
al
the
senses
of
man
to
vnderstand
,
receiue
&
keepe
their
exhortations
,
for
to
go
forward
constantly
in
them
,
&
in
no
wise
to
forget
them
.
Hee
also
giueth
a
lesson
euen
to
vs
al
:
First
of
al
,
that
as
hee
speaketh
amiably
,
so
should
we
also
loue
&
imbrace
his
exhortations
:
&
as
he
declareth
himself
to
be
our
father
,
saying
,
My
sonne
,
so
we
also
should
shew
ourselues
his
children
,
acknowledging
him
to
be
our
father
,
not
onely
generally
,
but
also
particularly
,
yea
father
of
euery
one
of
vs
as
he
himselfe
declareth
,
saying
to
euery
one
of
vs
,
My
sonne
,
Nowe
seeing
hee
hath
no
neede
of
vs
,
and
that
wee
can
doe
nothing
without
him
,
we
are
very
vnthankful
,
very
blockish
,
and
beastlike
,
if
we
doe
not
confesse
him
to
be
our
father
,
&
also
shew
ourselues
to
be
his
children
.
For
to
doe
this
wel
,
we
must
giue
diligent
eare
vnto
his
wordes
,
the
which
Solomon
calleth
his
:
not
that
hee
is
God
,
but
onely
his
Minister
and
his
instrument
by
whom
he
sendeth
his
wordes
:
and
therefore
,
inasmuch
as
they
come
from
his
mouth
,
he
calleth
them
his
.
For
throughly
to
vnderstand
them
,
he
would
haue
vs
applie
wholy
our
eares
,
preparing
them
to
heare
what
is
said
vnto
vs
in
the
sermons
,
that
our
eies
also
shold
be
open
without
turning
away
from
them
by
distrust
and
vncertaintie
,
by
rebellion
and
disobedience
,
by
contempt
and
disdaine
:
but
that
we
shold
haue
them
in
so
great
estimation
,
that
we
should
neuer
suffer
them
to
depart
from
vs
,
but
that
our
heartes
should
be
continually
armed
with
them
,
as
he
teacheth
vs
,
when
he
saith
,
21
Let
them
not
depart
from
thine
eies
.
Heereby
wee
learne
that
Solomon
requireth
faith
and
obedience
of
vs
,
and
so
,
that
he
is
both
a
law
giuer
and
an
Euangelist
,
as
hath
beene
saide
heere
afore
in
the
first
Chapter
.
For
when
he
calleth
vs
to
heare
&
to
prepare
our
eares
,
it
is
to
the
end
that
we
shold
do
according
as
we
shal
be
commanded
:
It
is
also
to
the
end
that
we
should
beleeue
that
which
shal
be
preached
vnto
vs
.
For
faith
commeth
by
hearing
,
Let
them
not
depart
,
&c.
For
he
speaketh
not
here
of
the
bodily
eies
,
the
which
●r
not
capable
of
the
word
,
which
is
spiritual
,
but
of
the
thoughts
and
inward
mind
where
with
we
imbrace
the
law
of
God
,
to
obey
it
,
without
declining
from
it
.
Likewise
by
the
Eies
,
he
meaneth
the
knowledge
and
intelligence
,
whereby
we
delight
in
the
worde
of
God
and
are
assured
of
his
goodnes
&
of
his
loue
toward
vs
,
as
he
doth
declare
the
same
by
his
gracious
promises
,
which
are
a
parte
of
his
worde
.
That
we
must
thus
vnderstand
that
which
hee
saith
of
the
eyes
,
it
is
manifest
enough
:
but
againe
hee
giueth
the
same
to
be
vnderstood
,
when
he
saith
immediately
after
,
But
keep
them
in
the
mids
of
thine
heart
.
there
the
eies
of
the
body
see
nothing
.
The
scripture
also
in
diuers
other
places
speaketh
of
the
eies
in
the
same
sense
.
Mine
eyes
are
euer
toward
the
Lord
.
I
lift
vp
mine
eies
to
thee
,
that
dwellest
in
the
heauens
.
The
eies
of
the
blind
,
shal
see
Let
them
not
depart
from
thine
eies
.
For
albeit
he
speaketh
of
the
spiritual
eies
,
yet
when
after
the
custome
of
speaking
,
men
refer
the
sight
vnto
all
the
senses
,
there
is
no
inconvenience
that
by
this
kind
of
speach
we
should
vnderstand
,
that
we
must
captiuate
all
our
senses
vnto
the
worde
.
22
For
they
are
life
.
As
Solomon
doth
often
exhort
vs
one
thing
,
so
also
for
to
encourage
vs
to
follow
his
exhortations
,
&
to
23
Keepe
thine
heart
with
al
diligence
:
for
thereout
commeth
life
.
It
is
the
heart
then
that
must
make
our
eares
to
encline
,
and
our
eies
fixed
on
the
holy
exhortations
,
as
Solomon
hath
well
declared
the
same
vnto
vs
,
when
calling
our
eares
to
encline
,
&
our
eies
to
be
bent
to
his
wordes
,
he
would
haue
vs
to
keepe
them
in
the
mids
of
our
hearts
.
He
hath
not
then
promised
life
and
health
,
for
the
inclination
of
the
eares
,
nor
for
the
sight
of
the
eyes
,
but
for
the
care
and
diligence
of
the
heart
.
For
this
cause
Solomon
concludeth
,
admonishing
vs
that
we
should
keep
our
hart
with
all
diligence
,
and
he
giueth
a
reason
,
For
therout
commeth
life
.
For
wel
to
keepe
our
heart
,
wee
haue
neede
of
very
meete
and
conuenient
armour
,
the
which
Solomon
hath
taught
vs
heere
aboue
,
&
haue
seene
that
the
weapons
of
the
heart
are
wordes
,
commandements
,
wisedome
,
and
vnderstanding
.
Wherevppon
followeth
,
that
albeit
wee
are
admonished
to
keepe
our
heart
,
yet
it
is
not
to
say
that
the
same
is
in
our
power
,
but
wee
must
pray
vnto
God
,
that
he
wil
vouch
safe
to
defende
and
keepe
it
.
For
the
Lorde
giueth
wisedome
,
&c.
For
this
cause
also
we
are
exhorted
here
aboue
in
the
3.
Chap.
and
5.
verse
,
Trust
in
the
Lorde
with
all
thine
hearte
,
&c.
And
albeit
these
defenses
come
of
God
,
and
not
of
ourselues
,
yet
must
wee
take
heede
that
we
be
not
negligent
,
as
if
in
vaine
Solomon
had
exhorted
vs
to
keepe
our
heart
with
all
diligence
.
For
though
it
be
not
in
our
power
,
because
of
the
corruption
of
our
nature
,
yet
this
admonition
serueth
to
aduertise
vs
of
our
duetie
,
to
the
end
that
we
knowing
that
we
cannot
do
it
,
shold
haue
our
refuge
vnto
God
,
who
onely
hath
the
power
to
defende
and
keepe
our
hearts
:
&
yet
in
the
meane
while
wee
should
not
sleepe
and
doe
nothing
:
but
as
the
Lorde
doth
offer
his
word
vnto
vs
,
and
thereby
his
wisedome
;
euen
so
also
our
thoughtes
and
cogitations
,
our
affection
and
desires
,
should
be
wholy
giuen
ther
vnto
,
and
that
we
shoulde
gouerne
all
our
life
as
wise
men
&
wel
learned
.
If
we
haue
thus
our
refuge
vnto
God
,
wee
will
keepe
our
heartes
withal
diligence
,
albeit
therein
is
nothing
of
ours
,
but
so
much
as
it
pleaseth
God
of
his
grace
to
iudge
it
ours
.
And
forasmuch
as
the
weapons
for
to
keepe
our
heartes
are
such
,
as
is
said
,
we
may
gather
that
we
loose
our
heartes
,
by
rebellion
,
incredulity
,
foolishnes
,
slouthfulnesse
&
ignorance
,
&
consequently
our
life
:
for
this
that
we
liue
and
shal
liue
,
is
because
our
heartes
are
wel
fenced
with
the
former
thinges
.
Solomon
doth
well
signifie
it
,
when
hauing
warned
vs
to
keep
our
harts
,
he
saith
,
For
out
therof
commeth
life
.
In
the
which
he
maketh
two
reasons
,
the
first
is
,
that
he
giueth
the
reason
why
he
exhorteth
vs
to
keepe
our
hearts
.
The
second
is
,
that
we
haue
life
because
our
heartes
are
kept
.
And
as
the
keeping
and
preseruing
of
them
is
the
gift
of
God
,
so
is
the
life
also
which
commeth
thereof
:
wherevpon
it
followeth
that
we
cannot
deserue
the
same
,
as
doe
the
popish
Friers
falsly
lie
.
24
Put
away
from
thee
a
froward
mouth
,
and
put
wicked
lippes
farre
from
thee
.
Solomon
here
aboue
in
the
14.
&
.
15.
verses
hath
forbidden
vs
the
pathes
of
the
wicked
:
and
for
the
better
instruction
thereof
,
hath
made
an
Antithesis
of
the
same
with
the
pathe
of
the
righteous
,
and
for
to
know
how
we
may
walke
in
the
one
,
&
flie
the
other
,
he
hath
exhorted
vs
to
giue
eare
vnto
his
words
.
And
bicause
it
is
not
sufficient
to
haue
our
eares
attentiue
,
&
our
heartes
well
fenced
,
&c.
except
by
the
gouernance
thereof
our
outward
works
,
be
wel
framed
,
and
our
faultes
corrected
,
whereby
wee
hurt
our
neighbors
in
hindering
them
,
either
in
their
goods
,
or
in
their
bodies
,
or
in
their
good
fame
,
or
in
their
soules
,
by
slaunders
&
euill
examples
:
For
if
the
tree
be
good
,
it
wil
bring
foorth
good
fruits
,
25
Let
thine
eyes
behold
the
right
,
&
let
thine
eye
liddes
direct
thy
way
before
thee
.
Solomon
woulde
not
haue
vs
to
looke
heere
and
there
,
where
wee
haue
not
to
doe
,
for
feare
wee
shoulde
goe
out
of
the
way
,
&
shoulde
wander
into
thinges
that
nothing
apperteine
vnto
vs
,
or
that
might
bee
hurtfull
to
vs
or
to
our
neighbours
:
but
to
looke
right
before
vs
,
that
euery
one
looke
to
his
own
worke
,
according
to
the
state
wherin
he
is
called
of
God
,
and
that
euery
one
should
folowe
his
office
.
It
is
not
without
cause
that
Solomon
demaundeth
this
:
For
wee
be
curious
and
easie
to
cast
our
sight
hither
&
thither
,
wee
fall
away
,
and
forsake
our
state
and
office
:
In
which
doing
,
we
bring
ourselues
in
danger
,
and
it
happeneth
oftentimes
that
we
bring
hurt
to
our
neighbours
:
and
which
is
much
worse
,
we
dishonour
God
:
for
our
sight
which
is
not
right
,
causeth
vs
to
fall
into
disobedience
and
rebellion
.
Our
state
is
to
acknowledge
one
onely
God
,
to
worship
him
,
to
commend
,
to
prayse
and
to
call
vpon
him
:
but
if
we
lift
vp
our
eyes
for
to
marke
here
and
there
howe
the
worlde
is
full
of
idolatrie
,
and
that
wee
earnestly
looke
vnto
the
fayre
shewe
of
holinesse
,
they
haue
in
the
seruice
of
their
Idoles
and
goodly
gaye
Images
;
wee
are
in
danger
to
forget
God
,
and
to
worship
strange
Gods
,
as
did
the
children
of
Israel
,
as
we
may
knowe
by
the
complaintes
that
God
hath
made
against
them
by
Moses
and
his
Prophets
,
and
also
the
holy
histories
doe
declare
the
same
:
and
as
the
Papists
doe
at
this
day
.
Our
office
is
to
heare
the
voice
of
our
great
Pastour
,
for
to
folowe
and
hang
vpon
him
,
&
to
put
al
the
trust
of
our
saluation
in
him
only
:
but
if
we
looke
to
these
faire
schooles
of
Popish
&
diuellish
diuinity
,
beholding
the
great
multitude
of
the
worldly
wise
,
which
folowe
it
,
and
lead
after
them
people
without
number
,
there
is
danger
lest
we
should
desire
to
heare
strangers
.
It
behooueth
vs
therfore
26
Ponder
the
pathe
of
thy
feete
,
and
let
al
thy
wayes
be
ordered
aright
.
27
Turne
not
to
the
right
hande
,
nor
to
the
left
:
but
remooue
thy
foote
from
euil
.
Hee
vseth
a
similitude
taken
from
them
,
which
sell
and
buye
by
waight
,
and
which
for
to
separate
the
heauie
from
the
light
,
and
to
choose
the
best
from
the
worst
,
doe
vse
balances
and
other
instruments
and
engins
to
waye
withal
:
and
to
the
end
that
they
may
learne
to
discerne
and
knowe
the
best
and
the
most
lawfull
merchandise
,
they
looke
vnto
the
euen
setting
of
the
balances
,
&
to
make
them
stande
right
.
For
hee
sayeth
,
Ponder
the
pathe
,
&c
:
and
that
wee
may
ponder
it
wel
,
hee
woulde
that
as
before
waying
,
wee
vse
to
dresse
and
mende
the
balances
and
other
engins
,
euen
so
shoulde
wee
order
and
direct
our
wayes
,
that
wee
might
knowe
whether
our
pathes
were
good
and
lawful
.
Nowe
for
to
learne
wel
howe
wee
shall
obeye
this
exhortation
,
we
must
vnderstand
that
as
our
feete
in
the
Scriptures
are
taken
for
our
affections
,
euen
so
our
pathes
ought
to
be
taken
for
whatsoeuer
we
are
ledde
to
by
our
affections
.
Our
pathes
then
,
is
our
outwarde
conuersation
,
our
manners
and
customes
,
our
workes
and
deedes
,
wherein
wee
bestowe
the
tyme
of
our
life
,
and
whereby
we
maintaine
one
another
,
doe
seruice
and
pleasure
,
&
helpe
one
of
vs
another
.
And
as
we
iudge
that
the
Merchants
do
not
behaue
themselues
faithfully
in
their
estate
,
when
they
care
not
to
haue
good
waightes
and
measures
,
and
sel
the
light
for
as
much
as
the
waightie
,
the
smal
measure
as
the
true
,
&
care
for
nothing
but
for
their
particular
profite
,
according
as
their
concupiscences
doe
lead
them
about
:
euen
so
,
if
wee
folowe
our
carnal
affections
,
not
taking
heede
what
wee
doe
,
so
that
wee
may
doe
as
we
lust
,
and
take
our
delight
and
pleasure
,
we
rashly
proceed
,
and
imploy
not
ourselues
lawfully
and
faithfully
to
serue
our
neighbours
.
The
which
is
abhominable
before
God
,
and
is
not
pleasing
to
men
of
sound
&
vpright
iudgement
,
and
is
an
offence
vnto
the
simple
and
ignorant
.
For
this
cause
Solomon
is
not
contented
with
the
pondering
of
our
pathes
:
for
the
wise
of
this
world
doe
weigh
(
as
they
think
good
)
their
pathes
:
when
they
so
gouerne
themselues
by
natural
reason
and
carnal
wisedome
,
that
they
winne
reputation
,
and
are
esteemed
in
the
worlde
.
It
seemeth
wel
also
vnto
the
dissolute
and
wanton
,
that
they
ponder
deepely
their
pathes
,
when
they
narowly
watch
,
lest
they
should
be
hindred
of
their
pleasure
,
and
looke
circumspectly
about
them
,
whereby
they
may
come
to
the
end
of
their
purpose
,
be
it
right
or
wrong
.
It
is
not
enough
therfore
that
wee
ponder
our
pathes
,
but
as
Solomon
demandeth
,
we
must
let
al
our
wayes
be
ordered
aright
:
that
is
to
say
,
that
al
the
meanes
wee
folowe
to
guide
the
buisines
that
wee
haue
to
doe
one
with
the
other
,
should
be
good
and
lawfull
,
iust
and
reasonable
.
Nowe
they
shal
be
suche
,
if
renouncing
the
affection
of
the
fleshe
,
which
is
not
subiect
to
the
lawe
of
God
,
wee
labour
to
yeelde
ourselues
obedient
vnto
the
Worde
of
God
,
without
adding
to
or
diminishing
any
thing
therefrom
in
any
wise
.
It
is
the
same
onely
,
wherby
we
must
haue
our
affections
framed
,
whereby
our
pathes
must
be
guided
,
and
whereby
all
our
life
ought
to
be
ruled
.
Wee
ought
wel
to
learne
this
,
when
wee
see
howe
God
commendeth
vnto
vs
so
carefully
,
his
onely
Word
,
both
by
Moses
and
by
his
Prophets
,
and
finally
by
Iesus
Christ
,
his
Apostles
and
Ministers
:
and
that
hee
threateneth
with
horrible
vengeance
those
which
shal
despise
it
,
and
wil
neither
beleeue
nor
obeye
it
.
For
this
cause
Solomon
desiring
our
saluation
,
doeth
teach
vs
how
we
shoulde
ponder
the
pathes
of
our
feete
,
and
order
all
our
wayes
aright
when
hee
sayeth
,
Turne
not
to
the
right
hand
,
&c.
Solomon
is
not
the
first
that
hath
giuen
this
doctrine
.
Moses
which
went
before
him
,
hath
saide
,
Yee
shal
put
nothing
vnto
the
Worde
which
I
commaund
you
,
neither
shal
ye
take
ought
therefrom
.
Take
heede
therefore
,
turne
to
the
right
hand
or
to
the
left
,
is
none
other
thing
,
than
to
despise
the
good
,
that
is
taught
and
commaunded
vs
by
the
Worde
,
and
to
giue
ourselues
ouer
vnto
euil
.
Solomon
doth
wel
signifie
it
,
when
hauing
saide
,
Turne
not
,
&c:
he
addeth
,
But
remooue
thy
foote
from
euil
.
Wherein
first
of
all
he
sheweth
vs
,
that
there
is
no
euil
but
that
which
is
committed
against
the
Word
of
God
:
for
then
we
decline
,
&
not
when
we
despise
the
commandements
of
men
:
and
though
they
alledge
vs
this
,
Whosoeuer
heareth
you
,
&c:
yet
The
fifth
Chapter
.
1
My
Sonne
,
hearken
vnto
my
wisedome
,
&
encline
thine
eare
vnto
my
knowledge
,
2
That
thou
mayest
regard
counsel
,
and
thy
lippes
obserue
knowledge
.
WHen
Solomon
exhorteth
vs
as
his
children
,
to
hearken
vnto
wisdome
and
knowledge
,
the
which
hee
calleth
his
,
because
that
God
had
giuen
him
of
his
grace
,
whereby
also
hee
communicateth
it
vnto
vs
,
as
hauing
charge
to
teach
vs
:
And
in
that
hee
often
repeateth
the
same
admonition
,
thereby
we
must
vnderstand
that
it
is
a
thing
very
needful
for
vs
to
be
attentiue
vnto
this
wisdome
:
otherwise
he
would
not
bee
so
carefull
to
repeate
so
often
vnto
vs
one
sentence
,
seeing
hee
speaketh
by
the
holie
Ghost
,
whose
speech
is
not
superfluous
.
He
hath
alreadie
declared
vnto
vs
diuers
profites
&
fruites
which
come
of
wisedome
:
and
because
he
is
not
satisfied
with
this
declaration
,
he
pursueth
to
amplifie
the
same
,
saying
,
that
wee
must
hearken
vnto
wisedome
,
to
the
end
that
wee
may
keepe
his
counsels
,
the
which
he
hath
alreadie
giuen
vs
,
and
stil
remaineth
readie
to
giue
vs
hereafter
.
Now
amongst
other
counsels
&
aduisements
,
he
would
haue
our
lippes
to
obserue
knowledge
:
that
is
,
that
wee
should
not
speake
but
as
wise
and
wel
learned
,
&
that
we
shoulde
knowe
and
learne
what
to
speake
,
and
howe
we
must
speake
:
not
as
the
worldlinges
knowe
,
but
after
the
instruction
of
our
Father
,
and
folowing
his
commandements
,
whereby
hee
counselleth
vs
what
wee
haue
to
doe
,
and
what
to
say
.
This
is
the
knowledge
that
we
must
learne
,
to
the
end
that
we
may
know
what
we
should
say
,
and
that
we
should
not
speake
as
amazed
,
as
fooles
and
insensed
,
nor
as
beastes
and
ignoraunt
,
which
are
without
vnderstanding
:
nor
yet
as
malicious
,
which
speake
fraudulently
,
to
deceiue
and
hurt
their
neighbours
.
This
counsel
is
directed
vnto
vs
al
,
&
principally
vnto
the
Ministers
of
the
Worde
,
the
which
ought
to
be
so
indued
with
knowledge
,
that
others
may
drawe
from
their
3
For
the
lippes
of
a
straunge
woman
drop
as
an
honicombe
,
and
her
mouth
is
more
soft
then
oyle
.
4
But
the
end
of
her
is
bitter
as
Wormewood
,
and
sharpe
as
a
two
edged
sword
.
5
Her
feete
goe
downe
to
death
,
and
her
steppes
take
hold
on
hell
.
6
Shee
weigheth
not
the
way
of
life
:
her
pathes
are
moueable
:
thou
canst
not
knowe
them
.
Here
aboue
,
in
the
2.
Cap.
&
16.
verse
,
hath
bin
declared
what
this
straunge
woman
is
,
and
wherefore
shee
is
so
called
.
The
distilling
of
her
lippes
,
and
the
softnesse
of
her
mouth
lyeth
in
that
,
that
shee
flattereth
with
her
wordes
,
as
hath
beene
saide
,
and
shall
bee
treated
of
agayne
,
heere
vnder
,
in
the
seuenth
Chapter
.
Now
that
we
must
abhorre
this
honie
and
this
oyle
of
flatteries
,
and
consequently
,
the
kisses
and
touchinges
which
folow
the
same
,
he
sheweth
wel
,
when
he
sayeth
,
4
But
the
ende
of
her
,
&c.
As
they
which
eate
of
Allume
or
drinke
the
iuice
thereof
,
doe
afterwardes
feele
the
sharpe
taste
in
their
mouthes
long
after
:
and
as
they
that
vse
kniues
with
two
edges
,
if
they
take
not
good
heede
doe
easily
wound
themselues
:
euen
so
also
they
which
delight
in
the
flattering
style
of
the
stranger
,
in
her
kisses
&
imbrasings
,
shal
fele
great
sourenes
,
&
shal
be
stroke
with
mortal
wounds
for
euer
:
as
Solomon
doth
shew
it
,
saying
,
5
Her
feete
goe
downe
to
death
,
&c.
In
the
2.
Chapter
and
18.
and
19.
verses
,
this
death
hath
beene
treated
of
.
But
there
is
this
difference
,
that
there
the
house
of
the
whore
is
spoken
of
,
which
is
herself
,
&
al
those
which
are
acquainted
with
her
:
&
here
her
feete
are
spoken
of
,
which
are
her
euil
affections
,
her
carnal
desires
,
&
her
disordered
lustes
.
But
the
things
wel
considered
and
ioyned
together
,
come
al
to
one
end
.
For
if
the
whore
by
her
concupiscences
,
enterprises
,
and
inticements
which
folow
her
,
goe
downe
to
death
,
and
that
shee
taketh
holde
on
hell
,
that
shee
be
snared
with
eternal
damnation
:
for
when
any
sicknes
or
hurt
happeneth
to
any
man
,
we
say
that
he
hath
taken
this
sicknes
.
It
foloweth
right
wel
,
that
al
they
which
consent
vnto
her
desires
,
and
haue
communication
with
her
,
shal
be
ouerthrowne
with
death
,
&
taken
with
hell
,
from
whence
they
shal
not
returne
,
&c.
If
the
whore
&
her
gallants
&
companions
,
goe
into
such
destruction
,
it
is
no
meruel
:
for
they
take
neither
counsel
nor
aduise
,
neither
strength
nor
knowledge
,
but
doe
rashly
&
amazedly
proceed
in
ignorance
and
without
aduisement
.
Solomon
doeth
declare
it
,
when
he
sayeth
,
6
Shee
weigheth
not
,
&c.
Hee
that
maketh
no
count
to
folow
the
necessary
meanes
to
preserue
life
,
is
wel
worthie
of
death
:
He
that
careth
not
,
neither
regardeth
where
hee
goeth
,
deserueth
wel
to
fal
into
the
ditch
,
from
whence
he
can
not
get
out
:
and
forasmuche
as
naturally
euery
man
desireth
to
liue
,
wee
wil
surely
iudge
a
man
out
of
his
witte
,
that
wil
not
care
to
preserue
his
life
,
but
wil
seeke
meanes
to
destroy
it
.
Such
are
the
whores
&
whormongers
,
as
Solomon
doeth
shewe
vs
,
saying
,
She
weigheth
not
the
way
of
life
,
&c:
for
albeit
he
doeth
not
speake
but
of
the
whore
,
yet
doeth
he
giue
vs
wel
to
vnderstande
that
the
whoremongers
shal
not
bee
exempted
from
the
punishment
due
vnto
their
wickednes
,
seeing
that
God
spareth
not
the
most
weakest
kinde
or
sexe
.
7
Heare
ye
me
now
therfore
,
O
children
,
and
departe
not
from
the
wordes
of
my
mouth
.
When
Solomon
speaketh
vnto
children
,
he
speaketh
as
wel
to
the
Female
as
to
the
Males
.
For
as
there
are
vnshamefast
whores
,
which
doe
entice
and
deceiue
foolish
and
vndiscreete
men
:
euen
so
also
there
are
wicked
whoremongers
,
which
giue
their
studie
to
induce
maydes
and
vndiscreete
women
to
agree
vnto
vncleannes
and
filthines
,
and
to
commit
whoredomes
.
He
giueth
the
meanes
vnto
them
both
,
whereby
they
may
be
kept
from
deceit
:
to
wit
,
in
hearing
that
which
shal
bee
spoken
in
the
name
of
God
,
who
is
Father
both
of
Males
and
Females
,
and
also
by
his
Worde
,
and
to
giue
obedience
vnto
that
which
they
shal
receiue
from
his
mouth
,
when
he
speaketh
to
them
by
his
Ministers
,
which
preach
nothing
but
his
pure
Worde
.
Solomon
,
(
as
we
haue
seene
)
maketh
gladly
his
exhortations
general
,
&
then
for
more
plaine
declaration
he
descendeth
vnto
the
particular
parts
,
that
we
may
vnderstand
the
sayings
of
his
mouth
,
for
to
folow
them
.
Then
after
this
maner
,
he
saith
,
8
Keepe
thy
way
farre
from
her
,
and
come
not
neere
the
doore
of
her
house
:
9
Lest
thou
giue
thine
honour
vnto
others
,
and
thy
yeeres
vnto
the
cruel
:
10
Lest
the
stranger
should
be
filled
with
thy
strength
,
and
thy
labors
be
in
the
house
of
a
stranger
,
11
And
thou
mourne
at
thine
end
,
(
when
thou
hast
consumed
thy
flesh
and
thy
bodie
.
)
12
And
say
,
Howe
haue
I
hated
instruction
,
and
mine
heart
despised
correction
:
13
And
haue
not
obeyed
the
voice
of
them
that
taught
me
,
nor
inclined
mine
eare
to
them
that
instructed
me
?
14
I
was
almost
brought
into
al
euil
,
in
the
midst
of
the
congregation
,
and
assembly
.
If
we
wil
then
diligently
heare
and
not
goe
backe
from
his
sayings
,
we
must
take
heed
that
our
maners
and
liuing
doe
not
agree
with
the
affections
&
desires
of
whores
&
whoremongers
,
&
that
we
haue
no
maner
of
familiaritie
with
such
people
,
for
to
consent
vnto
their
lustes
,
and
agree
vnto
their
flatterings
&
sweet
words
:
contrarily
,
if
we
folowe
them
,
if
wee
desire
the
entrance
of
their
gates
,
for
to
fulfil
our
wicked
concupiscences
,
wee
are
out
of
the
way
of
life
,
we
are
shut
out
of
the
houshold
of
God
,
we
haue
no
9
Lest
thou
giue
.
&c.
When
al
riches
belong
vnto
God
,
&
that
he
giue
part
to
them
that
pleaseth
him
,
for
to
preserue
the
yeares
of
their
life
,
in
what
sort
so
euer
wee
possesse
and
come
by
them
,
whether
it
be
by
patrimonie
,
gift
,
getting
,
or
by
our
handie
labor
,
we
must
confesse
therein
that
God
doeth
not
honour
vs
,
&
mainteineth
vs
in
this
life
,
to
the
end
that
we
should
not
be
frustrate
of
the
yeares
which
he
hath
giuen
vs
in
this
world
.
Wherefore
,
if
for
to
get
acquaintance
&
familiaritie
,
to
accomplish
our
wicked
wil
,
and
to
enioy
our
carnal
pleasure
with
whores
&
whoremongers
,
we
giue
presents
and
gifts
,
and
prodigally
doe
spend
our
goods
in
gorgeous
and
pompeous
apparel
,
and
in
superfluous
and
sumptuous
bankets
,
in
stead
of
reasonable
expences
,
for
to
helpe
our
familie
,
and
to
giue
to
the
necessitie
of
our
poore
Christian
brethren
,
which
are
or
should
be
of
our
houshold
,
yea
,
our
members
:
if
,
I
say
,
for
to
get
such
deuilish
acquaintance
,
we
spende
thus
cursedly
the
riches
that
are
committed
vnto
,
and
giue
our
honor
vnto
the
stranger
,
and
so
much
as
in
vs
lieth
,
giue
ouer
our
yeares
vnto
such
as
haue
no
pitie
nor
compassion
of
vs
,
and
care
not
,
though
wee
spoile
ourselues
,
to
cloth
them
,
though
we
starue
ourselues
,
to
feede
them
fatte
,
so
vnmerciful
are
they
and
cruell
.
The
prodigal
spend
thrifts
which
are
driuen
to
beg
,
doe
prooue
the
same
with
the
prodigal
child
.
If
their
repentance
were
known
,
and
that
they
truly
confessed
their
faultes
,
as
did
the
poore
prodigal
childe
,
we
ought
to
haue
pitie
on
them
,
and
helpe
their
necessitie
,
10
Lest
the
stranger
should
be
filled
,
&c.
Forasmuch
as
from
the
beginning
of
the
world
the
Lorde
God
tooke
man
and
placed
him
in
the
garden
of
Eden
,
that
hee
might
dresse
and
keepe
it
,
and
that
in
al
ages
,
suche
as
were
of
right
iudgement
haue
bestowed
themselues
to
good
workes
,
because
they
woulde
not
liue
the
strength
and
the
labour
,
for
the
goods
that
a
man
getteth
and
gathereth
by
his
worke
,
for
to
sustaine
his
life
.
The
11
And
thou
mourne
at
thine
ende
.
As
in
liuing
chastly
,
&
by
sustaining
ourselues
with
the
goods
which
God
giueth
vs
to
vse
soberly
and
temperately
,
the
bodie
is
mainteined
,
and
kepte
from
feeblenesse
and
diseases
,
and
is
strengthened
&
made
strong
to
labour
about
good
and
honest
things
,
for
to
profit
ourselues
&
our
neighbours
:
euen
so
contrarily
,
by
whore
hunting
and
wasting
the
goods
of
God
immoderately
,
we
spoile
our
bodies
,
and
make
them
subiect
to
diuers
sicknesses
,
and
become
vnprofitable
,
so
that
we
can
neither
profit
ourselues
nor
our
neighbours
,
but
are
constrained
to
perish
miserably
:
Wherevpon
finally
,
we
mourne
and
make
lamentation
,
when
we
see
and
feele
ourselues
in
so
pitiful
a
case
.
But
al
in
vaine
:
for
so
litle
is
our
griefe
assuaged
by
suche
mourning
,
that
rather
it
is
increased
.
Solomon
did
wel
perceiue
the
same
by
the
wisedome
he
had
receiued
of
God
:
and
therefore
he
forbiddeth
to
haue
felowship
with
whores
,
and
to
spende
our
goods
prodigally
:
and
now
he
declareth
the
meanes
whereby
the
bodie
is
consumed
,
and
looseth
his
strength
:
nowe
seeing
&
perceiuing
themselues
in
such
miserie
,
they
lament
:
but
it
is
to
late
,
as
he
doeth
wel
signifie
it
,
saying
.
That
it
is
at
the
end
,
and
when
we
can
no
longer
:
for
the
bodie
and
the
strength
faileth
,
and
can
not
be
recouered
nor
restored
.
For
this
cause
Solomon
woulde
haue
vs
to
liue
with
such
shamefastnesse
&
chastitie
,
with
such
sobrietie
&
temperancie
,
that
we
should
not
be
compelled
to
mourne
.
Not
so
,
but
that
lamentations
are
profitable
,
when
they
proceede
out
of
a
contrite
&
lowly
heart
,
truely
repentant
:
For
with
suche
12
And
say
,
how
haue
I
hated
instruction
?
&c.
Although
13
And
haue
not
obeyed
.
In
this
addition
we
see
how
it
commeth
that
men
hate
instruction
,
and
regarde
not
correction
,
that
is
to
say
,
when
they
despise
the
reading
of
the
holie
Scriptures
,
and
are
negligent
to
heare
the
preaching
of
the
Worde
.
To
the
end
then
that
we
be
not
compelled
to
make
this
mourning
,
for
the
paines
that
shal
pinche
vs
by
whoredome
and
prodigalitie
,
let
vs
obey
Moyses
and
the
Prophets
,
and
aboue
al
,
the
chiefe
Prophet
and
our
onely
Maister
Iesus
Christ
,
and
his
Apostles
and
Ministers
,
which
are
ordeined
by
him
for
to
bee
our
Maisters
,
and
to
teach
vs
his
wil
,
&
not
for
to
make
new
commandements
,
&
ordinances
at
their
pleasure
and
fantasies
,
as
doeth
that
tyrant
of
Rome
,
The
miserable
whoremongers
and
prodigall
spenders
will
not
mourne
for
that
they
haue
disobeied
these
doctours
and
maisters
,
for
they
are
dumbe
dogs
which
barke
not
:
but
though
they
say
themselues
to
be
the
successors
of
the
Apostles
,
&
esteeme
themselues
the
rulers
and
gouernours
of
Christendome
,
and
the
pillers
of
the
Church
:
yet
through
their
dissolute
life
they
offend
&
destroy
the
people
,
causing
great
multitudes
to
fal
by
their
euil
example
.
These
woful
whoremongers
and
prodigal
spend
thrifts
might
rather
bewaile
themselues
for
hauing
almost
giuen
themselues
ouer
vnto
al
euil
by
their
example
,
then
not
hauing
obeyed
their
voice
:
for
in
companying
with
them
,
they
see
,
heare
,
&
learne
nothing
but
al
euil
.
Wherfore
,
we
must
flye
both
them
and
their
like
,
to
the
end
that
we
be
not
prouoked
by
their
example
to
waxe
corrupt
in
al
euil
,
and
that
wee
should
haue
no
cause
to
mourne
with
these
stinking
whoremongers
,
who
al
in
vaine
doe
be
waile
themselues
,
saying
,
14
I
was
almost
brought
,
&c.
Albeit
,
that
more
euil
is
learned
,
&
that
men
are
more
easily
corrupted
with
wicked
company
,
and
by
euil
examples
,
then
otherwise
:
yet
neuertheles
the
foolish
and
vndiscreete
,
the
contemners
&
rebels
,
the
mockers
and
dissolute
cease
not
to
be
corrupted
,
and
to
bee
giuen
to
al
euil
,
though
they
are
admonished
by
good
Doctours
and
Maisters
,
and
do
liue
and
be
mingled
with
good
people
,
in
the
congregation
and
assembly
of
the
faithful
.
Wherfore
we
may
take
this
mourning
as
if
the
wicked
did
lament
that
in
what
companie
so
euer
they
came
,
good
or
bad
,
they
grew
corrupted
and
altogether
giuen
vnto
euil
.
Notwithstanding
,
seeing
the
former
lamentation
,
it
is
more
likely
true
,
that
they
bewaile
themselues
,
for
that
they
haue
not
ceased
from
running
to
al
euil
,
when
they
were
taught
&
admonished
by
good
Doctors
&
Maisters
in
the
company
of
the
faithful
,
which
were
no
●mal
numher
:
as
this
repetition
doeth
shewe
,
In
the
midst
of
the
congregation
and
assembly
:
for
it
is
as
much
as
to
say
,
as
in
the
great
assemblie
.
In
this
their
lamentation
,
they
shewe
that
they
haue
sinned
more
greeuously
then
if
they
had
companied
onely
with
the
wicked
,
amongst
whom
they
should
haue
had
no
instruction
.
This
last
exposition
is
the
most
meetest
vnto
the
line
of
the
text
of
Solomon
.
He
setteth
before
vs
these
lamentations
,
to
the
end
that
we
should
not
commit
wickednes
,
wherby
we
should
be
constrained
thus
to
lament
,
for
the
punishment
that
foloweth
therof
:
and
not
but
that
we
should
be
displeased
with
ourselues
,
for
the
euil
that
we
haue
done
.
For
they
that
doe
so
lament
,
should
be
verie
readie
to
doe
the
like
,
if
they
had
the
power
.
15
Drinke
the
water
of
thy
Cesterne
,
and
of
the
Riuers
out
of
the
midst
of
thine
owne
well
.
16
Let
thy
Fountaine
flowe
foorth
,
and
the
Riuers
of
waters
in
the
streetes
.
17
But
let
them
bee
thine
,
euen
thine
onely
,
and
not
the
strangers
with
thee
.
15
For
to
teach
vs
what
we
should
do
,
that
wee
might
not
giue
our
honour
vnto
strangers
,
least
wee
bee
compelled
to
lament
for
the
consumption
of
our
flesh
and
of
our
strength
,
he
exhorteth
Of
thy
Cesternes
,
and
of
thine
owne
wels
.
Thirdly
,
forasmuch
as
the
Cesternes
and
Welles
do
runne
to
decay
and
fall
downe
,
except
they
be
mended
and
tended
,
and
both
cost
and
labour
be
bestowed
vpon
them
:
euen
so
Solomon
doeth
aduertise
vs
to
labour
,
and
priuilie
forbiddeth
vs
begging
,
from
the
which
commeth
much
euil
.
Fourthly
,
although
that
the
wels
&
Cesternes
be
ours
,
and
that
Solomon
biddeth
vs
drinke
water
,
yet
ought
we
not
to
be
so
partial
,
nor
so
much
giuen
to
our
own
profit
,
but
that
we
should
haue
care
of
our
neighbors
,
and
endeuour
to
communicat
part
of
ours
,
for
to
relieue
their
need
,
we
must
not
be
such
pinchers
,
to
eate
our
bread
alone
:
but
we
must
distribute
the
same
into
diuers
partes
,
as
Solomon
teacheth
vs
,
saying
,
16
Let
thy
fountaine
flowe
foorth
,
&c.
As
he
that
hath
one
or
many
fountaines
,
wanteth
no
water
,
though
they
runne
ouer
and
spred
here
and
there
far
of
,
euen
so
the
man
which
shal
distribute
the
goods
that
God
hath
giuen
him
,
shal
haue
enough
&
not
want
.
When
we
were
Papists
,
wee
were
wont
wel
to
say
,
To
giue
for
Gods
sake
doth
not
make
a
man
poore
.
If
in
such
darkenesse
of
ignorance
,
of
superstition
and
idolatry
,
of
al
wickednes
and
abhomination
,
we
spake
and
felt
so
rightly
:
what
ought
we
to
say
and
feele
now
,
when
God
by
his
grace
hath
deliuered
vs
from
these
darknesses
,
&
dayly
doeth
lighten
vs
by
his
pure
word
,
the
which
Let
thy
fountaines
&c.
And
sith
he
compareth
the
riches
and
wealth
of
this
worlde
,
vnto
the
fountaines
of
water
,
he
teacheth
vs
that
we
may
not
set
our
heartes
vpon
them
:
neither
that
wee
must
spare
them
towardes
them
that
haue
need
,
nor
feare
to
want
them
.
But
as
the
fountaines
are
ours
,
though
the
waters
runne
ouer
,
so
the
proprietie
of
that
which
we
enioy
,
is
ours
,
albeit
that
wee
must
17
But
let
them
be
thine
.
Although
Solomon
is
not
satisfied
to
haue
saide
,
Thine
,
but
repeateth
againe
,
Thine
,
adding
therevnto
an
exclusiue
worde
,
that
is
to
say
,
Onely
,
for
hee
saith
,
Euen
thine
onely
:
yet
let
vs
not
thinke
that
he
would
exclude
the
poore
members
of
Iesus
Christ
,
which
not
only
are
our
brethren
,
but
also
bones
of
our
bones
,
and
fleshe
of
our
flesh
,
for
wee
all
are
And
not
the
strangers
with
thee
.
Nowe
by
Strangers
,
as
wee
may
gather
by
the
words
that
Solomon
vseth
,
are
ment
knaues
and
whores
,
the
prophane
&
infidels
,
with
whom
we
ought
to
haue
nothing
to
doe
,
neither
is
it
needefull
that
wee
shoulde
giue
them
our
strength
and
our
labours
,
much
lesse
the
bottome
&
al
,
the
which
also
doth
not
so
belong
vnto
our
faithful
18
Let
thy
fountaine
be
blessed
,
and
reioyce
with
the
wife
of
thy
youth
.
19
Let
her
be
as
the
louing
Hinde
,
and
pleasant
Roe
:
Let
her
breastes
satisfie
thee
at
all
times
.
That
wee
giue
not
our
honour
to
the
strangers
,
nor
lament
for
the
wasting
of
our
flesh
,
and
our
strength
,
it
is
not
enough
that
we
drinke
of
our
Cesternes
,
and
that
they
be
our
owne
:
but
also
we
must
beget
lawful
children
,
as
Solomon
doth
commaunde
vs
,
when
he
saith
,
Let
thy
fountaine
bee
blessed
.
And
truely
this
is
a
great
blessing
of
God
,
when
by
lawful
marriage
we
haue
a
multitude
of
children
,
as
is
shewed
vs
in
the
Scripture
.
But
sith
that
in
Reioyce
with
the
wife
of
thy
youth
,
&c.
The
reioycing
that
Solomon
meaneth
,
is
not
,
that
the
married
folkes
shoulde
together
with
al
greedinesse
followe
the
desires
of
their
fleshe
and
their
sensualitie
,
,
taking
their
pleasures
and
lustes
,
after
their
inordinate
concupiscenses
:
but
the
ioy
that
the
faithful
married
folkes
ought
to
haue
,
is
,
that
they
shoulde
confesse
that
it
is
God
that
hath
knit
them
together
,
for
to
bee
vnited
in
wife
of
our
youth
:
that
is
to
say
,
Thy
wife
that
is
yong
,
and
whome
thou
hast
taken
for
thy
spouse
in
thy
youth
.
Solomon
speaketh
thus
,
not
but
that
it
is
lawefull
for
olde
folkes
to
marry
and
to
reioyce
with
their
yoake
fellowe
,
as
Abraham
with
Ketura
:
but
it
is
the
most
common
and
most
meetest
for
19
Let
her
be
as
the
louing
hinde
.
Now
forasmuch
as
the
wife
is
the
weaker
vessel
,
therfore
she
should
easily
be
made
wilde
Let
her
bee
as
thy
louing
hinde
,
and
pleasant
roe
:
as
if
hee
did
say
,
If
a
man
doe
play
,
if
men
doe
recreate
themselues
,
and
passe
the
tyme
with
brute
beastes
which
haue
no
wit
nor
reasonable
vnderstanding
,
the
taming
whereof
is
not
needeful
,
and
bringeth
vs
no
profit
,
it
is
good
reason
that
men
which
cannot
bee
alone
,
but
haue
neede
of
like
felowship
,
shoulde
confesse
the
greate
and
excellent
gift
that
God
doeth
graunt
them
,
when
God
hath
giuen
them
wiues
to
helpe
them
,
and
to
reioice
,
and
that
euery
one
should
delight
&
take
his
recreation
with
his
own
wife
,
as
did
the
good
Patriarkes
.
It
is
not
to
say
that
the
wiues
which
the
husbands
doe
thus
tenderly
loue
,
shoulde
liue
idlely
&
doe
nothing
,
but
take
their
pleasures
and
delights
.
Solomon
doth
somewhat
signifie
the
same
,
when
he
heere
compareth
the
wife
vnto
the
Hinde
and
to
the
Roe
,
which
are
nimble
their
breastes
at
all
times
,
as
Solomon
woulde
haue
,
that
is
to
say
,
that
their
husbandes
should
neuer
giue
themselues
to
loue
others
,
to
ioyne
with
them
,
and
to
reioyce
:
but
that
they
content
themselues
to
loue
their
wiues
,
&
that
their
wiues
loue
them
,
&
not
others
.
Solomon
himselfe
doeth
so
expounde
it
,
when
hee
sayth
,
Delight
continually
in
her
loue
.
Heerein
,
besides
that
the
married
folkes
ought
to
learne
to
be
chast
and
shamefast
,
and
to
loue
one
another
,
and
to
loue
peaceably
and
quietly
togeather
,
they
ought
to
beholde
therein
a
great
gentlenesse
and
kindnes
of
God
,
which
hath
not
onely
ordeined
marriage
for
necessitie
:
but
also
for
ioy
and
comfort
of
the
parties
ioyned
together
in
this
holy
estate
,
20
For
why
shouldest
thou
delight
,
my
sonne
,
in
a
strange
woman
,
or
imbrace
the
bosome
of
a
stranger
?
21
For
the
waies
of
man
are
before
the
eyes
of
the
Lord
,
and
he
pondereth
all
his
pathes
.
There
are
many
which
are
not
content
to
reioyce
with
the
yoke
fellow
that
God
hath
giuen
them
:
there
are
also
that
regard
Strange
women
,
or
Foreners
.
For
to
shew
that
they
belong
not
to
those
which
they
follow
by
contempt
of
marriage
,
and
that
they
ought
to
haue
acquaintance
with
them
,
nor
desire
any
knowledge
of
them
:
And
for
to
shew
vs
that
we
must
be
very
carefull
to
follow
the
former
exhortations
,
he
doth
declare
vnto
vs
that
he
is
moued
with
the
desire
of
our
profite
,
as
the
father
is
towardes
the
sonne
.
And
by
that
that
the
greatest
part
of
the
world
doth
easily
beleue
,
that
it
is
but
a
pastime
&
sport
for
to
communicate
with
strangers
and
foreners
,
Why
shouldest
thou
delite
?
&c.
As
if
he
did
say
,
the
way
faring
men
which
trauell
and
walke
,
doe
much
feare
to
wander
out
of
their
way
and
path
,
although
it
be
but
for
losse
of
worldly
riches
,
or
temporal
life
:
by
a
more
strong
reason
the
sonnes
of
God
which
must
walke
vnto
the
heauenly
inheritance
,
vnto
eternal
life
,
should
be
careful
to
looke
that
they
stray
not
,
&
that
they
bee
not
depriued
of
these
great
blessinges
,
of
this
happy
life
:
the
which
they
should
do
,
if
they
followed
strangers
.
Heere
aboue
hee
hath
said
that
they
following
this
trade
,
do
tend
vnto
destruction
.
Wherfore
for
to
keep
vs
from
going
astray
,
he
forbiddeth
vs
to
imbrace
the
bosome
of
a
forener
:
by
the
which
kind
of
speaking
,
he
forbiddeth
al
whordome
,
&
in
speaking
so
modestly
for
to
make
vs
fly
far
from
al
filthines
and
vnshamefastnes
,
hee
sheweth
vs
in
21
For
the
waies
of
man
,
&c.
A
man
enterpriseth
and
doth
many
things
that
are
secrete
and
vnknowne
to
his
neighbors
,
for
he
goeth
away
&
hideth
himselfe
from
them
:
but
whatsoeuer
he
in
●enteth
,
&
how
closely
soeuer
it
be
doone
,
yet
can
he
not
flie
from
the
presence
of
the
Lord
,
he
cannot
so
priuily
go
to
work
,
but
God
must
know
his
manners
&
liuing
,
his
workes
and
operations
,
although
hee
pondereth
all
his
pathes
:
&
yet
following
their
complaint
,
they
say
againe
,
The
Lorde
doeth
not
see
it
,
the
God
of
Iacob
doeth
not
vnderstand
it
.
Albeit
that
the
Lord
doth
wincke
at
it
,
yet
can
he
examine
the
factes
and
deedes
of
euery
one
,
for
to
allow
that
which
is
good
,
and
reiect
that
which
is
wicked
:
as
wel
as
he
that
trieth
and
discerneth
by
the
waightes
and
ballances
whether
the
thing
is
good
or
euil
,
heauie
or
light
.
Hee
did
not
foorth
with
punishe
Caine
,
and
left
Abell
to
remaine
:
but
he
abstained
not
to
consider
both
the
one
and
the
other
,
with
their
doinges
,
for
to
giue
in
due
season
to
euery
of
them
,
according
to
their
deedes
.
The
same
also
is
seene
in
the
preseruation
of
Noe
,
and
in
the
destruction
of
the
worlde
by
the
vniuersall
fludde
,
by
the
ouerthrowing
of
Sodome
and
deliuerance
of
Lot
,
&c.
These
same
ought
to
teache
vs
,
that
God
pondereth
the
paths
of
euery
man
,
and
that
as
he
hath
done
to
them
,
so
also
wil
hee
doe
to
others
in
due
time
,
if
not
in
this
worlde
,
yet
to
the
one
in
eternall
life
,
and
to
the
other
,
in
death
euerlasting
:
as
the
one
are
for
example
of
the
one
,
and
the
second
of
the
other
.
22
His
owne
iniquities
shall
take
the
wicked
himselfe
,
&
he
shal
be
holden
with
the
cordes
of
his
owne
sinne
.
23
He
shal
die
for
fault
of
instruction
,
&
shall
goe
astray
through
his
great
folly
.
It
is
not
without
cause
that
Solomon
hath
beene
so
careful
to
exhort
vs
,
as
the
father
the
children
:
let
vs
not
be
so
wicked
as
to
go
astray
with
the
strange
woman
:
for
although
we
think
to
be
closely
hidde
:
by
wandring
out
of
the
right
way
,
yet
God
ceaseth
not
to
see
vs
,
and
consider
our
deuises
,
and
wicked
enterprises
,
for
to
punish
vs
at
such
time
as
it
shal
please
him
.
And
let
vs
not
thinke
that
by
giuing
ourselues
to
euil
,
we
can
escape
:
For
though
it
were
so
that
God
did
not
take
heed
vnto
the
wicked
,
yet
neuertheles
they
could
not
be
exempted
from
punishment
,
seeing
they
drawe
their
owne
corde
,
the
which
they
spinne
and
twist
,
and
pul
foorth
by
perseuering
to
adde
iniquitie
vnto
iniquitie
,
without
remorce
of
conscience
,
with
greedinesse
of
desire
:
and
in
the
same
they
proceed
so
vnaduisedly
and
amasedly
,
that
they
make
readie
the
halter
for
themselues
,
and
therein
are
taken
,
so
that
they
cannot
vnloose
themselues
,
but
must
be
a
pray
for
the
Deuil
.
This
is
that
which
Solomon
would
haue
vs
to
vnderstand
,
when
he
saith
,
the
iniquities
of
the
wicked
.
&c.
Heere
we
see
howe
Solomon
is
very
careful
throughly
for
to
aduertise
vs
,
when
one
thing
often
saide
,
doth
not
content
him
,
but
vseth
repetition
,
for
to
helpe
our
ignorance
and
weakenesse
,
and
to
wake
vp
our
negligence
:
and
also
to
make
the
wicked
lesse
excusable
,
for
contemning
the
aduertisementes
hee
giueth
them
.
And
when
he
compareth
their
iniquities
and
sinnes
vnto
cordes
,
he
sheweth
them
that
they
are
more
miserable
then
the
brute
beastes
.
For
the
beastes
doe
not
knitte
the
lines
and
nettes
wherein
they
are
taken
,
neither
also
doe
they
cast
themselues
into
the
net
,
if
they
perceiue
it
,
but
shunne
it
:
but
the
wicked
doe
winde
their
owne
halters
,
and
also
runne
into
the
same
to
be
taken
.
He
sheweth
also
that
they
which
nothing
esteeme
the
admonitions
,
corrections
and
threates
that
is
made
vnto
them
,
and
become
angry
and
doe
defie
those
which
exhorte
and
rebuke
them
,
as
though
they
woulde
keepe
them
in
bondage
,
when
they
woulde
asmuch
as
lieth
in
them
deliuer
them
out
of
the
snares
:
and
they
contrarily
,
willing
to
deliuer
themselues
by
dissolutenesse
and
falling
away
,
doe
further
binde
&
yelde
themselues
captiues
.
For
as
they
which
obey
and
beleeue
the
word
,
are
vnbounde
and
deliuered
from
sinne
,
from
the
Deuil
from
death
,
and
from
hel
:
euen
so
the
rebells
are
slaues
vnto
sinne
,
prysoners
to
the
Deuil
,
holden
vnder
with
the
bondes
of
death
and
hel
:
and
so
are
chained
with
the
cordes
of
their
iniquities
.
Hee
sheweth
,
I
say
,
that
such
people
are
much
deceiued
,
and
are
in
an
euill
way
,
not
only
when
they
goe
out
of
the
way
with
the
strange
woman
,
but
also
in
what
euil
soeuer
they
inuent
with
obstinacy
&
hardnes
of
heart
.
He
hath
made
a
pitte
,
digged
it
:
and
is
fallen
into
the
pit
that
hee
made
.
The
wicked
is
snared
in
the
woorke
of
his
owne
shal
be
taken
,
and
shal
be
holden
:
And
in
this
they
deceiue
themselues
,
as
here
wee
see
it
:
and
S.
Paul
doth
wel
signifie
it
vnto
vs
,
when
he
saith
,
For
when
23
He
shal
dye
for
want
of
instruction
▪
&c.
When
the
promise
of
eternal
life
is
made
vnto
those
which
receiue
instruction
to
gouerne
themselues
by
wisdome
and
good
discretion
,
in
holines
,
righteousnes
,
faithfulnesse
&
truth
:
It
foloweth
wel
that
they
which
neglect
,
do
wel
deserue
eternal
death
:
and
ought
also
to
vnderstande
that
when
the
scripture
blameth
them
for
the
contempt
of
instruction
,
and
that
it
threateneth
them
with
death
,
that
then
they
cannot
looke
but
for
eternal
death
,
except
by
true
repentance
they
embrace
instruction
,
which
before
they
had
despised
.
For
the
Lorde
wil
not
the
death
of
a
sinner
,
but
rather
that
he
should
conuert
and
liue
Solomon
then
saying
that
the
wicked
which
is
without
instruction
shal
The
sixth
Chapter
.
1
MY
Sonne
,
if
thou
bee
suretie
for
thy
neighbour
,
and
hast
stricken
hands
with
the
stranger
:
2
Thou
art
snared
with
the
words
of
thy
mouth
:
thou
art
euen
taken
with
the
words
of
thine
owne
mouth
.
3
Doe
this
now
,
my
sonne
,
and
deliuer
thy selfe
:
seeing
thou
arte
come
into
the
hand
of
thy
neighbor
,
goe
&
humble
thy selfe
,
and
solicite
thy
friendes
.
4
Giue
no
sleepe
to
thine
eyes
,
nor
slumber
to
thine
eye
liddes
.
5
Deliuer
thy selfe
,
as
a
Doe
from
the
hand
of
the
hunter
,
&
as
the
byrde
from
the
hand
of
the
fouler
.
IT
seemeth
at
the
first
sight
,
howe
Solomon
goeth
about
to
diswade
vs
from
answering
or
to
become
pledge
or
surety
for
our
neighbors
.
For
there
is
none
of
vs
that
would
be
intangled
,
or
in
subiection
and
bondage
to
another
,
but
al
naturally
desire
to
be
free
,
and
to
vse
the
power
that
God
hath
giuen
vs
at
our
owne
wil
:
but
Solomon
doth
tel
vs
that
we
are
captiues
,
if
so
be
it
wee
become
pledges
and
sureties
for
our
neighbour
.
But
to
the
end
that
we
should
not
doe
this
iniurie
vnto
Solomon
,
to
charge
him
that
hee
woulde
diswade
vs
from
doing
the
workes
of
charitie
,
wee
must
diligently
marke
vppon
what
condition
hee
woulde
not
haue
vs
to
giue
our
hande
to
bee
pledge
for
the
straunger
,
and
also
to
wit
,
why
he
woulde
that
wee
shoulde
not
redeeme
our
neighbours
.
For
the
first
parte
,
wee
must
not
bee
ignorant
,
that
euery
man
,
how
strange
or
vnknowne
soeuer
hee
bee
,
is
our
neighbour
.
Nowe
hee
snared
,
that
we
are
taken
by
the
wordes
of
our
mouth
,
that
is
to
say
,
that
we
are
so
straightly
bound
&
charged
,
that
if
they
for
whome
we
are
suretie
bee
not
able
to
pay
,
that
we
stande
bounde
both
before
God
and
men
to
satisfie
the
parties
to
whome
we
haue
giuen
our
hand
,
by
answering
for
another
.
And
so
doing
,
we
haue
taken
no
smal
matter
vpon
vs
,
as
Solomon
doeth
shewe
by
the
counsel
he
giueth
vs
for
it
,
saying
,
3
Nowe
do
this
,
&c.
He
doth
counsel
vs
to
get
ourselues
deliuered
from
the
power
of
our
neighbor
,
in
this
that
we
are
become
suretie
for
another
,
and
for
to
bring
it
to
pas
,
wee
should
not
dwel
quietly
at
home
,
without
care
,
but
with
speede
to
go
towardes
him
,
whose
hande
we
haue
stricken
in
being
pledge
to
him
for
another
:
and
humbly
to
prostrate
ourselues
before
him
,
requiring
him
to
haue
patience
,
confessing
ourselues
detters
vnto
him
,
and
in
the
meane
while
that
we
should
not
suffer
him
whome
wee
haue
pledged
to
sleepe
as
it
is
said
:
but
to
presse
him
and
cal
vpon
him
to
pay
his
dette
with
al
diligence
.
When
Solomon
speaketh
after
this
sort
,
he
sheweth
wel
the
danger
,
and
yet
doth
expresse
it
further
,
when
he
would
not
in
any
wise
haue
vs
to
sleepe
,
saying
,
4
Giue
no
sleepe
to
thine
eyes
.
And
yet
for
to
expresse
the
necessitie
more
,
he
sheweth
that
they
which
become
sureties
,
doe
not
only
bring
their
goods
in
danger
,
but
their
persons
also
:
for
he
saith
,
5
Deliuer
thy selfe
,
&c.
When
he
compareth
man
vnto
a
Doe
and
a
byrd
,
he
sheweth
that
if
he
become
suretie
or
pledge
for
another
,
that
it
behoueth
him
to
be
diligent
.
And
when
hee
,
to
whome
they
stand
bound
,
is
likened
vnto
an
hunter
and
fouler
,
he
sheweth
that
the
pledge
standeth
not
in
safetie
of
his
person
,
but
eyther
in
satisfying
of
the
dette
,
or
sauing
himselfe
from
his
handes
.
And
thus
it
is
not
without
cause
that
Solomon
laboureth
to
turne
man
away
from
being
suretie
.
Hee
endeuoureth
to
counsel
him
to
prouide
for
his
familie
,
and
that
he
bring
not
himself
into
such
necessitie
,
that
both
he
and
his
housholde
come
to
distresse
,
and
to
be
constrained
to
come
into
bondage
or
perish
.
Hee
wil
not
keepe
backe
any
man
,
(
according
to
his
abilitie
)
from
dooing
good
to
his
needy
neighbour
,
seing
that
he
hath
praised
and
commended
woorkes
of
charitie
,
and
heere
after
wil
commende
them
,
euen
towardes
our
enemies
.
We
may
then
learne
to
be
prudent
and
discrete
in
the
gouernement
of
ourselues
,
of
our
familie
,
and
of
our
goods
,
and
yet
without
feare
that
the
earth
shoulde
fayle
vs
:
as
the
niggardes
and
couetous
,
which
wil
doe
pleasure
to
none
,
for
feare
their
goods
should
diminish
:
and
make
themselues
beleeue
that
the
goods
they
possesse
,
are
so
theirs
,
that
they
ought
not
to
distribute
any
thing
out
of
their
house
.
Wee
may
learne
againe
not
to
be
careful
for
to
morowe
,
when
without
distrusting
the
prouidence
of
God
,
and
without
doing
wrong
to
our
neighbour
,
wee
bee
careful
&
diligent
to
keepe
ourselues
from
extremities
,
and
from
begging
,
or
to
come
in
harde
bondage
and
captiuitie
.
When
Solomon
doth
aduertise
vs
of
this
care
and
diligence
,
for
to
shew
vs
,
that
we
must
in
no
wise
be
slacke
,
he
fordiddeth
vs
to
giue
sleepe
,
&c.
Not
that
hee
woulde
not
haue
vs
sleepe
,
after
we
haue
watched
and
laboured
in
the
day
,
seeing
that
the
sleepe
is
a
part
of
this
that
we
need
in
this
present
life
.
Only
by
this
maner
of
speeche
he
doth
admonish
vs
that
we
should
not
be
sluggish
and
negligent
,
there
where
need
is
of
labouring
,
to
deliuer
ourselues
out
of
trouble
.
Nowe
if
for
the
keeping
of
our
goods
and
bodies
we
be
admonished
to
haue
such
care
,
wee
ought
wel
to
vnderstand
by
a
more
strong
reason
,
that
our
diligence
ought
to
bee
great
,
when
it
toucheth
the
preseruation
of
our
soules
,
and
of
those
that
are
committed
to
our
charge
:
as
are
the
magistrates
,
which
ought
to
take
order
that
in
their
countrie
and
iurisdiction
the
offences
should
be
taken
away
,
&c.
the
fathers
and
mothers
careful
that
their
children
should
be
wel
taught
to
liue
in
the
feare
of
God
,
and
to
gouerne
themselues
in
good
and
honest
maners
:
those
which
bring
and
offer
children
to
be
baptized
,
to
bee
diligent
to
accomplish
that
which
they
promise
,
chiefly
when
the
children
are
fatherles
,
and
want
good
guyding
:
but
aboue
al
it
belongeth
vnto
the
ministers
of
the
woord
to
bee
vigilant
to
gouerne
themselues
so
holily
,
that
they
offend
no
man
,
that
they
should
be
careful
to
preach
the
sincere
truth
,
to
admonish
,
to
reproue
and
correct
,
that
by
their
ministery
they
may
winne
the
soules
of
the
people
of
God
,
so
much
as
in
them
lieth
,
&c.
6
Go
to
the
pismire
,
o
sluggard
:
behold
her
waies
,
&
be
wise
.
7
For
she
hauing
no
guide
,
gouernour
,
nor
ruler
:
8
Prepareth
her
meate
in
the
sommer
,
and
gathereth
her
foode
in
the
haruest
.
Because
he
hath
admonished
him
that
doth
become
surety
and
pledge
for
another
,
to
be
diligent
to
deliuer
himselfe
from
the
danger
whereinto
hee
is
brought
:
knowing
that
there
are
many
negligent
and
slouthful
,
which
haue
no
care
to
doe
that
which
belongeth
to
the
good
prouision
of
the
houshold
and
familie
,
he
hath
taken
occasion
to
direct
himselfe
generally
to
the
slouthful
,
to
counsel
them
what
they
should
do
▪
he
blameth
and
rebuketh
them
,
&
sheweth
them
the
miserie
that
shal
happen
vnto
them
,
except
they
forsake
sluggishnes
,
&
apply
themselues
to
yeeld
their
duetie
,
&
be
quicke
to
do
their
office
.
Nowe
this
is
the
custome
to
put
those
that
are
not
wel
learned
,
(
&
whose
profit
and
furtherance
we
desire
)
vnto
some
good
maister
to
be
taught
:
their
maisters
giue
them
warning
to
marke
wel
what
is
said
vnto
them
,
that
afterwards
they
may
gouerne
themselues
wisely
in
their
housholdes
,
according
as
they
shal
haue
learned
of
their
maisters
.
So
Solomon
desiring
the
profit
of
the
slouthful
,
sendeth
him
vnto
a
Maister
,
saying
,
Go
to
the
Pismire
,
o
sluggard
.
He
exhorteth
vs
to
regarde
that
which
we
haue
seene
done
of
the
ante
or
pismire
,
that
he
learne
to
gouerne
himselfe
wisely
in
his
affaires
:
for
he
saith
,
and
be
wise
.
The
sluggards
ought
to
gaue
great
shame
and
bashfulnes
,
when
Solomon
sendeth
them
vnto
a
beast
so
litle
and
so
weake
,
and
would
haue
them
to
learne
of
her
:
&
herein
he
maketh
them
as
it
were
subiect
vnto
this
litle
beast
,
the
which
not
only
ought
to
be
subiect
vnto
them
,
but
also
al
the
beasts
of
the
world
,
though
they
were
neuer
so
wild
and
cruel
,
as
the
woorde
of
God
doth
teache
vs
.
But
the
Image
of
God
hath
bin
blotted
out
in
vs
by
sinne
:
also
we
haue
not
such
lordship
&
rule
ouer
the
beastes
as
was
giuen
vnto
vs
at
the
beginning
:
for
there
are
that
ryse
vp
against
man
as
the
great
wild
beasts
:
there
are
also
very
smal
that
do
trouble
man
both
in
his
body
and
goods
.
Though
there
were
no
other
thing
but
that
the
sluggards
are
made
after
the
ymage
of
God
,
&
that
the
pismire
is
a
litle
feeble
beast
,
they
ought
to
bee
ashamed
that
the
wise
man
sendeth
them
to
consider
his
workemanship
,
to
learne
wisdome
and
wel
to
gouerne
their
houses
and
families
:
but
forasmuch
as
this
weake
beast
doth
his
busines
without
constraint
,
and
without
guide
of
other
,
&
maketh
prouision
for
that
which
is
necessarie
for
him
,
folowing
this
natural
inclination
and
this
feeling
that
it
hath
of
God
,
and
by
the
same
of
herselfe
laboureth
&
worketh
with
al
diligence
:
&
the
sluggish
,
besides
the
natural
sight
that
they
haue
receiued
of
God
,
wherby
they
ought
to
bee
gouerned
of
themselues
to
work
and
to
set
themselues
to
labour
,
haue
their
parents
and
neighbours
,
whose
example
and
counsel
they
shoulde
folow
:
they
haue
maister
workmen
&
labourers
,
of
whome
they
may
learne
to
do
the
necessarie
woorks
of
this
life
.
Besides
this
,
there
are
the
lawes
of
the
Magistrates
for
to
compel
their
subiects
to
labour
.
The
pismire
hath
no
such
gouernement
,
(
as
is
said
)
For
she
hauing
no
guide
,
&c.
This
ought
to
giue
occasion
vnto
the
slouthful
to
bee
greatly
cofounded
&
to
yeld
with
shame
,
&
to
be
voide
of
boldnes
to
appeare
before
men
:
for
though
they
haue
so
many
kindes
of
guides
,
yet
they
folow
none
of
them
.
And
albeit
that
this
litle
beast
&
pismire
hath
no
maner
of
guide
,
yet
doth
she
folow
her
natural
inclination
.
8
Prepareth
her
meate
,
&c.
But
what
shame
soeuer
the
slouthful
ought
to
haue
(
forasmuch
as
it
is
better
to
haue
shame
then
to
haue
losse
,
)
yet
to
make
their
profit
,
they
must
folowe
the
counsel
of
Solomon
,
that
they
suffer
not
their
goods
to
be
lost
,
for
want
of
labouring
,
&
to
come
in
danger
of
begging
or
to
die
with
hunger
for
want
of
gathering
and
locking
vp
of
their
goods
in
season
and
time
conuenient
.
Labouring
is
a
thing
ordeined
of
God
from
the
beginning
,
9
Howe
long
wilt
thou
sleepe
,
O
sluggard
?
when
wilt
thou
arise
out
of
thy
sleepe
?
10
Yet
a
litle
sleepe
,
a
litle
slumber
,
a
litle
folding
of
the
handes
to
sleepe
.
11
Therfore
thy
pouertie
cometh
on
,
as
one
that
trauayleth
by
the
way
,
&
thy
necessitie
like
an
armed
man
.
When
a
man
lyeth
not
long
,
but
is
quicke
to
rise
vp
,
at
a
due
&
conuenient
houre
,
after
his
reasonable
sleepe
:
then
is
he
counted
careful
and
diligent
.
Contrarily
,
he
which
desireth
to
lye
and
sleepe
out
of
measure
,
&
willingly
standeth
not
vp
,
when
it
is
time
thertoo
,
is
esteemed
careles
and
sluggish
:
and
also
the
bed
&
too
much
sleepe
,
make
a
man
heauie
&
dul
witted
:
and
this
is
the
cause
why
Solomon
noteth
expresly
a
sluggard
,
by
his
lying
downe
and
excessiue
sleepe
.
And
this
vpon
good
cause
,
for
the
sluggish
not
onely
are
vnprofitable
vnto
their
neighbours
,
as
experience
teacheth
:
but
also
they
bring
hurt
vnto
themselues
,
by
not
taking
heede
and
preuenting
of
the
miseries
which
are
at
hand
to
catche
them
.
Solomon
doeth
wel
declare
it
vnto
them
,
when
in
mocking
at
their
maner
of
dealings
&
opinions
,
he
saith
,
10
Yet
a
litle
sleepe
,
&c.
Forasmuch
as
it
is
lawful
to
take
our
rest
and
sleepe
,
for
better
to
be
disposed
afterwardes
to
folowe
our
calling
.
Solomon
speaketh
not
to
them
that
sleepe
a
litle
,
and
as
neede
requireth
:
but
to
them
which
sleepe
too
much
,
and
yet
he
speaketh
but
of
a
litle
sleepe
,
and
of
a
litle
slumber
:
and
in
this
maner
hee
expresseth
the
saying
and
opinion
of
the
slouthful
:
for
albeit
they
are
too
much
giuen
to
sleepe
,
and
that
they
fold
their
hands
longer
then
were
needful
,
yet
as
though
they
had
greate
desire
to
watche
and
to
labour
,
they
wil
say
,
let
mee
sleepe
yet
a
litle
,
let
mee
lye
yet
a
litle
while
,
and
so
make
themselues
beleeue
they
sleepe
not
long
.
But
thus
doing
,
they
deceiue
themselues
,
and
take
their
hurte
,
As
Solomon
telleth
them
,
11
Therfore
thy
pouertie
commeth
on
&c.
No
man
knoweth
what
time
the
man
wil
come
to
his
inne
that
is
on
the
way
:
euen
so
is
pouertie
which
hapneth
to
the
slouthful
.
If
wee
shal
meete
a
theefe
on
the
way
which
is
wel
armed
,
which
shal
not
very
easily
put
him
backe
,
but
rather
he
wil
resist
,
and
also
wil
with
such
violence
&
fiercenes
assault
vs
,
that
we
shal
not
escape
without
leesing
our
purse
,
or
without
beeing
wounded
to
death
:
In
this
sorte
the
slouthful
are
assaulted
with
pouertie
.
Beholde
howe
Solomon
exhorteth
the
sluggards
,
howe
he
doth
rebuke
them
,
and
aduertise
them
of
the
euil
that
they
deserue
.
But
vpon
the
admonition
wherby
hee
woulde
haue
them
to
bee
like
vnto
the
pismire
that
gathereth
&c.
It
seemeth
at
the
first
sight
that
hee
is
contrarie
vnto
Iesus
Christ
,
who
saieth
vnto
vs
,
Bee
not
careful
for
your
life
,
what
ye
shal
eate
,
or
what
yee
shal
drinke
:
nor
yet
for
your
bodies
,
what
hee
hath
no
felowe
,
&c.
Hee
admonisheth
al
Magistrates
not
to
suffer
their
subiectes
to
bee
negligent
,
and
to
eate
their
bread
with
ydlenesse
,
albeeit
they
haue
riches
,
and
that
after
the
iudgement
of
the
flesh
,
they
haue
no
neede
to
labour
.
Furthermore
if
the
sluggards
be
reproued
and
blamed
,
because
that
by
their
trade
of
liuing
they
are
in
danger
to
fal
into
pouertie
:
by
a
stronger
reason
wee
may
blame
the
pilferers
and
stealers
and
couetous
,
and
vsurers
and
bribetakers
,
and
they
which
wil
not
declare
the
right
case
for
feare
of
displeasure
.
For
no
thank
to
them
though
the
poore
perish
not
:
but
they
themselues
shal
fal
into
such
pouertie
that
they
shal
not
haue
a
droppe
of
water
.
12
The
vnthriftie
man
and
the
wicked
man
walketh
with
a
frowarde
mouth
.
13
He
maketh
a
signe
with
his
eyes
,
hee
signifieth
with
his
feete
:
he
instructeth
with
his
fingers
:
14
Lewde
thinges
are
in
his
hart
hee
imagineth
euil
at
all
times
,
and
raiseth
vp
contentions
.
15
Therfore
shal
his
destruction
come
speedily
:
hee
shal
be
destroyed
sodainly
without
recouery
.
For
to
make
vs
haue
the
slouthful
and
slouthfulnesse
in
horror
and
detestation
which
he
hath
blamed
and
threatened
with
pouertie
and
sodaine
wante
,
he
sheweth
vs
the
wickednes
whereunto
the
negligent
are
giuen
,
to
the
end
that
we
should
know
that
not
onely
they
hurt
themselues
,
but
also
hurt
their
neighbours
:
for
often
the
man
which
spendeth
not
the
tyme
to
doe
any
good
woorke
,
is
a
songe
creux
a
diuiser
of
malice
,
and
doeth
change
and
disguise
himselfe
into
diuers
manners
,
in
deuising
euil
against
his
neigbours
.
Albeit
neuerthelesse
because
of
the
greate
number
of
the
slouthful
,
which
are
froward
,
it
might
be
said
that
Solomon
taketh
occasion
to
describe
the
wickednes
of
the
froward
&
their
sodain
destruction
in
these
12.
13.
14.
&
15.
verses
:
Yet
the
matter
that
hee
speaketh
of
here
,
may
be
applied
vnto
the
slouthful
,
at
the
lest
to
the
most
parte
.
For
when
the
spirit
of
man
cannot
be
ydle
,
but
wil
be
occupied
about
something
,
seeing
that
the
slouthful
doe
nothing
that
is
any
thing
woorth
,
and
bringeth
no
profit
vnto
their
neighbors
,
it
must
needs
folowe
that
they
giue
themselues
vnto
euil
and
to
doe
hurte
.
Wee
may
then
say
that
whome
hee
calleth
slouthful
,
hee
calleth
nowe
an
vnthriftie
and
wicked
man
:
the
which
appellations
and
names
agree
right
wel
with
the
slouthful
:
for
sith
he
doeth
nothing
that
is
any
thing
woorth
,
it
must
needs
followe
hee
is
wicked
.
For
eyther
make
the
tree
good
,
and
his
frute
good
:
or
else
make
the
tree
euil
,
and
his
frute
euil
.
&c.
Thus
it
is
yll
spoken
,
when
we
say
a
frowarde
mouth
,
the
which
hee
hath
forbidden
to
the
children
of
God
.
Thus
the
slouthful
and
other
wicked
doe
not
keepe
the
path
of
wel
speaking
vnto
the
honour
and
praise
of
God
:
but
as
they
are
vnprofitable
and
vaine
,
so
doe
they
giue
their
mouthes
to
take
the
name
of
God
in
vaine
.
For
beeing
ydle
,
they
labour
to
take
some
recreations
according
vnto
their
desire
,
the
which
are
ful
of
vanitie
.
Wherefore
,
out
of
the
abundance
of
their
vaine
hartes
,
they
speake
vanitie
in
al
dissolutenesse
and
abhomination
,
in
mingling
the
name
of
GOD
in
their
iestes
,
in
blaspheming
him
,
in
singing
dishonest
songes
,
and
speaking
wantonly
.
Also
they
hold
not
the
way
of
well
speaking
of
their
neighbours
:
but
as
they
are
frowarde
and
wicked
,
euen
so
by
their
words
they
labour
not
but
maliciously
,
and
wickedly
to
hurte
,
and
to
hinder
their
neighbours
by
slandering
,
by
bearing
false
witnesse
against
them
,
and
in
swearing
to
their
losse
.
This
is
more
prooued
then
is
needeful
,
that
the
ydle
and
slouthful
do
gouerne
themselues
thus
simplie
,
euen
in
al
estates
.
&c.
13
Hee
maketh
a
signe
,
&c.
Because
that
the
frowarde
and
wicked
man
would
not
bee
knowne
nor
counted
such
,
it
is
needful
for
him
that
hee
often
holde
his
peace
:
for
seeing
that
hee
is
euil
,
he
cannot
continue
speaking
wel
:
and
so
his
malice
shoulde
bee
too
much
seene
against
his
wil
:
and
for
this
cause
somewhat
to
hyde
himselfe
,
he
disguiseth
and
vseth
dissimulation
and
fainednesse
,
hee
conterfaiteth
and
turneth
himselfe
nowe
on
this
sorte
,
and
then
of
another
.
Solomon
doth
signifie
the
same
by
the
signe
of
the
eyes
,
by
the
speaking
of
the
feete
,
and
by
the
token
of
the
fingers
.
The
froward
&
the
wicked
do
thus
counterfaite
themselues
in
diuers
sorts
,
byting
in
their
woordes
:
for
albeeit
they
haue
no
desire
,
but
to
speake
wickedly
,
yet
doe
they
spare
to
speake
,
because
they
woulde
not
bee
knowen
,
and
yet
notwithstanding
cannot
keepe
in
,
but
that
they
giue
some
signification
of
their
malice
vnto
their
fellowes
,
or
els
dissemble
somewhat
to
deceiue
those
which
they
wil
drawe
vnto
their
wickednesse
.
If
they
would
in
no
wise
bee
knowne
,
Solomon
woulde
not
expresse
their
fictions
and
coulorings
by
signe
,
woorde
,
and
token
.
For
they
which
doe
signe
,
speake
,
and
shew
,
do
not
seeke
to
be
vnderstood
:
but
the
wicked
giueth
the
watch
word
(
as
it
is
sayde
)
they
haue
their
tokens
and
manners
of
dooinges
whereby
one
of
them
may
be
knowen
to
another
,
&
what
is
to
bee
done
,
that
they
may
catche
and
beguile
them
which
are
none
of
their
companie
,
or
winne
others
to
consent
vnto
them
.
14
Lewde
things
are
in
his
harte
,
&c.
Wee
must
not
maruell
though
the
frowarde
and
wicked
haue
such
manners
and
customes
:
for
there
cannot
come
any
other
thing
out
of
the
sacke
,
then
that
which
is
within
:
The
frowarde
,
as
Solomon
saieth
,
are
stuffed
at
the
hart
,
not
with
one
malice
alone
,
but
with
diuers
:
for
lewde
things
are
in
their
heartes
:
and
albeeit
that
no
man
seeketh
to
doo
them
hurte
,
yet
is
their
hearte
so
poysoned
and
embrued
with
lewde
thinges
,
that
they
can
neuer
cease
from
thinking
and
seeking
meanes
howe
they
may
execute
their
displeasure
,
for
to
hurte
them
which
doe
them
no
wrong
.
Solomon
doeth
wel
expresse
it
,
when
hee
saieth
that
hee
ymagineth
euil
at
all
tymes
.
Nowe
the
euil
that
they
ymagine
,
is
to
set
al
in
troubles
and
confusion
by
dissention
that
they
stirre
vp
through
the
frowardnesse
of
their
mouthes
,
by
their
dissimulations
,
and
by
the
lewdenesse
of
their
heartes
.
Solomon
doeth
signifie
the
same
,
saying
,
That
they
rayse
vp
contentions
.
But
as
they
deuise
the
destruction
of
their
neighbours
,
euen
so
,
also
sooner
then
they
thinke
of
,
they
shal
bee
destroyed
without
remedie
,
as
he
saith
,
15
Therfore
shal
his
,
&c.
Howe
the
wicked
after
alitle
time
of
prosperitie
,
at
the
last
fal
into
destruction
,
is
in
other
places
very
16
These
sixe
thinges
doeth
the
Lord
hate
:
yea
his
soule
abhorreth
seuen
:
17
The
hautie
eyes
,
a
lying
tongue
,
and
the
hands
that
shed
innocent
blood
,
18
An
heart
that
ymagineth
wicked
enterprises
,
feete
that
be
swift
in
running
to
mischiefe
,
19
A
false
witnes
that
speaketh
lies
,
&
him
that
rayseth
vp
contentions
amongst
brethren
.
It
is
a
thing
that
wee
ought
not
to
doute
of
,
that
the
thing
which
pleaseth
not
God
,
cannot
long
endure
.
Wherfore
we
must
not
wonder
though
the
destruction
of
the
froward
and
wicked
shal
sodenly
fall
without
any
helpe
.
Hee
pleaseth
not
God
;
therefore
hee
doeth
abhominable
things
.
Solomon
hath
something
touched
it
before
:
hee
saide
that
hee
shoulde
bee
destroied
,
that
hee
shoulde
bee
sodenly
strocken
:
but
for
to
shewe
that
it
cannot
otherwise
bee
done
,
hee
declareth
vnto
vs
more
amply
what
are
the
manners
and
customes
of
the
frowarde
and
wicked
,
and
doeth
affirme
vnto
vs
that
they
are
much
displeasing
vnto
God
.
And
for
to
begin
this
declaration
,
hee
saieth
,
There
are
sixe
things
that
God
abhorreth
:
&
as
if
he
had
not
expressed
a
number
sufficient
,
he
correcteth
himselfe
,
saying
that
there
are
seuen
:
and
as
if
the
hatred
were
not
ynough
for
to
shew
that
the
frowarde
and
wicked
deserueth
wel
to
be
destroied
,
and
that
his
liuing
is
not
acceptable
vnto
God
,
hee
addeth
,
that
God
abhorreth
them
.
And
forasmuch
as
in
God
we
liue
17
The
hautie
eyes
,
&c.
The
first
thing
of
the
seuen
that
the
Lord
hateth
and
abhorreth
are
the
hautie
eyes
,
the
which
are
proude
,
the
which
not
onely
praise
themselues
,
so
much
til
they
disdaine
&
contemne
others
:
but
also
do
so
assure
themselues
in
their
wickednesse
,
that
they
haue
no
feare
of
God
,
nor
reuerence
to
his
word
.
The
Zodomites
were
thus
high
minded
.
The
Lord
hath
wel
shewed
that
he
But
nowe
albeeit
that
GOD
doeth
not
dayly
shewe
vnto
vs
such
examples
of
his
hatred
against
the
high
minded
and
proude
persons
,
it
is
not
therefore
to
say
,
that
GOD
doeth
not
alwaies
hate
and
abhorre
them
,
and
that
they
shoulde
feele
the
same
at
the
time
appointed
,
as
the
examples
and
threatninges
are
conteined
in
the
scripture
.
Hee
condemned
Lying
tongue
,
a
false
and
vnfaithfull
tongue
,
a
tongue
that
speaketh
deceitfully
and
craftily
,
&
not
without
cause
:
for
sith
that
he
is
faithfull
and
true
,
euen
trueth
it selfe
,
we
ought
to
vnderstand
that
he
cannot
abide
lying
,
but
wil
punishe
it
,
most
seuerely
and
sharpely
,
in
the
time
that
hee
shal
thinke
conuenient
.
The
Lorde
shal
destroy
them
that
speake
lyes
.
When
GOD
Nowe
in
the
third
place
,
the
Lorde
hateth
and
abhorreth
,
the
handes
that
shead
innocent
blood
:
that
is
to
say
,
them
which
doe
wrong
and
extortion
vnto
their
neighbours
,
either
in
their
persons
or
goods
,
causelesse
,
and
that
their
neighbours
haue
not
offended
them
,
nor
done
any
wrong
:
such
kinde
of
people
are
murtherers
and
mensleaers
,
theeues
&
robbers
,
stealers
,
and
rauishers
,
the
couetous
and
vsurers
,
grasiers
,
and
engrossers
of
corne
and
vittaile
,
to
make
the
same
deere
,
and
they
which
by
vnlawful
meanes
doe
drawe
vnto
themselues
the
substance
of
their
neighbours
:
in
suche
wise
,
that
there
is
no
thankes
due
to
them
,
though
their
neighbours
doe
not
miserablie
perishe
.
The
Lorde
God
hath
wel
shewed
the
same
to
Caine
,
to
Pharao
,
to
Saule
which
persecuted
18
An
heart
that
imagineth
wicked
enterprises
.
This
same
is
the
fourth
thing
that
God
hateth
and
abhorreth
.
Now
forasmuch
as
it
is
not
without
cause
that
the
Lorde
hateth
and
detesteth
these
three
things
aforesaid
,
it
is
no
meruaile
though
he
haue
this
fourth
in
abhomination
also
:
for
out
of
this
spring
doth
al
euil
proceede
.
Wee
may
partly
knowe
the
same
,
by
that
that
Adam
was
rebuked
,
first
for
obeing
his
wife
,
and
for
eating
of
the
fruite
,
We
may
here
iudge
that
there
are
many
people
which
thinke
very
much
of
themselues
,
but
their
estimation
doth
profit
them
but
a
litle
:
for
they
are
hated
of
God
:
and
contrarily
that
many
are
despised
,
to
whome
their
contempt
bringeth
no
hurt
,
because
they
are
beloued
of
GOD
and
doe
please
him
.
In
the
fift
place
,
The
feete
,
that
be
swift
in
running
to
mischiefe
:
That
is
to
say
,
the
raging
&
boyling
affections
which
carry
away
a
man
in
such
wise
that
he
careth
not
what
he
doeth
,
so
that
he
may
bring
to
passe
for
to
hurte
his
neighbours
,
and
to
worke
the
mischiefe
that
he
desireth
.
And
herein
he
compareth
such
affections
vnto
a
furious
madde
man
,
that
hath
nothing
in
him
but
hast
to
execute
his
anger
.
Hee
will
forget
all
other
necessary
and
profitable
affaires
for
to
followe
his
wicked
enterprise
,
and
will
bee
content
to
suffer
great
losse
,
&
to
take
great
hurt
on
euery
side
,
,
that
he
may
execute
his
foolish
fantasie
:
Likewise
the
froward
and
wicked
haue
none
other
thing
in
their
minde
,
but
onely
their
displeasures
,
their
wicked
enterprises
,
but
no
minde
,
on
the
feare
of
God
,
no
desire
to
reuerence
his
worde
,
no
feeling
of
the
heauenly
kingdome
,
nor
hope
of
euerlasting
life
.
In
this
sorte
they
haue
a
greatlosse
,
for
to
pursue
a
thing
of
nothing
,
and
hurtful
.
Nowe
although
that
all
men
,
how
righteous
soeuer
they
bee
,
haue
euill
motions
tending
to
euill
,
as
may
be
gathered
when
our
Lorde
Iesus
Christ
,
saith
,
He
that
is
washed
,
needeth
not
,
saue
to
washe
19
A
false
witnesse
that
speaketh
lies
,
&c.
In
the
sixth
place
he
setteth
the
false
witnesse
bearer
:
and
this
is
not
without
cause
,
for
it
hath
an
expresse
commandement
against
it
,
Thou
shalt
not
beare
false
witnesse
against
thy
neighbour
,
and
so
the
false
witnesse
that
speaketh
lies
.
Hee
saith
not
that
it
is
the
periurer
,
albeit
that
al
periurers
are
lyers
,
and
doe
speake
lyes
:
but
to
yoke
in
all
lyers
,
hee
saith
simply
,
hee
that
speaketh
lies
.
Wherefore
when
wee
are
asked
an
answere
of
trueth
,
we
are
false
witnesses
,
if
we
shal
speake
otherwise
then
the
matter
standeth
,
though
we
be
not
asked
vpon
our
othe
.
Euen
so
those
which
lie
in
iudgement
,
or
otherwise
,
are
hated
of
God
,
and
are
of
him
abhorred
,
for
the
which
they
ought
to
looke
shortly
to
bee
destroied
.
By
a
more
strong
reason
then
,
they
which
doe
periure
themselues
,
ought
wel
to
be
esteemed
false
witnesses
,
and
when
by
their
false
othe
they
cal
God
vnto
witnesse
of
their
lies
,
they
would
spoile
him
of
his
trueth
,
and
consequently
,
that
he
shoulde
be
no
GOD
:
for
seeing
he
is
the
trueth
,
he
cannot
stand
without
it
,
they
well
deserue
of
God
to
be
hated
,
&
to
be
of
him
detested
,
and
bicause
there
is
no
thanks
due
to
them
why
the
worlde
doth
not
sodenly
perish
,
seeing
they
seeke
to
ouerthrow
God
,
without
whome
nothing
can
remaine
,
they
deserue
wel
,
speedily
to
be
beaten
downe
:
the
which
shal
be
doone
without
remedie
sooner
then
they
thinke
for
.
In
the
seuenth
place
he
setteth
the
seditious
,
which
raise
vp
contentions
amongst
neighbours
,
which
the
Scripture
calleth
brethren
:
not
only
by
this
that
we
are
all
children
of
Adam
and
Eue
,
but
that
wee
ought
all
to
haue
one
heauenly
father
,
and
also
to
shewe
,
that
as
it
is
a
good
thing
to
be
wished
for
,
that
brethren
shoulde
dwel
al
together
,
so
also
that
is
an
euill
thing
,
that
neighbours
which
ought
to
20
My
sonne
,
keepe
thy
fathers
commandement
,
and
forsake
not
thy
mothers
instruction
.
21
Binde
them
alway
vpon
thine
heart
,
and
tie
them
about
thy
necke
.
Because
the
fathers
and
mothers
,
which
truely
and
tenderly
loue
their
children
will
not
commaunde
nor
teache
them
any
thing
but
that
which
is
pleasing
and
acceptable
vnto
GOD
,
that
the
young
folkes
may
learne
to
flie
from
the
former
things
which
God
hateth
&
abhoreth
,
Solomon
would
that
children
should
obey
their
fathers
and
mothers
,
and
that
according
to
the
lawe
.
21
Binde
them
alway
vpon
thine
hearte
,
&c.
When
he
maketh
this
exhortation
,
he
sheweth
wel
that
he
spake
not
but
of
fathers
My
sonne
,
keepe
the
commandement
of
thy
father
,
&c.
that
he
speaketh
of
God
,
and
of
the
ministery
of
his
Church
,
in
the
which
there
is
nothing
taught
vs
but
the
pure
worde
of
God
,
and
whose
children
we
are
,
if
we
submit
ourselues
vnto
his
worde
,
suffering
to
be
begetten
thereby
into
pure
faith
,
&
true
repentance
.
22
It
shall
leade
thee
,
when
thou
walkest
:
it
shal
watch
for
thee
,
when
thou
sleepest
:
and
when
thou
wakest
,
it
shall
talke
with
thee
.
Albeit
that
this
promise
agreeth
very
wel
with
this
same
heere
,
That
thy
dayes
may
be
long
vpon
the
earth
,
&c:
yet
the
same
hindereth
not
but
that
it
should
regard
to
assure
the
goodnes
of
God
,
vnto
those
which
willingly
and
gladly
do
giue
themselues
vnto
the
obedience
of
the
worde
generally
:
for
also
to
them
is
long
life
promised
,
Therfore
shal
ye
keep
al
the
commandements
,
which
I
commande
23
For
the
commaundement
is
a
Lanterne
,
and
instruction
,
a
light
:
and
corrections
for
instructions
are
the
wayes
of
life
.
In
this
reason
he
sheweth
,
that
he
speaketh
of
the
Commaundements
,
and
instructions
,
and
corrections
,
which
are
made
by
the
Worde
of
God
:
for
to
it
onely
belongeth
these
titles
of
Lanterne
,
light
,
and
life
.
For
the
lawe
of
the
Lord
is
a
perfit
lawe
.
Thy
Word
is
a
Lanterne
vnto
my
feete
,
and
a
light
vnto
my
path
And
we
haue
also
a
most
sure
Worde
of
the
Prophets
,
to
the
which
ye
doe
well
that
ye
take
heede
,
as
vnto
a
light
that
shineth
in
a
darke
place
,
vntil
the
day
dawne
,
and
the
day
starre
arise
in
your
heartes
.
O
house
of
24
To
keepe
thee
from
the
wicked
woman
,
&
from
the
flatterie
of
the
tongue
of
a
strange
woman
.
After
that
Solomon
hath
attributed
life
&
light
vnto
the
Word
generally
,
hee
bringeth
an
example
for
to
shewe
,
that
without
it
no
man
can
take
heede
from
wandring
,
and
perishing
.
They
which
yelde
not
obedience
vnto
the
Word
,
neuer
make
conscience
to
commit
whoredome
,
so
blinde
are
they
and
dull
of
wit
,
making
of
vice
vertue
.
Contrarily
,
they
which
delight
to
yelde
obedience
vnto
the
commandements
of
God
,
do
see
how
they
should
guide
themselues
by
the
light
of
the
Worde
,
and
thereby
knowing
that
the
whoremongers
and
adulterers
doe
goe
out
of
the
right
way
,
and
walke
through
darke
wayes
which
lead
vnto
death
,
they
take
heede
of
the
harlot
,
whom
Solomon
calleth
heere
the
wicked
woman
:
that
is
to
say
,
the
woman
that
serueth
for
nothing
els
but
to
worke
wickednesse
,
and
to
intice
others
vnto
euil
.
This
inticing
is
ment
by
the
flatterie
of
the
tongue
of
the
strange
woman
.
For
wel
to
keepe
ourselues
from
whordome
and
adulterie
,
it
is
not
enough
to
keepe
the
bodie
cleane
from
whordom
,
&
the
tongue
from
wanton
words
&
filthie
songes
:
but
also
we
must
haue
both
heartes
and
eyes
chast
,
as
Solomon
exhorteth
.
25
Desire
not
her
beautie
in
thine
heart
,
neither
let
her
take
thee
with
her
eye
liddes
.
26
For
because
of
the
whorish
woman
,
a
man
is
brought
vnto
a
morsel
of
bread
,
&
a
[
*
](A19309-e111090-b)
*
or
,
the
wife
of
a
man
hunteth
after
the
precious
soule
.
woman
wil
hunt
for
the
precious
life
of
a
man
.
Our
Lorde
Iesus
Christ
declareth
vnto
vs
the
like
,
I
say
vnto
you
,
That
whosoeuer
looketh
on
a
woman
to
lust
after
her
,
hath
Desire
not
her
beauty
,
he
regardeth
not
only
that
it
is
easie
,
to
come
from
the
rebellion
of
the
heart
,
to
shewe
an
outward
disobedience
:
but
also
by
vnshamefast
life
men
come
vnto
great
pouertie
,
and
danger
of
life
:
he
sheweth
it
,
when
he
sayeth
,
26
For
because
of
the
whorish
woman
,
&c.
He
doeth
shewe
vs
that
the
harlots
are
vnsatiable
,
and
care
not
though
their
companions
consume
all
their
substaunce
vppon
them
,
and
come
to
beggerie
:
and
which
worst
is
,
they
pitie
no
whit
their
destruction
:
but
as
an
hunter
doeth
not
willingly
leaue
the
wild
beast
,
when
hee
hath
once
seene
her
,
but
doeth
hunt
her
vnto
death
:
euen
so
the
harlot
neuer
ceasseth
to
solicite
him
to
euil
,
which
hath
once
consented
vnto
her
:
and
in
this
sort
she
not
only
maketh
him
to
begge
his
bread
,
but
bringeth
him
to
destruction
both
of
bodie
and
soule
,
the
which
is
called
precious
,
not
for
the
vertues
wherewith
it
is
adorned
,
nor
for
any
goodnesse
wherevnto
the
same
is
giuen
(
for
the
soule
of
suche
a
man
is
voide
of
al
vertue
,
and
is
corrupted
through
wickednes
)
but
it
is
precious
,
because
God
doeth
esteeme
it
so
,
as
27
Can
a
man
take
fire
in
his
bosome
,
and
not
his
clothes
be
burnt
?
28
Or
can
a
man
goe
vpon
coales
,
and
his
feete
not
bee
burnt
?
29
So
he
that
goeth
into
his
neighbours
wife
,
shal
not
be
innocent
,
whosoeuer
toucheth
her
.
If
we
reuerence
the
word
of
Solomon
,
not
his
,
but
Gods
,
which
is
declared
vnto
vs
by
him
,
as
wee
may
see
it
,
wee
ought
to
haue
30
Men
doe
not
despise
a
thiefe
,
when
he
stealeth
,
to
satisfie
his
soule
,
because
he
is
hungrie
.
31
But
if
he
be
found
,
he
shal
restore
seuen
fold
,
or
hee
shall
giue
al
the
substance
of
his
house
.
There
is
no
man
wil
take
it
in
good
parte
,
if
any
take
away
his
goods
without
his
leaue
,
for
men
desire
rather
to
increase
in
riches
,
then
to
decrease
.
Wherefore
theeues
are
hated
,
and
are
pursued
euen
to
death
.
Yet
when
we
knowe
that
the
thiefe
hath
stolen
but
for
neede
,
he
is
excused
,
and
is
not
iudged
to
be
wicked
:
but
he
is
borne
withal
,
if
he
make
satisfaction
,
or
that
there
can
be
so
much
founde
in
his
house
for
to
recompence
it
.
Solomon
doeth
signifie
it
,
saying
,
4
But
if
he
be
founde
,
&c.
Solomon
requireth
here
no
more
of
the
thiefe
then
the
lawe
:
but
he
sheweth
that
the
thiefe
shal
rather
32
But
he
that
committeth
adulterie
with
a
woman
,
hee
is
destitute
of
vnderstanding
:
he
that
doeth
it
,
destroyeth
his
owne
soule
.
33
He
shal
finde
a
wounde
and
dishonour
,
and
his
reproche
shal
neuer
be
put
away
.
34
For
iealousie
is
the
rage
of
a
man
:
therefore
hee
wil
not
spare
in
the
day
of
vengeance
.
35
He
can
not
beare
the
sight
of
any
ransome
:
neither
will
he
consent
,
though
thou
augment
the
gifts
.
He
sheweth
here
that
the
adulterer
deserueth
wel
to
be
despised
,
in
that
hee
is
not
led
to
this
filthines
but
by
wickednes
,
and
not
by
necessitie
:
as
he
signifieth
,
saying
,
he
is
destitute
of
vnderstanding
:
and
so
he
noteth
him
of
infamie
,
from
the
which
he
exempteth
the
thiefe
.
He
marketh
also
this
miserie
,
saying
,
That
he
destroyeth
his
soule
:
the
which
he
hath
not
laide
to
the
theeues
charge
.
Wherein
we
may
see
that
the
worlde
is
much
voide
of
sound
iudgement
.
For
a
thiefe
nowe
shal
be
pursued
with
al
diligence
,
to
be
punished
,
euen
to
death
;
but
the
adulterer
shal
be
pardoned
,
&
there
shal
be
nothing
els
but
laughing
at
the
horrible
abhomination
that
he
shal
commit
,
as
were
at
a
may
game
or
puppet
play
.
In
speaking
thus
,
wee
doe
not
quit
the
theeues
,
&
saue
them
from
punishment
,
for
we
know
what
is
written
:
but
wee
would
say
that
He
shal
find
a
wounde
,
&c.
Solomon
doeth
not
heere
speake
of
that
which
we
see
commonly
done
vnto
the
adulterers
▪
for
they
are
suffred
to
liue
at
their
ease
,
they
are
feasted
,
and
are
not
put
backe
as
infamous
and
wicked
.
He
speaketh
of
that
which
ought
to
be
done
:
for
if
there
were
such
gouernement
in
the
world
as
there
ought
to
be
,
then
the
adulterers
shoulde
not
escape
grieuous
punishmentes
,
they
should
be
more
despised
then
the
myre
in
the
street
,
we
would
fly
further
from
them
,
than
from
the
most
stinking
dounghil
of
the
world
,
we
would
abhorre
them
more
then
the
most
dangerous
Pestilence
,
we
would
euermore
haue
them
in
execration
,
and
we
would
neuer
name
them
but
to
their
great
shame
and
dishonor
.
For
as
Solomon
saith
,
his
reproche
ought
not
to
be
put
out
.
And
hee
giueth
the
reason
heereof
,
in
this
verse
folowing
,
when
he
saith
:
For
ielousie
,
&c.
If
the
husband
of
the
wife
with
whome
adultery
hath
bin
committed
,
did
truly
loue
his
wife
before
she
had
committed
adultery
,
and
that
he
had
his
hart
right
,
his
ielousie
should
be
so
kindled
with
anger
and
wrath
against
the
adulterous
man
,
that
he
would
withal
diligence
pursue
him
that
he
might
be
punished
,
as
he
hath
deserued
,
and
would
haue
no
compassion
of
him
,
but
woulde
craue
vengeance
to
be
done
of
him
,
as
behoueth
,
there
shoulde
no
prayers
of
freendes
,
nor
presentes
,
nor
giftes
,
although
they
were
great
and
precious
,
which
would
moue
him
to
turne
from
his
anger
:
as
Solomon
doth
declare
it
by
that
which
foloweth
.
Hee
can
not
beare
the
sight
,
&c.
If
then
at
the
pursute
of
the
husbande
,
iustice
be
done
,
the
adulterer
,
shal
finde
a
wounde
,
and
shal
be
dishonoured
for
euer
.
And
if
the
Gouernours
,
and
suche
as
beare
the
sworde
,
had
the
zeale
of
God
,
as
they
ought
to
haue
,
they
woulde
not
tarie
til
the
adulterers
were
pursued
:
but
when
there
were
any
discouered
,
they
should
make
diligent
information
to
folowe
them
with
al
seueritie
.
They
woulde
folowe
the
zeale
of
Phineas
.
But
in
steade
to
haue
such
a
zeale
,
the
greatest
parte
of
Iudges
The
viii
.
Chapter
.
1
DOth
not
wisedome
crie
?
and
vnderstanding
vtter
her
voice
?
2
She
standeth
in
the
top
of
high
places
by
the
way
in
the
place
of
the
pathes
.
3
She
crieth
besides
the
gates
before
the
citie
at
the
entrie
of
the
doores
.
4
O
men
,
I
cal
vnto
you
,
and
vtter
my
voice
to
the
children
of
men
.
5
O
yee
foolish
men
,
vnderstand
wisedome
,
and
ye
,
O
fooles
,
be
wise
in
hearte
.
6
Giue
eare
,
for
I
wil
speake
of
excellent
things
,
&
the
opening
of
my
lippes
shall
teache
thinges
that
be
right
.
7
For
my
mouth
shal
speake
the
trueth
,
&
my
lippes
abhorre
wickednesse
.
8
All
the
wordes
of
my
mouth
are
righteous
:
there
is
no
lewdnesse
,
nor
frowardnesse
in
them
.
9
They
are
al
plaine
to
him
that
wil
vnderstand
,
&
straight
to
them
that
would
vnderstand
.
10
Receiue
mine
instruction
,
and
not
siluer
,
and
knowledge
rather
then
fine
golde
.
11
For
wisedome
is
better
then
precious
stones
:
and
al
pleasures
are
not
to
be
compared
vnto
her
.
12
I
wisedome
dwell
with
prudence
,
and
I
finde
foorth
knowledge
and
counsels
.
FOr
to
shewe
vnto
the
foolishe
and
vndiscreete
that
they
cannot
bee
excused
,
for
hauing
followed
and
obeyed
the
desires
and
lustes
of
their
flesh
,
although
they
haue
been
tempted
after
diuers
sorts
:
Solomon
doth
here
pronounce
vnto
vs
by
an
interrogation
,
that
if
the
foolishe
and
vndiscreete
haue
yelded
to
enticement
by
temptation
,
following
their
vntamed
lustes
,
that
it
hath
not
bin
for
want
of
doctrine
,
exhortation
,
&
correction
,
but
by
contempt
of
wisdome
&
vnderstanding
,
wherby
they
care
not
to
giue
their
heartes
and
mindes
vnto
the
holy
sermons
,
which
are
made
by
the
Pastours
of
the
Church
,
both
publikely
and
priuately
:
by
whome
wisedome
crieth
,
and
vnderstanding
lifteth
vp
,
&
thundereth
with
her
voyce
,
when
they
purely
handle
the
Scripture
,
seeking
the
glory
of
GOD
,
and
the
edifiyng
of
their
neighbours
.
And
to
the
ende
that
none
shoulde
alledge
that
he
hath
not
hearde
this
proclamation
,
nor
vnderstoode
this
calling
:
Solomon
doth
shew
vs
,
that
God
hath
not
imparted
his
wisdome
vnto
his
ministers
for
to
hide
themselues
,
and
to
stoppe
their
mouthes
:
so
haue
they
openly
shewed
it
,
and
preached
it
plainely
:
and
yet
stil
as
this
day
they
continue
,
Solomon
doth
shew
it
,
when
he
saith
,
2
She
standeth
in
the
top
,
&c.
This
is
the
same
that
hath
bin
saide
before
in
the
first
Chapter
,
verses
,
20.
&
21.
But
besides
that
which
was
there
said
,
we
must
note
that
Solomon
vseth
both
there
and
heere
a
Verbe
that
signifieth
to
crie
aloude
,
either
for
ioy
or
for
sorrow
.
Nowe
when
hee
crieth
after
men
,
and
that
it
is
not
for
any
vertue
they
haue
,
but
rather
to
reproue
them
for
their
sinnes
,
then
it
followeth
that
the
crye
is
made
for
griefe
and
sorrow
.
That
it
is
after
men
,
he
expresseth
:
4
O
men
,
&c.
And
that
it
is
not
for
their
vertues
,
he
sheweth
,
when
he
calleth
them
ignorant
and
fooles
,
saying
,
5
O
yee
foolish
men
,
vnderstande
wisedome
,
&c.
But
although
respecting
them
with
whom
he
hath
to
doe
,
hee
is
minded
to
crie
for
sorrow
,
pitie
and
compassion
that
he
hath
to
see
them
without
vnderstanding
and
without
hart
:
yet
he
crieth
chiefly
for
an
other
respect
,
to
wit
,
because
it
is
his
duetie
to
crie
,
and
also
that
hee
crieth
not
by
pronouncing
vaine
&
friuolous
things
,
as
he
declareth
:
6
Giue
eare
,
for
I
wil
speake
,
&c.
When
Solomon
in
the
person
of
wisdome
is
not
greeued
with
much
speaking
,
but
vseth
copy
,
and
is
plentifull
in
wordes
,
saying
,
I
call
you
,
my
voyce
crieth
,
vnderstande
,
be
learned
,
hearken
:
hee
sheweth
vs
the
great
compassion
that
hee
hath
of
the
foolishnesse
of
men
,
and
therewith
speaketh
cheerefully
:
and
doth
shewe
vs
,
that
albeit
that
after
the
outwarde
apparance
wee
thinke
not
to
profite
by
preaching
,
by
exhortations
and
corrections
,
that
yet
we
must
not
be
greeued
too
doe
our
office
of
teaching
,
exhorting
,
correcting
,
reproouing
and
threatning
,
by
following
Moses
,
the
Prophetes
,
Iesus
Christe
and
his
Apostles
.
And
also
albeit
that
the
ignorant
and
foolish
,
that
wil
not
yeeld
vnto
the
trueth
,
but
followe
wickednesse
and
lying
,
doe
wel
deserue
to
be
deceiued
by
lyes
,
and
be
left
in
a
reprobate
sense
,
that
yet
our
office
is
to
speake
of
excellent
thinges
,
worthy
to
be
proclaimed
,
and
which
are
so
cleare
and
manifest
,
that
none
can
bee
deceiued
in
hearing
them
,
so
that
any
man
cannot
be
turned
from
righteousnesse
and
equitie
,
but
that
they
shew
the
right
way
of
them
rather
.
Solomon
doth
giue
vs
well
to
vnderstande
this
same
,
when
after
hauing
promised
notable
,
excellent
or
cleare
thinges
,
hee
promiseth
to
teach
thinges
that
are
right
,
by
the
opening
of
his
lippes
.
Wherevpon
the
reason
followeth
.
7
For
my
mouth
shall
speake
the
trueth
,
&c.
When
Solomon
setteth
trueth
in
his
mouth
that
speaketh
notable
things
,
hee
My
mouth
shall
speake
the
trueth
.
We
must
also
vnderstand
,
that
whatsoeuer
is
contrary
vnto
the
trueth
,
is
wickednesse
,
and
wee
must
abhorre
and
detest
it
,
though
it
haue
an
external
faire
appearance
,
and
that
the
wise
men
of
the
worlde
doe
praise
it
:
neuerthelesse
Solomon
speaketh
heere
chiefly
of
the
doctrine
of
trueth
,
the
which
is
pronounced
for
to
turne
man
away
from
his
wickednesse
,
and
to
guide
him
vnto
iustice
and
equitie
:
the
which
he
sheweth
when
he
faith
:
8
Al
the
words
of
my
mouth
,
&c.
If
then
we
would
be
preserued
from
frowardnesse
and
dissolution
,
we
must
followe
the
sayinges
of
wisedome
,
which
teacheth
vs
by
Solomon
,
and
by
the
Ministers
of
trueth
,
whose
doctrine
tendeth
to
none
other
end
,
then
that
al
wickednesse
being
forsaken
,
we
shoulde
giue
ourselues
vnto
righteousnesse
,
by
deniyng
all
superstition
and
idolatrie
,
all
infidelitie
and
distrust
,
all
filthinesse
and
dishonestie
,
all
iniurie
and
wrong
,
al
deceipt
and
vnfaithfulnesse
:
and
that
wee
shoulde
serue
one
onely
God
by
faith
,
in
spirite
and
trueth
:
and
our
neighbours
in
loue
,
seeking
that
which
is
for
their
profite
in
al
honestie
&
chastitie
.
It
is
the
righteousnes
that
is
taught
vs
by
the
sayings
of
wisdom
,
to
the
which
we
must
be
very
attentiue
,
if
we
would
easily
attaine
therto
:
and
not
to
remain
in
ignorance
,
if
we
wil
find
them
plaine
,
he
declareth
,
saying
.
9
They
are
all
plaine
,
&c.
Also
none
but
the
carelesse
,
ignorant
,
and
contemners
doe
finde
the
worde
of
GOD
troublesome
,
hard
,
sharpe
,
and
seuere
,
It
behoueth
vs
then
to
be
learned
,
&
to
be
diligent
to
get
knowledge
,
and
to
preferre
it
before
al
thinges
that
can
be
desired
in
the
worlde
,
how
precious
soeuer
they
be
.
Solomon
doth
cal
vs
therevnto
when
,
he
saith
:
10
Receiue
mine
instruction
,
&c.
Then
shall
we
haue
true
knowledge
,
Chap.
2.
verses
1.
2.
3.
4.
&
.
5.
It
is
not
without
cause
that
he
doth
thus
admonish
vs
:
as
he
doth
shew
,
saying
,
11
For
wisedome
is
better
then
precious
stones
,
&c.
This
is
the
same
that
he
hath
saide
in
the
3.
Chapter
,
&
in
the
13.
14.
&
15.
verses
:
and
also
againe
in
the
same
Chapt.
in
the
16.
17.
18.
19.
&
20.
verses
,
he
hath
shewed
in
what
sort
it
is
better
.
The
reasons
that
he
hath
giuen
vs
heeretofore
,
ought
to
be
sufficient
to
make
vs
careful
to
followe
wisedome
,
and
to
be
diligent
hearers
of
his
sayings
:
but
for
to
stirre
vs
vp
furthermore
,
Solomon
doth
shewe
vs
here
againe
how
wisdome
is
better
,
when
he
saith
:
12
I
wisdome
dwell
with
prudence
,
&c.
What
abundance
of
wealth
,
and
what
ease
,
and
pleasures
soeuer
man
can
haue
,
yet
hee
is
neither
the
wiser
nor
discreter
,
them
if
he
were
poore
&
miserable
:
but
in
what
state
and
condition
soeuer
we
be
,
yet
if
we
haue
wisedome
,
wee
are
discrete
and
wel
aduised
,
and
gouerned
.
Better
is
the
13
The
feare
of
the
Lorde
is
to
hate
euill
,
as
pride
and
arrogancie
,
and
the
euil
way
:
and
a
mouth
that
speaketh
lewd
things
,
I
doe
hate
.
14
I
haue
counsel
and
wisedome
:
I
am
vnderstanding
,
and
I
haue
strength
.
Because
that
Solomon
hath
heere
before
much
praised
wisdome
the
which
also
he
continueth
in
the
beginning
of
this
eight
Chapter
:
I
hate
,
&c.
Wherevpon
wee
must
note
,
that
the
wuil
whereof
hee
speaketh
,
is
not
the
miseries
and
calamities
which
happen
vnto
vs
in
this
present
life
,
nor
that
the
torments
that
the
wicked
do
&
shall
suffer
after
the
temporall
death
.
Wherefore
those
which
feare
God
for
the
regarde
of
suche
euils
,
haue
not
truely
the
feare
of
God
,
but
as
the
diuelles
haue
,
doe
they
feare
the
tormentes
:
they
feare
God
as
a
theefe
feareth
the
Iudge
Euen
so
they
deserue
that
God
should
shew
himself
such
towards
them
,
as
the
iust
and
sharpe
iudge
doeth
shewe
himselfe
towardes
the
theeues
,
that
is
,
after
the
inditement
and
condemnation
hee
sendeth
them
to
the
gallowes
,
there
too
ende
their
dayes
:
the
which
shall
happen
vnto
them
,
except
they
chaunge
their
manners
,
and
that
in
steede
of
fearing
the
tormentes
,
they
hate
their
wicked
life
,
which
is
the
euil
whereof
Solomon
speaketh
in
this
place
:
hee
himselfe
doeth
declare
it
,
saying
immediately
,
I
hate
pride
,
&c.
Amongst
the
euilles
that
wee
must
hate
,
there
is
pride
and
arrogancie
,
which
are
euilles
cleane
contrary
to
the
feare
of
the
Lord
:
for
he
that
feareth
God
,
truely
submitteth
himselfe
with
al
humilitie
to
bee
ordeined
by
his
worde
.
Contrarily
,
the
proude
and
arrogant
doeth
contemne
both
GOD
and
his
worde
,
and
thinke
themselues
wise
enough
to
gouerne
&
rule
themselues
,
and
cannot
suffer
any
correction
,
nor
exhortation
,
but
doe
scoffe
thereat
:
and
as
they
scorne
,
so
are
they
againe
scorned
of
God
.
Wherefore
wee
must
vnderstand
that
it
is
not
without
cause
that
Solomon
admonisheth
vs
saying
,
Bee
not
wise
in
thine
owne
eyes
:
but
feare
the
Lord
,
and
come
backe
from
euil
.
Secondly
,
the
euil
conuersation
,
the
which
is
contrary
also
vnto
the
feare
of
the
Lorde
.
For
euill
companies
,
wicked
manners
,
and
froward
conditions
cannot
be
followed
without
falling
away
,
euen
to
the
for
getting
of
God
,
and
making
no
conscience
to
offend
him
,
and
to
doe
wrong
to
our
neighbours
:
and
in
so
doing
wee
cast
away
the
feare
of
the
Lorde
:
they
are
of
the
number
of
them
which
forsake
the
right
path
to
walke
by
darke
wayes
.
From
the
which
if
wee
will
bee
deliuered
,
and
not
bee
like
vnto
them
,
let
vs
hold
fast
the
feare
of
God
,
which
is
the
beginning
of
wisedome
.
Then
shall
we
vnderstand
righteousnesse
,
14
I
haue
counsell
,
&c.
For
asmuch
as
there
is
none
but
desireth
to
be
wel
counselled
,
and
directed
in
his
affaires
,
to
the
ende
that
they
may
be
duely
and
rightly
guided
,
that
he
may
profit
therby
,
and
take
no
hurt
:
forasmuch
also
as
we
are
very
glad
to
know
,
and
be
able
to
perfourme
,
and
execute
our
thoughtes
,
willes
,
purposes
,
and
enterprises
,
wee
must
be
very
carefull
to
haue
wisdome
:
for
it
is
she
that
counselleth
those
which
take
her
,
which
doeth
direct
15
By
me
Kings
raigne
,
and
Princes
decree
iustice
.
16
By
me
Princes
rule
,
and
the
nobles
,
and
al
the
iudges
of
the
earth
.
When
wisedom
speaketh
thus
,
she
wel
sheweth
that
counsel
&
wisedome
are
hers
,
&c.
For
a
king
doeth
not
truly
raigne
,
except
he
gouerne
his
people
by
good
counsel
and
wisedome
,
but
rather
is
a
tyrant
,
if
hee
woulde
haue
al
goe
after
his
fantazie
,
and
that
his
wil
must
serue
for
al
reason
.
Likewyse
a
king
doeth
not
reigne
except
hee
can
defende
his
subiectes
against
the
violence
of
the
wicked
which
trouble
them
,
and
seeke
their
destruction
:
but
is
an
ydol
.
Likewise
without
such
vertues
the
magistrates
which
sit
in
the
iudgement
seate
,
shal
not
bee
able
to
yeelde
vnto
euery
man
his
owne
,
but
doe
wrong
vnto
many
,
beeing
led
by
their
affections
,
and
proceeding
by
accepting
of
persons
.
To
bee
shorte
,
there
are
neither
Princes
,
Lordes
,
nor
iudges
which
can
rule
as
they
ought
,
except
they
bee
indued
with
these
vertues
,
but
doe
exercise
tyrannie
and
crueltie
.
Al
kings
,
counsellers
,
Princes
,
Lordes
,
and
iudges
must
then
learne
wisedome
,
and
bee
obedient
thereunto
,
if
they
wil
rule
and
reigne
as
they
ought
,
and
doe
their
office
,
acknowledging
what
place
they
holde
,
and
that
the
Lorde
of
Lordes
,
to
17
I
loue
them
that
loue
me
:
and
they
that
seeke
mee
early
,
shal
finde
mee
.
18
Riches
and
honour
are
with
mee
:
euen
durable
riches
and
righteousnesse
.
19
My
frute
is
better
then
golde
,
euen
then
fine
golde
,
and
my
reuenewes
better
then
fine
siluer
.
Wisedome
not
only
maketh
account
of
the
greate
men
of
the
worlde
,
for
to
cause
them
to
walke
duelie
in
their
vocation
,
and
to
prosper
them
:
but
of
what
estate
,
or
condition
soeuer
we
be
,
if
wee
delight
in
wisedome
,
and
that
wee
bee
careful
to
gouerne
ourselues
thereafter
,
we
shal
not
faile
to
bee
wise
.
Solomon
doeth
signifie
it
,
when
he
introduceth
wisedome
,
which
saith
,
That
she
loueth
them
that
loue
her
.
Notwithstanding
we
ought
not
to
thinke
that
it
is
in
our
libertie
or
free
wil
to
become
wise
of
ourselues
,
&
compel
God
by
his
wisedome
to
loue
vs
,
and
that
wee
shoulde
finde
him
,
except
that
hee
himselfe
seeke
vs
first
,
and
drawe
vs
to
him
and
holde
vs
fast
.
The
which
hee
doeth
,
when
he
doeth
offer
vs
his
worde
,
and
wee
doe
loue
it
,
and
seeke
it
early
or
diligently
,
if
our
delight
bee
in
the
same
.
Wee
wil
then
take
these
woordes
,
as
if
wisedome
did
say
,
when
I
offer
my selfe
by
preaching
and
corrections
,
and
18
Riches
and
honour
,
&c.
Wherevpon
followeth
also
,
that
they
which
finde
her
,
returne
not
backe
emptie
.
For
sith
that
wisedome
doth
loue
them
,
shee
cannot
leaue
them
comfortlesse
,
but
doth
participate
of
al
her
riches
vnto
them
,
so
farre
as
is
expedient
:
for
also
that
which
she
possesseth
,
she
onely
holdeth
to
bestow
vpon
her
friendes
,
and
to
lift
them
vp
to
honour
and
glory
.
If
then
wee
desire
to
be
rich
with
the
true
riches
,
let
vs
loue
wisdome
,
and
seeke
her
betimes
in
the
morning
with
al
diligence
:
so
doing
,
wee
shall
not
be
rich
onely
for
one
time
,
but
we
shal
haue
durable
riches
.
Wherfore
wisdome
goeth
with
righteousnes
:
as
if
he
did
say
,
that
if
we
wil
be
partakers
of
the
riches
&
honours
of
wisdome
,
&
of
this
durable
riches
,
wee
must
aspire
vnto
righteousnes
,
which
wee
shal
attaine
,
if
trusting
in
the
goodnesse
of
God
,
we
abhorre
al
hypocrisie
and
deceit
,
al
iniury
&
violence
,
and
doe
imploy
ourselues
to
giue
vnto
euery
man
his
owne
so
farre
as
we
can
.
It
is
then
a
good
thing
to
loue
wisedome
,
and
for
to
seeke
it
,
yea
it
is
most
necessary
:
for
seeing
that
these
thinges
belong
vnto
her
,
it
foloweth
that
they
which
do
despise
and
reiect
them
,
must
remain
in
pouertie
&
dishonor
,
albeit
that
for
their
wealthines
they
are
honoured
of
the
worlde
for
a
very
little
time
:
for
as
their
riches
are
of
no
continuance
,
euen
so
therewith
they
sodenly
fall
into
confusion
and
shame
,
being
destitute
of
al
righteousnesse
,
they
are
placed
in
the
rancke
with
infidels
and
vngodly
.
Al
they
which
shal
contemne
the
worde
of
God
,
which
is
the
true
wisedome
,
are
in
great
danger
to
become
very
poore
and
confounded
,
except
that
they
conuert
through
true
repentance
and
sounde
faith
,
and
become
louers
of
wisedome
,
and
do
seeke
her
betimes
in
the
morning
.
Contraly
it
is
saide
,
that
she
wil
exhalt
them
that
shal
honour
her
,
and
that
19
My
fruite
is
better
,
&c:
For
that
,
that
wisedome
hath
saide
that
riches
and
honours
,
&c.
she
inferreth
most
fitly
that
her
fruite
is
better
than
golde
,
&c.
For
golde
,
stones
,
and
siluer
are
My
reuenewes
is
better
&c.
This
repetition
is
very
needeful
for
to
sharpen
our
appetite
:
for
of
our
nature
we
are
so
out
of
tast
,
that
we
loue
better
the
shadowe
of
thornes
and
reedes
,
and
to
eate
of
their
sharpe
and
sowre
fruite
;
then
to
rest
vnder
the
tree
of
life
,
and
to
be
refreshed
with
her
sweete
and
pleasant
fruite
:
wee
are
more
careful
of
the
goodes
of
this
worlde
,
then
of
the
worde
of
GOD
.
Heerein
wee
faile
very
fouly
,
and
therefore
are
well
worthie
of
great
rebuke
:
for
wee
sooner
beleeue
our
sensual
appetite
,
and
doe
more
gladly
follow
the
affection
of
our
flesh
,
then
the
wisedome
of
God
,
the
which
doth
offer
herselfe
vnto
vs
with
al
riches
and
glory
,
not
as
the
worlde
,
which
puffeth
vp
and
maketh
them
proude
,
that
haue
this
riches
,
and
doeth
turne
them
away
from
the
right
way
for
to
commit
all
vnrighteousnes
,
by
spoyling
al
on
sides
what
they
can
lay
handes
vpon
.
Wisedome
which
doeth
communicate
herselfe
vnto
vs
by
the
worde
,
doth
not
so
deale
with
vs
:
but
as
she
saith
,
20
I
cause
to
walke
in
the
way
of
righteousnesse
,
in
the
mids
of
the
pathes
of
iudgement
.
21
That
I
may
cause
them
that
loue
mee
,
to
inherite
substance
,
and
I
wil
fil
their
treasures
.
They
which
loue
Wisedome
and
doe
seeke
her
in
the
Word
,
so
that
they
finde
her
,
are
partakers
of
the
giftes
of
the
holy
Ghost
,
which
is
the
Spirite
of
Wisdome
and
knowledge
,
&c.
Thus
he
guideth
21
That
I
may
cause
them
,
&c.
This
is
no
temporal
possession
:
for
the
riches
of
this
worlde
do
not
fil
the
treasures
.
The
more
a
man
hath
,
the
more
he
desireth
,
so
that
they
doe
not
satisfie
and
fil
.
The
worldlinges
then
doe
thinke
that
their
treasures
are
neuer
full
enough
.
This
substance
which
is
spoken
of
heere
,
is
eternall
.
Solomon
doeth
shewe
it
by
this
worde
to
inherite
.
For
as
a
father
leaueth
the
heritage
to
his
children
,
for
to
passe
from
one
to
another
,
from
kindred
to
kindred
,
and
cannot
be
voided
thereof
,
but
by
euill
gouernment
of
their
side
,
or
of
the
violence
of
men
:
euen
so
the
heauenly
heretage
can
not
be
taken
a
way
from
the
children
of
wisdome
,
but
shal
eternally
possesse
her
:
and
in
this
sorte
their
treasures
shal
be
filled
.
Herein
we
may
and
ought
to
vnderstand
,
that
we
haue
nothing
,
except
God
giue
it
vs
by
his
wisedom
,
and
that
without
it
we
are
neuer
contented
.
And
seeing
there
is
none
of
vs
but
desireth
to
haue
and
to
fil
his
treasures
,
we
ought
wel
to
loue
wisdome
.
It
is
shee
onely
which
giueth
the
heritage
,
and
which
filleth
to
the
brimme
.
22
The
Lord
hath
possessed
me
in
the
beginning
of
his
way
:
I
was
before
his
workes
of
olde
.
23
I
was
set
vp
from
euerlasting
,
from
the
beginning
,
and
before
the
earth
.
24
When
there
was
no
depthes
,
was
I
begotten
,
when
there
were
no
fountaines
,
abounding
with
water
.
25
Before
the
mountaines
were
setled
:
and
before
the
hils
,
was
I
begotten
.
26
He
had
not
yet
made
the
earth
,
nor
the
open
places
,
nor
the
height
of
the
dust
in
the
world
.
27
When
he
prepared
the
heauens
,
I
was
there
:
when
he
set
the
compasse
vpon
the
deepe
,
28
When
he
established
the
cloudes
aboue
,
when
hee
confirmed
the
fountaines
of
the
deepe
,
29
When
hee
gaue
his
decree
to
the
sea
,
that
the
waters
shoulde
not
passe
his
commandements
:
when
hee
appointed
the
foundations
of
the
earth
,
30
Then
was
I
with
him
as
a
nourisher
:
and
I
was
daily
his
delight
,
reioycing
alway
before
him
,
31
And
tooke
my
solace
in
the
compasse
of
his
earth
:
and
my
delight
is
with
the
children
of
men
.
To
the
ende
that
we
shoulde
not
thinke
that
wisdome
,
which
hath
so
much
extolled
herselfe
from
the
beginning
of
this
Chapter
,
shoulde
not
be
such
as
she
hath
declared
of
herselfe
,
&
that
it
is
not
an
imagination
framed
in
the
braine
of
man
,
that
he
hath
yeelded
of
his
owne
goodnesse
,
Solomon
doeth
describe
her
eternal
power
:
and
therefore
he
saith
,
The
Lorde
hath
possessed
wisedome
in
the
beginning
of
his
way
.
Wherein
he
giueth
vs
to
vnderstande
,
that
God
hath
neuer
purposed
any
thing
,
and
that
he
hath
neuer
ordeyned
any
thing
in
his
eternal
decree
without
wisedome
:
that
is
to
say
,
that
this
wisedome
was
already
,
before
that
God
had
put
in
execution
any
of
his
purposes
,
and
ordinances
:
as
it
was
right
necessary
:
for
it
followeth
wel
,
that
if
it
was
in
the
beginning
of
the
way
of
the
Lorde
,
that
it
was
before
al
things
,
consequently
,
that
it
is
no
creature
which
hath
taken
his
essence
with
the
things
created
.
Wherof
we
must
conclude
that
his
being
is
eternal
,
and
likewise
his
power
.
And
forasmuch
as
there
is
no
eternal
being
,
nor
eternal
power
,
but
onely
in
God
:
it
foloweth
therefore
,
that
this
wisedome
is
in
God
,
and
that
it
is
nothing
distincted
nor
separated
from
God
,
and
consequently
,
that
the
same
is
God
:
yet
least
we
should
confounde
the
persons
which
are
in
God
,
we
must
beleeue
and
confesse
,
that
in
so
much
as
God
is
Father
,
that
his
Wisedome
which
is
his
eternall
Sonne
and
his
Word
,
is
distinct
from
his
fatherhood
.
That
this
wisdome
is
the
eternal
Word
,
and
the
Sonne
of
God
,
Saint
Iohn
doth
shewe
in
his
Gospel
,
when
he
doeth
attribute
vnto
the
Word
,
that
which
Solomon
doeth
attribute
heere
vnto
Wisedome
:
that
is
to
wit
,
when
he
sayeth
,
In
the
beginning
was
the
Word
.
When
then
it
is
said
,
The
Lord
hath
possessed
me
,
let
vs
know
that
it
is
the
Sonne
23
I
was
set
vp
from
euerlasting
.
For
to
declare
the
eternitie
of
Wisedome
more
largely
and
more
particularly
,
Solomon
bringeth
her
in
,
saying
,
that
she
hath
bene
set
vp
.
Nowe
the
worde
which
he
vseth
,
hath
in
his
tongue
diuers
significations
,
it
signifieth
to
ordeine
,
it
signifieth
also
to
be
king
,
and
to
beare
the
chiefe
rule
.
These
two
significations
agree
verie
wel
with
the
wisdome
of
God
:
but
we
must
take
heede
that
we
imagine
not
,
that
as
Kings
&
Princes
doe
ordeine
Gouernours
in
their
prouinces
,
which
are
their
subiects
and
inferiours
,
that
in
this
maner
God
hath
ordeined
wisedome
ouer
his
workes
,
as
his
inferiour
.
For
wisedome
is
equall
vnto
God
,
seeing
it
is
of
the
same
essence
with
him
,
and
that
in
God
there
is
neither
superiour
nor
inferiour
,
neither
higher
nor
lower
:
but
there
is
an
equalitie
exempte
from
al
difference
and
diuersitie
.
Therefore
when
wisedome
sayeth
,
that
she
hath
bene
set
vp
,
or
that
she
hath
had
the
kingdome
or
the
principalitie
,
let
vs
vnderstande
none
other
thing
,
but
that
God
hath
decreed
and
ordeined
al
things
by
his
wisedome
,
and
thereby
hath
made
and
ordered
al
his
works
,
and
thereby
reigneth
and
ruleth
ouer
al
the
world
.
And
when
she
sayeth
,
from
euerlasting
;
and
from
the
beginning
,
we
must
not
deuise
that
wisedome
began
from
the
beginning
,
wee
must
not
deuise
that
wisedome
began
to
bee
set
vp
and
to
beare
rule
.
For
seing
,
that
as
it
is
saide
,
in
the
beginning
God
created
heauen
and
earth
,
&c
,
And
wisedome
hath
beene
set
vp
afore
the
earth
,
wee
must
vnderstand
that
from
euerlasting
,
and
from
the
beginning
,
and
before
all
worldes
,
and
before
any
beginning
,
that
is
to
say
:
from
euerlasting
,
and
before
al
things
.
For
as
the
diuine
wisedome
had
no
beginning
of
essence
,
so
also
it
began
not
to
be
ordeined
and
to
beare
rule
.
And
forasmuch
as
wisedome
hath
bene
eternally
set
vp
in
the
counsel
of
God
,
she
may
wel
say
,
I
haue
counsel
,
&c.
And
seeing
that
her
gouernement
is
eternal
,
shee
may
well
say
,
That
by
me
Kinges
raigne
,
&c.
Furthermore
,
they
that
despyse
the
preaching
of
the
Word
,
by
the
which
wisedome
doeth
offer
herself
for
to
doe
that
wherevnto
she
hath
beene
ordeined
,
doe
enterprise
an
vnpossible
thing
,
to
wit
,
to
breake
the
ordinance
of
God
,
and
therein
they
shewe
their
foolishnes
and
arrogancie
,
rising
vp
against
an
eternal
gouernment
,
whervnto
they
ought
to
do
homage
,
that
they
may
obteine
true
and
strong
being
,
and
finally
to
reigne
with
Wisedome
for
euer
.
They
shewe
also
their
ingratitude
,
not
acknowledging
that
al
riches
proceede
from
wisedome
,
and
that
without
it
nothing
can
stande
.
They
are
then
greatly
out
of
their
wittes
:
for
by
contemning
the
Worde
,
so
much
as
in
them
lyeth
,
they
make
wisedome
vaine
,
and
seeke
the
destruction
of
the
worlde
,
which
can
not
stande
without
theirs
.
Contrarily
,
they
that
haue
a
reuerence
vnto
this
Word
,
so
much
as
in
them
is
,
doe
mainteine
the
ordinance
and
establish
the
gouernment
of
wisedome
:
and
as
they
desire
that
she
should
reigne
and
rule
,
so
much
as
they
can
helpe
,
they
do
make
her
to
reigne
:
also
they
can
not
perishe
,
for
wisedome
loueth
them
,
and
openeth
herselfe
vnto
them
.
Wherefore
it
is
a
sure
thing
that
they
shal
be
partakers
of
this
eternal
gouernment
.
These
thinges
are
past
the
reach
of
mans
wit
,
and
therefore
the
worldly
wise
,
can
not
comprehend
them
,
there
is
nothing
but
Fayth
that
can
vnderstand
them
.
24
When
there
were
no
depthes
.
&c.
For
to
proceed
in
shewing
the
eternitie
of
wisedome
,
he
sayeth
,
that
she
was
begotten
before
that
the
deepes
were
,
&c.
Wherein
he
seemeth
that
he
speaketh
against
that
which
hee
hath
saide
here
before
,
and
that
in
willing
to
shewe
the
eternal
being
of
wisedome
,
he
sheweth
that
she
hath
not
beene
alwayes
:
for
shee
sayeth
,
that
shee
hath
beene
begotten
:
and
by
this
it
seemeth
,
that
there
hath
beene
a
certaine
time
wherein
shee
was
not
,
and
that
hee
which
begatte
her
,
was
before
her
.
This
argument
might
haue
place
in
carnal
generation
:
but
here
is
a
diuine
generation
spoken
of
,
the
which
hindereth
not
that
,
which
is
begotten
to
bee
eternall
.
Also
the
Father
hath
not
begunne
to
beget
his
wisedome
,
but
hath
begotten
it
eternally
.
The
wise
worldlings
which
woulde
vnderstand
and
know
al
things
by
natural
reason
,
or
by
experience
,
wil
deride
the
same
,
because
they
can
comprehende
nothing
:
but
we
consider
it
by
Fayth
.
And
for
to
doe
this
wel
,
let
vs
knowe
that
amongst
the
properties
&
persons
which
are
in
God
,
which
is
one
,
there
is
such
distinction
,
that
to
the
Father
we
attribute
the
beginning
of
working
and
creating
,
we
hold
him
for
the
fountaine
&
spring
of
al
things
.
To
the
Sonne
,
we
attribute
wisedome
,
counsel
,
and
the
gouernment
of
things
that
are
made
.
To
the
holy
Ghost
,
we
attribute
the
power
and
efficacie
of
working
and
executing
.
And
albeit
,
that
the
eternitie
of
the
Father
,
is
also
the
eternitie
of
the
Sonne
and
of
the
holy
Ghost
:
(
for
God
could
neuer
be
without
his
wisedome
and
power
:
and
in
the
eternitie
,
there
ought
neither
first
nor
last
to
bee
sought
)
yet
is
it
not
a
vaine
thing
nor
superfluous
to
obserue
this
order
in
the
eternitie
,
to
wit
,
that
we
set
the
Father
first
in
order
,
and
in
the
seconde
place
,
the
Sonne
which
commeth
of
him
:
and
in
the
third
place
,
the
holy
Ghost
which
proceedeth
from
them
both
.
For
also
the
minde
of
euery
one
inclineth
to
consider
first
God
,
afterwardes
his
wisedome
which
springeth
from
him
,
and
finally
his
power
,
whereby
hee
executeth
the
decrees
and
ordinances
of
his
counsel
.
By
this
reason
wee
say
that
the
Sonne
commeth
onely
of
the
Father
,
but
that
the
holy
Ghost
is
of
the
Father
and
of
the
Sonne
together
.
Albeit
then
that
wee
can
not
consider
the
wisedome
of
God
,
but
as
it
proceedeth
from
the
Father
,
and
as
it
is
engendered
of
him
,
yet
we
must
take
heede
that
in
this
generation
we
inuent
nothing
temporal
,
carnal
,
or
humane
:
but
rather
let
vs
worship
this
generation
,
beholding
it
by
Fayth
,
and
let
vs
take
heede
from
searching
further
then
Scriptures
doe
teach
vs
thereof
:
otherwise
wee
shoulde
deserue
to
bee
blinded
,
and
punished
for
our
ouer
great
curiositie
.
The
generation
then
of
wisedome
wil
not
forbid
vs
to
beleeue
his
eternitie
.
For
well
to
inculcate
the
same
vnto
vs
,
Solomon
standeth
long
to
preferre
wisedome
before
thinges
visible
,
whereof
man
himselfe
doeth
not
comprehend
the
beginning
,
but
do
seeme
vnto
him
that
they
are
from
euerlasting
:
but
by
Fayth
wee
vnderstand
that
the
worldes
were
made
by
the
worde
of
God
.
For
the
inuisible
things
of
him
,
that
is
,
his
eternal
power
and
Godhead
,
are
seene
by
the
the
deepes
(
which
are
the
deepe
waters
)
the
fountaines
.
He
reciteth
euery
thing
particularly
,
to
the
ende
that
in
the
least
thinges
of
the
worlde
,
wee
might
learne
to
knowe
the
wisedome
of
God
:
and
also
seeing
it
is
first
,
let
vs
contemne
these
earthly
thinges
,
if
they
doe
hinder
vs
to
aspire
after
wisedome
.
For
although
they
be
creatures
of
God
,
and
that
verie
good
,
yet
are
they
nothing
,
if
wee
compare
them
vnto
wisedome
.
Moreouer
,
when
situation
and
places
are
spoken
of
,
we
ought
to
vnderstand
that
God
in
the
creation
of
the
worlde
,
hath
set
al
things
in
good
order
by
wisdom
,
and
hath
set
euery
thing
in
his
place
,
and
that
the
insensible
thinges
doe
keepe
stil
their
situations
and
places
:
but
the
diuels
and
men
are
so
miserable
and
vnreasonable
,
that
they
haue
verie
quickly
left
their
place
,
and
are
fallen
into
extreeme
confusion
:
out
of
the
which
men
can
not
rise
againe
,
except
that
wisedome
doeth
communicate
herselfe
vnto
them
.
27
When
hee
prepared
,
&c.
After
that
Solomon
hath
shewed
the
eternitie
of
wisedome
,
because
it
went
before
the
inferiour
earthly
,
and
watry
creatures
,
he
proceedeth
to
prooue
this
eternitie
,
because
that
it
was
before
the
heauens
,
and
before
the
ordering
of
the
superiour
waters
,
and
before
the
sea
had
his
markes
set
,
and
that
the
earth
was
fully
setled
.
And
when
the
scripture
sheweth
vs
,
that
God
hath
saide
,
Let
light
be
made
,
&c.
By
the
worde
of
the
Lorde
were
the
heauens
made
:
we
must
vnderstande
that
the
preparation
,
the
constitution
,
the
compasse
,
establishment
,
fortification
and
ordinance
,
wherof
here
is
mention
made
,
is
nothing
but
his
wisedome
and
eternal
Worde
,
the
which
also
as
it
is
here
tolde
,
Then
was
I
with
him
.
After
that
wisedome
hath
saide
,
that
she
was
then
there
with
God
,
when
he
prepared
,
&c.
shee
sheweth
that
she
was
not
idle
,
but
that
she
wrought
with
him
,
not
as
inferiour
,
but
as
an
equal
felow
:
for
she
saith
not
that
she
was
vnder
him
,
but
with
him
:
not
that
she
was
an
handmaid
,
or
seruant
,
or
apprentice
,
but
as
a
nourisher
or
mistresse
of
work
.
Wherin
Solomon
doth
shew
vs
the
eternal
power
&
diuinitie
of
the
sonne
of
God
.
The
which
S.
Iohn
sheweth
,
Shee
was
in
the
beginning
,
&c.
Our
Lorde
himselfe
And
I
was
daily
his
delight
.
Nowe
looke
what
shee
wrought
in
the
time
of
the
creation
and
ordering
of
the
world
,
she
doeth
yet
still
,
as
we
may
see
,
when
she
sayeth
,
reioycing
alway
before
him
.
Wee
may
also
say
that
the
Father
hath
taken
pleasure
in
that
which
hee
hath
wrought
by
his
Sonne
from
the
beginning
,
and
yet
stil
at
this
present
doeth
delight
in
his
woorkes
,
as
in
a
most
pleasaunt
recreation
:
but
although
that
this
sentence
bee
true
,
and
that
it
may
be
grounded
vpon
the
saying
of
our
Lord
,
I
doe
alwayes
those
things
31
And
tooke
my
solace
,
&c.
The
great
and
wonderfull
mercy
of
our
Lorde
God
,
is
here
set
foorth
vnto
vs
,
when
he
ceaseth
not
to
take
pleasure
in
mainteining
man
on
the
earth
,
seeing
that
by
his
sinne
,
and
also
by
continuance
therof
from
Father
to
Sonne
,
he
had
deserued
,
and
stil
daily
doth
deserue
that
the
earth
should
sinke
,
and
not
to
beare
him
any
longer
,
but
that
he
should
miserably
perish
,
and
goe
to
eternal
damnation
.
Nowe
howe
wisedome
hath
continued
and
stil
doeth
continue
to
solace
herselfe
about
the
earth
(
which
Solomon
most
fitly
calleth
the
earth
of
God
:
for
hee
sayeth
not
simplie
,
in
the
compasse
of
the
earth
,
but
in
the
compasse
of
his
earth
for
also
it
is
his
,
and
the
contentes
thereof
,
seeing
hee
hath
created
al
thinges
)
howe
is
it
I
say
,
that
shee
taketh
her
pleasure
,
Furthermore
,
seeing
the
Ministers
of
the
woorde
are
the
instrumentes
of
wisedome
,
they
learne
heere
that
they
ought
not
to
esteeme
their
ministery
as
a
burthen
and
painful
thing
,
but
as
a
ioyful
and
comfortable
matter
,
and
so
much
as
they
possibly
can
,
they
shoulde
solace
themselues
euery
where
with
their
brethren
:
32
Therfore
now
harken
,
O
children
,
vnto
mee
:
for
blessed
are
they
that
keepe
my
wayes
.
33
Heare
instruction
,
and
bee
yee
wise
,
and
refuse
it
not
:
blessed
is
the
man
that
heareth
mee
,
watching
dayly
at
my
gaies
,
and
giuing
attendance
at
the
postes
of
my
dores
.
34
For
he
that
findeth
mee
,
findeth
life
,
&
shal
obteine
fauour
of
the
Lorde
:
35
But
he
that
sinneth
against
me
,
hurteth
his
owne
soule
:
and
all
that
hate
me
,
loue
death
.
When
wisedome
hath
declared
what
manner
of
one
shee
is
,
to
whome
shee
belongeth
,
what
riches
shee
hath
,
and
howe
auncient
shee
is
,
shee
concludeth
that
wee
must
heare
her
,
if
wee
wil
doe
and
followe
what
shee
commandeth
,
and
teacheth
,
promising
felicitie
to
those
that
shal
folow
her
gouernement
,
and
suffer
themselues
to
be
ruled
by
her
.
Now
shee
calleth
her
children
to
heare
.
Wherein
wee
are
taught
to
be
assured
,
that
if
wee
hearken
vnto
the
Euangelical
worde
,
which
is
the
voice
of
the
greate
Pastour
,
who
is
our
wisedome
,
we
are
children
of
wisedome
,
and
the
sheepe
of
Iesus
Christ
,
and
are
of
God
.
Contrarily
,
they
that
despyse
this
word
,
33
Heare
instruction
,
&c.
Because
we
are
not
onely
negligent
to
goe
whether
wisedome
calleth
vs
,
but
also
it
is
irkesome
to
heare
it
,
and
in
this
wise
wee
seeke
our
destruction
and
damnation
:
for
this
cause
wisedome
taketh
pitie
of
vs
,
and
desiring
our
ioye
and
saluation
,
doeth
againe
admonish
vs
to
heare
instruction
:
and
heerein
shee
sheweth
that
it
is
she
which
speaketh
,
when
wee
are
exhorted
and
admonished
,
when
we
are
corrected
and
reprooued
by
the
woorde
.
And
for
to
shewe
vs
to
what
ende
tendeth
instruction
,
shee
addeth
,
and
bee
wise
.
And
thus
,
without
instruction
wee
are
without
wisedome
,
and
but
fooles
.
Wherefore
,
forasmuch
as
we
cannot
abide
to
be
counted
fooles
,
but
desire
that
men
should
esteeme
vs
wise
,
let
vs
folow
and
embrace
instruction
,
and
not
put
her
backe
,
as
wisedome
doth
admonish
vs
:
otherwise
she
wil
refuse
vs
.
Contrarily
,
it
is
said
,
Blessed
is
the
man
,
&c.
When
we
haue
to
do
with
any
great
Lord
,
we
neuer
cease
to
keepe
watche
and
warde
at
his
gate
,
and
to
looke
when
hee
should
come
foorth
,
or
that
hee
wil
cal
vs
vnto
him
that
tary
and
waite
for
him
.
So
great
desire
haue
we
to
come
to
the
end
of
that
which
wee
desire
,
that
we
continew
stil
looking
.
And
if
in
worldly
things
we
haue
such
perseuerance
:
by
a
more
strong
reason
we
ought
to
be
very
watchful
after
wisdom
,
&
folowe
her
counsel
and
commandementes
in
much
constancie
&
perseuerance
,
and
neuer
to
cease
,
seing
that
wee
haue
alwaies
neede
of
her
:
as
she
doth
wel
signifie
,
when
shee
woulde
haue
vs
alwayes
to
watch
at
her
gates
,
&
to
keepe
the
postes
of
her
house
.
Wherin
againe
we
learne
,
that
it
is
not
ynough
for
vs
to
heare
,
but
it
behooueth
vs
also
to
be
led
with
an
earnest
affection
to
vnderstand
what
belongeth
to
wisedom
,
and
to
folow
it
:
not
for
any
litle
time
of
our
life
,
but
continually
,
whiles
wee
are
in
this
worlde
.
If
wee
doe
thus
,
assuring
ourselues
of
the
goodnes
of
GOD
towards
vs
,
wee
shal
not
bee
voide
of
wisedome
:
for
by
asking
it
in
true
faith
,
it
shal
bee
giuen
vs
.
Beeing
thus
indued
with
wisedome
.
34
For
he
that
findeth
me
,
&c.
As
S.
Paule
saith
,
The
giftes
and
callings
of
God
are
without
repentance
.
Whereof
foloweth
that
this
life
which
commeth
of
wisedome
,
is
prolonged
more
and
Seeke
the
Lorde
whiles
hee
may
be
found
:
cal
vpon
him
whiles
hee
is
nye
.
Thus
dooing
,
we
shal
finde
and
obteine
that
which
wee
seeke
for
.
Aske
and
yee
shal
haue
,
&c.
If
then
wee
wil
finde
wisedome
,
and
thereby
obteine
life
and
fauour
towards
God
,
we
must
renounce
the
euil
that
displeaseth
wisedome
,
taking
heede
that
wee
doe
not
offende
her
,
and
doe
nothing
,
by
hatred
against
her
.
In
this
maner
we
shal
finde
grace
before
the
Lorde
,
wherby
wee
shal
preserue
our
soules
from
death
.
35
But
he
that
sinneth
,
&c.
We
may
inferre
this
same
of
that
which
hath
bin
attributed
heeretofore
to
wisedome
&
to
her
children
.
For
it
followeth
,
that
hee
which
seeketh
wisedome
reuerently
and
with
such
loue
as
he
ought
,
and
findeth
her
,
hee
findeth
fauour
and
life
:
and
that
they
which
desire
wisedome
,
and
doe
not
vouchsafe
to
seeke
her
,
and
so
doe
offend
and
hate
her
,
that
they
seeke
death
,
as
a
thing
of
them
beloued
and
desired
.
And
so
they
do
great
wrong
vnto
their
soules
,
for
they
do
altogither
destroy
them
.
And
sith
also
that
Solomon
setteth
to
offende
,
against
to
finde
,
wee
ought
to
vnderstand
that
they
which
despise
the
woorde
,
whereby
wisedome
doth
offer
herselfe
vnto
vs
,
to
the
ende
that
wee
might
finde
her
,
and
do
skorne
her
,
and
refuse
her
,
and
offende
wisedome
,
&
sinne
against
her
:
and
sith
that
wisedom
hath
so
much
&
so
great
riches
(
as
it
hath
bin
saide
)
wherof
without
her
we
cannot
bee
partakers
,
it
foloweth
that
they
which
offende
her
,
doe
wittingly
depriue
themselues
,
and
so
doe
wrong
to
their
soules
,
depryuing
them
of
greate
riches
,
without
the
which
wee
cannot
but
looke
for
all
misery
.
And
when
in
opposition
of
drawing
fauour
,
he
setteth
hate
:
he
sheweth
vs
that
the
contemners
of
the
grace
of
God
doe
hate
wisedome
,
and
consequently
their
life
:
and
seeing
there
is
no
meane
way
betweene
life
and
death
,
it
is
necessary
,
that
if
they
hate
wisedome
(
the
which
only
giueth
life
)
that
they
loue
death
.
Wherein
,
we
may
knowe
that
they
are
out
of
their
wittes
,
and
that
they
haue
not
so
much
vnderstanding
as
brute
beastes
,
the
which
can
tel
to
fly
from
that
which
hurteth
them
,
and
to
desire
and
seeke
that
which
is
profitable
for
their
life
.
The
nienth
Chapter
.
1
WIsedome
hath
built
her
house
,
and
heawen
out
her
seuen
pillers
.
2
She
hath
killed
her
victuals
,
drawen
her
wine
,
and
prepared
her
table
.
3
She
hath
sent
foorth
maidens
,
and
cryeth
vpon
the
highest
places
of
the
Citie
saying
,
4
Who
so
is
simple
let
him
come
hither
:
and
to
him
that
is
destitute
of
wisedome
,
she
saith
,
5
Come
and
eate
of
my
meate
,
and
drinke
of
the
wyne
that
I
haue
drawne
.
ALbeit
that
a
greate
and
mighty
king
of
this
worlde
hath
many
Castells
,
Townes
,
Cities
and
Prouinces
vnder
his
power
,
and
that
hee
may
abyde
and
dwel
where
it
pleaseth
him
:
yet
wil
hee
builde
or
choose
some
certaine
place
,
the
which
hee
will
call
his
,
because
hee
will
take
there
his
most
delight
,
and
wil
dwell
there
about
more
commonly
then
in
any
other
place
of
his
countrie
.
Euen
so
,
although
the
iurisdiction
of
wisedome
stretcheth
farre
,
and
that
al
the
worlde
doe
appertaine
vnto
her
,
and
that
she
filleth
both
heauen
and
earth
:
notwithstanding
shee
hath
built
her
an
house
,
the
which
shee
calleth
hers
,
because
shee
hath
built
the
same
for
to
dwel
,
and
therein
to
take
her
sporte
and
pastime
,
and
to
mainteine
the
same
that
it
perish
not
,
nor
go
to
decay
.
And
sith
that
wisdome
hath
an
house
,
wherein
shee
keepeth
her
continual
and
dayly
residence
,
if
wee
wil
finde
her
,
wee
must
seeke
for
her
at
her
house
:
there
wil
shee
offer
her selfe
vnto
vs
,
and
bestowe
her
riches
vpon
vs
,
so
much
as
shal
be
expedient
.
But
to
finde
this
house
,
wee
must
knowe
where
it
is
builded
,
and
of
what
matter
,
and
howe
it
is
placed
.
First
of
al
,
although
that
heere
wee
heare
spoken
of
a
house
and
of
buylding
,
yet
must
wee
not
ymagine
any
thing
that
is
earthly
or
carnal
.
For
wisedome
is
not
like
vnto
the
Princes
of
this
worlde
,
who
as
they
are
earthly
,
so
doe
they
builde
their
houses
on
earth
,
and
of
earthly
matter
,
and
doe
set
and
grounsel
them
vppon
lyke
matter
.
Wisedome
is
diuine
,
heauenly
and
spiritual
.
Likewise
her
house
standeth
in
heauen
,
about
the
throne
of
GOD
:
there
shee
hath
layed
the
foundation
on
herselfe
.
If
then
wee
wil
finde
wisedome
,
heawen
out
her
seauen
pillers
,
that
is
to
say
,
many
:
for
the
number
of
seuen
is
taken
for
a
great
number
vncertaine
.
Also
we
know
not
the
number
of
the
pillers
that
wisedome
hath
made
and
ordered
since
the
creation
of
the
worlde
to
this
present
,
&
shal
make
and
ordeine
vntil
the
last
day
for
to
mainteine
,
sustaine
and
repaire
his
house
.
We
know
wel
there
hath
bin
&
shal
be
more
then
seuen
:
but
how
many
more
,
we
know
not
.
For
it
lyeth
not
in
vs
to
number
the
holy
Patriarkes
,
Prophets
,
Apostles
,
Euangelistes
,
Pastors
,
and
Doctors
that
wisdom
hath
placed
and
wil
place
in
her
house
,
which
is
the
Church
and
houshold
of
God
.
Those
are
called
pillers
of
the
house
and
buylding
of
wisedome
,
because
that
through
their
holy
conuersation
and
pure
doctrine
of
truth
,
by
supplications
,
prayers
,
thanks
giuing
,
by
warnings
and
corrections
,
by
exhortations
&
reprehentions
:
to
bee
shorte
,
by
the
ministery
wherein
God
hath
set
them
,
they
haue
borne
vp
,
doe
beare
vp
,
&
shalbeare
vp
vnto
the
worlds
end
this
house
of
wisedom
.
Not
that
wisedom
,
which
is
the
true
foundation
,
is
not
able
and
strong
ynough
for
to
vpholde
it
,
when
also
she
vpholdeth
the
pillers
with
al
the
rest
:
but
it
so
pleaseth
him
to
honor
men
,
vsing
their
ministerie
without
the
which
she
could
worke
wel
ynough
,
vpholding
and
mainteining
her
house
of
her
own
selfe
,
yea
al
things
in
heauen
&
earth
:
but
bearing
with
our
rudenes
,
&
applying
herselfe
vnto
our
smal
capacitie
,
shee
openeth
herself
vnto
vs
,
she
vpholdeth
and
keepeth
vs
in
holines
,
righteousnes
,
and
truth
by
the
meanes
of
our
brethren
like
vnto
vs
.
Otherwise
we
should
be
confounded
with
his
great
glorie
&
maiesty
.
That
by
the
Pillers
the
Pastours
are
signified
,
is
shewed
vs
in
Ieremie
,
I
haue
made
thee
a
defensed
Citie
,
and
an
yron
piller
,
and
2
She
hath
killed
her
victuall
,
&c.
We
do
prooue
that
there
is
nothing
more
delectable
vnto
man
then
to
haue
ynough
to
eate
and
to
drinke
,
&
to
find
a
table
ready
dressed
.
Al
other
delightes
of
the
world
are
nothing
,
except
we
haue
to
fil
our
bellies
:
we
cannot
suffer
to
be
deceiued
,
so
that
to
giue
order
that
the
belly
may
be
filled
,
we
wil
apply
ourselues
to
any
thing
that
we
can
:
&
we
thinke
well
of
that
house
,
where
the
table
is
dressed
for
al
commers
,
that
they
may
eate
and
drinke
their
fill
.
And
therefore
Solomon
accommodating
himselfe
vnto
our
ignorance
,
willing
to
intice
vs
to
desire
the
house
and
table
of
wisedome
,
saieth
that
shee
hath
killed
her
victuall
,
and
drawne
her
wine
,
&c.
Wherein
after
a
sorte
hee
compareth
wisedome
vnto
the
greate
Lordes
of
this
worlde
.
For
as
for
to
shewe
their
magnificence
,
and
to
haue
a
greate
traine
,
they
keepe
open
house
for
al
men
,
and
their
table
well
furnished
,
and
desire
that
al
shoulde
bee
merie
and
make
good
cheere
,
that
men
might
praise
them
for
their
liberalitie
:
euen
so
Wisedome
hauing
a
house
wel
furnished
,
is
farre
vnlike
vnto
the
niggardes
and
couetous
,
who
the
more
riche
they
are
,
the
more
loth
are
they
to
touche
the
same
,
lest
they
shoulde
diminishe
them
:
they
dare
not
vse
nor
spende
them
,
so
much
the
lesse
woulde
they
spende
them
liberally
amongest
others
:
which
is
a
very
greate
discommoditie
.
Wisedome
,
I
say
is
not
like
such
niggardes
:
but
as
she
hath
aboundance
of
victual
,
so
she
is
not
grieued
,
though
al
eate
therof
:
she
spareth
not
the
meates
and
drinkes
that
are
in
her
house
,
but
for
to
giue
meate
and
drinke
,
she
killeth
her
victual
,
&
draweth
her
wine
,
and
filleth
the
glasses
and
cuppes
to
giue
vnto
al
that
desire
to
tast
therof
:
they
that
resort
to
the
house
of
wisdom
do
finde
the
table
throughly
furnished
.
The
gluttons
and
dronkardes
,
the
swil
bowles
&
slugge
bellies
,
haue
no
part
at
this
table
,
neither
can
delite
therin
:
for
there
is
nothing
that
liketh
them
,
seing
they
aske
nothing
but
that
which
pleaseth
the
flesh
:
&
so
at
this
table
al
things
theron
are
spirirual
.
For
as
wisdom
with
her
house
is
spiritual
,
euen
so
she
hath
nothing
,
nor
doth
nothing
,
but
is
altogither
spiritual
.
The
belly
and
the
teeth
serue
nothing
theretoo
,
it
is
our
heartes
,
soules
,
&
our
mindes
,
that
we
must
giue
and
apply
theretoo
.
Solomon
willing
to
describe
the
felicitie
of
the
kingdome
of
GOD
,
and
the
delightes
that
she
hath
killed
,
filled
and
made
readie
her
table
.
If
then
by
the
seruice
of
men
wee
are
fedde
with
the
woorde
,
and
communicat
at
the
Sacramentes
,
al
the
praise
thereof
is
due
only
vnto
the
Sonne
of
God
,
who
is
the
true
diuine
wisedome
:
and
yet
wee
may
not
despyse
men
,
that
hee
sendeth
vnto
vs
,
except
that
wee
wil
despyse
him
himselfe
,
and
chiefly
when
they
apply
themselues
faithfully
to
doe
that
which
is
enioyned
them
.
And
albeeit
Solomon
compareth
heere
the
delightes
of
the
woorde
and
the
Sacramentes
vnto
victual
&
wine
,
&
that
there
is
an
infinite
distance
betweene
the
one
and
the
other
(
for
the
victual
and
the
wine
doe
but
serue
the
bodie
for
a
litle
time
,
but
the
woorde
and
the
Sacramentes
receiued
in
fayth
and
obedience
,
doe
quicken
the
soule
euerlastingly
,
and
wil
rayse
the
bodie
vnto
the
resurrection
of
life
,
)
yet
the
comparison
agreeth
very
wel
.
For
what
operation
as
hath
the
victual
and
wyne
towardes
the
body
,
such
hath
the
power
of
the
woorde
and
sacramentes
towardes
our
soules
for
euer
.
If
this
were
wel
printed
in
our
heartes
we
shoulde
bee
much
more
careful
to
folowe
the
doctrine
of
our
Lord
then
we
be
.
I
say
vnto
you
,
bee
not
careful
for
your
life
,
what
yee
shal
eate
,
or
what
yee
shal
drinke
:
nor
yet
for
your
bodie
what
yee
shal
put
3
She
hath
sent
foorth
her
maydens
,
&c.
Wisedome
is
not
contented
to
haue
killed
,
&c.
She
wil
haue
vs
know
what
preparation
shee
hath
made
,
for
shee
wil
not
eate
her
banket
alone
,
but
desireth
companie
.
Solomon
doeth
signifie
it
,
when
hee
saieth
,
Shee
sendeth
foorth
her
maydens
,
that
is
to
say
,
her
damsells
and
seruantes
,
that
by
them
shee
may
cal
a
multitude
of
people
.
Shee
hath
not
sent
them
to
the
caues
and
dennes
vnder
the
earth
,
nor
into
the
wildernesse
where
no
man
dwelleth
but
wild
beastes
:
but
to
the
end
that
they
may
be
both
heard
and
seene
,
and
that
al
might
know
that
the
banket
is
prepared
,
she
hath
sent
them
forth
to
cry
vpon
the
hyest
places
of
the
citie
,
&c.
These
maidens
,
damsels
,
or
seruants
,
are
the
Patriarkes
,
Prophetes
Apostles
&
Pastors
of
the
church
,
which
as
the
maydens
,
&
seruants
of
a
Lady
of
honor
and
Princes
,
do
stande
before
her
to
heare
her
commandementes
,
and
are
readie
to
execute
them
,
and
to
serue
and
obey
her
in
al
things
:
euen
so
also
they
yeelde
and
become
attentiue
vnto
the
woorde
of
God
,
which
is
the
worde
of
wisedome
,
for
to
obey
and
execute
that
which
is
committed
vnto
them
,
&
wherwith
they
are
charged
,
&c.
Amongst
other
thinges
,
their
duetie
and
office
is
to
cal
the
bidden
4
Who
so
is
simple
,
&c.
It
is
not
the
custome
to
goe
vnto
the
mariage
,
but
when
wee
are
called
:
If
a
man
enter
without
calling
,
hee
is
in
danger
to
bee
thrust
out
againe
with
shame
.
Therefore
they
which
haue
any
honestie
or
shame
,
wil
not
presume
to
enter
in
,
except
they
knowe
to
bee
bidden
guestes
.
Nowe
to
the
end
that
wee
may
knowe
whether
wee
bee
of
the
number
of
the
bidden
guestes
to
wisedomes
table
,
Solomon
doth
shewe
vs
what
kind
of
people
shee
desireth
and
commandeth
to
bee
called
.
Hee
saieth
,
shee
desireth
that
the
simple
men
shoulde
come
vnto
her
,
and
sit
at
her
table
,
and
by
and
by
after
shee
expoundeth
what
these
simple
ones
are
,
that
is
to
say
,
they
that
are
without
wit
.
Wherein
wee
see
there
is
none
of
vs
that
ought
to
doubt
whether
he
be
called
or
no
vnto
the
table
of
wisedome
,
seeing
that
of
our
nature
wee
are
al
simple
and
voide
of
wit
.
Insomuch
as
wee
loue
vanitie
,
foolishnes
and
lying
better
,
then
constancie
,
wisedome
and
truthe
:
wee
rather
giue
ourselues
vnto
wickednes
,
vnto
lewdnesse
and
vntemperancy
,
then
vnto
goodnes
,
modestie
and
sobrietie
:
we
are
more
ready
vnto
debates
and
strifes
,
then
vnto
peace
and
charitie
:
wee
rather
folowe
superstition
and
idolatry
,
then
true
religion
and
holines
.
If
then
wee
consider
wel
what
we
are
,
we
shal
know
that
we
are
of
the
number
of
those
to
whome
wisedome
saith
,
come
,
eate
,
&c.
But
she
doeth
not
make
vs
to
bee
called
vnto
her
house
and
to
her
table
after
the
manner
of
princes
of
the
worlde
,
which
are
giuen
vnto
vanitie
,
and
careth
not
but
to
passe
the
time
in
foolishnes
:
and
therefore
the
foolishe
desire
but
to
delight
themselues
with
their
follie
,
and
to
become
more
foolishe
if
it
bee
possible
.
But
wisedom
hath
compassion
on
our
vanitie
and
folly
:
and
therefore
maketh
vs
to
bee
called
vnto
her
table
,
that
thereat
we
may
heare
good
talke
,
&
that
therby
we
might
learne
to
becom
wise
&
prudent
.
This
is
the
bread
&
the
wine
which
are
dealt
at
wisdoms
table
.
Here
is
no
mention
of
any
sumptuous
banket
,
but
onely
of
bread
and
wyne
,
that
wee
might
learne
not
to
seeke
by
outwarde
apparance
,
if
wee
will
become
wise
,
but
lowe
things
vile
and
abiect
before
the
world
,
and
make
ourselues
contemptible
vnto
it
.
For
if
wee
bee
called
of
God
vnto
this
table
,
we
must
consider
that
which
is
saide
,
You
see
your
calling
,
how
that
not
many
wise
men
after
the
flesh
,
&c.
Wisdom
6
Forsake
your
way
,
ye
foolish
,
&
ye
shal
liue
:
&
walke
in
the
way
of
vnderstanding
.
Forasmuch
as
wee
must
forsake
the
foolish
,
and
not
communicate
with
their
folly
,
neither
consent
to
their
wickednes
for
to
liue
in
the
house
&
at
the
table
of
wisedome
,
it
foloweth
that
we
must
forsake
ourselues
,
resisting
strongly
,
&
fighting
against
our
nature
,
which
is
altogither
foolish
and
wicked
:
&
so
,
for
to
liue
,
wee
must
labour
to
put
of
the
old
man
,
to
mortifie
our
fleshe
,
and
not
to
take
any
pleasure
or
delight
with
the
foolish
,
but
to
be
careful
to
reproue
them
,
and
to
bee
sory
and
grieued
for
their
folly
.
And
this
if
wee
wil
doe
,
wee
must
not
liue
in
ignorance
,
as
doe
they
which
follow
their
sensualitie
,
and
which
proceede
vppon
a
good
intent
and
fantasie
which
they
frame
without
the
woorde
of
God
.
Such
kinde
of
people
are
not
receiued
into
the
house
of
wisedome
to
liue
at
her
table
.
Solomon
doeth
wel
signifie
it
,
hauing
promised
life
,
in
saying
,
and
liue
:
hee
addeth
,
And
walke
,
&c.
By
this
woorde
hee
teacheth
vs
that
we
shal
forsake
the
companie
of
fooles
with
their
foolishnes
,
if
we
be
instructed
in
the
pure
woorde
of
God
,
and
that
the
same
only
bee
our
guide
,
without
declyning
from
it
either
on
the
right
hand
or
left
,
without
either
adding
too
or
diminishing
from
.
After
this
manner
wee
shal
bee
receiued
for
to
liue
in
the
house
of
wisedome
,
and
at
her
table
:
And
not
only
wee
shal
bee
the
stones
of
7
Hee
that
reprooueth
a
scorner
,
purchaseth
to
himselfe
shame
:
and
hee
that
rebuketh
the
wicked
,
getteth
himselfe
a
blotte
.
8
Rebuke
not
a
scorner
,
lest
he
hate
thee
,
but
rebuke
a
wise
man
,
and
he
wil
loue
thee
.
Howbeeit
that
if
wee
wil
forsake
the
foolish
and
their
follies
,
as
wee
ought
,
wee
must
bee
diligent
to
reprooue
and
correct
them
(
as
wee
haue
seene
that
Noe
,
Lot
,
Moyses
,
the
Prophetes
and
Apostles
haue
done
)
so
also
our
Lorde
hath
reprooued
them
,
as
wee
may
see
in
the
Euangelical
historie
,
and
hath
commanded
to
reprooue
them
.
And
Saint
Paule
saieth
,
doe
not
communicate
with
hee
that
reprooueth
a
scorner
,
&c.
Not
that
it
is
euil
of
it selfe
,
nor
that
it
is
vncleane
,
but
the
scorner
,
so
much
as
hee
can
,
maketh
him
that
reprooueth
and
correcteth
him
ashamed
,
doeth
slander
and
dishonor
him
,
and
woorketh
that
the
correctour
shal
bee
no
better
esteemed
amongst
others
then
he
:
and
thus
not
only
wee
loose
our
tyme
in
correcting
the
scorner
,
but
also
we
get
blame
and
disworship
:
and
this
is
the
cause
why
Solomon
saith
,
8
Rebuke
not
a
scorner
,
&c.
The
first
parte
of
this
sentence
agreeth
with
that
which
is
said
,
Giue
not
that
which
is
holy
,
But
some
wil
aske
,
whether
the
doctrine
of
saluation
,
vnder
the
which
are
conteined
the
rebukes
,
is
not
indifferently
appointed
Rebuke
not
,
&c.
For
it
is
not
reprehension
,
but
rather
condemnation
,
the
which
we
may
pronounce
,
as
Solomon
hath
alreadie
done
in
diuers
places
,
and
verie
plainly
in
the
first
Chapter
.
When
then
wee
shal
haue
certaine
knowledge
of
the
wicked
and
scorners
,
we
should
not
spende
the
tyme
about
rebuking
of
them
,
but
hauing
feared
them
with
the
iudgement
of
God
,
wee
should
leaue
them
as
desperate
and
vncorrigible
,
and
imploy
our
time
to
exhort
,
to
aduertise
,
correct
,
and
rebuke
them
by
wholesome
doctrine
,
which
are
apte
to
learne
,
and
which
wil
yeelde
themselues
attentiue
vnto
the
Worde
,
and
haue
their
delectation
and
pleasure
to
obey
it
,
and
beleeue
it
.
Those
are
they
whome
wee
must
reprooue
,
as
Solomon
doeth
shewe
vs
,
when
he
sayeth
,
Rebuke
a
wise
man
,
&c.
Solomon
doeth
not
heere
say
any
thing
,
neither
in
the
first
nor
seconde
parte
of
this
sentence
,
which
Achab
and
Iesabel
haue
not
prooued
true
,
the
which
shewed
themselues
verie
wicked
and
desperat
scorners
,
when
not
onely
they
woulde
not
heare
the
corrections
of
the
Prophet
Elias
,
but
through
anger
and
hatred
did
persecute
him
.
Contrarily
,
Dauid
shewed
himselfe
verie
wise
,
when
hee
receiued
Wee
must
labour
to
resemble
him
therin
,
&
not
Achab
&
Iezabel
.
But
some
wil
aske
whether
it
be
lawful
for
vs
to
abstain
from
rebuking
of
scorners
,
that
wee
may
auoide
their
hatred
,
seeing
that
our
Lord
sayeth
,
Feare
ye
not
them
which
can
kil
the
bodie
,
but
are
not
9
Giue
admonition
to
the
wise
,
and
he
wil
be
the
wiser
:
teach
a
righteous
man
,
&
he
wil
increase
in
learning
.
If
we
had
no
vanitie
nor
follie
,
if
we
had
no
sinne
nor
malice
we
should
be
perfectly
wise
and
righteous
,
and
should
not
neede
to
receiue
instruction
,
nor
be
taught
:
wee
should
be
filled
enough
,
and
should
haue
abundance
enough
therof
,
without
increasing
or
growing
.
But
the
sentence
of
Solomon
agreeth
verie
wel
with
the
same
of
our
Lord
,
Vnto
euery
one
that
hath
,
shal
be
giuen
,
and
hee
shal
10
The
beginning
of
wisedome
is
the
feare
of
the
Lord
,
and
the
knowledge
of
holy
things
,
is
vnderstanding
.
11
For
thy
dayes
shal
be
multiplied
by
mee
,
and
the
yeares
of
thy
life
shal
be
augmented
.
Because
that
wisedome
hath
bidden
vs
vnto
her
table
,
and
hath
set
before
vs
bread
&
wine
,
to
the
ende
that
wee
may
knowe
whether
we
be
truely
partakers
,
shee
giueth
vs
a
marke
and
token
,
saying
,
The
beginning
of
wisdome
,
&c.
The
token
and
signe
them
which
shal
certifie
vs
whether
we
be
refreshed
at
the
table
of
wisedome
,
is
the
feare
of
the
Lorde
,
and
the
knowledge
of
holie
thinges
.
Here
Solomon
hath
set
the
effect
before
the
cause
:
for
from
the
knowledge
of
the
worde
of
God
,
(
which
are
holie
things
,
proceedeth
the
feare
of
the
Lorde
,
if
wee
feare
him
and
tremble
at
his
commandements
,
desiring
to
serue
him
thereafter
,
and
to
giue
him
true
obedience
:
if
we
beleeue
in
him
,
assuring
ourselues
of
his
promises
:
if
we
cal
vpon
him
in
al
our
necessities
,
and
doe
giue
him
heartie
thanks
for
al
thinges
:
if
wee
be
careful
for
his
honour
and
glorie
,
the
same
commeth
from
the
knowledge
of
holie
thinges
,
from
the
vnderstanding
of
the
holie
and
pure
worde
of
God
,
without
the
which
wee
contemne
al
the
foresaide
thinges
,
and
doe
runne
into
vanities
and
follies
,
into
superstitions
and
idolatries
,
into
maliciousnes
,
and
wickednes
.
But
Solomon
esteemed
not
to
keepe
or
folowe
the
order
,
neither
was
it
necessarie
,
because
that
this
feare
and
knowledge
,
are
the
beginning
&c.
He
meaneth
11
For
thy
daies
,
&c.
To
the
ende
that
we
shoulde
not
refuse
to
come
vnto
the
table
of
wisdom
,
&
to
eate
of
her
bread
,
&
drinke
of
her
wine
,
Wisdom
doth
shew
vs
that
they
which
eate
&
drinke
at
her
table
,
shal
be
of
no
smal
continuance
.
As
if
he
said
,
there
is
no
man
but
desireth
to
liue
long
,
&
flye
death
.
Wherefore
come
,
eate
of
my
bread
,
and
drink
of
my
wine
,
&
ye
shal
obtaine
your
desires
.
By
me
shal
thy
dayes
be
multiplied
,
&c.
We
haue
the
same
in
the
3.
Chapter
,
&
2.
verse
:
and
4.
Chapter
&
22.
verse
,
We
can
take
no
poyson
at
wisdoms
table
,
vnles
we
abuse
that
which
she
giueth
vs
.
The
meates
&
drinkes
that
she
giueth
,
are
not
corruptible
,
&
they
breed
no
euil
humors
nor
superfluities
,
as
do
corporal
meates
,
whereof
if
we
take
too
much
,
they
hurt
both
the
bodie
&
the
mind
:
for
they
make
the
body
heauy
,
&
dul
the
spirits
,
&
are
cause
that
finally
we
go
to
perdition
.
Contrarily
,
we
can
not
exceed
in
eating
&
drinking
at
the
table
of
Wisdom
,
we
need
not
feare
to
take
too
much
:
for
the
more
we
eate
and
drinke
thereat
,
by
so
much
the
more
are
we
better
disposed
to
liue
long
.
And
therefore
the
bridegrome
,
which
is
the
wisdome
of
God
,
feareth
not
to
say
vnto
his
Church
,
Fellowes
,
eate
and
12
If
thou
be
wise
,
thou
shalt
be
wise
for
thy self
,
and
if
thou
be
a
scorner
,
thou
alone
shalt
suffer
.
Forasmuch
as
it
is
so
,
that
by
wisedome
the
dayes
of
such
as
eate
at
her
table
shal
be
multiplied
,
which
turneth
to
the
great
profite
of
those
which
are
there
refreshed
,
she
concludeth
most
fitly
,
If
thou
be
wise
,
&c.
Wisedome
is
not
like
vnto
Inholders
,
which
cal
in
their
guestes
and
euil
intreat
them
,
and
make
them
pay
wel
.
That
which
she
doeth
,
commeth
from
her
pure
liberalitie
,
and
her
high
magnificence
:
she
intreateth
her
guestes
verie
honestly
,
and
with
great
gentlenes
.
O
God
,
how
excellent
is
thy
mercy
?
O
God
,
&c.
It
is
not
Thou
shalt
be
wise
for
thy selfe
:
yet
it
is
not
to
say
,
that
it
is
not
lawful
for
vs
to
vse
wisdome
,
as
the
couetous
doe
vse
their
riches
they
haue
,
keeping
the
same
to
themselues
,
and
haue
no
minde
to
impart
them
vnto
their
neighbors
,
for
feare
to
diminishe
them
.
For
this
that
wisdom
doth
giue
vs
at
her
table
,
is
aswel
for
the
pore
which
haue
need
,
as
for
ourselues
.
But
to
be
wise
for
a
man
his
self
,
is
to
vse
the
gifts
&
benefits
of
wisdome
as
it
behooueth
,
&
not
to
teceiue
them
in
vaine
.
And
also
we
are
taught
that
we
loose
not
our
time
,
when
we
giue
ourselues
vnto
wisdom
:
for
we
are
neuer
destitute
of
good
vnderstanding
,
whereby
we
take
heede
of
the
miseries
,
&
chiefly
from
the
spiritual
.
This
is
to
bee
wise
for
himselfe
.
Contrarily
,
when
a
man
is
bare
of
all
goods
,
&
is
in
great
necessitie
,
if
he
refuse
the
benefite
that
is
offered
him
,
deriding
them
which
woulde
helpe
him
,
hee
is
worthie
to
perish
miserably
,
and
to
suffer
that
none
other
feele
his
griefe
and
euill
.
Again
they
that
are
stiffenecked
&
vncorrigible
,
voide
of
wisedome
the
which
is
very
necessary
for
them
,
&
do
scorn
them
which
bidde
them
vnto
wisedome
,
euen
to
the
hating
of
them
,
and
persecuting
of
them
so
much
as
in
them
lyeth
,
shall
themselues
suffer
the
euill
whereof
they
are
worthie
,
and
not
the
commenners
and
householde
people
of
wisedome
.
Solomon
doth
wel
signifie
the
same
,
when
he
saith
,
And
if
thou
bee
a
scorner
,
&c.
This
sentence
agreeth
with
the
same
in
Ezechiell
.
The
same
soule
that
sinneth
shal
die
.
Againe
,
a
Gal.
6.
7.
reape
.
13
A
foolish
woman
is
troublesome
:
she
is
ignorant
,
and
knoweth
nothing
.
14
But
she
sitteth
at
the
dore
of
her
house
,
on
a
seate
in
the
high
places
of
the
citie
:
15
To
cal
them
that
passe
by
the
way
,
that
go
right
on
their
way
,
saying
:
16
Who
so
is
simple
,
let
him
come
hither
:
and
to
him
that
is
destitute
of
wisedome
,
she
saith
also
,
17
Stollen
waters
are
sweete
,
and
hid
bread
is
pleasant
.
18
But
he
knoweth
not
,
that
the
dead
are
there
,
and
that
her
guestes
are
in
the
depth
of
hel
.
Vnder
the
name
of
a
foolish
woman
and
ignorant
,
Solomon
describeth
the
folly
,
aswel
of
them
which
mainteine
others
in
foolishnesse
,
as
they
that
commit
foolishnesse
themselues
.
He
attributeth
troublesomnesse
and
ignorance
vnto
them
,
as
if
he
saide
,
Where
the
fooles
and
doltes
ought
to
holde
their
peace
,
and
to
giue
eare
vnto
the
wise
for
to
learne
of
them
,
bicause
they
are
ignorant
,
they
are
so
presumptuous
,
that
they
labor
to
set
forth
&
shew
themselues
,
in
criyng
&
making
noyce
,
partly
,
bicause
the
wise
shold
not
be
heard
,
&
that
they
seeme
to
be
ouercome
,
partly
to
astonish
the
simple
&
vndiscrete
,
that
they
may
holde
them
in
their
foolishnes
and
ignorance
.
Suche
is
the
subtiltie
of
Satan
,
the
maister
and
guider
of
such
people
,
which
doth
puffe
them
vp
with
pride
in
such
wise
that
they
waxe
bolde
to
shewe
themselues
,
where
they
ought
in
no
wise
to
appeare
:
they
stand
vp
to
speake
,
where
they
ought
to
hold
their
peace
:
they
stirre
vp
strife
,
where
ought
to
bee
at
quiet
,
and
and
to
learne
with
silence
.
And
albeit
,
as
is
saide
,
that
they
are
ignorant
,
and
that
they
deserue
to
bee
contemned
,
yet
will
they
bee
the
most
apparant
and
most
set
by
.
Solomon
doeth
signifie
it
,
when
he
saith
,
14
But
shee
sitteth
at
the
dore
,
&c.
This
desire
to
be
seene
,
and
to
be
honoured
,
is
declared
vnto
vs
by
the
Lorde
,
speaking
of
15
To
call
,
&c.
Wee
are
al
passengers
and
pilgrims
in
this
worlde
which
seeke
another
place
:
at
the
leastwise
we
ought
to
be
,
17
Who
so
is
simple
,
&c.
When
Solomon
speaketh
thus
,
he
neither
expresseth
the
thoughts
,
nor
the
sayinges
of
these
foolishe
maisters
:
for
thinking
themselues
wise
,
and
desiring
to
be
so
counted
,
they
desire
to
be
hearde
of
wise
men
for
to
make
them
more
wiser
:
but
he
expresseth
what
they
doe
,
,
and
what
thir
auditorie
is
:
that
is
,
that
by
their
wordes
and
manners
,
they
allure
vnto
folly
and
ignorance
,
and
make
those
which
giue
eare
vnto
them
,
beastes
,
yea
,
wicked
and
malicious
:
for
we
learne
nothing
of
them
,
but
to
giue
ourselues
vnto
wickednesse
and
malice
,
and
to
take
our
pleasures
&
lustes
.
The
which
Solomon
doth
signifie
by
the
stollen
waters
,
and
hidden
bread
:
for
as
the
wholsome
doctrine
of
the
law
and
the
Gospel
,
which
is
plainely
called
water
and
bread
,
recreateth
and
refresheth
the
mindes
of
the
faithfull
,
and
worketh
goodnesse
in
them
,
and
maketh
them
wholy
to
delight
therein
:
&
being
thus
disposed
,
are
boulde
to
present
themselues
before
,
and
desire
not
to
go
backe
from
the
presence
of
God
,
neither
feare
to
appeare
before
him
:
euen
so
the
doctrines
and
traditions
of
men
which
are
not
simply
called
water
and
bread
:
but
stolne
waters
,
and
bread
that
is
secretely
taken
,
do
delight
the
carnal
and
infidels
,
and
doe
not
teach
them
the
pure
trueth
,
and
true
righteousnesse
and
innocencie
,
but
al
kinde
of
follies
and
dreames
,
doe
make
them
to
be
giuen
vnto
diuerse
wickednesses
,
and
doe
alwaies
hold
them
in
doubt
,
and
being
thus
disposed
dare
not
approch
vnto
God
,
but
so
much
as
in
them
lieth
,
do
run
&
hide
themselues
from
him
as
theeues
.
And
this
is
the
cause
why
the
doctrines
and
traditions
of
men
,
and
that
which
followeth
of
them
are
called
stolne
waters
,
and
bread
secretely
taken
.
18
But
he
knoweth
not
,
&c.
Whosoeuer
drinketh
of
the
waters
of
folly
,
&
eateth
of
her
bread
,
is
greatly
deceiued
when
he
delighteth
therein
.
Solomon
doth
wel
signifie
it
,
when
he
saith
,
But
he
knoweth
not
,
&c.
It
is
a
great
deceit
for
a
man
to
take
delight
in
his
destruction
and
perdition
,
and
not
to
know
it
:
and
not
onely
an
abuse
,
but
also
most
perilous
daunger
,
wherein
there
is
no
remedy
,
no
more
then
if
a
blinde
man
not
regarding
a
good
guide
,
ceasseth
not
to
runne
hither
and
thither
,
vntill
hee
bee
fallen
downe
into
a
bottomlesse
pit
.
Heere
wee
see
that
ignorance
is
very
dangerous
,
and
that
it
excuseth
not
the
ignorant
.
True
it
is
that
if
¶
The
ende
of
the
nienth
Chapter
,
and
the
Preface
to
the
Prouerbes
.
☞
THE
PROVERBES
OF
SOLOMON
.
The
tenth
Chapter
.
1
A
wise
sonne
maketh
a
glad
father
:
but
a
foolish
sonne
is
an
heauinesse
to
his
mother
.
WE
haue
said
at
the
beginning
of
this
booke
,
that
Solomon
in
the
niene
first
Chapters
did
make
a
Preface
&
preamble
vpon
these
notable
sentences
that
he
would
publish
.
That
this
is
true
,
partly
is
seen
by
this
,
that
the
former
wordes
doe
followe
now
&
then
betweene
,
and
may
be
ioyned
togeather
,
as
we
haue
already
shewed
:
partly
also
by
this
,
that
now
in
the
beginning
of
this
tenth
Chapter
,
he
giueth
the
title
,
saying
,
The
Prouerbes
of
Solomon
:
as
though
he
began
a
newe
booke
.
And
these
sayings
,
as
may
be
seene
,
are
halfe
and
parted
sentences
,
for
the
ioyning
whereof
we
need
not
to
take
any
great
paines
.
But
we
must
vnderstande
that
these
sayinges
are
groundes
and
rules
spoken
according
to
the
worde
of
the
Lorde
:
whereby
he
instructeth
the
manners
,
and
correcteth
the
errour
,
and
the
faultes
of
carnal
wisedome
.
And
almost
there
is
no
verse
heereafter
,
but
hath
his
rule
and
sentence
,
and
for
the
most
part
diuided
in
twaine
:
for
euen
in
one
verse
you
shall
finde
the
praise
of
vertue
,
and
the
blame
of
the
contrarie
vice
.
The
first
sentence
praiseth
the
wise
childe
,
and
blameth
the
foolish
.
It
sayth
nothing
which
is
not
aproued
true
of
all
them
that
haue
any
iudgement
at
all
:
And
also
that
which
is
heere
pronounced
,
is
commonly
prooued
of
euery
one
,
according
as
he
is
counted
eyther
wise
or
foolishe
.
The
one
sort
haue
a
true
experience
,
and
the
other
false
and
vaine
,
after
as
the
one
hath
knowledge
of
wisedome
:
and
the
other
(
which
are
the
greatest
number
)
after
as
they
beleeue
lyes
,
and
are
giuen
to
vanitie
.
The
supersticious
and
idolaters
,
the
carnall
wise
worldlinges
are
glad
when
their
children
are
like
vnto
them
,
and
count
them
very
wise
:
but
as
this
wisdome
is
reproued
of
God
(
who
wil
destroy
it
)
as
hath
been
saide
:
(
I
wil
destroy
A
foolishe
childe
is
an
heauinesse
to
his
mother
:
&c.
And
because
that
Solomon
laboured
to
giue
vs
short
sentences
,
hee
expresseth
not
in
plaine
wordes
what
he
woulde
haue
vs
to
vnderstande
.
Hee
speaketh
heere
of
children
onely
in
the
masculine
gender
:
yet
hee
meaneth
aswell
to
instruct
the
daughters
as
the
sonnes
,
the
women
aswellas
the
men
,
according
to
the
common
manner
of
the
Scripture
.
Also
he
expresseth
not
in
the
first
part
of
this
sentence
but
the
father
,
and
in
the
2.
but
the
mother
.
For
if
we
be
people
of
a
sounde
iudgement
,
wee
haue
all
one
affection
towardes
our
children
,
so
that
it
is
suche
towards
our
daughters
,
as
towards
our
sonnes
.
And
it
is
not
without
cause
that
we
haue
said
that
fathers
and
mothers
,
and
al
superiours
and
gouernors
ought
to
be
carefull
.
For
first
of
all
they
are
ordeined
of
GOD
to
bee
as
schoole
maisters
,
and
to
keepe
them
in
discipline
that
are
committed
vnto
their
charge
.
Secondly
,
children
doe
passe
little
for
wisedome
,
neither
make
any
count
to
attaine
the
same
,
except
they
bee
thrust
forwarde
by
some
of
their
friendes
:
and
the
common
people
are
easie
to
runne
astray
,
except
the
Magistrate
be
very
carefull
to
keepe
them
in
straight
,
&c.
Euen
so
the
wisedome
of
children
and
inferiours
,
standeth
in
obedience
and
sufferance
to
be
ruled
after
the
worde
of
God
,
and
not
in
gouerning
others
.
For
the
Lorde
wil
haue
the
weake
to
bee
subiect
,
and
to
be
taught
obedience
by
the
worde
.
As
Dauid
sayeth
,
Wherin
shal
a
young
man
redresse
his
way
?
in
taking
heede
according
2
The
treasures
of
wickednes
profit
nothing
:
but
righteousnes
deliuereth
from
death
.
Although
this
sentence
is
general
,
yet
considering
the
contentes
of
the
former
,
it
may
bee
saide
that
Solomon
reprooueth
those
fathers
,
which
care
not
whither
their
children
bee
wise
or
no
:
but
are
contented
onely
that
they
haue
wherewith
to
susteine
their
bodies
:
and
to
come
thereby
,
they
gather
goodes
togeather
both
by
right
and
wrong
,
and
reach
their
children
to
doe
the
same
.
This
is
that
which
Solomon
saith
,
the
treasures
of
wickednesse
:
and
saith
,
but
righteousnes
deliuereth
from
death
.
Here
he
setteth
righteousnes
against
the
treasures
of
wickednes
,
wherein
hee
sheweth
that
they
which
bee
not
dealers
of
almose
and
liberal
towardes
their
needy
neighbours
,
are
vnrighteous
,
and
deserue
wel
to
bee
punished
,
euen
with
death
,
as
Solomon
doeth
wel
declare
,
when
hee
setteth
the
deliuerance
from
death
against
not
profiting
.
This
is
asmuch
as
if
hee
saide
,
so
much
it
wanteth
that
the
couetous
doe
receiue
any
profite
of
that
which
they
heape
togither
by
the
hinderance
of
their
neighbours
,
that
they
shal
dye
eternally
:
but
they
that
shal
vse
liberalitie
and
beneuolence
taking
heede
from
doing
of
wrong
to
their
neighbours
,
and
giuing
to
euery
man
his
owne
,
shal
bee
deliuered
from
death
,
and
so
shal
liue
foreuer
.
Heere
Solomon
taketh
iustice
for
hospitalitie
,
and
liberalitie
,
for
almes
,
and
good
deedes
,
for
the
workes
of
charitie
and
loue
,
as
the
Scripture
taketh
it
in
other
places
.
But
it
may
here
seeme
that
Solomon
doth
attribute
power
vnto
our
workes
to
saue
vs
,
and
so
wee
shoulde
not
obteine
eternall
life
through
grace
,
but
by
our
merites
.
I
answere
,
that
of
ourselues
wee
are
altogether
voide
of
righteousnesse
:
and
if
wee
doe
any
workes
,
it
is
because
that
God
fauoureth
vs
,
and
worketh
the
same
in
vs
by
his
holy
spirite
:
and
then
he
alloweth
our
workes
of
his
onely
goodnesse
,
and
not
of
their
owne
worthinesse
:
and
because
they
are
pleasant
vnto
him
,
he
promiseth
to
reward
them
,
and
doth
attribute
vnto
them
that
which
belongeth
vnto
his
onely
grace
&
mercy
.
And
this
is
because
he
doeth
freely
loue
vs
,
buriyng
all
our
faultes
,
for
neuer
more
to
remember
them
.
And
so
albeit
wee
can
deserue
nothing
by
our
works
,
yet
are
they
not
in
vaine
:
for
if
they
be
done
according
to
the
word
of
God
in
vprightnesse
of
conscience
,
they
are
witnesses
that
he
loueth
vs
,
and
doe
assure
vs
that
we
shall
not
perishe
,
but
do
fully
certifie
vs
of
eternal
felicitie
.
Besides
this
,
let
vs
note
that
they
which
haue
the
goodes
of
this
world
,
and
care
not
to
do
good
vnto
others
,
do
possesse
the
treasures
of
iniquitie
:
though
they
labour
not
to
drawe
vnto
themselues
the
riches
of
others
,
and
that
that
they
possesse
be
well
gotten
,
or
be
attained
by
gift
,
or
by
succession
of
kindred
.
3
The
Lorde
will
not
famishe
the
soule
of
the
righteous
:
but
hee
casteth
away
the
substacnce
of
the
wicked
.
Wee
may
see
the
wicked
prosper
,
and
to
abound
in
wealth
,
they
haue
their
ease
and
pleasures
,
they
spende
their
time
ioyfully
,
and
haue
rest
and
quietnesse
:
and
in
the
meane
while
the
faithfull
which
studie
to
follow
righteousnesse
,
are
poore
,
and
suffer
muche
sorrowe
.
This
is
common
and
ordinary
through
all
the
world
:
wherevpon
it
commeth
that
the
children
of
God
do
enuie
and
are
greeued
and
greatly
tempted
to
forsake
all
righteousnesse
and
innocencie
,
and
to
followe
all
wickednesse
,
that
they
may
be
partakers
of
the
ease
with
the
wicked
,
and
to
prosper
for
a
time
as
they
doe
.
They
which
flatter
not
themselues
in
their
infirmities
and
imperfections
,
and
that
truely
knowe
what
they
are
:
doe
know
and
feele
howe
they
are
tossed
with
suche
temptations
.
Dauid
in
his
Psalmes
doeth
declare
to
haue
felt
it
,
as
he
confesseth
.
Hee
admonisheth
vs
not
to
vexe
ourselues
at
the
wicked
,
neither
to
enuie
them
that
The
Lord
will
not
famish
,
&c.
Our
Lorde
doeth
giue
vs
the
like
doctrine
in
the
sixth
Chapter
The
Lorde
casteth
away
the
substance
of
the
wicked
,
The
Lorde
doeth
this
in
diuers
sortes
,
as
is
dayly
prooued
,
to
wit
,
by
warre
,
by
lawe
,
by
tempestes
,
coldes
,
and
surfettinges
:
in
these
manners
hee
casteth
away
the
substance
of
the
wicked
,
when
hee
spoyleth
them
of
them
,
or
that
hee
take
them
from
the
middest
of
their
goodes
,
when
they
thinke
themselues
to
bee
at
rest
,
and
that
it
seemeth
vnto
them
that
nothing
can
hurt
them
.
Moreouer
,
first
of
all
let
vs
note
that
as
(
in
the
seconde
verse
)
righteousnesse
is
taken
for
beneuolence
:
so
also
in
this
place
by
the
righteousnesse
is
ment
him
that
renounceth
all
couetousnesse
,
and
doth
dedicate
himselfe
to
do
good
vnto
his
neighbours
,
according
as
God
hath
made
him
able
,
and
feareth
not
that
his
goodes
shoulde
diminish
,
or
hee
Fourthly
when
Solomon
doth
promise
vs
that
which
we
see
,
not
with
our
corporall
eyes
,
but
doe
prooue
and
feele
the
cleane
contrary
after
the
sense
of
the
fleshe
,
hee
teacheth
vs
,
that
wee
haue
neede
of
faith
,
whereby
wee
may
bee
armed
against
the
slaunders
of
the
crosse
.
For
when
wee
see
that
the
wicked
prosper
,
and
that
the
good
bee
afflicted
,
the
fleshe
is
offended
thereat
,
and
iudgeth
that
GOD
careth
not
for
to
helpe
them
.
But
the
promises
of
GOD
require
faith
,
wherby
wee
beleeue
that
GOD
doeth
helpe
and
defende
vs
:
albeit
that
for
a
little
time
he
suffer
vs
to
be
exercised
by
diuerse
kindes
of
afflictions
:
and
doeth
defende
vs
not
onely
in
preseruing
vs
in
this
life
,
but
also
too
giue
vs
possession
of
the
life
to
come
.
For
sith
that
his
giftes
and
callinges
are
without
repentaunce
,
it
followeth
4
A
slouthful
hande
maketh
poore
:
but
the
hande
of
the
diligent
maketh
riche
.
When
they
loue
to
bee
at
rest
,
and
woulde
not
labour
,
doe
heare
say
that
the
Lord
wil
not
hungerstarue
the
soule
of
the
righteous
:
it
seemeth
vnto
them
that
they
neede
not
to
laye
their
handes
to
worke
,
and
will
eate
their
bread
in
idlenesse
,
and
without
labour
,
and
doe
not
thinke
that
it
is
possible
for
them
to
become
poore
,
&
to
haue
neede
:
but
Solomon
doth
wel
shew
them
the
contrary
,
saying
,
A
slouthful
hand
maketh
poore
:
He
speaketh
here
nothing
darkly
,
nor
which
is
not
dayly
prooued
true
by
experience
:
but
when
hee
speaketh
thus
,
it
is
not
to
say
,
that
wee
must
labour
diligently
,
lest
wee
become
poore
,
and
with
desire
to
be
riche
:
for
in
the
first
,
there
shoulde
bee
distrust
of
the
goodnesse
and
prouidence
of
God
:
And
in
the
second
,
Couetousnesse
,
which
are
two
vices
abhominable
before
God
.
For
he
woulde
that
as
he
declareth
himself
to
be
our
father
,
&
doth
promise
to
nourish
vs
,
euen
so
shold
we
assure
ourselues
of
his
goodnes
towards
vs
,
&
that
we
shoulde
loke
with
patience
for
al
goodnes
to
come
from
him
,
without
feare
of
wanting
,
casting
al
our
cares
vpon
him
.
So
doing
,
we
shal
be
the
true
seede
of
Abraham
,
which
is
the
father
of
all
beleeuers
.
The
promise
shall
belong
to
vs
,
Feare
not
,
Abraham
,
I
am
thy
buckler
,
&
thine
exceeding
hande
of
the
diligent
maketh
riche
,
let
vs
not
depriue
God
of
his
honour
:
but
confesse
that
if
through
our
diligence
wee
encrease
in
riches
,
that
it
is
,
because
God
guideth
our
hands
,
&
our
worke
,
and
blesseth
our
labour
,
&c.
Also
that
which
wee
haue
saide
to
bee
a
slouthfull
hande
,
Solomon
in
his
speache
calleth
,
a
deceitfull
hand
.
For
they
which
are
negligent
and
slouthfull
,
and
which
doe
not
their
office
and
duetie
,
doe
dreame
hollowly
and
deuise
vnlaweful
meanes
,
to
drawe
vnto
them
the
goodes
of
others
.
And
because
that
Solomon
setteth
diligence
against
deceit
,
we
take
deceit
for
negligence
&
slouthfulnesse
.
5
Hee
that
gathereth
in
Sommer
,
is
the
sonne
of
wisedome
:
but
hee
that
sleepeth
in
Haruest
,
is
the
sonne
of
confusion
.
Albeit
that
our
Lorde
(
for
to
make
vs
to
put
our
trust
&
hope
in
God
our
father
)
doeth
say
vnto
vs
,
Beholde
the
foules
of
the
ayre
:
for
they
sowe
not
,
neither
reape
,
nor
carry
into
the
barnes
&
yet
your
heauenly
father
feedeth
them
:
yet
let
vs
not
thinke
hee
goeth
about
to
turne
vs
away
from
labouring
,
or
that
hee
woulde
wee
should
suffer
the
goodes
that
God
bringeth
out
of
the
earth
to
perish
,
or
that
we
shold
eate
vp
al
in
one
day
,
without
keeping
something
all
the
yere
long
.
For
first
of
al
our
Lord
hath
not
taught
for
to
abolish
the
decree
of
God
his
father
,
the
which
is
,
that
man
should
labour
,
not
onely
one
day
,
but
all
the
yeere
through
:
and
that
in
labouring
hee
might
liue
and
be
nourished
euery
day
,
throughout
his
life
:
as
he
gaue
to
Adam
to
vnderstand
(
placing
him
in
the
garden
of
Eden
,
for
to
dresse
it
)
that
hee
should
eate
his
bread
in
the
sweate
of
his
face
,
vntill
hee
returne
vnto
the
earth
.
And
after
the
flood
hee
saide
,
Heere
after
seede
time
and
haruest
,
and
colde
and
heate
,
and
Sommer
and
Winter
,
and
day
and
night
,
shall
not
ceasse
Sommer
and
Haruest
,
because
he
endeuoureth
to
giue
vs
briefe
sentences
,
and
easie
to
beholde
,
yet
wee
will
heere
comprehende
all
seasons
,
and
whatsoeuer
GOD
woulde
that
man
shoulde
bee
occupied
in
.
If
wee
spende
the
time
aboute
the
labours
and
workes
that
God
hath
ordeined
,
we
shal
be
wise
,
and
shall
auoide
confusion
,
from
which
also
wee
shall
keepe
others
,
so
muche
as
lyeth
in
vs
:
for
we
will
liue
of
our
labor
,
and
shal
be
preserued
from
begging
,
which
is
a
confusion
not
able
to
be
borne
,
and
shall
also
deliuer
them
from
it
which
we
shall
refresh
with
the
fruite
of
our
paine
and
trauel
.
Contrarily
,
if
we
be
giuen
to
sleepe
,
and
to
idlenesse
,
when
it
is
time
to
worke
,
wee
shall
both
confounde
ourselues
and
others
,
for
whome
we
are
bounde
to
bestowe
ourselues
,
to
keepe
them
from
begging
.
This
worde
Confusion
,
is
taken
in
this
signification
in
the
37.
Psalme
,
They
shall
not
be
confounded
in
the
perilous
time
,
and
in
the
dayes
of
famine
they
6
Blessings
are
vpon
the
head
of
the
righteous
:
but
iniquitie
shal
couer
the
mouth
of
the
wicked
.
So
long
as
we
liue
in
this
bodie
,
wee
can
not
iudge
by
our
outward
wit
what
the
righteous
are
,
(
that
is
to
say
,
those
which
by
the
feare
,
reuerence
,
and
Fayth
they
beare
vnto
the
worde
of
God
,
doe
delight
to
serue
the
Lorde
and
their
neighbours
,
and
desire
to
profite
al
men
,
and
to
hurt
no
man
,
)
neither
that
they
can
be
counted
blessed
,
nor
that
they
are
in
the
grace
and
fauour
of
God
,
seeing
that
we
see
them
abounde
in
miserie
,
and
to
bee
beaten
downe
with
calamities
:
they
are
afflicted
of
the
world
by
peeling
and
polling
,
prisonment
,
woundes
,
banishment
,
cursing
,
lying
,
slandering
,
and
cauillations
,
&
diuers
other
wayes
,
which
can
not
be
easily
expressed
.
For
some
doe
suffer
in
one
sort
,
and
some
in
an
other
:
to
be
shorte
,
it
seemeth
that
God
is
their
enemy
,
and
that
hee
persecuteth
them
to
destroy
them
.
And
therefore
,
fewe
esteemeth
wel
of
them
,
as
Eliphas
the
Themanite
of
Iob.
Remember
,
I
pray
thee
:
who
euer
blessinges
are
vpon
the
head
of
the
righteous
:
hee
appointeth
not
the
time
,
neither
present
nor
to
come
,
for
to
declare
that
the
blessings
shal
not
fayle
them
:
but
hauing
had
their
beginning
in
this
life
,
they
shal
endure
for
euer
.
Blessed
are
ye
,
when
men
reuile
you
,
and
persecute
you
,
and
say
al
manner
of
euil
against
you
for
my
sake
,
falsly
.
My
brethren
,
count
it
exceeding
ioy
,
when
ye
fall
into
diuers
temptations
.
Againe
,
Blessed
But
iniquitie
shal
couer
the
mouth
of
the
wicked
.
In
some
it
is
opened
sooner
,
and
in
other
some
later
.
Some
mens
sinnes
are
manifest
before
hande
,
and
goe
before
vnto
iudgement
:
but
some
mens
folowe
after
.
For
their
iniquitie
committed
,
they
shal
suffer
7
The
memorial
of
the
iust
shal
be
blessed
:
but
the
name
of
the
wicked
shal
rotte
.
Albeit
,
that
nowe
presently
it
seemeth
vnto
the
worlde
,
that
the
righteous
are
forgotten
before
God
,
because
that
no
man
reuengeth
the
iniuries
&
wrongs
that
are
done
them
(
as
Dauid
doth
declare
it
,
saying
,
He
hath
saide
in
his
heart
,
God
hath
forgotten
,
he
hideth
The
memorial
of
the
iust
,
shal
be
blessed
.
Contrarily
,
the
wicked
are
famous
,
they
are
commended
,
and
doe
prayse
themselues
.
He
sayeth
in
his
heart
,
I
shal
neuer
be
mooued
,
The
name
of
the
wicked
shal
rotte
.
8
The
wise
in
heart
wil
receiue
commandements
:
but
the
foolish
in
talke
shal
be
beaten
.
Our
wisedome
is
to
keepe
and
to
doe
the
commandementes
of
But
the
foolish
in
talke
shal
be
beaten
.
Hee
that
maketh
not
count
of
true
wisedome
which
is
taught
vs
by
the
worde
,
but
doeth
giue
himselfe
to
speake
and
doe
things
contrarie
therevnto
,
is
foolish
in
his
talke
,
and
yet
ceaseth
not
to
be
folish
in
his
heart
:
for
from
the
abundance
of
the
hart
the
mouth
speaketh
:
and
also
other
outwarde
workes
doe
folowe
thereof
:
for
the
outward
parte
is
like
to
the
in
warde
,
except
wee
disfigure
ourselues
by
hypocrisie
,
the
which
wil
alwayes
appeare
holie
and
wise
,
and
not
foolishe
:
and
therefore
,
if
we
shewe
any
foolishnesse
in
wordes
,
or
in
workes
,
it
is
a
plaine
argument
that
wee
are
not
wise
in
heart
.
Wherefore
,
wee
may
iudge
that
they
which
permit
and
take
leaue
to
talke
foolishly
,
or
to
do
acts
against
God
and
his
worde
,
for
to
auoide
persecutions
,
doe
deceiue
themselues
when
they
would
make
men
beleeue
that
they
thinke
not
as
they
say
,
or
as
they
doe
:
for
the
outward
workes
,
and
chiefly
suche
as
are
wicked
,
are
certaine
fruites
conceiued
in
the
heart
of
man
,
the
which
is
euil
from
his
childhood
.
And
thus
,
though
Solomon
doe
not
speake
but
of
the
lippes
,
yet
he
forgetteth
not
to
touch
the
hart
,
which
is
the
roote
that
bringeth
foorth
the
fruite
,
as
we
ought
to
vnderstande
by
the
former
reasons
.
And
also
the
Antithesis
or
comparison
that
hee
maketh
betweene
the
wise
in
heart
,
and
the
foolish
in
talke
,
doeth
shewe
it
wel
:
otherwise
it
should
not
agree
.
In
the
first
parte
of
the
comparison
,
he
expresseth
the
roote
,
for
to
exclude
worldly
wisedome
,
which
is
of
great
shew
,
and
is
nothing
but
rebellion
:
for
it
wil
not
be
subiect
vnto
the
lawe
of
God
:
for
it
is
ledde
by
the
desire
of
the
fleshe
:
afterwardes
hee
expresseth
the
In
the
seconde
parte
of
the
comparison
,
hee
expresseth
but
the
euil
fruite
,
which
can
notlye
:
and
therefore
in
expressing
it
,
hee
declareth
plainly
what
the
roote
is
,
that
is
to
say
,
euil
:
for
the
tree
is
knowne
by
his
fruite
.
He
immediatly
after
expresseth
the
recompence
of
them
which
speake
and
doe
euil
,
that
is
to
say
,
that
they
shal
be
beaten
,
they
shal
bee
chastened
and
punished
,
first
in
this
worlde
,
if
so
be
it
,
that
they
watch
diligently
ouer
the
publike
slanders
and
offences
,
and
that
the
Magistrates
be
zealous
,
and
that
they
bee
careful
to
pronounce
good
and
right
iudgement
,
vppon
that
which
they
knowe
,
and
is
manifest
vnto
them
,
in
susteining
and
defending
the
good
,
and
punishing
the
wicked
,
according
as
the
fruits
appeare
:
for
they
haue
not
the
knowledge
of
in
warde
foolishnesse
,
but
so
farre
as
the
same
is
opened
outwardly
:
and
therefore
,
Solomon
sayeth
not
,
the
foolish
of
heart
shal
be
beaten
:
but
the
foolish
in
talke
,
that
is
to
say
,
hee
which
shal
shewe
himselfe
foolishe
by
wordes
and
wicked
workes
.
If
fathers
and
mothers
loue
their
children
,
&
are
careful
more
for
their
soules
then
for
their
bodies
,
they
wil
chasten
them
,
if
their
manners
and
conuersation
be
not
good
and
honest
.
They
which
spare
the
rodde
at
neede
,
doe
hate
their
children
,
and
make
no
count
of
the
honour
of
God
.
Wherevpon
they
ought
to
looke
for
grieuous
punishment
:
for
sith
they
wil
not
strike
whilest
it
is
time
,
they
themselues
are
worthie
to
be
beaten
.
And
also
it
happeneth
often
vnto
them
,
that
their
children
which
they
haue
borne
withal
in
their
malice
,
when
they
come
to
age
,
not
only
doe
set
naught
by
them
and
reiect
them
,
but
also
stand
vp
against
them
,
in
robbing
them
,
cursing
and
doing
them
much
hurt
.
And
finally
,
if
they
doe
not
confesse
their
negligence
,
they
shal
be
beaten
with
eternal
paynes
.
If
superiours
doe
truely
loue
their
subiectes
,
they
wil
chasten
the
foolishe
,
that
the
good
may
liue
in
peace
,
and
that
the
slaunders
and
offences
may
be
rooted
out
from
the
congregation
of
the
Lorde
:
otherwise
they
shal
be
beaten
:
for
first
of
all
,
the
foolish
wil
rise
vp
against
them
:
and
in
the
ende
,
they
shal
not
auoide
eternal
damnation
.
I
wil
honour
them
that
honour
mee
,
&c.
9
He
that
walketh
vprightly
,
walketh
boldly
:
but
hee
that
peruerteth
his
wayes
,
shal
be
knowne
.
For
as
much
as
wee
al
desire
to
auoide
perils
and
dangers
,
and
to
liue
safely
and
without
feare
of
euil
,
we
must
heare
Solomon
which
doth
admonish
vs
of
the
meanes
,
when
he
sayeth
,
He
that
walketh
vprightly
.
There
is
none
in
this
worlde
that
liueth
so
perfectly
,
but
that
he
hath
some
fault
.
For
wee
haue
al
neede
to
craue
pardon
for
our
sinnes
,
and
continually
to
confesse
that
we
are
sinners
,
how
vprightly
soeuer
we
liue
:
and
thus
the
vprightnesse
wherof
Solomon
speaketh
,
lyeth
not
in
a
perfection
that
can
not
be
mended
,
&
wherto
there
can
nothing
be
added
:
for
so
long
as
we
liue
in
this
world
,
we
haue
neede
to
repent
,
to
amend
our
faults
,
and
alwayes
to
grow
forwarde
in
goodnesse
,
through
the
knowledge
of
the
trueth
.
But
this
vprightnesse
lieth
in
soundnesse
of
conscience
,
whereby
hauing
our
heartes
right
and
not
double
,
we
abhorre
al
dissimulations
and
hypocrisies
,
and
labour
to
folowe
holines
,
righteousnes
and
trueth
in
al
things
,
and
with
al
men
.
The
worlde
maketh
no
great
account
of
this
vprightnesse
,
but
al
the
worlde
almost
is
giuen
to
deceit
and
craftie
dealing
,
vnto
filthines
and
vncleannes
,
vnto
hypocrisie
&
lying
.
And
forasmuch
as
the
greatest
parte
of
men
&
women
are
such
,
10
Hee
that
wincketh
with
the
eye
,
worketh
sorow
:
and
hee
that
is
foolish
in
talke
,
shal
be
beaten
.
Amongst
them
which
peruert
their
wayes
,
there
are
some
more
cloase
and
couerte
then
other
some
are
:
some
there
bee
that
are
knowne
foorthwith
,
and
others
againe
for
a
certaine
time
lye
hid
and
are
secret
.
The
close
and
hid
,
are
most
hurtful
&
pernitious
.
For
a
time
they
make
a
goodly
shewe
,
and
beare
a
smooth
countenance
,
and
seeme
that
they
laugh
at
the
prosperitie
of
their
neighbour
,
as
though
they
were
readie
to
do
them
pleasure
:
but
yet
for
all
that
they
delight
to
mocke
,
&
to
inuent
some
treason
.
Solomon
doth
signifie
the
same
by
wincking
or
making
signe
with
the
eye
.
But
when
at
last
their
dissimulation
and
hypocrisie
is
knowne
,
and
that
they
are
seene
to
counterfaite
and
dissemble
,
by
the
fruites
which
come
from
them
,
then
feele
we
greater
sorowe
and
more
grieuous
payne
then
if
wee
had
knowne
them
openly
at
the
first
.
Solomon
doth
signifie
the
same
,
when
he
sayeth
,
That
he
worketh
sorowe
,
that
wincketh
with
his
eye
.
If
they
(
which
by
suche
maners
bring
hurt
,
either
to
the
bodie
or
to
this
worlds
good
)
do
worke
sorow
,
&
that
we
be
careful
to
take
heede
therof
,
by
a
more
strong
reason
must
wee
take
heed
of
Monkes
&
Friers
which
haue
a
goodly
shew
,
for
with
this
,
He
that
is
foolish
in
talke
,
shal
be
be
beaten
.
There
is
here
no
vertue
compared
or
set
against
vice
,
but
a
greater
vice
,
vnto
a
lesser
.
The
first
part
of
the
sentence
conteineth
a
rebuke
of
hypocrisie
,
flatterie
,
dissimulation
,
and
counterfaiting
,
with
aduertisement
of
the
euil
that
commeth
thereof
.
Wherein
we
ought
to
learne
,
not
to
be
children
in
vnderstanding
,
but
of
ripe
wit
and
good
discretion
,
seeing
11
The
mouth
of
the
righteous
is
a
welspring
of
life
:
but
iniquitie
couereth
the
mouth
of
the
wicked
.
For
when
a
verie
cleare
spring
and
pure
,
floweth
with
water
,
running
here
and
there
by
fordes
,
then
it
serueth
to
refreshe
them
which
drinke
therof
,
and
preserueth
them
from
dying
by
thirst
:
and
so
it
is
healthful
vnto
them
,
&
doth
also
as
concerning
the
body
quicken
the
same
.
The
mouth
of
the
righteous
wil
speake
of
wisedome
,
welspring
of
life
.
Our
Lorde
saith
that
from
the
abundance
of
the
hart
the
mouth
speaketh
.
Now
it
is
said
:
the
law
of
his
God
is
in
his
hart
,
therfore
his
steps
shal
not
slide
.
Whervppon
foloweth
that
it
but
iniquitie
couereth
the
mouth
of
the
wicked
.
When
Solomon
saieth
,
doth
couer
,
he
neither
excludeth
the
time
past
nor
present
,
but
speaking
in
the
future
tence
,
hee
sheweth
the
hardnes
and
obstinacie
of
the
wicked
,
to
the
end
that
we
should
stande
vpon
our
watche
at
al
times
.
For
as
they
haue
not
ceased
nor
do
cease
,
so
also
they
shal
neuer
cease
,
vntil
the
ende
of
the
worlde
,
to
speake
filthily
,
to
giue
euil
counsel
,
&
to
spread
abroade
false
doctrine
.
But
the
euil
men
&
deceiuers
,
shal
waxe
worse
&
worse
,
deceiuing
and
beeing
deceiued
.
Now
they
which
folow
their
vncleannes
&
wickednes
,
giuing
themselues
vnto
iniquitie
,
shal
fal
in
death
.
For
it
is
saide
,
The
rewarde
of
12
Hatred
stirreth
vp
contentions
:
but
loue
couereth
all
trespasses
.
When
men
or
women
are
kindled
with
hatred
,
wrath
,
&
anger
,
with
enuie
and
yll
wil
against
their
neighbours
,
although
it
be
very
wrongfully
and
without
cause
,
and
that
their
neighbours
haue
giuen
them
no
maner
of
occasion
to
beare
euil
affection
towardes
them
;
yet
can
they
not
speake
gently
and
louingly
vnto
them
,
they
cannot
say
wel
of
them
:
but
do
wrong
and
deale
iniuriously
with
them
,
and
speake
al
the
euil
they
can
against
them
,
&
do
greatly
reproche
them
to
their
faces
,
being
ready
to
stryke
&
beate
them
,
to
murther
&
kil
the
innocents
:
&
behind
their
backes
they
slaunder
&
do
falsly
bely
them
,
they
diffame
them
,
&
bring
them
into
the
hatred
,
so
much
as
they
can
,
of
al
the
world
,
that
many
may
rise
vp
against
them
which
haue
not
offended
,
that
they
may
be
destroyed
&
vndone
:
So
much
as
possible
they
can
,
they
set
al
in
trouble
,
they
stir
vp
seditions
,
vprores
&
persecutions
against
those
that
wish
them
no
euil
.
Solomon
doeth
signifie
it
,
saying
,
hatred
stirreth
vp
contentions
.
This
stir
is
made
,
as
is
sayde
,
and
as
the
innocentes
in
al
tymes
haue
had
trial
:
As
Abel
,
Moyses
,
Dauid
,
the
Prophetes
,
our
Lorde
,
his
Apostles
,
and
other
faithful
men
:
and
yet
stil
the
wicked
cease
not
to
doe
and
to
speake
the
like
against
them
that
folowe
the
trueth
,
and
that
desire
nothing
but
their
health
and
saluation
.
But
the
saying
of
Solomon
ought
not
to
be
restrained
vnto
this
maner
of
hatred
.
For
we
haue
experience
that
when
there
is
hatred
betweene
parties
,
that
they
bite
&
sting
one
another
,
do
charge
&
reproch
one
another
with
al
the
villanies
they
can
:
they
detract
one
another
,
&
there
is
nothing
but
they
wil
blame
,
&
interpret
the
doings
&
sayings
one
of
another
altogether
in
the
euil
parte
:
the
which
is
cause
of
mortal
strife
,
of
seditions
,
of
vprores
,
of
battels
and
warres
,
of
murthers
and
slaughters
.
But
loue
couereth
all
trespasses
:
and
after
him
,
Saint
Paule
sayeth
,
Loue
is
When
S.
Peter
exhorteth
vs
,
that
aboue
al
things
we
should
haue
feruent
loue
amongst
vs
:
for
loue
couereth
the
multitude
of
sinnes
:
All
trespasses
,
And
Saint
Peter
,
multitude
of
sinnes
:
wherein
they
teach
vs
,
that
in
what
sorte
soeuer
our
neighbours
sinne
against
vs
,
and
howe
often
soeuer
they
shall
offende
vs
,
wee
shoulde
gladly
forgiue
them
,
if
we
loue
them
truely
,
and
that
according
vnto
the
sentence
of
our
Lorde
.
And
for
to
shewe
vs
that
we
ought
and
are
bounde
to
obey
his
sentence
,
and
that
we
should
not
13
In
the
lippes
of
him
that
hath
vnderstanding
,
wisedome
is
founde
,
and
a
rodde
shal
be
for
the
backe
of
him
that
is
destitute
of
wisedome
.
He
is
a
wise
man
which
being
taught
in
the
worde
of
God
,
doeth
set
his
whole
delight
therein
,
and
through
the
knowledge
that
he
hath
thereof
,
the
which
is
printed
in
his
heart
,
he
laboureth
to
gouerne
himselfe
wel
both
in
his
doings
and
sayings
.
Suche
a
man
is
replenished
with
true
wisedome
.
And
for
so
much
as
from
the
abundance
of
the
heart
,
the
mouth
speaketh
,
they
that
are
such
,
must
needes
vtter
wisedome
,
and
continne
and
perseuer
therein
.
Also
Solomon
sayeth
not
,
that
wisedome
hath
bene
founde
,
or
is
found
,
albeit
that
it
is
so
:
but
to
shewe
the
constancie
and
perseueraunce
,
hee
sayeth
,
shal
be
founde
.
This
is
a
great
argument
,
that
in
this
worlde
the
number
of
wise
men
is
verie
small
,
and
almost
none
.
For
if
there
bee
verie
fewe
of
them
,
in
whose
lippes
wisedome
is
founde
,
yet
is
the
number
of
them
lesse
,
in
whom
it
shal
be
found
,
experience
doeth
sufficiently
shewe
it
,
but
yet
wee
may
vnderstande
the
same
by
the
parable
of
the
seede
cast
into
the
grounde
,
a
rod
shal
be
for
the
backe
of
him
,
that
is
destitute
of
wisdom
,
or
lewd
of
hart
.
Wherein
Solomon
sheweth
into
what
dishonor
and
danger
they
do
bring
themselues
,
which
haue
not
a
right
hart
,
&
they
which
set
not
their
mind
&
desire
to
folow
vnderstanding
and
wisdom
,
but
do
lay
the
bridle
in
the
neck
of
their
carnal
lustes
,
and
doe
delight
in
things
nothing
worth
,
and
folow
folishnes
and
wickednes
.
He
teacheth
Magistrates
also
their
lesson
,
and
doth
shew
them
that
if
the
foolish
&
vnprofitable
&
hurtful
persons
continew
in
their
lewdnes
,
and
doe
openly
declare
it
,
either
by
deedes
or
by
words
,
that
they
ought
not
to
abstaine
from
giuing
such
punishment
,
as
the
foolishe
and
wicked
shal
deserue
.
Likewise
he
instructeth
fathers
&
mothers
.
Furthermore
,
when
he
setteth
lewdnes
of
hart
against
vnderstanding
,
and
the
rod
against
wisdom
,
we
ought
to
vnderstand
that
the
prudent
and
wise
should
be
handled
with
al
softnes
&
gentlenes
,
&
that
they
should
be
kept
from
al
shame
and
wrong
.
But
the
doctrine
of
Solomon
is
greatly
despised
and
scorned
through
the
worlde
,
as
do
the
wise
and
faithful
seruants
of
God
know
and
feele
.
For
there
is
no
people
in
the
world
how
wicked
soeuer
they
are
,
that
are
so
much
dishonored
as
they
,
and
so
cruelly
persecuted
:
yet
ought
they
not
to
bee
afraide
,
but
to
reioyce
:
for
therein
they
are
compaignions
with
the
Prophets
and
Apostles
,
yea
euen
with
our
Lord
.
And
what
trouble
soeuer
they
suffer
,
they
must
take
good
heede
from
making
Solomon
a
lier
:
but
their
lippes
must
alwaies
be
founde
with
wisedome
.
The
wise
and
faithful
Ministers
doe
labour
diligently
to
doe
this
:
but
most
often
they
speake
vnto
the
walles
and
pillers
,
and
most
commonly
they
haue
very
smal
auditory
.
Whereuppon
followeth
that
there
are
many
lewde
of
harte
,
the
which
do
rather
deserue
to
haue
the
rod
on
their
backe
,
&
to
bee
sharply
corrected
,
then
to
be
receiued
and
counted
wise
,
and
to
be
admitted
into
the
number
of
the
houshold
people
and
children
of
God
.
14
Wise
men
laye
vp
knowledge
:
but
the
mouth
of
the
foole
is
a
present
destruction
.
As
a
wise
and
discreete
housholder
which
is
prouident
,
or
as
a
diligent
and
faithful
Steward
doeth
not
cast
away
and
despise
that
which
is
profitable
and
necessarie
for
to
mainteine
his
housholde
,
but
heapeth
and
gathereth
together
his
prouision
,
layeth
it
vp
safely
,
and
locketh
it
vp
,
to
vse
the
same
in
time
,
and
to
distribute
it
vnto
his
houshold
as
they
haue
need
,
and
doeth
not
spare
it
,
least
it
shoulde
wast
:
euen
so
the
wise
man
and
discreete
,
doeth
not
reiecte
and
contemne
knowledge
,
the
which
is
a
necessarie
prouision
,
but
doeth
labour
to
increase
and
to
augment
in
the
same
,
and
doeth
not
suffer
it
to
passe
&
vanish
away
,
but
taketh
heede
least
it
scape
from
him
,
and
doeth
shut
it
vp
close
with
himselfe
by
holy
meditations
in
the
worde
,
wherein
hee
hath
al
his
delight
,
and
also
al
his
hope
.
And
albeit
that
he
doeth
locke
it
and
shut
it
vp
as
in
a
garner
or
in
a
seller
,
yet
is
it
not
to
the
ende
,
but
to
make
his
neighbours
which
haue
neede
,
parteners
therof
:
but
as
the
good
treasure
of
his
heart
doeth
abounde
,
euen
so
doeth
he
drawe
good
thinges
out
thereof
,
for
to
giue
spiritual
nourishment
in
time
vnto
the
houshold
of
his
Lorde
.
Solomon
doeth
somewhat
signifie
this
same
,
when
he
saith
,
That
wise
men
laye
vp
knowledge
:
but
more
plainly
,
when
he
said
,
verse
13.
That
wisedome
is
,
or
shal
be
founde
in
the
lippes
of
him
that
hath
vnderstanding
.
They
that
are
thus
wise
,
are
worthie
to
be
honoured
,
and
to
be
preserued
from
danger
and
destruction
,
and
to
be
exempted
from
al
hurt
,
and
that
no
man
should
doe
them
any
euil
:
Solomon
doeth
signifie
it
,
when
setting
the
foole
against
the
wise
,
hee
sayeth
,
But
the
mouth
of
the
foole
is
a
present
destruction
.
The
foole
hath
no
knowledge
,
hee
can
not
discerne
betweene
that
which
is
to
be
spoken
,
and
that
,
that
is
to
be
kept
secrete
:
for
so
farre
is
he
of
from
laying
vp
of
knowledge
,
that
rather
hee
scorneth
it
,
and
casteth
it
away
,
and
persecuteth
it
:
and
therefore
he
cannot
speake
but
foolishly
,
vainly
,
iniuriously
,
and
wickedly
:
whervpon
foloweth
his
destruction
sooner
then
he
weeneth
&
woldeth
.
Solomon
doeth
declare
it
,
by
the
destruction
neere
to
his
mouth
:
as
if
hee
said
,
that
the
foole
by
his
vaine
babbling
,
by
his
folish
counsels
and
outragious
wordes
,
doeth
call
and
pull
destruction
vppon
himselfe
.
Nowe
forasmuche
as
there
is
no
man
of
sounde
iudgement
that
seeketh
his
owne
hurt
,
but
that
euery
one
doeth
desire
to
profite
,
&
to
bee
at
ease
,
Solomon
doeth
exhort
vs
to
bee
carefull
too
learne
knowledge
,
and
to
keepe
it
,
and
rather
to
bee
ready
to
holde
our
peace
for
to
heare
and
to
learne
,
that
wee
may
grow
and
increase
in
discretion
and
true
knowledge
,
then
rashly
and
amasedly
to
speake
.
Our
Lorde
doth
teache
vs
the
very
same
,
saying
,
But
I
say
vnto
you
15
The
rich
mans
goods
,
are
his
strong
hold
,
but
their
owne
pouertie
feareth
the
poore
.
Let
vs
not
thinke
that
all
the
sentences
of
Solomon
doe
expressely
conteine
commandementes
which
ought
too
bee
obeied
:
or
doctrine
that
wee
ought
to
follow
:
but
let
vs
knowe
that
some
of
his
sentences
doe
describe
vnto
vs
the
affections
and
thoughtes
and
the
maners
of
worldly
&
carnall
men
,
which
are
not
renued
by
the
holy
Ghost
,
and
walke
after
the
lustes
of
the
fleshe
:
and
so
doth
paint
foorth
the
thinges
which
happen
,
and
are
dayly
doone
in
the
worlde
.
For
the
number
of
the
worldlinges
and
carnall
,
is
without
comparison
greater
then
the
number
of
the
children
of
God
which
are
regenerated
by
the
holy
Ghost
.
Such
sentences
are
not
vnprofitable
,
but
fruitefull
:
for
they
are
set
foorth
for
to
aduertise
vs
of
the
manners
of
the
worlde
,
and
that
by
the
knowledge
of
them
,
we
should
not
conforme
ourselues
like
vnto
them
,
but
shold
labour
to
bee
transfourmed
by
the
renewing
of
our
mindes
.
And
so
they
conteine
closely
good
and
necessary
doctrine
.
Wee
haue
heere
a
sentence
of
the
same
kinde
,
the
which
doth
describe
the
maners
of
the
riche
worldlinges
,
and
of
the
poore
sort
which
haue
not
their
hope
in
God
,
but
doe
either
trust
or
tremble
according
too
that
they
see
with
their
outwarde
eye
.
First
of
all
Solomon
compareth
the
worldly
rich
man
,
that
doeth
trust
in
his
goodes
and
riches
,
vnto
a
man
which
dwelleth
in
a
Citie
inuincible
,
&
which
cannot
bee
taken
and
wonne
:
hee
feareth
none
euill
that
shoulde
happen
vnto
him
,
albeit
that
the
strong
and
mightie
enimies
with
a
great
number
,
doe
besiege
and
assault
the
Towne
,
and
doe
striue
what
they
can
to
ouerthrowe
and
destroy
all
,
and
to
set
all
on
fire
and
blood
:
hee
mocketh
at
his
enimies
,
hee
passeth
not
a
Figge
nor
philippe
for
them
,
and
setteth
them
at
nought
.
If
hee
hath
hurte
his
enemies
,
hee
feareth
not
for
their
reuengement
.
The
worldly
riche
man
esteemeth
his
goods
as
a
strong
citie
,
hee
trusteth
in
his
riches
,
hee
thinketh
nothing
can
hurte
him
,
and
that
by
them
hee
shal
surmount
and
ouercome
al
encombrances
:
because
of
them
hee
swelleth
and
becommeth
proude
:
hee
is
so
arrogant
and
high
minded
that
hee
careth
neither
for
GOD
nor
men
.
Hee
sheweth
vs
also
how
we
must
vse
our
riches
,
saying
,
make
you
friends
of
the
vnrighteous
mammon
,
that
when
yee
shal
haue
but
their
owne
poucrtie
feareth
the
poore
.
Wherein
hee
painteth
out
the
inwarde
disposition
and
nature
of
them
which
haue
set
their
desire
on
riches
,
&
cannot
attaine
vnto
them
,
neither
seeth
any
meanes
to
obteine
them
.
They
are
astonished
and
afraide
,
they
abhorre
pouertie
,
and
doe
greatly
feare
they
shal
want
.
They
are
continually
tossed
with
such
thoughtes
and
purposes
,
which
doeth
discourage
them
and
make
them
despayre
.
Beholde
howe
the
couetous
power
,
and
such
as
haue
set
their
hartes
on
riches
,
are
affectioned
,
&
also
the
rich
which
neuer
haue
ynough
,
and
feare
least
the
earth
shoulde
fayle
:
Although
Solomon
counte
their
riches
a
strong
citie
for
the
worldlinges
which
haue
not
the
knowledge
of
GOD
,
are
neuer
stayed
,
but
haue
very
much
feare
,
and
neuer
haue
so
much
that
they
say
wee
haue
ynough
:
In
this
sorte
though
they
be
rich
yet
are
they
poore
and
miserable
,
hauing
their
mindes
neuer
satisfied
.
This
same
is
set
before
vs
,
that
if
riches
doe
abounde
,
wee
shoulde
not
set
our
hartes
vppon
them
to
bee
puft
vp
with
pride
therefore
,
or
with
vaine
confidence
:
and
if
pouertie
pricke
vs
,
that
wee
shoulde
not
bee
oppressed
with
feare
nor
with
dispaire
,
but
shoulde
bee
assured
that
they
which
doe
euil
,
shal
bee
rooted
out
,
&c.
Againe
,
a
smal
thing
that
the
righteous
hath
,
is
better
then
16
The
righteous
laboureth
to
do
good
,
but
the
vngodly
vseth
his
encrease
vnto
sinne
.
When
men
occupie
themselues
and
take
some
worke
in
hand
,
they
seeke
to
profite
and
gaine
thereby
:
but
oftentimes
they
deceiue
themselues
.
For
none
but
good
people
doe
truely
prosper
in
their
affaires
:
though
mans
reason
doe
iudge
the
contrary
.
As
touching
the
wicked
,
what
gain
soeuer
they
get
,
&
what
ioy
soeuer
they
haue
,
yet
doeth
it
all
turne
vnto
their
hurt
.
It
seemeth
good
to
outward
apparance
that
good
people
are
most
miserable
,
&
that
ther
are
noone
more
vnhappy
and
cursed
then
they
in
all
the
worlde
:
but
Solomon
which
lyeth
not
,
doeth
shewe
vs
their
prosperitie
,
when
hee
attributeth
life
vnto
the
worke
of
the
righteous
:
as
if
hee
did
say
,
that
the
iust
man
doth
not
apply
himselfe
vnto
any
worke
,
but
vnto
that
which
is
the
path
way
that
leadeth
vnto
life
.
Contrarily
,
after
the
outward
sight
,
the
wicked
reape
great
profite
by
the
works
they
take
in
hande
:
but
their
destruction
which
is
great
:
is
at
hand
,
vtterly
to
beate
them
downe
.
Solomon
doth
signifie
the
same
vnto
vs
,
when
hee
saith
,
that
the
vngodly
vseth
his
encrease
vnto
sinne
:
For
the
rewarde
of
sinne
is
death
.
But
as
the
worke
of
the
righteous
doth
not
profite
himselfe
alone
,
but
doth
serue
to
the
releeuing
17
He
that
regardeth
instruction
,
is
in
the
way
of
life
:
but
he
that
refuseth
correction
,
goeth
out
of
the
way
of
life
.
For
to
shewe
vs
the
way
of
life
,
Solomon
in
the
fourth
Chapter
&
first
verse
,
hath
shewed
vs
,
saying
,
Heare
,
O
ye
children
,
the
instruction
of
a
father
,
&c.
And
to
the
admonition
,
hath
added
the
promise
in
the
4.
and
6.
verses
.
Also
in
the
13.
verse
hee
repeateth
againe
the
selfe
same
admonition
,
and
thereto
also
hath
added
the
promise
.
The
saide
admonition
so
often
rehearsed
,
shoulde
suffice
to
induce
vs
to
receiue
and
keepe
the
instruction
which
is
giuen
vs
by
the
Lorde
:
and
also
the
promise
so
often
repeated
,
ought
to
bee
sufficient
to
assure
vs
of
the
goodnesse
of
GOD
towards
vs
,
and
to
make
vs
more
enclined
to
submit
ourselues
vnto
the
good
will
of
GOD
.
But
wee
are
dull
vpon
the
spurre
,
and
for
one
admonition
or
twaine
,
we
make
no
account
to
giue
obedience
:
and
for
one
or
two
promises
,
wee
cannot
bee
assured
of
the
infallible
trueth
of
GOD
:
so
full
of
rebellion
and
disobedience
we
are
&
so
full
of
doubtfulnesse
and
distrust
:
and
therefore
wee
haue
neede
that
we
should
be
handled
according
vnto
our
rudenesse
and
infirmitie
.
The
which
our
Lord
doth
in
his
holy
worde
,
and
also
by
the
peaching
of
the
same
word
,
in
the
which
one self
doctrin
is
often
repeted
.
For
this
cause
Solomon
is
not
negligent
often
to
tell
vs
one
very
thing
:
and
that
which
he
hath
already
saide
many
times
heeretofore
,
he
repeateth
,
saying
,
To
take
heeds
&c.
This
affirmation
conteineth
an
instruction
and
promise
:
for
by
affirming
it
,
he
would
haue
vs
to
vnderstande
that
he
doeth
admonishe
vs
to
keepe
the
instruction
,
and
that
hee
doeth
promise
vs
life
.
And
therewith
hee
teacheth
vs
too
knowe
who
is
righteous
and
what
his
worke
is
,
that
serueth
vnto
life
.
Wherevpon
we
may
gather
,
that
hee
is
righteous
,
which
with
an
vnfeigned
heart
laboureth
to
giue
obedience
vnto
the
worde
of
God
,
and
doth
wholy
depend
vpon
the
free
promises
of
God
.
This
is
to
keepe
instruction
,
and
not
to
labour
to
deserue
by
workes
,
as
doe
the
proude
Papistes
:
nor
to
thinke
that
faith
onely
without
workes
is
enough
to
saluation
,
as
doe
the
slouth
full
thinke
,
which
loue
workes
already
doone
,
and
suche
as
desire
the
libertie
of
the
flesh
.
For
two
sortes
of
people
are
out
of
the
way
of
life
:
for
the
one
sort
are
proude
,
and
the
other
are
vaine
,
and
both
are
blinde
,
and
deceiue
themselues
:
they
thinke
to
be
in
the
way
of
life
,
and
they
tend
vnto
death
:
they
are
companions
of
them
which
forsake
correction
,
of
whome
Solomon
saith
,
that
they
are
out
of
the
way
.
They
do
refuse
to
be
refourmed
,
which
make
no
account
to
amende
their
liues
,
what
aduertismente
soeuer
is
made
vnto
them
out
of
the
worde
:
but
the
one
sort
doth
more
slippe
and
slide
away
,
murmuring
and
despiting
them
which
doe
refourme
and
reprooue
them
.
Some
willing
to
shewe
themselues
holy
and
deuout
,
doe
make
themselues
beleeue
that
they
shall
not
faile
in
following
of
their
good
intentes
and
fantasies
,
and
the
traditions
and
good
customes
of
their
fathers
:
And
the
other
sorte
which
are
delicate
,
and
desire
to
rest
in
peace
,
doe
content
themselues
to
haue
a
light
opinion
of
the
Thus
doing
,
we
shal
keepe
instruction
,
and
shal
not
forsake
correction
,
as
did
the
children
of
Israel
,
who
seeing
themselues
pressed
with
necessitie
in
the
wildernesse
,
did
murmure
and
bewaile
the
countrie
of
Egypt
,
and
also
when
they
were
pressed
with
their
enimies
,
they
had
their
refuge
not
vnto
God
,
but
vnto
the
help
of
men
against
Gods
commandement
.
18
He
that
doth
dissemble
hatred
,
with
lying
lippes
,
&
hee
that
inuenteth
slaunder
,
is
a
foole
.
When
one
man
belieth
another
,
hee
putteth
himselfe
in
danger
to
beare
some
euil
:
for
oftentimes
hee
which
doeth
slaunder
,
is
mooued
with
anger
,
and
is
readie
to
stryke
or
to
kil
.
It
is
more
often
seene
then
were
needful
:
and
albeeit
that
euery
man
is
a
lyer
:
yet
is
there
none
but
desireth
to
bee
counted
true
,
and
the
greatest
lyers
shal
bee
they
which
wil
bee
most
desirous
to
mainteine
their
honour
,
and
to
reuenge
themselues
if
they
bee
painted
such
as
they
bee
,
and
bee
tolde
to
their
face
.
Nowe
forasmuch
as
it
is
so
,
that
wee
would
not
abide
to
bee
called
lyers
,
amongst
other
vices
wee
must
eschue
dissimulation
and
hypocrisie
,
we
must
take
heede
to
faine
to
loue
them
whome
we
hate
,
otherwise
we
belie
the
holy
Ghost
which
speaketh
by
the
mouth
of
Solomon
:
and
further
we
doe
resemble
Iudas
,
which
by
a
kisse
and
fained
salutation
betraied
the
innocent
blood
.
Also
when
they
which
hate
their
neighbours
,
dissemble
the
hatred
by
faire
woordes
,
and
goodly
shew
,
they
are
lyers
,
and
consequently
murtherers
.
And
thus
Solomon
doeth
expresse
but
one
parte
of
their
style
,
attributing
vnto
them
false
and
lying
lippes
:
but
he
doth
not
expresse
so
smal
thing
but
that
hee
accuseth
them
of
a
crime
worthy
of
death
.
Thou
shalt
destroy
them
which
speake
leasing
.
But
albeit
to
auoide
lying
and
treason
,
wee
must
not
And
hee
that
speaketh
,
&c.
They
which
are
so
readie
to
slaunder
their
neighbours
,
whither
it
bee
wrongfully
or
that
they
haue
some
occasion
,
are
as
much
,
or
more
guiltie
then
they
which
dissemble
.
For
first
of
al
they
are
led
with
hatred
by
so
speaking
,
which
is
equal
with
murther
,
or
at
the
least
by
such
hatred
men
are
stirred
vp
thereunto
.
Whosoeuer
is
angrie
with
his
brother
vnaduisedly
,
shal
bee
woorthy
of
iudgement
.
But
when
Solomon
doeth
accuse
him
that
doeth
dissemble
hatred
of
lying
and
falshoode
,
it
is
not
to
say
that
it
is
lawefull
for
vs
too
shewe
vnto
our
neighbours
that
wee
hate
them
,
but
rather
wee
must
learne
to
purge
and
clense
vs
of
al
wrath
and
indignation
,
displeasure
,
enuie
malice
and
of
al
desire
to
hurte
our
neighbours
,
to
the
ende
that
wee
may
speake
truly
to
our
neighbours
without
deceipt
and
without
fraude
,
and
that
wee
shoulde
eschue
the
accusation
of
lying
whereunto
Saint
Paule
doeth
admonishe
vs
:
Cast
of
the
olde
man
,
which
is
corrupt
through
the
deceiuable
Likewise
though
that
Solomon
calleth
him
foole
which
slaundereth
,
yet
it
is
not
to
say
that
the
Pastours
and
ministers
of
the
19
In
many
wordes
there
cannot
want
iniquitie
:
but
he
that
refraineth
his
lippes
,
is
wise
.
They
that
haue
a
tongue
at
large
to
speake
readily
,
delight
much
to
speake
,
and
take
pleasure
also
in
their
eloquence
:
they
mocke
at
them
which
are
slowe
and
dul
of
speache
:
esteeming
them
of
no
witte
:
and
whiles
they
prate
at
pleasure
,
they
woulde
bee
counted
wittie
and
learned
,
and
doe
thinke
themselues
cunning
folke
.
And
by
howe
much
as
a
man
is
more
vaine
in
his
woordes
,
by
so
much
the
more
doeth
hee
desire
to
bee
accounted
of
them
,
which
heare
him
,
albeeit
hee
knowe
that
his
wordes
bring
no
profit
nor
edification
.
And
also
the
common
people
is
easie
to
haue
them
in
estimation
which
flowe
in
eloquence
,
and
doe
thinke
al
wel
saide
that
such
people
say
:
but
such
tongue
men
doe
faile
,
and
those
which
heare
them
are
deceiued
.
Solomon
doth
signifie
the
same
,
when
he
saith
,
Where
much
,
&c.
And
forasmuch
as
al
vices
are
to
bee
fled
,
wee
must
take
heede
that
wee
vse
our
tongues
soberly
in
priuate
communication
,
and
to
giue
ourselues
to
iest
and
to
babble
at
pleasure
.
And
therein
to
consume
much
time
vnprofitably
,
as
doe
ydle
and
curious
folkes
,
and
chiefly
maydes
and
wiues
.
Beeing
ydle
,
they
learne
to
goe
from
but
he
that
refrayneth
his
lips
,
is
wise
.
Wee
must
therefore
(
to
eschue
vice
,
and
to
shewe
ourselues
wise
,
)
be
sober
in
talke
,
and
that
we
vtter
not
al
things
that
come
into
our
thought
.
Yet
notwithstanding
wee
must
not
spare
our
tongues
when
neede
is
,
but
must
vnfolde
them
for
the
glorie
and
honour
of
GOD
,
and
for
the
profit
and
edification
of
our
neighbours
.
Wee
see
in
the
holy
scriptures
,
that
the
seruantes
of
GOD
haue
abounded
with
woordes
in
their
sermons
,
praises
,
and
praiers
and
thankes
giuing
,
and
no
faulte
nor
vice
hath
beene
in
them
.
For
as
wise
men
,
they
knewe
to
refraine
their
lippes
,
speaking
nothing
but
that
wherwith
they
were
diuinely
inspired
by
the
spirit
of
the
Lorde
.
20
The
tongue
of
the
iust
man
,
is
fined
siluer
:
but
the
harte
of
the
vngodly
is
nothing
woorth
.
Solomon
doeth
compare
the
tongue
of
the
righteous
vnto
the
pure
siluer
,
vnto
the
siluer
that
is
separated
from
al
matter
that
may
hinder
the
knowledge
of
his
goodnesse
and
preciousnesse
,
when
it
is
mineral
,
and
hath
not
passed
through
the
fire
.
It
is
not
without
cause
that
hee
maketh
this
comparison
:
for
as
men
doe
naturally
desire
such
kinde
of
siluer
,
euen
so
the
tongue
of
the
righteous
is
greatly
to
bee
desired
of
them
which
loue
the
true
riches
which
proceede
from
wisedome
and
innocencie
,
For
the
mouth
of
the
righteous
wil
talke
of
wisedome
,
and
his
tongue
shal
declare
that
which
is
right
.
And
also
,
Blessed
is
the
man
that
findeth
21
The
lippes
of
the
righteous
feede
a
whole
multitude
:
but
fooles
shal
die
for
want
of
wisedome
.
In
what
state
soeuer
wee
be
,
if
wee
bee
righteous
,
we
wil
labour
to
hurte
no
man
by
our
woordes
,
but
wil
delite
to
speake
trueth
,
and
by
the
same
to
profit
many
,
in
giuing
good
counsel
,
in
exhorting
,
admonishing
,
rebuking
,
reproouing
and
correcting
.
This
trueth
is
the
foode
of
life
,
the
vncorruptible
seede
which
quickeneth
a
man
for
euer
.
For
man
liueth
not
only
by
bread
,
but
by
euery
woorde
that
proceedeth
out
of
the
mouth
of
God
.
Likewise
the
Gospel
,
which
is
the
infallible
trueth
,
is
compared
vnto
a
wedding
,
dye
through
their
owne
follie
.
22
The
blessing
of
the
Lord
maketh
riche
men
:
and
he
doth
adde
no
sorrowes
with
it
.
Euery
man
naturally
desireth
to
bee
riche
and
to
abounde
with
temporal
goods
,
not
onely
for
to
mainteine
this
life
in
a
meane
estate
:
but
also
to
nourishe
himselfe
in
pleasures
and
voluptuousnesse
,
to
keepe
greate
cheere
and
to
bee
apparelled
sumptuously
,
and
to
bee
magnified
and
exhalted
,
and
to
enioy
in
this
worlde
all
pleasures
that
are
possible
.
And
to
the
ende
to
attaine
theretoo
,
wee
labour
with
body
and
soule
,
wee
bestowe
our
bodily
labour
,
and
set
al
our
minde
on
woorke
to
see
and
consider
howe
we
may
become
riche
.
And
because
wee
commonly
see
that
fooles
and
ydiottes
,
the
negligent
and
slouthful
the
faint
and
weake
to
bee
poore
,
and
that
they
haue
greate
neede
,
it
seemeth
that
man
by
his
wisedome
and
pollicie
,
by
his
force
and
strength
,
by
his
labour
and
trauaile
doth
become
riche
.
For
this
cause
man
doeth
attribute
vnto
his
power
the
goods
and
riches
that
he
possesseth
,
and
thinketh
that
they
are
due
vnto
him
and
that
hee
hath
wel
deserued
them
.
But
in
it
there
is
nothing
but
vanitie
without
any
profit
.
I
made
gorgious
and
faire
woorkes
,
saieth
Solomon
in
Ecclesiastes
the
second
chapter
,
&c.
But
when
I
considered
all
the
woorkes
that
my
handes
had
That
the
blessing
of
the
Lorde
maketh
riche
,
&c.
If
any
man
then
be
riche
,
the
same
commeth
,
because
God
hath
extended
his
blessing
vpon
him
.
Thus
riches
ought
not
to
bee
attributed
either
to
the
labour
,
or
wisedome
,
or
industrie
or
diligence
and
care
of
men
,
either
to
fortune
or
chance
by
aduenture
,
as
doe
the
infidels
:
but
we
shoulde
acknowledge
and
confesse
that
as
God
And
this
is
also
to
the
ende
to
take
away
excuse
from
the
vnthankeful
.
I
am
.
1.
2.
then
grieue
and
vexe
them
.
Thus
,
albeeit
the
tyrants
,
do
persecute
bannishe
,
steale
and
pilfer
from
the
children
of
GOD
,
and
that
God
doeth
so
suffer
them
,
yea
that
hee
hath
so
ordeined
,
yet
is
it
not
to
say
that
God
hath
depriued
his
children
of
his
blessing
.
For
Let
vs
therfore
vnderstand
that
God
noth
neuer
so
spoile
his
children
,
but
that
hee
leaueth
them
sufficient
goods
.
For
,
a
smal
thing
that
the
righteous
hath
,
is
better
then
great
riches
of
the
vngodlie
.
Also
they
which
haue
their
hope
in
the
Lord
,
as
they
are
not
forsaken
And
forasmuch
as
it
is
so
that
the
blessing
of
the
Lorde
maketh
men
rich
:
Let
vs
first
of
all
knowe
,
that
wee
possesse
nothing
,
howe
small
soeuer
it
bee
,
but
that
wee
must
giue
thankes
vnto
God
for
the
same
.
Dauid
in
his
34.
Psalme
doeth
point
vs
the
way
:
and
Saint
Paule
doeth
admonish
vs
,
that
we
shoulde
geue
thanke
for
al
thinges
.
Secondly
,
forasmuche
as
there
proceedeth
no
euill
thing
from
the
blessing
of
God
,
it
followeth
that
riches
are
good
,
and
that
it
is
lawful
to
possesse
them
,
and
to
vse
them
with
ioy
and
gladnesse
.
For
euery
creature
of
God
is
good
,
and
nothing
ought
the
blessing
of
the
Lorde
maketh
men
riche
.
And
let
vs
also
learne
that
if
God
blesse
vs
,
that
according
to
his
liberalitie
and
blessing
bestowed
vpon
vs
,
wee
must
blesse
our
needy
neighbours
by
doing
good
vnto
them
.
Charge
them
that
are
riche
in
this
worlde
,
that
they
bee
not
high
minded
,
and
that
they
trust
not
in
vncertaine
riches
,
but
in
the
liuing
GOD
,
(
which
giueth
aboundantly
all
thinges
to
enioy
.
)
That
they
doe
good
and
bee
riche
in
good
workes
,
and
ready
to
Contrarily
,
albeeit
that
the
vngodly
,
which
doe
not
acknowledge
the
goodnesse
and
blessing
of
GOD
,
doe
greatly
prosper
in
the
outwarde
sight
of
the
worlde
(
for
it
is
saide
that
they
feele
no
trouble
,
&c.
)
yet
so
much
as
in
them
lyeth
,
they
refuse
and
reiect
the
blessing
of
GOD
,
and
are
also
greatly
troubled
in
their
consciences
,
and
are
much
vexed
in
their
mindes
:
they
haue
no
peace
nor
quietnesse
in
their
vnderstanding
.
The
wicked
are
lyke
the
raging
sea
,
which
cannot
rest
,
whose
waterfometh
23
It
is
pastime
to
a
foole
to
do
wickedly
:
but
wisdom
is
vnderstanding
to
a
man
.
When
wee
haue
committed
any
faultes
and
offences
,
howe
smal
and
litle
soeuer
they
bee
,
and
bee
it
that
wee
haue
offended
and
sinned
by
infirmitie
or
malice
,
by
ignorance
or
of
set
purpose
to
doe
euil
,
it
is
necessary
wee
shoulde
knowe
that
wee
haue
grieuously
offended
,
forasmuch
as
wee
haue
transgressed
the
lawe
of
our
God
,
the
which
is
so
holy
,
good
and
iust
.
And
vpon
the
knowledge
herof
,
we
must
tremble
and
be
afraid
of
the
righteous
iudgement
of
God
,
the
which
wee
haue
deserued
that
hee
shoulde
poure
vpon
vs
and
exercise
against
vs
his
wrath
and
anger
,
and
that
hee
shoulde
no
whit
spare
vs
,
but
damne
and
destroy
vs
:
and
being
thus
feared
,
that
wee
may
bee
brought
to
say
without
colour
and
faynednesse
with
Dauid
,
Correct
mee
not
in
thy
wrath
,
O
Lorde
,
nor
chasten
that
hee
maketh
but
a
sporte
of
wickednes
,
&c.
He
speaketh
here
chiefly
of
faults
&
sinnes
which
haue
bin
much
thought
on
,
and
are
committed
vpon
set
purpose
:
for
hee
vseth
a
word
which
commeth
of
a
verbe
that
signifieth
thoughtes
.
Such
faults
are
very
greeuous
and
abhominable
before
God
,
bicause
they
proceede
of
very
set
malice
,
and
that
they
which
commit
them
,
woulde
doe
no
better
,
but
if
they
coulde
,
they
would
yet
more
wickedly
.
And
albeit
they
know
wel
that
they
do
euil
,
&
that
they
wold
not
bee
so
serued
,
and
that
they
would
be
ready
to
reuenge
themselues
if
any
man
shoulde
offend
them
,
yet
as
though
GOD
sawe
them
not
,
they
spare
not
to
thinke
and
do
euill
.
They
haue
no
feare
of
God
,
and
doe
laugh
euen
whiles
they
doe
euil
,
as
if
they
were
well
assured
,
and
as
though
they
had
made
a
couenaunte
with
death
and
hell
.
They
are
of
the
number
of
those
that
Esay
speaketh
of
,
saying
:
Woe
bee
vnto
them
,
that
drawe
wickednesse
vnto
them
with
But
wisedome
ruleth
the
man
that
hath
vnderstanding
.
Hee
setteth
wisdome
against
foolishnes
,
and
vnderstanding
against
mocking
,
shewing
vs
that
the
foole
hath
no
wisedom
,
and
that
the
mockers
are
as
beastes
without
any
knowledge
:
&
therefore
they
feare
not
to
doe
euil
,
and
doe
assure
themselues
in
their
wickednesse
.
Amongest
the
number
of
suche
fooles
and
mockers
,
wee
may
set
Caine
,
who
after
hee
had
slaine
Abell
,
passed
not
for
his
fault
committed
:
Wee
bring
foorth
these
examples
,
to
the
ende
that
wee
knowing
that
of
our
owne
corrupt
nature
,
wee
are
not
,
neither
can
bee
better
:
let
vs
therfore
be
diligent
to
aske
of
God
,
that
he
would
so
print
his
feare
in
our
heartes
,
that
thereby
wee
may
renounce
all
carnal
trust
,
which
is
but
follie
,
and
which
holdeth
man
in
giering
and
mocking
.
And
that
by
this
feare
,
wee
might
come
and
attaine
vnto
the
true
wisedome
,
the
which
may
make
vs
vnderstande
that
wee
ought
not
to
laugh
and
mocke
,
but
to
bee
sorie
when
we
haue
sinned
:
but
that
of
a
sorowful
spirite
and
contrite
harte
,
with
al
humblenesse
we
should
aske
with
Dauid
,
Haue
mercy
vpon
me
,
O
God
,
after
thy
great
goodnesse
.
&c.
And
to
the
ende
that
as
wee
vnderstande
wee
ought
not
to
reioyce
at
our
wickednes
,
euen
so
also
ought
wee
to
conuert
the
foolish
,
and
bring
them
vnto
true
vnderstanding
.
Let
vs
aske
with
Dauid
.
Make
me
a
cleane
hart
,
O
God
,
and
renewe
aright
spirit
within
me
,
&c.
Again
,
O
Lord
open
thou
my
lips
,
&
my
mouth
shal
shew
forth
24
The
thing
that
the
vngodly
are
afraide
of
,
shall
come
vppon
them
:
but
the
righteous
shall
haue
their
desire
.
It
seemeth
at
the
first
sight
that
Solomon
doth
contrarie
himselfe
:
for
hee
hath
saide
that
the
feare
is
as
mocking
.
Nowe
it
seemeth
like
that
the
man
which
laugheth
and
leappeth
for
ioy
,
is
assured
and
that
hee
feareth
nothing
.
And
also
,
the
vngodly
is
so
proud
,
that
hee
careth
not
for
GOD
:
neither
is
God
in
all
his
vngodly
feareth
,
shall
come
vppon
him
.
The
builders
of
the
towre
of
Babylon
haue
felt
it
.
The
vnbeleeuing
and
rebellious
children
of
Israel
did
feare
to
be
destroyed
,
if
the
righteous
shall
haue
their
desire
.
And
because
that
these
thinges
are
seldome
seene
vnto
the
corporall
eies
,
the
worlde
doeth
laugh
and
mocke
at
this
trust
and
hope
:
as
the
wicked
are
reprooued
therefore
.
Whervpon
the
children
of
God
haue
great
neede
of
pacience
.
With
25
As
the
storme
passeth
,
euen
so
shall
the
vngodly
vanishe
away
:
but
the
righteous
,
remaineth
as
a
strong
foundation
.
A
storme
is
an
horrible
and
feareful
thing
,
as
experience
proueth
,
and
this
is
partly
bicause
that
it
commeth
with
a
great
noyse
vnlooked
for
:
partly
because
also
that
in
smal
time
it
maketh
destruction
,
and
bringeth
great
hurt
euen
vpon
the
soden
.
Euen
so
the
holy
scripture
willing
to
feare
the
vngodly
,
by
signifiyng
vnto
them
soden
destruction
,
doth
threaten
them
with
a
storme
.
And
the
same
shal
come
quickly
,
as
if
it
were
a
storme
,
&c.
Solomon
compareth
the
wicked
which
is
strong
&
mighty
,
vnto
a
tempest
:
for
so
much
as
he
vtterly
And
least
wee
shoulde
bee
deceiued
with
vaine
presumption
,
thinke
to
bee
sure
and
not
to
bee
shaken
.
For
further
too
stablishe
But
the
righteous
remaineth
as
a
storng
foundation
.
Therefore
if
we
wil
be
stedfast
,
and
not
to
be
shaken
through
the
rage
and
vehemencie
of
the
wicked
,
neither
feare
them
,
though
they
assault
vs
,
for
to
destroy
either
in
our
goods
or
in
our
bodies
,
or
that
they
labour
to
destroy
our
soules
by
ouerthrowing
of
the
true
and
sound
doctrine
,
and
by
taking
away
of
the
pure
religion
,
wee
must
bee
armed
,
not
with
an
idle
and
dead
faith
,
but
with
a
liuely
faith
,
which
worketh
by
loue
,
as
the
Lorde
teacheth
vs
in
his
worde
.
Then
shall
wee
bee
built
vppon
the
rocke
wherevpon
Iesus
Christ
hath
built
his
Churche
:
against
the
which
the
gates
of
hell
cannot
preuaile
.
Our
Lorde
doeth
well
shewe
it
also
by
an
other
similitude
.
It
is
not
A
strong
foundation
.
For
(
as
we
may
vnderstand
by
the
words
of
our
Lord
)
this
foundation
shall
not
onely
be
sure
in
this
world
,
but
it
shall
remaine
for
euer
,
in
eternall
blessednesse
.
For
blessed
is
the
man
that
abideth
temptation
:
for
after
he
hath
beene
tried
,
he
shal
receiue
a
26
As
vineger
is
vnto
the
teeth
,
&
as
smoke
is
vnto
the
eyes
,
euen
so
is
a
slouthfull
body
vnto
him
that
sendeth
him
.
Solomon
hath
rebuked
and
reprooued
the
slouthfull
for
consuming
of
the
time
vnprofitably
&
spending
it
in
vnnecessary
works
,
and
thereby
runne
in
danger
sodenly
too
fall
into
beggery
and
extreme
pouertie
.
And
heerby
hee
hath
shewed
that
the
slouthfull
was
hurtful
to
himselfe
.
Nowe
to
the
ende
that
wee
shoulde
take
heede
of
the
slouthful
.
And
that
wee
shoulde
not
lightly
set
them
a
worke
,
chiefly
when
speede
and
diligence
is
required
,
hee
sheweth
vs
that
the
slouthfull
bringeth
hurt
,
griefe
and
trouble
vnto
them
which
imploy
and
set
them
on
worke
.
And
for
this
cause
he
compareth
the
slouthful
vnto
vineger
that
is
laide
vnto
the
teeth
:
the
which
it
greeueth
and
troubleth
,
because
of
the
coldnesse
&
sharpnesse
thereof
,
and
because
of
his
biting
and
harshnesse
it
heateth
and
setteth
the
teeth
on
edge
,
and
so
doth
hurt
them
.
Secondly
he
compareth
the
slouthfull
vnto
smoke
which
smiteth
against
the
eies
:
vnto
the
which
it
doeth
much
harme
,
it
doeth
darken
them
,
and
make
them
water
,
and
doeth
seeth
them
:
and
so
doeth
weaken
the
sight
,
and
hinder
the
eyes
from
doing
their
office
,
and
taking
their
recreation
and
pleasure
.
It
is
not
without
cause
that
Solomon
,
maketh
these
comparisons
,
and
is
not
contented
to
compare
the
slouthful
,
either
to
vineger
,
or
to
smoke
,
but
vnto
them
both
:
and
chiefly
the
slouthfull
body
that
is
set
about
some
good
worke
:
for
he
causeth
not
onely
one
griefe
and
hurt
,
but
many
:
hee
is
cause
of
muche
sorrowe
and
anger
,
because
hee
doeth
not
faithfully
nor
with
suche
care
and
diligence
execute
and
discharge
his
office
duely
,
as
is
required
,
nor
content
and
satisfie
them
which
haue
hired
and
set
him
on
worke
.
This
hath
no
neede
of
proofe
:
for
they
which
hire
and
send
labourers
to
do
their
work
,
do
sufficiently
trie
what
hurt
and
hinderance
they
suffer
,
if
their
laborers
be
slouthful
&
negligent
:
albeit
the
matter
is
not
great
.
But
we
are
al
of
this
nature
,
that
we
trouble
ourselues
,
except
that
men
doe
as
we
wil
haue
them
,
euen
in
the
affaires
&
workes
of
smal
importance
:
neither
wil
we
afterwards
be
serued
with
such
slouthful
and
negligent
persons
againe
,
but
wee
disdaine
and
reiect
them
:
for
we
would
haue
our
workes
so
wel
done
,
that
we
could
finde
no
manner
of
fault
.
Nowe
forasmuch
as
wee
are
of
this
nature
,
let
euery
one
of
vs
take
heede
by
the
lawe
of
charitie
,
if
wee
be
sent
,
and
appointed
to
doe
some
worke
,
that
through
our
negligence
and
slouthfulnesse
we
grieue
no
man
:
but
that
faithfully
and
truely
we
giue
vnto
our
neighbours
that
which
wee
owe
them
:
that
we
be
readie
to
doe
towardes
our
neighbours
,
accōrding
as
we
are
able
.
Let
them
which
are
lustie
and
strong
,
labour
with
their
bodies
to
helpe
the
feeble
and
weake
:
let
the
riche
bee
riche
in
good
workes
:
let
the
wise
,
prudent
,
and
discreete
,
not
spare
their
lippes
and
tongues
,
for
to
teache
and
to
direct
the
vndiscreete
,
and
them
that
goe
astray
.
Otherwise
we
shal
not
be
onely
as
vineger
and
smoke
vnto
men
,
but
also
vnto
God
:
for
,
of
what
estate
or
condition
soeuer
we
be
,
it
is
hee
that
calleth
vs
thereunto
,
which
doeth
ordaine
and
sende
vs
:
so
that
wee
doe
no
good
worke
,
but
that
it
is
the
worke
of
the
Lorde
.
If
then
we
be
slacke
,
carelesse
and
slouthful
to
doe
our
duetie
,
we
are
greeuous
and
troublesome
vnto
God
:
as
we
may
plainly
knowe
by
the
similitude
of
the
talents
.
To
the
ende
therefore
that
we
be
not
troublesome
vnto
our
God
,
and
Psa
..
82.
6.
seth
working
in
gouerning
the
worlde
by
iudgement
&
iustice
,
and
is
careful
and
diligent
to
prouide
for
his
creatures
:
so
also
they
should
not
be
giuen
to
sleepe
&
rest
,
to
take
their
ease
and
pleasures
,
to
take
their
sporte
and
worldly
pastime
,
to
eate
and
drinke
out
of
measure
,
to
delight
in
pompes
and
superfluous
magnificence
,
but
should
be
diligent
and
attentiue
,
as
Dauid
saieth
,
Be
wise
now
therfore
,
O
ye
Kings
,
be
learned
,
ye
that
are
Iudges
of
the
earth
.
For
to
27
The
feare
of
the
Lorde
encreaseth
the
dayes
:
but
the
yeeres
of
the
wicked
shal
be
diminished
.
To
the
ende
that
we
should
vnderstand
howe
our
dayes
shal
bee
encreased
to
liue
long
,
as
there
is
none
of
vs
but
doeth
desire
the
same
:
forasmuch
as
the
feare
of
the
Lorde
is
the
way
thereunto
,
we
must
not
straye
from
it
,
but
must
fixe
the
same
in
our
heartes
,
and
make
the
same
familiar
and
an
housholde
seruant
,
not
in
fearing
the
Lorde
as
a
cruel
tyrant
,
or
seuere
and
sharpe
iudge
.
For
after
this
sort
we
should
haue
the
feare
of
punishment
and
torment
,
and
not
the
feare
of
the
Lorde
.
And
as
they
which
so
feare
the
Lorde
,
haue
not
the
feare
of
the
Lorde
:
so
also
haue
they
neither
wisedome
nor
vnderstanding
.
For
the
feare
of
the
Lotde
is
the
beginning
of
wisedome
.
Againe
:
the
beginning
of
wisedome
is
the
feare
of
the
Lord.
28
The
patient
abyding
of
the
righteous
shal
be
gladnesse
:
but
the
hope
of
the
wicked
shal
perish
.
Although
that
after
our
vicious
and
corrupted
nature
,
wee
be
so
blind
&
ignorant
,
that
wee
knowe
not
howe
to
reioyce
,
nor
what
true
godlines
is
,
yet
are
wee
so
affectioned
after
such
a
sort
,
that
we
desire
to
reioyce
with
gladnes
,
that
wee
might
neuer
want
:
&
wee
think
that
there
is
nothing
better
.
I
haue
knowen
nothing
better
of
al
these
things
,
then
to
reioyce
&
to
do
wel
in
this
life
Again
,
there
the
patient
abiding
of
the
righteous
,
is
ioye
.
He
attributeth
ioy
vnto
righteousnes
,
the
which
consisteth
in
this
,
that
being
assured
of
the
goodnes
&
loue
of
God
towardes
vs
,
we
should
delight
to
giue
him
obedience
according
to
his
lawe
,
by
louing
him
with
al
our
hearts
,
and
our
neighbours
as
ourselues
.
If
we
bee
such
,
though
wee
haue
many
troubles
,
griefes
,
and
sorowes
,
for
that
which
wee
see
to
happen
in
the
worlde
,
and
chiefly
because
of
our
sinnes
,
and
also
for
the
offences
and
slaunders
of
our
neighbours
(
for
it
is
that
which
ought
to
greeue
vs
more
then
al
other
thinges
)
yet
if
of
a
free
wil
and
perfect
heart
we
aspire
vnto
righteousnes
,
we
shal
not
be
depriued
of
ioy
.
The
seruants
of
The
patient
abiding
of
the
righteous
is
ioye
:
as
if
he
saide
,
that
which
reioyceth
the
righteous
,
is
the
hope
they
haue
in
the
Lorde
,
who
wil
not
deceiue
them
of
that
which
they
looke
for
of
him
:
and
thus
their
ioy
shal
abide
for
euer
,
seeing
they
shal
haue
full
and
perpetuall
possession
of
that
whereof
they
reioyce
and
looke
for
with
gladnes
.
Likewise
what
miseries
soeuer
they
suffer
in
this
worlde
,
yet
haue
they
good
occasion
and
matter
to
reioyce
,
as
our
Lord
doth
shew
,
them
,
making
them
felowes
&
companions
of
al
the
Prophetes
,
and
assuring
them
of
a
most
precious
rewarde
.
Therefore
if
we
wil
hold
the
true
ioy
,
let
vs
not
lament
&
be
sorie
for
the
ease
of
this
world
,
the
lustes
and
pleasures
,
the
abundance
and
superfluitie
of
substance
and
riches
of
this
world
,
which
doe
deceiue
and
beguile
the
vngodly
.
For
they
seeing
themselues
in
worldly
and
temporal
prosperitie
,
do
runne
into
insolencie
and
vnshamefastnes
,
&
do
promise
themselues
,
that
no
euil
nor
hurt
shal
happen
vnto
them
.
But
Solomon
doeth
threaten
them
with
the
contrarie
,
when
hee
sayeth
,
But
the
hope
of
the
wicked
shal
perish
.
This
is
often
seene
to
happen
to
the
worlde
,
and
the
Scriptures
and
replenished
with
such
examples
,
and
29
The
way
of
the
Lorde
is
strong
for
him
that
is
perfecte
:
but
feare
shal
be
to
them
that
worke
iniquitie
.
They
that
wil
be
assured
and
safe
either
from
their
enemies
,
or
from
other
thinges
which
might
hurt
them
,
or
ouerthrowe
and
destroy
them
,
doe
arme
and
fortifie
themselues
either
with
multitude
of
people
,
or
golde
and
siluer
,
or
with
Castles
and
townes
surely
compassed
with
strong
walles
,
deepe
and
large
ditches
,
and
other
things
which
they
esteeme
to
be
fit
and
meete
for
to
preserue
them
from
the
feare
of
their
enemies
,
&
other
dangers
.
It
is
not
euil
done
for
a
man
to
arme
himselfe
against
al
aduersities
:
but
it
is
euil
done
to
trust
in
worldly
and
temporal
helpes
.
For
with
this
,
that
more
often
they
finde
themselues
deceiued
&
beguiled
,
they
also
offend
God
,
by
striuing
against
his
word
,
wherby
he
doth
shew
vnto
vs
that
we
must
only
put
our
trust
in
him
,
&
that
it
is
onely
from
whome
wee
must
looke
for
our
only
refuge
,
for
to
strengthen
vs
against
whatsoeuer
we
may
feare
,
aswel
in
this
life
as
after
the
same
:
likewise
the
Lorde
reprooueth
such
confidence
,
doth
curse
them
&
ouerthrowe
them
:
as
the
children
of
Israel
haue
prooued
,
and
other
nations
in
their
order
:
euen
as
the
holy
histories
do
declare
,
and
the
Prophets
haue
foretold
:
that
it
is
euil
done
to
trust
in
mens
helpe
,
Dauid
doth
shew
,
when
he
saieth
,
that
some
put
their
trust
in
Charets
,
&
some
in
Horses
:
but
wee
wil
remember
of
the
Lorde
our
God
.
There
The
way
of
the
Lorde
is
strong
vnto
him
that
is
perfect
.
For
he
doeth
shewe
vs
,
that
if
we
wil
be
without
30
The
righteous
shal
neuer
bee
remoued
.
but
the
wicked
shal
not
remaine
in
the
land
.
Forasmuch
as
the
righteous
is
he
which
hath
a
perfit
hart
,
&
doth
delite
to
liue
conformably
after
the
rule
that
God
giueth
him
in
his
word
,
by
seruing
God
with
al
honor
&
reuerence
,
&
his
neighbors
in
simplicitie
and
innocencie
,
it
might
seeme
at
the
first
sight
that
the
promise
which
Solomon
maketh
here
,
hath
no
place
,
&
that
the
contrary
thereof
is
true
.
For
first
of
al
the
scripture
giueth
witnesse
vnto
Abel
,
that
he
was
righteous
:
&
yet
it
appeareth
that
he
was
remoued
,
when
through
the
crueltie
of
his
brother
Caine
,
his
temporal
life
was
taken
from
him
,
&
his
blood
shead
.
Likewise
many
other
righteous
men
,
(
amongst
the
which
were
the
Prophets
and
Apostles
)
haue
bin
cruelly
handled
,
&
suffred
great
tyrannie
,
as
killing
&
murthering
.
Euen
Iesus
Christ
,
which
did
not
sin
,
in
whose
mouth
was
Ieremy
also
sayeth
,
If
I
shoulde
dispute
with
thee
,
O
Lord
,
thou
arte
righteous
,
yet
let
mee
speake
of
iudgement
before
thee
.
Why
doeth
the
way
of
the
vngodly
prosper
?
Wherefore
doe
the
wicked
stil
waxe
and
growe
riche
?
If
we
looke
wel
howe
Solomon
speaketh
,
hee
giueth
vs
the
solution
of
this
question
and
doubt
:
for
hee
31
The
mouth
of
the
righteous
shal
bring
foorth
wisedome
:
but
the
tongue
of
the
froward
shal
be
rooted
out
.
Vnwillingly
do
men
remooue
a
good
tree
from
his
place
,
wherin
it
hath
taken
great
and
good
rootes
,
and
bringeth
foorth
good
fruit
with
abundance
,
except
they
hope
that
it
wil
fructifie
more
in
an
other
place
.
And
so
when
it
is
wel
rooted
,
it
mooueth
not
,
but
keepeth
his
place
.
Contrarily
,
the
axe
is
alreadie
set
to
the
roote
of
the
trees
:
therfore
euerie
tree
which
bringeth
not
forth
good
fruit
,
That
the
mouth
of
the
righteous
shal
bring
foorth
wisedome
.
That
which
is
proper
vnto
the
heart
,
hee
attributeth
vnto
the
mouth
,
because
it
is
the
Organe
of
the
heart
,
and
that
32
The
lippes
of
the
righteous
wil
speake
things
pleasaunt
:
but
the
mouth
of
the
wicked
speaketh
frowarde
things
.
The
righteous
man
for
to
vtter
wisedome
wel
,
taketh
heede
of
the
speaking
with
his
lippes
any
thing
that
shoulde
displease
God
,
or
which
ought
to
bee
yrkesome
or
troublesome
vnto
his
neighbours
:
but
hee
guideth
his
lippes
wisely
,
speaking
according
as
hee
knoweth
to
bee
the
pleasure
and
wil
of
God
:
and
therwith
hee
laboureth
to
please
al
men
with
his
worde
,
so
muche
as
is
possible
,
without
offending
of
GOD
,
and
without
giuing
of
offence
to
his
neighbours
.
This
is
that
which
Solomon
meaneth
,
when
hee
sayeth
,
The
lippes
of
the
righteous
wil
speake
of
acceptable
thinges
.
Whereupon
foloweth
,
that
the
lippes
of
the
righteous
are
occupied
in
pronouncing
the
worde
of
God
,
the
which
hee
woulde
haue
continually
in
the
mouth
of
man
.
These
words
I
command
thee
this
day
shal
be
in
thy
heart
,
lay
vp
then
these
words
in
your
hearts
.
Seeing
that
God
so
straightly
The
eleuenth
Chapter
.
1
FAlse
ballances
are
an
abhomination
vnto
the
Lord
:
but
a
perfect
waight
pleaseth
him
.
FOrasmuche
as
the
worlde
is
replenished
with
fraud
and
deceit
,
with
vsurie
and
greedinesse
,
with
theft
&
robberie
,
with
counterfaiting
and
falsifying
:
therefore
the
commandement
is
not
esteemed
,
Thou
shalt
not
do
vniustly
in
iudgement
,
in
line
,
in
waight
or
in
measure
.
Thou
shalt
not
haue
in
thy
bagge
twoo
maner
of
waightes
,
a
1
False
ballances
are
abhomination
vnto
the
Lord
:
he
doth
threaten
them
,
I
say
with
eternal
destruction
and
damnation
.
For
it
followeth
wel
that
if
a
false
ballance
displeaseth
the
Lorde
,
and
that
hee
doeth
abhorre
them
,
that
then
they
which
vse
them
are
wicked
:
and
therefore
cannot
remaine
,
but
are
as
chaffe
which
the
winde
driueth
away
,
and
so
goe
to
destruction
:
for
the
way
of
the
wicked
shal
perish
:
seing
also
that
it
is
saide
,
Thou
art
not
a
GOD
that
louest
wickednesse
,
&c.
But
to
the
ende
that
we
may
knowe
That
a
perfect
waight
pleaseth
the
Lorde
,
doeth
promise
euerlasting
life
vnto
them
which
vse
it
,
who
although
they
be
most
commonly
poore
and
miserable
before
the
worlde
,
yet
are
they
riche
enough
,
and
blessed
,
for
they
are
heyres
of
the
heauenly
kingdome
,
and
of
wonderful
riches
.
2
When
pride
commeth
,
then
commeth
shame
:
but
with
the
lowlie
is
wisedome
.
Man
naturally
desireth
and
wisheth
to
bee
exalted
vnto
glorie
and
honour
:
but
hee
knoweth
not
howe
to
attaine
thereunto
:
and
therefore
most
commonly
insteede
to
ascende
and
goe
forwarde
,
hee
falleth
backewarde
:
and
in
place
of
glory
and
honour
,
hee
getteth
confusion
,
shame
and
dishonour
:
and
this
is
not
without
hurt
,
but
most
commonly
men
are
ashamed
and
confounded
by
the
hurt
that
happeneth
against
their
expectation
and
hope
.
Our
first
Father
Adam
hath
wel
proued
it
,
and
before
him
the
Angels
which
kept
not
their
first
state
,
but
fel
from
their
place
.
Now
as
it
hath
happened
vnto
the
Angels
,
and
to
Adam
,
euen
so
doeth
it
,
and
shalbefal
vnto
al
them
that
are
proude
.
This
hath
beene
founde
true
in
al
ages
.
And
therefore
according
to
experience
,
Solomon
doeth
pronounce
:
That
when
pride
commeth
,
then
commeth
shame
.
If
the
world
destroied
by
the
fludde
,
had
beleeued
Noe
the
messenger
of
righteousnesse
,
it
had
not
fallen
into
such
shame
and
eternal
destruction
.
The
builders
of
the
Tower
of
Babylon
haue
tryed
this
true
.
To
be
shorte
,
if
wee
examine
the
holy
histories
with
the
humble
commeth
wisedome
.
For
it
is
as
much
as
if
he
did
say
:
They
which
are
not
giuen
vnto
their
owne
iudgement
,
which
presume
not
of
themselues
,
neither
doe
esteeme
themselues
aboue
others
,
but
doe
labour
to
keepe
themselues
within
the
simplicitie
of
the
worde
by
assuring
themselues
of
the
goodnesse
and
fauour
of
God
,
and
of
his
promises
,
and
through
true
repentance
do
giue
themselues
to
followe
the
righteousnesse
that
GOD
hath
commanded
by
his
lawe
,
and
become
subiect
and
obedient
vnto
this
good
father
of
heauen
:
These
(
I
say
)
that
are
such
,
and
haue
set
all
their
desire
to
doe
the
wil
of
God
,
and
which
can
say
,
Lord
,
my
hearte
is
not
3
The
vprightnesse
of
the
iust
shall
guide
them
:
but
the
frowardenesse
of
the
transgressours
shall
destroy
them
.
Wee
are
all
pilgrims
in
this
worlde
,
but
wee
are
so
ignoraunt
that
we
cannot
guide
ourselues
in
our
iourney
,
but
are
like
vnto
blinde
men
which
presume
and
take
vpon
them
to
walke
in
the
way
without
a
guide
,
they
rather
take
the
wrong
way
then
the
right
,
and
doe
stumble
and
knocke
themselues
,
and
they
fal
&
hurte
themselues
,
and
are
in
danger
to
bee
lost
.
Suche
is
our
state
if
wee
be
left
to
our
owne
nature
,
wee
wander
out
of
the
right
pathe
:
and
if
wee
be
not
set
in
againe
,
wee
perishe
.
For
,
for
to
guide
ourselues
and
to
atchieue
and
come
to
the
ende
of
our
enterprise
,
we
consider
and
set
before
vs
the
greatest
number
,
and
doe
followe
them
:
and
in
so
doing
wee
enter
at
the
wide
gate
,
and
walke
in
the
broade
Likewise
Solomon
doth
not
deny
,
but
that
in
this
sort
wee
may
be
guided
,
when
he
attributeth
guiding
and
gouernance
vnto
integritie
and
vprightnesse
,
and
that
he
saith
,
the
vprtghtnesse
of
the
iust
shall
guide
them
,
and
when
contrarily
,
hee
doth
attribute
destruction
vnto
frowardnesse
and
vnfaithfulnesse
,
saying
,
but
the
frowardnesse
of
the
transgressour
shall
destroy
them
.
If
then
wee
would
keepe
a
good
way
,
and
doe
well
our
businesse
,
wee
must
bee
indued
with
integrite
and
vprightnesse
,
the
which
are
vertues
depending
the
one
of
the
other
,
so
that
the
one
cannot
be
without
the
other
,
&
it
is
very
harde
to
be
iudged
which
of
them
should
go
before
.
Also
we
see
here
that
Solomon
doth
ioine
them
together
,
when
hee
saith
,
the
vprightnesse
of
the
faithful
or
iust
:
as
also
they
are
ioyned
together
by
the
Scripture
.
This
man
was
an
vpright
and
iust
man
.
Let
mine
vprightnesse
and
equitie
preserue
mee
.
Marke
the
The
frowardnes
of
the
transgressours
shall
destroy
them
.
The
transgressours
shal
be
destroyed
together
:
and
the
ende
of
the
vngodly
is
,
they
shal
be
rooted
out
at
the
last
.
And
because
the
afflicted
4
Riches
auaile
not
in
the
day
of
wrath
:
but
righteousnesse
deliuereth
from
death
.
It
seemeth
at
the
first
sight
that
Solomon
doeth
contrary
himselfe
:
for
hee
hath
saide
,
The
riche
mans
goods
are
his
strong
hold
,
Riches
shall
not
auaile
thee
in
the
day
of
wrath
.
But
if
wee
remember
that
which
wee
haue
saide
,
howe
the
former
sentence
doeth
not
conteine
any
expresse
commandement
or
doctrine
that
ought
to
bee
followed
,
we
shall
perceiue
there
is
no
contradiction
therein
.
For
Solomon
doth
not
graunt
vnto
the
riche
that
he
doeth
well
,
when
he
doeth
assure
himselfe
so
much
in
his
riches
,
as
to
esteeme
them
his
strong
castle
:
only
he
doeth
discouer
and
open
the
affections
and
thoughtes
of
the
rich
which
doth
reioyce
and
trust
in
his
worldly
goodes
.
Nowe
hee
setteth
downe
a
threatning
,
whereby
hee
sheweth
that
it
is
vanitie
and
foolishnes
to
trust
in
riches
,
and
that
they
shall
not
preserue
the
vngodly
from
destruction
,
when
God
shall
powre
foorth
his
wrath
vpon
them
to
destroy
them
.
That
his
threatening
is
not
vaine
,
wee
may
knowe
,
first
of
al
by
this
,
that
in
the
dayes
of
Noe
,
through
the
great
abundance
of
riches
they
eate
and
dranke
:
but
their
goods
saued
them
day
of
wrath
:
and
that
hee
saieth
,
but
righteousnesse
deliuereth
from
death
.
Heere
according
as
the
Antithesis
requireth
,
wee
wil
take
righteousnesse
for
the
conscience
of
man
which
is
righteous
and
vpright
,
whereby
man
abhorreth
fraude
and
deceite
,
spoyling
,
oppression
and
extortion
,
iniurie
and
wrong
,
al
iniquitie
and
wickednesse
:
and
doeth
in
no
wise
desire
to
doe
wrong
vnto
his
neighbor
,
what
pouertie
or
miserie
soeuer
hee
suffereth
:
but
if
hee
haue
wherewith
,
hee
is
readie
to
distribute
of
it
,
and
to
helpe
the
necessitie
of
his
poore
neighbours
,
not
as
by
constraint
with
griefe
and
heauinesse
,
but
liberally
with
ioye
,
such
righteousnesse
shal
deliuer
a
man
from
death
:
for
God
wil
remember
it
.
When
we
thus
speake
5
The
righteousnesse
of
the
vpright
shall
direct
his
waye
:
but
the
wicked
shall
fall
in
his
owne
wickednesse
.
Wee
wil
take
righteousnesse
heere
,
as
wee
did
in
the
former
sentence
:
that
is
to
say
,
for
a
right
and
sounde
conscience
.
This
righteousnesse
is
not
founde
in
the
wicked
,
dissemblers
and
hypocrites
,
in
deceiuers
and
lyars
,
in
flatterers
and
slaunderers
,
in
theeues
and
vsurers
:
but
it
is
proper
vnto
a
righteous
man
,
who
walketh
in
integritie
,
suche
is
declared
vnto
vs
.
Psal.
15.
Likewise
Solomon
doeth
attribute
it
vnto
the
vpright
:
and
also
hee
denieth
closely
that
it
doeth
not
apperteine
vnto
the
wicked
.
For
to
shewe
the
profite
of
this
righteousnesse
,
hee
hath
saide
heere
before
that
it
shall
diliuer
from
death
:
wherevpon
followeth
that
the
perfect
,
right
and
iust
The
righteousnesse
of
the
vpright
shall
direct
his
way
.
In
this
place
Solomon
taketh
direction
,
for
making
straight
,
and
comming
,
for
to
take
away
all
stoppes
and
lettes
which
hinder
and
hold
vs
from
walking
at
our
ease
,
and
to
attaine
the
place
whether
wee
goe
,
without
hurt
.
In
this
very
signification
it
is
taken
,
when
Dauid
saith
,
Make
thy
way
plaine
before
my
face
.
This
may
bee
so
vnderstoode
by
that
which
Besides
this
,
that
wee
learne
this
signification
by
the
places
afore
alledged
,
Solomon
doth
shewe
heere
,
that
it
must
be
so
taken
▪
nowe
against
righteousnesse
,
hee
setteth
wickednesse
;
and
against
the
vpright
man
,
the
wicked
;
and
against
direction
,
he
setteth
falling
,
saying
:
But
the
wicked
shall
fall
in
his
owne
wickednesse
.
Albeit
the
cleane
contrary
appeare
to
outward
sight
,
and
to
the
carnal
sense
,
and
that
the
Scripture
doeth
beare
witnesse
of
the
prosperity
of
the
wicked
,
saying
,
For
there
are
no
bandes
in
their
death
,
but
they
are
lustie
and
strong
:
but
it
is
of
no
continuance
,
the
Prophet
6
The
righteousnesse
of
the
iust
shall
deliuer
them
:
but
the
transgressours
shall
bee
taken
in
their
owne
wickednesse
.
When
wee
are
in
a
plaine
and
eeuen
way
,
that
is
not
crooked
,
nor
vneasie
:
and
also
wee
take
good
heede
where
wee
step
and
set
our
feete
:
what
snares
soeuer
are
laid
therein
,
may
easily
bee
perceiued
,
and
escaped
with
lesse
hurt
:
euen
so
as
wee
haue
seene
,
the
righteousnesse
of
the
perfect
man
doeth
direct
his
way
.
Albeit
then
that
they
lay
snares
in
diuers
sorts
,
to
catch
and
intrappe
the
faithful
and
righteous
,
and
though
they
bee
strongly
assaulted
:
yet
forasmuch
as
their
righteousnesse
doeth
make
plaine
and
direct
their
way
,
they
escape
,
and
are
deliuered
,
in
such
wise
that
they
auoyd
the
threateninges
of
God
,
they
haue
a
good
issue
of
their
temptations
,
and
ouercome
all
persecutions
.
Noe
escaped
the
flood
,
wherewith
God
had
threatened
the
worlde
sixe
score
yeere
before
.
Lot
was
not
comprehended
in
the
ouerthrowe
of
Sodome
,
though
he
dwelt
in
the
mids
thereof
,
the
which
God
did
foreshewe
vnto
Abraham
.
Great
are
the
troubles
of
the
righteous
:
but
the
Lorde
deliuereth
Also
though
the
persecutours
doe
take
away
these
temporal
goods
,
and
kill
the
body
:
yet
wee
escape
safe
out
of
their
handes
,
when
they
can
doe
nothing
to
the
soule
:
but
for
the
worldly
and
transitory
goods
,
wee
obteine
heauenly
,
and
eternal
,
for
a
shorte
life
,
and
ful
of
miserie
,
wee
shall
liue
in
eternall
felicitie
.
It
is
as
though
the
righteousnesse
of
the
iust
shoulde
deliuer
them
.
But
yet
let
vs
not
attribute
our
deliueraunce
vnto
our
righteousnesse
,
as
ours
properly
:
but
let
vs
knowe
and
confesse
that
it
is
a
singular
gift
of
GOD
through
Iesus
Christe
.
For
yee
are
of
him
in
Iesus
Christe
.
And
because
that
this
iustice
But
the
transgressours
shal
be
taken
in
their
owne
wickednesse
.
The
Psalmist
saieth
,
But
malice
shal
slay
the
wicked
.
What
maliciousnesse
then
,
or
crueltie
soeuer
that
the
wicked
and
vnfaithful
doe
7
When
a
wicked
man
dyeth
,
his
hope
perisheth
,
&
the
hope
of
the
vniust
shal
perish
.
There
is
no
man
in
this
worlde
but
liueth
in
some
hope
,
the
which
we
al
shewe
foorth
by
the
woorke
wherevnto
we
apply
ourselues
,
and
by
the
counsels
and
purposes
that
we
intende
and
by
the
enterprises
that
we
take
in
hande
.
For
except
wee
tende
to
some
ende
,
and
do
looke
for
some
gaine
of
our
works
which
should
continew
and
bring
some
profite
,
delite
,
honour
or
glory
,
wee
shoulde
be
negligent
,
and
not
careful
to
apply
ourselues
to
something
.
True
it
is
,
that
sometimes
wee
wil
busie
ourselues
about
some
woorke
,
and
wil
take
in
hande
some
enterprise
without
hauing
respect
to
the
ende
:
but
in
pursuing
the
thing
,
wee
conceiue
some
hope
which
maketh
that
man
is
more
diligent
about
his
woorke
:
and
because
hee
hopeth
wel
of
his
woorke
,
his
harte
and
stomake
increaseth
and
hee
goeth
forewarde
the
more
earnestly
and
with
greater
affection
.
Nowe
as
the
woorkes
are
diuers
,
and
the
purposes
and
the
enterprises
also
,
and
that
there
are
both
good
and
bad
,
and
that
by
the
good
wee
tende
vnto
a
good
ende
,
and
by
the
euil
vnto
an
euil
end
:
and
that
the
one
cometh
of
a
good
desire
,
&
sounde
conscience
,
and
so
is
wel
ruled
,
and
the
other
from
mallice
and
frowarde
conscience
and
thereby
is
peruerse
and
misgouerned
:
euen
so
also
the
ende
thereof
is
contrarie
:
the
one
sorte
obteine
according
to
their
hope
,
and
the
other
are
void
of
their
expectation
.
Solomon
hath
shewed
it
vs
here
aboue
in
the
10.
chap.
&
in
the
24.
25.
26.
27.
28.
29.
and
30.
verses
.
And
nowe
speaking
of
them
which
are
voide
of
their
hope
,
he
saieth
,
when
a
wicked
man
dyeth
,
his
hope
perisheth
,
&c.
The
first
parte
of
this
threatening
may
haue
twoo
meanings
,
and
both
true
.
For
first
of
al
,
when
the
wicked
doe
see
themselues
to
prosper
in
this
worlde
,
they
delight
and
reioyce
in
themselues
,
they
promise
vnto
themselues
perpetual
felicitie
,
and
doe
brag
and
boast
so
much
as
they
can
,
hoping
that
al
shal
goe
wel
for
them
,
and
that
no
euil
shal
happen
vnto
them
.
Dauid
saieth
,
For
the
wicked
hath
made
boast
of
his
owne
hearts
desire
,
and
the
couetous
blesseth
also
that
the
hope
of
the
vniust
shal
perish
.
Wee
will
apply
the
first
,
after
this
sorte
,
that
the
wicked
doe
not
come
to
the
ende
of
their
enterprises
as
they
desire
and
hope
,
but
receiue
the
contrary
,
whereby
they
are
confounded
:
and
so
their
hope
perisheth
,
and
this
is
chiefly
in
death
,
wherein
they
shall
remaine
and
bee
vndoone
for
euer
.
For
to
shewe
that
it
cannot
otherwise
happen
,
and
that
the
wicked
must
needes
bee
frustrate
and
voide
of
their
hope
,
Solomon
vseth
a
Verbe
which
doeth
not
signifie
that
which
is
or
shal
bee
doone
,
but
that
which
is
already
doone
:
&
thus
it
doth
signifie
vnto
vs
,
that
we
shoulde
thinke
the
thing
to
bee
lost
,
which
wee
cannot
obteine
,
and
whereof
there
comes
no
good
end
.
For
if
wee
will
giue
the
Verbe
according
to
his
time
,
wee
shall
say
that
the
hope
of
the
wicked
is
lost
and
gone
.
And
by
this
word
we
may
say
that
Solomon
doth
signifie
,
that
God
doth
not
alwayes
tary
vntill
death
,
to
confound
the
wicked
by
making
them
void
of
their
hope
:
as
also
it
is
the
trueth
,
and
diuers
haue
prooued
it
true
and
do
still
feele
it
:
as
it
is
very
expedient
,
for
the
rest
and
tranquilitie
of
the
seruantes
,
and
children
of
God
.
Againe
,
wee
haue
not
said
,
that
it
is
onely
referred
vntil
death
.
But
chiefly
Pharao
looked
surely
too
8
The
righteous
escapeth
out
of
trouble
,
and
the
wicked
shall
come
in
his
steede
.
For
to
establishe
right
iudgement
,
wee
must
not
iudge
according
to
the
sight
of
our
eyes
,
nor
after
that
that
we
see
happen
dayly
:
otherwise
we
shold
esteeme
the
righteous
to
be
most
wicked
,
&
the
most
vngodly
should
be
in
our
opinion
the
best
people
.
But
we
must
take
heede
,
to
that
which
God
pronounceth
,
and
if
wee
iudge
after
his
sentence
,
wee
shal
be
righteous
iudges
.
Nowe
hee
excepteth
not
the
righteous
man
from
troubles
,
as
may
bee
seene
both
by
examples
and
by
witnesses
which
haue
beene
already
alledged
:
but
in
diuers
places
he
promiseth
to
deliuer
the
faithful
man
from
misery
and
calamitie
.
Solomon
after
the
Psalmist
and
others
,
doth
giue
vs
witnesse
thereof
,
when
hee
saith
,
The
righteous
escapeth
out
of
trouble
.
As
the
holy
scripture
doth
not
determine
the
time
,
so
ought
wee
not
too
assesse
special
iudgement
vpon
this
man
or
that
man
:
but
we
must
be
certaine
,
that
if
we
walke
vprightly
,
and
in
soundnesse
of
conscience
,
and
that
we
be
patient
in
aduersitie
(
how
long
&
harde
soeuer
they
seeme
vnto
vs
)
that
at
time
conuenient
wee
shal-
be
deliuered
.
For
yee
haue
neede
of
patience
,
that
after
yee
haue
doone
This
is
that
which
Solomon
meaneth
,
when
he
saith
,
But
the
wicked
commeth
in
his
place
:
as
if
hee
saide
,
the
righteous
which
was
counted
vnhappy
and
miserable
through
the
trouble
that
oppressed
him
,
doeth
escape
the
same
,
and
is
placed
happily
:
and
the
wicked
which
did
oppresse
him
,
falleth
into
the
misery
wherein
he
laboured
to
bring
and
to
keepe
the
iust
:
and
so
hee
commeth
in
his
place
.
When
Solomon
calleth
trouble
the
place
of
the
righteous
,
it
is
not
to
say
,
that
the
righteous
haue
deserued
trouble
(
though
wee
bee
all
worthie
to
be
afflicted
,
not
onely
with
temporal
sorrow
,
but
with
perpetuall
torments
,
if
God
shoulde
enter
into
iudgement
with
vs
)
but
hee
meaneth
the
wicked
(
which
thinke
to
yeelde
vnto
the
righteous
that
which
hee
needeth
,
when
hee
troubleth
and
molesteth
him
)
shall
at
the
last
come
into
the
same
ranck
and
order
,
and
shall
not
escape
:
as
it
is
declared
of
Herode
,
Acts
the
12.
Chapter
.
Wee
may
also
say
that
in
his
place
,
after
the
language
of
Solomon
,
importeth
as
much
as
for
him
,
or
aboue
him
:
as
if
Solomon
woulde
say
,
that
the
wicked
shall
come
into
trouble
for
the
iust
,
whome
hee
hath
oppressed
,
or
in
steede
that
he
laboured
to
subdue
the
righteous
,
he
shal
be
placed
aboue
him
,
and
the
wicked
shal
bee
as
the
footestoole
of
the
righteous
.
The
first
sense
is
true
:
so
are
these
two
last
.
For
it
is
a
righteous
thing
with
God
,
to
recompense
9
An
hypocrite
with
his
mouth
hurteth
his
neighbour
:
but
the
righteous
shal
be
deliuered
by
knowledge
.
The
worlde
doeth
so
flowe
with
hypocrites
,
that
the
Scripture
doubteth
not
to
accuse
al
the
bodie
of
the
people
of
God
,
of
hypopocrisie
.
For
euerie
one
is
an
hypocrite
and
wicked
,
and
euery
The
hypocrite
with
his
mouth
hurteth
his
neighbour
.
&c.
Heere
Solomon
compareth
the
mouth
of
the
hypocrite
vnto
a
sworde
,
or
an
instrument
wherewith
men
craftily
vse
to
hurt
their
neighbour
,
before
he
can
take
heede
.
And
herein
he
sheweth
,
howe
dangerous
the
hypocrites
are
,
and
howe
carefully
we
ought
to
take
heede
of
them
,
to
the
ende
that
we
may
escape
their
snares
,
and
not
to
suffer
any
hurt
by
them
.
Wee
shal
haue
the
care
required
hereunto
,
if
by
right
knowledge
of
the
truth
wee
reiect
al
wickednes
,
and
abhorre
the
same
:
and
do
loue
righteousnes
,
giuing
ourselues
to
doe
well
.
Solomon
doeth
shewe
it
vs
,
saying
,
But
the
righteous
shal
be
deliuered
by
knowledge
.
In
al
estates
,
there
is
some
hypocrisie
,
as
wee
may
see
,
but
too
much
:
but
the
most
dangerous
,
is
the
same
of
false
Prophetes
,
which
come
in
sheepes
clothing
,
and
by
their
lying
and
false
doctrine
,
and
by
their
long
prayers
,
they
bring
temporal
hurt
,
deuouring
widowes
houses
,
&
which
worst
is
,
they
shut
vp
the
kingdome
of
heauen
from
men
.
And
therefore
our
Lord
exhorteth
earnestly
his
Apostles
but
the
righteous
shal
be
deliuered
by
knowledge
.
If
in
soundnes
of
conscience
we
labour
to
walke
vprightly
,
as
the
word
doeth
teache
vs
,
what
assaultes
soeuer
the
hypocrites
doe
giue
vs
,
yet
shal
they
not
hurte
vs
.
Solomon
doeth
thus
promise
vs
:
But
though
there
bee
but
fewe
that
enioy
this
promise
,
and
though
the
hypocrites
doe
much
hurte
,
wee
neede
meruaile
thereat
.
For
there
is
an
infinite
number
of
hypocrites
,
and
the
righteous
and
they
which
haue
true
knowledge
,
are
almost
none
,
and
yet
the
goodnes
they
haue
is
not
theirs
.
Now
forasmuch
as
there
is
none
righteous
,
but
so
farre
as
it
pleaseth
God
of
his
grace
to
iustifie
and
accept
him
for
righteous
,
imputing
vnto
him
the
righteousnes
of
our
Lorde
Iesus
Christ
:
and
though
wee
knowe
nothing
but
so
farre
as
the
Lord
teacheth
vs
by
his
holy
Spirite
,
giuing
vs
the
true
vnderstanding
of
his
holie
worde
,
and
therby
regenerating
and
renewing
vs
:
it
foloweth
,
that
if
we
escape
the
danger
of
hypocrites
,
that
it
is
of
the
only
grace
and
goodnes
of
God
,
and
that
therein
is
nothing
of
our
might
or
power
,
merit
or
free
will
.
Wherefore
,
it
is
wel
required
that
wee
should
walke
in
humilitie
,
and
should
be
diligent
to
aske
of
God
,
that
it
might
please
him
to
guide
vs
in
righteousnes
,
and
teache
vs
the
same
.
Wee
haue
neede
to
continue
in
suche
prayers
,
and
chiefly
against
false
Prophets
:
for
they
are
the
most
dangerous
hypocrites
.
Saint
Paule
10
In
the
prosperitie
of
the
righteous
the
Citie
reioyceth
:
and
when
the
wicked
perish
,
there
is
ioye
.
The
prosperitie
of
the
righteous
may
be
taken
after
two
sortes
:
first
,
for
the
ioye
and
prosperitie
,
the
ease
and
rest
,
the
fauoure
and
defence
,
which
the
iust
receiue
and
enioye
by
the
grace
and
goodnesse
of
God
.
Secondly
,
for
the
helpe
and
succours
that
the
righteous
doe
minister
vnto
them
that
haue
neede
,
and
the
faithfulnes
that
they
vse
towardes
al
them
that
they
deale
with
,
not
hurting
any
man
,
but
doing
good
to
al
men
so
much
as
they
can
.
But
after
what
sorte
soeuer
Solomon
speaketh
of
the
prosperitie
of
the
righteous
,
whither
it
be
of
it
which
they
do
,
or
of
that
which
they
receiue
,
it
seemeth
,
that
they
feele
and
prooue
the
cleane
contrarie
of
that
which
he
sayeth
.
Abraham
was
verie
riche
in
Cattel
,
in
siluer
,
and
in
golde
.
Hee
prospered
in
battel
against
the
Kings
which
had
taken
his
cosen
Lot
captiue
,
&c.
And
as
,
God
did
11
By
the
blessing
of
the
righteous
,
the
Citie
is
exalted
:
but
it
is
subuerted
by
the
mouth
of
the
wicked
.
Forasmuch
as
Solomon
setteth
here
the
blessing
of
the
righteous
against
the
mouth
of
the
wicked
,
it
is
not
needeful
to
examine
after
howe
many
sortes
blessing
is
taken
in
the
Scriptures
,
for
the
vnderstanding
of
this
place
.
For
the
Antithesis
doeth
shew
vs
that
Solomon
by
the
blessing
,
meaneth
the
gratiousnes
and
goodnes
that
proceedeth
from
the
mouth
.
The
righteous
out
of
their
good
treasures
,
doe
bring
foorth
good
things
:
they
gladly
folowe
the
counsel
of
Saint
Paule
:
Let
no
corrupt
communication
proceede
out
of
your
mouthes
:
but
that
which
is
good
,
to
the
vse
of
edifying
,
that
it
may
minister
grace
vnto
the
hearers
.
And
bee
yee
not
drunke
the
Citie
is
exalted
,
as
Solomon
sayeth
,
and
also
as
experience
sheweth
.
Egypt
was
exalted
by
the
counsel
of
Ioseph
:
for
is
exalted
,
&c.
euen
when
it
receiueth
quietly
the
blessing
.
Noe
was
righteous
,
and
nothing
spared
But
it
is
subuerted
by
the
mouthe
of
the
wicked
.
The
children
of
Israel
haue
often
tried
it
in
the
wildernesse
,
and
after
when
they
were
come
into
the
lande
of
Canaan
.
They
which
giue
credite
vnto
Mahomet
and
to
the
Pope
,
haue
their
part
therin
:
so
haue
they
also
which
haue
receiued
the
blasphemous
interim
.
The
leasings
,
flattering
speeches
,
slanderings
,
idle
and
wanton
wordes
,
and
filthie
communication
bring
great
destruction
:
but
in
the
meane
while
,
the
gates
of
hell
cannot
preuaile
against
them
that
are
builded
vpon
the
rocke
.
12
Hee
that
despiseth
his
neighbour
,
is
destitute
of
wisedome
:
but
a
man
of
vnderstanding
wil
keepe
silence
.
Wee
count
a
man
to
be
verie
couragious
,
and
to
haue
an
vpright
and
stout
heart
,
when
hee
goeth
boldly
forwarde
with
his
enterprise
,
be
it
right
or
wrong
,
not
caring
for
any
man
,
and
without
feare
of
offending
,
and
is
readie
to
beare
iniuries
and
wronges
,
dispraise
,
and
diffamation
,
reproches
,
and
cauillations
,
violences
and
cruelties
,
if
it
appeare
vnto
him
,
that
he
cannot
otherwise
come
to
the
ende
of
his
purpose
and
enterprise
.
This
is
the
iudgement
of
the
carnal
,
and
worldlings
,
which
thinke
that
their
neighbours
doe
nothing
belong
vnto
them
.
But
if
by
the
worde
of
God
wee
beholde
that
wee
al
come
from
one
Father
Adam
,
wee
shal
knowe
how
we
belong
one
vnto
an
other
,
and
that
wee
are
al
one
fleshe
and
one
blood
.
Thus
muche
for
the
carnal
coniunction
,
whereby
wee
are
taught
that
we
are
faintharted
,
and
without
courage
,
foolishe
and
voide
of
care
,
vnderstanding
and
right
iudgement
,
if
wee
despise
our
neighbours
:
and
chiefly
when
we
shewe
openly
the
contempt
,
in
being
mooued
and
raising
noyse
and
vprores
vpon
them
,
in
driuing
them
away
,
and
reiecting
them
through
impatiencie
,
or
arrogancie
,
or
choler
.
Solomon
sheweth
it
,
when
he
setteth
disdain
against
silence
;
and
want
of
wisedome
,
vnto
a
man
of
vnderstanding
:
and
that
hee
calleth
him
which
is
despised
,
neighbour
.
Nowe
in
his
language
which
hee
vseth
,
Neighbour
,
signifieth
him
which
pleaseth
vs
,
him
that
wee
desire
,
him
that
wee
loue
,
and
whose
companie
wee
keepe
,
or
hee
to
whome
wee
owe
suche
gentlenes
,
familiaritie
and
louing
kindnesse
.
Whosoeuer
therefore
doeth
despise
him
,
doeth
shewe
himselfe
verie
weake
,
and
wanting
good
wil
and
pure
affection
:
for
he
striueth
against
his
nature
,
and
doeth
against
that
which
hee
oweth
by
right
of
kindred
and
stocke
.
Nowe
if
for
the
respect
that
we
are
al
of
one
carnal
parentage
,
it
is
not
laweful
for
vs
to
despise
our
neighbours
,
except
wee
woulde
haue
men
to
iudge
of
vs
by
the
woorde
of
God
,
that
wee
haue
a
faint
hart
:
by
a
more
strong
reason
,
they
which
bragge
and
woulde
bee
counted
Christians
,
ought
wel
to
beware
from
despising
their
neighbours
,
nor
giue
any
token
of
contempt
,
either
by
woordes
or
gesture
:
&
that
in
folowing
the
great
humilitie
and
modestie
of
their
head
,
which
But
a
man
of
vnderstanding
wil
keepe
silence
.
The
silence
or
secretnesse
whereof
Solomon
speaketh
standeth
not
in
speaking
neuer
a
word
,
and
to
be
as
it
were
dumbe
:
but
because
that
in
silence
al
things
are
quiet
,
and
without
noyse
,
without
vprores
,
and
without
contention
,
the
Scripture
taketh
silence
for
peace
,
gentlenesse
,
and
lowly
behauiour
,
sweete
and
louing
conuersion
:
and
also
for
abstinence
,
when
we
forbeare
to
doe
any
thing
,
and
that
wee
abstaine
from
it
,
and
that
wee
vexe
not
ourselues
,
or
that
we
bee
not
grieued
for
any
thing
which
happeneth
,
and
that
we
striue
not
as
the
amased
and
witles
doe
.
Silence
is
so
taken
in
some
places
,
as
foloweth
:
Nowe
Iacob
hearde
that
hee
had
13
Hee
that
goeth
about
as
a
slaunderer
,
discouereth
a
secret
:
but
he
that
is
of
a
faithful
heart
,
conceileth
a
matter
.
There
is
no
man
but
desireth
to
haue
a
priuie
friend
which
is
no
talker
and
babler
,
to
the
ende
that
if
hee
haue
any
thing
in
his
hart
which
doeth
trouble
and
grieue
him
,
that
hee
may
safely
open
the
same
vnto
his
friend
,
&
that
he
may
be
somwhat
eased
&
relieued
:
hee
hopeth
also
that
that
which
he
hath
declared
,
shal
be
kept
secret
,
or
at
least
wise
that
the
thing
shal
not
be
expounded
otherwise
then
it
was
spoken
:
and
that
hee
wil
not
labour
to
hurt
him
nor
to
bring
him
into
hatred
with
his
neighbour
,
in
folowing
the
commandement
,
Thou
shalt
not
beare
false
witnes
against
thy
neighbour
:
Thou
shalt
not
walke
about
with
tales
among
thy
people
.
hee
that
goeth
about
as
a
slaunderer
,
doeth
reueale
a
secret
.
And
it
is
for
good
cause
that
such
people
are
condemned
.
For
first
of
al
they
are
hypocrites
.
Secondly
,
they
are
Hee
that
it
is
of
a
faythfull
heart
,
conceileth
a
matter
.
Hee
that
inuenteth
no
treason
against
his
neighbour
,
wil
keepe
his
mouth
that
it
shal
not
hinder
his
neighbour
,
for
to
publishe
his
imperfections
,
or
speake
leasing
of
him
:
otherwise
he
should
not
be
of
a
faithful
hart
,
from
the
aboundance
whereof
the
mouth
speaketh
.
Solomon
is
not
contented
to
say
faythful
simply
,
but
addeth
,
of
heart
:
not
that
there
is
any
faithful
which
are
vnfaithful
of
heart
,
but
it
is
for
a
more
greater
expression
,
and
for
to
shewe
vs
that
what
fayre
countenance
or
goodly
face
that
we
beare
to
our
neighbours
,
except
it
proceede
with
good
and
true
affection
of
heart
,
that
there
is
none
but
al
deceipt
in
vs
,
treason
and
vnfaithfulnesse
,
as
we
know
it
,
and
that
our
conscience
doth
so
iudge
and
condemne
vs
,
though
wee
labour
to
counterfaite
and
dissemble
it
with
ourselues
,
&
that
we
striue
to
make
ourselues
beleeue
that
we
proceede
faithfully
,
when
by
counterfayting
wee
mock
our
neighbors
.
Further
let
vs
note
,
that
the
2.
part
of
this
sentence
agreeth
with
the
same
that
is
conteined
in
the
10.
chap.
&
12.
verse
.
But
loue
couereth
al
misdeeds
.
For
if
wee
be
not
led
by
loue
,
we
cannot
bee
faithful
vnto
our
neighbours
,
for
to
dissemble
14
Where
no
counsel
is
,
the
people
fal
:
but
where
many
counsellers
are
,
there
is
health
.
Albeit
that
a
nation
or
a
people
is
compounded
of
many
persons
which
haue
their
fantasies
and
counsels
,
their
woorkes
and
deedes
not
only
diuerse
,
but
also
very
often
contrary
,
and
that
the
one
tende
vnto
one
ende
,
and
the
other
to
the
contrary
,
so
that
the
one
conspire
to
vndoe
and
destroy
that
which
the
others
doe
,
and
builde
,
yet
for
al
this
are
but
one
body
:
therefore
when
there
is
such
diuersitie
,
yea
rather
contrarietie
,
the
people
must
needes
goe
vnto
destruction
and
bee
scattered
.
Euery
kingdome
diuided
against
it selfe
shal
bee
brought
to
nought
,
and
euerie
citie
or
house
,
Where
no
counsell
is
,
the
people
fal
.
The
counsel
which
heere
hee
meaneth
is
that
which
chiefly
is
requyred
in
Kings
and
Princes
,
that
they
may
rule
woorthily
,
whereof
hath
beene
spoken
heere
aboue
in
the
8.
chapter
,
14.
15.
and
16.
verses
.
I
haue
saide
chiefly
:
for
to
them
is
this
woorde
directed
.
Bee
wise
But
where
many
counsellers
are
,
there
is
health
.
Whereupon
let
vs
first
of
al
note
that
except
wee
folowe
both
the
spiritual
and
temporal
gouernement
of
such
as
are
appointed
and
ordeined
of
God
,
for
to
counsel
and
leade
vs
,
wee
haue
no
stedfastnesse
nor
sure
abyding
,
but
shal
fal
.
For
it
is
asmuch
as
if
wee
were
destitute
of
wise
and
good
counsellers
.
Secondly
forasmuch
as
wee
haue
no
manner
of
saluation
,
but
from
the
grace
and
goodnes
of
GOD
,
it
foloweth
right
that
it
is
he
which
prouideth
men
of
counsellers
that
can
giue
good
counsel
:
as
also
wee
may
see
by
the
the
confession
of
Ioseph
.
Likewise
in
Exodus
,
where
Moyses
confesseth
that
hee
is
sent
of
God
.
The
Prophetes
also
doe
shewe
it
,
15
He
shal
be
sore
vexed
that
is
suretie
for
a
stranger
:
and
he
that
hateth
suretieship
,
is
sure
.
Albeit
that
Solomon
doeth
thus
speake
,
yet
it
is
not
to
say
,
that
hee
alloweth
a
man
shoulde
doe
according
as
he
saith
heere
.
For
as
touching
the
first
parte
,
hee
shoulde
allowe
the
carefulnesse
of
the
flesh
,
and
worldly
sorowe
,
the
distrust
and
extreeme
feare
of
pouertie
,
the
which
hee
signifieth
by
shal
be
sore
vexed
:
as
wee
may
vnderstande
,
when
against
to
bee
sore
vexed
,
hee
setteth
,
to
be
sure
.
Such
affliction
ought
to
be
farre
from
the
mindes
and
hartes
of
the
faithful
,
which
are
the
children
of
God
their
father
,
who
hath
care
ouer
them
:
and
ought
to
be
assured
of
him
without
al
doubte
:
as
Christ
and
the
Apostle
S.
Paule
do
giue
warning
,
the
which
is
meete
Hee
that
hateth
suretieshippe
,
is
sure
.
If
hee
allowed
that
which
hee
pronounced
,
he
should
allowe
twoo
vices
:
The
first
is
,
hatred
,
whereof
the
children
of
God
ought
to
be
so
void
.
that
they
should
hate
no
man
for
any
hurt
they
shal
doe
to
them
:
but
should
loue
their
enemies
,
and
be
ready
to
helpe
them
.
Solomon
then
doth
not
allow
that
we
should
hate
the
notaries
&
scriueners
which
do
bind
vs
&
require
vs
to
be
bound
for
another
,
albeit
that
often
by
such
obligations
wee
suffer
much
euil
:
but
hee
painteth
vs
out
the
affection
of
the
greatest
parte
of
them
which
binde
themselues
when
they
see
themselues
troubled
,
and
are
arested
vpon
the
obligation
,
then
they
hate
the
notaries
and
scriueners
,
and
do
curse
them
,
and
cannot
behold
them
with
louing
countenance
:
&
if
they
could
,
they
would
prooue
them
false
and
counterfaite
men
:
for
often
they
spare
not
to
say
,
they
are
such
.
The
second
vice
that
hee
shoulde
allow
,
were
a
vaine
confidence
&
hope
that
they
haue
neuer
to
want
when
they
haue
some
riches
,
and
haue
not
bene
suretie
for
other
.
Albeit
that
in
what
estate
soeuer
we
bee
,
howe
miserable
soeuer
the
same
bee
before
our
eyes
and
in
the
feeling
of
the
flesh
,
we
must
neuer
mistrust
nor
feare
to
want
,
but
that
we
must
be
assured
of
the
prouidence
,
carefulnesse
and
goodnesse
of
our
heauenly
father
,
and
say
with
Dauid
,
The
Lorde
is
my
sheephearde
,
I
shal
16
A
gracious
woman
atteineth
honour
:
and
the
strong
men
attaine
riches
.
Whiles
wee
liue
in
this
life
,
and
keepe
a
house
,
and
walke
with
our
neighbours
and
acquaintance
,
wee
haue
neede
of
reputation
,
not
that
wee
shoulde
seeke
the
glorie
of
the
worlde
,
but
that
wee
shoulde
so
liue
,
that
they
amongest
whome
wee
dwel
,
may
finde
no
faute
in
our
kinde
of
liuing
,
but
that
it
shoulde
bee
so
quiet
,
honest
,
iust
,
and
holy
,
that
they
may
bee
constrained
to
glorifie
GOD
,
and
to
esteeme
and
iudge
wel
of
vs
,
to
praise
and
commende
vs
.
Solomon
doeth
shewe
vs
the
way
to
come
vnto
such
reputation
,
when
hee
saieth
,
a
gracious
woman
attaineth
honour
.
He
teacheth
vs
to
be
gracious
,
if
wee
would
attaine
honour
:
albeeit
that
hee
nameth
but
the
woman
,
and
doeth
promise
her
honour
,
if
she
be
gracious
.
Hee
speaketh
thus
,
because
that
man
in
the
houshold
is
the
head
and
superiour
,
and
that
the
woman
oweth
him
subiection
and
obedience
.
Man
is
not
of
the
woman
,
but
the
woman
is
of
the
man
.
Wiues
,
submit
yourselues
vnto
your
husbands
,
And
the
strong
men
attaine
riches
.
With
estimation
wee
haue
need
of
riches
for
to
sustaine
this
corporal
body
during
this
lyfe
.
And
therefore
,
after
that
Solomon
hath
shewed
vs
how
we
shal
attaine
honor
,
he
teacheth
vs
how
we
shal
get
riches
.
Wherein
wee
see
it
is
necessarie
that
a
father
of
houshold
should
be
strong
,
and
that
there
with
hee
shoulde
exercise
himselfe
to
labour
and
to
put
foorth
his
strength
for
if
hee
bee
ydle
,
slacke
and
slouthful
,
and
doeth
not
bestowe
the
tyme
about
good
woorkes
,
after
his
estate
whereto
hee
is
called
,
it
is
asmuch
as
if
hee
were
feeble
and
weake
,
and
were
destitute
of
strength
and
might
,
yea
and
much
worse
.
For
the
man
which
cannot
labour
,
ought
not
only
to
bee
excused
from
labour
,
but
also
vpholden
,
and
the
strong
ought
for
to
assist
him
,
and
to
distribute
vnto
him
his
dayly
bread
,
according
as
his
necessitie
requireth
.
But
forasmuch
as
God
hath
ordeined
from
the
creation
of
the
worlde
that
man
should
labour
:
for
the
Lorde
God
tooke
man
and
placed
him
in
the
garden
of
Eden
,
for
to
dresse
17
He
that
is
merciful
,
rewardeth
his
owne
soule
:
but
hee
that
troubleth
his
owne
flesh
,
is
cruel
.
Though
a
man
doeth
giue
but
a
litle
,
if
the
same
bee
according
to
his
abilitie
,
yet
doeth
hee
truly
helpe
the
necessitie
of
his
neighbour
(
as
saith
S.
Iames
,
If
a
brother
or
a
sister
be
naked
and
destitute
rewardeth
his
owne
soule
,
that
in
the
soule
is
taken
for
the
neighbour
,
whome
although
that
God
hath
commanded
vs
to
loue
as
ourselues
,
wee
shoulde
esteeme
as
our
owne
soule
:
seeing
also
that
we
are
members
one
of
Hee
that
is
mercifull
,
rewardeth
his
owne
soule
,
we
must
say
,
The
merciful
man
assureth
or
pleaseth
his
soule
:
that
is
to
say
,
that
he
is
so
wel
affectioned
towards
his
neighbours
,
that
hee
forgetteth
himselfe
,
and
wil
not
take
his
delightes
,
but
suffereth
rather
then
he
wil
forsake
his
neighbours
in
their
necessitie
,
so
that
if
hee
hath
sworne
though
it
were
to
his
owne
hinderance
,
hee
wil
not
breake
his
othe
.
It
is
easie
for
a
man
to
occupie
himself
to
doe
his
neighbours
But
hee
that
troubleth
his
owne
flesh
,
is
cruel
.
Heere
hee
signifieth
vnto
vs
that
the
wicked
,
rather
then
hee
wil
bee
put
by
of
his
desires
,
and
hindred
of
his
purpose
,
wil
not
abstaine
to
inuent
against
his
parentes
and
kinsfolke
,
and
to
hurt
them
,
euen
to
put
them
to
cruel
death
if
it
bee
possible
.
Hereof
might
be
brought
many
examples
.
18
The
wicked
woorketh
a
disceitful
woorke
:
but
hee
that
soweth
righteousnesse
,
shall
receyue
a
sure
rewarde
.
If
we
would
not
lose
our
labour
,
but
haue
our
work
to
profit
as
it
is
the
desire
of
those
that
labour
,
and
apply
themselues
to
some
woorke
,
let
vs
take
heede
from
folowing
the
wicked
,
to
doe
as
they
doe
:
They
make
greate
shewes
of
their
dooings
,
but
the
issue
and
the
ende
,
is
not
according
theretoo
.
Some
of
them
haue
great
apparance
of
continual
prosperitie
,
and
seemeth
vnpossible
that
they
should
come
vnto
pouertie
and
beggerie
:
other
some
seeme
to
bee
of
such
power
and
authoritie
,
that
it
is
vnpossible
they
shoulde
bee
humbled
:
and
other
some
againe
,
haue
so
faire
a
shewe
of
religion
and
holinesse
that
it
seemeth
right
that
GOD
is
straightly
bounde
vnto
them
,
and
that
they
deserue
the
same
,
that
it
is
not
possible
for
them
to
be
damned
.
But
as
it
is
saide
,
al
is
not
golde
that
glistereth
,
euen
so
the
goodly
shewes
of
the
wicked
are
vaine
and
false
.
Solomon
doeth
signifie
it
,
when
hee
saieth
.
The
wicked
woorketh
a
disceitful
woorke
.
By
the
which
woordes
wee
must
vnderstande
that
not
onely
they
deceiue
others
,
but
also
themselues
,
they
perswade
themselues
they
cannot
fal
from
their
degree
and
state
,
and
that
al
must
happen
as
they
woulde
haue
it
,
but
whatsoeuer
they
take
in
hande
and
doe
,
commeth
to
nought
against
their
expectation
.
The
woorde
of
disceite
doeth
shewe
it
vs
very
wel
:
so
doeth
the
seconde
part
of
the
Antithesis
or
comparison
also
,
when
immediatly
But
hee
that
soweth
righteousnesse
,
&c.
Hee
setteth
the
seed
of
righteousnesse
against
the
woorke
of
the
wicked
:
and
the
sure
rewarde
against
lying
or
disceitfulnesse
.
Wherein
wee
may
vnderstande
that
the
sowing
of
righteousnesse
is
by
assurance
wee
haue
in
the
goodnesse
of
GOD
,
and
by
the
feare
and
reuerence
that
wee
haue
of
his
woorde
,
and
the
greate
desire
wee
haue
for
to
obey
him
,
and
giue
ourselues
to
liue
according
to
his
commandementes
:
whereby
hee
woulde
that
wee
shoulde
liberally
and
with
a
good
wil
helpe
the
necessitie
of
our
neighbours
.
The
scripture
exhorteth
vs
thus
to
sowe
,
Breake
vp
your
fallowe
Thus
by
these
scriptures
wee
see
what
it
is
to
sowe
,
and
that
the
rewarde
is
not
disceitful
,
but
true
.
For
they
which
sowe
doe
not
loose
their
paines
,
they
receiue
the
fruite
which
is
sayde
,
a
sure
rewarde
,
because
it
doeth
not
faile
nor
neuer
shal
,
but
the
righteous
shal
possesse
it
for
euer
.
It
is
the
trueth
that
Solomon
setteth
against
disceite
:
but
although
that
the
wicked
which
doe
abuse
and
deceiue
others
,
are
wel
woorthy
to
be
againe
deceiued
,
and
not
to
enioy
that
which
they
thinke
and
looke
for
,
&
that
they
deserue
to
be
destroyed
:
yet
notwithstanding
if
contrary
to
them
,
wee
giue
ourselues
to
sowe
righteousnesse
,
let
vs
not
therefore
challenge
any
merite
:
but
let
vs
altogither
waite
vpon
the
grace
and
mercie
of
GOD
,
not
deceiuing
ourselues
by
and
about
his
woorde
,
rewarde
,
and
wages
,
as
if
God
were
bounde
vnto
vs
for
to
recompence
vs
for
our
seed
of
righteousnes
.
For
albeit
there
is
a
couenant
&
bande
betwene
man
and
man
,
to
giue
reward
vnto
them
19
As
righteousnesse
leadeth
to
life
so
hee
that
foloweth
euil
,
seeketh
his
owne
death
.
What
worke
soeuer
we
take
in
hande
in
this
world
,
our
intent
&
desire
is
to
profite
thereby
,
and
by
the
meanes
wherof
we
may
liue
and
bee
at
our
ease
:
and
thus
we
labour
to
obteine
a
good
rewarde
of
our
worke
,
which
we
would
not
misse
and
loose
.
And
the
which
for
to
attaine
,
Solomon
hath
shewed
vs
howe
wee
must
forsake
the
worke
of
the
wicked
,
and
folow
righteousnes
by
doing
good
vnto
our
neighbours
.
Nowe
when
he
saieth
,
As
righteousnes
leadeth
to
life
,
&c.
he
sheweth
what
this
sure
reward
is
,
that
is
to
say
,
life
.
And
forasmuch
as
the
wicked
do
liue
in
this
world
,
euen
with
greater
carnal
ioy
,
then
the
righteous
,
the
which
doe
seeme
often
in
the
sight
of
the
eyes
,
to
be
rather
dead
then
liuing
,
for
the
troubles
and
pouerties
,
miseries
,
and
persecutions
that
they
suffer
:
(
whereupon
also
through
the
weakenesse
of
their
fleshe
they
doe
complaine
and
say
,
Haue
mercie
vppon
mee
,
O
Lorde
:
for
I
am
in
So
he
that
foloweth
euil
,
seeketh
his
own
death
.
Forasmuche
as
the
temporal
death
is
common
to
al
men
:
20
They
that
are
of
a
froward
heart
,
are
abhomination
vnto
the
Lorde
:
but
they
that
are
vpright
in
theyr
way
,
are
his
delight
.
Solomon
here
giueth
a
reason
of
the
former
sentence
,
shewing
wherfore
they
which
folow
euil
,
doe
seeke
death
,
and
the
righteous
life
.
They
which
folow
euil
,
are
ledde
with
the
frowardnesse
of
their
heartes
,
the
which
delight
in
no
goodnes
,
but
inuent
all
euil
,
though
none
occasion
be
giuen
them
.
Now
forasmuch
as
in
God
lieth
al
goodnes
,
from
whence
life
commeth
to
vs
:
and
hee
is
not
a
Cor
Phi.
2.
7.
blood
:
their
thoughts
are
wicked
thoughts
:
desolation
and
destruction
is
in
their
pathes
.
And
herewith
also
it
is
of
maliciousnes
,
&
so
much
as
lieth
in
them
,
they
spoile
al
:
wherupon
they
wel
deserue
to
finde
nothing
wherin
they
may
haue
succour
,
&
so
must
needes
perishe
.
As
touching
the
righteous
,
seeing
that
of
themselues
they
are
no
better
then
the
most
wicked
,
so
farre
is
it
of
,
that
wee
may
finde
any
cause
in
them
for
the
which
they
shoulde
bee
worthie
of
life
,
that
they
deserue
death
aswel
as
the
other
:
yet
doe
they
liue
,
&
it
is
not
without
reason
:
The
reason
is
not
found
in
them
,
nor
in
any
other
creature
,
but
in
God
onely
,
&
in
his
grace
&
fauour
,
because
it
pleaseth
him
to
accept
them
,
and
delight
in
them
.
Solomon
doeth
shewe
it
verie
plainly
,
when
he
alledgeth
nothing
for
their
excellencie
and
dignitie
,
that
they
attain
life
:
But
they
that
are
vpright
in
their
way
,
are
his
delight
.
Whereto
Saint
Paule
agreeth
,
alledging
howe
God
saith
to
Moses
,
I
wil
haue
mercie
on
him
,
to
whome
21
Though
hand
ioyne
in
hand
,
the
wicked
shal
not
goe
vnpunished
:
but
the
seede
of
the
righteous
shal
escape
.
Because
that
Solomon
hath
threatened
the
wicked
which
seeke
nothing
but
to
doe
euil
,
with
death
:
and
it
seemeth
well
vnto
the
worldly
,
that
if
they
be
accompanied
and
ioyned
with
a
great
multitude
of
people
which
haue
power
&
authoritie
,
that
no
hurt
can
happen
vnto
them
:
for
this
cause
,
for
to
keepe
vs
from
such
vaine
&
deceitful
confidence
,
Solomon
doth
shew
vs
,
that
what
bandes
and
couenants
soeuer
there
are
betwene
the
wicked
,
yet
shal
they
not
be
safe
enough
,
nor
mightie
,
for
to
exempt
themselues
from
death
,
when
he
saieth
,
Though
hand
ioyne
in
hand
,
&c.
Albeit
that
the
wicked
doe
giue
their
handes
one
to
an
other
,
and
do
conspire
together
,
yet
can
they
neuer
so
wel
,
nor
strongly
arme
and
fortifie
themselues
,
that
they
can
exempt
themselues
from
hurt
,
and
to
woorke
that
they
shoulde
not
goe
vnto
destruction
,
out
of
the
which
they
shall
neuer
arise
.
Before
the
vniuersal
flood
,
the
worlde
and
multitude
of
the
wicked
was
surely
ioyned
,
and
except
the
house
and
familie
of
Noe
,
they
al
agreed
together
to
worke
wickednes
,
without
remorse
of
conscience
,
euen
with
an
vnbrideled
lust
:
but
their
agreement
saued
them
not
from
perishing
by
the
flood
of
waters
:
Wee
alledge
Sodome
and
Gomorrhe
,
with
the
Cities
adioyning
:
The
conspiracie
of
Corath
,
Dathan
,
and
Abyram
:
The
destruction
Contrarily
,
though
the
righteous
bee
but
smal
in
number
,
and
that
the
worlde
doeth
not
desire
their
agreement
,
but
doe
scorne
the
same
,
reiect
and
persecute
them
,
and
that
they
are
esteemed
as
the
dunge
and
filthinesse
of
the
earth
,
and
also
that
it
seemeth
they
can
not
escape
,
but
must
needes
goe
to
destruction
,
yet
are
they
so
wel
saued
and
defended
,
so
wel
holpen
and
succoured
,
that
how
violent
assaultes
soeuer
they
haue
,
yet
can
they
not
bee
beaten
downe
and
ouercome
.
For
the
Lorde
wil
preserue
both
them
and
their
posteritie
after
them
.
Solomon
doeth
so
promise
it
,
when
hee
sayeth
,
But
the
seede
of
the
righteous
shal
escape
.
Hee
speaketh
thus
first
,
by
folowing
the
promise
made
to
Abraham
:
Secondly
,
vppon
experience
which
is
shewed
to
Noe
,
Abraham
,
Lot
,
Iacob
Ioseph
,
Moyses
,
Dauid
,
and
others
.
But
at
the
Moreouer
,
so
far
as
the
righteous
are
flesh
,
and
born
of
fleshe
,
&
haue
great
posteritie
,
yea
a
great
posteritie
of
carnal
children
,
yet
are
they
not
al
the
seede
of
the
righteous
,
but
of
men
truely
.
The
holie
Scripture
calleth
none
of
the
seede
of
the
righteous
,
by
the
name
of
the
children
of
God
,
but
suche
as
are
regenerate
and
renewed
Contrarily
,
they
that
are
come
after
the
fleshe
from
the
heathen
Idolaters
and
wicked
,
the
which
they
haue
not
folowed
,
but
beeing
conuerted
from
their
iniquities
and
filthinesse
,
haue
receiued
the
Worde
,
and
thereby
were
regenerated
,
so
that
beeing
assured
of
the
good
pleasure
of
God
towardes
them
,
agreed
not
,
nor
framed
themselues
to
the
wicked
worlde
,
but
haue
fashioned
theyr
mindes
anewe
,
are
not
the
seede
of
the
wicked
,
but
of
the
righteous
.
They
are
truely
and
indeede
the
children
of
Abraham
.
Saint
Paule
doeth
well
shewe
it
,
when
hee
sayeth
,
But
to
him
that
worketh
not
,
but
beleeueth
in
him
22
As
a
iewel
of
golde
in
a
Swines
snout
:
so
is
a
faire
woman
which
lacketh
discretion
.
When
Saint
Paule
saith
,
That
God
hath
placed
euerie
of
the
members
in
the
bodie
,
as
it
hath
pleased
him
:
albeit
,
that
by
these
wordes
hee
woulde
shewe
the
vnitie
of
the
bodie
,
and
the
coniunction
of
the
members
together
which
are
diuers
,
yet
the
same
hindereth
not
,
but
that
by
these
verie
wordes
wee
may
learne
that
our
bodies
haue
neither
forme
nor
beautie
,
except
God
hath
giuen
it
,
and
that
God
is
the
authour
of
the
beautie
as
wel
of
men
as
of
women
:
for
also
there
is
none
but
he
,
that
doeth
make
and
fashion
them
.
Our
mother
Eue
doth
wel
confesse
the
same
,
saying
,
God
hath
appointed
me
an
other
seede
for
Abel
,
because
Caine
slewe
him
.
Iacob
also
did
confesse
it
,
saying
,
Am
I
in
Gods
stead
,
which
As
a
iewel
of
golde
in
a
swynes
snout
,
&c
,
The
swyne
is
so
much
giuen
to
wroote
with
her
nussel
or
with
her
snout
in
the
earth
,
euen
in
the
myre
and
durte
,
that
the
faire
ornamantes
and
precious
iewelles
doo
nothing
become
her
:
if
they
bestowe
any
vppon
her
,
it
is
in
vaine
,
for
shee
doeth
defile
them
without
any
discretion
:
euen
so
the
woman
which
doeth
reiect
the
former
holy
admonitions
,
and
doeth
guide
herselfe
without
wisedome
,
counsel
,
reason
,
and
honestie
,
by
giuing
herselfe
to
be
light
and
gadding
,
and
folowing
the
dissolutenesse
and
intisementes
,
for
to
liue
in
pleasures
,
and
lustes
and
desires
of
the
fleshe
,
she
hath
in
vaine
receiued
beautie
.
For
being
of
so
wanton
behauiour
and
countenance
,
shee
defileth
and
destroyeth
,
so
much
as
shee
can
,
the
precious
iewel
of
beautie
that
God
hath
giuen
her
.
Heere
we
may
see
that
the
whores
which
delight
in
their
beautie
,
are
much
deceiued
:
they
make
themselues
beleeue
that
they
are
faire
and
gorgeous
:
and
haue
so
long
wallowed
and
plundged
in
the
mire
and
filth
,
that
there
is
no
stink
in
the
world
so
infectiue
as
they
are
,
so
that
the
fauour
of
them
ascendeth
vp
to
heauen
,
and
maketh
them
abhominable
before
God
.
We
know
it
by
his
lawe
,
when
he
forbiddetth
to
commit
who
redome
,
and
also
23
The
desire
of
the
righteous
is
onely
good
:
but
the
hope
of
the
wicked
is
indignation
.
Solomon
doeth
wel
shewe
vs
heere
,
that
we
must
not
trust
to
the
iudgement
of
the
worlde
,
nor
to
that
which
wee
see
outwardly
,
for
as
it
hath
beene
alreadie
handeled
,
the
righteous
in
this
worlde
are
in
so
miserable
estate
after
the
outwarde
apparance
,
that
it
seemeth
God
hateth
them
,
and
that
hee
seeketh
to
destroy
and
kil
them
:
and
therefore
if
they
hope
that
any
good
shal
happen
vnto
them
,
yet
is
their
hope
nothing
worth
:
for
,
it
seemeth
,
there
can
happen
nothing
vnto
them
but
euil
,
seeing
that
in
the
iudgement
of
the
worlde
they
haue
God
against
them
.
But
as
hath
beene
saide
,
Solomon
will
not
haue
vs
to
bee
of
suche
an
opinion
,
when
he
saith
,
That
the
desire
of
the
righteous
is
onely
good
.
They
desire
that
God
woulde
bee
merciful
vnto
them
in
al
their
affaires
and
needes
,
and
should
assist
them
,
and
should
neuer
forsake
them
,
but
that
after
hee
hath
deliuered
them
from
al
misery
,
hee
would
giue
vnto
them
of
his
meere
liberalitie
and
grace
,
euerlasting
felicitie
in
the
kingdome
of
heauen
:
and
as
they
desire
and
hope
,
so
they
obteine
.
The
Lorde
also
wil
bee
a
refuge
for
the
poore
,
a
refuge
in
due
time
,
euen
in
affliction
.
And
they
that
knowe
thy
name
,
will
trust
in
thee
,
But
the
hope
of
the
wicked
is
indignation
.
The
Psalmes
before
alledged
doe
shewe
it
wel
,
and
also
many
examples
of
the
Scripture
.
Let
vs
not
then
enuie
the
state
of
the
wicked
,
but
let
vs
pray
that
it
woulde
please
God
to
direct
vs
in
his
way
,
and
that
al
our
desires
may
rest
in
the
same
.
In
this
manner
wee
shall
auoide
the
indignation
and
displeasure
,
and
shall
obteine
the
good
that
wee
wishe
for
.
Wee
shal
auoid
indignation
by
two
kinde
of
waies
:
for
not
being
made
voide
of
our
desires
and
hope
,
we
shal
not
dispite
ourselues
against
God
,
and
shal
not
blaspheme
as
the
wicked
doe
,
and
we
shal
not
also
prouoke
his
indignation
against
vs
.
24
There
is
that
scattereth
,
and
is
more
encreased
:
but
he
that
spareth
more
then
is
right
,
surely
commeth
to
pouertie
.
After
the
iudgement
of
the
worlde
,
and
feeling
of
the
fleshe
,
the
manner
to
abound
in
worldly
wealth
,
is
to
get
and
lay
vp
for
himselfe
and
to
keepe
and
holde
it
,
and
not
to
disperse
the
fruites
which
come
there
of
,
but
to
make
a
treasure
of
them
,
and
to
spende
them
warily
for
his
owne
vsage
.
For
wee
see
by
experience
that
they
which
doe
so
vse
them
,
become
soone
rich
,
or
at
leastwise
are
esteemed
such
:
for
we
see
them
to
possesse
much
goods
.
Contrarily
,
they
which
make
great
cost
,
though
they
greatly
abound
,
doe
consume
them
by
litle
&
litle
:
and
specially
they
which
dispend
riotously
&
prodigally
where
there
is
no
need
,
but
in
pomp
,
in
delicacie
,
pleasure
,
&
ostentation
.
Wee
see
this
almost
daily
come
to
passe
:
but
also
on
the
other
side
,
there
be
which
are
liberal
,
&
distribute
their
goods
plentifully
,
and
yet
ceasse
not
but
still
to
abounde
,
and
doe
greatly
encrease
:
contrarily
,
there
are
which
bee
so
sparing
,
that
they
wil
not
vse
nor
shew
mercy
where
need
requireth
:
and
yet
they
wast
,
&
come
vnto
pouertie
.
Although
the
first
is
of
the
greatest
shew
and
that
it
is
commonly
seene
with
the
eye
,
yet
is
it
not
so
certaine
as
the
contrary
.
For
this
cause
Solomon
not
staying
himselfe
by
the
sight
of
the
eies
,
doubteth
not
to
say
,
There
is
that
scattereth
,
and
is
more
encreased
.
And
heerein
hee
agreeth
with
the
saying
of
the
Psalme
,
A
smal
thing
that
the
righteous
hath
,
is
better
then
great
riches
of
the
vngodly
.
Blessed
is
the
man
that
feareth
the
Lorde
.
&c.
Riches
Hee
that
spareth
,
for
it
behoueth
a
father
of
houshold
to
be
sober
&
temperate
,
not
making
excessiue
&
superfluous
expenses
,
but
honest
and
reasonable
,
for
to
mainteine
his
family
,
and
to
helpe
the
necessitie
of
the
poore
:
and
therefore
hee
addeth
without
equitie
,
or
more
then
is
right
,
or
aboue
measure
:
as
doe
the
vsurers
and
couetous
,
which
haue
no
pitie
vpon
the
poore
:
and
euen
the
greatest
parte
of
such
people
are
so
cruell
and
vnmercifull
,
that
they
suffer
their
family
to
endure
much
hardnesse
:
wherefore
they
are
wel
worthie
to
come
to
pouertie
.
Giue
,
and
it
shal
be
giuen
vnto
you
,
&c.
And
25
The
liberall
person
shall
haue
plentie
:
and
he
that
watereth
,
shall
also
haue
rayne
.
Solomon
doeth
heere
confirme
the
first
parte
of
the
former
sentence
,
and
giueth
a
reason
thereof
:
for
the
which
to
vnderstand
wel
,
let
vs
first
note
,
the
Hebrue
hath
,
The
soule
of
the
blessing
shal
bee
made
fat
.
The
which
is
expounded
after
this
sort
,
The
liberall
person
,
is
he
that
of
free
will
and
good
minde
doeth
blesse
his
neighbours
,
not
with
worde
,
but
in
trueth
and
deede
,
and
in
worke
,
helping
and
succouring
them
according
to
their
neede
.
Blessing
is
taken
in
this
signification
in
the
holy
Scripture
,
The
soule
then
of
And
he
that
watereth
,
&c.
Hee
repeateth
the
same
thing
againe
for
a
greater
expression
:
for
as
a
peece
of
lande
wel
watered
,
bringeth
foorth
easily
his
fruite
,
euen
so
when
wee
doe
helpe
the
necessitie
of
the
poore
,
so
much
as
in
vs
is
,
wee
make
them
fruiteful
,
for
they
fare
the
better
for
it
,
and
are
more
apt
to
doe
their
duetie
.
Thus
doing
wee
shall
not
loose
our
labour
,
for
the
Lorde
by
his
grace
and
goodnesse
,
doeth
recompence
and
yeelde
vs
the
like
:
as
Solomon
doeth
signifie
it
,
saying
,
shall
also
haue
raine
.
As
the
raine
watereth
the
earth
,
and
maketh
it
to
spring
and
bring
foorth
fruite
:
euen
so
the
Lorde
augmenteth
the
goods
and
riches
of
the
merciful
and
liberal
.
If
thou
powre
out
thy
soule
to
the
hungry
,
and
refreshe
16
Hee
that
withdraweth
the
corne
,
the
people
will
curse
him
:
but
blessing
shall
bee
on
the
head
of
him
that
selleth
corne
.
For
to
turne
vs
away
from
vsury
,
catching
,
theeuery
,
and
couetousnes
,
Solomon
is
not
contented
to
haue
threatened
him
which
spareth
more
then
is
right
,
with
pouertie
:
but
to
make
vs
the
more
to
abhorre
suche
wickednesse
,
hee
sheweth
vs
in
what
estimation
they
are
with
the
people
which
spare
against
equitie
,
and
how
they
deserue
to
bee
spoken
of
,
when
hee
saith
,
Hee
that
withdraweth
the
corne
,
the
people
will
curse
him
:
We
doe
gladly
blesse
them
which
wee
haue
in
good
reputation
,
and
whome
wee
esteeme
honest
men
,
and
wee
doe
not
curse
them
:
wherevppon
followeth
:
the
people
doe
iudge
them
wicked
men
,
which
withholde
the
corne
,
sith
they
doe
curse
them
,
as
they
deserue
.
But
albeit
that
in
cursing
suche
people
,
the
people
doeth
but
that
which
they
deserued
,
yet
is
it
not
to
say
that
Solomon
alloweth
such
cursing
,
nor
yet
that
it
is
lawful
for
the
people
to
curse
them
that
heighten
the
price
of
victuals
,
the
which
are
signified
vnto
vs
by
the
wheate
or
corne
,
which
is
the
most
ordinary
and
common
meate
,
euen
the
most
necessariest
.
The
making
deare
and
also
the
depriuation
of
the
same
is
signified
vnto
vs
by
this
withdrawing
.
For
these
couetous
and
wicked
ones
,
vsurers
,
and
theeues
,
yea
cruel
murderers
,
doe
gather
on
al
sides
so
muche
as
they
can
,
the
victuals
,
that
none
may
come
by
them
but
at
their
commandement
,
and
shoulde
passe
through
their
handes
:
and
chiefly
they
locke
vp
the
corne
,
desiring
that
it
might
bee
deere
,
too
robbe
the
poore
people
of
gold
&
siluer
,
and
also
of
possessions
,
and
that
they
might
rake
al
to
themselues
,
and
that
in
this
sorte
they
might
waxe
riche
,
to
the
hurt
of
their
neighbours
,
whom
they
make
sorowful
.
Suche
folke
are
somewhat
acquainted
with
great
men
,
which
treade
downe
the
people
,
who
are
threatened
by
the
iudgement
of
God
.
The
Lorde
wil
enter
into
iudgement
with
the
elders
of
his
people
,
and
princes
thereof
:
for
yee
haue
eaten
vp
the
vineyarde
:
And
although
it
be
not
lawful
for
the
poore
people
to
curse
them
which
withholde
the
corne
,
yet
suche
couetous
persons
ought
well
to
feare
suche
cursing
of
the
people
,
and
to
wit
,
that
it
is
not
without
cause
that
Solomon
doeth
threaten
them
with
this
cursing
.
For
albeit
the
curse
of
the
people
is
not
iust
,
yet
for
to
punishe
the
couetous
,
wicked
,
and
vsurers
,
it
shal
take
effect
.
The
Lorde
wil
heare
such
a
cursing
for
to
destroy
and
ouerthrowe
these
wicked
men
:
for
asmuch
as
God
vseth
the
common
people
as
instrumentes
and
organes
But
blessing
shall
bee
on
the
head
of
him
that
selleth
corne
.
For
by
these
wordes
he
teacheth
vs
in
what
estimation
they
are
which
sell
their
corne
resonably
,
and
what
men
speake
of
them
,
also
howe
well
they
are
beloued
and
honoured
,
and
euery
man
is
ready
to
doe
them
pleasure
,
and
seruice
,
and
to
bee
at
their
commandement
.
Solomon
signifieth
this
same
by
the
blessing
of
the
head
:
for
in
place
that
the
people
would
gladly
haue
the
regraters
head
,
where
his
feete
are
,
&
would
gladly
braine
them
,
he
beareth
honor
and
reuerence
vnto
the
liberal
&
merciful
,
&
desireth
their
conseruation
,
where
about
they
occupy
themselues
so
much
as
they
can
.
Heereof
we
haue
an
excellent
example
in
Ioseph
.
But
some
wil
say
against
it
,
that
it
seemeth
that
Ioseph
,
after
the
sentence
of
Solomon
,
deserued
to
be
cursed
of
the
27
He
that
seeketh
good
things
,
getteth
fauour
:
but
he
that
seeketh
euill
,
it
shall
come
to
him
.
Solomon
heeretofore
hath
pronounced
sentences
,
whereby
hee
hath
taught
vs
to
abhorre
couetousnes
:
and
namely
he
hath
said
it
.
He
stil
pursueth
nowe
the
same
argument
,
when
he
saith
,
Hee
that
seeketh
good
things
,
getteth
fauour
,
&c.
When
Solomon
,
for
to
induce
vs
vnto
liberalitie
and
mercy
,
saith
simplie
,
he
that
seeketh
good
thinges
:
and
addeth
not
,
of
his
neighbours
:
he
sheweth
vs
,
that
they
which
haue
none
other
desire
and
affection
but
to
doe
their
worke
,
and
care
not
to
helpe
the
needinesse
of
the
poore
,
doe
not
procure
the
good
,
but
also
their
studie
is
vpon
euil
,
to
doe
hurt
and
to
destroy
.
For
as
wee
wil
not
say
of
a
tree
,
that
it
bringeth
foorth
good
fruite
,
except
wee
haue
tasted
thereof
:
euen
so
if
a
man
doe
not
communicate
his
worke
vnto
his
neighbours
,
and
make
them
partakers
of
his
labour
,
wee
cannot
say
truely
,
that
he
seeketh
good
things
:
for
he
that
hath
care
but
for
himselfe
,
hath
no
loue
,
without
the
which
al
is
nothing
worth
.
Likewise
Saint
Paul
conioineth
the
procuring
of
thinges
good
and
honest
with
charitie
.
Likewise
But
hee
that
seeketh
euill
,
it
shall
come
vnto
him
.
Forasmuch
as
Solomon
hath
set
seeking
of
euill
,
against
the
seeking
of
good
:
hee
doth
signifie
vnto
vs
,
that
hee
speaketh
of
the
hurte
that
wee
procure
vnto
our
neighbours
,
&
calamities
,
and
miseries
,
whereto
wee
endeuour
to
bring
them
,
and
of
the
destruction
and
ouerthrowe
that
wee
goe
about
to
seeke
for
them
,
for
to
make
our
particular
profite
,
and
to
come
vnto
the
end
of
our
purposes
and
intents
.
And
when
against
getting
of
fauour
,
hee
threateneth
euill
to
come
,
hee
signifieth
that
the
wicked
which
seeke
for
nothing
but
the
hurte
of
their
neighbours
,
shal
be
depriued
of
al
fauour
,
and
chiefly
towards
God
,
who
wil
beate
them
downe
,
from
the
which
they
shal
neuer
escape
.
Beholde
hee
trauelleth
with
mischiefe
:
he
28
He
that
trusteth
in
his
riches
,
shall
fall
but
the
righteous
shall
florishe
as
a
leafe
.
Solomon
pronounceth
heere
a
sentence
which
is
very
harde
to
bee
beleeued
,
and
as
it
seemeth
,
the
experience
is
in
the
contrary
:
and
therefore
the
worldlinges
and
carnal
men
,
which
are
couetous
,
do
despise
it
,
and
mocke
thereat
.
This
same
is
but
too
too
common
,
and
hath
no
neede
of
probation
:
notwithstanding
there
But
the
righteous
shall
florishe
as
a
leafe
:
but
the
same
is
no
lesse
harde
to
be
beleued
then
the
former
threatening
:
for
the
wicked
so
muche
as
they
can
,
do
bring
the
righteous
,
into
so
poore
estate
and
case
,
that
it
seemeth
they
shal
neuer
rise
vp
more
:
and
therefore
they
mocke
at
the
hope
of
the
righteous
.
But
not
staying
ourselues
vpon
the
opinion
of
the
worlde
,
nor
in
the
sense
of
the
fleshe
,
let
vs
trust
vnto
the
promise
of
Solomon
,
before
whome
the
Psalmist
hath
saide
,
that
the
righteous
29
Hee
that
troubleth
his
owne
house
,
shall
inherite
the
winde
:
and
the
foole
shal
be
seruant
vnto
the
wise
in
hearte
.
Albeit
that
(
as
wee
haue
seene
)
it
is
a
dangerous
thing
to
trust
in
riches
,
and
a
profitable
thing
for
vs
to
be
giuen
vnto
righteousnes
:
yet
to
possesse
and
to
vse
riches
for
to
succour
our
houshold
at
need
,
is
not
against
righteousnes
:
they
rather
serue
to
bring
foorth
fruits
of
righteousnesse
and
equitie
.
Many
of
the
olde
fathers
did
abound
in
wealth
,
and
yet
ceassed
not
to
bee
righteous
:
As
Abraham
,
Iob
,
and
the
good
kinges
of
Iuda
,
for
they
did
not
set
their
heartes
vpon
them
,
but
vsed
them
as
though
they
enioyed
none
.
Abraham
hath
wel
shewed
it
in
dwelling
in
the
promised
lande
as
a
stranger
,
and
in
patiently
bearing
many
remouings
&
pilgrimages
which
it
behoued
him
to
make
.
Iob
also
hath
shewed
it
by
the
great
pacience
that
he
had
in
the
losse
of
his
children
,
&
of
his
goods
,
&
of
his
health
.
The
holy
fathers
which
haue
thus
vsed
them
,
had
alwaies
enough
,
and
were
neuer
voide
of
riches
,
but
were
contented
,
and
by
wisedome
did
gouerne
housholders
quietly
,
and
did
keepe
their
family
in
subiection
and
obedience
,
and
had
authoritie
&
preheminence
ouer
their
children
and
houshold
seruants
.
If
wee
follow
them
(
as
is
very
necessary
for
al
heads
and
fathers
of
houshold
)
our
businesse
shal
be
quietly
gouerned
,
we
shal
possesse
so
much
goods
as
shal
be
necessary
,
we
shal
haue
credite
and
authoritie
with
our
familie
,
the
which
shal
be
at
our
commandement
for
to
giue
vs
al
obedience
,
and
please
vs
in
al
things
.
But
contrarily
,
if
we
burne
with
couetousnesse
,
&
therby
we
spare
more
then
is
right
and
reason
,
not
helping
the
needes
of
our
family
,
&
so
do
trouble
it
,
making
the
same
sorowful
,
&
giuing
it
occasion
of
sorrow
,
and
to
spite
vs
,
and
to
worke
our
destruction
,
and
labour
to
take
,
steale
,
and
to
pul
from
vs
what
they
can
,
we
must
looke
for
a
great
pouertie
,
through
which
we
shal
be
so
astonished
,
that
we
shal
loose
our
sense
,
and
so
we
must
be
faine
to
become
subiect
vnto
them
which
can
tel
how
to
gouerne
themselues
wisely
:
so
beastly
and
feareful
shal
we
be
by
our
misery
.
Solomon
doth
signifie
the
same
saying
,
He
that
troubleth
his
owne
house
,
&c.
In
the
first
part
of
this
sentence
he
compareth
the
couetous
foole
vnto
him
which
breaketh
&
pearseth
through
the
walles
of
an
house
,
so
that
the
wind
entereth
in
on
al
sides
.
Now
as
the
wind
vanisheth
&
cannot
be
holden
back
:
euen
so
they
which
spend
their
riches
to
the
hinderance
of
their
family
,
shal
not
enioy
them
at
their
desire
,
but
shal
be
depriued
of
them
miserably
,
and
shal
receiue
no
profite
of
them
.
The
winde
is
taken
after
this
signification
in
Oseas
,
For
they
haue
sowen
the
winde
,
and
they
shal
reape
the
whirlewind
.
Againe
,
Ephraim
is
The
foole
shal
be
seruant
to
the
wise
in
heart
.
The
prodigal
childe
hath
30
The
fruite
of
the
righteous
is
a
tree
of
life
:
and
hee
that
winneth
soules
,
is
wise
.
The
righteous
is
not
like
vnto
the
couetous
niggarde
,
neither
vnto
the
witlesse
prodigal
,
neither
the
quarrelling
rufler
,
who
doe
profite
no
body
,
but
doe
trouble
al
men
,
and
doe
set
all
in
disorder
so
that
they
destroy
themselues
,
and
doe
not
bring
profite
vntoo
their
neighbours
,
but
hurte
.
But
as
the
righteous
hath
not
his
trust
in
men
,
but
doeth
depende
vppon
the
goodnesse
of
GOD
which
taketh
care
of
his
,
and
as
hee
prouideth
what
so
euer
is
necessary
,
giuing
him
al
thinges
aboundantly
for
to
vse
,
euen
so
doeth
hee
dispose
them
in
such
wise
to
the
profite
of
his
neighbours
,
that
hee
bringeth
foorth
fruite
the
which
doth
quicken
his
neighbours
.
Solomon
doeth
signifie
this
same
:
first
of
all
,
when
he
calleth
the
workes
of
the
righteous
,
fruit
:
as
also
the
holie
Scripture
doeth
often
in
other
places
.
For
as
the
tree
doeth
not
bring
is
as
a
tree
,
but
he
addeth
,
of
life
,
wherein
hee
alludeth
vnto
the
tree
of
life
which
was
planted
in
the
midst
of
the
garden
of
pleasure
.
For
as
if
Adam
in
steede
of
eating
of
the
tree
of
knowledge
,
had
eaten
of
the
tree
of
life
,
hee
had
not
dyed
,
but
had
bene
quickened
for
euer
,
and
had
reuiued
his
posteritie
,
the
which
hee
hath
made
subiect
vnto
death
:
euen
so
the
righteous
doth
profite
his
neighbours
for
the
benefite
of
life
,
not
onely
temporal
,
but
also
eternal
.
For
hee
hath
not
care
of
the
bodie
onely
,
but
also
,
and
that
chiefly
of
the
soules
.
Hee
doeth
his
workes
for
to
helpe
the
necessities
of
his
neighbours
:
and
therewith
and
by
the
same
,
he
tendeth
to
edifie
them
to
saluation
,
giuing
them
a
good
example
,
that
they
may
be
warned
to
prayse
God
,
and
to
giue
him
praise
,
for
that
that
he
leaueth
them
not
vnprouided
of
good
succour
and
helpe
,
and
are
taught
that
after
their
power
they
ought
to
doe
vnto
their
neighbours
as
they
would
their
neighbours
should
doe
vnto
them
.
Beeing
thus
builded
,
they
shal
liue
eternally
,
and
also
they
who
so
doe
build
them
.
Beholde
howe
the
fruite
of
the
righteous
is
as
the
tree
of
life
.
Secondly
,
Solomon
doeth
signifie
vnto
vs
,
that
the
righteous
doeth
bring
foorth
fruite
which
doth
giue
life
vnto
his
neighbours
,
when
he
sayeth
,
And
he
that
winneth
soules
,
is
wise
.
Wherein
for
to
signifie
,
that
the
righteous
by
his
good
deeds
and
wel
doing
,
doth
drawe
vnto
him
and
winne
mens
soules
,
and
doeth
not
suffer
them
to
perishe
:
but
doeth
saue
them
according
vnto
the
wisedome
that
God
hath
giuen
him
.
Solomon
compareth
the
iust
man
vnto
a
fisher
.
For
as
the
fisher
,
to
take
fishe
,
is
faine
to
vse
deceit
and
craft
,
suttletie
and
discretion
,
otherwise
,
hee
taketh
no
fishe
,
but
doeth
driue
them
away
,
and
so
doth
spende
his
time
in
vaine
,
and
looseth
his
labour
:
euen
so
the
righteous
hath
neede
of
wisedome
,
the
which
may
guide
him
so
wisely
in
his
affaires
,
that
hee
may
winne
his
neighbours
.
And
also
because
our
Lord
saieth
vnto
his
Apostles
,
Folow
me
,
and
I
wil
make
you
fishers
of
men
.
Feare
not
,
henceforth
31
Behold
,
the
righteous
shal
be
recompensed
in
the
earth
:
howe
much
more
the
wicked
and
the
sinner
?
We
all
naturally
desire
to
haue
recompense
of
our
labour
and
trauel
,
and
are
glad
when
wee
are
promised
we
shal
be
paide
for
that
which
is
owing
vs
,
and
that
none
wil
withholde
our
labour
:
and
againe
,
more
ioyful
when
we
haue
our
desires
granted
,
and
promise
perfourmed
indeede
.
Neuertheles
when
Solomon
speaketh
heere
of
recompense
,
&
doth
shew
it
present
,
saying
,
Behold
,
if
we
vnderstand
wel
this
meaning
,
he
giueth
none
occasion
vnto
our
flesh
for
to
reioyce
:
for
he
doth
not
promise
such
reward
as
it
desireth
,
as
temporal
riches
,
worldly
honours
,
fauour
of
men
,
delights
&
pleasures
,
peace
and
rest
:
but
he
doth
threaten
vs
with
the
contrary
,
as
we
may
see
,
First
of
al
,
when
he
sheweth
the
ready
recompense
of
the
righteous
,
saying
,
Behold
,
or
lo
,
here
it
is
.
Secondly
,
when
he
saith
in
the
earth
.
For
the
consideration
and
estate
of
the
righteous
in
this
life
&
world
,
is
that
they
pay
them
euil
for
good
,
they
are
affl●cted
&
persecuted
,
they
are
subiect
vnto
pouertie
and
miserie
,
vnto
sicknesse
,
cold
and
heate
,
hunger
and
thirst
,
to
sorowes
and
griefes
:
and
most
commonly
they
suffer
such
thinges
so
long
as
they
liue
in
this
world
:
as
the
holy
ancient
fathers
haue
tried
,
the
Prophets
,
our
Lorde
Iesus
Christe
and
his
Apostles
also
.
Wherevpon
doe
proceed
these
complaintes
,
False
witnesses
did
rise
vp
:
they
laide
to
my
charge
thinges
that
I
knewe
recompense
it
,
or
paiment
.
And
for
to
shewe
that
the
chastisement
is
sweete
,
and
that
it
doeth
not
tende
to
destruction
and
damnation
,
he
saieth
,
on
earth
.
Wherin
we
must
obserue
:
first
of
al
,
that
the
righteous
ought
to
walke
in
feare
and
humilitie
,
when
they
vnderstand
that
they
are
not
so
innocent
but
that
they
doe
wel
deserue
that
God
shoulde
correct
them
for
their
How
much
more
&c.
Esay
saith
,
But
when
the
Lorde
hath
accomplished
al
stis
worke
The
twelfth
Chapter
.
1
He
that
loueth
instruction
,
loueth
knowledge
:
but
he
that
hateth
correction
,
is
a
foole
.
WE
are
al
of
this
nature
,
that
wee
boast
ourselues
to
haue
great
desire
to
be
instructed
,
&
we
persuade
ourselues
that
we
loue
knowledge
:
and
also
we
commonly
say
,
that
knowledge
is
a
goodly
thing
:
as
it
is
indeede
:
and
not
only
goodly
,
but
of
great
profite
and
pleasure
.
For
thereby
wee
rightly
gouerne
ourselues
and
our
affaires
in
this
life
:
and
al
our
enterprises
do
prosper
wel
when
they
are
gouerned
by
knowledge
:
and
therin
we
receiue
profite
,
and
also
great
delectation
:
for
by
knowledge
we
are
so
assured
,
that
we
proceede
in
doing
our
duetie
without
doubting
or
feare
:
knowing
and
confessing
that
whatsoeuer
we
doe
(
be
it
in
word
or
deed
)
is
wel
done
,
and
it
is
that
which
we
should
do
.
Now
when
we
doe
thus
bragge
,
we
do
giue
signification
that
we
abhorre
ignorance
:
as
indeed
it
ought
to
be
detested
,
seeing
not
only
that
it
is
troublesome
,
but
also
vnprofitable
and
hurtful
.
From
the
tyme
that
Adam
sinned
,
darknesse
entred
into
the
world
,
and
men
loued
darknesse
more
then
light
:
and
so
haue
they
walked
in
ignorance
,
whereby
they
were
giuen
to
al
wickednes
,
and
in
this
manner
haue
depriued
themselues
of
life
,
&
are
fallen
into
death
.
But
it
is
not
enough
to
bragge
of
these
foresaide
thinges
:
the
chiefe
point
is
,
that
indeed
we
should
abhorre
ignorance
,
and
loue
knowledge
,
not
that
which
He
that
loueth
instruction
,
loueth
knowledge
.
Albeit
then
that
we
do
vse
to
sermons
,
&
read
the
scriptures
,
&
that
we
can
talke
finely
of
them
,
yet
if
wee
be
so
high
that
it
seemeth
vnto
vs
we
can
learne
no
more
,
and
wil
not
suffer
ourselues
to
be
admonished
,
that
we
should
be
taught
,
corrected
,
and
reprooued
where
it
is
needful
,
wee
doe
not
loue
knowledge
.
But
if
confessing
our
ignorance
,
our
faultes
and
imperfections
,
we
take
wel
in
worth
that
we
be
taught
,
admonished
,
and
reprooued
,
we
loue
instruction
,
and
consequently
knowledge
.
Now
that
instruction
importeth
teaching
,
exhortation
,
shewing
,
correction
,
and
reprehension
,
first
of
all
wee
may
vnderstande
it
by
the
deriuation
of
the
worde
which
Solomon
vseth
here
in
this
place
.
Secondly
,
when
in
the
first
Chapter
&
eight
verse
,
instruction
&
doctrine
are
ioyned
together
,
&
in
the
two
and
twentith
verse
,
by
the
complaint
of
wisedome
,
and
23.
verse
,
by
his
admonition
:
&
the
4.
Chap.
&
1.
verse
,
Children
,
heare
the
instruction
of
a
Father
.
Thirdly
,
when
here
against
to
loue
instruction
,
he
setteth
to
hate
correction
,
&
against
the
louer
of
knowledge
,
he
setteth
the
foole
,
saying
,
But
he
that
hateth
correction
,
is
a
foole
:
hee
doeth
shew
vs
that
the
foolish
are
the
contemners
&
scorners
of
God
,
and
of
his
word
,
the
obstinat
&
stifnecked
which
harden
themselues
in
their
wickednes
,
for
al
the
exhortation
that
is
made
them
.
It
is
saide
of
them
,
Such
as
be
foolish
,
shal
not
stande
in
thy
sight
:
for
thou
hatest
2
A
good
man
getteth
fauour
of
the
Lorde
:
but
the
man
of
wicked
imaginations
,
wil
he
condemne
.
What
good
workes
soeuer
we
do
,
yet
must
we
confesse
that
wee
are
vnprofitable
seruants
:
and
also
that
there
is
no
man
liuing
that
That
a
good
man
getteth
fauour
:
&c.
it
is
necessarie
that
wee
shoulde
giue
ourselues
vnto
wel
doing
,
if
wee
will
drawe
vnto
vs
the
fauour
of
the
Lord
.
For
as
it
is
necessarie
that
the
A
good
man
getteth
,
or
shal
get
,
hee
speaketh
after
the
maner
of
men
,
for
to
accommodate
himselfe
vnto
our
weaknes
,
and
to
shew
vs
that
we
shal
not
labour
in
vaine
,
if
we
giue
ourselues
vnto
goodnesse
:
for
the
Lorde
wil
not
refuse
vs
,
nor
forsake
vs
,
but
wil
gather
and
drawe
vs
vnto
himselfe
,
of
his
onely
goodnes
,
without
any
thing
of
ours
:
yet
must
we
not
thinke
it
strange
,
though
Solomon
doeth
attribute
vnto
man
,
that
which
is
proper
vnto
God
aloue
.
This
is
for
to
shewe
vnto
man
that
hee
ought
not
to
be
slouthful
,
&
without
care
:
but
that
he
should
solicite
God
to
be
fauourable
vnto
him
.
For
as
it
is
not
without
cause
that
the
Scripture
doeth
exhort
vs
vnto
good
workes
,
and
doeth
cal
them
ours
,
(
and
notwithstanding
it
is
saide
,
We
are
his
workemanship
,
But
the
man
of
wicked
imaginations
wil
he
condemne
.
Here
Solomon
setteth
the
man
of
wicked
imaginations
,
against
the
good
man
:
and
so
,
though
the
word
which
he
vseth
,
doeth
in
his
tongue
signifie
the
thoughts
,
whether
they
bee
good
or
euil
:
yet
by
the
Antithesis
,
hee
sheweth
that
he
speaketh
of
him
whose
cogitations
and
thoughtes
,
whose
purpose
and
enterprises
doe
tende
but
to
euil
and
hurt
,
the
which
hee
signifieth
also
in
condemning
the
man
of
wicked
imaginations
.
For
if
his
thoughtes
were
good
,
he
should
not
bee
condemned
,
but
shoulde
get
fauour
of
the
Lorde
,
whose
office
is
not
to
condemne
him
which
hath
good
cogitations
,
whereby
hee
tendeth
to
doe
wel
3
A
man
cannot
be
established
by
wickednes
:
but
the
roote
of
the
righteous
shal
not
be
mooued
.
This
present
sentence
may
seeme
to
be
a
recital
of
the
former
.
For
it
foloweth
wel
,
(
if
God
doe
condemne
man
,
which
doeth
imagine
euil
,
and
none
can
resist
his
iudgement
,
)
that
the
wickednes
of
man
shal
not
profite
him
for
to
keepe
him
stedfast
in
one
estate
,
and
to
make
him
prosper
as
he
desireth
,
and
as
him
seemeth
,
because
hee
seeth
himselfe
vpholden
with
such
as
fauour
him
,
that
he
hath
credit
,
and
aboundeth
in
temporal
wealth
:
and
as
him
seemeth
,
the
poore
doe
tremble
vnder
him
,
because
of
the
wrongs
and
oppressions
that
he
committeth
:
but
hee
is
farre
of
from
his
reckoning
,
as
Solomon
4
A
vertuous
woman
is
the
crown
of
her
husband
:
but
shee
that
maketh
him
ashamed
,
is
a
corruption
in
his
bones
.
Solomon
doeth
here
shew
vnto
the
woman
what
she
ought
to
be
amongst
her
housholde
,
and
in
her
conuersation
with
her
neighbours
,
for
to
be
ioyful
vnto
her
husband
,
&
an
ornament
&
honour
vnto
him
,
and
not
to
vexe
nor
grieue
him
.
And
therefore
the
wiues
which
loue
their
husbands
,
&
haue
good
desire
to
do
their
duety
towards
them
,
ought
diligently
to
hearken
vnto
this
lesson
,
that
they
may
vnderstand
what
they
haue
to
do
,
or
what
to
auoid
for
to
shew
their
loue
,
and
to
put
their
good
desire
in
execution
.
First
of
al
,
when
Solomon
saieth
,
A
vertuous
woman
:
hee
doeth
shewe
vs
that
the
wiues
ought
not
to
desire
nor
seeke
the
delights
&
pleasures
,
rest
,
&
idlenes
of
the
flesh
,
but
to
carrie
the
armour
for
to
resist
&
fight
against
the
concupiscences
of
the
flesh
,
by
the
which
women
are
naturally
drawne
to
become
subiect
vnto
the
former
things
:
and
so
of
themselues
they
shew
themselues
to
be
weak
&
faint
hearted
:
yet
doe
they
not
think
so
,
but
do
think
themselues
to
be
very
valiant
when
they
can
get
their
desires
,
be
they
good
or
euil
,
&
doe
thinke
to
bee
verie
strong
,
when
by
loud
crying
,
by
cursing
&
railing
,
by
scratching
&
biting
,
or
other
like
violence
,
they
withstand
than
which
do
hinder
them
to
obtain
their
wil
,
&
do
as
they
would
.
Behold
,
what
is
force
&
power
of
the
greatest
part
of
women
.
But
the
strength
that
Solomon
demandeth
of
women
,
is
spiritual
,
the
which
ought
to
be
exercised
by
the
holie
Ghost
,
who
doth
teach
&
guide
them
to
their
duetie
,
according
as
it
is
shewed
them
in
the
holy
scriptures
,
wherin
women
haue
faireglasses
to
looke
in
,
what
they
ought
to
bee
,
&
howe
they
ought
to
behaue
themselues
:
as
for
example
,
Sara
,
Rebecca
,
Abigail
,
and
others
.
They
haue
therin
also
exhortations
,
laws
,
&
commandements
,
to
the
end
,
that
in
folowing
them
,
&
doing
their
duetie
,
they
should
shew
themselues
vertuous
&
strong
.
The
places
of
Scriptures
seruing
therto
,
haue
bene
alledged
.
Nowe
that
this
vertue
or
power
ought
to
be
exercised
as
hath
bin
said
,
Solomon
doth
shew
it
,
when
hee
calleth
A
vertuous
woman
,
the
Crown
of
her
husband
.
For
as
the
crowne
,
for
ioy
,
glory
,
honor
&
precious
or
nament
:
after
as
crownes
But
shee
that
maketh
him
ashamed
,
&c.
The
corruption
of
the
bones
bringeth
great
hurt
vnto
the
body
,
&
maketh
it
disformed
,
&
so
the
person
is
vexed
&
troubled
,
&
cannot
rightly
do
his
office
.
Againe
,
the
wife
that
despiseth
vertue
&
the
exercise
therof
,
&
is
giuen
to
be
foolish
,
&
to
play
the
wanton
,
intemperate
,
arrogant
,
&
rebellious
,
slouthful
&
negligent
,
in
this
sort
she
is
a
shame
vnto
her
husbande
,
she
greatly
vexeth
&
troubleth
him
,
in
such
wise
that
he
cannot
set
such
order
in
his
house
as
behoueth
,
&
for
this
cause
his
affaires
haue
euil
successe
,
wherby
he
is
brought
vnder
foote
and
to
confusion
.
And
in
this
maner
the
wicked
wife
is
the
destruction
of
her
husbande
,
where
as
shee
ought
to
serue
him
for
an
helper
and
succour
,
according
as
she
is
ordeined
of
God
.
She
is
not
then
only
rebellious
against
men
,
but
also
against
God
:
wherof
foloweth
,
that
she
herselfe
must
also
goe
into
corruption
,
and
remaine
in
eternal
damnation
.
5
The
thoughts
of
the
iust
are
right
:
but
the
counsels
of
the
wicked
,
are
deceitful
.
It
is
not
enough
that
we
thinke
to
do
wel
vnto
our
neighbours
,
and
to
haue
no
desire
to
hurt
them
:
it
sufficeth
not
to
thinke
to
doe
right
vnto
our
neighbours
,
&
not
to
do
them
any
iniury
or
violence
:
but
eue
rie
one
ought
to
be
so
affectioned
,
that
he
should
looke
how
he
could
deliuer
the
miserable
and
afflicted
from
the
wrongs
&
oppressions
that
the
wicked
do
labour
to
worke
them
:
otherwise
wee
cannot
boast
to
be
ought
worth
.
For
as
Solomon
heere
saieth
,
The
thoughts
of
the
iust
are
right
.
Good
people
do
seeke
out
al
the
honest
and
fit
meanes
to
saue
&
deliuer
the
miserable
from
the
violence
and
wrong
of
the
wicked
.
Euerie
one
of
vs
ought
to
labour
for
it
,
and
chiefly
the
Magistrates
,
to
whom
the
word
is
directed
,
It
doeth
But
the
counsels
of
the
wicked
,
are
deceitful
.
Wee
may
point
out
two
reasons
,
for
the
which
the
euil
which
they
think
,
is
called
deceitful
.
First
of
al
,
because
they
set
trappes
to
catche
them
which
take
no
heed
of
them
,
or
which
cannot
perceiue
them
.
Secondly
,
because
they
are
counterfait
&
disguised
,
they
faine
themselues
honest
&
good
men
,
hiding
their
malice
so
much
as
they
can
:
and
also
they
make
themselues
to
beleeue
that
God
doeth
not
see
them
,
conspiring
&
inuenting
so
secretly
as
they
can
.
Solomon
doeth
giue
vs
this
same
to
vnderstand
briefly
,
by
the
deceitful
counsels
,
&
by
the
Psalme
,
His
mouth
is
ful
of
cursing
,
deceit
,
and
fraude
:
vnder
his
tongue
is
vngodlines
&
vanitie
.
Hide
me
from
the
gathering
together
6
The
talking
of
the
wicked
,
is
to
lie
in
waite
for
blood
:
but
the
mouth
of
the
righteous
wil
deliuer
them
.
The
maner
and
custome
of
the
greatest
part
of
the
wicked
,
is
that
they
would
be
esteemed
for
honest
and
good
men
,
&
do
boast
therof
with
open
mouth
.
Wherfore
let
vs
not
think
that
Solomon
meaneth
,
that
the
wicked
do
openly
say
,
let
vs
laye
waite
for
blood
:
but
they
haue
this
malicious
craft
,
to
beare
false
witnesse
against
theyr
neighbours
,
to
laye
false
crimes
to
their
charge
,
&
to
interpret
their
workes
and
their
words
to
euil
,
to
the
end
that
they
may
haue
some
cloke
,
and
to
seeme
that
they
proceede
as
honest
&
good
men
,
when
they
labour
to
bring
to
ruine
and
destruction
the
innocents
,
the
poore
&
weak
which
do
not
take
heede
of
their
malice
,
or
haue
not
power
to
saue
themselues
from
their
violence
.
The
world
is
so
filled
with
such
wicked
men
,
that
rightly
wee
may
complaine
,
The
good
But
the
mouth
of
the
righteous
wil
deliuer
,
for
whose
blood
they
laye
waite
.
Nowe
as
such
wicked
men
doe
worke
the
ouerthrow
of
others
,
so
also
shal
they
be
ouerthrowne
themselues
:
and
contrarily
,
the
iust
which
labour
to
saue
their
neighbours
,
shal
be
deliuered
,
as
foloweth
.
7
God
ouerthroweth
the
wicked
,
and
they
are
not
:
but
the
house
of
the
righteous
shal
stand
.
The
wicked
are
like
vnto
an
house
builded
without
foundation
:
8
A
man
shal
be
commended
for
his
wisedome
:
but
the
froward
of
heart
shal
be
despised
.
There
is
none
of
vs
that
would
gladly
suffer
himself
to
be
despised
,
nor
to
be
euil
spoken
of
,
but
doe
al
desire
to
be
esteemed
,
&
to
be
wel
and
honestly
spoken
of
.
Wherfore
we
must
be
very
attentiue
vnto
the
doctrine
that
Solomon
doth
presently
giue
vs
:
for
he
doth
shew
vs
the
way
for
to
attaine
vnto
that
which
we
desire
,
touching
our
reputation
and
good
name
.
This
is
the
wisedome
wherewithall
if
we
be
endewed
,
hee
doeth
promise
vs
commendation
.
Wee
must
therefore
be
giuen
vnto
wisedome
,
and
we
shal
be
had
in
good
reputation
,
and
shal
be
praysed
and
commended
.
But
to
the
ende
that
we
may
not
be
deceiued
,
let
vs
know
,
that
there
hath
been●
and
are
in
the
world
many
honest
men
and
wel
learned
,
after
the
outward
apparance
,
and
in
the
feeling
of
the
fleshe
,
the
which
haue
bene
,
&
are
wel
counted
of
,
and
praised
of
them
which
are
led
with
a
carnal
and
worldly
affection
:
but
as
such
wisdom
is
condemned
of
God
,
euen
so
,
that
reputation
vanisheth
away
verie
quickly
,
as
al
men
do
proue
by
experience
,
sauing
those
which
knowe
not
what
wisdom
is
.
Solomon
speaketh
not
here
of
such
wisdom
,
but
of
that
which
is
ioyned
together
with
vpright
heart
,
wherby
we
labour
to
profit
our
neighbours
,
&
to
do
hurt
to
no
man
.
He
doth
shewe
it
,
when
he
setteth
a
froward
hart
against
wisdom
,
saying
,
But
the
froward
of
heart
shal
be
despised
.
At
the
first
sight
it
seemeth
vnto
the
faithful
poore
afflicted
,
beeing
weake
&
ful
of
infirmities
,
that
the
contrary
of
this
sentence
is
true
.
For
we
see
that
as
the
wicked
do
please
&
praise
themselues
:
so
also
they
haue
a
great
number
of
flatterers
to
applaud
and
to
commende
them
.
And
as
the
faithful
doe
walke
in
humilitie
,
and
esteme
not
of
themselues
:
euen
so
also
the
world
doth
contemne
them
.
This
same
hath
bin
tryed
&
is
prooued
dayly
.
Notwithstanding
the
same
letteth
not
this
sentence
to
be
true
:
for
Solomon
doeth
not
speake
of
that
which
is
done
in
the
world
amongst
the
wicked
,
but
of
that
which
ought
to
be
done
,
shewing
vs
,
what
God
doth
allow
,
&
disallowe
:
and
what
the
children
of
God
ought
to
praise
,
and
what
they
ought
to
contemne
and
abhorre
.
Let
vs
then
vnderstande
that
Solomon
promiseth
vnto
them
which
haue
true
wisdom
,
that
they
shal
be
esteemed
before
God
,
who
also
wil
cause
them
to
bee
esteemed
and
reuerenced
of
men
so
farre
as
he
shal
know
to
bee
necessary
for
them
:
and
therewith
also
hee
declareth
vnto
vs
what
is
our
duetie
towardes
them
,
to
the
end
that
we
should
not
folow
the
foolishnes
and
malice
of
the
world
,
which
doeth
mocke
and
persecute
the
wise
and
prudent
,
but
that
wee
should
haue
them
in
admiration
,
speaking
wel
of
them
,
and
giuing
them
honor
&
reuerence
,
in
being
at
their
commandement
,
&
obeying
their
admonitions
,
instructions
,
and
exhortations
:
and
in
trembling
at
their
reprehensions
and
threatnings
:
as
we
honour
the
wise
magistrates
,
godly
Ministers
,
our
fathers
and
mothers
.
Contrarily
,
let
vs
knowe
,
that
hee
threateneth
the
foolish
and
wicked
which
are
so
much
peruerted
&
ouercome
,
that
they
giue
themselues
to
nothing
but
to
vanitie
and
foolishnesse
,
vnto
vngodlinesse
and
filthinesse
:
let
vs
knowe
I
say
,
that
hee
threateneth
such
people
denouncing
vnto
them
that
God
wil
despise
them
,
with
a
horrible
and
fearful
contempt
.
Let
vs
know
also
that
they
are
wel
worthy
to
be
contemned
before
men
,
&
that
they
which
know
them
to
be
such
,
should
abhorre
them
,
&
esteme
them
not
only
as
filth
and
doung
,
but
also
as
poyson
and
deadly
pestilence
,
euen
verily
to
hate
them
,
and
to
pray
for
their
destruction
,
yet
without
being
led
with
any
carnal
affection
,
which
should
draw
vs
to
seeke
our
particular
profit
,
and
to
reuenge
ourselues
vpon
them
which
should
hinder
the
same
:
but
that
onely
we
shoulde
haue
before
our
eyes
the
honour
and
glory
of
God
,
and
the
rest
and
peace
of
his
.
Then
may
we
say
,
Stand
vp
,
o
Lord
,
in
thy
wrath
,
and
lift
vp
thy selfe
.
&c.
Let
God
arise
,
&
let
his
enemies
be
scattered
.
&c.
9
He
that
is
despised
,
and
is
his
owne
seruant
,
is
better
then
he
that
boasteth
himself
&
lacketh
bread
.
We
all
naturally
are
set
to
glory
and
boasting
,
&
do
loue
rest
,
and
are
glad
that
others
shoulde
labour
for
vs
,
and
serue
vs
:
for
this
cause
wee
thinke
it
very
strange
that
Solomon
shoulde
heere
commend
basenes
and
seruice
.
But
seeing
we
loue
not
to
want
victuals
,
and
doe
feare
to
starue
for
hunger
,
so
that
for
bread
wee
will
applie
ourselues
to
the
vilest
office
that
can
be
thought
of
,
rather
then
wee
wil
die
for
hunger
,
let
vs
not
therefore
finde
it
strange
though
Solomon
doth
commend
the
man
that
is
despised
,
and
doeth
apply
his
worke
for
to
serue
and
helpe
himselfe
,
and
to
earne
his
bread
in
the
sweate
of
his
face
.
He
doth
not
simply
and
absolutely
commend
the
basenes
and
seruice
,
but
by
comparison
.
For
in
that
that
man
is
constrained
to
become
slaue
and
bounde
,
commeth
of
sinne
.
And
thus
abiection
and
seruice
are
after
a
sort
the
reward
for
sinne
,
which
we
and
is
his
owne
seruant
.
He
meaneth
not
by
this
worde
to
teache
vs
to
be
niggardes
,
to
loue
ourselues
,
to
make
our
particular
profite
,
without
hauing
care
of
our
neighbours
.
If
he
spake
after
the
manner
of
the
worlde
;
and
carnal
men
,
which
wil
say
,
giue
vs
more
of
your
purse
,
and
lesse
of
your
courtesie
:
and
wil
forget
al
glorie
,
pompe
and
magnificence
for
to
labour
least
we
should
dye
for
hunger
,
there
might
be
inferred
vppon
his
saying
,
that
it
were
ynough
for
vs
to
meddle
with
our
own
busines
,
and
not
to
care
for
our
neighbours
:
seing
that
after
the
world
,
man
is
seruant
to
himselfe
,
who
doth
his
workes
without
thinking
that
his
neighbours
do
belong
to
him
,
or
that
hee
is
bounde
vnto
them
.
And
such
a
woorthy
man
is
preferred
before
him
which
boasteth
himselfe
,
and
by
glory
wil
not
esteeme
to
set
his
hand
to
worke
,
and
in
the
meane
while
shal
be
ready
to
starue
.
They
which
are
most
giuen
to
the
flesh
,
and
to
the
world
,
haue
taken
such
an
opinion
,
and
doe
also
seeme
at
the
first
sight
that
Solomon
doth
folow
it
:
but
Solomon
being
instructed
by
the
spirit
of
God
,
hath
vttered
this
sentence
by
the
same
spirit
,
by
whome
wee
al
are
one
body
in
Iesus
Christ
,
and
euery
one
,
one
anothers
members
.
Let
vs
learne
that
Solomon
calleth
man
a
seruant
for
himselfe
,
or
his
owne
seruant
,
is
better
,
he
meaneth
not
that
the
needie
boaster
,
and
vaine
glorious
is
good
,
seeing
he
is
neither
profitable
to
himselfe
,
nor
to
his
neighbours
,
but
hurtful
.
For
to
liue
,
he
must
vse
either
craft
and
subtiltie
,
or
force
and
violence
,
or
els
other
vnlawful
meanes
,
as
to
borowe
without
willing
to
pay
againe
,
or
els
to
sel
that
which
is
not
his
.
Such
a
personage
is
no
better
then
a
theefe
,
or
a
robber
,
in
whom
there
is
no
goodnesse
,
but
al
hurt
and
hinderance
.
Therefore
when
Solomon
saith
,
Better
,
he
denieth
that
the
glorious
wanter
is
good
,
that
he
might
on
the
contrary
part
affirme
the
goodnesse
of
him
which
is
despised
,
and
yet
he
serueth
himself
so
wel
,
that
he
wanteth
nothing
,
and
laboureth
to
helpe
his
poore
members
to
get
to
sustein
themselues
.
Besides
this
he
willeth
vs
not
to
be
greeued
,
though
we
be
despised
of
the
worlde
,
but
that
we
shoulde
conceiue
so
humbly
of
ourselues
,
that
we
might
rightly
say
,
Lord
,
mine
hart
is
not
hauty
,
neither
are
mine
eyes
loftie
.
Our
Lorde
Iesus
Christ
hath
not
disdained
to
bee
counted
an
artificer
or
handicraftes
man
.
Hee
disdained
not
to
take
vpon
him
the
fourme
a
seruant
:
and
therefore
S.
10
A
righteous
man
regardeth
the
life
of
his
beast
:
bu●
the
mercies
of
the
wicked
are
cruell
.
For
to
shewe
howe
the
poore
despised
man
,
and
hee
that
is
his
owne
seruant
is
better
,
he
doeth
attribute
vnto
him
righteousnesse
:
and
that
because
so
much
it
wanteth
that
he
is
not
negligent
in
doing
his
duety
towardes
men
,
that
he
doth
not
neglect
nor
contemne
his
beast
which
serueth
him
to
labour
with
al
,
but
doeth
administer
vnto
him
that
which
is
necessary
:
he
sheweth
this
same
,
when
hee
doeth
say
,
A
righteous
man
regardeth
.
&c.
And
heerein
hee
hath
respect
to
the
lawe
which
saith
,
Thou
shalt
not
muzzle
,
&c.
Saint
Paule
doeth
alledge
this
law
for
to
shew
that
the
ministers
of
the
worde
ought
to
bee
rewarded
for
their
labour
,
and
the
righteous
man
regardeth
the
life
of
his
beast
,
let
vs
not
thinke
that
hee
doeth
attribute
righteousnesse
vnto
a
man
for
taking
care
of
his
beast
,
neither
that
hee
woulde
that
the
man
shoulde
be
counted
iust
because
he
regardeth
to
nourishe
his
horses
,
or
oxen
which
labour
:
but
hee
reasoneth
from
the
lesse
to
the
greater
,
as
if
he
said
,
If
the
righteous
doth
take
paine
to
prouide
for
his
beast
,
and
to
doe
al
the
good
hee
can
to
him
,
or
is
necessary
for
him
:
by
a
stronger
reason
hee
will
bee
moued
,
to
shewe
gentlenesse
towardes
his
neighbours
,
and
wil
accustome
himselfe
too
vse
vpright
dealing
,
to
the
end
thereby
that
hee
may
doe
his
duetie
to
them
,
and
not
to
defraude
them
.
And
so
doing
,
hee
shal
shewe
that
hee
isled
with
a
gentle
and
louing
,
good
and
righteous
affection
,
and
that
hee
hath
no
desire
to
hurte
,
but
that
he
intendeth
to
profite
his
neighbours
.
By
suche
exercises
hee
shal
not
be
righteous
:
but
because
he
is
righteous
,
he
wil
apply
himselfe
vnto
them
,
and
wil
shew
himselfe
righteous
to
the
edification
of
his
neighbours
,
as
the
good
fruite
maketh
not
the
good
tree
,
but
because
the
tree
is
good
,
hee
bringeth
foorth
good
fruite
,
and
thereby
declareth
his
goodnesse
.
Solomon
then
doth
not
here
exalt
our
works
to
make
vs
to
boast
of
them
,
but
he
prouoketh
vs
to
do
so
well
that
our
neighbours
shoulde
feele
and
perceiue
vs
to
bee
softe
and
gentle
,
and
not
to
contemne
them
,
to
deale
euil
with
them
,
to
hurte
them
,
and
hinder
them
,
as
doe
the
wicked
:
euen
as
Solomon
doeth
signifie
,
when
hee
saith
,
But
the
mercies
of
the
wicked
are
cruell
,
He
iudgeth
the
affections
which
are
inward
and
hid
,
the
which
are
knowne
to
God
onely
.
The
hearte
is
deceitful
and
wicked
aboue
all
11
Hee
that
tilleth
his
land
,
shal
be
satisfied
with
bread
:
but
he
that
foloweth
the
idle
,
is
destitute
of
vnderstanding
.
For
to
giue
courage
vnto
the
man
which
is
seruant
for
himself
,
and
his
owne
man
,
hee
maketh
vs
a
promise
,
the
accomplishement
whereof
is
very
needeful
for
vs
,
yea
necessary
to
mainteine
vs
in
this
life
,
he
promiseth
Satisfiyng
with
bread
:
that
is
to
say
,
that
the
man
which
shal
be
diligent
&
careful
to
do
his
office
,
to
folow
his
estate
and
vocation
,
shal
want
nothing
that
is
necessary
for
to
liue
in
this
worlde
,
but
shal
haue
enough
and
contentation
.
For
by
bread
are
signified
al
thinges
necessary
for
to
vpholde
this
life
:
and
by
satisfiyng
is
ment
contentation
.
Now
hee
that
is
contented
with
things
necessary
,
is
rich
enough
.
Albeit
then
that
Solomon
doth
not
name
but
bread
only
,
yet
doth
hee
not
promise
any
smal
thing
,
as
might
seeme
at
the
first
sight
:
but
doeth
promise
riches
,
as
afore
in
the
10.
Chapter
and
4.
verse
.
And
sith
that
these
riches
are
necessary
,
and
that
he
doth
not
promise
them
but
vnto
the
labourer
,
it
followeth
that
hee
exhorteth
vs
vnto
labour
,
and
doth
shewe
vs
that
it
is
necessary
for
vs
to
labour
.
And
albeit
that
of
our
nature
wee
are
not
so
much
giuen
to
do
pleasure
and
seruice
vnto
our
neighbours
,
as
that
wee
wil
leaue
our
owne
worke
to
doe
theirs
:
and
also
are
not
so
diligent
nor
so
earnest
in
taking
of
paine
that
wee
shoulde
take
other
mens
worke
in
hande
with
our
owne
:
yet
notwithstanding
because
there
are
many
curious
and
vndiscrete
,
which
forsaking
their
office
,
woulde
gladly
take
both
the
office
and
worke
of
others
in
hande
,
Solomon
would
not
omit
to
teach
vs
,
that
we
should
keep
ourselues
within
our
limits
:
And
therefore
he
hath
not
saide
simply
,
That
whosoeuer
doeth
tyll
the
earth
,
but
hee
that
tilleth
his
lande
.
Let
vs
therefore
learne
not
to
take
in
hande
that
which
doeth
not
belong
vnto
vs
,
otherwise
wee
shoulde
not
be
compelled
to
leaue
our
vocation
:
for
wee
are
not
able
to
deale
in
diuers
estates
,
neither
haue
shoulders
strong
enough
for
to
beare
many
burdens
.
Wee
are
like
vnto
a
body
whose
members
haue
diuers
operations
and
offices
,
and
where
euery
member
doth
his
owne
office
without
intermedling
in
the
office
of
the
other
:
and
in
this
sort
there
is
no
confusion
of
disorder
in
the
body
,
but
the
members
are
careful
&
help
one
another
.
S.
Paul
doth
teach
vs
such
similitudes
,
for
to
shewe
vs
that
none
ought
to
thinke
hee
that
foloweth
the
ydle
,
is
destitute
of
vnderstanding
.
For
to
expresse
and
to
describe
the
man
which
wil
not
labour
,
he
saith
that
he
is
slouthful
,
that
is
to
say
,
that
hee
laboureth
to
be
like
vnto
them
,
and
heerein
he
closely
doth
chide
and
threaten
them
:
as
before
in
the
16.
chap.
&
6.
verse
,
&c.
And
to
finishe
the
reproofe
,
he
saith
he
is
destitute
of
vnderstanding
,
&
by
such
reprehension
which
is
common
in
the
world
against
the
slouthful
,
he
sheweth
that
he
that
foloweth
them
,
is
wel
woorthy
to
dye
for
hunger
:
for
sith
he
is
voide
of
vnderstanding
,
his
outward
members
,
as
armes
and
legges
doe
feele
therof
,
whereof
doth
folow
pouertie
.
A
slouthful
hand
maketh
poore
,
&c.
And
if
man
for
want
of
labouring
12
The
wicked
desireth
the
net
of
euils
:
but
the
roote
of
the
righteous
giueth
fruite
.
The
hunter
or
the
fouler
that
desireth
to
make
his
profit
in
hunting
or
fouling
,
doeth
not
onely
set
and
lay
to
take
one
beast
or
one
foule
,
but
many
:
and
to
obtaine
his
desire
,
hee
prepareth
his
lawnes
toyles
and
nettes
,
and
doeth
place
them
as
hee
knoweth
they
will
serue
him
best
to
make
greatest
spoyle
of
beastes
:
for
he
doeth
not
hunt
after
them
for
to
nourish
and
keepe
them
aliue
,
but
to
kil
and
ea●e
them
,
and
to
satisfie
his
desire
:
euen
so
the
wicked
is
not
contented
to
commit
one
euil
,
but
doeth
inuent
many
,
and
against
many
persons
,
and
chiefly
against
the
weake
and
feeble
,
against
the
simple
and
innocent
,
which
want
power
or
wisedom
to
resist
the
wicked
,
as
doe
the
beastes
that
the
huntsman
or
fouler
pursueth
.
And
to
come
to
the
ende
of
his
deuises
and
enterprises
,
hee
vseth
diuers
artes
,
according
as
they
are
fit
to
bring
him
his
desire
,
and
come
to
the
ende
of
his
enterprise
:
one
while
hee
proceedeth
by
craft
and
subtiltie
,
another
time
by
force
and
violence
,
sometimes
by
cruel
woordes
,
as
by
rebukes
,
false
witnesse
bearing
and
threateninges
.
Solomon
doth
signifie
the
same
in
fewe
woordes
,
when
hee
saieth
,
The
wicked
desireth
,
&c.
And
as
it
is
more
amplie
described
in
the
Psalmes
:
Saule
against
Dauid
,
Absalon
against
But
as
it
is
commonly
saide
,
that
hunters
doe
often
loose
their
pathes
:
euen
so
also
the
Lorde
bringeth
to
nought
the
awaytinges
,
enterprises
,
and
ymaginations
that
the
wicked
woorke
against
the
faithful
:
as
Ioseph
,
Moyses
,
Dauid
,
Ezekias
,
the
Prophetes
,
our
Lorde
Iesus
Christ
and
his
Apostles
,
and
as
the
true
faithful
doe
also
feele
at
this
day
.
For
after
that
GOD
hath
exercised
and
tryed
them
a
certaine
time
through
the
pursute
of
these
wicked
hunters
and
huntsmen
,
in
the
ende
at
most
neede
he
doth
deliuer
them
,
and
perceyuing
and
knowing
themselues
to
bee
deliuered
,
they
say
,
Who
so
dwelleth
in
the
secrete
But
the
roote
of
the
righteous
giueth
frute
.
As
hee
hath
attributed
vnprofitablenesse
,
hurte
,
hinderance
and
destruction
vnto
the
wicked
,
whereupon
commeth
their
damnation
:
euen
so
contrarily
,
hee
attributeth
frutefulnesse
or
profite
vnto
the
righteous
:
A
roote
,
and
that
very
aptly
for
first
of
al
,
as
the
roote
of
the
tree
lyeth
hidde
in
the
earth
:
euen
so
can
we
not
see
the
affections
and
desires
of
man
.
For
what
is
hee
that
knoweth
the
things
of
men
?
Secondly
,
as
by
the
frute
wee
come
to
knowe
what
the
roote
of
the
tree
is
:
euen
so
a
man
by
his
woordes
and
woorkes
doeth
reueale
13
The
euil
man
is
snared
by
the
wickednesse
of
his
lippes
:
but
the
iust
shal
come
out
of
aduersitie
.
They
that
are
malicious
and
wicked
,
may
bee
encombred
in
many
and
diuers
sortes
by
the
fault
of
their
lippes
.
For
first
of
all
GOD
doeth
blinde
them
and
giue
them
ouer
vnto
a
reprobate
mynde
,
in
such
wise
that
they
rather
beleeue
the
lyes
of
false
Prophetes
and
Doctours
,
then
the
trueth
:
they
giue
more
credite
vnto
false
witnesses
,
then
to
the
simple
and
plaine
affirmation
of
the
innocent
and
trustie
:
and
wil
rather
choose
of
set
malice
false
witnesses
,
then
they
wil
bee
put
by
from
oppressing
and
spoyling
the
innocent
.
Such
people
doe
wel
deserue
to
bee
snared
,
to
or
be
destroied
:
for
they
goe
precisely
against
the
commandement
But
the
iust
shall
come
out
of
aduersitie
.
He
calleth
him
righteous
heere
,
which
doeth
not
ymagine
nor
say
any
thing
that
may
hurte
or
anoy
his
neighbours
.
Hee
doeth
not
promise
him
that
hee
shal
bee
without
aduersitie
(
for
experience
teacheth
the
contrarie
:
Greate
are
the
troubles
of
the
righteous
:
but
the
Lorde
deliuereth
14
A
man
shall
be
satiate
with
good
things
by
the
fruite
of
his
mouth
:
and
the
recompence
of
a
mans
handes
shall
God
giue
vnto
him
.
Solomon
exhorteth
vs
to
vse
wel
our
mouthes
,
and
to
imploy
them
to
speake
trueth
,
to
thanke
,
to
praise
and
to
cal
vpon
God
our
Father
by
prayer
,
when
hee
promiseth
vs
that
a
man
shal
be
satiate
,
&c.
And
heerein
hee
somewhat
alludeth
vnto
the
olde
sacrifices
.
And
the
recompence
of
the
hands
,
&c.
This
sentence
conteineth
partly
a
promise
,
and
partly
a
threatening
:
as
wee
may
vnderstande
by
other
places
.
This
sentence
,
as
also
the
former
promise
,
shal
chiefly
bee
accomplished
at
the
last
day
.
Yet
notwithstanding
in
looking
for
it
,
the
Lorde
doeth
shewe
some
proofes
thereof
:
for
euen
in
this
life
present
,
the
good
are
so
wel
recompensed
that
they
content
themselues
:
Contrarily
,
wee
may
see
feareful
punishementes
,
fal
and
lighte
vpon
the
wicked
,
the
which
are
payde
them
after
their
desertes
:
but
that
which
is
giuen
vnto
the
good
,
commeth
of
meere
grace
:
as
aboue
in
the
11.
chapter
,
18.
verse
,
and
chapter
12.
verse
,
2.
15
The
way
of
a
foole
is
right
in
his
owne
eyes
:
but
hee
that
heareth
counsel
,
is
wise
.
When
after
the
natural
reason
,
or
humaine
sense
,
or
the
affection
of
the
fleshe
,
wee
followe
our
fantasies
,
inuentions
and
good
intentes
,
wee
seeme
to
ourselues
to
bee
very
wise
,
and
that
wee
walke
vprightly
.
But
sith
that
in
so
dooing
,
wee
wander
and
goe
out
of
the
way
which
is
taught
vs
by
the
woorde
,
the
which
only
is
right
:
Solomon
,
or
rather
the
holy
Ghost
,
letteth
not
to
pronounce
vs
fooles
,
when
hee
saith
,
The
way
of
a
foole
,
&c.
Moyses
seeing
before
hande
howe
the
children
of
Israel
did
stray
from
Contrarily
,
if
so
bee
by
renouncing
of
that
which
is
our
owne
,
and
abhorre
it
,
wee
doe
giue
eare
vnto
those
which
giue
vs
good
counsel
,
and
beleeue
the
same
,
delighting
to
folowe
it
,
and
to
order
our
life
thereafter
,
wee
are
wise
:
as
Solomon
doeth
affirme
saying
,
But
hee
that
heareth
counsel
,
is
wise
.
Hee
speaketh
not
heere
of
the
corporal
and
external
hearing
,
but
of
the
inwarde
and
16
A
foole
in
a
day
shal
be
knowne
by
his
anger
:
but
he
that
couereth
shame
,
is
wise
.
Man
is
of
such
a
nature
,
that
he
wil
be
feared
and
douted
,
and
cannot
suffer
to
bee
despised
,
nor
to
receiue
any
signe
of
contempt
.
If
it
seeme
to
him
that
any
labour
to
trouble
him
,
hee
is
straightwaies
moued
with
anger
and
wrath
,
and
sodainely
doeth
shewe
it
by
contentions
,
debates
,
strifes
,
and
vprores
,
in
outragious
wordes
and
violent
deedes
.
Hee
boyleth
so
vehemently
with
impatientie
and
furie
,
hee
hath
so
greate
desire
to
bee
reuenged
for
the
iniurie
,
that
hee
perswadeth
himselfe
to
bee
done
vnto
him
,
that
he
looseth
al
boldnesse
,
and
cannot
dissemble
his
naughtie
stomacke
:
and
yet
,
it
seemeth
vnto
him
that
hee
is
mighty
and
strong
,
and
that
hee
behaueth
himselfe
as
an
honest
man
,
and
that
his
heart
is
vpright
,
because
hee
suffereth
none
to
bite
him
,
neither
to
treade
him
vnder
foote
.
But
the
holy
Ghost
doeth
pronounce
him
to
bee
a
foole
by
the
mouth
of
Solomon
,
when
hee
saith
,
A
foole
in
a
day
shal-
be
knowne
,
&c.
Saying
,
A
foole
in
a
day
,
hee
meaneth
not
that
the
foole
is
satisfied
to
haue
shewed
his
anger
and
wrath
for
a
litle
while
,
and
afterwards
,
returneth
to
be
reconciled
and
to
be
friendes
againe
with
them
with
whome
hee
was
angry
,
as
euery
one
of
vs
must
doe
,
in
folowing
the
goodnesse
of
our
heauenly
Father
.
For
he
endureth
but
a
whyle
in
his
anger
:
but
in
his
fauour
is
life
.
And
for
to
folowe
him
,
wee
must
obey
Saint
Paule
.
Bee
angry
,
but
sinne
not
,
&c.
Againe
,
Let
all
bitternesse
,
anger
in
a
day
,
hee
meaneth
not
that
the
foole
doeth
spue
foorth
al
the
poyson
of
his
hearte
in
one
day
or
in
a
little
tyme
.
Experience
teacheth
vs
the
contrarie
:
for
wee
see
that
from
day
to
day
the
wicked
shewe
themselues
more
furious
against
the
faithful
but
hee
meaneth
that
they
are
easie
and
doe
sodainely
shewe
their
impatiencie
and
furie
.
In
this
Solomon
doeth
exhorte
vs
,
that
wee
woulde
not
bee
hastily
angry
,
except
wee
woulde
bee
counted
fooles
:
that
is
to
say
,
contemners
of
GOD
and
of
his
woorde
,
the
which
for
to
obey
,
and
to
fulfil
,
the
humour
of
choler
is
not
fit
,
neither
do
they
care
also
:
and
therefore
Saint
Iames
doeth
admonishe
vs
:
Let
euery
man
bee
swift
to
heare
,
and
slowe
to
anger
.
&c.
Wee
see
heere
that
wee
ought
highly
to
esteeme
,
gentlenes
,
softnesse
,
meekenesse
,
and
friendlinesse
,
when
wee
woulde
not
that
men
shoulde
esteeme
vs
fooles
nor
contemners
of
God
.
If
wee
bee
indued
with
such
goodnesse
,
as
that
we
would
not
despise
God
,
&
labour
also
that
he
may
not
bee
despised
,
and
that
his
name
shoulde
not
bee
blasphemed
by
vs
,
likewise
wee
wil
easily
dissemble
and
couer
the
imperfections
of
our
neighbours
,
and
wil
not
seeke
to
make
them
a
reproche
,
neither
to
lay
any
faulte
to
their
charge
,
though
they
haue
offended
vs
:
and
shal
bee
led
and
induced
thus
to
gouerne
ourselues
by
an
holy
wisedome
and
good
counsel
.
Solomon
doth
teach
vs
this
same
when
hee
saith
,
But
hee
that
couereth
shame
,
is
wise
.
That
wee
must
thus
vnderstande
this
sentence
,
Solomon
himselfe
doeth
shewe
it
,
when
against
the
knowledge
of
wrath
,
hee
setteth
hyding
or
couering
of
shame
:
and
against
the
foole
,
hee
setteth
the
wise
man
.
And
though
the
Antithesis
be
very
propre
,
euen
according
to
mans
reason
,
yet
Solomon
speaketh
against
the
opinion
and
iudgement
of
the
worlde
,
in
both
the
partes
of
this
Prouerbe
.
For
first
of
al
,
the
worlde
esteemeth
and
iudgeth
the
hearte
of
man
to
bee
vpright
and
perfite
,
and
not
fearefull
nor
cowardely
,
if
when
hee
sheweth
by
wrath
and
anger
,
that
hee
cannot
beare
,
if
hee
feele
himselfe
grieued
,
and
that
hee
is
ready
,
to
reuenge
himselfe
eyther
by
woorde
or
by
deede
.
Secondarily
,
the
worlde
doth
not
count
this
discretion
or
wisedome
when
a
man
wil
dissemble
or
couer
an
offence
,
and
that
hee
is
not
quicke
to
reuile
and
rage
against
him
that
hath
offended
him
,
except
hee
flye
for
to
take
the
better
leape
:
that
is
to
say
,
to
seeke
to
haue
him
whome
hee
iudgeth
to
bee
his
enemie
at
his
more
aduantage
,
and
to
handle
him
after
his
desire
.
Solomon
speaketh
not
of
such
wisedome
,
which
is
rather
set
malice
:
but
of
the
same
whereby
wee
beare
with
our
neighbour
,
and
wish
not
to
anger
nor
hurte
him
.
This
wisedome
proceedeth
of
true
charitie
,
whereunto
17
Hee
that
speaketh
trueth
,
will
shewe
righteousnes
:
but
a
false
witnesse
vseth
disceit
.
There
are
many
wayes
of
speaking
trueth
,
though
there
bee
First
of
al
,
the
Pastors
of
the
Churche
,
which
are
Ministers
of
the
woorde
of
trueth
,
which
aboue
al
other
ought
to
professe
trueth
,
haue
their
manner
of
speaking
trueth
by
publike
and
priuate
preaching
the
pure
Gospel
,
and
by
the
same
to
admonishe
,
to
reprooue
,
to
comforte
,
to
chide
and
threaten
and
to
make
afraide
.
Secondarily
,
Iudges
and
Magistrates
which
ought
to
bee
righteous
and
not
falsly
blamed
,
haue
their
kinde
of
speaking
trueth
,
when
they
pronounce
their
sentences
with
desire
of
Thirdly
,
they
which
are
called
for
witnesses
,
haue
their
way
of
speaking
trueth
,
when
they
plainely
declare
that
which
they
knowe
,
and
desire
not
to
slaunder
nor
flatter
,
nor
to
speake
any
thing
that
may
hurte
the
good
name
of
their
neighbour
,
neither
to
hurte
him
either
in
his
body
or
in
his
goods
,
but
doe
labour
to
obey
the
commandementes
of
GOD
written
in
Exodus
the
20.
chapter
and
23.
chapter
.
Fourthly
,
the
manner
of
speaking
trueth
,
in
our
common
,
familiar
and
priuate
talke
,
is
that
wee
shoulde
talke
togither
of
thinges
and
matters
euen
so
as
they
are
,
and
as
wee
knowe
them
,
without
flattering
and
slaundering
,
without
affection
of
telling
newes
,
and
without
delighting
to
consume
and
passe
away
the
time
in
reasoning
and
babbling
,
as
vaine
people
giuen
to
ydlenesse
and
slouthfulnesse
:
for
it
is
very
harde
for
such
men
to
go
foreward
in
the
truth
:
but
must
needs
from
the
great
vanitie
of
their
heartes
speake
vaine
thinges
,
whose
steppes
wee
may
not
follow
:
and
therefore
,
must
wee
be
sober
in
woordes
,
and
also
not
to
open
our
mouthes
,
but
to
talke
and
commen
of
thinges
profitable
and
necessarie
,
as
of
thinges
which
may
serue
to
the
glory
of
GOD
,
and
profite
of
our
neighbours
,
and
of
those
matters
which
concerne
our
state
and
vocation
,
&c.
Loe
,
these
are
the
manners
the
which
wee
must
holde
in
speaking
trueth
:
vnto
the
which
if
wee
bee
wel
giuen
,
wee
will
vtter
nothing
that
may
redounde
to
the
hurte
of
our
neighbours
,
but
will
rather
procure
that
right
may
be
done
to
them
,
and
to
render
to
euery
man
that
which
is
his
,
without
fraude
or
deceit
.
Solomon
doeth
signifie
the
same
,
saying
,
Hee
that
speaketh
truth
,
wil
shew
righteousnesse
.
The
Ministers
of
the
woorde
doe
wel
preache
righteousnesse
,
when
by
their
ministery
they
labour
to
turne
vs
away
from
al
superstition
and
Idolatry
,
and
from
al
iniquitie
and
wickednesse
(
whereby
the
Deuill
doeth
holde
vs
captiue
vnder
his
tyrannie
)
that
they
might
deliuer
vs
from
the
same
,
and
by
fayth
to
make
vs
partakers
of
the
righteousnesse
of
our
Lorde
.
The
Magistrates
do
shewe
foorth
righteousnesse
,
when
by
their
sentences
and
iudgementes
,
they
render
right
to
them
to
whome
it
belongeth
,
&c.
The
witnesses
by
their
true
depositions
doe
shewe
foorth
righteousnesse
:
for
so
much
as
in
them
lyeth
,
they
guide
the
iudges
,
and
shewe
them
the
waye
to
minister
iustice
.
Also
when
in
our
familiar
talke
and
communication
wee
continewe
speaking
of
trueth
,
wee
shewe
foorth
iustice
:
for
our
woordes
doe
tende
neither
to
disceite
nor
hurte
,
but
to
doe
right
,
pleasure
,
and
seruice
vnto
our
neighbours
.
Wherefore
,
let
vs
vnderstande
that
to
speake
trueth
,
consisteth
not
onely
in
the
mouth
,
but
also
in
woorkes
.
Solomon
doeth
well
teache
it
vs
,
when
hee
ioyneth
righteousnesse
togither
with
truth
,
and
that
afterwardes
against
righteousnesse
,
hee
setteth
fraude
:
saying
,
But
a
false
witnesse
vseth
disceite
.
As
wee
haue
set
foure
kindes
of
speaking
truth
,
and
to
shew
righteousnesse
,
so
may
we
do
the
like
in
speaking
of
false
witnesse
,
and
in
woorking
disceite
.
Besides
this
,
let
vs
learne
that
by
this
Antithesis
or
against
setting
,
Solomon
doeth
exhorte
vs
to
haue
trueth
and
righteousnesse
in
great
reuerence
,
seeing
that
none
of
vs
woulde
bee
counted
lyers
nor
deceiuers
,
&c.
18
There
is
that
speaketh
wordes
like
the
prickinges
of
a
sword
:
but
the
tongue
of
the
wise
man
is
health
.
There
is
none
of
vs
that
would
be
pricked
or
harmed
,
but
do
a●●
desire
health
and
do
labour
by
al
meanes
possible
to
auoide
all
dangers
and
hurtes
,
and
to
keepe
our
bodies
in
good
order
and
safetie
.
Nowe
if
wee
haue
care
of
our
bodies
which
are
not
so
excellent
as
our
soules
,
by
a
more
strong
reason
wee
must
take
care
of
them
,
and
to
keepe
them
that
they
bee
not
pricked
:
but
that
they
may
obteine
health
,
and
that
therein
they
shoulde
continue
and
increase
.
For
to
come
to
this
,
there
are
companies
and
feloweshippes
that
wee
must
flye
and
reiect
,
and
others
that
wee
must
seeke
and
keepe
.
Solomon
doeth
wel
giue
vs
this
same
to
vnderstande
,
when
hee
saith
,
There
is
that
speaketh
words
,
&c.
Heere
by
that
,
which
he
placeth
the
wise
against
him
which
speaketh
like
the
prickings
of
a
sworde
,
wee
ought
to
knowe
that
if
wee
will
not
bee
hurte
,
wee
must
beware
of
the
foolishe
,
for
they
are
they
which
by
their
woordes
are
as
swordes
.
There
are
diuers
kindes
of
these
fooles
which
are
very
dangerous
,
as
are
the
wicked
iudges
,
and
wicked
magistrates
,
false
witnesse
bearers
,
flatterers
,
lyers
,
iesters
,
and
such
as
abounde
in
wanton
woordes
.
The
woordes
of
such
people
doe
pricke
and
smart
after
twoo
sortes
:
that
is
to
say
,
without
and
within
.
If
wee
doe
not
consent
with
them
,
and
doe
not
become
their
familiar
acquaintance
and
friendes
,
and
at
their
commandement
,
doe
labour
by
their
wicked
sentences
,
by
their
false
witnesse
bearings
,
by
their
wicked
tales
,
&
by
their
iestings
,
and
scornings
for
to
hurte
vs
,
either
in
our
goods
or
in
our
bodies
,
or
in
our
good
name
.
And
if
we
walke
familiarly
with
them
,
they
prick
vs
and
sting
vs
within
,
for
they
do
what
they
can
with
their
tongues
to
corrupt
vs
.
Therefore
Saint
Paule
doeth
admonish
vs
,
saying
,
Bee
not
deceiued
:
euil
woordes
corrupt
good
But
the
tongue
of
wise
men
is
health
.
As
wee
commonly
cal
those
things
whereby
wee
get
and
mainteine
corporal
health
,
by
the
name
thereof
:
euen
so
Solomon
calleth
the
tongue
of
the
wise
,
health
,
because
that
if
wee
vse
the
same
and
helpe
vs
by
it
,
wee
obteine
an
excellent
health
,
and
are
kept
therein
.
If
wee
bee
diligent
to
heare
the
wise
,
and
also
careful
to
followe
their
wholesome
doctrine
,
wee
shal
haue
health
,
not
temporal
and
bodily
only
,
but
our
soules
shal
bee
so
healthful
,
that
wee
shal
neuer
die
.
The
tongue
of
the
wise
is
of
such
vertue
,
that
whosoeuer
shal
helpe
himselfe
thereby
in
true
fayth
and
repentance
,
it
shal
bring
vnto
him
eternal
life
:
for
it
speaketh
the
trueth
,
it
bringeth
foorth
the
seede
of
life
and
euerlasting
health
,
as
before
in
the
thirde
chapter
and
first
verse
,
vnto
the
nienth
:
and
the
fourth
chapter
and
20.
verse
,
&c.
The
Psalmist
doeth
wel
shewe
this
same
,
when
hee
19
The
lippe
of
trueth
shal
bee
stable
for
euer
:
but
a
lying
tongue
varieth
incontinently
.
Wee
woulde
not
bee
iudged
reedeshaken
and
caried
with
euerywinde
,
but
counted
constant
.
And
as
we
haue
this
wil
,
so
must
wee
bee
also
indeede
and
truly
,
least
wee
bee
nowe
of
one
minde
,
and
immediatly
of
another
,
except
that
hauing
bene
euil
instructed
before
,
and
euil
mouthed
,
wee
change
our
euil
woordes
into
good
,
after
that
by
the
grace
of
God
wee
are
informed
.
This
changing
doeth
not
proceede
of
vnconstancie
,
but
of
wisedome
and
good
counsel
.
The
Turkes
,
Papistes
,
and
other
obstinate
infidels
and
hardened
in
their
superstitions
and
idolatries
,
in
their
false
religions
&
deuotions
,
do
thinke
themselues
very
constant
,
when
they
wil
in
no
wise
be
turned
from
them
:
but
it
is
not
in
this
sorte
that
wee
must
count
ourselues
constant
,
but
before
that
wee
may
truely
bragge
thereof
,
we
must
first
be
armed
and
furnished
inuiolably
with
truth
.
that
our
hartes
and
mindes
may
bee
so
fastened
and
filled
with
so
great
aboundance
that
they
might
ouerflowe
.
Solomon
doeth
note
it
,
saying
,
The
lippe
of
trueth
.
&c.
The
man
that
from
the
abundance
of
his
hearte
speaketh
trueth
,
shal
be
so
stable
and
constant
,
that
hee
shal
neuer
turne
therefrom
:
his
lippe
shal
not
start
at
a
soden
,
and
without
good
consideration
but
shal
folow
the
guiding
of
his
hearte
and
of
his
vnderstanding
.
There
are
many
which
prate
at
pleasure
,
holding
true
talke
,
but
yet
shal
not
haue
the
lippe
of
truth
,
as
they
wil
shewe
by
their
inconstancie
,
&
that
after
diuers
sortes
:
for
some
will
soone
waxe
wery
of
holding
good
talke
,
and
wil
turne
ouer
vnto
fables
and
vanities
:
and
other
some
fearring
persecution
,
had
rather
holde
their
peace
,
or
to
deny
the
trueth
,
then
to
perseuer
in
good
and
true
wordes
:
and
othersome
wil
pleasure
a
company
of
carnal
and
worldly
people
,
and
therefore
if
in
any
wise
they
know
that
their
company
delight
not
in
true
and
Christian
talke
,
they
change
and
turne
vnto
fables
,
and
vaine
iangling
.
If
such
men
had
their
tongues
of
trueth
,
they
would
remaine
stedfast
without
euer
turning
.
Trueth
is
of
suche
nature
,
that
it
neuer
changeth
,
otherwise
it
should
not
be
trueth
.
It
hath
this
nature
of
God
,
who
is
vnchangeable
:
and
therefore
as
the
Psalmist
saith
,
The
trueth
of
the
But
for
this
constancie
let
vs
not
boast
ourselues
of
it
,
as
though
it
came
of
vs
,
but
with
humblenesse
let
vs
confesse
that
it
commeth
of
God
,
as
we
may
heere
knowe
it
.
First
of
al
,
because
hee
attributeth
stabilitie
vnto
trueth
,
the
which
wee
cannot
haue
but
of
the
onely
grace
and
liberalitie
of
God
.
Secondarily
,
by
that
that
he
saith
not
,
it
shal
be
stablished
:
but
it
shal
be
stable
.
Thirdly
,
by
this
worde
foreuer
:
for
man
of
himselfe
hath
no
permanent
&
continuall
goodnesse
.
We
must
therefore
aske
stedfastnesse
of
God
,
But
a
lying
tongue
varieth
,
&c.
As
if
hee
said
,
The
man
that
out
of
the
wicked
abundance
of
his
heart
is
setteled
in
lying
and
hypocrisie
,
is
accustomed
to
lie
with
his
tongue
,
and
cannot
be
stable
and
sure
:
but
easily
and
sodenly
doth
alter
his
purpose
.
For
though
Solomon
doth
not
expresse
but
the
tongue
,
yet
notwithstanding
he
doeth
accuse
the
heart
,
the
which
is
made
manifest
by
the
tongue
,
which
of
itselfe
is
not
moued
,
but
onely
so
farre
as
it
is
guided
by
the
hearte
.
For
from
the
abundance
of
the
heart
,
the
mouth
speaketh
.
Naturally
we
are
al
such
.
For
let
God
be
20
Deceit
is
in
the
heart
of
them
that
imagine
euil
:
but
to
the
counsellours
of
peace
shal
be
ioy
.
If
he
which
intendeth
to
hurt
his
neighbors
,
doth
proceede
vnaduisedly
&
rashly
to
execute
his
enterprises
,
he
is
quickly
discouered
:
and
therefore
it
is
the
more
easie
for
a
man
to
beware
of
him
,
and
to
defend
himselfe
.
When
the
wicked
doth
openly
shewe
himselfe
to
bee
suche
as
hee
is
,
without
disguising
himselfe
,
if
hee
be
too
mightie
,
men
flie
from
him
:
and
if
hee
bee
weake
,
they
resist
him
.
But
contrarily
,
they
which
inuent
euil
,
and
before
that
they
bigin
to
execute
their
enterprises
,
doe
deepely
thinke
therevpon
,
and
doe
a
long
while
purpose
in
themselues
howe
they
shal
come
to
the
end
,
that
their
malice
may
not
willingly
too
soone
be
discouered
,
&
that
they
be
not
hindered
to
put
in
execution
their
displeasure
,
they
disguise
themselues
,
vsing
fraude
&
deceite
,
treason
,
and
laying
await
,
and
so
it
is
not
easie
for
a
man
to
take
heede
of
them
,
nor
to
resist
them
:
but
is
constrained
to
suffer
their
wronges
and
violences
,
with
great
griefe
and
melancholiousnesse
.
Solomon
doth
signifie
this
same
,
when
he
saith
,
Deceite
is
in
the
hearte
of
them
that
imagine
euil
.
As
if
hee
did
say
,
it
is
a
common
and
dayly
thing
that
they
which
imagine
euil
,
which
wil
hurt
and
hinder
their
neighbours
,
doe
not
at
the
first
sight
shew
themselues
such
as
they
bee
in
their
heartes
,
but
doe
vse
both
words
and
deedes
cleane
contrary
vnto
their
thoughts
and
enterprises
:
as
the
deuil
hath
doone
for
to
destroy
men
,
and
Iudas
for
to
murder
our
Lord
Iesus
,
The
Pope
&
his
shauelings
haue
no
lesse
doone
for
to
destroy
the
Churche
of
our
Lorde
:
and
doe
stil
continue
at
this
day
.
But
what
deceite
soeuer
they
beare
in
their
heartes
,
they
cannot
so
much
hurt
as
they
woulde
:
for
the
Lord
by
the
lampe
of
his
Gospel
doeth
giue
vs
light
,
and
doeth
shewe
what
their
furies
are
,
making
vs
to
knowe
their
wickednesses
:
so
that
the
Lorde
nowe
fulfilleth
that
which
is
saide
:
and
then
shal
the
wicked
man
bee
reuealed
,
whome
the
Lorde
shal
consume
with
the
spirite
:
But
to
counsellours
of
peace
shal
be
ioy
.
And
when
he
placeth
the
counsellours
of
peace
against
them
that
imagine
euil
,
he
sheweth
that
the
imaginers
of
euill
,
so
much
as
in
them
lyeth
,
doe
trouble
al
,
and
set
al
things
in
disorder
,
making
diuisions
and
discordes
,
seditions
,
and
insurrections
:
the
which
things
do
cause
great
troubles
and
sorowes
.
Contrarily
,
they
which
are
giuen
vnto
holy
meditations
,
and
good
thoughtes
,
and
haue
set
their
loue
vpon
the
lawe
of
the
Lord
,
studiyng
therein
day
and
night
,
and
in
following
this
holy
lawe
,
doe
labour
21
There
shall
no
iniquitie
come
to
the
iust
:
but
the
wicked
are
full
of
euill
.
It
hath
beene
seene
in
al
times
,
and
yet
stil
is
seene
,
that
the
iust
are
persecuted
as
the
wicked
and
vngodly
:
but
Solomon
doeth
cleare
them
from
al
iniquitie
,
contrary
to
the
iudgement
of
the
worlde
,
when
hee
saith
,
There
shall
none
iniquitie
come
to
the
iust
Wherin
at
the
first
sight
he
seemeth
to
speake
against
the
Scripture
.
Who
can
bring
a
cleane
thing
out
of
filthinesse
?
there
is
none
.
What
is
man
,
that
he
shoulde
be
cleane
?
And
hee
that
is
borne
of
are
full
of
euill
.
When
Solomon
exempteth
the
iust
from
al
iniquitie
,
and
that
contrarily
,
hee
attributeth
vnto
the
wicked
,
fulnesse
of
euil
;
hee
declareth
that
the
wicked
doe
purpose
and
determine
nothing
but
to
doe
euil
,
and
to
hurte
.
And
albeit
that
in
some
places
they
make
a
goodly
shew
of
iustice
and
holines
,
as
in
their
almes
,
fastings
,
and
prayers
,
yet
from
the
abundance
of
their
euil
,
they
corrupt
&
defile
al
:
Vnto
them
that
are
defiled
and
vnbeleeuing
,
nothing
is
pure
,
but
euen
their
minds
and
22
The
lying
lippes
are
an
abhomination
to
the
Lorde
:
but
they
that
deale
truely
,
are
his
delight
.
Lying
hath
alwayes
liked
men
,
as
appeareth
,
there
where
wee
may
see
,
that
man
rather
beleeued
the
Deuil
father
of
lying
,
then
obeyed
But
they
that
deale
truely
,
are
his
delight
.
When
Solomon
is
not
contented
to
say
,
which
speake
trueth
:
but
sayeth
,
that
deale
truely
:
he
sheweth
vs
that
trueth
doth
not
lye
onely
in
word
,
but
also
indeed
and
works
,
that
are
done
so
faithfully
&
with
such
trueth
,
that
we
feare
not
though
they
be
examined
,
seene
,
and
knowne
.
Our
Lord
doeth
wel
shew
it
.
Nowe
this
is
condemnation
,
They
are
his
delight
.
Herein
wee
haue
the
promise
of
life
enclosed
&
conteined
:
for
it
foloweth
wel
,
if
we
please
God
,
we
can
not
perishe
.
23
Awise
man
concealeth
knowledge
:
but
the
heart
of
the
fooles
publisheth
foolishnes
.
Solomon
attributeth
suttletie
,
that
is
to
say
,
counsel
and
wisdom
vnto
the
man
that
keepeth
secret
his
knowledge
:
but
when
we
are
not
borne
for
ourselues
onely
,
and
that
God
doeth
not
communicate
his
graces
vnto
vs
,
for
to
vse
them
for
ourselues
,
without
helping
our
neighbours
:
it
seemeth
at
the
first
sight
that
Solomon
shoulde
attribute
malice
and
vnthankfulnesse
vnto
him
that
hideth
knowledge
,
and
not
suttletie
,
except
wee
cal
him
suttle
,
which
hath
the
cunning
to
deceiue
and
to
beguile
his
neighbours
,
and
to
make
his
profite
by
the
hurt
of
others
.
Knowledge
ought
not
to
bee
kept
secret
,
as
Solomon
himselfe
hath
shewed
before
,
in
the
first
Chapter
,
20.
verse
.
and
in
diuers
other
places
,
where
he
exhorteth
vs
vnto
hearing
.
God
also
hath
wel
shewed
,
when
hee
hath
raysed
vp
so
many
Prophetes
for
to
teache
his
people
of
Israel
.
Our
Lorde
Iesus
Christ
doeth
teach
vs
likewise
,
Ye
are
the
light
of
hart
of
the
fooles
publisheth
foolishnes
.
The
minde
then
of
Solomon
is
24
The
hande
of
the
diligent
shalbeare
rule
:
but
the
ydle
shal
be
vnder
tribute
.
The
Princes
and
great
Lords
of
the
earth
are
naturally
led
with
a
desire
to
rule
,
so
that
they
may
commande
others
,
and
no
man
to
haue
authoritie
for
to
commande
any
thing
:
that
they
may
gather
subsidies
,
imposts
,
custom
&
tributes
of
others
,
and
themselues
to
be
wholy
exempted
.
And
as
they
desire
such
things
,
so
are
they
graunted
The
hande
of
the
diligent
shalbeare
rule
:
but
it
wil
be
demanded
,
whether
it
be
lawful
for
them
that
are
diligent
,
to
desire
to
beare
rule
.
I
answere
,
That
they
which
are
not
placed
in
high
dignitie
,
ought
to
walke
in
suche
humilitie
,
that
they
may
say
with
the
Psalmist
,
O
The
hand
of
the
diligent
shalbeare
rule
.
The
same
hath
bin
fulfilled
in
many
good
Magistrates
,
Iudges
,
and
Kings
,
as
the
Scripture
doth
witnesse
of
Moses
,
of
Iosua
,
of
Gedeon
,
of
Ioseph
,
of
Sampson
,
of
Dauid
,
of
Ezekias
,
and
of
Iosias
.
But
what
domination
soeuer
diligent
Lordes
haue
and
doe
obteine
,
yet
is
it
not
without
contradiction
,
as
experience
doeth
shew
it
.
Yet
it
is
not
to
say
,
but
that
God
is
true
in
his
promises
(
as
we
must
esteeme
it
)
&
what
diligence
soeuer
they
take
in
doing
of
their
duetie
,
yet
is
it
neuer
such
,
but
that
therin
is
much
to
be
amended
.
And
for
this
cause
,
there
are
no
Lords
but
do
wel
deserue
to
meete
with
much
contradiction
.
Yet
it
is
not
to
say
,
that
God
doeth
not
performe
his
promise
,
so
farre
as
is
expedient
,
and
that
it
is
not
necessarie
that
Lordes
should
punishe
their
gain
saiers
.
It
belongeth
not
vnto
subiectes
to
withstand
that
which
is
wel
ordeined
:
though
they
which
ordeine
them
,
be
not
such
as
they
ought
The
idle
hand
shal
be
vnder
tribute
.
They
that
are
negligent
to
giue
their
duetie
,
must
needes
bee
slaues
and
as
captiues
,
subiect
to
ransomes
,
Impostes
and
Subsides
:
as
experience
sheweth
it
.
25
Heauines
in
the
heart
of
man
doeth
bring
it
downe
:
but
a
good
word
reioyceth
it
.
When
a
man
daily
worketh
,
and
that
it
seemeth
to
him
that
hee
busieth
himselfe
in
vaine
,
or
that
hee
receiueth
not
so
great
profite
as
he
desireth
,
complayningly
he
saith
gladly
,
that
he
is
so
wery
with
labouring
,
that
he
groweth
crooked
therewith
:
signifying
thereby
that
he
is
not
without
care
and
sorowe
,
and
is
not
contented
with
the
profite
that
God
sendeth
him
daily
,
because
hee
feareth
to
dye
for
hunger
,
and
(
by
a
kinde
of
speech
)
feareth
lest
the
earth
wil
faile
him
.
Thus
speaking
,
he
sheweth
wel
,
that
hee
woulde
not
willingly
be
crooked
,
&
that
it
is
a
thing
verie
noisome
.
If
we
wil
auoid
such
trouble
,
&
not
to
waxe
crooked
,
we
must
giue
ourselues
euery
one
of
vs
to
folowe
our
state
without
heauinesse
.
For
as
Solomon
saith
,
Heauinesse
in
the
heart
of
man
doeth
bring
him
downe
.
When
man
taketh
care
excessiuely
,
and
without
measure
,
with
great
actiuitie
,
he
setteth
his
heart
in
a
miserable
state
,
he
doeth
depriue
it
of
al
ioy
and
delight
,
of
al
peace
and
quietnes
,
as
if
hee
fel
vnderneath
his
burden
,
without
being
able
to
rise
againe
.
Solomon
here
doth
not
labour
to
turne
man
away
from
his
daily
labour
,
according
as
is
meete
for
his
vocation
:
otherwise
hee
shoulde
contrarie
himselfe
:
for
hee
sayeth
,
Goe
slouthful
to
the
Emmet
,
and
marke
his
wayes
,
&c.
An
idle
hande
maketh
poore
,
&c.
Hee
that
tilleth
his
grounde
,
shal
be
filled
with
bread
.
But
hee
laboureth
to
roote
out
But
a
good
word
reioyceth
it
.
For
to
put
away
heauinesse
from
the
heart
,
Solomon
sendeth
vs
to
heare
the
preaching
of
the
word
of
God
,
and
not
flatteries
and
sweete
wordes
of
men
,
the
which
,
albeit
that
for
a
litle
tyme
they
seeme
to
recreate
and
reioyce
man
,
and
doe
deliuer
him
from
heauinesse
,
yet
the
same
is
of
no
continuance
:
but
the
ioye
that
commeth
of
mens
words
,
doth
quickly
vanish
away
,
and
so
is
not
true
,
as
also
their
wordes
are
not
truely
good
.
For
as
there
is
none
but
God
that
is
good
,
euen
so
also
there
is
nothing
but
his
only
word
good
,
and
that
giueth
true
and
continuall
26
The
righteous
is
more
excellent
then
his
neighbour
:
but
the
way
of
the
wicked
wil
deceiue
them
.
Whilest
we
are
in
this
world
,
albeit
that
God
doeth
giue
vs
this
grace
that
we
conforme
not
ourselues
vnto
the
world
,
neither
are
of
the
worlde
,
yet
must
we
dwel
with
them
which
are
of
the
world
,
and
think
them
our
neighbours
,
euen
though
we
know
that
they
are
nothing
worth
.
Solomon
doeth
somewhat
signifie
it
,
when
he
saith
,
The
righteous
is
more
excellent
then
his
neighbour
.
But
when
he
speaketh
thus
,
his
chiefe
in
tent
is
,
not
to
make
vs
to
vnderstande
the
same
,
but
to
turne
vs
away
from
the
prosperitie
of
the
wicked
.
For
Solomon
doth
set
himself
against
the
common
opinion
of
men
which
iudge
them
excellent
,
that
haue
their
scope
and
course
in
abundance
But
the
way
of
the
wicked
wil
deceiue
them
.
Heere
the
way
of
the
wicked
is
taken
for
that
which
they
are
,
and
doeth
happen
vnto
them
:
for
not
knowing
themselues
,
and
seeing
their
prosperitie
,
credite
,
and
power
,
they
make
themselues
beleeue
that
al
things
are
lawful
for
them
:
and
therefore
they
liue
in
al
dissolution
.
They
forsake
the
way
of
saluation
,
and
take
the
broad
way
which
leadeth
to
destruction
.
In
this
sort
he
attributeth
excellencie
vnto
man
,
inasmuch
as
hee
is
iust
:
the
which
hee
is
not
in
himselfe
,
but
in
Iesus
Christ
.
Let
vs
note
besides
this
,
that
Solomon
doeth
not
pretend
to
attribute
vnto
the
wicked
any
excellencie
,
though
hee
say
more
excellent
:
but
hee
speaketh
also
for
to
repugne
and
gainsay
the
opinion
of
the
worlde
,
which
reiecteth
,
disdaineth
,
and
persecuteth
the
righteous
:
as
Saint
Paule
doeth
describe
it
in
his
person
,
Truely
I
thinke
,
that
God
hath
set
foorth
vs
the
last
Apostles
,
as
men
appointed
to
death
:
27
The
deceitful
man
rosteth
not
that
he
tooke
in
hunting
:
but
the
riches
of
the
diligent
man
are
precious
.
Solomon
doeth
exhorte
vs
by
this
sentence
vnto
care
and
diligence
,
that
we
shoulde
not
suffer
that
to
be
lost
which
we
possesse
,
but
knowing
that
it
is
God
which
giueth
vs
that
that
we
haue
,
bee
it
litle
or
much
,
that
we
shoulde
make
great
account
thereof
,
&
to
preserue
the
same
for
to
vse
when
wee
haue
neede
.
Now
for
to
induce
vs
theretoo
,
and
to
turne
vs
from
slouthfulnes
,
he
compareth
the
slouthful
vnto
an
hunter
:
but
not
in
al
things
.
For
the
slouthful
The
slouthfull
man
rosteth
not
that
he
tooke
in
hunting
.
Hee
calleth
the
hunting
of
the
slouthful
not
that
which
he
hath
got
by
his
labour
and
trauaile
:
for
the
slouthful
refuseth
to
labour
:
as
it
is
but
too
much
prooued
,
and
Solomon
hath
already
shewed
it
&
wil
shew
it
heereafter
:
but
the
hunting
of
the
slouthful
are
the
goods
that
are
come
to
him
by
the
labour
of
other
,
the
which
he
possesseth
by
right
of
succession
,
or
by
gifte
,
or
by
theft
,
polling
and
briberie
.
Forasmuch
as
the
slouthful
wil
not
occupie
himselfe
for
to
get
his
liuing
by
honest
labour
,
and
that
hee
careth
not
to
busie
himselfe
about
good
woorkes
,
hee
is
often
compelled
to
rauish
the
goods
of
his
neighbours
:
and
albeit
that
to
do
the
same
,
he
watcheth
and
taketh
great
paines
,
yet
ceaseth
not
hee
to
be
slouthful
:
for
that
which
hee
doeth
,
is
done
for
nothing
else
,
but
to
auoide
the
labour
that
God
hath
appointed
,
&
to
enioye
the
pleasures
of
the
body
with
the
hurt
&
hinderance
of
his
neighbors
.
Such
slouthful
are
the
most
dangerous
after
the
outward
apparance
,
&
also
after
the
iudgement
of
the
flesh
but
their
bellies
,
whereof
S.
Paule
speaketh
,
are
yet
worse
:
for
liuing
ydlely
and
slouthfully
,
they
doe
not
only
rauishe
the
temporal
goods
,
and
doe
not
onely
kil
the
But
the
riches
of
the
diligent
man
are
precious
.
It
seemeth
wel
vnto
the
couetous
and
vsurers
which
take
greate
paine
to
gather
treasures
in
this
world
,
that
they
holde
their
riches
for
very
precious
,
when
they
dare
not
vse
their
treasures
for
feare
to
diminish
them
:
and
then
it
seemeth
that
in
thus
dooing
,
they
keepe
and
preserue
them
wel
,
and
make
no
smal
account
of
them
.
But
sith
God
hath
created
al
things
that
they
shoulde
bee
occupied
for
the
vse
of
man
,
wee
shoulde
knowe
that
then
our
riches
are
precious
vnto
vs
,
when
wee
make
them
serue
according
as
God
hath
ordeined
them
.
For
so
doing
,
we
suffer
them
not
to
goe
to
losse
,
but
do
keepe
them
togither
.
Wee
shoulde
esteeme
a
thing
wel
kept
,
when
it
is
applyed
where
it
ought
to
be
,
and
that
it
serueth
and
profiteth
.
They
then
that
are
almose
giuers
&
charitable
,
haue
their
riches
precious
:
for
they
doe
wel
bestowe
it
and
put
it
foorth
to
good
profit
,
Giue
,
and
28
Lyfe
is
in
the
way
of
righteousnes
:
and
in
that
pathway
there
is
no
death
.
Forasmuch
as
there
is
none
but
desireth
to
liue
,
&
to
flye
death
,
except
it
be
for
great
sorow
that
he
suffereth
,
hee
doe
desire
death
,
not
preferring
and
choosing
it
before
life
,
but
for
the
afflictions
that
he
beareth
:
and
except
hee
were
vnpatient
,
and
did
dispaire
to
bee
exempted
from
such
sorowes
in
this
world
,
he
would
desire
life
,
and
abhorre
death
,
as
indeed
he
doth
:
for
being
in
his
straights
,
he
thinketh
himself
to
be
in
a
death
more
hard
than
if
his
soule
were
separated
from
his
body
.
That
we
may
obteine
our
desires
,
we
must
know
where
life
is
founde
without
the
danger
of
death
:
Solomon
doeth
teach
vs
it
,
when
he
saith
,
Life
is
in
the
way
of
righteousnes
,
&c.
When
any
man
hath
neede
to
make
a
voyage
,
and
vnderstandeth
that
the
high
way
is
dangerous
,
for
theeues
and
robbers
that
watch
who
come
by
,
he
wil
not
take
that
way
if
hee
may
auoide
it
by
any
meanes
,
but
seketh
some
path
that
wil
bring
him
to
the
place
where
he
would
bee
:
and
so
he
liueth
and
auoideth
death
,
whereof
he
had
bene
in
danger
if
he
had
passed
by
the
high
way
.
Wee
are
Pilgrimes
For
albeit
that
God
by
Moyses
gaue
vnto
the
children
of
Israel
,
promises
concerning
this
temporal
life
(
as
neuertheles
seeing
that
God
doeth
esteeme
none
but
his
children
,
whom
he
hath
erected
to
eternal
life
,
worthie
of
his
promises
,
for
al
his
promises
are
yea
and
Amen
in
Christ
)
wee
must
vnderstand
,
that
in
these
temporal
and
earthly
promises
are
enclosed
the
heauenly
and
spiritual
:
as
the
Fathers
Life
is
in
the
way
,
&c.
Let
vs
vnderstand
it
of
the
blessed
and
eternal
lyfe
:
as
he
himselfe
declareth
it
,
saying
,
And
in
that
path
way
there
is
no
death
.
For
temporal
life
is
not
without
death
,
as
experience
teacheth
alwayes
,
and
the
Scripture
witnesseth
vnto
vs
:
I
say
vnto
you
brethren
,
that
fleshe
and
blood
can
not
inherite
the
kingdome
The
xiii
,
Chapter
.
1
A
wise
sonne
wil
obey
the
instruction
of
his
father
:
but
a
scorner
wil
heare
no
rebuke
.
FOrasmuch
as
instruction
consisteth
in
commandements
,
counsels
,
exhortations
,
corrections
and
reprehensions
,
wherof
the
rude
,
simple
and
ignorant
haue
neede
,
and
not
they
that
are
indewed
with
so
much
wisdom
as
they
neede
,
&
ought
to
haue
:
and
liue
according
thereto
before
the
world
,
and
walke
so
wisely
that
they
are
without
reprehension
,
&
haue
no
need
that
any
man
should
shew
them
any
thing
:
Wee
vnderstand
not
by
the
wise
Sonne
,
a
man
hauing
wisdome
premeditated
(
for
suche
a
man
hath
no
need
that
his
father
should
shewe
him
,
either
reprooue
or
correct
him
)
but
by
a
wise
sonne
we
wil
vnderstand
him
that
humbleth
himselfe
vnto
his
father
,
feareth
and
reuerenceth
him
,
wil
receiue
doctrine
,
and
endeuoureth
to
serue
him
,
and
to
be
at
his
commandement
.
This
sonne
is
wise
,
though
ther
be
in
him
many
things
which
require
either
admonitions
,
exhortations
,
or
corrections
.
Albeit
then
that
wee
haue
many
imperfections
,
yet
doe
wee
not
cease
therfore
to
be
called
wise
by
the
Scriptures
,
which
lie
not
,
so
that
we
confessing
ourselues
to
be
such
as
wee
are
,
doe
become
easie
to
bee
But
a
scorner
wil
heare
no
rebukes
.
Wisdom
hath
complained
here
aboue
,
(
Chaper
.
1.
verse
22.
)
and
for
their
refusal
,
hath
threatened
them
afterwardes
,
verse
,
24.
By
this
sentence
&
other
alreadie
alledged
,
&
Chap.
9.
verse
,
7.
8.
we
may
vnderstand
that
scorners
are
proude
,
wicked
,
corrupted
,
hardened
,
&
vncorrigible
.
Such
people
labour
to
make
themselues
beleeue
2
A
man
shal
eate
good
things
by
the
fruit
of
his
mouth
:
but
the
soule
of
the
trespassers
shal
suffer
violence
.
It
is
saide
,
you
shal
bring
your
burnt
offeringes
,
&c.
Thou
shalt
pay
thy
tenth
.
&c.
Euen
so
we
see
that
the
Lord
sought
no
profite
A
man
shall
eate
&c.
As
here
before
by
eating
,
hee
hath
threatened
the
wicked
,
and
hath
foretolde
them
their
ouerthrowe
,
saying
,
Wherefore
they
shall
eate
.
&c.
Enen
so
nowe
by
eating
,
hee
promiseth
prosperitie
to
the
good
which
vse
their
mouth
wel
,
in
sacrificing
alwaies
praises
vnto
God
:
that
is
to
say
,
the
fruite
of
the
lippes
,
which
confesse
his
name
.
If
then
wee
wil
prosper
and
haue
ioy
of
our
prosperitie
,
let
vs
bring
forth
good
fruite
out
of
our
mouthes
:
if
we
speake
,
let
vs
speake
as
the
words
But
the
soule
of
the
trespasser
shal
suffer
violence
:
that
is
to
say
that
the
trespassers
shal
bee
punished
for
the
violence
doone
to
God
and
to
their
neighbours
.
Now
violence
doeth
not
onely
consist
in
outagious
wordes
,
but
also
in
al
workes
that
are
doone
to
any
mans
hurte
or
hinderance
.
Considering
then
the
Antithesis
,
we
may
knowe
that
Solomon
vnderneath
the
mouth
,
compriseth
all
the
other
members
.
But
when
the
soule
of
the
trespasser
is
set
against
the
mouth
,
wee
maye
something
gather
that
the
wicked
are
more
earnest
too
doe
euill
then
the
good
are
to
do
good
:
but
the
earnestnesse
they
haue
,
is
as
if
they
had
deuoured
some
deadly
poyson
:
for
by
the
violence
that
they
labour
to
doe
vnto
God
and
to
their
neighbours
,
they
shal
bee
fedde
therewith
in
eternall
death
.
Besides
this
,
let
vs
note
as
amongest
the
most
excellent
mouthes
,
are
they
whiche
faithfully
preache
the
worde
,
vnto
the
honour
of
GOD
and
profite
of
his
Churche
:
euen
so
amongst
the
trespassers
,
the
worst
are
they
that
vnder
colour
of
holinesse
and
religion
doe
so
we
false
doctrine
:
whereof
Popery
is
full
.
And
thus
the
greatest
trespasse
lyeth
in
the
tongue
:
as
Solomon
doeth
somewhat
signifie
,
setting
the
soule
of
the
trespasser
against
the
mouth
.
Let
vs
note
also
that
wee
must
not
trust
to
the
good
deedes
of
other
men
,
as
doe
the
poore
Papists
which
trust
in
the
merits
of
hee
saints
,
&
shee
saints
or
in
the
suffrages
of
the
Churche
:
and
in
the
meane
while
to
care
nothing
to
put
the
hande
into
the
pye
.
Solomon
doeth
not
say
that
we
that
we
shal
eate
the
good
fruit
of
the
mouth
of
our
neighbours
.
That
which
our
neighbours
shall
haue
done
,
shall
nothing
profite
vs
,
if
wee
haue
beene
vnfruitefull
:
The
Lorde
wil
giue
to
euery
one
according
to
his
workes
:
and
as
Solomon
saith
,
Euery
man
shall
eate
the
good
fruite
of
his
mouth
.
Neuerthelesse
,
a●
they
that
are
diligent
to
gather
the
fruite
of
any
tree
,
doe
eate
of
the
same
:
euen
so
if
wee
be
careful
to
heare
the
holy
worde
by
the
mouth
of
the
ministers
thereof
,
wee
shal
eate
the
fruite
of
the
same
.
Likewise
if
wee
participate
with
the
trespasses
of
the
wicked
,
we●
shal
(
as
they
doe
)
suffer
violence
,
&c.
3
Hee
that
keepeth
his
mouth
,
keepeth
his
life
:
but
hee
that
openeth
his
lippes
,
destruction
shal
be
to
him
.
There
are
two
principal
wayes
of
keeping
the
mouth
,
and
consequently
of
keeping
the
soule
and
life
:
and
both
of
them
are
very
necessary
,
The
one
is
,
to
keepe
sobernesse
and
temperancie
in
eating
and
drinking
.
They
which
haue
no
knowledge
of
GOD
,
doe
so
iudge
:
for
they
say
,
Of
sober
life
,
commeth
long
life
.
They
iudge
so
by
a
naturall
light
without
the
Scripture
:
the
which
besides
the
saide
light
,
doeth
lighten
vs
,
by
admonitions
and
exhortations
,
by
reprehentions
and
threatenings
.
If
we
receiue
these
admonitions
,
and
that
wee
tremble
at
his
threatninges
,
wee
shall
keepe
our
soules
Thus
doeing
,
wee
shall
keepe
our
soules
:
for
none
wyll
pursue
vs
to
death
,
but
vniustly
:
and
so
wee
shall
liue
first
of
all
in
this
worlde
,
so
farre
as
shal
be
expedient
for
our
spiritual
saluation
:
afterwardes
hel
shal
haue
no
power
ouer
vs
,
for
to
swallow
vs
:
but
the
Lorde
wil
deliuer
vs
by
his
great
mercy
alone
,
and
not
that
wee
can
deserue
it
.
For
albeit
it
is
saide
that
wee
keepe
our
soules
,
yet
must
wee
attribute
nothing
,
but
vnto
the
grace
and
vertue
of
the
holy
Ghost
which
is
giuen
vnto
vs
:
and
for
this
cause
that
which
he
doeth
in
vs
,
is
called
ours
.
Let
vs
then
confesse
that
the
keeping
of
the
mouth
,
and
consequently
the
keeping
of
the
soule
,
is
the
gifte
of
the
holy
Ghost
:
and
let
vs
not
thinke
that
Dauid
doth
attribute
any
thing
to
himselfe
,
when
hee
saith
,
I
wil
take
heede
to
my
waies
.
&c.
Hee
doeth
shewe
it
well
,
when
hee
saith
,
Set
a
watche
,
O
he
that
openeth
his
lippes
.
&c.
Heere
the
lyars
,
periurers
,
false
witnesses
,
and
suche
wicked
men
doe
see
what
rewarde
they
are
worthy
of
,
not
only
in
this
life
,
but
also
after
this
life
.
For
as
they
which
keepe
their
mouthes
,
doe
keepe
their
soules
,
not
onely
for
a
time
,
but
also
for
euer
:
euen
so
the
wicked
and
the
vngodly
lippes
ought
too
bee
punished
in
this
4
The
sluggarde
lusteth
,
but
his
soule
hath
naught
:
but
the
soule
of
the
diligent
shall
haue
plentie
.
There
are
iesters
and
idle
bodies
,
who
making
no
account
of
giuing
themselues
vnto
good
and
necessary
workes
,
doe
giue
themselues
to
followe
foolishe
and
vnprofitable
desires
and
pleasures
:
and
yet
for
to
seeme
pleasant
&
mery
,
they
are
not
ashamed
to
pronounce
that
they
woulde
not
giue
their
pleasures
for
a
great
summe
of
money
.
Such
folke
are
muche
vnprouided
and
voide
of
good
sense
and
sounde
i●dgment
,
when
against
their
conscience
and
affection
,
they
reiect
by
worde
that
which
God
hath
created
for
the
vse
of
men
,
and
contrarily
doe
esteeme
and
prayse
that
whiche
God
hath
forbidden
in
the
tenth
commandement
of
his
lawe
,
Thou
shalt
not
lust
.
In
this
manner
,
they
doe
more
esteeme
their
fantasies
,
which
doe
nothing
profite
,
then
the
liuing
God
,
who
giueth
vs
all
thinges
aboundantly
for
to
vse
.
For
this
cause
they
wel
deserue
for
to
bee
brought
into
extreeme
and
vtter
necessitie
,
and
to
haue
nothing
wherewith
to
mainteine
themselues
in
this
life
,
but
to
bee
in
continual
and
miserable
sorowe
al
the
time
that
they
haue
to
dwell
in
this
worlde
.
Solomon
doth
threaten
them
with
such
misery
,
saying
,
The
sluggarde
lusteth
,
&c.
Hee
hath
already
diuers
times
vsed
the
like
threates
.
It
is
a
thing
very
infamous
and
reprochable
,
for
to
liue
in
idlenesse
,
as
wee
doe
iudge
al
naturally
.
For
albeit
that
naturally
wee
loue
wel
to
doe
nothing
,
and
that
after
the
fleshe
wee
But
his
soule
hath
naught
,
The
slouthful
are
heere
threatened
with
pouertie
and
bodily
want
,
&
temporal
scarcitie
,
the
which
is
very
hard
to
beare
:
but
yet
it
is
nothing
in
comparison
of
the
spiritual
hunger
,
wherewith
foloweth
the
depriuation
of
eternal
riches
,
wherewithal
the
slouthful
shal
be
taken
,
which
haue
nothing
esteemed
the
threateninges
of
Solomon
,
and
chiefly
they
that
haue
made
no
account
of
gathering
the
spiritual
seede
of
the
word
,
which
is
the
foode
of
life
.
To
them
also
chiefly
do
the
threatenings
belong
,
and
vpon
them
are
they
put
in
execution
,
not
onely
in
this
life
,
but
more
miserably
in
the
other
.
For
if
God
doe
not
esteeme
them
worthy
of
this
present
life
,
and
the
riches
thereof
,
much
lesse
will
hee
counte
them
worthy
of
eternal
riches
.
And
so
the
soule
of
the
slouthful
which
make
none
account
of
their
duetie
,
shal
haue
naught
:
for
it
shal
bee
depriued
of
temporal
riches
,
and
of
eternall
and
heauenly
.
It
is
not
then
without
cause
that
Solomon
laboureth
so
often
to
awake
vp
the
slouthful
by
such
threatenings
,
when
he
seeth
them
in
so
great
danger
.
The
care
that
Solomon
hath
so
often
to
threaten
the
slouthful
,
shal
profite
them
that
amend
,
and
shal
make
the
vnrepentant
more
vnexcusable
.
Now
that
such
threates
should
not
be
executed
against
vs
,
let
vs
take
heede
to
turne
away
from
slouthfulnesse
,
and
to
occupie
ourselues
diligently
in
labour
,
euery
man
according
to
his
vocation
.
So
doing
,
our
soule
shal
want
nothing
,
but
wee
shal
haue
such
aboundance
of
riches
,
that
we
shal
be
contented
.
Solomon
doeth
promise
vs
it
,
saying
,
but
the
soule
of
the
diligent
.
&c.
As
heeretofore
hee
hath
promised
,
that
hee
might
print
it
so
muche
the
more
into
our
wits
,
and
for
to
confirme
it
more
vnto
vs
,
and
to
make
vs
more
certaine
of
the
goodnesse
and
liberalitie
of
God
towardes
vs
:
and
that
being
so
assured
,
wee
may
bee
more
enclined
to
giue
ourselues
vnto
labour
according
to
our
vocation
,
&
after
as
we
vnderstande
to
be
his
wil.
Wee
wil
therefore
giue
ourselues
vnto
labour
,
according
as
God
hath
ordeyned
it
by
his
worde
,
and
as
it
hath
bin
handeled
here
before
,
and
wil
diligently
doe
our
worke
,
not
by
desire
of
enriching
ourselues
,
and
keepe
backe
to
ourselues
what
God
sendeth
vs
,
without
making
our
poore
brethren
and
members
partakers
thereof
with
vs
.
This
is
not
the
wayes
to
abounde
and
increase
in
riches
,
nor
to
make
our
soules
fatte
,
as
Solomon
doeth
shewe
it
.
If
wee
obey
vnto
his
admonitions
,
our
soules
shall
not
5
A
righteous
man
hateth
lying
woordes
:
but
the
wicked
causeth
slander
and
shame
.
If
we
wil
be
certaine
in
our
consciences
that
wee
bee
righteous
,
and
also
to
giue
true
witnesse
of
our
wisedome
and
honestie
before
men
,
that
they
may
bee
edified
,
and
that
we
be
no
offence
to
them
,
so
much
as
we
can
,
we
must
abhorre
lying
:
as
Solomon
doth
shew
vs
,
saying
,
But
the
iust
man
hateth
lying
wordes
.
There
is
none
of
vs
,
but
hateth
to
heare
lying
,
and
chiefly
when
lying
bringeth
vs
any
hurt
,
either
to
our
body
,
to
our
goods
,
or
to
our
name
.
Such
hatred
doth
not
proceed
of
feare
that
wee
haue
to
sinne
,
but
of
feare
that
wee
haue
to
suffer
losse
:
and
therefore
suche
hatred
cannot
make
vs
certaine
,
nor
our
neighbours
,
that
wee
be
honest
men
:
but
therein
for
to
haue
and
to
giue
a
certentie
,
that
wee
are
honest
men
,
wee
must
hate
ourselues
,
in
asmuch
as
we
are
enclining
naturally
to
lying
,
according
as
the
Scripture
witnesseth
it
:
saying
,
That
euery
man
is
a
lyar
:
&
as
we
of
our
nature
do
lye
,
euen
so
also
are
wee
ready
to
beleeue
lying
,
and
loue
to
heare
lyes
,
so
that
we
thinke
But
the
wicked
deuiseth
slaunder
.
&c.
This
is
not
to
say
,
that
wee
must
not
accuse
them
which
leade
a
wicked
life
.
Besides
this
,
let
vs
note
first
of
al
,
albeit
that
though
one
feeleth
himselfe
to
bee
slaundered
,
hee
wil
make
so
great
a
matter
of
it
,
as
to
thinke
it
laweful
for
him
to
smite
and
kil
him
that
hath
diffamed
him
,
notwithstanding
the
greatest
parte
of
the
worlde
doeth
not
esteeme
it
to
be
any
great
offence
to
slaunder
their
neigbours
:
experience
also
doeth
shew
it
,
when
the
worlde
alwaies
hath
beene
and
styll
remaineth
ful
of
lying
,
flatterers
,
detractours
,
&
false
witnesses
,
which
haue
laboured
and
still
do
labour
to
slaunder
the
good
&
righteous
chiefly
,
as
haue
Ioseph
,
Moses
,
Dauid
,
the
Prophets
,
Iesus
Christ
,
and
his
Apostles
beene
,
and
nowe
the
poore
faithful
ones
doe
feele
it
.
Heere
may
bee
seene
that
the
iudgment
of
the
worldlinges
and
carnal
,
is
first
of
al
corrupted
,
in
this
,
that
they
iudge
the
slandering
of
their
neighbours
so
lite
and
smal
a
matter
:
and
if
they
be
slaundered
,
they
counte
themselues
so
greatly
offended
,
that
they
think
it
to
bee
lawefull
for
them
too
kil
them
that
haue
missesaide
and
backebitten
them
.
Afterwardes
they
are
filled
with
crueltie
,
when
they
slaunder
the
iust
and
innocent
.
Secondly
,
let
vs
note
,
sithe
that
they
which
missereporte
their
neighbours
that
are
but
dust
and
●shes
,
are
pronounced
wicked
:
by
a
more
strong
reason
they
that
slaunder
GOD
so
farre
as
they
can
,
are
to
bee
esteemed
most
wicked
:
but
when
wee
cause
men
to
make
amendes
for
the
dishonour
they
haue
doone
to
their
neighbours
,
and
not
to
GOD
,
they
wel
shewe
that
they
honor
more
the
creature
then
the
Creator
.
Thirdly
,
let
vs
note
that
in
this
present
sentence
we
ought
to
behold
the
promise
of
life
enclosed
,
for
the
faithful
which
hate
lying
,
and
speake
trueth
,
sith
that
righteousnesse
is
attributed
vnto
them
.
Contrarily
,
that
the
missereporters
are
threatened
with
death
,
sith
they
are
called
wicked
.
And
so
when
we
loue
life
,
and
abhorre
death
,
we
are
heere
exhorted
to
loue
trueth
,
and
to
mainteine
the
same
,
to
hate
slaunderinges
and
diffaminges
,
and
to
procure
the
honour
of
our
neighbors
.
6
Righteousnesse
preserueth
the
vpright
of
life
:
but
wickednesse
ouerthroweth
the
sinner
.
Wee
al
desire
naturally
to
auoide
hurt
,
and
danger
,
and
to
bee
in
safetie
,
and
to
keepe
ourselues
wel
:
but
most
commonly
wee
knowe
not
howe
,
and
by
what
meanes
to
preserue
ourselues
:
as
wee
may
knowe
it
,
seeing
that
many
doe
ouerthrowe
and
destroy
themselues
,
willing
to
saue
themselues
.
Nowe
that
wee
may
not
bee
of
this
number
,
and
that
wee
knowe
howe
to
preserue
vs
,
Solomon
doeth
teache
vs
,
when
hee
saith
,
Righteousnesse
preserueth
,
&c.
Heere
hee
teacheth
vs
no
newe
thing
that
we
haue
not
seene
.
But
besides
that
which
is
there
handeled
,
wee
must
note
first
of
all
,
7
There
is
that
maketh
himselfe
rich
,
and
hath
nothing
,
and
that
maketh
himselfe
poore
,
hauing
greate
riches
.
Wee
al
come
of
one
father
,
and
of
one
mother
,
wee
are
al
one
fleshe
and
one
blood
,
and
haue
al
our
affections
which
tende
to
our
profite
:
yet
haue
wee
not
al
like
affections
,
but
diuers
,
and
which
haue
diuers
effects
,
according
as
it
seemeth
vnto
euery
one
that
hee
ought
to
proceede
for
to
make
his
profite
,
or
to
get
honour
,
and
to
bee
in
reputation
.
For
example
of
diuersitie
,
or
contrarietie
of
affections
and
effectes
,
Solomon
saith
,
There
is
that
maketh
himselfe
riche
.
&c.
Heere
Solomon
doeth
declare
vnto
vs
that
there
are
some
which
are
poore
,
so
that
they
haue
nothing
,
yet
doe
they
bragge
to
bee
riche
,
tending
by
suche
dissimulation
to
get
credite
,
and
authoritie
,
honour
and
reputation
,
and
by
such
meanes
to
finde
men
that
wil
lende
them
,
and
trust
them
with
their
goods
.
So
doeing
,
they
are
theeues
and
robbers
,
offending
God
and
their
neighbours
.
Contrarily
,
there
are
some
which
possesse
great
riches
,
and
for
feare
they
haue
that
men
wil
aske
of
gift
,
or
to
borrow
(
so
cruel
and
churlishe
are
they
,
hauing
no
pitie
nor
compassion
of
the
needy
)
doe
hyde
their
riches
,
and
faine
themselues
poore
.
These
same
are
little
better
then
the
other
:
for
,
asmuch
as
in
them
lyeth
,
they
hunger
starue
the
poore
,
and
cut
their
throtes
.
Heerein
Solomon
doth
declare
vs
the
abuses
of
the
worlde
,
that
wee
may
learne
that
wee
must
not
frame
ourselues
like
therevnto
,
and
that
wee
should
take
good
heed
least
such
deceiuers
doe
beguile
vs
.
Neuerthelesse
it
is
lawful
for
vs
,
yea
necessary
,
to
make
ourselues
riche
,
where
wee
are
poore
,
not
in
heaping
vp
great
treasures
vpon
earth
,
as
doe
the
It
remaineth
that
they
which
buy
,
be
as
though
they
possessed
not
.
Hee
exhorteth
vs
to
followe
the
readinesse
and
willingnesse
of
the
Macedon
Churches
,
Commaunde
the
riche
.
&c.
If
in
following
8
A
man
will
giue
his
riches
for
the
ransome
of
his
life
:
but
the
poore
cannot
heare
the
reproche
.
When
wee
heare
Solomon
speake
thus
,
let
vs
take
good
heede
from
blaspheming
as
doe
the
Papistes
,
which
say
that
we
must
satisfie
But
the
poore
cannot
heare
the
reproche
.
Because
,
that
in
what
danger
soeuer
hee
is
,
or
what
threatening
soeuer
that
is
made
him
,
hee
cannot
redeeme
himselfe
for
want
of
riches
:
it
is
saide
,
That
hee
heareth
not
the
reproch
.
Hee
answereth
not
vnto
the
desires
of
them
which
haue
him
in
their
power
,
that
doe
watch
and
chide
him
.
Theeues
and
robbers
doe
chiefly
seeke
after
other
mens
purses
,
and
for
the
most
part
the
iudges
of
the
earth
are
like
vnto
them
:
for
they
wil
pardon
greate
theeues
,
and
hang
vp
the
smal
.
And
thus
wee
may
knowe
that
by
their
threateninges
and
reproches
they
say
,
bring
,
and
yee
shal
be
absolued
,
&
ye
shal
redeeme
your
life
:
they
that
haue
wherwith
,
doe
heare
reproche
,
but
the
poore
which
haue
nothing
,
cannot
obey
.
Let
vs
also
then
vnderstand
that
Solomon
teacheth
not
the
riche
that
they
shoulde
deliuer
themselues
by
their
riches
from
the
punishment
that
they
haue
deserued
for
their
misdoinges
.
Hee
also
teacheth
not
the
poore
to
be
rebels
,
neither
to
despise
correction
:
but
hee
declareth
vnto
vs
what
often
happeneth
in
this
worlde
.
If
any
man
wil
vnderstande
that
the
riche
are
ransomed
,
and
that
the
poore
do
feare
no
exaction
of
them
,
there
is
no
inconuenience
.
And
heereof
wee
may
learne
that
the
poore
which
are
contented
and
take
their
pouertie
and
lowe
estate
patiently
,
are
in
greater
quietnes
than
the
rich
which
feele
much
more
care
&
pensiuenesse
to
heape
riches
together
,
and
to
keepe
them
:
they
are
most
what
in
feare
of
them
,
and
in
danger
of
their
liues
,
except
the
theeues
and
robbers
doe
see
that
they
can
otherwaies
come
by
them
.
But
againe
,
seeing
that
the
riche
worldlings
and
carnal
men
haue
their
hope
and
trust
in
their
riches
,
therefore
it
is
a
great
heauinesse
and
trouble
to
be
in
feare
of
ransoming
and
robbing
.
Nowe
for
to
auoide
such
sorow
and
heauinesse
,
Let
vs
folowe
this
sentence
,
Put
not
not
your
trust
in
oppression
,
nor
in
robbery
.
9
The
light
of
the
righteous
reioyceth
:
but
the
candle
of
the
wicked
shal
be
put
out
.
When
our
Lord
Iesus
Christ
saith
,
yee
are
the
light
of
the
The
light
of
the
righteous
reioyceth
,
&c.
wee
wil
take
it
after
that
sorte
,
as
wee
tooke
that
the
citie
reioyced
for
the
prosperite
of
the
iust
.
Solomon
then
would
say
that
the
people
is
blessed
,
and
that
they
ought
wel
to
reioyce
,
amongst
the
which
lampe
of
the
wicked
shall
bee
put
out
.
Wherein
wee
must
note
that
as
by
the
light
,
the
scripture
signifieth
ioy
,
glory
,
ease
and
prosperitie
:
euen
so
by
darkenesse
it
signifieth
the
contrary
.
Let
vs
then
knowe
that
though
But
the
candle
of
the
wicked
,
&c.
Let
vs
learne
that
we
are
taught
,
how
we
ought
not
to
flatter
the
wicked
,
howe
high
soeuer
they
be
,
and
what
prosperitie
soeuer
they
haue
,
nor
enuie
their
wealth
and
felicitie
.
Otherwise
our
Candle
should
be
put
out
.
For
they
which
consent
to
10
Onely
by
pride
doeth
man
make
contention
:
but
with
the
wel
aduised
,
is
wisedome
.
It
seemeth
to
ourselues
that
we
are
of
so
good
a
nature
,
that
we
desire
nothing
more
then
to
gouerne
vs
wisely
,
in
peace
,
vnitie
,
and
concord
one
with
an
other
:
and
doe
iudge
it
great
foolishnesse
to
doe
otherwise
.
But
so
long
as
we
suffer
ourselues
to
be
ruled
after
our
owne
nature
,
it
can
not
be
but
there
must
needes
bee
strife
and
debate
:
and
chiefly
when
things
are
not
done
after
our
desire
.
For
we
are
so
proud
,
and
we
think
ourselues
to
be
so
wise
,
that
we
would
haue
al
things
to
come
to
passe
,
and
be
done
after
our
fansie
.
If
the
contrarie
happen
,
according
as
we
think
we
haue
credit
,
power
and
authoritie
,
we
are
readie
to
drawe
out
our
sword
,
or
els
to
braule
and
rayle
,
or
els
to
consume
ourselues
by
lawe
:
if
this
proud
and
arrogant
estimation
that
we
haue
of
ourselues
,
were
cast
farre
from
vs
into
obliuion
and
forgetfulnes
,
and
that
we
did
walk
in
humilitie
and
true
wisdome
,
no
strife
should
be
raysed
amongst
vs
.
Solomon
doeth
signifie
it
,
saying
,
Onely
by
pride
.
And
forasmuche
as
by
pride
is
mooued
contention
(
the
which
proceedeth
of
hatred
and
for
want
of
loue
)
it
followeth
that
pride
doeth
beget
hate
and
enuiousnes
,
and
thereby
is
loue
quenched
.
Through
pride
Cain
became
But
with
the
wel
aduised
there
is
wisedome
.
The
proude
do
iudge
&
thinke
themselues
to
be
wise
ynough
&
therfore
they
would
that
al
things
should
be
done
after
their
wil
&
fantasie
,
and
they
wil
the
sooner
contend
,
as
things
are
not
done
according
as
they
ymagine
,
wherein
they
shewe
themselues
to
want
wisedome
,
and
doe
declare
their
furious
and
madde
follie
,
when
they
are
easie
to
beginne
contention
and
stirre
vp
strife
.
But
they
which
suffer
themselues
to
bee
counselled
,
and
doe
delight
to
folowe
good
counsel
,
are
iudued
with
wisdome
,
whereby
they
are
gouerned
vnto
humilitie
,
and
thereby
do
they
fly
contentions
&
debate
,
seeking
nothing
but
peace
,
friendship
and
concord
with
al
men
,
so
much
as
they
possibly
can
,
without
offending
God
.
This
humblenes
ought
11
The
riches
of
vanitie
shal
diminish
:
but
hee
that
gathereth
with
the
hand
,
shal
increase
them
.
Albeit
,
that
Solomons
intent
is
not
here
to
teach
vs
howe
wee
may
heape
vp
great
riches
together
,
yet
wee
shal
not
want
,
but
shal
abound
in
wealth
,
we
if
wil
beleeue
him
.
Hee
saith
first
of
al
,
That
the
riches
of
vanitie
,
&c.
By
the
which
hee
laboureth
to
turne
vs
away
from
prodigalitie
,
the
which
hee
calleth
vanitie
,
and
that
rightly
:
for
hee
that
spendeth
his
goods
more
excessiuely
then
hee
ought
,
doeth
followe
vanitie
:
seeyng
that
such
expences
doth
nothing
profit
either
his
bodie
or
his
soule
:
as
it
is
easie
to
be
knowne
,
and
the
prodigal
doe
also
feele
it
.
For
if
the
prodigal
for
his
owne
pleasure
doeth
commit
excesse
,
his
minde
thereby
is
corrupted
and
made
beastly
,
and
his
bodie
made
more
heauie
and
more
subiect
to
sicknesse
:
and
consequently
,
more
neere
vnto
corruption
.
Moreouer
,
howe
honourable
soeuer
the
prodigal
is
,
if
he
spend
excessiuely
,
the
same
shal
nothing
profit
him
,
as
Solomon
doth
wel
signifie
the
same
,
saying
,
That
riches
shal
diminishe
.
The
prodigal
Sonne
spoken
of
in
Luke
hath
prooued
it
to
be
true
:
Secondly
,
for
to
shewe
vs
howe
we
shal
abounde
in
wealth
,
hee
saieth
,
But
he
that
gathereth
with
the
hand
,
&c.
Here
he
exhorteth
vs
to
worke
,
and
doeth
promise
vs
that
wee
increase
if
wee
wil
labour
,
and
get
our
bread
by
good
,
profitable
,
and
necessarie
works
,
the
which
hee
meaneth
by
the
hande
:
as
wee
may
vnderstande
it
,
when
hee
setteth
the
hande
against
vanitie
.
Solomon
hath
made
vs
the
like
promises
heere
before
.
Thus
we
learne
,
that
by
flying
of
12
The
hope
that
is
deferred
,
is
the
fainting
of
the
heart
:
but
when
the
desire
commeth
,
it
is
as
a
tree
of
life
.
When
Solomon
saith
,
The
hope
that
is
deferred
,
&c.
hee
doeth
shewe
vs
thereby
that
we
haue
great
neede
of
patience
,
and
chiefly
in
looking
for
the
eternal
riches
.
For
by
howe
muche
as
the
riches
are
more
precious
and
more
excellent
,
by
so
muche
are
men
more
vexed
,
when
they
are
long
kept
from
the
possession
of
that
which
is
longed
for
and
desired
.
The
worldlinges
doe
prooue
this
in
their
temporal
riches
:
and
the
faithful
doe
feele
it
in
the
heauenly
and
eternal
riches
.
Saint
Paule
giueth
witnesse
thereto
,
and
not
only
But
when
the
desire
commeth
,
&c.
Dauid
also
doeth
expresse
it
,
saying
,
I
wayted
patiently
for
the
Lorde
,
and
hee
enclined
vnto
mee
,
and
heard
me
.
It
is
saide
of
Simeon
,
That
hee
wayted
for
the
consolation
of
Israel
,
and
the
holie
Ghost
was
vpon
him
.
And
when
hee
had
receiued
his
desire
,
hee
prayseth
God
,
and
reioyceth
,
and
is
satisfied
:
as
13
Hee
that
despiseth
the
worde
,
shal
bee
destroyed
:
but
he
that
feareth
the
commaundement
,
shal
bee
rewarded
.
Wee
must
not
doubt
that
Solomon
doeth
not
speake
here
of
the
worde
and
commaundement
of
God
,
the
which
speaketh
to
the
world
after
diuers
sortes
,
as
hee
hath
diuers
Ministers
and
seruants
.
He
speaketh
to
the
peoples
and
nations
by
his
Apostles
,
Euangelists
,
Pastors
and
Doctors
,
which
in
the
name
of
Iesus
Christ
doe
preach
fayth
and
repentance
,
according
to
the
holie
Scriptures
.
He
speaketh
by
Kinges
,
Princes
,
and
Lordes
of
the
earth
,
when
by
holie
lawes
,
statutes
and
ordinances
,
they
labour
to
guide
their
subiectes
in
iustice
,
and
to
cause
them
to
liue
peaceably
and
in
true
and
holie
religion
.
Hee
speaketh
when
fathers
and
mothers
doe
teach
good
manners
vnto
their
children
.
Hee
speaketh
also
when
euery
man
particularly
doeth
admonish
or
reprooue
his
neighbour
when
it
is
needful
.
Finally
,
he
speaketh
,
when
we
labour
through
honest
and
holie
conuersation
to
edifie
our
neighbours
.
Whosoeuer
doeth
despise
the
worde
,
after
what
sort
soeuer
God
speaketh
,
shal
bee
destroyed
,
first
temporally
(
as
many
haue
tried
it
,
and
doe
daily
feele
it
.
)
Secondly
,
if
there
bee
no
repentance
,
there
foloweth
eternal
destruction
.
The
holie
Scripture
doeth
shewe
vs
many
examples
therof
,
and
also
it
is
replenished
with
threateninges
against
the
contemners
,
whereof
wee
presently
haue
one
,
when
Solomon
sayeth
,
Hee
shal-
be
destroyed
,
&c.
The
first
Chapter
hath
the
like
threateninges
.
But
hee
that
feareth
the
commaundement
,
shal
be
rewarded
.
Wherin
let
vs
first
note
,
that
he
saith
not
simply
,
he
that
feareth
.
For
albeit
that
the
contemners
are
affrayde
by
the
accusation
of
their
consciences
,
and
that
they
tremble
and
feare
,
when
the
worde
and
commandement
is
preached
vnto
them
,
yet
they
cease
not
to
perishe
:
for
they
feare
not
the
commandement
wherein
is
promised
rewarde
,
but
they
feare
the
paines
and
torments
.
Therefore
if
we
Thirdly
,
let
vs
note
,
that
the
worde
,
Worde
,
after
the
Hebrewe
phrase
,
doeth
signifie
a
thing
:
and
after
this
signification
,
wee
may
say
,
that
hee
shal
be
destroyed
,
which
despiseth
the
thing
that
is
committed
vnto
him
.
14
The
instruction
of
a
wise
man
,
is
as
the
wel
spring
of
life
,
to
turne
away
from
the
snares
of
death
.
As
the
man
which
fainteth
for
want
of
drinke
,
if
hee
meete
with
a
fountaine
of
water
,
and
drinke
thereof
,
doeth
slake
his
thirst
,
and
is
so
quickened
,
that
hee
is
out
of
danger
to
dye
by
thirst
:
euen
so
when
wee
haue
Lords
and
gouernous
which
do
their
duetie
in
politike
gouernement
:
when
fathers
and
mothers
are
carefull
of
their
families
as
behoueth
:
and
when
the
Pastours
of
the
church
doe
employe
themselues
diligently
vnto
wholesome
doctrine
:
then
haue
wee
wise
men
,
whose
admonitions
,
counselles
and
corrections
if
wee
receiue
,
then
doe
wee
drinke
of
the
fountaine
of
liuing
water
,
the
which
wil
preserue
vs
from
death
,
and
wil
quicken
vs
,
when
by
such
instructions
the
holy
Ghost
woorketh
in
vs
,
sanctifying
and
making
vs
obedient
by
faith
and
repentance
.
For
without
the
working
of
the
holie
Ghost
,
instruction
is
dead
,
and
is
deadly
to
them
to
whom
it
is
offered
,
when
they
doe
not
willingly
receiue
it
.
Solomon
doeth
exhort
vs
to
drinke
of
this
spring
and
fountaine
,
when
hee
sayeth
,
The
instruction
of
a
wise
man
,
&c.
For
to
drinke
rightly
of
this
fountaine
,
let
vs
resort
thither
whither
Esay
calleth
vs
,
saying
,
Al
yee
that
bee
a
thirst
,
come
to
the
waters
.
15
Good
vnderstanding
maketh
acceptable
:
but
the
way
of
the
disobedient
is
hated
.
When
Solomon
speaketh
thus
,
it
is
not
to
say
that
there
is
any
euil
vnderstanding
:
but
hee
so
speaketh
to
distinguishe
it
from
the
same
that
the
worlde
esteemeth
so
much
,
the
which
is
but
foolishnesse
before
God
,
and
consequently
before
them
which
are
indued
with
the
spirite
of
the
Lorde
.
This
hee
doeth
also
for
to
make
vs
to
loue
it
,
and
to
induce
vs
to
seeke
it
,
seeing
that
naturally
wee
loue
that
which
is
good
.
Therefore
when
Solomon
saieth
,
Good
vnderstanding
,
&c.
It
is
asmuch
as
if
hee
did
say
,
Take
heede
yee
order
not
your
manners
after
the
custome
of
them
which
thinke
that
they
haue
vnderstanding
before
the
worlde
.
It
doeth
nothing
profite
,
but
to
puffe
vp
men
,
and
to
cause
them
to
dispise
their
neighbours
,
and
often
to
become
angrie
&
enuious
.
But
giue
yourselues
vnto
good
wisedome
and
vnderstanding
which
wil
not
swel
nor
contemne
other
:
it
maketh
the
man
of
vnderstanding
,
acceptable
vnto
his
neighbours
,
whome
hee
by
his
wisedome
doth
admonishe
and
comfort
,
administring
vnto
them
the
helpes
of
saluation
,
Beholde
howe
good
vnderstanding
getteth
fauour
,
aswel
to
him
that
possesseth
it
,
as
also
to
the
neighbours
which
are
holpen
thereby
either
spiritually
,
or
corporally
.
Both
of
these
may
bee
seene
in
Ioseph
and
in
Moyses
.
And
to
the
ende
that
wee
shoulde
knowe
howe
wee
ought
to
gouerne
vs
after
good
vnderstanding
,
Solomon
doeth
teache
vs
rightly
wherein
it
consisteth
,
to
wit
,
in
faythfulnesse
,
vprightnesse
and
trueth
,
in
gentlenesse
,
easinesse
and
softnesse
.
Wee
may
vnderstande
this
same
by
the
Antithesis
,
when
hee
saith
,
But
the
way
of
the
disobedient
is
hated
.
Against
,
good
vnderstanding
,
hee
setteth
,
the
way
of
the
vnfaythful
:
and
against
grace
or
acceptation
hee
setteth
heere
sharpenes
or
hatred
.
Whereupon
wee
may
gather
,
what
is
ment
by
good
vnderstanding
and
that
they
which
are
indued
therewith
,
ought
to
be
acceptable
vnto
their
neighbours
,
seeing
that
they
become
tractable
,
and
are
at
their
commaundement
in
what
soeuer
they
can
,
as
God
willeth
.
Let
vs
also
note
that
the
vnfaithful
and
disobedient
can
hardly
counterfaite
,
for
to
bee
founde
honestmen
,
and
in
the
meane
time
to
worke
the
destruction
of
their
neighbours
.
And
they
which
haue
to
doe
with
them
,
doe
finde
them
harde
,
vngentle
,
stiffe
,
and
cruel
:
and
so
their
way
is
harde
and
hated
both
to
them
,
and
to
their
neighbours
,
which
doe
knowe
their
hypocrisie
,
dissimulation
,
and
fayning
:
albeit
that
they
seeme
to
bee
gentle
,
soft
and
gracious
to
the
simple
and
vndiscreete
,
and
to
their
lyke
.
As
contrarily
the
men
of
vnderstanding
which
are
soft
and
gracious
to
them
which
loue
wisedome
,
doe
seeme
hated
,
harde
and
sharpe
vnto
mockars
and
contemners
.
16
Euery
wise
man
wil
worke
by
knowledge
:
but
a
foole
will
spread
abrode
follie
.
Wee
haue
seene
before
,
that
the
cra●tie
or
subtil
man
,
doeth
Euery
wise
man
wil
woorke
by
knowledge
.
This
knowledge
is
not
the
same
,
whereof
Saint
Paule
speaketh
,
knowledge
puffeth
But
a
foole
wil
spread
abrode
follie
.
The
foolishe
are
depriued
of
this
knowledge
:
and
therefore
hee
sheweth
his
follie
,
proceeding
in
his
affryres
rashly
,
without
considering
whither
he
doe
wrong
to
his
neighbours
or
no
:
it
is
ynough
for
him
to
bee
seene
and
praysed
,
and
to
gaine
something
if
it
bee
posible
:
neither
doeth
hee
care
to
bee
beloued
,
nor
yet
to
loue
his
neighbours
,
but
is
ready
rather
to
fight
against
them
,
if
hee
thinke
that
they
hinder
him
to
come
to
the
ende
of
his
enterprises
.
Heereby
wee
may
know
that
there
are
very
fewe
wise
men
in
the
world
,
and
that
it
is
filled
with
the
foolishe
,
not
with
such
as
the
worldlinges
and
carnal
men
doe
count
fooles
(
true
it
is
there
are
fooles
,
about
whome
the
mockers
and
iesters
doe
take
their
pastime
,
and
make
them
,
as
it
is
sayde
,
may
games
:
the
world
is
but
too
full
of
such
fooles
,
)
but
of
such
as
are
counted
foolishe
,
and
are
abhorred
of
the
worlde
,
their
number
is
very
smal
.
Blessed
are
yee
which
suffer
persecution
for
righteousnesse
:
&c.
Againe
,
Blessed
are
17
A
wicked
messenger
falleth
into
euil
:
but
a
faythfull
Ambassadour
is
preseruation
.
When
Solomon
setteth
A
wicked
messenger
,
against
a
faythful
ambassadour
,
hee
teacheth
vs
wherein
wee
may
iudge
the
messenger
to
bee
wicked
,
to
wit
,
when
hee
doeth
not
giue
himselfe
faythfully
to
doe
the
message
that
hee
is
sent
for
,
and
to
execute
the
office
that
is
committed
vnto
him
.
Solomon
doeth
threaten
such
a
messenger
with
the
fal
of
euil
,
that
is
,
hee
doeth
foreshewe
him
a
sharpe
and
harde
punishement
,
as
hee
doeth
deserue
by
his
infidelitie
and
disobedience
,
whereinto
hee
throweth
himselfe
headlong
either
by
set
malice
,
or
by
negligence
and
contempt
.
And
thus
,
there
is
a
double
fal
:
one
,
whereinto
hee
falleth
headlong
himselfe
,
the
which
is
cause
of
the
seconde
.
Wee
iudge
that
messengers
or
Ambassadours
are
wicked
and
disobedient
,
when
they
breake
or
leaue
out
any
parte
of
the
commission
that
is
giuen
vnto
them
by
their
superiours
and
rulers
,
and
that
rightly
they
are
punished
as
traytours
and
vnfaythful
.
By
a
farre
more
stronger
reason
then
,
they
which
are
sent
of
God
are
to
be
counted
disobedient
and
traytors
,
when
they
neglect
the
message
of
their
Lorde
:
and
consequently
,
are
very
worthy
to
bee
grieuously
punished
,
the
which
they
can
by
no
meanes
auoide
:
as
Solomon
doeth
signifie
it
,
when
hee
saieth
,
That
A
wicked
messenger
falleth
into
euill
.
Amongest
the
messengers
and
ambassadours
of
God
in
this
worlde
the
principals
,
are
Kings
,
Princes
,
Magistrates
,
Pastours
and
Ministers
of
the
Churche
:
Wherein
(
if
they
doe
not
labour
to
doe
their
But
a
faythfull
Ambassadour
is
preseruation
.
Forasmuch
as
hee
attributeth
preseruation
vnto
the
faythful
Ambassadour
,
hee
giueth
closely
to
vnderstande
,
that
the
wicked
messenger
bringeth
death
and
is
a
murtherer
,
for
the
which
cause
it
is
good
reason
that
hee
shoulde
fal
into
euil
.
The
worlde
is
greatly
filled
with
such
messengers
,
as
wee
may
see
by
the
multitude
of
decrees
and
wicked
iudgementes
that
are
pronounced
and
executed
vpon
the
innocents
.
Also
we
may
see
it
by
the
false
doctrines
which
are
sowne
by
the
hypocritical
Fryers
of
the
Popish
Churche
.
For
to
knowe
that
Kings
,
Princes
,
Magistrates
,
and
Pastours
of
the
Churche
are
messengers
,
let
vs
note
that
a
man
is
called
a
messenger
,
when
hee
is
sent
vnto
any
place
,
for
to
doe
or
say
any
thing
:
Wherevpon
it
right
wel
foloweth
that
wee
may
cal
Kings
,
Princes
,
Magistrates
,
and
Ministers
,
the
messengers
of
God
,
for
they
are
sent
from
him
.
And
Saint
Paule
saith
that
powers
are
ordeined
of
God
.
And
the
scripture
doeth
cal
them
by
a
A
faythful
Ambassadour
is
preseruation
.
Wee
do
very
willingly
receiue
and
welcome
and
honour
a
good
Phisition
,
by
whose
arte
and
science
wee
obtaine
health
:
wee
shewe
him
a
cheereful
countenance
,
and
if
wee
bee
able
wee
wil
giue
him
giftes
and
presentes
,
and
doe
wishe
him
felicitie
and
prosperitie
.
Therefore
when
Solomon
doeth
attribute
preseruation
or
health
vnto
the
faythful
Ambassadour
,
hee
closely
promiseth
him
that
hee
shal
not
fal
into
euil
:
but
that
God
wil
keepe
and
saue
him
.
And
therewith
also
hee
sheweth
howe
the
faithful
Ambassadour
,
ought
to
bee
receiued
of
men
,
yea
with
greater
affection
then
the
best
Phisition
of
the
worlde
:
because
that
the
spiritual
health
is
more
precious
and
excellent
then
the
preseruation
and
health
of
the
body
.
The
Phisitions
of
the
body
do
so
much
as
they
can
,
to
heale
the
bodies
for
a
certaine
space
of
time
:
but
the
preseruation
&
health
that
the
faithful
Ambassadours
do
bring
,
bringeth
continual
and
euerlasting
life
,
if
by
fayth
and
obedience
we
receiue
their
ambassage
.
Now
as
there
are
fewe
which
gladly
receiue
the
faythful
ambassadour
,
euen
so
there
are
fewe
which
are
preserued
and
haue
health
in
their
soules
:
the
faulte
whereof
lyeth
not
in
the
faythful
ambassadours
.
The
worldlings
doe
not
feele
their
sicknes
and
disease
,
&
therefore
they
refuse
the
faithful
ambassadours
,
and
so
are
lost
:
and
so
much
as
in
them
lyeth
,
they
make
the
messengers
fal
into
euil
,
and
no
thanke
to
them
,
that
they
become
not
wicked
and
infidels
.
But
albeit
that
the
faythful
ambassadours
do
bring
preseruation
and
health
,
yet
ought
they
to
acknowledge
and
confesse
that
they
are
nothing
but
organes
and
instruments
,
and
that
there
is
but
one
Phisition
Iesus
Christ
:
of
whose
office
looke
Malachie
chapter
,
4.
2.
18
Pouertie
&
shame
is
to
him
that
refuseth
instruction
:
but
he
that
regardeth
correction
,
shal
be
honored
.
We
do
naturally
feare
pouertie
,
&
would
not
be
made
a
shame
&
reproche
,
but
do
greatly
desire
to
abounde
in
wealth
,
to
be
praysed
and
honored
.
But
we
knowe
not
how
to
gouerne
ourselues
for
to
flye
&
auoid
that
which
we
feare
,
and
to
obteine
that
which
we
would
haue
.
And
therfore
our
good
God
knowing
what
is
needful
for
vs
,
and
willing
our
good
more
then
we
ourselues
,
hath
by
Solomon
taught
vs
the
way
and
meanes
,
to
attaine
to
the
true
riches
&
honors
.
Now
againe
he
teacheth
vs
the
same
.
First
of
al
,
by
a
threatning
,
Pouertie
&
shame
is
to
him
that
refuseth
instruction
.
But
the
worldlings
and
carnal
men
doe
nothing
but
mocke
at
such
threatenings
:
as
they
when
they
contemne
the
preaching
of
the
worde
,
when
they
reiect
al
instructions
,
and
say
that
we
must
turne
our
backe
vnto
GOD
for
to
come
to
wealth
and
riches
.
The
Lorde
knoweth
wel
a
fit
and
meete
time
to
fulfil
his
threatninges
,
making
such
riches
to
come
to
nothing
,
deliuering
them
to
theeues
and
robbers
,
orelse
to
consume
them
by
lawe
,
or
by
some
other
disorder
and
euil
gouernement
:
and
thus
hee
bringeth
the
contemners
of
his
woorde
,
which
had
a
worldly
harte
,
and
was
lifted
vp
in
pryde
,
vnto
pouertie
,
beggerie
and
extreeme
necessitie
:
and
in
this
manner
hee
bringeth
them
to
shame
,
and
are
counted
vile
and
contemptible
,
euen
abhominable
.
If
wee
doe
feare
to
bee
threaned
,
and
that
in
steade
of
refusing
instruction
,
wee
take
instruction
,
admonition
,
correction
and
reprehension
thankefully
,
pouertie
and
shame
shal
flye
farre
from
vs
,
and
wee
shal
haue
whatsoeuer
is
expedient
and
necessarie
for
vs
.
Solomon
doeth
signifie
it
by
a
promise
contrarie
vnto
the
former
threatening
,
when
hee
saieth
,
but
hee
that
regardeth
correction
,
shal
be
honoured
.
When
hee
setteth
regarding
of
correction
,
against
refusing
of
instruction
,
hee
doeth
teache
vs
that
to
regarde
correction
,
is
to
become
attentiue
,
and
to
delight
in
the
admonitions
,
instructions
,
and
corrections
,
that
GOD
giueth
vs
by
his
woorde
,
euen
in
the
chastenings
and
afflictions
that
hee
sendeth
vs
:
according
as
wee
are
admonished
.
Thus
dooing
,
wee
shal
not
want
that
which
wee
neede
:
19
A
desire
accomplished
delighteth
the
soule
:
but
it
is
an
abhomination
to
fooles
to
depart
from
euill
.
When
the
wicked
and
vngodly
think
and
iudge
that
they
haue
and
enioy
their
pleasures
and
desires
,
they
leape
for
ioy
and
exceed
in
all
dissolutions
and
insolencies
.
I
say
expressly
,
when
they
thinke
and
not
when
they
haue
:
sith
that
all
their
desires
are
wicked
,
the
Lord
doth
not
suffer
them
altogether
to
enioy
them
,
as
they
would
haue
them
.
For
with
an
vnbrideled
licence
they
woulde
take
and
giue
leaue
to
themselues
to
doe
as
they
woulde
euen
to
hurte
an
annoy
the
innocents
:
and
so
the
poore
faithfull
ones
which
are
weake
in
comparison
of
them
,
should
haue
no
rest
nor
peace
.
They
would
bring
the
Church
of
God
to
nothing
,
and
woulde
spoile
him
of
his
kingdome
:
And
as
they
haue
not
the
full
possession
of
their
desires
,
euen
so
also
their
soules
haue
not
the
true
ioy
,
though
they
doe
dissolutely
reioyce
.
If
their
soules
had
the
true
ioy
,
they
should
haue
peace
and
quietnes
:
the
which
they
neither
haue
nor
neuer
A
desire
accomplished
,
delighteth
the
soule
:
Hee
himselfe
doeth
shewe
it
by
the
Antithesis
,
saying
,
but
it
is
abhomination
to
fooles
,
&c.
Wee
may
see
that
hee
speaketh
heere
of
the
desires
,
thoughtes
,
enterprises
,
and
deliberations
of
the
wise
,
iuste
,
and
faythful
men
,
who
desire
aboue
al
things
that
God
should
haue
his
kingdome
in
them
and
raigne
in
them
.
And
to
attaine
to
this
,
they
labour
to
cast
of
al
infidelitie
and
incredulitie
,
al
superstition
and
ydolatrie
,
and
al
euil
affections
against
their
neighbors
,
that
they
may
walke
in
righteousnes
and
innocencie
according
as
Saint
Paul
doth
admonish
vs
.
The
Lorde
heareth
such
desires
and
thoughts
:
Lorde
,
thou
hearest
the
desires
of
the
humble
,
&c.
In
the
fulfilling
of
these
But
it
is
an
abhomination
to
fooles
to
depart
from
euil
.
He
sheweth
that
the
foolish
haue
neither
feare
of
God
,
nor
reuerence
to
his
woorde
:
that
they
haue
no
desire
to
doe
wel
,
but
do
hate
goodnesse
and
them
which
folowe
it
:
they
loue
wickednes
and
them
which
assist
them
to
continue
therin
,
and
are
companions
with
them
in
the
same
.
Wee
may
plainely
see
this
in
the
ydolaters
and
superstitions
of
the
Papistes
,
wee
may
see
it
accomplished
in
the
wicked
,
which
passe
nothing
at
all
to
committee
wickednesse
without
number
,
and
doe
thinke
and
pronounce
them
to
bee
ignorant
and
without
vnderstanding
which
doe
not
as
they
do
▪
we
may
see
it
in
the
persecutors
of
the
faythful
,
which
doe
thinke
they
offer
sacrifice
and
an
acceptable
woorke
vnto
GOD
,
when
they
slay
the
innocent
.
In
this
sentence
is
the
promise
of
eternal
life
enclosed
,
which
is
the
perfection
of
their
delight
which
haue
truly
set
their
affections
and
desires
to
doe
good
:
And
thus
wee
are
closely
exhorted
heere
to
folowe
that
which
S.
Paule
20
He
that
walketh
with
the
wise
,
shal
be
wise
:
but
a
companion
of
fooles
shal
be
afflicted
.
There
are
some
madbraines
which
desire
not
to
bee
wise
,
and
iudge
it
nothing
but
heauie
studie
to
learne
wisedome
:
and
therefore
wil
heare
no
counsel
:
they
scorne
at
al
admonitions
,
and
refuse
al
corrections
,
and
instructions
,
because
they
woulde
passe
the
time
merily
,
and
liue
ioyfully
.
But
if
wee
haue
any
sparke
of
good
vnderstanding
and
sounde
iudgement
,
if
wee
had
a
setled
and
stablished
braine
,
wee
woulde
highly
prayse
wisedome
,
and
desire
to
bee
partakers
thereof
.
And
because
for
al
the
desire
that
wee
haue
therevnto
,
wee
knowe
not
howe
to
attaine
it
,
Solomon
hath
often
and
diuers
times
exhorted
vs
to
heare
,
and
to
receiue
her
woordes
,
her
commandementes
,
instruction
,
counsel
and
correction
.
And
not
content
heerewith
,
hee
doeth
instruct
vs
what
our
conuersation
ought
to
bee
for
to
obteine
wisedome
,
when
hee
saieth
,
He
that
walketh
with
the
wise
,
&c.
Let
vs
knowe
that
hee
doeth
not
heere
promise
,
that
if
wee
dwell
in
one
countrey
or
house
with
the
wise
,
wee
shall
be
come
wise
.
Wee
haue
at
all
times
seene
the
contrary
in
diuers
,
and
so
wee
may
see
it
still
.
But
he
promiseth
vs
,
that
if
wee
willingly
do
heare
the
wise
,
and
receiue
into
our
harts
that
which
they
teach
and
instruct
vs
,
and
that
their
company
doth
not
grieue
vs
,
but
shall
seeke
it
without
dissimulation
,
that
we
shalbecome
wise
,
if
we
keep
company
,
be
friendes
,
and
acquainted
with
the
wise
,
and
if
we
shall
loue
their
doctrine
,
and
that
wee
labour
to
be
like
vnto
them
.
It
is
better
for
vs
to
becom
the
Schollers
and
Disciples
of
the
wise
,
then
but
a
companion
of
fooles
shal
be
afflicted
.
Wee
must
take
heed●
from
iudging
after
the
sight
of
our
eyes
.
For
seeing
what
hapneth
dayly
in
the
world
,
we
cannot
condiscend
vnto
the
opinion
of
Solomon
.
Fooles
haue
the
rule
of
the
world
and
doe
prosper
therein
:
they
haue
their
ease
,
delightes
and
pleasures
:
they
haue
glory
and
honour
:
they
are
in
credit
and
authoritie
,
and
abounde
in
wealth
:
and
contrarily
wise
men
want
all
these
.
Therfore
we
must
open
the
eyes
of
our
fayth
,
for
to
see
and
know
that
the
felicitie
of
fooles
is
of
smal
continuance
:
as
hath
bene
often
shewed
,
and
that
great
destruction
is
prepared
for
them
,
from
the
which
they
cannot
escape
.
Contrarily
,
let
vs
know
that
the
suffrings
of
this
present
life
are
not
worthy
of
the
glorie
to
come
.
Therfore
let
vs
not
faint
,
but
though
our
outward
man
perish
,
yet
the
inwarde
man
is
renewed
dayly
.
21
Al
affliction
foloweth
sinners
,
but
vnto
the
righteous
God
wil
recompence
good
.
The
wicked
doe
thinke
,
when
they
doe
any
thing
secretly
,
or
when
they
colour
their
malice
for
to
hyde
it
,
that
none
doeth
see
them
:
and
therefore
doe
hope
that
no
euil
shal
happen
vnto
them
:
and
though
they
commit
euil
openly
,
yet
because
of
their
credite
and
power
,
they
thinke
that
nothing
shal
hurt
them
,
and
labour
to
make
themselues
beleeue
it
is
lawful
for
them
to
doe
what
they
list
:
and
for
this
cause
thinke
to
be
out
of
al
danger
.
Against
this
false
That
al
affliction
foloweth
sinners
.
And
this
agreeth
with
the
threateninges
of
the
lawe
.
True
it
is
,
that
according
to
the
outward
appearance
and
sight
of
the
eyes
,
we
see
not
alwayes
these
threatenings
executed
:
for
the
Lord
doeth
dissemble
for
a
certaine
time
,
and
in
the
meane
while
,
the
wicked
insleede
of
returning
by
repentance
,
doe
harden
themselues
and
waxe
obstinate
in
euil
,
and
insteede
of
humbling
themselues
by
weeping
and
lamenting
,
they
reioyce
and
are
merry
,
seeing
themselues
to
triumph
and
prosper
,
and
to
haue
rule
in
the
worlde
.
But
after
some
dissembling
and
forbearing
,
the
Lord
putteth
his
threateninges
in
execution
:
as
the
children
of
Israel
felt
it
in
the
wildernesse
,
and
in
the
lande
of
Canaan
:
so
also
haue
many
wicked
men
felt
it
,
and
doe
stil
feele
it
.
And
Dauid
also
doeth
wel
shewe
,
that
But
vnto
the
righteous
God
wil
recompence
good
.
Let
vs
take
good
heede
from
thinking
of
any
merite
,
or
to
conceiue
that
by
our
righteousnesse
wee
can
binde
God
to
yeelde
vnto
vs
the
good
that
hee
oweth
vs
:
for
it
is
impossible
that
hee
shoulde
owe
vs
any
thing
.
If
a
seruant
or
a
slaue
that
is
bought
with
the
mony
of
his
Lorde
,
dooing
al
the
wil
and
commaundement
of
his
maister
,
can
not
binde
him
to
recompense
him
,
much
lesse
can
wee
merite
towardes
our
Lorde
,
wee
which
are
redeemed
not
with
corruptible
things
.
Let
vs
looke
vpon
the
similitude
of
the
seruant
returning
from
his
labour
.
And
if
the
lawful
22
The
good
man
shal
giue
inheritance
vnto
his
childrens
children
:
&
the
riches
of
the
sinner
is
layde
vp
for
the
iust
.
It
is
commonly
said
that
the
third
heyre
shal
neuer
enioy
those
goods
that
are
wickedly
gotten
.
And
forasmuch
as
wee
desire
that
our
successors
,
children
,
&
cozens
should
possesse
those
goods
that
we
shal
leaue
them
,
we
must
if
we
wil
get
goods
,
get
them
without
ouermuch
couetousnes
,
&
without
a
desire
to
enrich
ourselues
.
If
The
good
man
shal
giue
inheritance
vnto
his
childrens
children
.
Although
there
is
none
good
but
God
onely
,
yet
the
scriptures
fayleth
not
to
cal
him
good
,
which
God
maketh
partaker
of
his
goodnesse
,
giuing
vnto
him
a
right
spirit
,
a
sounde
and
perfit
conscience
,
and
a
good
affection
to
his
neighbours
,
causing
him
to
hate
and
abhorre
al
couetousnesse
,
spoyling
,
vsurie
,
fraude
,
disceit
and
wicked
trades
:
making
him
gentle
,
liberal
,
merciful
and
helpeful
towardes
them
which
haue
neede
.
The
man
that
is
such
an
one
,
shal
obteine
this
blessing
of
God
,
that
his
children
and
cozins
shal
be
his
heyres
.
The
like
blessing
was
promised
vnto
Abraham
and
vnto
the
other
Patriarkes
,
vnto
Dauid
,
and
vnto
al
seruantes
of
God
:
I
say
expresly
He
shal
giue
:
yet
it
is
not
to
say
,
that
it
is
in
his
power
,
or
that
hee
can
doe
it
of
himselfe
:
but
because
that
God
hath
giuen
him
wealth
and
also
giuen
him
grace
to
vse
them
soberly
without
wasting
,
the
scripture
doeth
attribute
to
him
,
that
hee
giueth
:
and
that
as
a
minister
and
instrument
of
GOD
:
for
that
which
is
attributed
vnto
him
,
is
the
gift
of
God
.
Let
vs
not
then
folowe
the
arrogancie
of
the
riche
worldlings
,
which
boast
of
making
their
children
riche
:
but
if
we
be
rich
,
let
vs
acknowledge
that
it
belongeth
vnto
GOD
to
giue
our
children
the
possession
of
them
after
vs
.
If
hee
doeth
reigne
ouer
the
kingdomes
of
men
,
much
more
ouer
that
which
is
of
farrelesse
importance
.
And
albeit
that
diuers
children
The
good
man
shal
giue
inheritance
,
&c.
Let
vs
knowe
,
that
that
which
hindereth
children
to
inherite
,
is
,
either
that
the
father
was
not
good
,
though
hee
appeared
so
before
the
worlde
,
or
if
hee
were
good
,
that
his
children
doe
not
folowe
his
goodnesse
:
and
so
before
God
are
not
counted
the
seed
of
the
good
man
:
And
therefore
rightly
doeth
God
depriue
them
of
the
inheritance
,
giuing
them
ouer
to
bee
spoiled
,
or
vnto
excessiue
expences
,
and
vnto
euil
gouernement
.
Let
vs
therefore
folowe
goodnes
,
and
we
shal
not
want
an
inheritance
.
The
meeke
,
(
as
Dauid
saieth
)
shal
possesse
the
earth
,
&c.
The
Lorde
knoweth
the
dayes
of
the
righteous
,
and
the
riches
of
the
sinner
is
laid
vp
for
the
iust
.
Secondly
,
wee
must
note
,
that
it
is
lawfull
for
fathers
and
mothers
too
keepe
and
lay
vp
in
store
some
riches
for
their
children
:
but
they
must
also
be
carefull
too
flie
couetuousnesse
.
Thirdly
,
seeyng
that
the
earth
,
and
the
contentes
thereof
is
the
Lordes
,
therfore
23
Much
foode
is
in
the
field
of
the
poore
:
but
the
field
is
destroyed
without
discretion
.
There
is
none
of
vs
but
doth
naturally
desire
to
haue
abundance
of
victual
,
for
to
keepe
both
ourselues
and
our
familie
from
pouertie
and
beggerie
.
We
are
very
glad
when
we
see
fruitfull
seasons
,
and
are
partakers
thereof
:
but
it
is
not
ynough
too
desire
the
same
,
as
Solomon
doeth
shewe
it
vs
:
for
wee
may
see
that
hee
sheweth
Muche
foode
is
in
the
fielde
of
the
poore
.
If
wee
wil
get
much
foode
,
wee
must
then
become
poore
.
This
saying
will
bee
iudged
to
bee
verie
straunge
at
the
first
sight
:
for
wee
can
not
desire
to
bee
poore
,
because
wee
see
oftentymes
,
yea
daily
,
howe
hardlie
the
poore
liue
,
and
suffer
great
scarcitie
.
Againe
,
the
couetous
and
vsurers
,
the
riche
worldlings
,
and
theeues
which
are
like
vnto
vnsatiable
gulfes
,
will
mocke
at
this
,
hearing
say
that
we
must
become
poore
to
obtaine
much
foode
But
when
wee
shal
vnderstande
in
what
sense
Solomon
speaketh
of
the
poore
,
wee
will
not
thinke
this
sentence
straunge
,
and
shall
knowe
that
indeede
wee
must
become
poore
to
obteine
muche
foode
:
and
if
the
poore
were
not
,
al
the
worlde
shoulde
smart
for
it
.
By
the
poore
:
Solomon
doth
not
vnderstand
them
which
are
destitute
of
al
worldly
riches
.
Suche
kinde
of
people
doe
labour
onely
for
other
,
and
that
which
they
doe
,
is
not
called
their
labour
,
but
theirs
which
did
set
them
on
woorke
and
hyre
them
,
and
paye
them
for
their
daily
labour
or
taskes
.
But
in
this
place
the
poore
are
suche
as
doe
not
thinke
themselues
so
riche
that
they
can
passe
without
labour
,
and
lyue
ydlely
:
they
set
not
so
muche
store
by
themselues
,
but
that
they
wil
abase
themselues
to
doe
euen
the
vilest
office
that
we
can
think
of
:
so
that
in
doing
thereof
,
they
may
not
bee
vnprofitable
.
Of
suche
kinde
of
poore
did
Solomon
speake
.
In
the
fielde
of
suche
people
,
there
is
oftentimes
much
foode
:
for
God
blesseth
their
labour
,
giuing
them
enough
,
and
a
contented
minde
,
which
is
more
then
the
great
abundance
of
suche
as
are
proude
and
swolne
with
Contrarily
,
suche
are
the
poore
,
that
they
are
contented
with
a
litle
,
and
trauel
duely
and
orderly
about
that
which
they
possesse
,
and
take
not
in
hande
more
then
they
can
doe
,
knowing
that
hee
which
gripeth
too
muche
,
can
not
long
time
holde
it
.
The
labour
of
suche
kinde
of
people
is
oftentimes
verie
fruitful
,
and
bringeth
foorth
muche
,
though
there
is
no
great
boast
of
it
:
for
it
is
done
in
time
and
season
.
Beholde
,
howe
there
is
muche
foode
in
the
fielde
of
the
poore
Contrarily
,
when
a
man
taketh
in
hande
verie
muche
,
and
more
then
hee
can
,
his
labour
must
needes
perishe
,
seeing
hee
can
not
doe
it
in
due
time
.
Solomon
doth
well
expresse
it
,
when
he
saith
,
But
the
fielde
is
destroyed
without
discretion
.
This
needeth
no
exposition
,
seeing
it
is
knowne
by
experience
:
yet
notwithstanding
,
the
want
of
discretion
may
be
founde
not
only
where
more
is
taken
in
hande
then
can
bee
done
,
but
also
there
where
through
negligence
men
make
not
account
to
set
themselues
on
woorke
,
and
are
verie
glad
to
doe
nothing
,
but
are
delighted
in
idlenesse
and
slouthfulnesse
.
There
the
fielde
which
shoulde
bee
wel
tilled
,
is
lost
:
and
that
whereof
he
shoulde
rayse
profite
,
is
vnprofitable
:
and
so
such
haue
not
muche
foode
,
but
scarcitie
and
pouertie
,
according
to
the
former
threatening
.
Euerie
one
of
vs
in
our
estate
and
calling
are
here
exhorted
to
labour
,
if
we
wil
haue
much
foode
.
of
the
poore
,
Solomon
signifieth
all
kinde
of
woorke
and
labour
,
which
is
done
with
care
and
diligence
.
But
seeing
that
spare
diet
,
fasting
,
abstinence
,
and
sobrietie
,
are
greatly
commended
in
the
Scripture
,
some
wil
aske
,
whither
it
is
lawful
to
desire
abundaunce
of
victual
,
and
to
take
muche
thereof
or
no
?
I
answere
,
That
it
is
lawful
for
vs
to
desire
that
which
God
doeth
promise
vnto
vs
by
his
Woorde
:
but
it
is
not
lawful
for
vs
to
burn
with
couetousnes
,
neither
that
we
should
be
like
vnto
gluttons
,
and
drunkardes
,
which
the
more
they
eate
and
drinke
,
doe
more
desire
the
same
,
and
are
neuer
satisfied
.
It
is
lawful
for
vs
to
desire
that
God
woulde
giue
vs
fruitful
seasons
,
and
to
blesse
our
labour
and
trauel
,
that
wee
may
haue
profite
thereby
,
and
not
to
trauell
in
vayne
:
and
that
our
desires
shoulde
not
tende
to
enrich
ourselues
,
nor
to
fil
vs
and
stuffe
our
bellies
with
excesse
:
but
of
the
prouisions
and
gayne
that
God
shall
sende
vs
,
wee
woulde
desire
to
bee
good
disposers
and
Stewardes
,
and
woulde
take
paine
to
doe
it
.
In
this
manner
we
shal
haue
enough
,
in
the
which
chiefly
consisteth
the
abundaunce
of
victualls
,
when
it
is
conioyned
together
with
a
contented
minde
.
Secondly
,
we
are
exhorted
to
be
content
with
our
estate
,
when
God
doth
allowe
the
same
,
sith
it
is
saide
that
the
poore
haue
much
foode
by
their
labour
,
It
commonly
happeneth
that
they
that
are
contented
with
a
little
,
doe
liue
muche
more
at
their
ease
then
doe
they
which
are
riche
.
24
He
that
spareth
his
rodde
,
hateth
his
sonne
:
but
he
that
loueth
him
,
chasteneth
him
betimes
.
Beholde
this
is
a
lesson
which
pleaseth
neither
children
,
nor
fooles
,
which
haue
neede
of
correction
:
and
yet
it
is
profitable
for
them
,
yea
more
necessary
then
eyther
meate
or
drinke
,
wherein
they
are
greatly
delighted
,
and
doe
serue
to
strengthen
the
person
.
When
we
are
young
and
foolishe
,
geuen
vnto
vayne
desires
and
worldly
and
carnall
pleasures
,
we
cannot
delight
to
learne
this
lesson
,
neither
can
we
heare
that
children
shoulde
be
corrected
:
but
when
we
are
come
to
age
,
though
we
be
not
instructed
in
the
Gospel
,
yet
if
we
haue
any
sparke
of
good
naturall
iudgement
,
wee
vnderstand
then
that
it
is
needefull
for
children
to
be
corrected
,
and
doe
commend
and
prayse
our
parentes
for
that
they
did
not
suffer
vs
to
liue
as
we
listed
:
and
also
there
are
some
which
can
heauily
lament
and
complayne
that
their
parents
haue
spared
them
too
much
,
and
haue
borne
too
muche
with
their
follies
and
frowardnesse
of
their
youth
,
and
for
this
cause
,
if
they
haue
any
children
,
they
chasten
them
,
as
they
see
to
be
necessary
and
expedient
for
them
.
The
very
heathen
and
Turkes
doe
know
this
:
and
there
are
some
which
will
boast
to
bee
reformed
after
the
Gospel
,
and
yet
notwithstanding
they
will
neglect
to
chastice
the
follies
,
insolences
and
frowardnesse
of
their
children
,
and
will
not
suffer
them
too
bee
beaten
with
rods
,
as
is
necessary
:
but
rather
they
wil
hate
the
Schoolemaisters
that
shall
correct
them
:
and
will
be
ready
to
reuile
them
,
insteede
that
they
shoulde
loue
them
and
thanke
them
,
and
also
too
pray
them
to
chasten
theyr
children
sharply
in
good
time
for
to
saue
them
from
the
gallowes
:
for
it
happeneth
oftentimes
that
the
hangman
doeth
handle
&
execute
them
which
haue
not
byn
corrected
by
their
Parentes
in
theyr
youth
.
Wherefore
let
those
fathers
and
mothers
which
loue
the
welfare
honor
and
saluation
of
their
children
(
or
doe
thinke
to
loue
them
)
learne
heere
to
correct
them
in
good
time
:
otherwise
,
so
farre
is
it
of
,
that
they
loue
them
indeede
,
that
they
rather
hate
them
:
and
consequently
,
are
murtherers
of
their
children
:
for
whosoeuer
hateth
his
brother
,
is
a
murtherer
.
Moreouer
,
when
the
Ministers
of
the
worde
doe
by
it
engender
and
get
sonnes
&
daughters
,
they
also
are
as
fathers
to
the
people
committed
vnto
them
,
whome
they
ought
to
loue
,
and
to
shewe
them
their
loue
by
admonitions
,
instructions
,
corrections
,
and
threatenings
.
But
for
to
returne
vnto
carnal
and
natural
fathers
,
of
whome
Solomon
doeth
heree
chiefly
speake
,
when
hee
saieth
,
Hee
that
spareth
his
rodde
,
&c.
For
heere
hee
teacheth
fathers
of
housholdes
howe
they
ought
to
gouerne
their
children
for
to
make
them
wise
,
sober
,
modest
,
humble
and
good
)
there
is
heere
also
an
harde
pointe
to
bee
resolued
:
That
is
,
that
it
may
seeme
that
Saint
Paule
repugneth
this
sentence
,
when
hee
sayeth
,
Fathers
prouoke
not
your
children
to
anger
.
Againe
,
Yee
fathers
,
anger
not
your
children
.
For
there
is
nothing
that
the
children
doe
hate
more
then
the
rodde
,
nor
wherewith
they
are
more
prouoked
and
angred
,
then
when
they
are
beaten
with
the
rodde
,
and
be
made
to
feele
it
,
so
that
if
they
durst
,
or
were
able
,
they
woulde
rise
vp
and
withstande
their
parentes
,
or
maisters
,
when
they
correct
them
.
This
is
the
solution
of
the
former
doubt
.
Let
vs
knowe
,
that
Saint
Paule
doeth
not
forbid
fathers
that
they
shoulde
not
correct
their
children
with
roddes
,
but
as
it
might
seeme
by
this
,
that
Saint
Paule
exhorteth
children
to
giue
obedience
vnto
their
parentes
,
hee
speaketh
chiefly
vnto
fathers
which
haue
children
,
and
are
not
disobedient
,
nor
dissolute
,
nor
rebellious
,
nor
contemners
:
but
with
humilitie
,
feare
,
and
reuerence
,
endeuour
to
please
their
parents
,
and
to
be
at
their
commandement
.
For
we
shal
see
some
fathers
so
sharpe
,
churlish
,
cruel
,
seuere
,
vngentle
,
and
vntractable
,
which
wil
not
cease
to
beate
and
vexe
their
children
which
endeuour
to
yeeld
their
duetie
.
Saint
Paule
would
not
haue
Christian
fathers
to
be
such
towardes
their
children
which
doe
their
duetie
,
neither
also
towardes
them
which
erre
:
and
yet
notwithstanding
,
hee
meaneth
not
that
they
shoulde
not
be
corrected
:
as
hee
sheweth
,
when
hee
sayeth
,
But
bring
them
vp
in
instruction
,
and
information
of
the
Lorde
.
Likewise
when
Solomon
woulde
haue
the
childe
to
bee
corrected
,
hee
meaneth
not
that
his
bodie
shoulde
be
alwayes
beaten
with
a
●od
,
but
that
wee
shoulde
vse
exhortations
,
corrections
,
instructions
and
threatenings
:
hee
meaneth
chiefly
,
wee
should
not
spare
such
kinde
of
roddes
.
Moreouer
let
vs
note
,
that
al
inferiours
and
vnderlings
ought
to
suffer
their
superiours
with
humilitie
,
patience
,
and
obedience
.
And
if
wee
ought
to
behaue
ourselues
thus
towardes
men
,
by
a
more
strong
reason
,
towardes
God
:
as
it
is
largely
handeled
in
the
12.
Chapter
of
the
Epistle
to
the
Hebrewes
.
25
The
righteous
eateth
to
the
contentation
of
his
minde
:
but
the
bellie
of
the
wicked
shal
want
.
A
man
that
is
instructed
in
the
worde
of
GOD
,
which
laboureth
to
cleaue
theretoo
by
Fayth
,
that
hee
may
bee
assured
of
the
goodnesse
of
the
Lorde
towardes
him
,
in
woorshipping
him
,
calling
vpon
him
,
praysing
and
giuing
thankes
vnto
him
for
al
thinges
:
and
also
which
laboureth
by
true
repentaunce
to
followe
his
commandements
,
that
he
may
gouerne
himself
towards
his
neighbours
with
vnfayned
loue
,
and
to
edifie
them
,
in
holding
the
true
religion
,
and
yet
for
al
this
,
prayseth
himselfe
neuer
the
more
,
but
depending
wholie
vpon
the
grace
of
God
,
looketh
for
his
mercie
only
:
this
man
is
a
righteous
man
,
&
is
neuer
forsaken
of
God
,
but
obteineth
of
him
that
which
hee
wisheth
&
desireth
:
so
that
he
wanteth
nothing
that
hee
can
desire
,
Solomon
doeth
signifie
it
when
hee
saith
,
The
righteous
eateth
to
the
contentation
of
his
minde
.
Hee
saith
this
,
folowing
therin
the
commandement
of
the
lawe
and
the
promises
of
God
,
let
no
man
deceiue
his
neighbour
,
&c.
The
desires
of
such
kinde
of
people
are
not
outragious
,
but
are
contented
But
the
bellie
of
the
wicked
shal
want
.
This
is
according
to
the
threatenings
of
God
.
The
wicked
doe
not
feare
such
threateninges
,
because
they
see
the
present
Moreouer
let
vs
note
first
of
al
,
that
it
is
lawful
for
faythful
men
,
and
Christians
,
to
eate
their
fill
,
seeing
that
God
doeth
permit
it
Contrarilie
,
forasmuch
as
hee
counteth
the
wicked
vnworthy
of
temporal
riches
,
as
hee
declareth
by
his
threateninges
,
they
ought
not
to
looke
to
bee
partakers
of
the
heauenly
and
eternal
riches
,
the
which
are
infinitely
and
farre
more
excellent
then
al
that
wee
can
haue
and
desire
in
this
worlde
.
Thirdly
,
let
vs
note
that
forasmuch
as
of
our
corrupte
nature
wee
are
all
wicked
,
and
woorthy
to
perishe
with
hunger
and
by
eternall
death
,
that
therefore
by
this
promise
and
threatening
we
are
exhorted
to
conuert
vnto
GOD
by
fayth
and
repentance
.
Fourthly
,
let
vs
not
bee
like
vnto
the
infidells
and
idolaters
,
which
doe
attribute
sterilitie
and
scarcitie
vnto
the
children
of
GOD
,
but
beholding
the
vnseasonable
times
and
harde
yeeres
,
in
what
sorte
so
euer
they
come
,
let
vs
confesse
our
faultes
,
and
accuse
ourselues
,
and
not
our
neighbours
,
what
wickednesse
soeuer
is
in
them
.
The
xiiii
.
Chapter
.
1
A
Wise
woman
buildeth
her
house
:
but
the
foolish
destroieth
it
with
her
owne
handes
.
WOmen
whiche
haue
any
naturall
sense
and
wit
,
doe
desire
that
all
thinges
should
prosper
in
their
houses
,
and
that
nothing
shoulde
decay
,
nor
want
but
that
al
things
shoulde
encrease
and
bee
mainteined
for
the
entertaiment
of
their
house
:
and
euen
there
where
all
wanteth
,
they
wil
labour
so
wel
with
their
handes
,
that
they
wil
make
a
good
&
plentiful
house
,
if
it
be
possible
.
But
what
desire
soeuer
they
haue
,
or
what
care
soeuer
they
take
to
raise
their
estate
,
yet
come
they
not
alwaies
wel
to
passe
.
Our
first
mother
Eue
hath
proued
it
.
It
is
not
then
enough
A
wyse
woman
.
&c.
Now
if
a
woman
must
be
wise
for
to
builde
her
house
,
it
followeth
that
the
number
of
them
which
build
,
is
very
smal
,
seeing
that
it
is
very
harde
to
finde
a
wise
woman
.
I
haue
founde
one
man
of
a
thousande
:
but
a
woman
among
them
all
haue
I
not
But
the
foolishe
destroyeth
it
with
her
owne
handes
.
For
wee
ought
too
knowe
that
Solomon
doeth
in
diuers
sentences
instruct
fathers
and
mothers
of
housholdes
,
for
to
teache
them
howe
they
shoulde
gouerne
and
guide
their
families
temporally
,
and
to
defende
the
necessities
of
this
present
life
,
as
it
is
lawful
for
them
,
and
as
they
ought
to
doe
(
as
wee
may
knowe
by
the
promises
of
God
,
made
vnto
the
auncient
fathers
,
and
by
their
complaintes
,
and
prayers
vnto
God
:
and
also
when
our
Lorde
teacheth
vs
to
aske
our
dayly
bread
)
notwithstanding
his
principal
marke
,
whereto
hee
tendeth
,
is
that
wee
shoulde
take
care
to
prouide
for
our
spiritual
necessities
and
wants
,
and
to
builde
and
erect
vp
our
houses
in
the
heauens
.
Thefore
when
hee
speaketh
heere
,
of
wise
women
,
hee
meaneth
not
suche
as
are
esteemed
so
before
the
worlde
,
because
they
can
richely
make
their
temporal
profite
of
their
house
,
preferring
and
setting
it
aboue
the
honour
of
God
,
and
the
profite
of
their
neighbours
:
but
hee
speaketh
of
them
which
first
of
al
seeke
the
kingdome
of
God
,
and
the
righteousness●
thereof
.
Suche
women
haue
laide
a
good
foundation
,
which
is
,
Iesus
Christe
,
and
therefore
they
make
a
goodly
and
pleasant
building
,
and
need
not
to
feare
that
their
building
should
fall
for
want
of
a
strong
foundation
:
for
they
builde
vpon
the
strong
rocke
,
against
the
which
the
gates
of
hel
shall
not
preuaile
.
Let
vs
learne
therefore
that
if
our
houses
come
to
bee
ouerthrowne
,
it
is
because
wee
builde
not
vppon
this
foundation
,
or
that
the
stones
that
wee
wil
lay
are
neither
fitte
,
nor
meete
for
the
worke
.
2
Hee
that
walketh
in
his
righteousnesse
,
feareth
the
Lorde
:
but
hee
that
is
lewde
in
his
wayes
,
despiseth
him
.
The
Lorde
by
his
worde
doeth
exhorte
vs
to
feare
him
:
Gather
To
the
end
therefore
that
wee
may
not
bee
contemned
of
the
Nowe
to
the
end
that
wee
shoulde
not
bee
deceiued
with
suche
kinde
of
people
,
Solomon
doeth
teache
vs
whereby
we
shal
know
whither
wee
haue
the
feare
of
God
,
when
he
saieth
,
He
that
walketh
in
his
righteousnes
,
feareth
the
Lord
.
For
to
knowe
then
whither
wee
feare
the
Lorde
,
wee
must
walke
in
our
righteousnes
.
But
when
Moyses
forbiddeth
the
Israelites
,
Yee
shal
not
doe
after
But
hee
that
is
lewde
in
his
wayes
,
despiseth
him
.
After
what
sort
soeuer
wee
take
,
this
worde
his
wayes
,
either
for
the
wayes
of
God
,
that
is
to
say
,
for
the
kind
of
liuing
and
gouernment
in
this
world
,
that
god
teacheth
vs
by
his
worde
:
or
for
the
wayes
of
man
,
that
is
to
say
,
for
the
conuersation
that
man
ought
to
follow
:
there
shal
be
no
inconuenience
at
al
,
and
the
sense
shal
be
al
one
.
For
seeing
that
man
is
the
creature
of
God
,
hee
ought
not
to
haue
other
wayes
then
those
which
God
teacheth
him
and
commandeth
him
,
but
ought
to
walk
straight
in
them
,
without
turning
from
them
,
either
to
the
one
side
or
to
the
other
:
otherwise
man
doeth
not
feare
God
,
nor
honour
him
,
but
doeth
despise
him
:
as
Solomon
doeth
pronounce
:
and
heerein
hee
doth
threaten
al
hypocrites
and
dissemblers
,
al
idolaters
and
superstitious
,
&
al
those
which
worke
iniquitie
,
shewing
them
that
they
can
looke
for
nothing
but
destruction
and
damnation
,
seeing
they
despise
the
authour
of
life
and
saluation
.
Furthermore
,
let
vs
note
that
if
wee
wil
turne
this
sentence
backwarde
,
and
say
,
who
so
feareth
the
Lord
,
walketh
in
his
righteousnesse
:
but
hee
that
doeth
despise
him
is
lewd
in
his
wayes
:
the
later
sense
shal
not
repugne
the
former
,
but
we
shal
heere
learne
,
(
as
the
trueth
is
)
that
it
is
the
feare
of
the
Lorde
which
maketh
men
to
walke
in
righteousnesse
:
and
contrarily
,
that
it
is
contempt
of
God
which
turneth
men
aside
,
and
maketh
them
lewde
in
their
waies
.
3
In
the
mouth
of
the
foolish
,
is
the
rod
of
pride
:
but
the
lips
of
the
wise
preserue
them
.
It
seemeth
vnto
the
wicked
which
haue
authoritie
and
power
,
or
thinke
to
haue
maintenance
and
bee
supported
,
that
it
is
lawfull
for
them
to
speake
what
they
list
:
and
indeede
they
vse
their
tongues
at
theyr
pleasure
,
as
a
theefe
doeth
his
sworde
,
and
muche
worse
:
for
they
sharpen
not
their
tongues
onely
against
men
by
wicked
wordes
,
by
commandementes
importable
,
by
false
witnesse
bearing
,
lying
,
flatteringes
and
slaunderings
,
and
backbitings
,
but
also
against
God
,
in
forsaking
him
,
and
giuing
themselues
vnto
the
Diuel
,
in
cursing
,
swearing
,
and
forswearing
,
blaspheming
,
and
taking
his
name
in
iest
,
and
in
aswel
mingling
it
with
the
vanities
and
filthinesse
,
as
with
humane
and
diuelishe
doctrines
,
with
vnshameful
and
wanton
songes
:
in
such
wise
that
a
man
may
blame
them
.
Thou
giuest
thy
mouth
to
euil
,
and
with
thy
tongue
thou
forgest
But
the
lippes
of
the
wyse
preserue
them
.
The
preseruation
whereof
hee
speaketh
,
is
not
worldly
nor
temporal
,
it
is
neither
corporal
nor
carnal
:
for
there
are
no
people
in
the
worlde
counted
more
folishe
,
proude
,
and
arrogant
in
wordes
,
then
the
wise
,
therefore
are
they
hated
and
persecuted
,
and
put
to
death
.
They
speake
trueth
,
which
the
worlde
cannot
beare
:
the
which
also
the
heathen
haue
knowne
and
saide
,
That
trueth
getteth
hatred
.
But
we
must
stay
ourselues
vppon
the
worde
of
the
Lorde
.
If
the
worlde
hate
you
,
yee
knowe
that
it
hated
mee
before
you
.
Againe
,
they
shal
excommunicate
Thus
doing
wee
shall
not
bee
comprehended
among
them
of
whome
the
Scripture
complaineth
.
For
there
is
no
constancie
in
their
mouth
:
within
they
are
very
corruption
,
their
throte
4
Where
none
oxen
are
,
there
the
cribbe
is
emptie
:
but
muche
increase
commeth
by
the
strength
of
the
Oxe
.
There
is
none
of
vs
all
but
loueth
wel
to
haue
greate
rents
,
for
to
liue
at
ease
in
this
worlde
:
but
forasmuche
as
there
are
many
carelesse
and
slouthful
,
which
had
rather
be
idle
then
to
worke
,
and
applie
their
minds
to
folowe
some
honest
vocation
,
therefore
they
must
suffer
pouertie
,
and
vtterly
be
destitute
of
riches
:
as
Solomon
hath
exhorted
and
threatened
them
.
And
now
vnder
other
wordes
hee
signifieth
the
same
thing
,
saying
:
Where
none
oxen
are
,
there
the
cribbe
is
emptie
.
Solomon
applieth
himselfe
heere
to
our
kinde
of
speaking
:
for
when
we
are
altogether
destitute
of
things
,
wee
vse
to
say
,
that
wee
are
cleane
emptie
.
Hee
placeth
one
kinde
of
labour
heere
,
vnder
the
which
hee
comprehendeth
al
others
,
and
doth
declare
vnto
vs
that
except
wee
doe
diligently
followe
the
estate
wherevnto
wee
are
called
,
and
vse
necessary
meanes
to
prouide
for
ourselues
and
our
familie
,
wee
cannot
looke
but
for
pouertie
,
as
wee
deserue
the
same
.
Contrarily
,
if
we
doe
imploy
the
power
that
God
doeth
giue
vs
,
and
duely
doe
our
office
,
wee
shall
abounde
in
al
wealth
that
is
necessary
for
vs
,
and
according
as
God
shall
see
to
bee
expedient
for
to
mainteine
and
keepe
vs
in
his
seruice
.
Solomon
doeth
signifie
this
same
when
hee
saith
,
But
much
increase
commeth
by
the
strength
of
the
Oxe
.
We
haue
none
other
doctrine
heere
,
then
suche
as
wee
haue
hearde
alreadie
oftentimes
:
and
it
is
not
without
cause
that
Solomon
vseth
repetition
.
For
we
are
slow
,
negligent
and
slouthful
,
and
haue
neede
to
be
prouoked
,
&
as
it
were
spurred
vp
,
and
often
to
bee
put
in
remembrance
what
wee
haue
to
doe
.
Furthermore
,
by
the
care
that
he
hath
to
repeate
this
doctrine
often
,
he
doth
shew
vs
how
necessary
for
vs
it
is
to
labour
.
Euen
as
the
oxen
doe
drawe
the
plough
for
to
breake
vp
and
turne
ouer
the
earth
,
and
to
make
it
fit
to
bring
foorth
fruit
:
euen
so
also
must
euerie
one
of
vs
be
occupied
about
our
woorke
after
his
calling
,
and
beare
the
yoke
which
God
hath
laide
vpon
vs
:
neither
must
wee
be
ashamed
to
be
compared
vnto
Oxen
,
neither
disdaine
to
learne
of
them
,
seeing
that
the
Scripture
setteth
them
foorth
before
vs
for
to
be
our
Maisters
and
Doctours
,
not
onely
before
the
common
people
,
but
also
before
the
greatest
:
as
Ieremy
doeth
complaine
therof
:
Thou
hast
smitten
them
,
but
they
haue
refused
to
bee
tamed
by
discipline
,
5
A
faithfull
witnesse
will
not
lie
:
but
a
false
recorde
will
speake
lyes
.
This
saying
of
Solomon
is
so
manyfest
and
knowne
to
all
men
which
haue
the
least
good
naturall
wit
and
vnderstanding
,
that
it
needeth
none
exposition
,
but
onely
to
bee
considered
vpon
:
and
thereby
wee
ought
to
learne
not
to
lye
,
but
to
say
the
trueth
in
all
our
talke
.
And
the
rather
because
wee
take
it
not
wel
to
be
counted
or
called
lyars
or
false
witnesses
,
but
faithful
and
true
:
but
chiefly
because
that
God
(
which
ought
to
bee
preferred
before
al
our
desires
and
affections
,
our
honour
and
reputation
)
abhorreth
falsenesse
and
lying
:
as
hee
hath
declared
by
his
Lawe
,
Deut.
19
:
and
commendeth
trueth
vnto
vs
highly
,
which
he
loueth
:
otherwise
hee
But
forasmuch
as
euery
man
is
a
lyar
,
we
must
confesse
that
of
our
nature
wee
are
al
false
witnesses
:
and
therefore
if
wee
wil
become
true
witnesses
,
wee
haue
neede
that
God
woulde
send
and
communicate
his
holy
Spirite
vnto
vs
,
who
is
the
Spirite
of
trueth
,
which
leade
the
disciples
of
our
Lord
Iesus
Christ
into
all
truth
:
for
the
which
to
obteine
,
wee
must
pray
,
Take
not
thy
worde
of
trueth
vtterly
out
of
my
mouth
,
for
I
waite
for
thy
iudgementes
.
It
is
6
A
scorner
seeketh
wisedome
,
and
findeth
it
not
:
but
knowledge
is
easie
to
him
that
will
vnderstande
.
It
seemeth
at
the
first
sight
that
the
first
part
of
this
present
sentence
,
repugneth
against
diuers
places
of
the
Scriptures
.
That
the
scorner
seeketh
wisedome
.
For
his
intent
is
not
to
attribute
suche
care
vnto
scorners
,
which
nothing
at
al
regarde
the
worde
of
the
Lorde
,
the
which
is
our
wisedome
,
and
vnderstanding
,
when
we
receiue
it
in
feare
,
and
that
by
the
same
wee
learne
to
assure
ourselues
of
the
goodnesse
of
God
towardes
vs
:
and
that
renouncing
al
wickednesse
and
abhorring
it
,
wee
set
all
our
delight
to
follow
the
commandement
of
the
Lorde
.
But
because
that
the
scorners
doe
labour
to
make
themselues
beleeue
that
they
tende
to
gouerne
themselues
wisely
,
and
woulde
be
esteemed
wise
(
for
if
they
be
reprooued
for
their
wickednesse
,
incontinently
they
crie
with
open
mouthes
,
that
they
are
honest
men
:
&
indeede
,
we
shal
see
some
of
them
which
wil
shew
some
signes
wherby
it
shal
seeme
that
they
tend
to
none
other
thinge
,
but
to
behaue
themselues
wisely
,
euen
to
bee
guides
of
other
)
for
this
cause
Solomon
saith
,
that
the
scorner
seeketh
wisedome
:
but
because
they
seeke
it
not
as
they
ought
,
therefore
they
finde
it
not
:
that
is
to
say
,
that
they
neither
wil
nor
can
gouerne
themselues
by
wisdome
.
But
that
it
shoulde
not
trouble
vs
to
seeke
wisedome
,
and
that
it
might
be
easie
for
vs
to
find
it
,
&
rule
ourselues
thereafter
,
we
must
haue
knowledge
.
Solomon
doth
declare
it
vnto
vs
,
when
he
saith
,
But
knowledge
is
easie
to
him
,
&c.
By
a
man
of
knowledge
,
Solomon
signifieth
such
an
one
as
is
careful
to
print
the
pure
woorde
of
the
Lorde
in
his
hearte
and
to
delight
therein
.
Such
a
man
shal
easily
finde
knoweledge
:
and
as
hee
truely
seeketh
wisedome
,
so
doeth
hee
also
finde
it
,
and
thereby
doeth
gouerne
himselfe
,
bearing
7
Depart
from
the
foolish
man
,
when
thou
perceiuest
not
in
him
the
lips
of
knowledge
.
Because
the
worlde
conteineth
more
fooles
then
wise
men
,
and
that
the
fooles
doe
prosper
in
outwarde
sight
,
are
strongest
,
most
riche
,
and
of
greate
credite
and
authoritie
,
working
all
thinges
after
their
owne
minde
,
and
hauing
flatterers
to
flatter
them
,
and
to
say
they
do
well
,
euen
as
they
would
,
therefore
it
seemeth
vnto
the
weake
and
vndiscrete
that
they
could
do
no
better
,
nor
gouerne
them
more
wisely
then
to
ioyne
themselues
with
them
,
and
to
bee
acquainted
and
familiar
with
them
,
for
too
learne
their
knowledge
,
whereby
they
may
rule
themselues
as
they
doe
,
and
to
attaine
vnto
the
degree
of
their
prosperitie
,
credite
and
power
.
But
they
are
deceiued
in
this
opinion
:
for
they
can
learne
nothing
to
profit
them
.
Solomon
doeth
shewe
it
,
when
hee
saith
,
Depart
from
the
foolish
man
:
when
thou
perceiuest
not
in
him
,
&c.
Hee
forbiddeth
vs
the
companie
of
the
foolishe
,
their
acquaintance
and
familiaritie
also
:
for
it
commeth
not
of
feare
that
we
prosper
,
but
rather
in
this
,
that
we
be
not
cursed
as
are
the
foolish
,
though
they
think
farre
otherwise
,
and
this
commeth
because
they
looke
no
further
then
to
the
earth
,
and
haue
no
knowledge
of
God
,
but
walke
in
darkenesse
,
and
haue
their
mindes
and
vnderstanding
darkened
with
ignorance
:
the
which
is
the
greatest
plague
they
can
haue
in
this
life
:
for
suche
an
ignorance
maketh
them
fall
into
muche
wickednesse
,
in
the
whiche
they
become
obstinate
and
indurate
:
whereupon
foloweth
their
ouerthrow
and
destruction
.
Nowe
that
the
foolishe
haue
no
knowledge
of
God
,
Solomon
doeth
signifie
it
,
when
hee
giueth
the
reason
,
wherefore
hee
warneth
vs
to
departe
from
the
foolishe
man
,
and
saith
,
When
thou
perceiuest
not
in
him
the
lippes
of
knowledge
.
Had
they
the
knowledge
of
God
,
and
that
their
hearts
were
garnished
with
true
knowledge
they
woulde
speake
of
that
which
they
knew
and
vnderstood
:
For
from
the
abundance
of
the
hearte
,
the
mouth
speaketh
.
And
8
The
wisdome
of
the
prudent
is
to
vnderstand
his
way
:
but
the
foolishnes
of
fooles
is
deceite
.
There
are
many
men
which
thinke
themselues
wise
,
prouident
and
prudent
,
when
they
so
gouerne
themselues
that
they
saue
themselues
from
hurt
and
hinderance
,
and
that
none
doe
stop
their
profite
:
and
in
the
meane
while
doe
labour
with
al
their
power
to
get
credite
,
authoritie
and
power
,
and
to
encrease
their
riches
and
wealth
of
this
worlde
,
without
caring
whether
they
doe
wrong
or
no
to
their
neighbours
,
so
that
it
bee
not
perceiued
,
or
that
men
dare
not
rebuke
them
for
it
.
But
sith
we
must
beleeue
Solomon
which
saith
,
The
wisedome
of
the
prudent
,
&c:
let
vs
not
esteeme
such
men
to
bee
indewed
either
with
wisedome
and
prudencie
,
but
onely
with
a
diuelishe
wisedome
,
subtiltie
,
and
deceite
,
which
wil
bring
them
to
destruction
:
for
they
vnderstande
not
their
way
.
Neither
knowe
they
howe
they
ought
to
gouerne
and
guide
themselues
to
doe
their
duetie
and
office
belonging
to
their
neighbour
:
though
they
labour
to
make
themselues
beleeue
that
they
are
cunning
and
learned
men
,
but
it
is
to
make
their
profite
to
the
hurt
of
our
neighbours
,
rather
then
they
woulde
misse
and
faile
of
their
purpose
.
This
is
not
to
vnderstand
their
way
aright
,
seeing
that
by
such
kind
of
doing
,
they
wander
and
stray
out
of
the
way
,
so
that
they
runne
to
destruction
.
If
suche
prudent
men
had
their
eyes
open
for
to
see
their
destruction
,
they
woulde
iudge
that
they
did
not
vnderstande
their
way
:
as
at
the
last
they
shall
both
knowe
and
also
repent
it
.
We
haue
an
example
heereof
in
the
rich
glutton
:
Againe
,
the
answere
made
vnto
the
Goates
doth
also
shew
it
.
But
their
repentance
But
the
foolishnesse
of
the
fooles
is
deceit
.
Against
wisedome
,
hee
setteth
foolishnesse
,
and
against
the
prudent
,
the
fooles
:
and
against
to
vnderstande
his
way
,
he
setteth
deceite
.
Wherein
he
sheweth
vs
that
for
asmuch
as
the
fooles
do
not
vnderstande
their
way
,
neither
wil
vnderstand
it
,
they
are
easily
deceiued
:
and
also
are
giuen
vnto
fraude
and
deceit
.
they
are
subiect
vnto
the
baites
of
Satan
,
and
cannot
auoide
them
:
as
also
they
labour
to
entrap
their
neighbours
,
and
to
hurt
them
,
euen
to
destroy
them
when
they
thinke
they
cannot
obtaine
their
desires
ottherwayes
.
Suche
crooked
deceit
is
described
vntoo
vs
in
the
Psalmes
:
Beholde
he
shall
trauell
with
wickednesse
:
for
hee
hath
conceiued
mischiefe
,
but
he
shall
bring
foorth
alie
,
The
foole
maketh
a
mocke
of
sinne
:
but
among
the
righteous
there
is
fauour
.
Let
vs
first
of
all
note
,
when
Solomon
setteth
the
righteous
against
the
foole
,
that
he
speaketh
of
wicked
fooles
which
hate
know
ledge
,
which
despise
wisedome
and
instruction
,
and
are
frowarde
,
malicious
,
vnfaithfulll
,
arrogant
and
cruell
.
For
those
are
righteous
which
loue
knowledge
,
which
make
great
account
of
wisedome
&
instruction
:
and
are
delighted
with
vprightnesse
,
iustice
,
goodnes
,
and
faithfulnesse
:
and
are
ful
of
gentlenes
,
humanitie
and
beneuolence
.
Herein
consisteth
righteousnes
:
as
we
may
gather
of
the
former
Chapters
,
and
also
by
this
present
sentence
,
when
Solomon
setteth
the
foole
against
the
righteous
,
and
doeth
attribute
fauour
vnto
them
.
Secondly
,
when
against
making
a
mocke
of
sinne
,
he
setteth
fauour
,
wee
must
vnderstande
that
this
mocking
is
ful
of
crueltie
,
and
that
the
foolishe
doe
not
mocke
as
it
were
in
passing
by
,
when
they
haue
committed
any
wickednesse
against
their
neighbours
by
doing
of
them
wrong
and
iniurie
,
in
dooing
of
them
violence
to
destroy
them
:
but
they
runne
ouer
head
and
eares
,
and
bathe
themselues
therein
,
and
are
rauished
and
caried
headlong
with
a
great
abundance
of
wicked
desires
and
cruel
thoughtes
.
And
yet
notwithstanding
,
they
make
no
great
account
of
their
misdoings
which
they
commit
to
the
great
detriment
and
destruction
of
their
neighbours
,
as
if
it
were
a
light
thing
.
Solomon
doeth
somewhat
signifie
this
same
by
the
worde
of
making
a
iest
or
a
mocke
:
and
hath
plainely
signified
it
heere
before
in
the
tenth
Chapter
and
23.
verse
.
The
worlde
hath
alwayes
beene
replenished
with
such
fooles
,
as
also
was
shewed
in
the
same
former
place
.
Thirdly
,
when
fauour
is
attributed
vnto
the
righteous
,
let
vs
note
,
that
wee
cannot
boast
ourselues
of
righteousnes
,
except
we
be
led
with
sweete
&
gracious
affections
towards
our
neighbours
,
and
delight
to
doe
them
good
,
in
folowing
the
exhortations
of
S.
Paul
:
Let
al
bitternes
,
&
anger
,
and
10
The
heart
knoweth
the
bitternes
of
his
soule
,
and
the
stranger
shal
not
medle
with
his
ioye
.
The
Scripture
doeth
transferre
the
bitternesse
of
the
soule
,
after
diuers
sortes
,
and
sundrie
significations
.
For
first
of
all
,
when
Moyses
admonisheth
the
children
of
Israel
:
that
there
should
not
Secondly
,
bitternesse
is
taken
for
crueltie
,
malice
,
and
sharpnesse
.
Thirdly
,
when
Ezechias
saieth
,
Beholde
,
for
felicitie
I
had
bitter
The
heart
knoweth
the
bitternesse
of
his
soule
.
Solomon
doeth
shewe
it
,
when
against
bitternesse
he
setteth
ioye
,
saying
,
And
the
straunger
shal
not
medle
with
his
ioye
.
Let
vs
vnderstande
,
that
wee
are
heere
admonished
,
not
to
seeke
our
ioye
and
consolation
in
outwarde
thinges
of
this
worlde
,
when
our
heartes
are
troubled
and
sorowful
:
but
for
to
be
deliuered
and
freed
from
our
heauines
&
sorow
,
and
to
obteine
ioye
,
wee
must
runne
vnto
God
,
knowing
that
it
is
not
without
cause
that
hee
is
called
the
God
of
consolation
:
For
vnlesse
hee
doeth
comfort
vs
,
what
ioye
soeuer
wee
haue
,
yet
must
the
same
bee
turned
into
griefe
and
trouble
.
Contrarily
,
if
hee
giue
vs
ioye
,
and
comfort
vs
,
none
can
remooue
nor
take
away
our
ioye
.
Dauid
doeth
wel
confesse
this
,
when
he
saith
,
If
the
Lord
had
11
The
house
of
the
wicked
shal
be
destroyed
:
but
the
tabernacle
of
the
righteous
,
shal
florish
.
The
wicked
labour
so
muche
as
they
can
,
to
make
Solomon
a
layer
,
as
it
hath
beene
alwayes
their
custome
either
by
deede
or
woorde
,
to
belye
those
which
haue
threatened
and
condemned
them
in
the
Name
of
God
.
Noe
the
Embassadour
of
righteousnes
They
thinke
they
are
verie
sure
and
stable
:
as
Solomon
doeth
signifie
it
,
attributing
an
house
vnto
them
,
and
attributing
vnto
the
righteous
but
a
simple
tabernacle
,
the
which
oftentimes
is
litle
and
lowe
,
and
easily
remoued
hither
and
thither
.
Notwithstanding
hee
compareth
the
florishing
state
of
the
righteous
vnto
the
appearance
of
the
long
continuance
of
the
house
of
the
wicked
,
and
doth
also
preferre
the
same
before
it
,
when
hee
saith
,
But
the
Tabernacle
of
the
righteous
shal
florish
.
First
of
al
let
vs
note
that
when
a
simple
and
weake
tabernacle
is
preferred
vnto
an
house
which
seemeth
strong
and
mightie
,
wee
are
taught
not
to
stay
,
nor
to
trust
vnto
the
fayre
shewes
of
this
worlde
:
but
rather
to
seeke
humble
thinges
,
and
to
be
contented
with
a
lowe
degree
:
so
doing
,
we
shal
be
raised
vp
vnto
an
excellent
and
euerlasting
highnesse
.
Secondly
,
forasmuch
as
the
state
of
the
wicked
is
compared
vnto
an
house
,
wee
must
not
therefore
maruell
though
they
bee
greate
in
outwarde
sight
,
and
doe
long
stande
:
as
it
seemeth
to
those
which
haue
not
like
prosperitie
.
Their
state
is
compared
vnto
an
house
:
but
like
to
such
an
house
as
shal
be
destroyed
,
and
shal
ouerwhelme
such
as
are
therein
.
Nowe
there
is
none
of
vs
but
had
rather
dwel
in
such
a
light
tabernacle
,
then
to
dwel
in
such
a
decayed
house
,
how
great
and
faire
soeuer
it
be
.
They
which
know
of
destruction
at
hande
,
cannot
dwel
but
in
great
feare
.
And
forasmuch
as
the
scripture
compareth
the
state
of
the
righteous
vnto
a
tabernacle
,
against
the
wicked
&
their
estate
:
therefore
wee
must
not
departe
from
righteousnesse
,
though
that
in
folowing
thereof
wee
bee
despised
of
the
worlde
,
and
that
our
condition
be
worse
in
outwarde
sight
,
then
the
same
of
the
wicked
.
For
the
pouertie
of
the
faythful
patiently
borne
,
is
much
more
worth
,
then
the
great
prosperitie
of
the
wicked
.
Solomon
doth
signifie
it
,
when
against
destruction
,
he
setteth
florishing
,
saying
,
But
the
tabernacle
of
the
righteous
shall
florishe
.
But
seeing
that
the
floure
is
soone
passed
and
gone
,
and
that
it
withereth
&
becommeth
haye
very
quickly
&
dryeth
,
as
we
dayly
see
:
and
that
the
scripture
compareth
the
most
excellent
thinges
of
this
worlde
,
vnto
a
floure
,
to
shewe
therby
their
vnstablenesse
,
inconstancie
and
vanitie
:
it
may
seeme
therefore
,
that
the
excellent
state
of
the
righteous
,
is
not
duely
12
There
is
a
way
which
seemeth
right
to
a
man
:
but
the
yssues
thereof
are
the
wayes
of
death
.
When
any
thing
is
often
done
in
the
world
,
it
seemeth
there
is
no
euil
in
it
.
Wherevpon
it
followeth
that
it
seemeth
good
and
right
:
seeing
that
betweene
good
and
euill
,
betweene
wrong
and
right
there
is
no
difference
.
There
are
but
a
fewe
which
be
of
this
opinion
,
but
in
al
estates
almost
custome
is
made
a
law
,
though
it
be
against
the
honour
of
God
,
and
against
the
loue
of
our
neighbour
.
We
may
see
the
same
in
superstitions
and
idolatries
,
in
craftes
and
occupations
,
in
trades
and
merchandize
.
Because
the
way
that
such
folkes
doe
holde
is
commonly
vsed
,
therefore
it
seemeth
too
them
right
:
but
they
shal
at
the
last
feele
that
they
wandred
and
went
astraye
after
diuers
sortes
and
very
greeuously
:
as
Solomon
doeth
signifie
the
same
,
when
he
sayth
,
But
the
yssues
thereof
are
the
wayes
of
death
.
Wherein
he
teacheth
the
very
same
thing
that
Moses
taught
the
children
of
Israe
,
Ye
shall
not
doe
after
al
these
thinges
that
wee
doe
here
this
day
:
that
is
,
euery
man
whatsoeuer
Suche
knowledge
shal
profite
them
nothing
,
but
further
to
torment
them
.
Wherefore
,
let
vs
vnderstande
,
that
Solomon
doth
Furthermore
,
hee
sheweth
vs
,
that
wee
al
of
ourselues
do
tend
vnto
death
:
for
wee
thinke
that
wee
are
so
wise
,
that
wee
can
alone
guide
ourselues
.
This
same
is
common
to
al
men
,
vntil
they
be
regenerate
and
sanctified
by
the
Spirite
of
God
,
who
by
his
annointing
doeth
teach
and
leade
them
.
To
the
ende
then
that
we
do
not
enter
into
the
wayes
of
death
,
Let
vs
pray
,
Leade
mee
,
O
Lord
,
13
Euen
in
laughing
the
heart
is
sorowful
,
and
the
ende
of
that
mirth
,
is
heauines
.
When
the
worldlinges
and
carnal
men
doe
feele
themselues
troubled
and
grieued
,
or
when
they
wil
put
away
and
resist
griefe
,
they
wil
playe
and
passe
the
time
away
as
merrilie
as
possibly
they
can
:
they
eate
,
they
drinke
abundantly
,
euen
til
they
be
drunke
or
verie
neere
:
they
leape
,
sing
and
daunse
:
they
delight
to
reason
,
to
iest
and
talke
of
vaine
thinges
,
yea
filthie
and
vncleane
:
they
turne
their
looke
for
to
feede
the
same
with
the
appearaunce
of
beautie
.
After
this
manner
they
laught
:
but
as
Solomon
saieth
,
Euen
in
laughing
the
heart
is
sorowful
.
For
albeeit
that
in
leading
such
a
life
they
labour
to
auoide
griefe
,
yet
they
cannot
:
for
they
haue
an
hang
man
within
in
them
,
which
doeth
torment
them
,
from
whose
handes
they
labour
to
bee
deliuered
,
to
wit
,
their
conscience
which
doeth
reprooue
them
&
feare
them
before
the
iudgement
seate
of
God
for
their
disordered
life
:
though
they
stryue
to
make
themselues
beleeue
that
there
is
neither
God
nor
Deuill
,
neither
saluation
nor
damnation
.
And
therefore
they
reioyce
dissolutely
,
as
though
euil
shoulde
neuer
happen
vnto
them
:
but
finally
they
shal
feele
that
they
haue
beene
deceiued
as
Solomon
doeth
wel
declare
vnto
them
,
saying
,
And
the
ende
of
that
myrth
is
heauinesse
.
After
that
Adam
had
reioyced
of
eating
the
forbidden
fruite
,
hee
had
great
heauinesse
:
14
The
hearte
that
declineth
,
shal
bee
satiate
with
his
owne
wayes
:
but
a
good
man
shall
rule
ouer
him
.
Solomon
hath
shewed
vs
heere
before
what
are
the
wayes
of
an
harte
that
declineth
,
when
he
saide
,
My
Sonne
,
if
sinners
intice
thee
,
Thirdly
,
let
vs
take
heede
we
be
not
like
vnto
those
which
haue
ytching
yeares
.
The
world
almost
is
filled
with
none
other
people
,
and
chiefly
Turkie
,
and
the
places
where
poperie
reigneth
.
If
we
followe
them
,
we
runne
into
destruction
,
and
doe
worthily
deserue
to
perish
,
seeing
that
wee
are
warned
therof
in
diuers
places
.
Hauing
but
the
prudent
will
consider
his
steppes
.
For
to
consider
well
our
steepes
,
that
we
may
be
well
gouerned
,
and
not
to
beleeue
euery
thing
,
wee
must
16
A
wise
man
feareth
and
departeth
from
euill
:
but
a
foole
rageth
and
is
carelesse
.
They
which
for
the
wickednes
they
haue
committed
,
do
feare
to
be
punished
,
and
yet
haue
no
minde
to
doe
wel
,
nor
abhorre
the
euil
that
they
thinke
and
doe
commit
:
such
doe
not
departe
from
euil
,
for
all
their
feare
:
as
wee
haue
examples
thereof
in
Cayn
,
Pharao
,
Saule
,
and
Iudas
and
others
.
Therefore
when
Solomon
sayth
,
that
A
wise
man
feareth
,
&c.
hee
speaketh
not
of
such
a
feare
,
but
of
an
holy
and
honorable
affection
that
the
faithful
beare
towards
God
wherby
they
abhor
&
detest
al
wickednes
,
rebellion
&
disobedience
,
&
tremble
for
the
euils
that
they
eyther
thinke
or
commit
,
knowing
that
they
are
greatly
indetted
to
the
iudgement
of
God
:
and
because
they
are
not
pardoned
,
they
feele
themselues
guiltie
of
death
and
damnation
.
And
yet
notwithstanding
,
by
the
trust
that
they
haue
in
the
mercies
of
God
,
they
loue
the
good
that
hee
commaundeth
,
and
labour
to
giue
him
obedience
.
This
is
the
true
wisedome
,
and
the
feare
which
God
requireth
of
vs
,
and
as
hath
alreadie
bene
handeled
.
A
wise
man
therfore
Contrarily
,
as
Solomon
saieth
,
A
foole
rageth
,
and
is
carelesse
.
When
Solomon
setteth
raging
,
against
departing
from
euil
:
and
carelesnesse
,
against
feare
:
wee
may
first
vnderstande
that
the
foole
through
despight
and
anger
that
hee
hath
to
bee
rebuked
of
God
in
his
conscience
which
doeth
pricke
him
,
or
to
bee
admonished
and
corrected
by
men
,
which
set
the
iudgementes
of
God
before
him
,
and
doe
threaten
him
with
his
vengeance
:
by
despight
I
say
,
of
such
admonitions
,
hee
striueth
to
transgresse
his
word
,
and
to
giue
himself
foorth
on
to
do
euil
with
al
insolencie
and
dissolutenes
,
with
all
iniuries
&
ragings
,
to
the
dishonour
of
God
,
&
hurt
of
their
neighbours
.
The
world
destroyed
by
the
flood
,
&
the
Sodomites
&
Gomorrhians
,
and
Saule
did
so
behaue
themselues
:
as
may
be
gathered
by
the
Scriptures
.
And
nowe
at
this
day
many
wicked
men
doe
rage
after
this
sort
:
euen
as
Iudas
hath
also
raged
&
fought
against
Iesus
Christ
.
Secondly
,
Let
vs
vnderstand
that
when
it
is
said
,
that
the
foole
is
carelesse
,
that
Solomon
doeth
not
attribute
vnto
him
any
true
assuraunce
.
For
the
sounde
of
a
leafe
shaken
,
shal
chase
him
,
Forasmuch
as
there
is
nothing
but
the
only
truth
of
God
which
can
assure
man
,
and
deliuer
him
truely
from
al
feare
,
the
which
truth
the
foole
doeth
despise
and
reiect
:
therefore
it
followeth
,
hee
can
not
stande
fast
,
but
after
the
former
meaning
.
And
albeit
the
foole
doeth
stande
fast
or
is
carelesse
,
yet
is
hee
not
assured
,
but
standeth
still
in
feare
,
and
trembleth
:
euen
so
,
albeit
that
the
wise
man
feareth
,
and
that
hee
standeth
not
fast
,
yet
is
he
assured
and
certified
of
the
helpe
and
goodnesse
of
God
.
In
this
there
is
no
repugnancie
:
as
wee
may
see
by
that
which
hath
beene
alreadie
saide
,
both
of
the
wise
man
&
foole
,
otherwise
S.
Paul
would
not
exhort
vs
,
to
make
17
He
that
is
hastie
to
anger
,
committeth
follie
,
and
a
busie
bodie
is
hated
.
Albeit
that
al
vertues
doe
agree
together
,
and
that
there
is
no
repugnancie
betweene
them
,
and
that
the
worldly
wise
men
doe
say
,
that
there
is
al
one
instruction
of
thinges
contrarie
:
yet
neuerthelesse
al
vices
which
are
contrarie
vnto
vertue
,
doe
not
agree
altogether
,
but
there
are
some
,
amongest
the
which
there
are
great
contrarieties
.
Amongest
others
,
Solomon
doeth
heere
set
before
vs
two
vices
,
and
doeth
set
them
one
contrarie
to
the
other
.
The
one
is
choler
,
the
which
sodainly
breaketh
foorth
by
woordes
or
by
actes
that
are
put
foorth
without
regarde
had
to
the
ende
thereof
,
whether
it
shal
be
hurtful
to
a
mans
selfe
or
to
his
neighbours
:
whether
we
shal
be
praised
or
discommended
thefore
:
whether
we
shal
escape
as
we
would
after
anger
is
past
:
it
sufficeth
to
shew
his
impatiencie
,
for
too
make
him
afraide
,
and
that
there
may
be
no
resistance
.
But
that
is
not
al
waies
obteined
:
for
oftentimes
it
hapeneth
that
the
vnpatient
doe
meete
with
as
angry
folkes
as
themselues
are
,
or
with
other
discreete
men
and
well
ruled
,
which
can
wel
suppresse
them
,
and
make
them
feele
that
they
doe
not
wisely
but
foolishly
,
which
hurteth
them
.
Solomon
doeth
signifie
it
,
saying
,
He
that
is
hastie
to
anger
,
committeth
folly
:
Hee
foloweth
heere
our
manner
of
speaking
.
For
wee
often
saye
that
a
man
woorketh
folly
,
when
that
which
he
doeth
serueth
to
nothing
but
to
bring
him
to
contempt
,
or
to
hinder
him
,
&
to
destroy
him
in
steede
that
hee
ment
to
do
that
euil
to
his
neighbour
.
And
when
he
thus
speaketh
,
he
doeth
wel
shewe
vs
,
that
wee
ought
to
be
careful
to
take
heede
,
lest
we
be
sodainly
angry
,
seeing
wee
would
haue
no
foolishe
thing
laide
to
our
charge
,
but
woulde
haue
whatsoeuer
we
say
or
doe
,
allowed
to
be
good
.
Saint
Iames
doth
exhort
vs
,
saying
,
A
busie
bodie
,
or
a
man
of
imaginations
,
shal
be
hated
.
He
doeth
here
shew
vs
what
reward
the
malicious
are
woorthie
of
,
that
is
to
say
,
that
as
they
haue
nourished
in
their
harts
,
wrath
,
&
hatred
,
euen
so
it
commeth
to
passe
that
they
are
hated
as
they
deserue
:
first
of
God
,
as
Solomon
saith
in
his
6.
chap.
The
Lorde
hateth
an
hart
that
imagineth
wicked
enterprises
.
Hee
maketh
them
also
to
feele
this
hatred
,
as
Dauid
saith
:
Thine
hande
18
The
foolish
do
inherite
follie
:
but
the
prudent
are
crowned
with
knowledge
.
When
wee
despise
or
reiect
any
thing
,
it
is
very
harde
to
obteine
and
get
it
:
but
if
we
bee
careful
as
wee
ought
to
followe
any
thing
,
wee
easily
get
the
possession
thereof
.
Wherefore
if
the
foolishe
haue
neither
knowledge
nor
wisdome
,
we
ought
not
to
wonder
at
it
:
for
as
wee
haue
seene
,
they
reiect
it
.
And
in
steede
of
that
,
The
foolishe
doe
inherite
follie
.
It
is
not
of
late
,
but
of
old
:
as
it
is
heere
signified
after
a
sorte
by
the
preterperfectence
of
the
verbe
which
Solomon
in
his
language
vseth
,
saying
,
They
haue
inherited
.
And
so
this
inheritance
is
come
or
descended
from
father
to
sonne
,
and
hath
beene
more
carefully
kept
,
than
if
it
had
beene
any
good
thing
.
But
suche
is
the
nature
of
man
,
when
hee
is
left
vnto
himselfe
,
that
hee
is
rather
geuen
to
vanitie
,
then
to
any
profitable
woorke
,
rather
to
follie
,
then
to
wisedome
,
and
is
more
delighted
with
ignorance
then
with
knowledge
.
Wherefore
he
is
wel
woorthie
to
inherite
nothing
that
excelleth
:
and
they
which
folowe
him
can
gather
no
profite
thereby
,
sith
hee
hath
nothing
but
follie
:
for
a
man
can
not
take
that
of
his
heritage
which
it
hath
not
.
Let
vs
therfore
first
vnderstand
that
we
are
here
admonished
not
easily
to
beleeue
all
kind
of
words
,
and
to
suffer
ourselues
to
be
deceiued
but
the
prudent
are
crowned
with
knowledge
.
As
good
worldly
husbandes
doe
labour
to
get
and
to
haue
their
possessions
and
heretages
about
them
,
and
do
therin
greatly
delight
,
for
to
see
their
houses
to
be
compassed
round
aboute
with
goodly
fieldes
,
meddowes
and
vineyards
and
other
earthly
commodities
:
and
when
they
can
safely
keepe
and
defend
their
goods
,
they
are
praised
and
honoured
of
the
worlde
,
and
esteemed
as
young
kinges
:
euen
so
the
prudent
which
do
spiritually
labour
,
which
are
gouerned
by
the
leading
of
After
this
sorte
are
the
prudent
crowned
with
knowledge
:
and
it
is
veey
meete
so
to
vnderstande
it
.
For
the
Scripture
hath
a
crowne
,
and
also
vseth
to
giue
a
crowne
,
for
ornaments
of
glory
,
honour
,
and
magnificence
,
&
also
for
abundance
:
as
it
is
said
,
He
hath
spoyled
mee
of
mine
honour
,
and
taken
the
crowne
away
from
my
head
.
For
thou
hast
made
him
little
lower
,
then
God
,
and
crowned
19
The
euil
shal
bowe
before
the
good
,
and
the
wicked
as
the
gates
of
the
righteous
.
It
seemeth
at
the
first
sight
that
this
present
sentence
repugneth
diuers
proofes
and
experiences
.
For
first
of
al
,
Caine
was
wicked
:
Therefore
when
any
insurrections
are
,
let
the
Magistrates
humble
themselues
before
GOD
,
weeping
and
lamenting
their
faultes
:
and
yet
for
al
this
to
loose
no
courage
,
but
manly
to
vse
the
sworde
which
is
committed
vnto
them
.
Thirdly
wee
are
admonished
what
kinde
of
men
wee
ought
to
place
in
authoritie
.
Fourthly
,
albeit
that
the
wil
of
GOD
bee
(
as
it
appeareth
heere
)
that
the
wicked
shoulde
bowe
before
the
good
,
yet
is
it
not
too
say
that
wee
shoulde
desire
men
to
bow
and
kneele
before
vs
,
but
so
much
as
is
required
for
the
honour
and
glory
of
God
,
for
the
common
peace
,
and
for
the
order
of
pollicie
.
For
our
goodnesse
and
righteousnesse
can
neuer
bee
so
excellent
,
that
it
should
deserue
that
men
shoulde
bowe
and
reuerence
vs
.
Fiftly
,
sith
that
vnto
God
the
king
euerlasting
belongeth
all
honour
and
glory
,
and
that
it
is
before
him
that
euery
knee
shoulde
bowe
,
wee
must
therefore
vnderstande
that
he
maketh
his
Maiestie
shine
at
the
gates
of
the
righteous
,
when
hee
maketh
the
wicked
to
bowe
before
them
.
And
for
asmuch
also
as
hee
greatly
esteemeth
the
good
and
righteous
,
when
he
maketh
them
partakers
of
the
glory
,
which
apperteineth
vnto
him
onely
:
it
is
therfore
a
true
argument
that
hee
woulde
haue
vs
highly
to
esteeme
goodnesse
and
righteousnesse
.
20
The
poore
is
hated
euen
of
his
owne
neighbour
:
but
the
friends
of
the
rich
are
many
.
Solomon
pronounceth
heere
that
which
is
commonly
doone
in
the
worlde
,
and
not
that
which
ought
to
bee
doone
.
And
so
hee
doeth
not
giue
vs
doctrine
that
wee
must
follow
:
but
hee
accuseth
men
of
ingratitude
,
of
discourtesie
and
crueltie
,
when
hee
saith
,
The
poore
is
hated
euen
of
his
owne
neighbour
.
The
ingratitude
which
is
committed
in
the
hate
of
the
poore
is
against
God
.
For
whosoeuer
hateth
the
poore
,
hee
doeth
not
acknowledge
the
benefites
which
hee
hath
receiued
of
God
,
without
his
desertes
.
Wee
are
al
naturally
borne
poore
both
in
body
and
soule
,
and
are
voide
and
naked
of
all
benefites
,
and
cannot
obteine
either
corporal
or
spiritual
,
vnlesse
God
of
his
onely
grace
and
free
goodnesse
doe
giue
them
vs
without
hauing
respect
vnto
vs
:
for
wee
are
so
corrupted
and
malitious
of
nature
,
that
wee
prouoke
him
so
muche
as
wee
can
to
make
vs
poore
,
and
to
destroy
vs
rather
then
to
doe
vs
good
,
and
saue
vs
.
First
of
all
,
touching
our
body
,
if
wee
consider
our
conception
in
the
wombe
of
our
mother
,
wee
shal
knowe
,
how
poore
a
thing
wee
are
:
that
wee
were
very
weake
and
sickly
,
and
that
wee
coulde
haue
no
nourishment
nor
increase
but
of
God
:
for
seeing
the
gouernment
of
mothers
,
which
is
then
very
disordered
,
and
their
lustes
vnbrideled
,
immediately
man
should
perishe
,
if
God
did
not
wonderfully
as
it
were
preserue
and
fortifie
him
.
This
poore
state
of
man
,
and
the
helpe
of
God
are
wel
expressed
in
Iob.
And
when
wee
are
borne
wee
bring
no
riches
with
vs
.
If
wee
haue
any
necessay
and
profitable
thing
for
this
body
,
it
is
the
gift
of
God
:
as
But
the
freendes
of
the
riche
are
many
:
Solomon
doth
not
rebuke
and
blame
those
which
are
truely
the
freendes
of
the
rich
:
for
it
is
not
lawful
for
vs
to
hate
any
man
,
but
it
is
rather
commanded
vs
to
loue
our
neighbours
,
without
regarde
of
persons
.
Likewise
they
which
truely
loue
the
riche
,
doe
not
procure
to
themselues
any
profite
to
their
purse
:
but
if
it
bee
needeful
,
doe
exhorte
them
to
occupie
themselues
about
their
saluation
,
in
giuing
almes
to
the
needie
,
according
to
the
doctrine
of
our
Lorde
,
and
of
21
The
sinner
despiseth
his
neighbour
:
but
he
that
hath
mercy
on
the
poore
,
is
blessed
.
Solomon
doeth
shewe
vs
that
the
worlde
is
ful
of
sinners
,
when
hee
saith
,
The
sinner
dispiseth
his
neighbour
:
for
it
is
an
ordinary
thing
,
that
they
which
haue
welth
,
and
do
not
acknowledge
that
that
which
they
enioy
,
commeth
of
the
gift
of
God
,
do
greatly
flatter
themselues
,
&
think
that
it
commeth
of
their
owne
labour
,
trauaile
,
wisedome
,
and
cunning
,
that
riches
come
vnto
them
,
they
confesse
not
that
they
bee
stewardes
of
God
,
but
make
themselues
beleeue
that
it
is
lawful
for
them
to
doe
as
they
list
with
the
goods
they
possesse
:
and
therefore
they
haue
no
care
of
the
needinesse
of
their
neighbours
,
but
doe
despise
them
,
as
they
doe
shewe
it
in
diuers
sortes
.
First
of
al
,
in
not
helping
their
necessities
by
almes
.
Secondly
,
in
vsing
subtil
meanes
,
to
drawe
vnto
them
that
little
they
haue
.
Thirdly
,
in
pulling
their
substance
from
them
parforce
and
violence
,
or
consuming
them
by
sutes
,
by
vsuries
and
other
wicked
trades
.
So
that
the
contempt
which
is
heere
spoken
of
,
doeth
not
onely
stand
in
negligence
,
but
in
churlishnesse
and
cruelty
that
they
commonly
exercise
through
all
the
worlde
,
as
men
doe
feele
it
.
Wherefore
it
is
not
without
cause
that
the
Scripture
complaineth
hereof
,
euen
through
al
the
Prophets
.
This
crueltie
is
somwhat
But
he
that
hath
mercy
on
the
poore
,
is
blessed
.
For
against
despising
,
hee
setteth
mercy
,
which
is
contrary
vnto
crueltie
.
For
by
crueltie
men
spoyle
and
rauishe
,
and
doe
all
the
hurt
they
can
in
the
worlde
to
their
neighbour
:
and
by
mercy
,
wee
lende
,
and
giue
liberally
,
as
also
the
worde
which
Solomon
vseth
doth
signifie
.
And
when
the
merciful
man
is
set
against
the
sinner
,
then
doeth
it
shew
vs
that
albeit
by
the
corruption
of
our
fleshe
,
sinne
,
dwelleth
in
vs
:
yet
is
not
the
same
imputed
vnto
vs
,
nor
wee
counted
sinners
but
righteous
,
so
long
as
wee
are
mercifull
.
The
wicked
borroweth
,
and
payeth
not
againe
:
but
the
righteous
is
merciful
and
giueth
.
Againe
,
A
good
man
is
merciful
and
lendeth
:
he
hath
distributed
and
giuen
to
the
poore
,
&c.
Not
that
our
mercifulnesse
can
deserue
such
reputation
:
but
because
God
of
his
onely
grace
doeth
accept
and
allowe
it
,
and
is
authour
thereof
.
It
is
not
simply
saide
,
that
hath
mercy
:
for
they
which
are
at
their
ease
,
and
haue
all
thinges
necessary
for
them
,
haue
no
neede
of
mercy
to
bee
shewed
to
them
:
and
therefore
Solomon
addeth
,
on
the
poore
.
These
are
they
which
haue
great
neede
to
bee
pitied
:
as
also
God
doeth
carefully
wil
the
same
by
his
worde
,
and
it
is
not
without
cause
:
for
they
haue
the
most
neede
of
fauour
,
succour
,
and
helpe
:
and
there
are
no
people
in
the
world
more
despised
,
worse
handeled
,
nor
more
troden
downe
and
oppressed
then
are
they
.
By
experience
wee
may
see
it
:
and
also
God
often
complaineth
thereof
,
by
his
Prophetes
.
Therefore
if
it
happen
vs
to
fal
into
the
number
of
the
miserable
,
&
afflicted
,
and
that
wee
are
despised
,
yet
let
vs
not
bee
discouraged
,
nor
dispaire
,
as
though
God
had
forsaken
vs
,
and
careth
not
for
vs
.
For
if
wee
be
despised
,
it
is
of
sinners
who
are
not
acquainted
with
GOD
.
But
looke
what
sinners
doe
esteeme
,
that
is
reiected
of
GOD
,
and
that
which
they
doe
despise
and
reiect
,
is
receiued
and
allowed
of
God
.
Therefore
we
must
not
feare
the
contempt
22
Doe
not
they
erre
that
imagine
euill
?
but
to
them
that
thinke
on
good
thinges
,
shall
bee
mercy
and
trueth
.
Forasmuch
as
the
worlde
is
ful
of
men
which
imagine
malice
,
and
which
deuise
euil
thinges
against
God
,
and
against
their
neighbours
,
it
followeth
right
well
that
the
number
is
right
great
of
them
which
hold
not
the
right
way
,
but
doe
erre
and
goe
astray
,
folowing
the
wayes
of
destruction
.
Solomon
doth
signifie
this
same
,
when
hee
asketh
,
saying
:
Doe
not
they
erre
which
imagine
euill
?
And
forasmuche
as
there
is
none
of
vs
al
which
desireth
to
erre
,
that
is
to
say
,
to
goe
astray
,
and
wander
out
of
the
way
,
but
woulde
al
walke
in
a
right
path
,
and
come
vnto
the
ende
of
our
purpose
,
and
not
to
bee
put
beside
our
intentes
,
except
wee
bee
out
of
our
wittes
,
voide
of
sounde
iudgement
,
and
perfect
reason
:
sith
I
say
wee
desire
the
same
,
or
at
the
leastwise
doe
labour
to
make
ourselues
beleeue
that
our
wil
is
such
:
therfore
for
to
obteine
the
same
,
wee
must
diligently
take
heede
that
wee
followe
not
them
which
imagine
euil
.
And
for
to
doe
this
let
vs
not
bee
like
vnto
the
superstitious
and
idolaters
,
which
forge
idols
,
some
of
wood
,
golde
and
siluer
,
or
of
other
visible
,
palpable
and
grosse
matter
:
othersome
,
of
traditions
and
mens
inuentions
,
good
customes
,
fantasies
and
intentes
.
They
deuise
and
imagine
nothing
but
euil
,
though
they
falsly
beleeue
that
by
suche
trashe
and
ab
homination
,
they
do
honour
and
serue
God
.
But
the
Lorde
,
whome
no
good
thing
can
displease
,
doth
wel
shew
,
that
there
is
nothing
but
euil
in
such
seruice
,
when
hee
declareth
,
that
he
abhorreth
and
reiecteth
them
:
as
it
is
wel
taught
vs
by
the
first
table
of
Moyses
,
and
by
the
Prophetes
.
They
make
themselues
Thirdly
,
let
vs
not
thinke
that
in
hurting
and
dooing
euill
vnto
our
neighbours
wee
can
prosper
:
though
the
greatest
parte
of
the
worlde
bee
of
this
opinion
.
For
as
we
may
see
,
some
thinke
to
creepe
aloft
by
pryde
and
ambition
,
by
rebellion
and
disobedience
:
some
by
murthers
,
seditions
,
hatreds
,
malice
,
and
insurrections
:
some
by
theftes
,
snatching
,
vsurie
,
and
wicked
bargaines
:
some
by
whoredomes
and
adulteries
,
and
other
some
by
flatteries
,
false
tales
and
slaunderings
.
But
they
erre
and
be
deceiued
,
seeing
they
turne
themselues
from
the
right
wayes
of
the
commandementes
of
the
Lorde
,
and
folowe
the
wyde
and
broade
way
But
to
them
that
thinke
on
good
thinges
,
shal
bee
mercie
and
trueth
.
When
hee
speaketh
thus
,
hee
debyeth
mercy
and
truth
vnto
those
that
imagine
euil
.
Wherevpon
it
foloweth
that
they
cannot
looke
but
for
destruction
and
damnation
partly
in
this
worlde
.
For
as
they
are
filled
with
malice
,
craft
,
deceit
,
wrong
,
violence
and
crueltie
against
GOD
and
their
neighbours
:
euen
so
doeth
God
render
and
pay
them
the
like
,
stirring
vp
enemies
against
them
,
euen
such
as
they
haue
beene
to
others
.
And
finally
,
for
to
fyl
vp
the
measure
of
their
destruction
,
he
wil
vtterly
depriue
them
of
his
fauour
&
mercie
,
bestowing
no
parte
of
his
gracious
promises
vpon
them
and
wil
sende
them
to
eternal
damnation
.
Contrarily
,
vnto
them
which
thinke
wel
,
that
is
to
say
,
which
haue
set
their
loue
on
the
lawe
of
the
Lord
,
for
to
giue
him
the
honour
which
hee
damandeth
thereby
,
and
for
to
serue
&
profit
their
neighbours
,
shal
be
graunted
mercy
and
trueth
.
For
as
they
labour
to
be
faythful
vnto
God
,
by
giuing
true
obedience
vnto
his
worde
,
and
beeing
gentle
vnto
their
neighbours
,
giuing
them
faithfully
all
their
duetie
:
euen
so
the
Lorde
wil
make
them
partakers
of
his
true
and
vnfallible
promises
:
he
wil
raise
them
vp
,
according
as
they
shal
haue
neede
,
such
men
as
wil
shewe
them
fauour
,
and
intreate
them
with
al
meekenesse
and
gentlenesse
,
&
such
as
wil
imagine
no
treason
or
other
wickednesse
against
them
:
neither
shal
cease
to
doe
them
good
,
according
to
his
faythful
and
gracious
promises
,
vntil
that
in
the
heauenly
ioy
and
felicitie
he
giue
them
the
ful
fruition
of
them
.
For
his
merciful
kindnesse
is
euer
more
and
more
towardes
vs
:
and
the
23
In
all
labour
there
is
abundance
:
but
the
talke
of
the
lippes
bringeth
onely
want
.
Solomon
heere
before
hath
spoken
many
sentences
,
for
to
exhorte
In
al
labour
there
is
abundance
.
It
seemeth
at
the
first
sight
that
Solomon
repugneth
that
which
is
written
,
The
earth
shall
bring
foorth
vnto
thee
,
thornes
and
thistles
,
and
thou
shalt
eate
the
herbe
of
the
fielde
.
When
thou
shalt
til
the
grounde
,
it
shall
not
hencefoorth
yeelde
vnto
thee
her
strength
.
And
I
wil
breake
the
Heerein
hee
speaketh
agreeably
vnto
that
which
the
Sainte●
haue
felt
,
and
according
as
God
hath
promised
in
his
lawe
and
by
the
Prophets
.
The
Patriarkes
were
blessed
of
God
,
who
prospered
their
labour
and
the
woorke
of
their
handes
:
in
such
wise
that
they
did
abounde
in
riches
.
And
the
promises
are
written
in
the
places
alledged
before
,
and
in
the
128.
Psalme
.
And
albeeit
that
in
Furthermore
,
though
they
which
feare
GOD
and
are
diligent
in
labour
,
shoulde
suffer
greate
want
,
yet
is
it
not
to
say
but
that
God
is
true
in
his
promises
:
for
howe
much
soeuer
we
feare
God
,
yet
doeth
hee
alwaies
finde
ynough
in
vs
to
bee
amended
,
and
may
iustly
chasten
vs
as
hee
pleaseth
.
Therefore
let
vs
not
iudge
of
Gods
promises
after
mans
reason
,
nor
after
the
sight
of
our
eyes
:
but
let
euery
one
of
vs
carefully
and
faythfully
occupie
himselfe
in
his
woorke
,
praying
vnto
GOD
that
it
woulde
please
him
to
giue
it
good
successe
and
prospering
it
as
hee
shal
knowe
to
bee
expedient
.
And
let
vs
not
bee
like
vnto
those
which
giue
themselues
vnto
slouthfulnesse
and
ydlenes
,
to
vanitie
and
foolishnes
,
and
passe
away
their
time
in
iesting
and
scoffing
in
merie
tales
,
and
ydle
woordes
:
and
yet
notwithstanding
,
they
desire
abundance
to
liue
plentifully
and
wealthily
,
and
at
their
ease
,
as
if
they
were
wel
woorthy
.
But
they
doe
not
obteine
according
to
their
desire
:
for
euen
as
they
deserue
,
God
bringeth
them
vnto
extreeme
pouertie
.
Solomon
doeth
signifie
it
when
hee
sayth
,
But
the
talke
of
the
lippes
bringeth
onely
want
:
When
hee
setteth
the
talke
of
the
lippes
,
against
labour
,
and
that
hee
threateneth
it
with
want
,
let
vs
knowe
that
vnder
the
talke
of
the
lippes
,
hee
comprehendeth
not
thanksgiuing
,
prayers
,
prayses
,
holy
exhortations
and
instructions
which
the
faythful
make
with
their
lippes
:
for
sith
they
proceede
from
a
pure
and
perfite
heart
,
they
ought
not
to
bee
attributed
vnto
the
lippes
,
nor
threatened
with
want
.
For
,
for
such
holy
exercises
the
faythful
wil
not
giue
ouer
nor
forsake
labour
.
But
yet
that
popish
diuine
seruice
,
and
al
the
disputations
and
sermons
of
their
diuines
and
hypocrites
,
ought
to
bee
attributed
vnto
the
talke
of
the
lippes
:
seeing
they
proceede
not
from
a
good
24
The
crowne
of
the
wise
is
their
riches
:
and
the
follie
of
fooles
is
foolishnesse
.
It
is
a
thing
more
often
prooued
then
were
to
bee
wished
,
that
they
are
nothing
set
by
which
haue
nothing
or
very
litle
:
and
they
which
cannot
or
doe
not
labour
to
gather
riches
abundantly
,
are
iudged
fooles
and
dizzardes
.
But
they
which
are
riche
,
are
highly
honoured
and
praised
:
the
which
causeth
them
to
be
so
greatly
desired
of
al
men
.
For
besides
this
that
men
are
glad
not
to
want
,
they
also
loue
to
bee
in
estimation
and
honour
:
and
they
that
can
so
guide
themselues
,
are
counted
wise
,
and
men
of
honestie
.
Wheretoo
it
seemeth
at
the
first
sight
that
Solomon
agreeth
heere
,
when
he
saith
,
The
crowne
of
the
wise
,
&c.
But
if
we
consider
the
thing
throughly
,
wee
shal
easily
see
that
Solomon
is
not
of
this
iudgement
and
opinion
.
For
hee
saith
not
generally
,
riches
:
as
if
it
behoued
the
wise
,
for
to
haue
glorie
and
honour
,
to
bee
riche
with
the
abundance
of
worldly
wealth
:
seeing
that
they
which
are
truely
wise
,
doe
despise
and
reiect
the
wealth
of
the
worlde
,
and
doe
gather
it
,
but
onely
meanely
for
to
get
their
dayly
bread
,
without
a
disordered
desire
,
with
dooing
wrong
vnto
their
neighbour
,
eyther
by
catching
,
or
by
too
great
sparing
and
niggardlinesse
.
But
hee
saieth
,
their
riches
:
that
is
to
say
,
the
riches
which
belong
vnto
the
wise
,
and
by
the
which
they
become
truely
riche
.
Therefore
for
to
vnderstande
what
is
meant
by
the
crowne
of
the
wise
,
wee
must
knowe
what
their
riches
are
.
Solomon
hath
shewed
vs
heere
before
,
that
the
feare
of
the
Lorde
is
wisedome
,
knowledge
,
and
And
the
follie
of
fooles
is
foolishnesse
.
For
hee
setteth
follie
,
(
which
is
contrarie
vnto
wisedome
)
against
the
riches
of
the
wyse
:
as
if
he
saide
,
The
follie
of
fooles
cannot
bee
,
nor
knowen
but
for
follie
,
the
which
is
so
detestable
as
none
dare
challenge
the
same
to
bee
his
:
albeit
that
she
is
as
an
Empresse
in
the
worlde
,
and
that
the
great
Emperours
,
Kings
,
and
Princes
doe
obey
her
,
and
make
their
pleasures
of
it
:
as
they
doe
shewe
,
when
they
take
it
not
in
good
parte
,
that
any
man
should
turne
them
from
it
to
bring
them
vnto
wisedome
:
but
they
hate
and
cruelly
persecute
the
wise
.
And
yet
for
al
this
they
wil
not
bee
counted
fooles
,
but
wil
bee
praysed
and
honoured
as
wise
,
and
knowe
wel
,
howe
to
mainteine
their
honour
,
as
they
thinke
,
when
they
prayse
themselues
more
then
God
.
For
if
any
of
them
doe
neuer
so
grieuously
offende
God
,
they
care
not
for
it
:
but
if
a
man
chance
to
speake
of
their
worship
or
Lordship
,
otherwise
then
they
woulde
,
that
man
hath
committed
,
in
their
iudgement
an
vnpardonable
offence
.
Al
these
kindes
of
doing
doe
wel
shewe
that
naturally
wee
al
praise
and
extol
wisedom
:
but
by
the
corruption
of
our
nature
wee
haue
a
wrong
iudgement
:
in
such
wise
that
wee
iudge
wisedome
,
to
bee
follie
,
and
doe
extol
follie
25
A
faythful
witnesse
deliuereth
soules
:
but
a
deceiue●
speaketh
lyes
.
There
is
none
that
beareth
good
wil
but
desireth
to
pleasure
his
neighbours
,
and
wee
thinke
that
wee
al
haue
this
desire
,
and
wee
make
ourselues
beleeue
so
much
as
wee
can
,
wee
woulde
not
leaue
them
in
necessitie
,
but
to
deliuer
them
as
we
are
able
,
euen
out
of
the
greatest
necessities
,
for
to
shew
and
for
to
be
counted
their
great
friendes
.
Nowe
the
greatest
good
turne
that
wee
can
doe
for
any
man
,
is
to
helpe
to
saue
his
life
:
as
it
is
very
plaine
.
For
there
is
no
man
which
had
not
rather
loose
al
his
goods
,
then
to
loose
his
life
.
But
because
euery
man
knoweth
not
the
way
how
to
proceede
to
saue
his
neighbours
life
,
therefore
Solomon
doeth
teache
it
vs
,
when
he
saith
,
A
faythful
witnesse
deliuereth
soules
.
And
forasmuch
as
there
is
none
but
God
only
which
is
true
,
vnlesse
hee
communicate
his
trueth
by
his
woorde
,
wee
cannot
doe
this
pleasure
vnto
our
neighbours
,
to
saue
their
liues
,
except
we
be
diligent
to
receiue
the
woorde
to
speake
after
it
,
and
to
giue
ourselues
to
doe
the
workes
which
it
teacheth
vs
.
This
is
the
way
which
wee
must
holde
for
to
bee
a
true
witnesse
.
But
albeit
there
is
but
this
one
way
,
yet
may
wee
shewe
ourselues
true
witnesses
in
diuers
sortes
.
If
being
called
in
iudgement
for
to
beare
witnesse
of
the
trueth
,
or
beeing
ordeined
iudges
,
wee
speake
trueth
:
although
that
vpon
our
deposition
,
othe
or
sentence
,
they
leade
our
neighbour
to
the
gallowes
,
and
that
hee
be
hanged
,
yet
doe
we
not
cease
to
be
true
witnesses
,
and
to
deliuer
soules
.
For
when
Solomon
speaketh
of
the
deliuerance
of
soules
,
hee
meaneth
the
innocent
who
are
wrongfully
troubled
,
&
are
in
danger
of
their
liues
,
except
that
God
rayse
them
vp
true
witnesses
.
And
also
when
wee
witnesse
,
or
speake
truth
against
the
wicked
for
to
sende
him
to
death
:
though
wee
saue
not
his
life
,
yet
doe
wee
not
cease
to
bee
a
true
witnesse
,
and
to
saueliues
.
For
in
purchasing
the
punishement
of
the
wicked
,
wee
are
cause
that
diuers
doe
liue
in
peace
and
rest
:
and
thus
doe
we
preserue
and
saue
liues
:
the
which
is
a
very
acceptable
thing
before
God
,
who
wil
haue
the
Magistrate
But
a
deceiuer
speaketh
lyes
.
Forasmuch
as
he
setteth
the
deceiuer
against
a
true
witnesse
,
and
lyes
against
deliuerance
,
hee
teacheth
vs
that
false
witnesses
seeke
nothing
else
but
to
holde
their
neighbours
captiue
,
and
to
destroy
them
:
folowing
therein
their
father
the
Deuil
,
who
from
the
beginning
,
hath
beene
a
lyer
and
a
murtherer
.
But
as
they
are
the
most
profitable
witnesses
,
which
26
In
the
feare
of
the
Lorde
is
an
assured
strength
,
and
his
children
shall
haue
hope
.
It
is
a
great
comfort
for
vs
,
when
we
thinke
that
our
neighboures
are
so
wel
affectionate
towardes
vs
,
that
we
may
trust
them
that
they
wil
not
labour
to
doe
vs
any
hurte
,
but
shewe
vs
al
fauour
pleasure
,
and
gentlenes
.
Nowe
forasmuch
as
al
men
are
lyers
and
their
helpe
vayne
,
and
that
there
is
none
but
God
onely
true
,
and
that
hope
onely
in
him
confoundeth
not
:
in
as
much
as
hee
neuer
fayleth
to
graunt
as
he
requireth
:
wee
must
therefore
conclude
that
they
which
trust
in
him
,
shal
not
loose
their
hope
.
If
we
may
once
knowe
his
good
affection
towardes
vs
,
and
so
trust
in
him
,
assuring
ourselues
that
he
would
vs
nothing
but
good
,
we
should
be
therby
a
greate
deale
more
be
comforted
then
with
all
the
good
opinions
wee
can
conceiue
of
men
.
For
let
the
man
bee
neuer
so
wise
or
good
,
yet
is
hee
vnconstant
and
mutable
:
but
God
is
faythfull
In
the
feare
of
the
Lord
is
an
assured
strength
.
If
then
we
wil
be
assured
that
God
wil
not
destroy
vs
,
but
assist
vs
and
prouide
for
vs
al
thinges
necessarie
,
both
for
our
soule
and
bodie
,
and
will
not
forsake
vs
til
he
hath
placed
vs
in
his
heauenly
kingdome
,
we
must
then
haue
the
feare
of
the
Lord
as
the
good
olde
fathers
fearing
God
stayed
themselues
vppon
him
And
his
children
shall
haue
hope
.
Forasmuch
as
the
assurance
or
strong
trust
is
in
the
feare
of
the
Lorde
,
and
there
are
none
but
the
children
of
God
which
are
27
The
feare
of
the
Lorde
is
a
wellspring
of
life
,
to
auoide
the
snares
of
death
.
Solomon
sheweth
vs
that
there
is
strong
hope
and
assurance
for
the
children
of
God
,
which
feare
him
,
when
hee
compareth
it
vnto
the
liuelie
spring
,
and
that
hee
compareth
the
children
of
God
vnto
beasts
,
which
are
hunted
and
driuen
into
the
nets
&
toyle
which
are
set
for
them
that
they
may
be
taken
and
slaine
.
Nowe
it
is
not
without
cause
that
hee
vseth
such
comparisons
or
similitudes
for
to
shewe
the
estate
of
the
children
of
God
which
feare
him
.
For
first
of
al
the
children
of
God
are
Pilgrims
and
passengers
in
this
world
▪
for
we
haue
no
continual
abyding
citie
heere
:
for
the
land
is
mine
,
to
auoyde
the
snares
of
death
:
Let
vs
note
that
the
state
of
those
which
feare
God
,
is
such
,
that
as
it
is
written
,
28
In
the
multitude
of
the
people
is
the
honour
of
a
king
:
&
for
the
want
of
people
commeth
the
destruction
of
the
Prince
.
Solomon
by
the
king
and
by
the
Prince
,
doeth
vnderstande
all
those
which
haue
power
,
and
are
ordeined
for
to
gouerne
some
countrie
or
religion
.
Such
kinde
of
men
commonly
do
thinke
themselues
in
high
honour
and
maiestie
,
when
by
the
credite
and
authoritie
that
isgiuen
to
them
by
flatterers
,
eyther
by
violences
that
they
exercise
,
or
by
the
abundance
of
their
riches
,
they
make
themselues
to
bee
reuerenced
and
feared
,
and
that
no
man
dare
beholde
them
,
but
in
trembling
wise
,
or
in
hauing
them
in
more
highe
admiration
then
they
ought
:
for
they
also
knowe
wel
(
as
they
thinke
)
howe
to
mainteine
their
honour
,
euen
with
the
contempt
of
God
,
without
whome
neuerthelesse
they
haue
no
preheminence
,
nor
authoritie
.
And
if
it
were
not
that
God
causeth
his
maiestie
to
shine
in
them
,
for
to
make
his
ordinance
to
be
regarded
,
and
that
pollice
should
be
ordered
,
to
put
away
confusion
,
and
that
the
good
and
innocent
might
liue
in
peace
and
rest
,
no
man
woulde
make
any
more
account
of
them
,
then
of
the
wormes
of
the
earth
:
for
their
owne
partes
,
they
are
no
better
,
albeeit
that
for
the
degree
and
dignitie
that
God
hath
giuen
them
,
they
are
called
the
children
of
God
,
and
that
wee
ought
to
submit
ourselues
,
with
al
humblenesse
,
In
the
multitude
of
people
is
the
honour
of
the
king
,
&c.
The
Lordes
and
Princes
of
the
earth
for
to
come
to
honour
,
must
labour
then
to
get
a
multitude
of
subiectes
,
and
to
hold
them
vnder
their
obedience
and
gouernement
.
The
which
shal
easilie
bee
done
,
if
first
they
doe
yeelde
themselues
obedient
vnto
God
,
folowing
his
And
for
the
want
of
people
commeth
the
destruction
of
the
Prince
.
First
of
al
let
vs
note
that
the
want
of
people
commeth
not
chiefly
through
changing
of
countrie
,
when
they
flye
from
the
yoake
of
their
natural
prince
:
but
when
there
is
confusion
amongst
the
people
by
diuisions
,
sectes
,
conspiracies
,
seditions
,
insurrections
,
sturres
,
debates
,
vproares
,
and
rebellions
.
Then
principlaities
and
kingdomes
cannot
stande
:
whereupon
followeth
the
destruction
of
the
prince
:
for
he
can
bee
no
prince
without
a
princedome
,
no
more
then
an
head
is
a
head
of
those
members
that
cleaue
and
ioyne
not
vnto
him
.
Secondly
,
let
vs
note
,
that
forasmuch
as
the
honour
of
the
king
standeth
in
multitude
of
people
,
&
not
in
a
confused
&
scattered
multitude
,
that
thereof
it
wel
foloweth
,
that
such
a
multitude
is
not
worthy
to
bee
named
a
people
,
but
a
sorte
of
Lyons
,
wolues
,
serpents
,
dogges
,
swyne
,
yea
Deuils
incarnate
.
Thirdly
,
that
it
is
laweful
for
kings
and
Princes
to
desire
a
greate
people
,
and
to
labour
to
increase
the
number
of
their
subiectes
by
good
gouernement
,
and
not
by
warres
:
for
so
farre
is
it
of
that
by
such
troubles
the
number
shoulde
increase
,
that
rather
it
doeth
decay
,
and
the
Princes
come
to
destruction
,
as
experience
sheweth
.
Also
it
is
lawful
for
them
to
seeke
honour
,
and
to
mainteine
their
honour
for
the
29
He
that
is
slowe
to
wrath
,
is
of
great
wisedome
:
but
he●
that
is
of
an
hastie
minde
,
exalteth
follie
.
There
are
diuers
in
the
worlde
which
wil
count
a
man
to
bee
a
foole
and
an
asse
,
and
to
haue
no
heart
when
(
as
they
say
)
he
dares
not
looke
a
man
in
the
face
,
for
to
bee
angrie
immediatly
,
and
is
not
readie
for
to
bee
sodenly
reuenged
vppon
him
that
hath
done
him
wrong
.
Wherein
they
shewe
that
they
knowe
not
God
nor
his
wayes
,
or
else
do
iudge
God
to
be
but
a
foole
&
an
Asse
:
for
from
the
beginning
of
the
worlde
hee
hath
beene
outraged
by
man
,
euen
in
such
wise
as
hee
hath
deserued
that
God
shoulde
roote
him
out
,
but
hee
hath
shewed
himselfe
to
bee
slowe
to
anger
,
and
not
onely
then
,
but
also
in
al
ages
:
for
hee
hath
not
punished
men
so
soone
as
they
haue
prouoked
him
to
wrath
against
them
by
their
transgressions
&
rebellions
,
but
hath
shewed
himselfe
to
be
patient
,
gentle
,
pitiful
,
and
merciful
,
looking
&
calling
men
vnto
repentance
.
The
Lorde
,
The
Lorde
,
strong
,
merciful
,
and
gracious
.
slowe
to
anger
,
and
abundant
in
goodnesse
and
trueth
.
&c.
The
Lord
is
ful
of
Hee
that
is
slow
to
wrath
,
is
of
great
wisedome
.
It
is
not
without
cause
that
he
calleth
this
wisedome
,
great
:
for
first
of
al
it
is
giuen
of
God
,
whose
gifts
we
must
not
count
of
smal
price
,
litle
worth
,
and
contemptible
:
for
there
commeth
nothing
from
him
,
but
is
of
great
value
and
excellent
,
and
ought
to
bee
esteemed
highly
.
Secondly
,
wee
haue
the
lustes
of
our
fleshe
,
which
belong
naturally
vnto
vs
,
by
the
corruption
that
is
in
vs
:
ane
for
this
cause
are
very
hard
to
bee
tamed
:
and
therefore
the
wisdome
requireth
to
be
great
,
which
may
ouercome
them
,
and
keepe
them
vnder
subiection
:
otherwise
we
should
burne
with
impatiencie
,
and
shoulde
bee
kindeled
with
anger
and
wrath
,
and
shoulde
be
violently
caried
with
a
desire
of
soden
reuengement
vpon
those
which
do
vs
wrong
,
or
which
are
too
good
in
our
opinion
:
as
Cain
was
against
Abel
,
the
Pharises
against
our
Lord
Iesus
Christ
,
the
carelesse
and
dissolute
against
them
which
seeke
nothing
but
their
saluation
.
Now
not
to
be
like
vnto
suche
furious
felowes
,
But
hee
that
is
of
an
hastie
minde
,
exalteth
folly
:
as
do
now
these
madde
and
bransicke
men
,
which
rise
vp
without
any
cause
against
the
seruants
of
God
.
They
are
not
ashamed
to
haue
their
folly
seene
:
They
are
like
Lions
or
Wolues
,
roaring
after
the
poore
sheepe
,
and
yet
woulde
haue
men
beleeue
that
they
haue
a
good
cause
,
and
doe
vertuously
,
not
to
suffer
themselues
to
bee
gouerned
,
after
their
appetite
which
seeke
nothing
but
their
saluation
.
Heerein
they
so
exalt
folly
,
that
wee
are
compelled
to
see
it
,
except
wee
wil
close
our
eies
,
as
doe
their
fauourers
and
nourishers
which
mainteine
suche
mad
men
,
in
their
wicked
and
malicious
folly
.
Besides
this
,
let
vs
note
,
that
if
our
wisedome
bee
required
to
bee
shewed
,
and
not
to
bee
marked
with
folly
,
let
vs
be
slowe
to
wrath
and
to
be
angrie
with
them
which
doe
vs
wrong
without
cause
:
muche
lesse
shoulde
wee
sodenly
despite
and
murmure
against
our
good
God
when
he
doth
correct
vs
,
but
let
vs
patiently
beare
the
crosse
he
layeth
vppon
vs
:
seeing
hee
maketh
vs
beare
no
more
then
we
haue
worthily
deserued
:
moreouer
,
&
that
by
this
chastisement
he
seeketh
not
our
hurt
,
as
doe
men
,
but
our
profites
and
saluation
:
for
by
this
he
calleth
vs
vnto
repentance
.
30
A
sounde
heart
is
the
life
of
the
fleshe
:
but
enuie
is
the
rotting
of
the
bones
.
Man
at
the
beginning
was
made
,
to
liue
,
and
not
to
die
:
for
first
,
God
saide
,
Let
vs
make
man
like
vnto
our
image
,
&c.
And
the
A
sounde
hearte
is
the
life
of
the
fleshe
.
By
a
sounde
hearte
,
Solomon
doeth
signifie
,
the
desires
,
purposes
,
and
merciful
,
soft
,
gracious
,
and
pitiful
affections
,
free
from
wickednesse
,
bitternesse
,
from
rigour
and
crueltie
.
Vnto
these
doeth
hee
attribute
the
life
of
the
fleshe
,
that
is
to
say
,
to
man
.
If
wee
wil
vnderstand
it
of
corporal
life
,
there
shal
be
no
inconuenience
:
for
good
and
sounde
affections
make
a
man
to
liue
ioyfully
,
which
is
one
of
the
chiefe
partes
of
this
present
life
:
for
wee
count
ourselues
to
bee
in
death
,
except
wee
liue
ioyfully
,
not
after
a
worldly
&
carnal
maner
,
which
is
not
to
reioyce
in
holinesse
and
honestie
.
Neuerthelesse
though
this
present
life
be
common
both
to
the
elect
and
reprobate
,
yet
is
it
most
meete
to
vnderstande
this
sentence
to
apperteine
to
the
life
to
come
:
not
that
our
sounde
desires
shoulde
bee
worthie
thereof
,
but
by
the
grace
of
God
it
doeth
followe
it
:
and
it
is
a
certaine
trueth
that
they
which
are
guided
with
such
affections
,
shal
enioy
eternal
life
.
Blessed
are
the
pure
in
hearte
,
for
they
shall
see
God
.
Nowe
there
is
none
of
vs
which
are
naturally
sounde
and
pure
in
heart
:
and
of
Tim
▪
4.
3.
Titus
.
1.
9.
men
against
it
.
Heereby
wee
may
see
there
is
neither
health
nor
life
but
onely
where
the
Gospel
is
purely
preached
and
receiued
.
By
the
same
it
is
that
Iesus
Christe
hath
brought
vs
life
into
light
:
and
this
is
the
power
of
God
for
to
saue
al
beleeuers
.
Likewise
wee
may
knowe
there
is
not
much
health
nor
life
in
the
worlde
:
for
though
:
But
enuie
is
the
rotting
of
the
bones
.
For
enuie
signifieth
al
sinister
,
malicious
and
cruel
affections
:
albeit
that
the
worde
which
Solomon
vseth
,
may
be
taken
in
good
part
,
and
chieflly
when
it
is
attributed
vnto
God
and
to
his
seruantes
,
which
desire
nothing
but
his
glory
,
and
the
saluation
of
their
neighbours
:
but
when
it
is
set
against
sounde
desires
,
then
must
we
take
it
in
the
euil
part
,
for
the
contrary
affection
wherwith
they
are
stained
,
which
are
sory
,
when
they
see
the
affaires
of
their
neighbours
to
haue
good
successe
,
though
thereby
they
susteine
no
hurte
:
but
they
woulde
bee
alone
in
prosperitie
and
reputation
,
and
that
other
shoulde
bee
31
Hee
that
oppresseth
the
poore
,
reproueth
him
that
made
him
but
hee
honoureth
him
that
hath
mercy
on
the
poore
.
Although
wee
be
very
wicked
,
and
that
there
be
many
which
of
set
purpose
are
giuen
to
doe
thinges
which
they
knowe
to
serue
to
the
dishonour
of
God
:
yet
there
is
none
that
wil
bee
counted
wicked
,
and
also
there
is
none
but
wil
bee
very
sory
to
bee
called
or
esteemed
a
contemner
of
God
.
And
therefore
,
to
auoide
this
reputation
,
and
that
none
shoulde
thinke
wee
woulde
dishonour
God
,
the
worldlings
and
carnal
men
,
yea
the
most
wicked
will
labour
to
shewe
themselues
very
zelous
of
the
honour
of
God
,
in
doing
some
thinges
which
shal
haue
an
outwarde
apparance
of
holinesse
and
religion
:
as
Caine
,
Core
,
Dathan
and
Abiram
,
and
Saule
.
Othersome
,
Hee
that
oppresseth
the
poore
,
&c.
We
do
wrong
vnto
a
man
,
when
we
giue
him
not
that
we
owe
him
,
or
when
we
take
from
him
that
which
hee
possesseth
iustly
,
and
without
the
which
he
nor
his
family
can
bee
mainteined
in
this
life
.
And
this
wrong
is
doone
most
commonly
vnto
them
which
are
poore
,
and
haue
no
abundance
of
wealth
,
forasmuch
as
they
haue
no
power
to
defend
themselues
,
and
that
no
seruice
nor
pleasureis
looked
for
at
their
hands
.
This
commeth
also
because
of
their
weakenesse
,
why
God
abhorreth
those
which
doe
them
wrong
,
and
counteth
it
dishonour
doone
by
them
:
not
that
it
is
laweful
to
doe
wrong
vnto
the
richer
sort
,
nor
to
pul
away
from
them
that
which
they
possesse
,
though
they
bee
wicked
,
and
haue
nothing
sanctified
to
their
vse
.
Nowe
although
wee
ought
to
doe
no
wrong
vnto
suche
kinde
of
people
,
yet
haue
they
no
neede
to
bee
commended
:
for
they
wil
not
willingly
suffer
to
bee
wronged
:
and
as
they
wel
thinke
,
they
are
strong
enough
to
defende
themselues
:
and
do
rather
pul
away
the
goods
of
others
,
then
to
suffer
losse
or
hinderance
.
Likewise
God
hath
no
care
to
commende
them
,
but
hee
commendeth
vnto
vs
the
needie
,
pronouncing
that
the
wrong
that
is
done
them
,
turneth
to
his
dishonour
,
and
that
the
euil
and
iniurie
that
is
doone
vntoo
the
poore
,
is
doone
vnto
himselfe
:
so
that
when
a
poore
man
is
wronged
,
we
do
not
iniurie
to
a
man
onely
,
that
hath
no
power
,
but
we
stande
vp
against
almightie
God
,
who
knoweth
wel
howe
to
reuenge
the
wrong
that
is
doone
vnto
him
.
Solomon
doeth
note
this
power
,
when
by
signifiyng
God
,
hee
saith
,
reproueth
him
,
that
made
him
:
yea
,
who
is
aswel
a
man
as
the
most
excellent
.
And
if
God
hath
made
man
,
who
is
the
most
excellent
creature
of
the
world
,
it
followeth
wel
he
is
of
power
to
make
al
other
things
,
and
to
defende
and
deliuer
the
needie
from
him
that
doeth
him
wrong
.
Neuertheles
by
this
woorde
,
Hath
made
him
,
Solomon
doeth
not
chiefly
and
onely
pretende
to
marke
the
power
of
God
,
but
rather
would
signifie
that
a
man
,
though
he
be
poore
and
needie
,
yet
ceasseth
hee
not
to
bee
the
worke
and
creation
of
God
,
aswel
,
or
better
than
the
richest
:
and
forasmuch
as
he
is
his
worke
,
that
hee
wil
take
care
of
him
,
and
not
forsake
him
.
And
so
this
worde
Hath
made
him
,
ought
to
be
a
great
comfort
to
the
needie
,
and
to
assure
them
But
hee
honoureth
him
that
hath
mercie
on
the
poore
.
If
we
wil
then
doe
acceptable
honour
vnto
God
,
wee
must
haue
mercie
vpon
the
poore
,
and
vnderstand
that
Solomon
setting
mercy
against
wrong
,
doeth
shewe
vs
,
that
whosoeuer
hath
not
mercie
vpon
the
poore
,
doeth
wrong
vnto
him
,
though
hee
neither
curse
nor
strike
him
,
nor
take
ought
of
his
from
him
.
It
is
to
do
him
double
wrong
,
when
he
wil
not
giue
him
that
which
he
oweth
him
:
the
which
he
doth
,
when
he
hath
power
and
abilitie
for
to
helpe
his
needinesse
,
and
careth
not
to
helpe
him
.
He
doeth
him
great
wrong
:
for
in
this
case
hee
hateth
his
brother
,
and
is
a
murtherer
of
him
.
Let
vs
not
32
The
wicked
shall
bee
cast
away
for
his
malice
:
but
the
righteous
hath
hope
in
his
death
.
Many
are
giuen
to
do
euil
,
and
beare
enuie
vnto
the
senselesse
,
seeing
the
prosperitie
of
the
wicked
.
It
seemeth
vnto
mans
wit
&
carnal
reason
,
that
such
prosperitie
ought
to
continue
,
and
that
the
wicked
shal
alwaies
florishe
:
for
the
worldlings
and
carnal
men
haue
The
wicked
shall
bee
cast
away
for
his
malice
.
The
which
Solomon
doth
here
expresse
briefly
,
and
in
another
place
doeth
declare
at
large
.
There
is
nothing
sayde
there
,
but
the
wicked
hath
already
felt
it
and
we
confesse
it
,
if
we
wil
open
our
eyes
as
we
ought
but
the
rightoous
hath
hope
in
his
death
:
he
sheweth
that
the
righteous
shal
be
sure
and
stable
,
and
that
he
shal
be
preserned
that
no
euil
shall
happen
to
destroy
him
.
His
body
may
be
put
to
death
:
but
it
shal
not
be
to
cast
him
away
for
his
malice
,
for
the
faith
hee
hath
in
God
,
the
which
worketh
by
loue
,
is
imputed
vnto
him
for
righteousnesse
,
and
no
malice
is
attributed
vnto
him
,
but
all
his
iniquities
are
blotted
out
,
neuer
more
for
to
be
remembred
before
God
.
His
body
shal
suffer
much
affliction
&
calamities
,
by
the
which
he
might
faint
,
but
because
he
hopeth
in
God
,
the
which
confoundeth
not
,
he
shal
obteine
according
therevnto
,
&
shal
not
be
cast
away
in
his
afflictions
,
but
the
Lord
wil
receiue
him
to
himselfe
,
and
deliuer
him
.
His
body
shal
be
subiect
to
receiue
much
euil
,
euen
to
be
slaine
,
but
seeyng
that
his
conseience
doth
not
reproue
him
to
haue
inuented
33
Wisedome
resteth
in
the
heart
of
him
that
hath
vnderstanding
,
and
is
knowne
in
the
middes
of
fooles
.
There
is
none
but
doth
naturally
esteeme
himselfe
to
be
wise
,
&
also
there
is
none
that
would
endure
to
be
counted
a
foole
:
and
yet
almost
al
do
despise
knowledge
and
vnderstanding
and
chiefly
diuinity
,
the
which
is
the
most
necessary
:
and
that
there
are
but
a
very
few
,
but
wil
be
troubled
,
when
a
man
speaketh
to
them
therof
.
Some
of
them
would
think
themselues
hypocrites
and
superstitious
,
if
they
gaue
themselues
therevnto
:
some
thinke
themselues
too
young
for
to
set
their
heartes
therevppon
,
and
thinke
it
is
nothing
but
Melancholy
,
the
which
agreeth
not
with
young
folkes
:
but
that
it
belongeth
vnto
those
which
are
olde
to
be
geuen
to
learning
and
vnderstanding
.
And
when
they
are
waxen
old
,
it
is
great
paine
&
trouble
for
them
to
leaue
their
wonted
trade
.
And
thus
alwayes
they
refuse
knowledge
and
vnderstanding
:
and
yet
they
cease
not
to
attribute
to
themselues
wisedome
,
though
they
be
altogether
voide
therof
:
as
Solomon
doeth
wel
signifie
,
when
hee
saieth
,
Wisedome
resteth
in
the
heart
of
him
that
hath
vnderstanding
,
&c.
Therefore
of
what
age
soeuer
wee
be
,
we
must
,
(
if
we
wil
get
wisedome
)
be
prudent
:
and
for
to
be
suche
,
let
vs
not
reiect
knowledge
and
vnderstanding
,
as
doe
the
foolish
,
which
nothing
esteeme
the
pure
worde
of
God
,
which
is
the
prudence
and
intelligence
of
the
faithful
which
loue
wisedome
,
and
are
careful
to
seeke
and
enioy
her
.
And
when
he
saieth
,
that
wisedome
resteth
,
let
vs
not
thinke
that
shee
is
idle
and
of
no
power
:
but
let
vs
vnderstand
,
that
if
we
be
prudent
,
wee
are
so
seased
of
wisedome
,
and
doe
so
carefully
possesse
her
,
that
we
can
not
suffer
to
bee
depriued
thereof
.
And
notwithstanding
shee
is
not
vnprofitable
,
and
they
which
possesse
her
,
doe
not
disdaine
to
open
her
,
and
to
sende
her
foorth
,
that
shee
may
doe
her
office
,
and
may
gaine
that
whereabout
she
is
appointed
.
Also
the
prudent
doe
cause
their
wisedome
to
shine
euen
amongst
fooles
,
and
if
it
lay
in
them
,
the
fooles
shoulde
bee
made
wise
and
prudent
:
for
from
the
abundance
of
the
hearte
the
mouth
speaketh
,
and
other
members
also
doe
execute
their
office
.
Solomon
doeth
signifie
it
,
saying
,
And
is
knowne
in
the
mids
of
fooles
.
It
is
not
to
say
that
the
fooles
doe
receiue
her
to
bring
her
foorth
into
light
,
and
to
imparte
her
vnto
their
neighbors
:
for
if
they
should
vse
her
so
,
they
should
not
be
fooles
,
but
wise
:
but
it
is
to
say
,
that
the
prudent
man
walking
amongst
fooles
(
whereof
the
world
is
ful
)
doth
not
frame
himselfe
after
their
maners
,
nor
foloweth
their
trade
:
as
they
which
say
,
wee
must
barke
with
the
dogge
,
and
houle
with
the
wolfe
:
and
disguise
ourselues
after
al
fashions
for
to
apply
vs
to
them
with
whom
we
chance
to
meete
,
but
hee
sheweth
himselfe
wise
and
prudent
in
his
deedes
and
wordes
:
so
that
they
which
haue
sounde
iudgement
,
doe
easily
knowe
him
from
amongst
other
.
Al
true
faythful
Christians
ought
to
bende
theretoo
:
Brethren
,
bee
not
children
in
vnderstanding
,
34
Iustice
exalteth
a
nation
,
but
sinne
is
ashame
to
the
people
.
The
peoples
and
nations
of
the
earth
desire
to
bee
praised
and
honoured
,
to
bee
famous
,
and
renoumed
,
for
the
which
they
are
feared
and
reuerenced
:
they
desire
to
haue
greate
titles
.
And
for
to
obteine
this
,
they
inlarge
their
limites
,
and
increase
their
lordships
,
in
ioyning
towne
to
towne
,
countrie
to
countrie
:
they
build
sumptuouse
pallaces
and
castels
which
they
labour
to
make
impregnable
and
vnaccessible
,
and
care
not
though
in
their
dooings
they
wring
their
neighbours
and
take
not
heede
whither
they
doe
things
pleasing
or
displeasing
God
.
It
is
ynough
for
them
to
obteine
their
desires
,
and
to
finish
their
enterprises
.
They
thinke
by
such
kind
of
doings
to
bee
magnified
and
exalted
,
but
they
are
much
deceiued
:
seeing
For
as
we
read
in
the
scripture
,
God
hath
vtterly
humbled
&
abaced
them
.
Therefore
if
we
wil
be
exalted
,
let
vs
not
desire
to
bee
like
vnto
these
nations
:
but
let
vs
learne
at
Gods
mouth
what
gouernment
we
must
folowe
.
If
thou
doest
obey
the
voyce
of
the
Lord
thy
God
,
he
wil
ordeine
thee
head
ouer
al
the
nations
of
the
earth
.
According
Iustice
exalteth
a
nation
.
We
wil
here
take
iustice
,
for
the
obedience
of
Gods
voyce
,
the
which
is
imputed
vnto
vs
,
when
we
beleeue
and
repent
:
wherby
we
lead
a
pleasing
&
an
acceptable
life
vnto
God
.
For
by
fayth
we
renounce
all
vayne
confidence
,
which
is
detestable
before
God
,
and
cleane
vnto
him
onely
,
according
as
he
demandeth
in
the
Scripture
.
By
repentance
we
abhorre
the
euill
that
God
forbiddeth
,
and
loue
the
good
that
he
commandeth
.
Thus
doing
,
we
shal
honour
and
glorifie
him
,
and
he
wil
also
exalt
vs
according
to
his
promises
.
And
sith
we
are
exalted
by
faith
&
repentance
,
the
which
are
taught
vs
by
the
word
,
it
followeth
that
we
haue
no
righteousnes
but
therby
,
and
so
thereby
we
are
exalted
.
But
this
exaltation
is
not
seene
of
them
that
beholde
it
with
a
carnal
eye
,
and
require
nothing
but
external
pompe
.
Also
they
beleeue
not
that
by
the
worde
we
may
be
exalted
,
but
rather
suppressed
and
beaten
downe
.
And
therefore
they
reiect
this
word
,
and
do
persecute
them
which
receiue
it
,
and
beare
it
,
as
though
they
were
sworn
enemies
to
kingdomes
and
principalities
for
to
destroy
and
bring
them
to
naught
.
We
must
not
wonder
hereat
:
for
the
exaltation
which
proceedeth
of
righteousnes
,
is
not
knowne
but
onely
of
them
which
are
spiritual
:
for
it
is
spiritual
,
chiefly
touching
the
temporal
,
it
appeareth
so
little
in
outwarde
sight
that
they
make
no
account
thereof
,
but
onely
that
they
be
easily
contented
.
For
God
procedeeh
not
(
according
to
our
estimation
,
neither
after
the
maner
,
nor
affection
of
men
)
to
exalt
nations
by
iustice
.
Wee
may
knowe
by
this
that
they
which
folowe
iustice
are
most
commonly
scorned
,
despised
and
reuiled
in
the
worlde
:
but
yet
they
cease
not
to
be
exalted
before
God
,
who
doth
honor
&
glorifie
them
before
men
,
after
as
he
knoweth
to
be
expedient
for
them
.
Nowe
such
nations
as
are
truely
geuen
vnto
righteousnes
,
are
contented
with
suche
kinde
of
temporal
exaltation
as
it
pleaseth
GOD
too
geue
them
,
and
are
not
s●ayde
thereat
,
but
haue
their
hearts
and
minde●
fixed
vpon
the
eternal
exaltation
,
the
which
was
prepared
in
heauen
before
the
foundation
of
the
worlde
was
layde
,
and
the
which
they
meditate
and
beholde
by
fayth
and
hope
.
Nowe
that
iustice
ought
in
this
place
to
bee
taken
for
the
obedience
to
the
voyce
of
God
,
Solomon
doeth
shewe
,
when
against
iustice
,
hee
setteth
sinne
,
saying
,
But
sinne
is
a
shame
to
the
people
.
For
there
had
beene
no
sinne
in
the
worlde
,
if
Adam
had
not
disobeyed
the
voice
of
God
:
35
The
pleasure
of
a
king
is
in
a
wise
seruant
:
but
his
wrath
shal
be
towarde
him
that
is
lewde
.
Although
it
is
a
true
and
sure
thing
,
that
God
who
is
our
high
King
,
doeth
delight
in
that
man
which
can
gouerne
himselfe
with
suche
wisedome
and
prudence
as
is
requisite
for
his
vocation
,
and
that
he
which
doth
contrarie
therto
,
doth
displease
him
,
as
the
scripture
doth
witnes
both
by
promises
&
threatenings
,
and
also
by
examples
▪
Blessed
is
the
people
,
(
O
Lord
)
that
can
reioyce
in
thee
:
they
shal
walke
in
the
light
of
thy
countenance
.
The
Lordes
delight
is
in
The
pleasure
of
a
King
is
in
a
wise
seruant
:
and
doeth
shewe
them
that
they
ought
to
take
example
of
Dauid
.
Secondly
,
he
sheweth
that
a
King
ought
not
himself
alone
to
gouern
But
his
wrath
shal
bee
towarde
him
that
is
lewde
.
Let
vs
note
,
sith
that
the
lewde
seruant
,
or
that
hee
worketh
confusion
,
is
set
against
a
wise
or
learned
seruaunt
,
we
must
vnderstand
that
he
is
a
lewd
seruant
which
is
voyde
of
a
right
affection
,
of
sounde
iudgement
,
and
despiseth
wisedome
and
vnderstanding
,
and
careth
not
too
labour
in
the
charge
and
administration
committed
vnto
him
,
except
he
labour
to
set
all
in
disorder
and
confusion
,
and
yet
notwithstanding
would
be
counted
a
good
and
faythful
seruant
.
The
kingdomes
principalities
,
dominations
&
Lordships
,
haue
but
too
many
such
seruants
,
as
experience
techeth
.
But
we
must
not
maruel
thereat
:
for
if
the
kings
,
Princes
,
&
Lords
of
the
earth
doe
disobey
,
rebel
&
be
vnfaithful
vnto
their
Soueraigne
Lord
&
king
,
they
doe
wel
deserue
to
haue
such
seruantes
officers
&
stewards
,
or
rather
scatterers
&
destroiers
:
&
also
suche
men
are
commonly
best
welcome
&
receiued
into
the
courts
&
houses
of
great
men
,
because
they
can
beare
good
face
,
goe
braue
and
gay
,
flatter
&
slaunder
.
Wherin
we
may
wel
know
that
such
administrations
,
are
disordered
and
haue
yll
successe
:
for
they
which
are
the
best
welcome
and
receyued
,
ought
too
bee
reiected
,
driuen
away
and
rooted
out
,
if
the
Lordes
did
their
duetie
.
Solomon
doeth
wel
shewe
it
vs
,
when
he
saith
heere
,
that
the
lewde
seruant
shal
be
vnder
the
wrath
of
the
king
.
For
when
hee
speaketh
heereof
wrath
,
let
vs
not
onely
imagine
some
euil
vse
and
custome
some
crooked
looke
,
or
some
blunt
speech
or
sharpe
threatninges
:
But
as
the
king
ought
to
maynteine
a
wise
seruant
,
in
dooing
him
good
,
and
preseruing
him
from
euill
,
so
much
as
possiblie
hee
can
,
The
fifteenth
Chapter
.
1
A
softe
answere
putteth
away
wrath
:
but
greeuo●●
woordes
stirre
vp
anger
.
A
Although
we
be
inclined
and
readie
to
doe
euill
vnto
our
neighbours
,
(
as
Caine
hath
well
shewed
it
vntoo
his
brother
Abel
,
and
the
children
of
Iacob
vnto
their
brother
Ioseph
)
and
A
softe
answere
putteth
away
wrath
,
&c.
By
a
soft
answere
,
let
vs
vnderstand
,
and
humble
confessing
of
the
faltes
&
offences
which
haue
bin
committed
,
with
requests
&
praiers
to
obteine
pardon
of
God
,
and
reconciliation
with
them
that
haue
bin
offended
:
and
chiefly
when
we
are
exhorted
&
required
.
And
not
only
the
same
,
but
also
,
let
vs
vnderstand
euerie
soft
&
gentle
word
,
whereby
we
labour
to
quiet
those
which
are
angrie
,
whether
it
be
wrong
or
right
,
and
to
obtein
their
fauour
.
Iacob
knew
wel
that
such
words
were
fit
for
to
turne
away
wrath
:
and
therfore
he
vseth
them
towards
his
brother
Esau
.
But
grieuous
wordes
stirre
vp
anger
.
This
same
is
so
playne
,
that
it
needeth
no
declaration
,
and
is
so
often
prooued
,
that
it
hath
no
neede
of
probation
,
as
touching
betweene
man
and
man
:
and
also
it
is
a
natural
thing
belonging
to
man
,
to
bee
prouoked
to
anger
when
thinges
are
not
spoken
vnto
his
minde
.
Caine
hath
wel
2
The
tongue
of
the
wise
vseth
knowledge
aright
:
but
the
mouth
of
fooles
babbleth
out
foolishnesse
.
Wee
al
naturally
doe
desire
knowledge
,
and
to
vnderstande
how
wee
ought
to
gouerne
and
rule
,
that
wee
may
gaine
therby
,
&
auoid
losse
:
and
it
greeueth
vs
to
bee
ignorant
,
except
wee
be
children
in
wit
,
or
blockishe
and
dul
.
Wee
doe
greatly
praise
them
which
are
cunning
to
handle
their
matters
wel
,
and
which
are
careful
and
diligent
to
take
heede
that
they
haue
no
hinderance
nor
losse
:
and
contrarily
,
wee
blame
them
which
haue
no
regarde
to
their
businesse
,
and
wee
esteeme
them
negligent
.
Nowe
if
wee
bee
thus
affectioned
to
worldly
things
and
temporal
gouernment
,
by
a
more
strong
reason
,
must
wee
bee
earnest
to
learne
to
guide
and
gouerne
our
soules
,
for
to
preserue
them
from
danger
,
not
temporal
(
as
are
the
worldlings
,
which
know
no
other
life
,
but
this
temporal
,
very
careful
to
do
this
:
)
but
to
auoide
eternal
destruction
,
and
to
be
alwaies
in
felicitie
and
ioy
.
The
knowledge
which
is
necessary
thereto
,
is
not
found
in
al
:
for
it
is
not
common
to
al
,
but
only
to
them
which
are
instructed
&
taught
of
God
.
Dauid
doth
so
affirme
it
,
The
Lord
The
tongue
of
the
wise
vseth
knowledge
aright
,
&c.
If
then
we
wil
learn
knowledge
,
&
learne
how
we
must
guide
&
gouerne
our
soules
for
to
preserue
them
from
destruction
,
we
must
aske
of
God
that
he
woulde
raise
vp
for
vs
wise
men
,
not
worldly
&
carnal
,
but
such
as
was
Noe
,
Abraham
,
Moyses
,
the
Prophets
&
Apostles
:
and
that
he
would
frame
and
order
their
tongue
,
in
such
wise
that
they
may
pronounce
,
as
they
ought
,
the
pure
word
,
which
is
the
sound
&
healthful
knowledge
,
without
the
which
al
other
sciences
&
knowledges
are
but
darknes
&
ignorance
,
&
the
way
of
destruction
damnation
.
And
we
must
pray
and
him
that
he
would
draw
vs
neere
vnto
them
,
&
to
heare
them
with
al
the
desire
of
our
heart
,
&
that
by
such
meanes
he
woulde
accomplish
in
vs
his
promise
.
If
wee
cleaue
vnto
other
,
seing
they
are
vnlike
,
euen
mere
contrary
,
to
wit
,
fooles
,
For
the
mouth
of
fooles
bableth
out
foolishnesse
.
Nowe
when
follie
is
set
against
knowledge
,
which
is
very
profitable
,
as
we
haue
heard
:
it
followeth
rightly
that
from
the
mouth
of
fooles
,
we
can
receiue
nothing
but
hurt
,
the
which
we
cannot
auoid
,
except
we
be
very
discrete
for
to
preserue
ourselues
.
For
on
what
side
soeuer
wee
turne
vs
,
wee
meete
with
fooles
,
who
because
of
the
great
multitude
where
with
the
world
is
ful
,
&
because
also
of
their
great
glistering
,
and
faire
shew
of
holines
&
wisedome
,
&
of
their
credite
&
authoritie
doe
draw
vs
vnto
them
,
&
doe
bewitch
vs
with
their
follie
,
&
doe
leade
vs
vnto
destruction
with
them
,
except
we
be
very
quicke
to
discerne
betweene
knowledge
and
foolishnes
.
We
haue
tried
it
beeing
vnder
the
yoake
of
Antichrist
of
Rome
.
Wherfore
when
the
Lord
giueth
wisdome
,
we
must
come
to
heare
it
,
beseeching
him
to
make
vs
too
vnderstande
the
way
of
his
Solomon
also
saieth
not
simply
,
The
tongue
vseth
knowledge
aright
:
but
the
tongue
of
the
wise
:
In
them
is
knowledge
,
and
with
them
it
is
founde
.
Therefore
no
man
wil
attribute
knowledge
,
3
The
eyes
of
the
Lord
in
euery
place
,
beholde
the
euil
and
the
good
.
If
we
haue
in
admiration
,
and
giue
reuerence
to
Kings
and
Princes
of
the
earth
,
esteeming
them
wise
and
prudent
,
when
they
are
verie
careful
and
watchful
to
take
heed
to
their
subiects
,
for
to
know
how
euery
man
doeth
gouerne
himselfe
,
that
so
much
as
they
can
,
they
may
set
al
thinges
in
good
order
in
their
countries
and
dominions
(
seeing
that
al
the
Empires
,
Kingdomes
,
and
Princedomes
of
the
worlde
are
nothing
,
in
comparison
of
the
soueraigne
Lordship
of
our
eternal
God
:
)
wee
must
needes
bee
rauished
into
a
great
wonderment
,
and
wonderful
astonishment
,
for
to
confesse
the
inestimable
and
incomprehensible
wisedome
of
God
,
the
which
ouerseeth
not
one
or
two
Kingdomes
,
nor
by
mediatours
and
intercessours
(
as
Emperours
and
earthly
Kings
,
how
litle
soeuer
the
length
of
their
Kingdome
is
,
haue
not
the
power
to
looke
ouer
all
and
euerie
where
,
but
haue
neede
to
ordeine
noble
men
heere
and
there
to
haue
the
ouersight
,
the
guiding
and
gouernment
of
townes
and
villages
,
and
that
in
their
name
and
authoritie
,
they
may
set
order
amongst
the
people
)
but
hee
himselfe
ouerseeth
al
countries
of
the
worlde
,
and
euery
particular
person
therin
:
and
for
to
order
things
aright
therin
,
he
looketh
not
only
vnto
that
which
is
done
outwardly
,
as
do
the
gouernorus
of
the
earth
:
but
hee
perceth
euen
vnto
the
heart
&
thoughts
,
&
considereth
&
seeth
al
the
cogitations
,
thoughts
,
purposes
,
affections
&
desires
how
deepe
soeuer
they
be
.
Solomon
doth
expresse
this
same
vnto
vs
in
fewe
words
,
when
he
saith
,
The
eyes
of
the
Lord
,
&c.
The
holy
scripture
attributeth
sight
&
face
vnto
god
.
Now
we
cannot
comprehende
the
sight
&
the
face
of
God
without
eyes
:
and
therefore
the
scripture
applying
it selfe
vnto
our
capacitie
,
4
A
whole
some
tongue
is
as
a
tree
of
life
:
but
the
frowardnesse
thereof
is
the
breaking
of
the
minde
.
Forasmuche
as
wee
al
desire
life
,
and
chiefly
that
which
lasteth
longest
,
and
if
wee
bee
gentle
and
merciful
vnto
our
neighbours
,
we
desire
their
health
,
and
are
very
glad
to
bee
the
cause
of
the
sauing
of
their
life
,
&
we
delight
therein
:
Forasmuch
as
it
is
so
,
I
say
,
we
must
not
be
negligent
of
that
which
is
proper
and
meete
therevnto
,
but
diligent
to
seeke
it
,
and
hauing
obteined
it
,
to
keepe
it
,
and
to
practise
it
as
it
shal
bee
expedient
.
The
worldlings
thinke
that
there
needeth
nothing
but
abundance
of
temporal
wealth
for
to
liue
,
to
bee
at
our
ease
,
to
haue
our
delightes
and
pleasures
of
the
fleshe
,
to
auoide
sorrowe
and
Melancholie
,
and
to
bee
mery
:
and
therefore
with
al
their
desires
and
affections
,
they
giue
themselues
vnto
gathering
and
seeking
al
the
pastimes
they
can
imagine
:
but
the
life
consisteth
not
heerein
,
as
hath
been
handeled
.
The
children
of
God
must
not
stay
at
these
worldly
things
and
carnal
for
to
liue
,
but
must
seeke
other
meanes
,
amongest
the
which
is
an
wholesome
tongue
:
as
Solomon
doeth
teache
vs
,
saying
,
A
wholesome
tongue
is
as
the
tree
of
life
.
There
is
health
in
the
tongue
,
when
the
hearte
is
not
double
,
and
is
not
infected
with
lying
,
&
deceit
,
and
other
wickednesses
:
but
is
indewed
with
simplicitie
and
vprightnesse
,
and
is
filled
with
trueth
and
other
vertues
:
by
the
abundance
whereof
,
the
mouth
speaketh
.
Then
the
tongue
which
is
wholesome
,
is
as
a
tree
of
life
.
For
as
the
tree
of
life
planted
in
the
midst
of
the
garden
of
Eden
,
brought
foorth
fruite
,
of
the
which
if
man
had
eaten
,
hee
had
liued
for
euer
:
euen
so
a
wholesome
tongue
bringeth
foorth
Gene.
&
.
3.
22.
the
fruite
of
trueth
,
the
which
quickeneth
those
which
are
partakers
thereof
.
For
to
be
partakers
thereof
,
wee
must
drawe
neere
to
the
wise
,
not
with
our
bodies
,
but
by
consent
&
agrement
.
The
tongue
of
the
wise
is
health
.
The
instruction
of
the
wise
is
as
the
spring
of
But
the
frowardnesse
thereof
is
the
breaking
of
the
minde
.
Therefore
when
we
care
not
to
speak
wel
,
and
that
we
breake
forth
into
the
wicked
and
dissolute
wordes
,
wee
loose
our
soules
:
Thou
shalt
be
condemned
by
thy
wordes
.
The
foolishe
in
talke
shal
bee
5
A
foole
despiseth
his
fathers
instruction
:
but
he
that
regardeth
correction
,
is
prudent
.
We
al
naturally
doe
iudge
that
a
childe
ought
to
receiue
the
commandements
of
his
father
,
and
to
submit
himselfe
vnto
his
correction
and
chastening
:
otherwise
hee
is
counted
a
foole
,
and
without
discretion
.
And
sith
that
our
iudgement
is
such
,
and
that
wee
woulde
not
bee
counted
fooles
and
without
discretion
,
let
vs
heare
our
father
who
doeth
teache
vs
&
exhort
vs
to
receiue
his
corrections
.
If
wee
wil
doe
this
same
as
we
ought
,
we
must
neither
behold
the
earth
,
nor
the
worlde
:
but
forasmuch
as
we
haue
one
onely
father
in
heauen
,
wee
ought
for
to
lift
vp
our
inwarde
eyes
thither
:
that
is
to
say
,
our
heartes
and
mindes
,
and
to
bee
diligent
too
heare
A
foole
despiseth
his
fathers
instruction
.
For
al
such
worthie
men
are
our
fathers
,
and
for
such
ought
we
to
esteeme
them
:
as
also
the
Scripture
doeth
attribute
this
name
of
father
vnto
them
,
because
it
hath
pleased
God
to
impart
his
honour
and
his
power
,
and
authoritie
vnto
them
.
If
then
we
wil
not
be
disobedient
vnto
our
father
,
and
be
counted
fooles
,
let
vs
not
refuse
the
instruction
of
those
fathers
that
God
hath
appointed
for
vs
in
this
world
:
but
let
vs
honour
them
,
and
yeelde
vnto
them
obedience
after
the
degree
wherein
God
hath
placed
them
.
Let
children
honour
father
and
mother
then
.
Let
euery
man
be
subiect
vnto
the
higher
powers
:
Giue
vnto
But
hee
that
regardeth
correction
,
is
prudent
.
Now
if
God
wil
haue
men
to
knowe
our
discretion
and
wisedome
knowne
by
the
obedience
wee
giue
them
,
and
by
the
pacience
that
wee
haue
to
beare
,
and
to
suffer
the
corrections
of
suche
fathers
:
by
a
more
6
The
house
of
the
righteous
hath
muche
treasure
:
but
in
the
reuenewes
of
the
wicked
there
is
trouble
.
There
is
no
man
that
desireth
to
bee
poore
,
neither
would
that
his
family
shoulde
want
any
thing
:
and
they
which
are
needie
are
very
glad
when
they
finde
an
house
furnished
,
and
that
they
hope
to
receiue
some
helpe
of
that
which
they
neede
.
Euen
so
there
is
none
but
desireth
to
haue
enough
for
to
mainteine
himself
in
this
worldly
and
temporall
life
.
But
al
men
knowe
not
how
to
gouerne
themselues
to
come
by
it
.
The
worldlings
and
carnal
men
say
,
That
for
to
get
great
riches
,
and
come
to
wealth
,
wee
neede
but
turne
our
backe
vnto
God
.
And
though
they
did
not
speake
thus
,
yet
wil
they
not
ceasse
to
haue
this
opinion
:
as
wee
may
knowe
it
,
by
the
manner
and
custome
they
vse
to
heape
riches
together
.
Although
they
labour
to
make
themselues
beleeue
,
and
also
woulde
haue
other
to
beleeue
,
that
they
are
honest
men
,
and
that
they
would
doe
wrong
to
no
man
:
And
indeede
for
a
certaine
time
,
after
the
outward
apparance
they
wil
florish
and
prosper
,
doing
their
thinges
at
pleasure
.
And
for
this
cause
the
children
of
God
are
tempted
to
follow
them
,
that
they
also
may
liue
at
ease
.
And
therefore
,
that
suche
wayes
are
wicked
and
detestable
before
God
,
and
also
condemned
in
the
consciences
of
the
wicked
(
for
they
knowe
wel
that
they
woulde
take
it
in
euil
part
,
&
would
not
willingly
beare
it
,
if
any
man
laboured
to
doe
them
wrong
that
they
doe
vnto
their
neighbors
)
for
this
cause
wee
are
admonished
not
to
enuie
those
which
commit
wickednes
.
By
the
course
of
the
Psalme
,
wee
may
vnderstande
that
the
meanes
The
house
of
the
righteous
hath
much
treasure
.
This
sentence
ought
well
to
leade
vs
to
follow
righteousnes
,
without
doubting
whither
Solomon
sayth
trueth
or
no.
For
albeit
we
see
the
righteous
very
often
in
outward
sight
&
after
mans
iudgement
,
to
suffer
much
pouertie
,
&
to
be
very
miserable
,
neuertheles
according
to
the
iudgement
of
the
spirit
their
houses
haue
much
treasure
,
because
they
haue
ynough
and
are
contented
,
which
is
more
woorth
,
and
are
of
greater
profit
then
all
the
riches
of
worldlinges
and
carnall
men
.
Let
vs
then
vnderstand
that
the
greatnes
of
their
substance
doeth
not
stand
in
outward
abundance
,
but
in
that
that
they
haue
wherewith
too
sustaine
them
,
and
that
they
are
readie
to
help
their
neighbours
with
that
which
they
haue
.
And
thus
the
needy
ought
to
be
glad
to
come
to
the
houses
of
the
righteous
:
for
after
as
they
haue
neede
,
they
will
helpe
their
necessitie
.
Albeit
then
that
we
haue
the
rich
men
of
the
worlde
in
admiration
,
and
that
we
proclaime
them
honest
men
,
yet
(
as
we
may
know
by
their
kinde
of
doings
)
they
are
not
righteous
,
and
what
abundance
of
welth
soeuer
they
haue
,
yet
haue
they
not
in
their
houses
any
great
welth
,
seeing
that
for
the
greatest
part
of
them
they
haue
neuer
ynough
and
doe
feare
lest
the
world
should
fayl
them
.
If
then
we
would
haue
ynough
,
contentation
,
and
peace
in
our
houses
let
vs
studie
vpon
righteousnes
and
delight
therein
.
For
without
it
there
is
nothing
but
sorrowe
and
trouble
,
doubtfulnes
and
vnquietnes
,
albeit
that
we
labour
to
be
merry
and
ioyfull
when
we
think
we
haue
yeerely
rentes
ynough
and
aboundant
:
Solomon
doth
signifie
it
saying
,
but
in
the
reuenewes
of
the
wicked
there
is
trouble
.
The
wicked
doth
not
possesse
that
which
he
hath
with
a
sound
conscience
,
for
eyther
he
vseth
deceit
or
rauening
,
or
he
hath
neuer
ynough
,
or
he
is
vexed
if
his
land
doeth
not
profite
and
growe
as
hee
would
haue
it
,
or
if
he
spende
more
largely
then
hee
woulde
:
and
therefore
he
stampeth
and
fretteth
eyther
in
body
or
mynde
,
or
with
both
togeather
,
and
hath
no
quienesse
,
but
tormenteth
himselfe
,
and
chideth
and
brauleth
often
with
his
housholde
,
or
with
his
neighbours
.
7
The
lippes
of
the
wise
do
spread
abroade
knowledge
:
but
the
hart
of
the
foolish
doeth
not
so
.
We
are
so
couetous
of
honour
and
glorie
,
that
it
grieueth
vs
at
the
heart
to
be
counted
fooles
,
though
we
bee
naturally
such
,
and
cannot
of
ourselues
become
other
.
Contrarily
,
we
are
very
glad
when
wee
thinke
that
wee
are
counted
wise
,
or
that
wee
can
make
ourselues
beleeue
that
we
are
so
.
And
to
mainteine
vs
in
such
reputation
wee
apply
ourselues
to
doe
goodlie
things
outwardly
,
and
which
seeme
to
bee
of
great
profit
before
the
people
,
either
for
ourselues
,
or
for
our
neighbours
.
For
seeing
that
men
knowe
not
the
thoughtes
of
man
,
but
as
by
the
effectes
which
are
shewed
outwardly
,
therefore
we
cannot
bee
counted
wise
of
our
neighbours
,
except
that
we
set
ourselues
to
do
or
speake
some
things
,
the
which
they
may
esteeme
to
proceede
of
wisedom
after
the
sight
of
man
&
iudgement
of
the
flesh
.
But
commonly
both
we
and
they
are
deceiued
in
our
estimation
and
iudgement
:
as
we
may
now
know
,
if
we
throughly
consider
what
we
were
in
thoughtes
,
words
,
and
works
,
when
we
were
in
that
horrible
darkenesse
of
ignorance
vnder
the
tyranny
of
the
Pope
.
We
thought
then
there
was
no
wisedome
in
the
world
but
there
.
The
holie
Ghost
doth
teach
vs
by
Solomon
to
iudge
otherwise
:
to
witte
,
that
they
which
imparte
knowledge
so
largely
as
they
can
,
and
delight
to
make
their
neighbours
partakers
with
them
thereof
,
that
it
may
fructifie
,
are
wise
,
when
hee
sayth
,
The
lips
of
the
wise
,
&c.
We
cannot
therefore
boast
ourselues
to
be
wise
,
because
we
are
not
so
,
except
wee
bee
liberal
of
our
knowledge
,
and
doe
gladly
imparte
it
according
to
the
state
whereunto
God
hath
called
vs
,
and
are
not
enuious
nor
sory
to
see
our
neighbours
to
profit
with
vs
of
our
industrie
,
paine
and
labour
,
and
that
they
get
by
our
meanes
some
knowledge
or
any
arte
for
to
knowe
howe
to
spende
their
tyme
in
the
seruice
of
God
and
of
their
neighbours
,
that
they
may
not
bee
vnprofitable
.
But
GOD
must
allowe
our
arte
and
occupation
:
for
there
is
no
knowledge
,
but
that
which
God
teacheth
vs
by
his
worde
,
and
that
he
alloweth
therby
.
Except
he
become
our
teacher
,
and
that
he
himselfe
open
the
lippes
of
the
wise
for
to
spread
abroade
knowledge
,
the
worlde
must
needs
bee
filled
with
ignorance
:
For
the
Lorde
giueth
wisedome
,
The
lippes
of
the
wise
shall
spread
abrode
.
He
doth
signifie
it
againe
,
when
against
the
lippes
of
the
wise
,
he
setteth
the
hart
of
fooles
,
saying
,
But
the
hart
of
the
foolish
doth
not
so
.
And
it
is
asmuch
as
if
he
did
say
,
forasmuch
as
the
wise
haue
receiued
,
and
doe
receiue
knowledge
into
their
harts
&
minds
,
they
do
spread
the
same
abrode
by
their
lippes
.
But
fooles
do
despise
knowledge
and
instruction
:
and
therfore
their
hart
which
is
voide
of
knowledge
,
cannot
leade
the
lips
to
spread
abrode
that
knowledge
which
they
haue
not
:
but
they
must
declare
and
babble
out
follie
whereof
they
be
ful
.
For
to
teache
the
which
follie
,
we
need
to
spende
much
labour
there
about
:
wee
do
but
to
much
learne
it
:
for
it
is
natural
vnto
al
men
.
It
is
not
so
with
knowledge
:
for
the
wise
must
labour
much
to
teache
it
,
as
Solomon
doeth
signifie
heere
,
when
hee
compareth
it
vnto
seede
.
For
as
the
ploweman
doth
not
sowe
his
good
seede
without
paine
and
care
,
and
yet
after
his
trauell
it
doeth
not
al
prosper
:
euen
so
although
the
wise
be
very
careful
to
spread
abrode
knowledge
,
yet
doeth
it
not
prosper
8
The
Sacrifice
of
the
wicked
is
abhomination
to
the
Lorde
:
but
the
praier
of
the
righteous
is
acceptable
vnto
him
.
Men
haue
at
al
times
holden
a
certaine
manner
whereby
they
haue
made
profession
that
they
had
some
kinde
of
religion
,
and
that
they
woulde
serue
and
honour
God
.
And
this
hath
not
onely
beene
obserued
of
the
good
,
but
also
of
the
wicked
.
But
God
neuer
accepted
the
seruice
of
the
wicked
:
as
hee
shewed
vnto
Caine
,
and
as
The
Sacrifice
of
the
wicked
is
abhomination
vnto
the
Lorde
.
By
Sacrifice
,
Solomon
vnderstandeth
whatsoeuer
is
doone
outwardly
But
the
praier
of
the
righteous
is
aceptable
vnto
him
.
Wherein
the
faithful
and
children
of
God
are
warned
to
walke
in
righteousnesse
,
without
declining
from
it
,
and
that
in
al
their
necessities
they
shoulde
direct
their
praiers
vnto
God
,
not
seeking
to
bee
seene
of
men
,
and
shoulde
not
bee
troubled
,
though
the
seruice
they
doe
vnto
God
,
is
not
of
such
gret
price
before
the
world
,
as
the
goodly
visour
of
the
wicked
.
Yet
notwithstanding
let
them
bee
greeued
that
the
worlde
iudgeth
so
wickedly
:
but
as
touching
them
,
let
them
bee
That
their
praier
is
acceptable
vnto
the
Lord
.
When
hee
speaketh
thus
,
hee
sheweth
vnto
vs
that
they
which
are
righteous
in
hearte
,
are
neuer
refused
,
but
that
God
doth
delight
to
helpe
them
in
their
necessities
.
Diuers
Saints
haue
proued
it
true
:
and
amongest
others
,
Dauid
:
I
besought
the
Lorde
,
and
he
hearde
mee
.
The
Lorde
saith
,
To
him
wil
I
looke
,
euen
to
him
that
is
poore
,
and
of
a
contrite
spirite
,
and
trembleth
at
my
wordes
.
Likewise
acceptable
vnto
him
.
Wherein
the
faithful
ought
greatly
to
bee
comforted
,
when
they
vnderstande
that
they
are
in
fauour
with
the
Lorde
,
which
oweth
them
naught
,
nor
yet
standeth
bounde
vnto
them
for
any
thing
.
For
the
good
wil
hee
beareth
them
,
is
not
to
do
them
good
onely
in
this
worlde
,
but
to
saue
them
eternally
:
as
the
righteous
by
their
praiers
tend
chiefly
therevnto
,
knowing
that
the
worlde
passeth
away
.
And
forasmuch
as
the
Papistes
doe
cal
their
Masse
a
Sacrifice
,
they
may
see
heere
that
when
it
is
celebrated
by
the
wicked
,
that
it
is
nothing
els
but
abhomination
to
the
Lorde
:
and
so
it
is
then
of
no
profite
:
the
which
is
against
their
foolish
opinion
:
to
wit
,
that
their
masse
celebrated
by
a
wicked
Prieste
,
is
of
as
great
efficacie
as
if
it
were
saide
by
a
good
.
But
forasmuch
as
the
good
doe
not
allowe
stincking
and
abhominable
idolatrie
,
therefore
it
followeth
that
all
they
which
celebrate
the
Masse
,
are
nothing
worth
:
for
it
is
the
most
wicked
idolatrie
that
euer
was
inuented
in
the
worlde
.
9
The
way
of
the
wicked
is
abhomination
vnto
the
Lorde
:
but
hee
loueth
him
that
followeth
righteousnesse
.
Forasmuch
as
we
doe
al
naturally
consent
and
agree
that
God
which
is
true
must
bee
honoured
,
therefore
wee
must
take
heede
from
allowing
that
hee
shoulde
bee
falsified
and
proued
a
lyar
:
as
it
semeth
reasonable
to
al
men
,
except
they
bee
out
of
their
wittes
,
past
shame
,
and
altogether
possessed
of
the
Deuil
.
But
albeit
that
we
confesse
that
it
is
very
reasonable
&
that
it
should
be
too
great
wickednes
for
to
belie
god
,
yet
diuers
of
those
which
wil
speak
so
for
to
shewe
themselues
wise
and
very
zelous
of
the
honour
of
God
,
will
wel
allowe
the
manners
,
fashions
,
and
trades
of
the
wicked
,
their
counsels
,
enterprises
and
threatenings
:
as
they
shew
when
they
pronounce
them
to
be
honest
men
:
the
which
is
to
make
God
a
lyar
,
who
declareth
vnto
vs
that
hee
reiecteth
and
forsaketh
,
&
counteth
whatsoeuer
the
wicked
doe
take
in
hande
for
wickednesse
,
though
it
haue
a
goodly
shew
of
righteousnesse
,
vprightnesse
and
reason
.
He
doth
lo
pronounce
it
by
Solomon
,
saying
,
The
way
of
the
wicked
is
abhomination
vnto
the
Lorde
.
When
hee
attributeth
way
vnto
the
wicked
,
hee
doeth
yeeld
vnto
our
rudenesse
,
&
speaketh
after
an
humane
and
carnal
sense
:
for
truely
the
wicked
doe
holde
no
way
,
but
the
same
of
perdition
.
And
it
is
not
without
cause
that
hee
speaketh
thus
:
for
albeit
that
the
threateninges
and
doinges
of
the
wicked
haue
some
kinde
of
reason
,
and
that
it
seemeth
they
are
zealous
of
righteousnesse
&
equitie
,
neuerthelesse
as
they
are
wicked
,
euen
so
doe
they
walke
in
wickednesse
,
the
which
is
their
way
.
Solomon
doeth
shew
it
wel
,
when
against
way
,
hee
setteth
righteousnesse
,
saying
,
But
he
loueth
him
that
followeth
righteousnesse
.
We
wil
heare
take
iustice
,
for
the
manners
and
trade
of
life
of
the
righteous
,
which
desire
nothing
but
to
yeelde
to
euery
one
his
dutie
,
as
they
are
bounde
by
the
worde
of
God
.
But
because
that
such
righteousnesse
proceedeth
from
an
heart
purified
by
faith
,
the
Lorde
loueth
him
that
followeth
him
,
and
which
laboureth
to
conforme
himselfe
vnto
his
God
:
for
the
worde
of
the
Lorde
is
true
,
10
Instruction
is
euill
to
him
that
forsaketh
the
way
:
and
he
that
hateth
correction
,
shall
die
.
Solomon
hath
often
spoken
of
instruction
,
in
exhorting
vs
to
receiue
it
,
by
praysing
them
which
receiue
and
keepe
it
,
in
complaining
also
of
them
which
reiect
it
,
blaming
and
threatening
them
.
And
then
and
there
wee
haue
declared
that
instruction
consisteth
in
doctrine
,
in
exhortations
,
reprehensions
,
admonitions
,
corrections
,
threateninges
,
punishments
and
chastisements
:
which
are
thinges
very
profitable
and
necessary
for
men
,
after
the
conuersation
they
leade
,
and
as
they
are
disposed
:
and
therefore
they
ought
to
counted
good
,
when
they
are
applied
vnto
vs
by
the
wise
which
can
tel
how
to
vse
them
,
not
after
our
fantasie
,
but
as
they
see
is
needeful
for
vs
.
Neuerthelesse
there
is
almost
no
man
but
is
greeued
,
as
experience
doth
teach
vs
by
the
great
number
of
rebels
,
whereof
the
worlde
is
ful
.
Solomon
also
doeth
shewe
it
,
when
he
saith
,
Instruction
is
euill
to
him
that
forsaketh
the
way
.
Forasmuch
as
hee
which
forsaketh
the
way
,
doeth
finde
instruction
euil
,
and
doth
not
like
of
it
,
it
followeth
therefore
that
it
doeth
naturally
displease
all
:
for
there
is
none
but
leueth
and
forsaketh
the
way
when
hee
is
guided
after
the
corruption
of
his
nature
,
the
which
bringeth
and
leadeth
vs
to
thinke
and
consider
of
ourselues
great
thinges
,
and
to
make
vs
beleeue
that
wee
are
wise
enough
,
to
rule
and
gouerne
ourselues
,
without
hauing
need
of
instruction
,
&
we
think
that
we
are
wronged
if
any
man
medle
to
shewe
,
or
correct
,
and
reproue
vs
:
and
doe
hate
those
which
labour
to
bring
vs
the
right
way
by
exhortations
,
and
instructions
,
by
corrections
and
threatenings
.
Thus
doing
wee
stande
in
a
poore
state
,
and
in
great
peril
:
and
if
God
by
his
grace
and
goodnesse
did
not
withdrawe
vs
,
and
set
vs
againe
in
the
way
that
hee
sheweth
vs
by
his
worde
,
wee
goe
vnto
death
.
For
he
that
hateth
correction
,
shal
die
,
euen
eternal
death
.
Wherefore
we
must
change
our
nature
,
or
rather
that
God
woulde
change
it
in
vs
:
for
of
ourselues
wee
cannot
:
and
shoulde
take
suche
heede
to
ourselues
that
we
should
not
forsake
his
way
wherein
the
Lord
hath
set
vs
and
dayly
doth
set
vs
by
his
word
.
Otherwise
we
should
be
afflicted
as
were
the
people
of
Israel
,
and
shoulde
finde
instruction
euil
,
and
hate
correction
,
and
therefore
wee
should
die
:
as
Solomon
doth
threaten
vs
therewith
.
11
Hell
and
destruction
are
before
the
Lorde
:
howe
muche
more
the
heartes
of
the
sonnes
of
men
?
When
the
wicked
doe
follow
any
cause
which
is
not
good
,
they
labour
by
al
meanes
that
possibly
they
can
to
abuse
the
iudges
,
and
to
cause
them
to
finde
theirs
to
be
good
,
either
by
subtil
inuentions
,
and
great
heapes
of
rowling
wordes
,
either
by
giftes
or
presents
,
or
by
importunate
praiers
that
they
cause
their
friendes
&
kinsmen
to
make
for
them
:
&
if
they
can
by
any
meanes
,
they
wil
work
that
the
iudges
shal
not
know
their
wrong
matter
,
and
shal
not
see
the
iniutie
that
they
labour
to
doe
vnto
their
neighbor
.
And
if
they
behaue
themselues
vnfaithfully
towardes
the
earthly
iudges
,
they
thinke
and
say
much
more
euil
of
God
.
For
forasmuch
as
they
see
not
God
before
them
,
and
that
he
doth
not
punish
them
incontinently
for
their
wronges
,
iniuries
,
and
violences
,
they
thinke
that
God
maketh
no
account
of
those
whom
they
doe
wrong
vnto
,
and
that
he
hath
forsaken
them
,
or
that
he
seeth
not
what
they
doe
,
or
els
that
there
is
no
God
.
The
Scripture
doth
giue
vs
witnesse
that
such
are
the
affections
and
thoughts
of
the
wicked
:
But
I
am
a
worme
,
and
no
man
.
Hell
and
destruction
are
before
the
Lorde
,
&c.
Or
,
the
gulfe
and
bottomelesse
pit
.
Hee
doeth
teache
vs
heere
that
there
is
nothing
hid
so
deepely
,
that
God
seeth
not
clearely
and
plainely
:
as
also
Dauid
doeth
shewe
vs
.
We
must
not
wonder
at
this
for
to
doubt
12
A
scorner
loueth
not
him
that
rebuketh
him
,
neither
wil
he
goe
vnto
the
wise
.
Solomon
heere
shortly
describeth
what
the
scorners
are
:
to
wit
,
that
they
take
not
in
good
part
,
to
bee
either
disprooued
,
or
rebuked
:
but
doe
refuse
al
correction
,
and
doe
hate
them
which
reproue
them
.
For
sith
that
betwene
hatred
&
loue
,
there
is
no
meane
,
it
must
needes
followe
that
they
hate
those
whome
they
loue
not
.
For
further
to
expresse
this
hatred
,
and
for
to
shewe
that
they
doe
wrongfully
hate
those
which
reproue
them
,
hee
saith
,
That
the
scorner
wil
not
goe
vnto
the
wise
.
In
this
worde
will
not
goe
,
hee
sheweth
that
the
scorners
doe
withdrawe
themselues
so
farre
as
goeth
not
,
or
,
wil
not
goe
,
wee
may
see
the
hatred
to
be
expressed
:
for
if
they
did
not
hate
them
which
reprooue
them
,
they
would
goe
vnto
them
not
with
their
corporal
feete
onley
,
but
chiefly
would
runne
vnto
them
,
with
their
minde
and
affection
,
and
would
yeeld
their
heartes
and
mindes
attentiue
vnto
their
wisdom
for
to
be
partakers
thereof
,
and
would
not
so
diligently
and
so
earnestly
persecute
the
rebukers
whome
Solomon
calleth
wise
.
And
thus
they
goe
but
too
much
with
their
bodies
vnto
the
wise
.
Neither
is
it
of
this
kinde
of
going
that
Solomon
speaketh
,
albeit
,
wee
must
seeke
the
companie
&
acquaintance
of
the
wise
,
for
to
receiue
instruction
of
them
.
And
forasmuch
as
the
scorners
doe
hate
those
which
doe
reprooue
them
,
it
foloweth
,
they
are
murtherers
.
Herevpon
13
A
ioyful
heart
maketh
a
chearful
countenance
:
but
by
the
sorow
of
the
heart
the
minde
is
heauie
.
We
are
very
glad
when
our
neighbors
do
beare
vs
a
louing
countenance
:
and
if
we
loue
them
truely
,
we
desire
to
shewe
them
a
merie
looke
,
because
we
would
not
grieue
them
.
Now
forasmuch
as
a
ioyful
heart
(
as
Solomon
saieth
)
maketh
a
chearful
countenance
:
it
foloweth
therefore
first
of
al
,
that
wee
ought
to
labour
to
cheare
vp
our
neighbours
,
not
after
a
worldly
and
carnal
maner
,
which
wil
vse
pleasant
tales
,
foolish
toyes
,
and
vaine
flatterings
,
lyes
,
and
slanderinges
for
to
passe
away
the
time
with
as
naughtie
people
as
themselues
.
But
we
wil
endeuoure
to
make
them
glad
,
in
not
doing
them
wrong
,
and
procuring
their
wealth
towardes
God
,
so
muche
as
we
can
to
the
vttermost
of
our
power
:
and
chiefly
their
spiritual
wealth
:
for
there
is
no
true
ioye
in
the
heart
,
without
this
spiritual
wealth
.
The
ambitious
,
auaritious
,
whoremongers
,
theeues
,
gluttons
,
and
al
dissolute
persons
will
reioyce
when
they
haue
all
that
they
can
wishe
and
desire
:
but
they
can
not
haue
a
ioyful
heart
,
as
they
well
shewe
by
their
grutching
and
murmuring
,
and
dispightfulnes
that
they
make
:
albeit
that
oftentimes
they
force
themselues
to
laugh
with
open
throte
,
and
to
take
al
the
pleasures
that
possibly
they
can
:
neuerthelesse
by
other
actes
and
words
,
&
by
other
gestures
,
which
partly
come
from
the
face
,
they
shewe
that
they
haue
no
inwarde
ioye
,
when
their
countenance
sheweth
it
not
.
For
the
face
of
man
is
al
that
is
shewed
outwardly
:
for
the
word
which
Solomon
vseth
,
standeth
alwayes
plural
,
and
commeth
of
a
verbe
which
signifieth
to
beholde
,
and
so
signifieth
whatsoeuer
is
seene
in
man
.
Nowe
in
the
worldly
&
carnal
men
,
a
man
may
see
many
things
which
are
neyther
faire
,
good
,
nor
pleasant
,
though
they
be
laughed
at
:
wherevpon
it
foloweth
,
that
they
haue
no
merie
hearts
.
And
also
their
laughing
lyeth
not
but
only
in
dissolutions
,
intisements
,
filthines
&
vncleannes
:
and
in
these
things
consisteth
the
ioy
of
the
world
.
But
the
true
ioy
standeth
in
the
holy
Ghost
:
as
Iesus
Christ
doth
wel
shew
,
when
A
ioyful
heart
.
For
let
vs
not
thinke
that
hee
woulde
teache
either
men
or
women
But
by
the
sorrowe
of
the
hearte
the
minde
is
heauie
.
For
sith
that
by
the
heart
and
minde
,
the
bodie
is
guided
and
ruled
,
and
that
there
is
no
outwarde
disposition
in
the
bodie
,
but
commeth
from
within
,
it
foloweth
verie
wel
,
that
man
can
not
shewe
a
louing
face
,
when
he
is
inwardly
troubled
and
grieued
,
vnlesse
he
counterfaite
and
disguise
himselfe
.
But
yet
finally
,
it
can
not
be
but
that
he
must
needs
shew
what
he
hath
in
his
hart
,
and
that
his
fainednesse
wil
not
declare
:
for
the
hypocrite
and
dissembling
man
is
so
inconstant
,
that
he
cannot
alwayes
hold
one
state
and
one
purpose
.
But
albeit
that
Solomon
against
a
good
and
holie
14
The
hart
of
him
that
hath
vnderstanding
,
seeketh
knowledge
:
but
the
mouth
of
the
foole
is
fed
with
foolishnesse
.
Wee
doe
not
gladly
suffer
ourselues
to
be
called
fooles
,
neither
do
we
desire
to
be
counted
such
,
but
we
are
glad
when
we
are
counted
wise
,
learned
,
and
discreete
:
and
this
is
also
a
great
delight
vnto
vs
when
wee
can
knowe
that
our
wisedome
answereth
vnto
the
estimation
,
and
that
we
are
truely
such
as
wee
desire
to
be
esteemed
,
and
that
wee
can
giue
token
and
proofe
thereof
to
our
neighbours
.
Now
for
to
come
by
such
knowledge
,
and
to
giue
such
a
signification
,
we
must
not
folowe
the
worldly
and
carnal
people
,
the
superstitious
and
idolaters
,
the
ambitious
and
proude
:
whereof
some
doe
thinke
themselues
to
bee
verie
wise
and
discreete
,
when
they
haue
wit
,
and
cunning
to
guide
wel
their
particular
affaires
,
and
to
make
their
temporal
gaine
,
though
it
be
to
the
hurt
&
detriment
of
their
neighbours
.
Some
wil
attribute
wisedome
and
discretion
to
themselues
,
when
they
shal
folow
their
owne
fantasies
and
good
intents
,
and
that
they
shal
labour
to
shewe
themselues
verie
zealous
of
the
honour
of
God
,
though
they
doe
cleane
contrarie
vnto
his
worde
.
Other
some
will
thinke
themselues
wel
learned
,
when
they
can
so
worke
that
the
world
may
wonder
at
them
,
and
honour
them
,
and
can
finde
the
meanes
to
haue
credite
,
and
to
bee
in
authoritie
and
to
beare
rule
.
But
wee
shall
then
haue
certaine
knowledge
to
be
wise
,
and
shal
giue
true
signes
therof
,
when
we
shal
haue
al
our
affection
set
to
driue
al
ignoraunce
from
vs
,
and
to
giue
ourselues
vnto
the
pure
worde
of
God
,
that
we
may
learne
perfectly
to
gouerne
ourselues
thereafter
.
Solomon
doeth
thus
pronounce
it
,
when
he
saith
,
The
heart
of
him
that
hath
vnderstanding
,
&c.
For
this
only
word
is
our
wisdome
&
our
knowledge
.
Without
it
there
is
nothing
but
foolishnes
,
ignorance
,
darknes
&
blindnesse
:
albeit
that
in
sight
&
outward
maner
of
doings
,
there
seemeth
to
be
great
wisdome
without
this
word
.
But
as
alreadie
hath
bin
handeled
not
long
agone
,
there
is
neither
wisdom
,
nor
knowledge
,
but
that
which
the
Lord
giueth
from
his
mouth
,
the
which
he
giueth
and
imparteth
by
the
wise
,
which
are
his
instruments
.
It
is
the
word
of
God
which
is
the
true
foode
of
our
soules
,
seeing
that
by
it
,
&
in
it
,
Iesus
Christ
15
All
the
dayes
of
the
afflicted
are
euill
:
but
a
good
conscience
is
a
continuall
feast
.
Prosperitie
is
a
state
that
al
desire
:
and
contrarily
,
there
is
none
but
wil
auoide
himselfe
from
miserie
,
so
much
as
hee
possibly
can
:
but
it
is
not
giuen
vnto
al
to
enioy
their
desires
,
and
some
forsake
that
which
they
desire
:
and
some
yl
handeled
&
persecuted
of
their
neighbours
,
either
in
their
good
name
,
or
in
their
bodies
,
or
in
their
friendes
.
If
they
bee
infidels
and
vnpatient
,
not
knowing
that
God
(
who
is
iust
&
merciful
)
doth
send
them
these
torments
&
paines
,
they
feele
not
this
euil
only
without
,
but
also
they
torment
themselues
within
:
and
so
they
haue
no
prosperitie
,
neither
in
their
owne
opinion
,
nor
iudgement
of
the
world
.
And
in
this
sort
is
fulfilled
in
them
that
which
Solomon
pronounceth
,
that
All
the
dayes
of
the
afflicted
are
euill
:
that
is
to
say
,
haue
no
good
time
,
but
lyueth
,
or
rather
pineth
away
with
miserie
and
calamitie
.
But
if
they
which
are
persecuted
and
tormented
,
or
to
whome
there
happeneth
any
euill
without
the
helpe
of
men
,
are
faythfull
men
,
and
knowing
that
it
is
God
which
sendeth
the
affliction
,
from
whom
so
euer
it
commeth
,
doe
beare
it
patiently
,
and
aske
of
the
Lorde
,
that
it
may
please
him
to
maynteine
,
strengthen
,
and
comfort
them
:
albeit
that
such
men
(
in
the
estimation
of
the
worlde
,
and
after
the
sense
of
the
flesh
)
haue
nothing
but
euill
dayes
.
For
what
strength
,
constancie
and
boldnes
soeuer
the
faythfull
haue
in
their
miserie
and
calamitie
,
yet
they
are
not
insensible
:
otherwise
they
shoulde
haue
no
neede
of
patience
,
seeing
they
could
suffer
none
:
Euen
so
is
patience
begotten
of
tribulation
:
and
the
scripture
exhorteth
none
vnto
But
a
good
conscience
is
a
continuall
feast
.
God
16
Better
is
a
little
with
the
feare
of
the
Lord
,
then
great
treasure
,
and
trouble
therewith
.
Wee
desire
al
that
good
should
happen
vnto
vs
,
and
do
labour
to
bring
our
good
into
better
:
but
for
to
haue
either
good
,
or
to
attaine
vnto
betternes
,
al
doe
not
knowe
the
right
way
therevnto
.
Forasmuche
as
sometimes
alreadie
it
hath
bene
alledged
,
it
seemeth
vnto
many
,
for
to
get
riches
,
and
to
liue
at
pleasure
,
we
neede
but
to
turne
our
backes
vnto
God
,
not
to
reuerence
his
word
,
nor
to
set
by
our
neighbours
,
nor
to
care
whither
any
doe
them
wrong
or
no
,
prouided
that
wee
gaine
something
,
and
gather
riches
together
,
that
we
may
haue
enough
to
make
good
cheare
withal
,
and
to
bee
at
our
ease
and
to
reioyce
.
But
albeeit
it
happeneth
that
such
men
haue
ynough
,
and
that
they
seeme
to
liue
prosperously
and
without
hardnesse
:
and
also
that
they
labour
to
put
away
from
them
al
heauinesse
,
striuing
to
make
themselues
beleeue
that
they
are
without
danger
,
and
that
no
hurt
can
happen
vnto
them
,
yet
haue
they
neuer
stedfast
assurance
,
but
doe
tremble
and
are
troubled
:
for
their
conscience
doeth
reprooue
them
,
although
they
bee
without
true
repentance
and
healthful
sorowe
.
They
feare
theeues
also
,
chances
and
yll
fortunes
:
as
through
infidelitie
and
ignorance
they
attribute
whatsoeuer
doeth
happen
vnto
them
,
vnto
fortune
,
when
they
come
vnlooked
for
.
It
seemeth
vnto
the
worlde
that
such
men
doe
holde
the
waye
to
get
riches
,
and
to
attaine
the
better
:
and
contrarily
,
that
they
are
vnhappie
and
faintharted
,
which
fearing
to
offende
GOD
,
doe
not
giue
themselues
to
gather
by
the
hurte
of
their
neighbours
,
but
are
contented
with
that
litle
which
they
possesse
iustly
.
Beholde
the
iudgement
of
the
world
and
of
the
flesh
:
but
the
holy
Ghost
iudgeth
cleane
otherwise
,
saying
,
Better
is
a
little
with
the
feare
of
the
Lorde
,
then
great
treasure
,
&c.
Now
as
it
is
the
iudgement
of
the
holy
Ghost
,
euen
so
must
hee
make
vs
to
vnderstande
it
,
and
to
consent
thereunto
.
For
naturally
it
doeth
grieue
vs
to
haue
but
a
litle
,
and
wee
make
but
smal
account
of
the
feare
of
the
Lorde
,
because
wee
see
him
not
,
and
knowe
not
what
his
feare
is
.
I
say
that
wee
are
naturally
thus
17
Better
is
a
dinner
of
greene
herbes
where
loue
is
,
then
astalled
oxe
,
and
hatred
therewith
.
Eueryman
commonly
desireth
to
make
good
cheere
,
and
to
liue
merily
:
and
to
doe
the
same
,
it
seemeth
to
them
which
are
giuen
to
their
mouthes
and
subiect
to
their
bellies
,
that
they
neede
no
more
but
to
haue
the
table
throughly
furnished
with
a
number
of
dishes
,
and
good
wyne
,
and
to
eate
and
to
drinke
til
they
burst
,
without
caring
howe
they
with
whome
they
eate
and
drinke
are
affectionate
towardes
them
,
nor
what
loue
they
beare
to
them
which
lay
the
table
,
or
for
whom
they
spread
the
table
.
It
is
ynough
for
them
to
satisfie
their
bellie
,
and
to
deuour
and
swil
at
their
pleasure
,
so
beastly
are
they
.
But
Solomon
doeth
shewe
vs
that
the
greate
cheere
consisteth
not
in
the
abundance
of
dainty
meates
,
nor
of
strong
and
sweete
wines
,
and
that
answereth
and
pleaseth
the
pallate
of
the
mouth
:
for
hee
saith
,
Better
is
a
dinner
of
greene
herbes
,
&c.
By
the
dinner
of
herbes
,
hee
meaneth
a
meale
that
is
easily
and
soone
made
readie
,
&
which
standeth
not
of
many
dishes
,
nor
of
greate
cost
:
but
that
is
simple
,
light
,
and
shewing
sobrietie
and
temperancie
.
Solomon
maketh
a
great
account
of
such
a
meale
,
if
they
which
eate
it
are
friends
together
.
Friendship
then
is
the
sauce
which
maketh
the
meate
good
:
and
not
only
this
,
but
also
it
is
the
rule
after
the
which
al
our
works
ought
to
be
wrought
,
otherwise
they
are
nothing
worth
.
Solomon
Loue
ought
to
be
the
sauce
to
meate
.
1.
Cor.
13.
1.
(
I
say
)
doth
highly
praise
such
a
dinner
or
meale
,
that
he
doeth
preferre
it
before
great
,
sumptuouse
and
delicate
bankettes
,
which
are
holden
amongst
men
which
loue
not
togither
,
but
doe
hate
one
an
other
.
These
great
bankets
are
signified
by
the
fat
oxe
.
Nowe
albeit
hee
speaketh
this
,
preferring
a
smal
thing
with
loue
vnto
very
great
things
which
are
vsed
with
hatred
:
let
vs
not
thinke
that
he
would
make
vs
Charterhouse
monkes
,
and
to
forbid
vs
the
vse
of
meates
,
the
which
are
al
good
:
but
he
sheweth
vs
the
excellencie
and
power
of
friendship
,
which
maketh
that
which
is
smally
accounted
of
,
and
which
seemeth
to
be
vile
and
contemptible
in
respect
of
other
nourishments
,
to
be
highly
esteemed
.
Contrarily
,
hee
sheweth
vs
what
filthinesse
and
wickednes
there
is
in
hatred
,
when
for
that
the
good
meates
&
sanctified
vnto
our
vse
,
are
lesse
praised
then
they
that
are
almost
of
no
price
,
if
we
make
comparison
betwene
them
,
and
that
wee
looke
vnto
the
common
estimation
and
sale
that
is
made
of
them
:
and
likewise
of
what
nourishment
and
substance
the
one
is
in
respect
of
the
other
.
And
also
(
as
the
Phisitions
doe
say
)
herbes
doe
not
nourishe
a
man
.
Wee
are
therefore
exhorted
to
abhorre
and
fly
hatred
:
and
are
admonished
to
keepe
vs
from
them
which
hate
vs
:
for
before
that
we
be
wel
reconciled
,
their
company
and
conuersation
18
An
angrie
man
stirreth
vp
strife
:
but
he
that
is
slowe
to
wrath
,
appeaseth
striefe
.
Experience
maketh
this
sentence
so
plaine
,
that
it
needeth
none
exposition
,
but
wee
haue
great
neede
to
meditate
it
wel
and
to
take
heede
that
wee
bee
not
sodenly
ouercome
with
anger
,
nor
bee
prouoked
to
bee
easily
angred
and
moued
to
wrath
.
Otherwise
,
wee
shoulde
shewe
ourselues
to
bee
out
of
our
wittes
:
for
we
seeke
for
that
which
we
should
feare
,
if
we
haue
neuer
so
litle
sparke
of
light
and
natural
knowledge
:
for
being
so
kindled
with
anger
and
wrath
,
we
stirre
vp
debate
so
much
as
in
vs
lyeth
:
for
our
furie
doeth
stirre
vs
vp
to
striue
&
contende
with
our
neighbours
for
nothing
,
or
for
a
trifle
:
or
else
we
prouoke
our
neighbours
which
cannot
beare
our
19
The
way
of
a
slouthful
man
is
as
an
hedge
of
thornes
:
but
the
way
of
the
righteous
is
plaine
.
When
we
haue
any
vocation
in
hand
,
and
that
we
earnestly
set
ourselues
to
do
what
our
duetie
requireth
,
we
are
glad
if
wee
finde
therein
no
hardenesse
,
and
when
we
find
nothing
to
hinder
vs
from
going
forward
as
God
hath
ordeined
and
commanded
by
his
word
:
yea
if
we
haue
any
feare
or
reuerence
theretoo
.
Whatsoeuer
God
teacheth
vs
by
his
woorde
,
is
our
estate
,
our
duetie
and
vocation
which
the
scripture
calleth
,
way
,
If
therein
wee
woulde
finde
no
let
nor
hardnesse
which
may
stoppe
vs
from
running
our
course
,
let
vs
not
be
negligent
,
sluggish
nor
slouthful
.
For
they
that
are
such
,
are
voyde
of
good
courage
and
willing
minde
:
and
therefore
doe
finde
nothing
of
that
which
God
ordeineth
and
commandeth
easie
to
bee
done
,
but
are
so
full
(
as
it
is
saide
)
of
let
mee
rest
,
that
they
forbeare
and
cease
from
al
good
woorke
,
least
they
should
be
pricked
,
and
get
a
thorne
in
their
finger
.
Solomon
doth
signifie
it
,
saying
,
The
way
of
a
slouthfull
man
is
as
an
hedge
,
When
as
a
way
faring
man
meeteth
with
a
very
thicke
hedge
of
thornes
which
doth
But
the
path
of
the
righteous
,
&c.
It
is
then
yll
spoken
,
to
attribute
goodnesse
to
him
which
careth
not
to
do
wel
:
&
therfore
,
let
vs
not
consent
vnto
them
which
shal
say
of
a
man
,
hee
is
a
very
good
man
,
but
he
is
negligent
&
slouthful
:
hee
careth
not
greatly
for
any
woorke
:
for
it
foloweth
wel
that
if
a
man
be
righteous
,
he
is
also
readie
to
do
wel
:
and
contrarily
,
if
he
be
slouthful
,
that
he
maketh
no
count
of
goodnes
nor
of
righteousnes
:
&
consequently
that
it
is
euil
spoken
,
to
say
that
the
slouthful
is
an
honest
man
:
but
if
hee
be
called
a
wicked
man
,
it
is
the
trueth
,
as
Solomon
doth
teache
it
,
when
against
the
slouthful
man
,
he
setteth
the
righteous
.
Speaking
thus
,
hee
sheweth
that
the
slouthful
,
is
a
wicked
man
,
and
that
he
is
voide
of
al
righteousnesse
:
and
there
with
that
there
is
neither
care
nor
diligence
whereof
wee
must
make
account
,
except
so
farre
as
wee
proceede
in
righteousnesse
and
that
wee
bee
not
grieued
to
doe
wel
,
but
that
we
delight
therein
,
and
that
we
reioyce
in
it
as
in
a
thing
that
wee
finde
very
easie
to
be
done
.
Solomon
doth
signifie
this
same
by
the
plaine
pathe
.
For
as
the
passenger
which
findeth
his
way
cleane
from
al
hinderances
doth
delight
in
his
way
:
euen
so
is
righteousnesse
the
cause
that
man
taketh
pleasure
to
doe
diligently
his
duetie
,
and
to
do
carefully
his
office
.
Let
the
theeues
,
couetous
,
vsurers
,
deceiuers
,
and
corrupters
of
Marchandizes
euen
kil
themselues
so
long
as
they
will
with
labouring
,
let
them
be
dayly
at
woorke
,
and
let
them
not
cease
neither
day
nor
night
,
yet
do
they
not
deserue
therefore
to
bee
called
diligent
:
for
sith
they
are
without
righteousnesse
,
there
is
nothing
in
them
but
slouthfulnesse
.
And
also
when
they
shal
bee
well
considered
of
,
wee
shal
neuer
finde
them
contented
,
but
complayning
that
they
cannot
attaine
their
purpose
:
and
so
their
way
is
as
an
hedge
of
thornes
.
Furthermore
,
if
such
men
might
obteine
their
desires
without
any
trauaile
,
they
had
rather
a
great
deale
to
do
nothing
at
all
,
then
to
worke
.
For
also
it
is
not
with
any
good
desire
they
haue
to
spend
the
time
well
,
that
they
labour
,
but
onely
they
tende
to
keepe
themselues
from
begging
.
Moreouer
,
forasmuch
as
that
man
which
ceaseth
to
doe
his
dutie
,
for
to
busie
himselfe
about
nothing
,
or
wickednes
,
doeth
well
deserue
to
be
called
and
esteemed
slouthfull
:
therfore
it
followeth
that
theeues
and
all
they
which
follow
not
righteousnes
,
are
woorthy
to
be
counted
slouthful
:
and
contrarily
,
that
all
righteous
men
are
diligent
.
For
by
righteousnes
they
are
led
to
watch
and
to
labour
,
and
not
onely
to
walke
,
but
also
to
runne
by
their
path
,
with
great
desire
and
earnest
affection
they
haue
to
doe
their
duetie
.
Wherein
we
may
see
that
the
number
of
the
slouthfull
is
great
,
and
that
the
number
of
the
righteous
is
verie
smal
.
20
A
wise
sonne
reioyceth
the
father
:
but
a
foolish
man
despiseth
his
mother
.
After
the
wonted
custome
of
the
worlde
,
the
fathers
and
mothers
are
very
glad
,
and
ioyful
when
their
children
are
aduanced
to
honour
dignitie
,
credit
,
preheminence
and
authoritie
,
and
that
they
be
politike
and
subtil
to
gather
riches
and
temporal
goods
for
themselues
,
and
set
al
their
care
and
diligence
to
bee
riche
.
The
Kinges
,
Princes
and
rulers
of
the
earth
do
reioyce
,
when
they
haue
a
great
multitude
of
subiectes
giuen
to
flatter
them
,
and
put
themselues
in
danger
for
to
mainteine
their
quarels
,
and
to
serue
their
desires
,
though
they
be
against
God
.
They
which
despise
God
for
to
shewe
themselues
to
be
altogether
at
the
commandement
of
their
Prince
,
are
most
commonly
counted
for
the
best
subiectes
,
and
are
most
acceptable
and
best
welcome
.
For
the
kings
and
rulers
of
the
earth
doe
set
more
store
by
themselues
then
they
doe
by
God
,
and
woulde
haue
God
forgotten
,
that
they
might
bee
obeyed
without
contradiction
.
The
Maisters
and
Dames
delight
greatly
to
see
their
seruantes
and
maydes
to
be
so
busie
and
diligent
to
do
their
worke
&
to
profit
the
house
,
that
they
forget
to
serue
God
,
and
care
not
though
they
do
wrong
vnto
their
neighbours
,
so
that
they
please
them
whome
they
serue
.
We
see
then
that
al
goeth
to
naught
in
the
worlde
,
when
we
reioyce
at
the
trades
and
kindes
of
doing
which
leade
soules
vnto
damnation
,
in
steade
that
we
ought
to
weepe
for
it
,
and
rebuke
and
threaten
those
which
occupie
themselues
in
any
affaires
without
the
feare
of
God
,
and
without
loue
to
their
neighbours
.
They
which
so
reioyce
,
shal
at
last
weepe
.
And
therfore
,
least
we
be
of
their
number
,
let
vs
doe
nothing
without
the
feare
of
the
Lord
,
nor
without
charitie
,
nor
let
vs
not
delight
in
such
workes
:
&
albeit
that
we
are
in
the
worlde
,
yet
let
vs
not
be
of
the
world
:
but
let
euery
one
of
vs
,
according
to
the
degree
wherein
wee
are
placed
of
God
,
reioyce
to
see
his
inferiours
to
rule
and
guide
themselues
wisely
in
their
businesse
.
Solomon
doeth
shew
vs
that
we
should
so
do
,
when
he
saith
,
A
wise
sonne
reioyceth
,
&c.
Al
superiours
&
al
such
as
haue
any
authoritie
are
heere
closely
admonished
to
bee
wise
,
otherwise
they
coulde
not
reioyce
at
the
wisedome
of
those
which
are
vnder
their
charge
and
gouernement
,
but
rather
woulde
be
delighted
with
their
follie
:
for
fooles
do
exalt
foolishnes
,
&
loue
their
like
.
They
are
also
admonished
to
teache
wisedome
aswell
by
wordes
as
by
workes
,
euery
man
after
the
degree
wherein
he
is
placed
:
for
the
lesser
must
learne
of
the
greater
for
to
become
wise
,
for
to
reioyce
afterwardes
by
their
wisedome
their
superiours
and
gouernours
.
This
same
(
as
hath
beene
saide
)
is
here
closely
taught
vs
:
but
it
is
openly
shewed
vnto
children
,
and
consequently
vnto
al
inferiours
,
that
they
must
needs
be
wise
,
and
that
they
shoulde
so
wel
gouerne
themselues
by
wisedom
,
that
their
fathers
and
mothers
,
their
superiours
and
rulers
may
delight
in
their
conuersation
and
liuing
.
For
to
doe
it
wel
,
the
worde
of
the
Lord
must
be
their
only
wisedome
,
and
that
thereby
they
may
bee
brought
to
feare
,
reuerence
and
humilitie
,
that
they
may
willingly
giue
such
obedience
as
they
ought
vnto
their
fathers
and
mothers
,
to
their
superiours
and
rulers
,
and
may
be
wholy
at
their
commandement
,
so
that
they
may
reioyce
at
wisedome
,
and
not
at
follie
.
This
same
is
taught
vs
by
the
But
a
foolish
man
despiseth
his
mother
.
It
is
not
without
cause
that
Solomon
maketh
mention
of
the
mother
,
and
that
he
condemneth
that
man
of
follie
which
by
his
rebellion
and
disobedience
,
or
other
wickednesses
,
grieueth
and
vexeth
his
mother
,
and
maketh
her
sorowful
:
for
it
is
not
only
commanded
vs
to
honour
our
father
,
but
our
mother
also
.
But
it
seemeth
to
many
children
that
their
mothers
are
but
their
seruantes
and
maydes
of
the
house
,
and
that
we
need
to
make
none
account
of
them
.
Solomon
doeth
attribute
foolishnesse
vnto
such
men
,
and
that
very
rightly
:
for
they
haue
not
the
wit
to
consider
,
that
they
were
made
men
in
the
wombe
of
their
mothers
,
otherwise
they
had
not
bin
men
.
For
man
is
not
without
the
woman
:
but
the
man
is
by
the
woman
,
and
that
not
without
greate
paynes
and
sorowes
.
It
is
very
like
that
Solomon
not
beeing
contented
to
say
,
Moreouer
calling
him
a
man
which
despiseth
his
mother
,
and
rebuking
him
of
foolishnesse
,
he
teacheth
vs
,
that
our
great
age
doth
not
exempt
vs
from
the
honour
that
God
commandeth
vs
to
beare
to
our
mothers
,
otherwise
wee
shoulde
shewe
ourselues
to
bee
fooles
.
21
Foolishnes
is
ioy
to
him
that
is
destitute
of
vnderstanding
:
but
a
man
of
vnderstanding
walketh
vprightly
.
Wee
commonly
call
a
man
fainte
harted
,
lacking
courage
,
and
voyde
witte
,
when
hee
cannot
,
nor
will
not
giue
himselfe
to
followe
that
which
belongeth
to
his
vocation
,
or
that
he
wil
not
,
and
cannot
tell
what
kinde
of
life
to
choose
,
for
to
spende
his
time
about
good
woorkes
,
the
which
God
hath
prepared
that
we
shoulde
walke
in
them
,
and
that
if
wee
doe
rightly
imploy
ourselues
therein
,
wee
reioyce
in
the
Lord
.
Neuertheles
,
there
is
no
man
which
hath
his
hart
so
faint
,
nor
his
courage
so
bace
,
but
doeth
apply
himselfe
to
some
thing
,
for
the
minde
of
man
,
is
neuer
vnoccupied
,
but
is
filled
with
thoughtes
,
purposes
,
enterprises
,
willes
,
desires
,
affections
of
sorrow
or
of
ioy
:
For
man
must
needes
passe
away
his
time
,
the
which
hee
cannot
doe
without
the
former
thinges
,
the
which
are
such
,
as
is
the
disposition
of
the
heart
.
If
the
heart
be
good
and
right
,
the
thoughts
shal
be
good
and
right
:
contrarily
if
it
be
euil
,
so
shal
they
also
be
euill
.
This
is
iudged
naturally
,
but
yet
our
Lord
doth
shew
it
vs
by
Foolishnes
is
ioy
to
him
that
is
destitute
of
vnderstanding
.
When
he
speaketh
thus
,
he
declareth
vnto
vs
,
that
all
his
affections
,
delectations
counselles
and
thoughtes
,
which
may
and
will
not
choose
,
and
folow
some
good
and
right
kinde
of
liuing
,
doe
tende
to
make
him
goe
astray
,
or
else
to
make
other
to
goe
astray
and
to
scatter
them
:
as
is
signified
by
foolishnes
which
is
his
reioycing
.
For
foolishnes
heere
is
not
taken
only
for
any
light
vanitie
which
is
committed
for
want
of
heede
:
but
is
heere
chiefly
taken
for
all
wickednes
contrarie
vnto
righteousnes
.
And
so
the
destitute
of
vnderstanding
is
counted
amongest
the
number
of
them
which
forsake
the
right
path
,
for
too
But
a
man
of
vnderstanding
walketh
vprightly
:
that
is
to
say
,
that
that
man
which
giueth
his
heart
and
minde
vnto
the
woorde
of
the
Lorde
,
and
reioyceth
therein
,
doeth
not
wander
,
neither
doeth
delight
to
see
or
to
make
other
to
goe
astray
,
but
doeth
studie
and
apply
himselfe
to
take
and
remoue
al
stoppes
and
lets
out
of
the
way
,
which
might
hinder
him
from
doing
rightly
his
estate
,
and
which
might
also
hinder
his
neighbours
,
that
is
to
say
,
that
his
affection
is
right
,
and
is
continually
occupied
22
Without
counsel
thoughtes
come
to
nought
:
but
in
the
multitude
of
counsellers
there
is
stedfastnesse
.
According
to
the
affaires
that
wee
haue
in
hande
,
so
must
wee
choose
our
counsellers
,
for
to
come
to
the
ende
of
our
purpose
,
enterprises
,
or
desire
:
otherwise
wee
shal
bee
voide
of
our
intent
:
euen
as
wee
do
dayly
prooue
it
,
and
as
they
deserue
which
wil
gouerne
themselues
after
their
owne
fantasie
,
and
despise
al
counsel
:
&
so
doing
,
do
despise
God
:
for
of
him
commeth
al
counsel
.
With
him
is
wisedome
,
and
power
:
and
he
hath
counsel
and
vnderstanding
.
Without
counsel
thoughts
come
to
naught
.
This
hath
beene
prooued
true
from
the
beginning
of
the
world
in
Adam
and
Eue
:
afterwards
in
the
world
by
the
destruction
of
the
flood
:
afterwardes
in
them
But
in
the
multitude
of
counsellers
there
is
stedfastnesse
.
That
is
to
say
,
That
if
it
please
God
for
to
raise
vp
for
vs
a
multitude
of
wise
,
discreete
,
and
men
of
experience
,
and
that
learning
of
them
,
wee
folow
their
doctrine
,
counsel
and
aduise
,
wee
shal
come
to
the
end
of
our
enterprises
,
wee
shal
not
bee
voide
of
our
desires
,
but
shal
obteine
our
wishe
.
For
,
because
wee
folowe
the
counsel
that
God
giueth
by
his
wise
and
discreete
men
,
and
doe
not
folowe
our
fantasie
,
wee
must
be
assured
that
the
Lord
wil
giue
a
good
issue
vnto
our
thoughts
&
deliberations
.
Wee
haue
had
almost
the
like
sentence
before
.
Nowe
23
A
ioy
commeth
to
a
man
by
the
answere
of
his
mouth
:
and
how
good
is
a
word
in
due
season
?
Solomon
doth
not
here
speake
generally
,
when
hee
saith
,
A
ioy
commeth
to
a
man
by
the
answere
of
his
mouth
:
Otherwise
there
should
be
repugnancy
in
the
scriptures
:
the
which
ought
to
be
neither
thought
nor
said
.
For
our
Lord
Iesus
Christ
saieth
,
Truly
I
say
And
how
good
is
a
word
in
due
season
?
The
which
is
as
if
he
saide
,
If
wee
wil
haue
ioy
of
the
answere
of
our
mouth
,
our
word
must
be
good
them
,
&
for
to
be
good
,
it
must
be
spoken
in
due
time
,
for
a
foolishe
and
wicked
woorde
hath
neuer
no
due
time
,
seeing
it
ought
neuer
to
be
vttered
.
Now
we
cannot
wel
folow
these
admonitions
,
except
wee
obey
vnto
that
which
is
saide
,
If
any
man
speake
,
let
him
speake
as
the
words
of
God
.
Wherupon
foloweth
that
a
word
spoken
24
The
way
of
life
is
on
high
to
the
prudent
,
to
auoyde
from
hell
beneath
.
He
doeth
shewe
vs
the
trade
and
way
that
we
must
holde
for
to
liue
when
he
sayth
,
The
way
of
life
is
on
high
to
the
prudent
.
And
he
doeth
shewe
howe
we
shoulde
be
affectionate
,
and
what
knowledge
we
must
haue
for
to
holde
and
folow
this
path
:
when
he
sayth
,
that
it
is
to
the
prudent
:
&
that
he
addeth
,
to
auoid
from
hel
beneth
:
if
then
we
wil
liue
,
we
must
not
hang
downe
our
heade
,
except
25
The
Lord
wil
destroy
the
house
of
the
proude
men
:
but
he
wil
stablish
the
borders
of
the
widow
.
The
wicked
proud
,
presume
so
much
of
their
credit
and
power
,
and
of
their
prosperitie
,
that
they
make
themselues
beleeue
that
no
euil
shal
happen
either
to
them
or
to
their
house
,
and
that
they
shal
want
nothing
,
and
as
they
falsly
beleeue
the
same
,
euen
so
,
before
the
eyes
and
in
outwarde
appearance
,
they
flourishe
in
this
worlde
for
a
time
,
which
doeth
not
seeme
of
smal
continuance
to
the
feeling
of
the
fleshe
:
so
that
the
poore
faythful
,
which
are
afflicted
,
are
grieued
therewith
,
and
tempted
to
folowe
those
wicked
men
,
for
to
haue
their
ease
,
and
to
be
in
prosperitie
,
as
they
see
the
wicked
are
.
All
this
same
hath
beene
shewed
alreadie
by
the
holie
Scriptures
.
Nowe
albeit
that
in
the
former
sentences
,
Solomon
hath
The
Lorde
wil
destroy
the
house
of
the
proude
men
.
Heretofore
hee
hath
pronounced
the
destruction
of
the
wicked
,
not
naming
who
hath
done
it
:
but
nowe
hee
declareth
expresly
,
that
it
is
the
Lorde
.
Nowe
the
word
which
hee
vseth
,
the
which
we
expounde
Lorde
,
signifieth
him
that
hath
his
being
of
himselfe
,
and
by
whome
al
things
are
,
and
without
whom
nothing
is
.
And
forasmuch
as
it
is
suche
a
Lorde
,
as
doeth
take
in
hande
to
destroy
and
beate
downe
the
house
of
the
proude
,
it
foloweth
,
it
can
not
stand
.
It
is
necessarie
therefore
that
they
and
their
houshold
which
doeth
folow
them
,
and
al
their
goods
,
must
go
vnto
destruction
:
for
there
is
no
power
that
can
withstand
suche
a
Lorde
,
albeit
that
the
wicked
be
so
proude
,
that
they
striue
to
withstande
him
.
And
also
,
hee
is
an
enemie
vnto
the
proude
,
as
he
hath
alwayes
shewed
,
euen
from
the
beginning
of
the
worlde
.
We
doe
thus
expounde
the
destruction
of
the
House
,
and
not
onely
of
the
buildings
and
material
houses
:
for
albeit
that
the
pride
of
the
wicked
is
shewed
in
sumptuousnes
and
costlines
of
buildings
,
in
the
which
they
are
pleased
,
and
take
their
delight
:
yet
neuerthelesse
in
this
place
we
ought
to
take
the
house
,
for
al
that
seemeth
to
be
in
the
possession
of
the
proude
.
I
say
expresly
,
which
seemeth
to
be
:
for
truely
,
the
proude
haue
no
possession
,
sith
the
Lorde
God
destroyeth
their
house
,
and
taketh
it
from
them
.
And
as
by
naming
the
Lorde
to
be
the
destroier
,
hee
sheweth
,
that
the
proude
cannot
withstande
him
,
and
that
indeede
and
trueth
they
haue
nothing
:
he
teacheth
vs
also
that
no
euil
shal
happen
to
the
wicked
,
but
from
the
hande
of
the
Lorde
,
though
it
seemeth
often
contrarie
,
because
that
God
sendeth
visible
meanes
,
to
the
which
the
destruction
is
attributed
:
and
if
he
worketh
secretly
,
then
they
doe
impute
it
vnto
fortune
.
But
howsoeuer
it
be
,
that
destruction
commeth
to
the
wicked
,
wee
must
vnderstande
,
that
it
is
the
Lorde
which
destroyeth
their
house
,
the
which
they
builde
with
iniuries
and
wrongs
,
with
rakings
and
extortions
,
with
blood
and
with
murther
:
as
the
Prophets
doe
rebuke
them
for
it
:
Heare
,
I
pray
you
,
O
heades
of
Iacob
,
and
yee
Princes
of
the
house
of
Israel
:
shoulde
not
ye
know
iudgement
?
But
they
hate
the
But
hee
wil
stablishe
the
borders
of
the
Widowe
.
By
the
Widowe
,
hee
meaneth
al
suche
as
suffer
,
poore
and
miserable
:
whome
the
worlde
careth
nothing
at
all
for
,
but
doeth
reiect
them
,
and
labour
to
destroy
them
.
But
the
Lord
mainteineth
them
as
he
seeth
to
be
expedient
for
them
,
and
prouideth
for
al
their
necessities
:
as
is
heere
signified
by
to
stablishe
the
borders
.
The
miserable
ought
heere
to
comfort
themselues
,
when
they
see
how
God
doeth
offer
himselfe
vnto
them
,
and
becommeth
the
Carpenter
of
their
houses
,
and
they
which
doe
them
wronge
are
admonished
that
they
haue
to
doe
with
a
strong
enemy
.
Forasmuche
as
Widowes
,
fatherlesse
children
,
and
strangers
are
not
commonly
supported
by
men
,
therefore
no
man
feareth
to
doe
them
wrong
,
to
oppresse
,
to
polle
&
to
doe
them
violence
:
but
notwithstanding
they
take
in
hand
and
ioyne
with
a
strong
match
:
for
the
Lord
doeth
greatly
fauour
them
,
as
it
is
here
briefly
shewed
vs
,
but
more
26
The
thoughtes
of
the
wicked
are
abhomination
to
the
Lorde
:
but
the
pure
haue
pleasant
wordes
.
Although
that
by
the
corruption
of
our
nature
we
are
al
euil
,
and
that
wee
are
as
it
were
yoked
to
sin
,
yet
the
holy
scripture
doth
make
distinction
betweene
the
good
&
the
euil
:
the
which
is
an
argument
that
God
doeth
not
impute
wickednes
vnto
al
men
,
&
that
there
be
some
whom
he
alloweth
for
good
and
righteous
,
and
that
of
his
only
grace
&
goodnesse
.
If
then
we
haue
our
harts
&
mindes
hardened
in
euil
,
making
no
account
to
repent
,
but
delighting
in
filthines
&
vncleannes
,
in
malice
and
wickednesses
,
the
scripture
calleth
vs
wicked
,
as
we
are
so
indeed
.
And
whatsoeuer
we
think
,
consult
of
,
deliberate
,
would
,
desire
&
take
in
hand
,
is
in
vaine
:
euen
so
is
that
which
we
either
do
or
say
.
Solomon
doth
shew
it
vs
,
saying
,
The
thoughts
of
the
wicked
are
abhomination
to
the
Lord
.
For
sith
And
sith
also
that
the
thoughtes
of
the
wicked
are
abhominable
vnto
the
Lorde
,
it
foloweth
,
that
the
wicked
are
abused
,
when
they
labour
to
say
or
to
doe
any
thing
so
secretly
that
GOD
shoulde
not
knowe
it
:
for
sith
that
he
pearceth
vnto
the
thoughts
,
hee
must
needes
haue
knowledge
of
the
desire
,
the
which
is
not
so
muche
hid
:
seeing
that
men
which
are
pour
blinde
,
may
know
and
iudge
it
.
And
not
onely
they
are
deceiued
,
but
which
worst
is
,
they
doe
iniurie
vnto
God
,
esteeming
him
lesse
then
they
doe
a
woorkeman
towardes
his
woorke
:
for
they
wil
confesse
plainely
,
that
hee
which
hath
wrought
any
thing
,
knoweth
what
is
in
it
:
but
that
which
the
wicked
thinke
of
God
,
when
they
wil
hide
themselues
from
him
,
it
is
as
muche
as
if
the
worke
should
say
to
him
that
hath
made
it
,
Thou
hast
not
made
me
,
or
,
Thou
vnderstandest
it
not
.
And
therefore
,
it
is
not
without
cause
why
he
complaineth
of
them
.
Yet
wil
they
say
,
The
Lorde
seeth
them
not
.
Woe
vnto
them
that
seeke
But
the
pure
haue
pleasant
wordes
.
If
wee
be
cleane
from
our
filthinesse
and
wickednesse
,
by
the
grace
and
working
of
the
holie
Ghost
,
our
thoughtes
shal
not
be
abhominable
to
the
Lorde
:
for
our
wordes
shal
be
pleasant
and
acceptable
vnto
him
.
The
which
could
not
be
,
except
they
proceeded
from
pure
and
cleane
thoughtes
:
for
the
inwarde
parte
must
first
of
al
be
pure
and
27
He
that
is
greedie
of
gaine
,
troubleth
his
owne
house
:
but
he
that
hate
th
giftes
shal
liue
.
He
that
is
prodigiall
,
spending
excessiuely
,
or
that
maketh
no
account
to
gain
his
bread
,
by
giuing
himself
vnto
some
good
works
,
which
may
helpe
to
nourishe
him
and
his
familie
,
they
say
that
hee
holdeth
a
fit
and
right
way
and
trade
to
bring
al
to
naught
and
to
be
banker
out
,
and
that
hee
falleth
in
decaye
,
and
that
hee
is
neare
vnto
destruction
.
Wee
can
not
deny
this
same
,
seeing
there
are
so
many
proofes
of
experiences
.
But
if
a
man
be
straight
and
holdeth
fast
,
and
spareth
,
and
keepeth
his
goods
carefully
,
labouring
alwaies
to
adde
to
them
and
increase
the
stocke
,
hee
wil
thinke
himselfe
to
be
a
good
and
diligent
housholder
,
and
it
wil
seeme
vnto
him
,
that
he
holdeth
a
meetely
good
trade
,
to
become
riche
.
His
worldly
and
carnal
neighbours
,
wil
be
also
of
the
same
opinion
,
&
wil
thinke
,
that
there
can
be
no
better
meanes
to
gaine
his
liuing
,
then
to
bee
actiue
,
and
to
be
readie
to
drawe
vnto
himselfe
.
This
is
the
common
opinion
,
but
yet
it
ceaseth
not
to
be
false
and
wrong
.
Solomon
doeth
shewe
it
,
when
hee
sayeth
,
Hee
that
is
greedie
of
gaine
,
&c.
Hee
reprooueth
here
al
couetous
,
which
neuer
haue
enough
,
and
the
more
they
haue
,
the
more
they
desire
to
haue
,
and
stil
labour
to
gather
,
&
care
not
whether
they
doe
wrong
or
hurt
vnto
their
neighbours
,
but
giue
themselues
to
peele
them
,
&
chiefly
when
they
think
that
their
neighbors
are
simple
,
&
that
they
haue
not
the
power
to
be
reuenged
&
to
defend
themselues
.
They
which
thus
couet
gaine
,
do
labour
to
make
a
sure
and
continual
recompence
,
and
to
fil
their
houses
with
such
abundance
,
as
neuer
they
nor
their
posteritie
may
haue
want
:
but
let
them
florish
,
prosper
,
&
be
at
their
ease
for
euer
.
Solomon
,
I
say
,
reprehendeth
al
such
couetous
men
,
when
he
saieth
,
that
they
trouble
their
owne
houses
.
Now
that
they
trouble
their
houses
,
Saint
Paule
doeth
shewe
it
,
They
that
wil
be
riche
,
doe
fal
into
temptation
and
But
he
that
hateth
giftes
shal
liue
.
Moreouer
let
vs
note
in
this
Antithesis
,
that
when
he
setteth
,
to
liue
,
against
troubling
of
the
house
,
he
doeth
shewe
vs
that
he
doth
not
speake
of
a
temporal
trouble
,
and
that
soone
taketh
ende
,
but
of
an
eternal
destruction
,
as
the
same
of
the
riche
.
For
sith
that
hee
28
The
heart
of
the
righteous
studieth
to
answere
:
but
the
wicked
mans
mouth
babbleth
euil
things
.
Solomon
doeth
not
simply
say
,
The
heart
studieth
to
answere
:
for
it
were
then
a
general
and
vniuersal
sentence
,
the
which
for
the
corruption
of
our
nature
,
and
the
malice
thereof
,
can
not
bee
true
:
for
there
are
blockishe
mindes
,
and
light
wittes
,
which
studie
not
,
but
doe
onely
rashly
thinke
what
they
wil
say
,
so
that
it
seemeth
,
they
speake
at
a
venture
without
studie
:
as
they
themselues
doe
wel
confesse
,
either
for
to
excuse
themselues
,
or
for
to
shewe
that
they
care
not
what
they
say
.
For
sith
it
is
so
(
as
the
trueth
vttereth
)
that
from
the
abundance
of
the
heart
,
the
mouth
speaketh
:
it
foloweth
that
man
doeth
not
answere
without
studie
,
albeeit
that
The
heart
of
the
iust
doeth
studie
.
And
so
he
doeth
not
attribute
studie
to
the
hart
,
but
to
righteousnesse
.
If
then
wee
woulde
rightly
studie
to
answere
and
speake
as
wee
ought
,
let
vs
change
our
nature
,
and
that
of
wicked
and
vnrighteous
wee
may
bee
made
good
and
righteous
.
Then
God
wil
accept
vs
for
righteous
,
giue
vs
grace
to
studie
for
to
answere
,
not
vaine
nor
wicked
thinges
,
but
shal
set
our
affection
and
desire
in
his
lawe
,
and
therein
shal
studie
continually
:
in
such
wise
as
our
mouthes
shal
talke
of
wisedome
:
and
that
wee
may
truely
say
,
that
the
lawe
of
the
Lorde
is
our
continual
studie
:
as
also
it
is
But
the
wicked
mans
mouth
babbleth
euil
things
:
to
wit
,
against
God
and
against
their
neighbours
:
for
they
make
no
conscience
of
blasphemie
against
God
,
nor
to
belye
and
to
slaunder
their
neighbours
,
or
else
to
infect
them
with
euil
woordes
:
the
which
is
against
the
opinion
of
those
which
say
,
that
words
do
not
stinke
,
against
whome
Saint
Paule
standeth
,
saying
,
Bee
not
deceiued
.
Euil
Furthermore
the
wicked
sorte
doe
not
thinke
how
they
shoulde
dispose
and
order
their
hartes
,
neither
doe
they
thinke
they
haue
any
,
as
wee
may
knowe
it
,
when
they
boast
that
they
haue
spoken
something
without
studie
,
and
that
they
reioyce
in
their
sayings
&
outward
doings
Let
them
then
which
speake
at
aduenture
,
&
vtter
something
nothing
worth
,
not
bragge
to
bee
honest
men
,
sith
that
Solomon
doth
attribute
the
spewing
out
of
euil
thinges
vnto
the
wicked
.
But
let
euery
one
of
vs
reforme
his
tongue
,
in
not
vttering
any
thing
abrode
which
shal
not
be
first
of
al
wel
meditated
by
the
woorde
of
God
:
otherwise
wee
cannot
say
that
there
is
any
religion
in
vs
.
If
any
man
thinke
to
bee
religious
or
deuout
amongest
29
The
Lord
is
farre
of
from
the
wicked
:
but
hee
heareth
the
prayer
of
the
righteous
.
The
scripture
witnesseth
that
God
filleth
heauen
and
earth
.
Wherin
we
must
vnderstande
that
GOD
is
present
euery
where
the
Lorde
is
farre
of
from
the
wicked
:
but
it
is
not
by
distance
of
place
,
but
by
consent
and
helpe
.
For
the
Lorde
agreeth
not
with
the
wicked
,
but
abhorreth
both
them
,
their
thoughts
,
and
their
woorkes
,
as
wee
haue
seene
heere
before
.
Hee
doeth
not
helpe
them
,
but
forsaketh
and
casteth
them
of
.
And
also
when
the
faythful
are
in
affliction
,
and
feele
not
the
helpe
of
the
Lorde
present
,
But
hee
heareth
the
praier
of
the
righteous
.
For
sith
that
against
to
bee
farre
of
from
,
hee
setteth
in
this
verse
,
to
heare
the
praier
:
and
the
Lorde
in
hearing
,
consenteth
vnto
the
righteous
,
&
is
their
helpe
,
and
the
righteous
by
their
praier
doe
draw
neere
vnto
God
,
so
much
as
they
can
,
crauing
his
presence
and
his
helpe
,
and
wishing
to
knowe
him
more
and
more
,
and
to
vnderstande
his
doings
and
workes
,
it
followeth
wel
that
Solomon
doeth
shewe
that
we
must
vnderstand
that
the
Lord
is
farre
from
the
wicked
,
after
the
former
sense
.
And
thus
in
fewe
wordes
,
Solomon
doeth
describe
vnto
vs
the
misery
and
destruction
of
the
wicked
,
and
also
their
malice
,
blindnesse
,
and
obstinacie
:
&
contrarily
,
the
felicitie
,
&
stabilitie
of
the
righteous
,
and
also
their
easinesse
of
learning
and
obedience
,
The
righteous
in
this
worlde
seeme
to
bee
cursed
,
and
as
it
were
forsaken
of
God
:
for
the
worlde
doeth
afflict
them
,
and
labour
to
destroy
them
:
and
for
this
cause
it
seemeth
that
God
doeth
not
care
for
them
,
that
hee
hateth
them
,
and
hath
reiected
them
:
but
sith
that
God
heareth
their
praier
,
it
followeth
that
they
are
and
shal
be
30
The
light
of
the
eyes
reioyceth
the
hearte
,
and
a
good
name
maketh
the
bones
fatte
.
As
the
man
which
hath
lost
his
sight
cannot
reioyce
in
his
hart
,
but
is
troubled
and
greeued
:
euen
so
he
which
feeleth
himselfe
to
diminishe
in
wit
,
and
looseth
his
vnderstanding
,
cannot
haue
true
ioy
.
Contrarily
,
as
he
that
hath
been
blinde
(
if
he
recouer
his
sight
,
)
doth
delight
and
reioyce
in
himselfe
:
euen
so
hee
which
hath
walked
in
the
vanitie
of
his
thought
&
imagination
,
if
he
come
to
be
awaked
The
light
of
the
eies
reioyceth
heart
,
&c.
We
must
thus
vnderstand
this
sentence
:
for
it
shoulde
not
be
notable
,
if
Solomon
spake
of
the
corporal
eies
onely
,
except
it
were
by
comparison
,
admonishing
vs
,
that
if
we
haue
a
ioyful
heart
and
are
glad
,
when
the
darkenes
of
the
night
,
or
of
any
darke
prison
,
or
deepe
pit
,
are
passed
,
&
that
wee
That
the
light
of
the
eyes
reioyceth
the
heart
,
wee
may
take
these
wordes
as
if
hee
saide
,
That
man
reioyceth
in
his
heart
,
when
hee
seeth
himselfe
at
rest
and
peace
,
and
in
prosperitie
:
so
that
he
is
not
vexed
,
nor
molested
.
For
as
the
night
,
the
darkenesse
and
obscuritie
is
taken
for
vexation
,
sorowe
,
aduersitie
and
miserie
:
euen
so
the
light
is
taken
for
the
contrarie
.
Wee
haue
looked
for
light
,
and
beholde
And
a
good
name
maketh
the
bones
fat
.
For
he
sheweth
by
what
meanes
a
man
shal
obteine
prosperitie
,
peace
&
rest
.
He
would
haue
man
so
gouerned
,
that
he
shoulde
giue
none
occasion
to
bee
blamed
&
rebuked
,
nor
that
any
man
shoulde
thinke
euil
of
him
:
but
that
hee
shoulde
get
not
abundance
of
temporal
goods
,
,
power
,
credit
,
and
authoritie
:
but
shoulde
labour
to
liue
so
wel
,
as
he
shoulde
obteine
a
good
name
.
He
expresseth
howe
necessary
it
is
for
man
to
haue
a
good
name
,
when
hee
saith
,
that
it
maketh
the
bones
fat
.
For
as
when
the
bones
are
filled
with
marowe
&
compassed
with
flesh
and
skinne
,
a
man
feeleth
himselfe
whole
&
sound
:
euen
so
he
which
getteth
a
good
name
,
&
is
in
good
reputation
with
his
neighbors
,
feeleth
his
ease
:
for
his
neighbors
do
not
trouble
him
,
&
he
knoweth
that
he
proceedeth
in
a
good
conscience
towards
them
,
the
which
is
a
great
prosperitie
,
which
Solomon
signifieth
by
fatting
of
the
bones
.
The
bones
heere
,
which
are
members
of
the
body
,
are
taken
for
the
whole
man
:
but
chiefly
for
the
31
The
eare
that
hearkeneth
to
the
correction
of
Life
,
shall
lodge
among
the
wise
.
We
wil
not
take
the
eare
here
,
for
the
corporal
member
which
is
so
named
,
nor
harkeneth
,
for
the
outward
hearing
only
,
though
it
be
verie
profitable
and
necessarie
:
for
wee
may
see
many
of
those
which
heare
correction
of
life
,
and
yet
doe
not
lodge
amongst
the
wise
,
but
doe
despise
and
flye
them
,
and
some
doe
feare
to
meete
them
,
and
other
some
doe
hate
them
and
persecute
them
,
diuers
are
sowne
by
the
high
wayes
side
.
But
we
wil
take
the
eare
for
the
vnderstanding
,
and
for
the
inward
man
,
and
to
heare
,
for
to
receiue
,
to
get
&
to
obey
.
In
this
sort
,
there
is
no
doubt
but
this
sentence
is
generally
true
,
The
eare
that
heareth
,
or
hearkeneth
to
the
correction
,
32
Hee
that
refuseth
instruction
,
despiseth
his
owne
soule
:
but
hee
that
obeieth
correction
,
getteth
vnderstanding
.
It
is
very
necessary
that
wee
shoulde
bee
careful
for
our
soules
,
because
that
through
the
corruption
and
malice
of
our
nature
they
bee
weake
and
giuen
to
euil
:
wherevpon
they
easily
goe
to
destruction
and
damnation
.
But
there
are
but
a
fewe
which
thinke
vppon
this
necessitie
,
and
they
thinke
that
they
prouide
wel
enough
for
their
soules
,
if
they
gather
treasure
enough
.
So
doing
,
they
turne
He
that
refuseth
instruction
,
or
which
careth
not
for
,
or
forsaketh
instruction
,
or
discipline
,
&c.
When
by
these
words
he
signifieth
the
destruction
of
those
which
cannot
endure
discipline
,
and
instruction
,
and
correction
by
the
word
of
God
,
hee
sheweth
also
that
they
deserue
to
perishe
,
seeing
that
in
despising
their
soules
,
they
doe
against
nature
.
For
no
man
euer
yet
hated
his
owne
fleshe
.
If
the
soule
bee
not
gouerned
as
it
ought
,
then
must
the
whole
man
faile
,
which
beareth
the
life
of
the
soule
,
the
which
is
mainteined
by
discipline
,
instruction
,
and
correction
.
Albeit
But
he
that
heareth
or
obeieth
.
&c.
Forasmuch
as
against
despising
of
the
soule
,
he
setteth
,
getteth
vnderstanding
:
let
vs
vnderstand
that
they
which
are
not
rebellious
against
the
corrections
,
but
doth
receiue
them
patiently
,
are
wise
,
and
by
their
wisdome
are
kept
from
destruction
:
for
as
the
soundnesse
of
the
inward
parts
of
the
body
is
the
preseruing
of
the
whole
man
:
euen
so
wisdome
which
is
the
spirituall
33
The
feare
of
the
Lord
is
the
instruction
of
wisdome
:
and
before
honour
goeth
humilitie
.
As
we
may
see
,
Solomon
is
neuer
wery
to
speake
of
the
feare
of
the
Lord
and
of
wisdome
:
for
he
hath
already
oftentimes
talked
therof
,
and
now
againe
he
speaketh
thereof
,
saying
,
The
feare
of
the
Lorde
is
the
instruction
of
wisdome
.
Wherin
he
sheweth
to
his
auditorie
,
that
they
ought
not
to
bee
greeued
though
he
often
repeate
and
rehearse
one selfe
doctrine
,
&
that
it
is
very
necessary
for
vs
too
haue
the
feare
of
the
Lord
set
before
vs
,
whereby
we
learne
not
to
flie
from
the
presence
of
God
,
and
to
hide
ourselues
from
him
,
as
if
hee
were
a
sharp
&
vnmerciful
iudge
,
or
a
feareful
and
cruel
tyrant
:
but
wherout
we
learne
wisdome
.
This
feare
doth
not
set
before
vs
the
paines
&
torments
,
for
to
bee
astonished
and
terrified
by
them
,
as
are
the
wicked
which
haue
no
minde
to
amend
nor
to
doe
wel
.
Albeit
that
we
must
feare
the
iudgements
of
God
,
wherewith
we
deserue
to
be
beaten
downe
for
the
sinnes
that
we
commit
without
ceassing
and
continually
,
desiring
God
to
haue
mercy
vpon
vs
,
and
that
being
assured
therof
,
we
should
abhorre
our
sinnes
,
and
turne
vs
to
do
wel
,
as
he
teacheth
vs
by
his
holy
word
,
the
which
we
shuld
haue
in
such
reuerence
as
it
should
greatly
displease
vs
to
doe
any
thing
against
the
same
,
and
that
our
delight
should
be
to
submit
&
humble
ourselues
thervnto
,
for
to
yeeld
true
obedience
vnto
our
God
.
The
holy
Humilitie
goeth
before
honour
.
If
wee
wil
be
honoured
,
let
vs
not
bee
like
vnto
our
first
parentes
,
who
from
the
beginning
woulde
bee
like
vnto
God
:
and
minding
to
exalt
themselues
,
haue
suppressed
and
ouerthrowne
themselues
with
al
their
posteritie
,
yea
,
euen
vnto
hel
,
from
whence
none
coulde
haue
raised
himselfe
,
except
God
of
his
grace
and
mercy
,
had
not
taken
pitie
vpon
mankind
.
In
thinking
to
exalt
himself
,
he
hath
cast
downe
himselfe
into
great
shame
and
reproche
.
Therefore
let
vs
not
seeke
to
raise
our
estate
but
let
vs
truely
confesse
ourselues
to
be
such
as
wee
are
indeede
,
to
wit
,
vile
,
and
of
a
base
condition
:
let
vs
abace
and
humble
ourselues
,
not
praising
ourselues
before
men
to
deface
others
.
For
to
doe
the
same
,
let
vs
giue
honour
one
vnto
another
,
and
let
nothing
bee
doone
by
contention
The
xvi
.
Chapter
.
1
THE
preparation
of
the
heart
is
in
man
:
but
the
answere
of
the
tongue
is
of
the
Lorde
.
FOrasmuche
as
from
the
abundance
of
the
hearte
the
mouth
speaketh
,
it
followeth
therof
,
that
hee
which
giueth
man
leaue
to
speake
,
is
gouernour
of
the
heart
,
and
doth
order
it
for
to
make
it
to
vttter
by
the
tongue
such
speache
as
hee
pleaseth
.
Notwithstanding
,
Solomon
saith
,
that
the
preparation
of
the
hearte
is
in
man
.
Wherein
it
seemeth
at
the
first
sight
,
that
there
are
three
absurdities
or
inconueniences
.
For
first
of
al
it
seemeth
by
his
saying
,
that
man
hath
power
to
prepare
or
dispose
his
hearte
as
he
wil
:
wherevpon
it
followeth
that
wee
haue
no
neede
of
the
promises
that
God
maketh
vnto
vs
touching
the
the
answere
of
the
tongue
is
of
the
Lorde
,
it
followeth
also
that
it
is
he
which
prepareth
the
hearte
for
to
cause
the
tongue
to
speake
.
If
hee
must
needes
meddle
with
gouerning
of
the
tongue
,
it
is
very
necessary
that
hee
haue
in
his
power
the
ruling
of
the
hearte
,
and
to
dispose
it
at
his
pleasure
.
Dauid
did
so
wel
vnderstande
it
:
and
therefore
he
asketh
first
Al
the
wayes
of
a
man
are
cleane
in
his
owne
eyes
:
but
the
Lord
pondereth
the
spirits
.
Neither
Dauid
,
Iob
,
Esay
,
nor
Daniel
did
euer
thinke
their
All
the
wayes
of
a
man
are
cleane
,
&c:
let
vs
vnderstande
that
hee
speaketh
of
men
which
haue
no
knowledge
of
the
trueth
,
nor
doe
folowe
it
,
but
are
guided
and
ruled
by
their
fantasies
,
and
make
themselues
beleeue
so
much
as
they
vtterly
can
,
that
whatsoeuer
they
thinke
,
say
and
doe
,
is
good
and
iust
,
and
that
there
is
nothing
in
them
that
may
bee
reprooued
,
but
praised
and
commended
.
With
such
kinde
of
people
poperie
is
much
replenished
,
and
chiefly
the
celles
and
dennes
of
those
spiritual
theeues
,
Monkes
and
Nunnes
.
They
also
which
cannot
suffer
to
bee
tolde
their
faultes
,
but
what
wickednes
soeuer
they
commit
,
haue
their
mouthes
ready
open
to
lye
,
in
reporting
themselues
to
be
honest
men
,
doe
labour
so
much
as
they
can
to
make
al
their
wayes
cleane
in
their
owne
eyes
and
before
their
neighbours
.
But
of
al
these
same
their
iniquities
are
so
stinking
,
that
we
may
know
that
there
is
no
cleannesse
at
al
in
them
.
If
they
wil
not
confesse
it
,
yet
God
is
not
blinde
:
he
hath
so
sharpe
and
pearcing
a
sight
,
that
nothing
can
be
hidde
from
him
:
as
already
sometimes
hath
beene
shewed
by
the
scriptures
,
and
Solomon
doth
nowe
shewe
it
vs
,
when
he
saith
,
But
the
Lorde
pondereth
the
spirites
.
Solomon
compareth
GOD
heere
vnto
a
merchant
,
who
for
to
discerne
wel
and
truely
betweene
one
marchandise
&
another
,
vseth
ballances
and
waites
.
Now
the
ballances
of
God
are
his
wisedom
,
knowledge
&
understanding
.
By
such
ballances
he
trieth
the
goodnes
and
the
frowardnes
of
mens
harts
,
and
thereby
iudgeth
with
al
equitie
and
vprightnesse
,
and
truely
.
The
Lorde
is
in
his
holie
temple
,
The
Lordes
seate
is
in
Therfore
,
what
faire
shewe
of
holinesse
and
righteousnesse
soeuer
that
is
shewed
foorth
in
our
life
and
conuersation
,
yet
let
vs
not
esteeme
al
our
wayes
cleane
:
but
let
vs
confesse
that
we
haue
marks
and
blottes
,
vncleannesses
and
filthinesses
which
haue
neede
to
bee
clensed
and
purged
.
Let
vs
beleue
,
That
if
we
say
,
we
haue
no
sinne
,
we
deceiue
ourselues
and
there
is
no
truth
in
vs
.
When
wee
shal
3
Commit
thy
woorkes
vnto
the
Lorde
,
and
thy
thoughtes
shal
be
directed
.
Albeeit
that
wee
finde
howe
harde
it
is
,
yea
almost
vnpossible
to
bring
many
things
to
passe
which
we
thinke
,
of
and
to
finishe
them
as
wee
woulde
(
for
most
often
our
thoughtes
and
enterprises
are
made
voyd
:
)
yet
are
wee
so
wise
in
our
opinion
,
that
we
thinke
ourselues
sufficient
to
gouerne
our
affaires
of
ourselues
,
and
to
order
our
thoughtes
.
And
heerein
wee
shewe
a
pride
that
Solomon
laboureth
to
suppresse
,
when
he
sayth
,
Commit
thy
workes
vnto
the
Lord
,
and
thy
thoughtes
,
&c.
He
laboureth
also
to
deliuer
vs
from
such
weakenesse
as
hindereth
vs
to
woorke
,
the
which
doeth
seeme
for
to
surmount
our
power
and
capacitie
.
Hee
laboureth
to
turne
vs
away
from
distrust
,
which
doeth
torment
vs
,
although
with
great
boldnes
we
imploy
and
occupie
ourselues
about
our
duetie
:
but
wee
thinke
that
the
labor
that
wee
take
,
shal
not
bring
foorth
such
fruite
as
wee
desire
,
or
that
it
shal
come
to
nothing
,
and
that
wee
shal
loose
our
paines
,
and
our
thoughts
shal
vanishe
into
smoke
.
Therefore
for
to
remedie
these
three
vices
,
pride
,
weakenesse
,
and
distrust
,
hee
woulde
haue
vs
to
referre
ourselues
to
the
pronidence
of
God
.
They
which
haue
committed
themselues
thereto
,
haue
come
to
the
ende
of
their
affaires
,
whereas
other
haue
beene
made
voide
of
their
hope
.
Adam
and
Commit
thy
workes
:
and
Dauid
,
when
he
saith
,
And
giue
thy selfe
to
doe
well
.
They
doe
not
preache
vnto
vs
that
God
careth
for
vs
for
too
leade
vs
vntoo
idlenesse
,
slouthfulnesse
,
and
carelesnesse
:
but
least
that
wee
shoulde
bee
ouercome
with
feare
,
and
that
ouer
muche
thought
shoulde
driue
vs
vnto
impaciencie
:
for
the
knowledge
of
the
prouidence
of
god
doth
not
deliuer
vs
from
al
care
,
so
that
it
is
lawful
for
men
to
be
without
care
,
and
to
liue
after
the
pleasure
of
their
sensualitie
and
lust
.
Wee
must
not
for
the
prouidence
of
God
suffer
our
fleshe
to
haue
his
ease
:
but
that
our
faith
should
make
vs
quiet
and
peaceable
,
and
that
wee
shoulde
prouoke
ourselues
neither
inwardly
nor
outwardly
against
our
neighbours
.
When
euery
one
of
vs
shal
be
careful
to
folow
his
vocation
in
a
good
conscience
,
beholding
that
God
doth
commande
vs
so
to
doe
,
and
hoping
that
God
wil
blesse
our
labour
,
as
he
shal
see
expedient
,
committing
our
workes
vnto
the
Lorde
,
then
shal
our
thoughts
bee
directed
:
for
wee
shal
not
be
made
voide
of
our
hope
,
but
shal
obteine
our
desires
:
as
the
scripture
doth
shew
in
diuers
places
.
Therfore
let
vs
vnderstande
that
Solomon
woulde
haue
vs
to
bee
careful
,
and
that
we
shoulde
diligently
imploy
ourselues
vnto
work
,
and
that
we
should
doe
our
workes
not
thinking
that
of
ourselues
,
wee
can
finishe
to
make
our
enterprise
prosperous
,
or
that
in
our
worke
wee
must
trust
vpon
some
body
,
and
that
one
of
vs
shoulde
stay
himselfe
vpon
an
other
,
scattering
our
workes
heere
and
there
,
and
committing
them
to
many
:
as
doe
the
poore
miserable
Papistes
which
haue
their
recourse
and
trust
in
many
Patrones
and
Aduocates
:
but
contenting
ourselues
with
one
onely
Aduocate
,
wee
must
make
as
it
were
a
scroule
of
our
workes
,
binde
them
vp
together
,
and
commit
all
the
charge
to
him
,
without
distrusting
him
.
Thus
doing
,
our
thoughtes
shal
bee
directed
and
established
,
that
wee
shall
obteine
as
wee
desire
.
Solomon
hath
so
vnderstoode
it
,
when
hee
saide
,
Commit
thy
workes
.
&c.
4
The
Lorde
hath
made
al
things
for
his
owne
sake
:
yea
,
euen
the
wicked
for
the
day
of
euill
.
The
names
and
titles
which
are
attributed
vnto
God
in
the
scripture
doe
shewe
that
he
is
of
suche
vertue
,
maiestie
,
and
might
,
that
hee
hath
no
neede
of
any
creature
for
to
borrowe
that
,
which
hee
wanteth
,
or
to
make
him
more
perfect
in
himselfe
.
The
scripture
doeth
name
him
the
Almightie
,
The
Lorde
,
The
Almightie
,
the
highest
,
the
holy
one
:
not
after
the
maner
of
men
,
which
for
to
flatter
the
great
men
,
and
to
bee
welcome
towardes
them
,
wil
giue
them
titles
which
might
wel
agree
vnto
their
estate
,
but
they
withstand
their
manners
and
kinde
of
doings
,
as
some
wil
cal
the
Pope
,
their
holy
father
:
and
yet
there
is
neither
holinesse
nor
fatherlinesse
in
him
,
except
hee
beget
bastardes
,
or
children
to
the
Diuel
,
by
doctrines
and
mens
traditions
.
Other
shal
be
called
Catholike
and
most
Christian
,
and
yet
notwithstanding
they
shal
haue
neither
faith
nor
Christianitie
,
but
shal
labour
for
to
abolishe
the
faith
and
religion
:
as
the
interim
doeth
giue
witnesse
,
and
the
prisons
,
banishmentes
,
confiscations
and
burninges
doe
shewe
it
in
Poperie
.
But
our
God
is
of
such
nature
,
that
no
man
can
giue
vnto
him
titles
and
names
too
excellent
,
yea
it
is
altogether
vnpossible
that
wee
should
expresse
by
words
what
he
is
:
for
hee
surmounteth
infinitely
al
things
both
heauenly
and
earthly
,
both
corporal
and
spiritual
,
so
that
wee
cannot
worthily
enough
either
thinke
or
speake
of
him
.
Wherefore
,
let
vs
with
al
humblenesse
,
feare
and
reuerence
,
thinke
and
speake
of
our
God
,
knowing
that
of
ourselues
we
are
not
fit
nor
meete
thervnto
.
Now
for
to
thinke
or
speake
wel
thereof
,
let
vs
beleeue
&
confesse
that
which
was
saide
at
the
beginning
,
That
hee
is
of
suche
vertue
,
and
power
,
that
hee
hath
no
neede
of
any
creature
,
to
borrowe
and
take
of
him
what
he
needeth
.
He
hath
wel
shewed
this
same
,
when
The
Lorde
hath
made
all
things
for
his
owne
sake
.
Hee
speaketh
rightly
so
:
for
when
hee
purposed
to
create
the
heauens
,
the
earth
and
that
which
is
conteined
in
them
,
there
is
nothing
which
can
moue
him
thervnto
,
but
himselfe
.
The
goodnesse
and
excellencie
of
things
which
hee
purposed
to
doe
,
coulde
not
stirre
him
vpp
to
doe
it
:
for
there
neither
is
,
nor
can
be
in
any
creature
,
any
goodnesse
or
worthinesse
,
that
God
of
his
onely
grace
and
pure
liberalitie
hath
not
put
in
them
,
&
for
the
which
he
ought
not
but
to
be
praised
,
glorified
,
and
thanked
.
To
the
end
then
that
we
may
not
haue
such
witnesses
against
vs
,
let
vs
loke
to
what
end
God
hath
created
vs
,
and
let
vs
followe
it
,
and
willingly
glorifiyng
our
Creator
,
trusting
vpon
his
goodnesse
,
and
giuing
ourselues
to
followe
his
will
:
and
that
wee
bee
not
like
vnto
the
wicked
,
which
doe
tende
to
nothing
but
to
dishonour
God
,
and
wil
not
serue
him
,
and
yet
hee
hath
created
them
for
himselfe
:
as
Solomon
doeth
signifie
,
when
hee
saith
,
All
things
.
They
must
therefore
serue
him
against
their
willes
,
and
to
their
hurte
and
destruction
.
Solomon
doeth
shewe
it
when
hee
doeth
more
openly
expresse
that
GOD
hath
created
the
wicked
euen
for
himself
:
For
hee
is
not
contented
to
say
that
God
hath
made
the
wicked
,
but
hee
saith
,
euen
the
wicked
for
the
day
of
euill
.
This
is
a
very
strange
thing
at
the
first
sight
,
to
say
that
God
hath
made
the
wicked
to
be
glorified
in
their
destruction
.
But
the
matter
well
considered
,
wee
shal
see
the
goodnes
and
iustice
of
God
shine
therein
.
When
hee
stopped
the
purposes
of
the
wicked
,
and
doeth
bereaue
them
of
their
enterprises
they
take
in
hande
against
his
people
,
any
man
that
hath
sounde
iudgement
wil
not
say
but
that
it
is
good
:
&
when
for
their
obstinacie
and
hardnesse
hee
shal
destroy
them
,
men
shal
knowe
that
hee
is
iust
,
as
hee
hath
doone
vnto
the
people
of
Sodom
,
and
to
Pharao
5
All
that
are
proude
of
heart
,
are
in
abhomination
to
the
Lorde
:
though
hand
ioyne
in
hande
,
hee
shal
not
be
vnpunished
.
It
is
not
without
cause
that
Dauid
protesteth
,
Lord
,
my
heart
is
not
hautie
,
neither
are
mine
eyes
loftie
,
neither
haue
I
walked
Al
that
are
proud
of
heart
,
are
in
abhomination
to
the
Lord
.
And
sith
there
is
none
of
vs
,
how
ignorant
soeuer
he
be
,
that
would
be
abhorred
of
the
Lord
,
but
do
all
from
the
highest
to
the
lowest
desire
to
please
him
,
wee
must
renounce
pride
,
which
chiefly
consisteth
in
the
contempt
of
the
word
,
and
in
the
boldnesse
or
rather
ouerboldnesse
that
we
haue
to
giue
ourselues
vnto
wickednes
with
a
set
purpose
,
euen
when
we
know
well
that
wee
doe
euil
,
and
that
therein
wee
be
assured
,
or
at
leastwise
labour
to
make
ourselues
so
beleeue
that
wee
haue
no
neede
to
feare
:
but
notwithstanding
what
resistaunce
soeuer
wee
meete
withal
,
wee
wil
goe
forewarde
with
our
enterprises
.
The
worlde
destroyed
by
the
flood
,
was
stained
with
suche
pride
:
as
wee
may
Though
hand
toucheth
hand
,
he
shall
not
be
vnpunished
.
The
wicked
doe
giue
handes
one
vnto
another
,
to
doe
euill
,
and
doe
mainteine
themselues
as
though
they
did
conspire
to
resist
God
:
but
he
mocketh
their
conspiracies
.
Heeretofore
Solomon
hath
vttered
the
like
sentences
against
the
frowarde
and
wicked
,
comforting
also
the
vpright
and
perfect
by
promises
.
6
By
mercie
and
truth
iniquitie
shal
be
forgiuen
:
and
by
the
feare
of
the
Lorde
they
depart
from
euill
.
When
the
superstitious
and
idolaters
doe
thinke
that
God
is
angrie
against
them
for
their
sinnes
,
and
that
they
feare
to
bee
punished
for
them
,
for
to
auoide
the
paine
,
and
not
sorowe
for
their
sinne
,
they
wil
labour
to
content
God
with
ceremonies
and
obseruations
of
doctrines
and
mens
traditions
,
with
foolishe
deuotions
which
they
do
vpon
a
good
intent
,
&
other
inuentions
of
their
own
braines
that
God
neuer
commaunded
,
but
doe
displease
him
:
for
hee
woulde
haue
vs
attentiue
vnto
his
worde
onely
,
and
that
wee
shoulde
serue
him
after
his
commaundementes
,
by
the
which
hee
doeth
declare
vnto
vs
his
wil
,
whereunto
wee
must
obey
,
forsaking
al
wickednesse
.
Thus
doing
we
shal
haue
God
merciful
vnto
vs
:
as
Solomon
doeth
promise
vs
,
saying
,
By
mercie
&
trueth
iniquitie
shal
be
forgiuen
.
Solomon
heere
woulde
not
haue
vs
to
linger
about
trifles
for
to
please
God
,
as
if
hee
were
a
little
childe
that
might
bee
pleased
with
an
Apple
or
with
a
Ball
;
or
some
foolishe
and
vaine
man
,
which
is
pleased
with
worldly
pastime
:
but
that
wee
may
not
bee
like
vnto
the
Scribes
&
Pharisies
,
&
lest
we
deserue
the
rebuke
that
is
in
Saint
Mathew
,
he
setteth
before
vs
what
is
the
greatest
pointe
And
by
the
feare
of
the
Lord
they
depart
from
euil
.
The
which
he
hath
taught
vs
before
.
Besides
this
,
let
vs
first
of
al
note
,
that
although
Solomon
Secondly
,
let
vs
note
,
that
the
iustification
that
wee
obteine
by
the
remission
of
our
sins
,
is
giuen
to
fayth
,
for
that
it
layeth
hold
vpon
the
free
promises
of
God
,
from
whome
come
al
blessinges
to
vs
,
and
nothing
from
our
merites
.
7
When
the
wayes
of
a
man
please
the
Lord
,
he
wil
make
also
his
enemies
at
peace
with
him
.
If
wee
be
stirred
to
anger
,
or
that
wee
haue
a
contentious
and
troublesome
spirite
which
wil
sodenly
fight
,
and
doeth
delight
in
fighting
,
braules
,
and
dissentions
,
wee
shoulde
greatly
desire
peace
,
and
wee
thinke
that
wee
can
haue
nothing
to
profite
vs
without
it
:
the
worldlings
and
carnal
men
,
which
wil
counsel
their
neighbours
how
they
shal
take
their
ease
,
saying
,
Buy
peace
,
and
an
house
alreadie
made
.
And
indeed
peace
is
a
verie
great
blessing
,
which
is
much
desired
,
and
chiefly
when
wee
haue
to
doe
with
enemies
,
that
wee
thinke
to
be
stronger
then
wee
bee
,
and
whome
wee
feare
shoulde
hurt
vs
,
and
with
whome
wee
shoulde
haue
mortal
warre
.
But
oftentimes
it
happeneth
,
that
willing
to
auoide
one
warre
,
wee
enter
into
a
more
dangerous
.
Wee
seeke
peace
with
men
,
and
we
make
ourselues
the
enemies
of
God
:
for
wee
folowe
vnlawful
meanes
:
as
did
the
children
of
Israel
for
to
deliuer
themselues
from
their
enemies
,
and
to
cause
warre
to
cease
,
had
their
refuge
,
sometimes
to
And
as
touching
particular
matters
betweene
man
and
man
,
for
to
get
peace
and
to
stay
his
enemie
,
hee
thinketh
there
is
no
way
but
to
suppresse
him
,
against
that
which
Iesus
Christ
teacheth
vs
,
Resist
not
euil
,
&c.
But
as
wee
commonly
feele
by
experience
,
by
such
kinde
of
doings
the
fire
is
kindeled
more
strongly
,
and
for
one
When
the
waies
of
a
man
please
the
Lord
.
&c.
If
then
we
woulde
haue
that
God
shoulde
stay
our
enimies
,
and
that
he
should
quiet
them
(
as
there
is
none
but
he
,
that
can
doe
it
)
let
vs
looke
so
honestly
to
gouerne
ourselues
,
that
we
neither
thinke
,
speake
,
nor
doe
any
thing
that
shoulde
displease
him
.
The
which
we
shal
do
,
if
wee
feare
him
,
and
trust
in
him
folowing
his
commandements
,
Hee
delighteth
not
in
the
strength
of
an
horse
:
but
the
Lords
delight
is
8
Better
is
a
little
with
quietnes
,
then
great
reuenewes
without
equitie
.
Solomon
willing
to
leade
vs
to
sobrietie
,
contentation
,
softenes
,
and
goodnes
,
to
reuerence
and
obedience
towardes
God
,
vntoo
peace
,
vnitie
and
amitie
,
towardes
our
neighbours
,
doeth
set
before
vs
,
that
,
Better
is
a
little
with
quietnes
.
&c.
Wherin
he
agreeth
wel
with
twoo
former
sentences
.
But
what
care
soeuer
hee
hath
to
Thirdly
,
as
they
are
in
paines
&
torments
in
this
world
,
euen
so
after
this
life
they
shal
remaine
for
euer
:
for
they
haue
bin
iniurious
both
to
God
&
to
their
neighbors
,
in
that
they
haue
not
bin
contented
with
the
things
which
God
hath
giuen
them
,
though
they
were
smal
,
but
murmured
&
waited
not
vpon
his
prouidence
,
&
in
this
that
they
haue
rauished
the
goods
of
their
neighbours
,
against
the
commandement
of
God
,
Thou
shalt
not
steale
:
&
against
loue
.
Let
vs
then
looke
to
folow
our
Lord
,
Take
heed
,
&
be
ware
of
couetousnes
:
lay
9
The
heart
of
man
purposeth
his
way
:
but
the
Lord
doeth
direct
his
steppes
.
As
we
beleeue
that
God
hath
created
the
heauen
and
the
earth
,
the
sea
,
and
al
the
contents
in
them
,
euen
so
ought
wee
to
holde
for
certaine
,
that
hee
gouerneth
al
,
&
that
al
is
disposed
&
gouerned
by
his
prouidence
,
&
that
al
is
done
by
his
counsel
&
ordinance
,
&
this
that
which
we
daily
confesse
,
when
we
say
,
I
beleeue
in
God
the
Father
almightie
,
maker
of
heauen
&
of
earth
.
For
confessing
him
to
be
Almightie
,
we
wil
not
only
say
,
that
hee
hath
the
power
without
exercising
it
,
but
that
he
hath
al
creatures
in
his
hand
and
subiection
,
that
he
disposeth
al
creatures
by
his
prouidence
,
gouerneth
the
world
by
his
wil
,
&
guideth
whatsoeuer
is
done
after
,
as
best
pleaseth
him
:
for
wee
must
not
imagine
,
that
the
power
of
God
is
ydle
:
but
wee
must
vnderstande
further
:
to
wit
,
that
hee
is
alwayes
at
woorke
,
and
that
nothing
is
done
but
by
him
,
or
with
his
leaue
,
and
with
his
ordinance
.
The
Scripture
doeth
giue
it
so
to
vnderstande
in
diuers
places
.
The
heauens
were
made
by
the
woorde
of
the
Notwithstanding
,
let
vs
take
heed
from
falling
into
this
false
opinion
and
errour
,
for
to
thinke
,
or
to
say
,
that
we
haue
nothing
to
doe
,
&
to
meddle
,
to
think
,
to
counsel
&
take
aduise
how
we
should
gouerne
them
ourselues
,
seeing
that
it
is
necessarie
that
al
must
happen
as
God
hath
ordeined
from
euerlasting
.
For
as
it
is
great
foolishnesse
and
ouerboldnesse
to
take
in
hande
any
woorke
without
the
Lorde
,
by
whose
gouernment
wee
are
al
ruled
:
euen
so
is
it
great
beastlinesse
and
blockishnesse
,
for
to
esteeme
that
the
prouidence
of
God
shoulde
stoppe
and
hinder
vs
that
wee
shoulde
not
consult
and
deliberate
vpon
our
affayres
,
and
shoulde
not
labour
to
doe
them
with
good
discretion
.
And
therfore
,
as
here
before
,
in
the
first
verse
,
hee
hath
mocked
at
the
foolishnes
and
arrogancie
of
those
which
enterprise
of
themselues
:
euen
so
nowe
hee
reprooueth
the
beastlines
and
blockishnes
of
those
which
think
that
the
prouidence
of
God
hindereth
vs
to
counsel
howe
wee
shoulde
rule
ourselues
in
our
busines
,
when
hee
saieth
,
The
heart
of
man
purposeth
his
way
,
&c.
When
he
thus
speaketh
,
hee
doeth
shew
vs
that
the
eternal
ordinances
of
God
doe
not
hinder
vs
,
but
that
wee
shoulde
looke
vppon
his
wil
to
prouide
for
ourselues
,
and
to
rule
al
our
actions
.
Now
this
is
not
without
some
manifest
reason
:
for
hee
which
hath
bounded
and
limitted
our
life
,
hath
also
therewith
giuen
a
carefulnes
,
and
hath
fenced
vs
with
helpes
&
meanes
to
preserue
the
same
.
He
hath
also
made
vs
to
foresee
dangers
:
and
to
the
end
that
they
shoulde
not
oppresse
vs
without
warning
,
hee
hath
furnished
vs
with
remedies
.
Wee
may
nowe
see
what
belongeth
to
our
office
:
to
wit
,
if
God
hath
committed
the
charge
vnto
vs
to
preserue
our
life
,
let
vs
keepe
it
:
If
hee
doeth
offer
vs
helpes
and
succours
,
let
vs
vse
them
:
If
he
doeth
shewe
vs
of
the
dangers
,
let
vs
not
cast
ourselues
at
aduentures
,
and
without
consideration
:
If
hee
furnishe
vs
with
remedies
,
let
vs
not
despise
them
.
Let
vs
not
then
folowe
these
dreamers
which
doe
not
consider
howe
the
Lorde
hath
inspired
and
breathed
the
knowledge
of
counselling
and
taking
heede
,
whereby
they
serue
the
prouidence
of
God
,
and
vnto
the
conseruation
of
our
ownelife
:
as
contrarily
,
by
contempt
and
blockishnes
they
drawe
and
cal
vpon
them
the
plagues
which
the
Lord
God
hath
ordeined
for
them
.
For
wee
shal
see
that
a
man
which
is
careful
to
consult
and
deliberate
,
shal
deliuer
himselfe
from
present
and
neere
dangers
,
and
the
foolish
and
negligent
for
want
of
consideration
and
counsel
,
shal
perishe
.
And
this
because
that
foolishnesse
and
wisedome
are
instrumentes
of
Gods
prouidence
,
aswel
for
one
parte
as
for
the
other
:
For
this
cause
God
hath
hidden
from
vs
thinges
to
come
,
that
wee
shoulde
withstande
them
,
as
in
aduentures
that
men
looke
for
,
not
knowing
what
shal
be
the
ende
,
and
that
wee
should
not
cease
to
set
against
them
the
remedies
prepared
,
till
wee
become
vnto
the
marke
,
or
that
our
care
serueth
vs
to
no
profite
.
Then
the
prouidence
of
God
ought
not
to
hinder
vs
,
but
that
wee
shoulde
doe
our
office
,
and
prouide
for
ourselues
.
Beholde
,
Saint
Paule
saieth
wel
,
that
God
worketh
both
the
will
,
and
the
deede
in
vs
,
and
yet
hee
ceaseth
not
to
exhort
vs
to
worke
10
A
diuine
sentence
shal
be
in
the
lippes
of
the
King
:
his
mouth
shal
not
transgresse
in
iudgement
.
Diuination
is
a
thing
verie
abhominable
before
God
,
as
the
scripture
doeth
shew
vs
:
first
of
al
,
when
it
is
commanded
that
the
diuiners
shal
be
put
to
death
.
Secondly
,
when
Israel
is
praised
for
this
,
that
they
had
no
soothsaying
nor
diuining
.
Thirdly
,
when
it
is
His
mouth
shal
not
transgresse
in
iudgement
.
For
hee
declareth
that
hee
woulde
haue
the
diuination
suche
,
that
the
Kinges
shoulde
neuer
speake
but
thinges
that
are
right
,
and
iust
.
Wherein
he
sheweth
not
,
what
are
the
great
men
of
the
earth
,
but
what
they
ought
to
be
in
their
wordes
,
and
so
consequently
in
their
thoughtes
and
affections
of
their
heartes
,
from
which
the
wordes
doe
come
.
Wherein
also
hee
giueth
vs
to
vnderstande
,
that
they
which
can
not
diuine
,
doe
straye
from
equitie
,
and
consequently
,
are
not
worthie
to
bee
in
authoritie
and
gouernment
:
yet
,
it
is
not
to
say
,
that
their
subiectes
should
not
giue
them
honour
and
obedience
in
whatsoeuer
they
offend
not
against
God
,
11
A
true
waight
and
ballaunce
are
of
the
Lorde
:
all
the
waights
of
the
bagge
are
his
worke
.
The
Kinges
,
Princes
and
Lordes
of
the
earth
,
doe
ordeine
waights
and
measures
in
their
countries
,
and
according
to
their
ordinances
must
the
Merchants
sel
and
buy
their
marchandizes
,
without
any
deceit
or
guile
.
And
to
the
ende
that
the
same
may
bee
the
better
obserued
,
the
Magistrates
,
Iudges
and
Superiours
ought
to
be
watchful
that
the
waights
,
and
measures
should
be
knowne
of
al
men
:
they
ought
also
to
be
vigilant
and
take
diligent
heede
to
this
,
that
they
which
sel
,
keepe
not
two
kindes
of
waights
,
&
two
kindes
of
measures
.
Moyses
was
as
the
Prince
and
Gouernour
of
the
people
,
and
it
is
to
him
that
God
speaketh
that
hee
shoulde
cause
it
to
bee
obserued
.
Yee
shal
haue
a
iust
balance
,
and
iust
waightes
,
&c.
Thou
shalt
not
haue
in
thy
bagge
twoo
maner
of
waightes
.
A
true
waight
and
Ballance
,
&c.
Hee
sheweth
also
that
the
false
sellers
and
they
which
suffer
them
,
doe
falsifie
the
woorke
of
the
Lorde
God
,
and
so
muche
as
in
them
lyeth
,
doe
make
him
a
false
God
:
and
so
not
onely
they
deceiue
their
neighbours
,
but
also
they
labour
to
make
God
guiltie
of
great
enormities
:
for
suche
sale
is
abhominable
,
as
the
places
before
alledged
do
shewe
it
.
And
Micheas
,
Are
not
the
treasures
of
wickednesse
Suche
sellers
also
woorke
the
woorke
of
the
Deuil
,
and
doe
serue
him
,
for
GOD
must
needes
be
serued
,
otherwise
wee
serue
the
Deuil
.
Furthermore
let
vs
note
,
that
Solomon
doeth
set
vs
downe
heere
one
kinde
of
Ciuil
ordinances
,
for
to
shewe
vs
that
al
suche
as
repugne
not
the
worde
,
and
are
made
for
to
mainteine
good
order
in
political
gouernment
,
are
of
God
and
not
of
men
.
Finally
,
wee
are
heere
admonished
that
God
loueth
the
diuision
of
goods
of
the
world
,
which
are
done
without
deceit
:
for
if
al
things
were
common
,
wee
shoulde
not
neede
balances
nor
waightes
.
12
.
It
is
abhomination
vnto
kinges
to
commit
wickednes●
for
the
throne
is
established
by
iustice
.
The
holie
Ghost
hath
bene
verie
careful
and
diligent
to
shewe
vnto
Kings
,
Princes
,
&
gouernors
of
the
earth
their
lesson
:
as
wee
may
see
by
the
Scripture
.
Moreouer
,
Prouide
thou
among
al
the
It
is
an
abhomination
vnto
Kings
,
to
commit
wickednes
,
&c.
For
Solomon
doeth
not
pronounce
that
which
the
Lordes
of
the
earth
daily
doe
,
as
experience
doeth
shewe
it
from
al
ages
,
for
the
most
parte
they
haue
bin
&
are
giuen
to
great
vngentlenes
&
crueltie
:
but
he
sheweth
them
what
they
must
do
for
to
be
truely
kings
,
and
strongly
to
stablish
their
kingdome
,
for
to
reigne
and
to
rule
in
peace
,
not
only
of
this
world
,
but
in
ioy
and
rest
of
conscience
.
First
of
al
,
hee
woulde
haue
the
Kings
and
Rulers
of
the
earth
to
abhorre
wickednesse
:
that
is
,
forasmuche
as
they
are
Lieutenantes
of
the
holie
and
pure
God
,
which
hateth
al
wickednesse
,
they
ought
to
esteeme
themselues
abhominable
,
and
to
be
displeased
with
themselues
,
if
they
bee
turned
backe
from
purenesse
and
holinesse
,
and
if
they
shoulde
bee
giuen
to
thinke
,
say
or
doe
,
any
wicked
thing
:
so
that
they
might
say
with
Dauid
,
I
abhorre
al
the
wayes
of
falsehood
.
Againe
,
And
I
hate
al
false
wayes
.
The
Lorde
would
haue
For
the
Throne
is
stablished
by
iustice
.
The
which
we
must
not
vnderstande
onely
of
Kinges
,
but
also
of
al
them
which
haue
any
authoritie
,
rule
and
gouernment
:
as
of
fathers
and
mothers
,
of
maisters
and
dames
.
This
is
yet
not
to
say
,
that
Kinges
abhorring
wickednes
,
shoulde
tende
to
stablishe
their
throne
,
for
to
triumph
and
prosper
after
a
worldly
sorte
,
but
for
to
serue
the
glorie
of
God
which
doeth
exalt
them
,
and
for
to
make
their
subiects
liue
in
peace
vnder
the
feare
of
the
Lorde
.
And
as
Kinges
haue
here
their
lesson
,
euen
so
also
haue
closely
the
subiectes
,
which
desire
the
prosperitie
of
their
Kinges
:
that
is
,
that
it
sufficeth
not
to
crye
,
God
saue
the
King
,
but
wee
must
abstaine
from
al
wickednes
,
and
folowe
righteousnes
:
otherwise
wee
procure
the
ouerthrowe
of
the
Throne
,
13
Righteous
lippes
are
the
delight
of
Kings
,
and
the
King
loueth
him
that
speaketh
right
thinges
.
Hee
continueth
stil
in
giuing
instruction
to
Kings
,
and
woulde
haue
that
he
should
not
delight
to
heare
iesters
,
flatterers
,
liers
,
and
slaunderers
,
and
that
they
shoulde
not
suffer
vnder
them
,
corrupt
Iudges
and
Magistrates
,
which
pronounce
either
for
hatred
,
or
for
fauour
,
for
loue
,
or
for
accepting
of
persons
,
false
iudgements
,
and
wicked
sentences
,
and
harde
ordinances
:
but
that
they
shoulde
haue
about
them
,
and
intertaine
in
their
houses
and
Courtes
graue
men
,
wise
&
faithful
men
,
and
that
they
shoulde
delight
and
reioyce
in
the
wordes
of
their
lippes
and
mouthes
which
are
very
profitable
and
necessarie
:
for
of
such
men
yee
shal
heare
nothing
but
iust
and
righteous
words
,
according
as
their
hearts
and
mindes
are
directed
:
and
that
in
their
countries
&
dominions
&
Lordships
,
they
should
be
careful
to
place
such
Iudges
,
Magistrates
and
Officers
,
not
prouiding
officers
for
men
,
but
offices
of
fit
&
sufficient
persons
,
for
to
exercise
rightly
the
iudgements
of
God
,
&
to
pronounce
right
things
and
sentences
,
and
to
make
iust
and
righteous
ordinaunces
for
to
guide
and
to
mainteine
the
people
committed
vnto
them
,
in
true
religion
,
in
the
feare
of
the
Lord
,
and
in
the
reuerence
of
his
word
,
by
the
which
their
subiectes
doe
learne
to
liue
in
peace
and
loue
.
14
The
wrath
of
a
King
is
as
messengers
of
death
:
but
a
wise
man
wil
pacifie
it
.
Solomon
doeth
not
heere
teach
Kings
and
Rulers
of
the
earth
to
be
furious
and
cruel
,
as
was
Pharao
towardes
the
children
of
Israel
:
Saule
towardes
Dauid
,
and
towardes
Abimelech
the
Priest
in
But
a
wise
man
wil
pacifie
it
.
Hee
sheweth
also
to
Kings
what
kinde
of
people
they
ought
to
haue
about
them
,
&
to
whom
they
must
giue
eare
,
for
to
beleeue
&
folow
their
counsels
.
Furthermore
,
forasmuch
as
the
wise
do
pacifie
wrath
,
it
foloweth
,
that
fooles
doe
stil
mainteine
it
.
Nowe
the
wisedome
which
we
must
vse
for
to
pacifie
wrath
and
anger
of
Kings
,
is
to
be
15
In
the
light
of
the
Kings
countenance
is
life
:
&
his
fauour
is
as
a
cloud
of
the
latter
raine
.
As
in
the
first
parte
of
the
former
sentence
hee
hath
shewed
to
kings
and
rulers
of
the
earth
,
what
they
ought
to
bee
towardes
the
wicked
,
euen
so
in
this
sentence
hee
sheweth
howe
they
shoulde
behaue
themselues
towardes
the
good
,
that
is
,
that
they
should
be
so
sweete
,
so
gentle
,
so
gracious
&
fauourable
,
that
the
good
should
feele
themselues
quickned
,
and
restored
&
preserued
from
hurt
and
detriment
,
from
mole
station
and
trouble
,
from
ruine
and
destruction
,
and
that
they
shoulde
not
liue
in
sorrowe
and
languishing
,
but
florishingly
&
in
their
prosperitie
,
and
to
be
in
peace
and
rest
,
in
ioy
and
pleasure
.
Solomon
signifieth
these
things
by
the
light
of
the
kinges
countenance
,
wherevnto
hee
attributeth
life
,
of
the
which
wee
make
little
account
,
but
thinke
to
bee
in
death
,
except
wee
inioy
the
former
blessings
:
for
as
by
night
in
darkenesse
though
wee
liue
,
yet
if
they
shoulde
continue
,
and
that
we
had
no
day
,
but
were
depriued
from
the
brightnesse
of
the
Sunne
,
wee
shoulde
pyne
away
,
and
thinke
ourselues
miserable
,
and
had
muc●●●ther
die
,
and
also
wee
cal
such
a
life
a
very
death
:
euen
so
when
the
good
and
simple
,
the
righteous
,
and
innocent
,
haue
straight
and
sharpe
,
cruel
,
and
tyrannous
rulers
,
because
that
vnder
suche
rulers
they
are
il
handeled
,
though
they
liue
:
yet
for
the
miseries
,
wronges
and
violences
which
they
suffer
,
they
languish
and
pine
away
,
and
are
as
it
were
in
death
.
Contrarily
,
as
when
the
Sunne
shineth
,
and
that
wee
haue
the
fruition
of
his
brightnesse
,
we
liue
in
ioy
and
delight
:
euen
so
when
princes
doe
shewe
vnto
the
good
,
their
fauour
and
gentlenesse
,
they
are
at
ease
,
and
leade
a
ioyfullife
.
Hee
signifieth
also
these
thinges
,
by
his
fauour
:
the
which
hee
compareth
vnto
a
cloude
of
latter
raine
.
For
as
such
a
raine
doeth
ripen
the
corne
,
and
refresheth
the
reapers
,
and
maketh
them
glad
,
keeping
them
from
thirst
:
euen
so
the
fauour
of
kings
,
is
very
pleasant
and
profitable
vnto
the
good
and
innocent
.
16
Howe
much
better
is
it
to
get
wisedome
then
golde
?
and
to
get
vnderstanding
,
is
more
too
bee
desired
then
siluer
.
When
wee
followe
our
natural
inclination
,
which
is
corrupted
and
vitious
,
we
thinke
we
proceede
rightly
,
and
that
wee
tende
to
make
our
profite
for
to
keepe
vs
from
hurt
,
and
to
mainteine
vs
in
good
estate
.
Now
our
nature
doth
leade
vs
after
couetousnesse
:
for
when
we
yeelde
vnto
it
,
we
praise
aboue
al
thinges
the
worldly
and
temporall
riches
,
and
doe
nothing
esteeme
whatsoeuer
wee
thinke
to
stoppe
vs
,
from
atteining
vnto
the
fruition
&
possession
of
them
,
we
turne
our
backes
to
God
,
we
despise
al
religion
,
we
forget
al
charitie
,
wee
forsake
all
faithfulnesse
and
trueth
:
wee
make
ourselues
beleeue
that
in
this
maner
wee
shal
greatly
profite
,
and
that
we
shal
builde
a
faire
house
,
and
that
wee
shal
gather
riches
for
to
liue
in
honour
,
and
reputation
,
for
to
enioy
our
ease
and
worldly
pleasures
,
and
to
Howe
much
better
,
&c.
Hee
vseth
repetitions
,
knowing
what
is
the
nature
of
man
,
and
that
it
cannot
but
very
hardly
bee
changed
.
And
the
time
is
but
lost
that
is
bestowed
about
many
:
for
the
couetous
where
with
the
worlde
is
filled
,
hearing
these
wordes
,
doe
nothing
but
mocke
thereat
,
and
doe
preferre
the
goods
of
the
worlde
,
before
al
spiritual
graces
,
yea
euen
God
:
and
haue
no
other
God
but
their
riches
:
albeit
that
with
mouth
and
ceremonies
of
great
apparance
,
they
make
profession
to
knowe
God
.
And
as
they
doe
,
so
doe
they
teache
their
children
,
to
doe
the
like
.
The
couetous
are
not
alone
which
despise
this
instruction
,
but
with
them
,
are
those
which
haue
their
heartes
more
giuen
vnto
worldly
and
carnall
thinges
,
then
to
GOD
:
as
are
the
ambitious
and
voluptuous
.
17
The
path
of
the
righteous
is
to
decline
from
euill
:
and
he
keepeth
his
soule
,
that
keepeth
his
way
.
There
is
none
but
naturally
doeth
think
himselfe
righteous
:
and
euen
the
dissolute
and
wanton
,
the
most
wicked
and
vngodly
,
are
the
most
hardie
to
boast
themselues
that
they
are
honest
men
.
And
because
they
are
so
arrogant
and
presumptuous
,
therefore
they
are
honest
men
.
But
because
they
are
so
arrogant
and
presumptuous
,
they
wel
deserue
to
bee
reprooued
,
and
to
bee
disprooued
,
and
to
bee
saide
vnto
,
Your
wicked
life
which
is
giuen
vnto
euill
,
and
therein
doeth
delight
,
is
a
very
true
argument
that
there
is
no
righteousnesse
in
you
.
Solomon
doth
wel
shew
this
same
closely
,
when
he
saith
,
The
path
,
&c.
therewith
he
giueth
vs
a
certaine
proofe
for
to
assure
vs
whether
wee
be
righteous
or
no
:
to
wit
,
if
our
conuersation
and
manners
are
suche
indeede
,
as
that
wee
flie
backe
from
al
wickednesse
.
To
helpe
vs
heerein
,
wee
haue
neede
of
And
hee
that
keepeth
his
soule
&c.
And
sheweth
that
wee
ought
to
giue
ourselues
vnto
goodnesse
,
when
he
speaketh
of
keeping
his
way
.
The
which
cannot
bee
doone
but
by
resisting
euil
with
goodnesse
.
18
Pride
goeth
before
destruction
,
and
an
high
minde
before
the
fall
.
There
is
none
which
desireth
or
wisheth
his
destruction
,
and
ouerthrowe
:
but
wee
al
tende
vnto
the
conuersation
and
maintenance
of
ourselues
,
and
of
our
goods
.
And
to
doe
the
same
,
wee
are
all
blinde
,
and
cannot
tel
howe
wee
shoulde
proceede
therein
,
except
wee
bee
guided
by
their
worde
:
for
after
our
humane
and
carnall
sense
,
we
are
led
for
to
magnifie
and
praise
ourselues
,
and
wee
think
that
in
this
manner
wee
shal
doe
our
businesse
wel
,
and
that
we
shal
prosper
.
But
following
such
an
opinion
and
fantasie
,
and
holding
such
trade
we
deceiue
ourselues
:
for
in
steed
of
prospering
,
we
go
to
destruction
&
decay
.
Solomon
doth
so
declare
it
vnto
vs
,
when
hee
saith
,
Pride
goeth
,
&c.
Adam
hath
wel
proued
it
,
when
he
tooke
vpon
himselfe
so
muche
that
hee
woulde
be
like
vnto
GOD
,
for
to
knowe
both
good
and
euil
,
to
the
ende
that
hee
might
make
his
worke
and
businesse
to
prosper
,
in
steede
of
being
like
vnto
GOD
,
hee
made
himselfe
the
slaue
of
the
Diuel
:
in
steed
of
prospering
,
hee
sought
his
woe
,
and
hath
brought
both
himselfe
and
all
his
posteritie
to
destruction
.
Wee
might
bring
innumerable
persons
which
haue
prooued
that
pride
goeth
before
destruction
,
as
Solomon
doth
pronounce
,
not
once
,
but
twise
:
for
hee
addeth
,
and
an
high
mind
,
&c.
Hee
vseth
Repetition
,
the
which
serueth
better
to
imprint
the
doctrine
in
our
mindes
and
vnderstanding
,
and
that
wee
should
bee
lesse
excusable
,
if
wee
doe
not
make
our
profite
of
the
doctrine
,
And
also
wee
are
taught
,
that
the
holy
Ghost
is
very
diligent
and
careful
to
teache
vs
.
Therefore
let
vs
not
despise
this
diligence
and
care
:
and
forasmuch
as
wee
desire
to
auoide
destruction
,
let
vs
take
heede
to
flie
pride
,
the
which
lyeth
not
onely
in
our
outwarde
conuersation
,
but
chiefly
in
the
inwarde
affections
:
as
Solomon
doeth
shewe
it
,
when
hee
calleth
it
an
high
minde
.
An
high
,
braue
,
and
magnifical
conuersation
,
is
not
properly
pride
,
but
the
fruite
thereof
.
Therefore
to
flie
pride
,
let
vs
refourme
our
affections
,
and
let
vs
not
onely
become
of
an
humble
and
lowly
behauiour
,
but
chiefly
of
an
humble
minde
.
Thus
doing
,
wee
shal
not
be
beaten
downe
,
but
raised
vp
:
for
whosoeuer
humbleth
himselfe
,
shal
be
exalted
,
not
19
Better
it
is
to
be
of
an
humble
mind
with
the
lowly
,
then
to
deuide
the
spoiles
with
the
proude
.
It
is
farre
better
to
submit
ourselues
willingly
vnto
the
yoke
of
the
Lorde
,
and
to
beare
the
crosse
,
patiently
to
suffer
al
afflictions
with
the
people
and
children
of
God
in
acknowledging
and
confessing
our
faultes
and
sinnes
,
than
to
possesse
abundance
of
temporal
riches
,
and
to
bee
partakers
with
the
proude
and
high
minded
.
In
this
sort
,
wee
shal
bee
companions
and
felowes
of
Abraham
and
other
Patriarkes
,
of
Moses
,
of
the
Prophetes
,
made
like
vnto
Iesus
Christ
,
and
followers
of
the
Apostles
.
The
Crosse
and
afflictions
are
signified
vnto
vs
by
an
humble
minde
.
And
to
the
ende
that
when
they
come
wee
may
followe
this
admonition
,
Dearely
beloued
,
thinke
it
not
strange
concerning
the
firy
tryal
,
which
is
among
you
,
to
prooue
you
,
as
though
some
strange
thing
were
come
vnto
with
the
lowly
.
And
therewith
hee
woulde
haue
vs
to
haue
compassion
of
the
afflicted
,
ready
to
suffer
all
kinde
of
affliction
with
them
,
in
folowing
the
Hebrewes
.
To
whom
the
Apostle
giueth
witnesse
,
diuiding
the
spoiles
with
the
proude
.
Wherein
is
marked
the
euil
conscience
and
also
the
violence
of
the
proude
,
and
heere
is
shewed
vs
that
they
are
so
proude
and
arrogant
,
that
they
permit
themselues
to
liue
of
spoile
,
and
haue
no
pitie
of
the
affliction
of
the
humble
.
Of
such
presumption
followeth
destruction
:
and
contrarily
,
forasmuche
as
God
accepteth
an
humble
minde
,
there
followeth
restoring
&
life
for
euer
.
Let
vs
then
conclude
,
that
it
is
better
to
be
of
an
humble
minde
with
the
lowly
,
then
to
diuide
the
spoyles
with
the
proude
.
20
Hee
that
is
wise
in
his
businesse
,
shall
finde
good
:
and
hee
that
trusteth
in
the
Lord
,
he
is
blessed
.
Albeit
that
wee
must
referre
ourselues
altogether
vnto
the
prouidence
of
God
,
and
that
we
can
haue
nothing
but
thereby
,
and
that
wee
must
haue
al
things
of
his
hande
,
and
that
nothing
doeth
come
to
vs
but
by
the
pure
grace
&
liberality
of
our
God
,
without
being
And
hee
that
trusteth
in
the
Lorde
,
he
is
blessed
.
And
sith
that
wee
must
worke
,
we
must
not
looke
vnto
our
cunning
and
labour
,
but
must
assure
ourselues
of
the
goodnesse
of
the
Lorde
,
being
certified
that
he
wil
make
our
worke
to
prosper
enough
,
for
to
mainteine
&
feed
both
vs
&
our
family
,
so
much
as
shal
be
necessary
for
vs
:
he
wil
do
this
first
of
al
in
this
worlde
,
and
finally
wil
cause
vs
to
finde
euerlasting
riches
in
the
kingdome
of
heauen
:
as
Solomon
doeth
signifie
,
calling
him
blessed
which
trusteth
in
the
Lorde
:
for
if
God
did
vs
but
good
heere
in
this
worlde
,
wee
should
be
in
like
degree
,
either
with
the
beastes
or
with
the
wicked
:
and
so
we
should
not
be
blessed
.
And
also
the
trust
that
the
faithful
haue
in
the
Lorde
,
ought
not
to
be
staied
vpon
things
of
this
world
,
where
wee
haue
no
abiding
citie
,
but
ought
to
bee
lifted
vp
,
aboue
al
heauens
,
wee
must
follow
the
faith
of
our
father
Abraham
and
of
other
holy
Patriarkes
.
Nowe
forasmuche
as
in
working
wee
must
trust
in
the
Lorde
,
and
21
The
wise
in
heart
shal
be
called
prudent
:
and
the
sweetnesse
of
the
lippes
shall
increase
doctrine
.
Wee
finde
very
fewe
people
which
delight
to
bee
esteemed
or
called
fooles
,
ignorant
or
blockish
,
but
al
desire
to
bee
praised
and
commended
as
wise
,
learned
,
and
discrete
.
Nowe
for
to
obteine
this
reputation
and
praise
,
wee
labour
to
doe
or
say
some
thinges
which
are
esteemed
of
the
worlde
,
and
which
doe
rauishe
the
mindes
of
men
into
admiration
and
woonderment
for
the
newnesse
and
strangenesse
thereof
,
or
for
the
faire
shewe
,
or
temporal
profite
that
is
receiued
of
it
,
or
is
loked
of
it
.
In
the
meane
while
God
is
forgotten
,
and
his
worde
despised
,
the
which
onely
is
our
true
wisdome
and
prudence
,
when
our
hearte
is
set
therevpon
,
when
we
truely
loue
it
,
and
that
with
a
sounde
and
perfect
affection
,
wee
frame
our
manners
after
that
which
it
teacheth
vs
.
If
wee
vse
ourselues
thus
,
God
wil
giue
vs
this
grace
,
that
for
the
wisdome
of
our
heartes
,
we
shal
obteine
reputation
and
praise
of
prudence
and
vnderstanding
:
Solomon
doeth
signifie
it
,
when
hee
saith
,
The
wise
in
heart
shal
be
called
prudent
.
And
because
that
some
might
haue
asked
,
whereby
shal
wee
knowe
a
wise
man
in
heart
,
that
we
may
truely
call
him
prudent
or
learned
:
seeing
that
man
seeth
but
the
face
,
and
there
is
none
but
God
which
knoweth
and
searcheth
the
heartes
:
I
answere
,
that
the
wisedome
of
the
hearte
is
shewed
foorth
in
the
lippes
,
and
sweete
and
gentle
wordes
,
by
exhorting
our
neighbours
to
learne
,
and
giueth
them
a
desire
to
growe
and
increase
in
doctrine
,
and
to
become
more
and
more
learned
.
Solomon
doth
giue
it
vs
so
to
vnderstande
,
when
he
saith
,
and
the
sweetnesse
of
the
lippes
shal
increase
doctrine
.
Heere
hee
nameth
nothing
but
the
lips
,
because
they
are
the
organes
&
instrumentes
,
by
the
which
the
worde
of
God
is
communicated
vnto
vs
,
the
which
is
our
wisedome
and
vnderstanding
.
And
yet
vnder
the
sweetnesse
of
the
lippes
,
hee
leaueth
not
to
comprehende
al
actions
and
kindes
of
doings
,
whereto
wee
are
led
by
loue
,
for
to
bee
a
good
example
vnto
our
neighbours
,
and
to
giue
them
instruction
,
not
onely
by
worde
of
mouth
,
but
also
by
conuersation
of
life
.
For
it
is
not
enough
that
our
lippes
shoulde
preache
,
but
also
al
our
life
.
Beholde
,
this
is
the
sweetenesse
,
whereby
wee
must
exhort
our
neighbours
too
receiue
doctrine
more
and
more
,
shewing
vnto
them
the
wisedome
of
our
heartes
,
that
to
the
glory
of
God
,
and
profite
of
our
neighbours
,
we
may
bee
praised
and
commended
as
prudent
.
Notwithstanding
we
must
take
heede
of
the
sweetnesse
of
false
Prophetes
and
lying
Teachers
,
22
Vnderstanding
is
a
well
spring
of
life
vnto
them
that
haue
it
:
and
the
instruction
of
fooles
,
is
folly
.
When
we
are
greatly
a
thirst
,
wee
desire
very
earnestly
to
finde
some
good
and
cleere
fountaine
,
that
wee
may
drinke
thereof
,
and
slake
our
thirst
.
Nowe
wee
are
al
naturally
dry
with
blindnesse
,
ignorance
,
vanitie
,
and
with
follie
,
through
which
wee
faint
,
and
do
miserably
dye
,
except
wee
bee
succoured
.
And
because
wee
desire
life
,
and
cannot
tel
where
to
finde
it
,
and
yet
wee
haue
greate
neede
of
it
:
for
this
cause
Solomon
wishing
our
good
,
hath
heretofore
Vnderstanding
is
a
well
spring
of
life
,
vnto
them
that
haue
it
.
Wherein
hee
sheweth
vs
that
wee
ought
to
bee
very
careful
and
diligent
to
reade
the
scriptures
,
to
folowe
good
and
true
Doctours
,
to
loue
their
doctrine
,
and
to
imprint
and
graue
it
in
our
heartes
,
that
it
may
there
take
such
deepe
rooting
,
that
wee
may
be
alwaies
seasoned
,
and
may
neuer
bee
depriued
thereof
:
thus
doing
wee
shal
finde
the
spring
of
life
,
for
to
guide
vs
vnto
immortalitie
.
And
that
this
spring
may
not
faile
nor
dry
in
vs
,
let
vs
continewe
stil
drinking
of
this
water
,
without
drunkennesse
,
and
let
vs
not
runne
hither
and
thither
by
curiousnesse
,
for
to
heare
newe
thinges
,
and
which
haue
greate
apparance
of
wisedome
:
for
if
wee
turne
backe
from
this
vnderstanding
,
wee
can
learne
nothing
but
foolishnesse
:
forasmuch
as
,
the
heart
of
fooles
babbleth
out
follie
:
and
nowe
hee
saith
,
And
the
instruction
of
fooles
is
follie
.
And
as
the
fooles
can
teache
nothing
but
follie
,
euen
so
can
they
not
abide
to
bee
instructed
,
to
bee
exhorted
,
admonished
,
corrected
,
and
reprooued
by
the
woorde
of
the
Lorde
:
but
for
al
instruction
,
they
desire
to
heare
of
pleasant
things
to
the
flesh
and
lustes
of
things
which
haue
a
great
outwarde
shewe
of
wisedome
after
the
worlde
,
of
vaine
and
friuolous
things
,
of
foule
&
slanderous
things
which
are
nothing
else
but
foolishnesse
,
the
which
doeth
so
change
and
drye
our
soules
that
they
perishe
,
and
runne
vnto
eternal
death
for
them
.
Solomon
doth
giue
vs
so
to
vnderstand
,
when
against
the
spring
of
life
,
he
setteth
follie
:
for
speaking
of
life
,
he
would
not
haue
vs
to
stay
about
this
present
life
,
which
is
common
both
to
al
men
and
to
beasts
:
but
he
laboureth
for
to
make
vs
to
aspire
vnto
that
blessed
life
,
which
neuer
shal
haue
end
.
Now
sith
that
follie
is
set
against
this
spring
of
life
,
it
foloweth
wel
that
it
is
no
light
vanitie
,
wherewith
also
the
faythful
are
stayned
:
but
because
they
are
truely
displeased
therewith
,
therefore
the
Lorde
will
not
impute
it
vnto
them
.
But
folly
is
a
filthines
which
greatly
defileth
the
fooles
,
with
the
which
they
are
not
displeased
,
but
doe
take
their
pleasure
therin
,
and
are
so
sore
changed
thereinto
,
that
they
perishe
eternally
and
as
many
as
doe
folowe
them
.
23
The
heart
of
the
wise
guideth
his
mouth
wisely
,
and
addeth
doctrine
to
his
lippes
.
For
want
of
hauing
wisedome
surely
printed
in
our
heartes
,
we
are
naturally
inclined
to
speake
at
aduenture
,
neither
doe
wee
make
any
account
to
take
heede
for
to
speake
well
.
For
this
cause
if
wee
bee
reprooued
for
speaking
euill
,
and
that
wee
can
not
deny
it
,
wee
excuse
ourselues
to
haue
spoken
it
without
thinking
to
speake
it
.
This
excuse
shoulde
be
true
,
if
wee
did
adde
this
woord
well
:
saying
that
we
haue
spoken
euil
,
without
wel
thinking
of
that
which
we
shoulde
haue
sayde
.
We
cannot
speake
without
thinking
:
for
first
of
al
if
we
speake
ioyfully
,
it
is
because
we
delight
therein
,
and
that
our
heart
taketh
pleasure
so
to
doe
:
And
if
wee
speake
angerly
or
sorowfully
,
it
is
because
that
we
are
troubled
in
our
heartes
,
for
the
matter
whereof
we
speake
.
Secondly
wee
must
not
belye
the
infallible
trueth
,
the
which
sayth
,
that
from
the
abundance
of
The
heart
of
the
wise
guideth
his
mouth
wisely
.
&c.
Hee
sayth
not
simply
and
onely
the
heart
,
but
he
addeth
of
the
wise
:
for
the
heart
alone
of
it selfe
is
nothing
woorth
:
whervpon
foloweth
that
it
can
do
nothing
that
is
ought
woorth
.
It
must
be
reformed
by
wisdome
,
for
to
guyde
our
mouthes
well
and
prudently
.
If
then
wee
bee
voyde
of
wisedome
,
wee
cannot
speake
as
we
ought
,
but
where
wisedome
is
,
there
shal
bee
a
good
woorde
:
as
Solomon
doeth
declare
the
same
,
when
hee
addeth
,
And
addeth
doctrine
to
his
lips
.
That
is
to
say
,
that
the
hart
of
the
wise
doth
teach
his
lips
how
they
ought
to
be
opened
for
to
speake
wel
:
or
that
the
hearte
of
the
wise
by
his
lippes
teacheth
other
,
and
giueth
them
doctrine
.
These
twoo
senses
are
diuers
,
but
they
agree
wel
together
:
for
a
wise
man
also
doeth
them
both
,
and
the
second
is
not
without
the
first
.
24
Fayre
woordes
are
as
an
honie
combe
:
sweetenes
to
the
soule
,
and
health
to
the
bones
.
The
fleshe
reioyceth
and
is
pleased
,
when
a
man
is
praysed
and
flattered
:
it
alloweth
well
of
the
woordes
that
are
vttered
:
as
hee
thinketh
none
coulde
speake
better
to
him
,
nor
vtter
any
thing
which
should
please
him
more
,
but
howe
long
soeuer
it
be
,
they
which
listen
and
giue
their
eares
vnto
such
prayses
and
,
flatteringes
shall
feele
that
insteede
they
thought
to
eate
honie
,
they
haue
eatengal
:
and
that
in
steede
of
drinking
some
sweete
liquor
,
they
haue
drunken
vinegre
:
and
insteede
of
hauing
health
,
they
haue
beene
taken
with
death
:
As
Adam
and
Eue
which
beleeued
the
serpent
,
as
Roboam
which
beleeued
his
yong
counsellers
,
and
as
the
children
of
Israel
which
cleaued
vnto
the
false
Prophets
which
preached
to
them
peace
,
when
the
Prophets
of
God
did
foretel
them
the
greate
miseries
and
calamities
that
were
at
hand
.
Solomon
also
doeth
25
There
is
a
way
that
seemeth
right
vnto
man
:
but
the
yssue
thereof
are
the
waies
of
death
.
As
it
is
not
without
cause
,
nor
vnprofitable
,
that
Solomon
repeateth
the
sentence
woorde
for
woorde
,
that
hee
set
in
the
fourteenth
chapter
and
twelfth
verse
:
Euen
so
ought
wee
to
bee
carefull
to
meditate
the
same
,
and
therein
to
beholde
our
corrupt
nature
,
which
followeth
his
fantasie
and
good
intent
,
turning
away
from
the
path
that
GOD
teacheth
vs
by
his
woorde
,
also
to
beholde
therein
our
destruction
,
that
wee
may
labour
to
auoyde
it
.
26
The
person
that
trauelleth
,
trauelleth
for
himselfe
,
for
his
mouth
craueth
it
of
him
.
There
is
none
except
he
be
impudent
,
or
blockish
,
which
doth
deny
that
wee
must
beare
the
yoke
of
the
Lorde
willingly
,
yet
do
we
al
naturally
deny
it
not
by
woord
,
but
indeede
.
For
God
hath
layde
payne
,
labour
,
and
trauell
vppon
our
backes
,
and
yet
wee
loue
rest
,
ydlenes
,
&
slouthfulnes
:
as
wee
are
conuinced
by
our
conscience
,
and
the
rich
worldlinges
doe
shew
it
,
when
they
liue
after
the
pleasure
of
their
fleshe
,
making
themselues
beleeue
that
it
is
laweful
for
them
to
take
their
ease
,
delightes
and
pleasures
without
applying
themselues
too
some
honest
and
profitable
vocation
:
for
because
that
they
haue
abundance
of
goods
,
for
to
liue
without
doing
ought
,
they
would
thinke
it
too
vile
and
bace
a
thing
for
their
maistership
and
worship
,
to
set
hande
to
woorke
,
or
to
giue
themselues
to
some
vocation
,
wherin
they
might
get
some
mony
,
or
serue
their
neighbours
.
Al
that
serue
,
and
are
hired
either
for
a
yeere
,
or
from
day
to
day
,
and
doe
not
their
worke
so
carefully
and
faithfully
in
the
absence
of
their
Maisters
,
as
in
their
presence
,
either
bee
it
in
presence
or
in
absence
doe
make
no
account
to
doe
their
worke
wel
,
do
also
shewe
it
.
And
albeit
that
diuers
,
euen
of
those
which
are
not
taught
in
the
worde
of
God
,
bee
very
earnest
and
stoute
at
their
worke
,
yet
is
it
not
to
say
that
they
worke
willingly
,
but
it
is
because
they
loue
themselues
,
and
desire
to
gaine
something
for
their
profit
.
Solomon
doeth
signifie
it
,
saying
,
The
person
or
soule
that
trauaileth
,
&c.
Or
,
that
most
commonly
,
they
feare
to
haue
nothing
put
in
their
mouthes
and
to
eate
.
The
reason
that
Solomon
giueth
,
doeth
shewe
it
,
when
hee
sayeth
,
for
his
mouth
craueth
it
.
He
sheweth
that
it
commeth
not
of
a
franke
and
free
hart
,
nor
by
charitie
,
that
they
are
giuen
to
worke
:
but
that
they
haue
regard
to
themselues
,
and
feare
to
want
.
And
thus
Solomon
doth
not
teache
vs
expresly
what
we
haue
to
doe
:
but
he
doth
shew
vs
what
our
nature
is
,
and
with
what
desire
it
is
led
,
and
what
wee
do
commonly
.
And
yet
we
must
not
thinke
that
he
alloweth
vs
to
doe
that
which
he
pronounceth
heere
,
except
that
in
labouring
for
ourselues
we
do
also
take
care
of
our
housholdes
,
and
shewe
compassion
on
27
A
wicked
man
diggeth
vp
euil
,
and
in
his
lippes
is
like
burning
fire
.
When
a
man
ymagineth
euil
against
his
neighbour
,
that
his
wicked
enterprise
shoulde
not
bee
knowne
,
and
that
he
shoulde
not
bee
let
to
atchieue
the
same
,
hee
hydeth
himselfe
so
much
as
he
can
,
counterfayting
an
honest
man
,
or
at
the
very
least
dissembling
that
hee
woulde
euil
to
him
whome
hee
watcheth
:
and
yet
in
the
most
deepest
and
most
secrete
corner
of
his
hart
,
hee
looketh
and
deuiseth
by
what
meanes
hee
may
ouerthrowe
and
destroy
the
simple
and
innocent
,
which
doe
thinke
nothing
of
his
trappes
that
the
wicked
hath
prepared
,
no
more
then
doth
the
wilde
beastes
thinke
and
know
that
hunters
haue
digged
pittes
for
to
make
them
to
fal
into
them
.
Solomon
doeth
signifie
this
same
,
saying
,
A
wicked
man
diggeth
vp
euil
.
Hee
attributeth
wickednesse
and
vngodlinesse
,
or
,
as
some
haue
,
no
worthinesse
to
those
which
diuise
euil
,
and
conspire
to
ouerthrowe
the
simple
and
innocent
,
euen
God
,
if
it
were
possible
for
them
:
as
are
they
which
bragge
themselues
to
bee
reformed
after
the
Gospel
,
and
say
that
they
wil
mainteine
it
:
and
yet
haue
no
religion
,
and
woulde
gladly
ouerthrow
and
put
downe
the
holy
doctrine
,
and
so
consequently
God
,
through
hatred
that
they
haue
conceiued
against
his
seruants
.
And
whiles
that
these
wicked
and
peruerse
men
,
digge
vp
euil
,
labouring
to
destroy
the
holy
doctrine
,
and
al
order
and
pollicie
,
and
to
bring
al
to
confusion
,
if
we
rebuke
them
,
then
they
cry
that
they
are
honest
men
,
and
are
readie
to
make
them
repent
which
say
the
contrary
,
in
miscalling
and
reuiling
them
,
or
vnder
colour
of
iustice
causing
them
to
make
amendes
by
restoring
their
good
name
.
In
these
cryings
and
manner
of
doings
they
bely
the
holy
Ghost
,
who
by
the
mouth
of
Solomon
calleth
them
men
of
no
estimation
,
and
peruerse
.
But
finally
they
shal
bee
prooued
lyers
with
effect
,
which
they
shal
not
helpe
:
for
they
shal
receiue
their
rewarde
with
their
father
&
their
God
the
Deuil
,
who
is
the
father
of
lyes
,
&
a
murtherer
from
the
beginning
,
whom
they
folow
:
for
no
thanke
to
them
that
the
children
of
God
be
not
murthered
.
Now
albeit
that
sometimes
,
and
for
a
while
such
kinde
of
people
of
no
valour
and
wicked
do
secretly
deuise
in
their
hartes
,
or
with
their
like
in
their
dennes
of
theeues
,
or
on
their
alebenche
:
yet
they
cannot
alwayes
holde
out
,
but
that
at
the
last
,
by
gestures
,
countenances
,
manners
of
doings
and
wordes
,
they
wil
declare
their
crueltie
,
and
shew
that
they
aske
nothing
but
al
destruction
and
desolation
.
Solomon
doeth
signifie
it
,
when
hee
saith
,
That
in
his
lippes
is
like
burning
fire
.
Their
heartes
are
so
ful
of
wicked
ymaginations
and
enterprises
,
that
they
must
needs
spue
out
as
drunkardes
which
haue
drunke
too
much
wine
,
euen
til
they
burst
.
They
cannot
keepe
themselues
backe
from
committing
of
haynouse
and
cruel
actes
against
those
which
cannot
reuenge
themselues
,
and
to
blowe
out
threatenings
against
them
which
desire
nothing
but
their
good
,
and
tel
lyes
,
and
vtter
slaunderings
,
reuilings
and
shameful
things
against
them
which
folowe
trueth
and
are
vnreprehensible
before
men
.
Solomon
compareth
these
actes
and
woordes
vnto
a
burning
fire
:
for
as
the
fire
consumeth
al
that
it
meeteth
with
,
except
it
be
quenched
:
euen
so
men
of
no
account
,
wicked
and
peruerse
,
woulde
spoile
and
destroy
by
their
power
and
violences
,
by
their
lyes
and
slaunderings
,
by
their
iniuries
and
reuilings
,
the
good
and
innocent
,
if
God
did
not
bridle
them
:
so
that
they
worke
not
such
desolation
as
they
would
,
but
such
as
GOD
suffereth
them
.
The
wicked
doe
vexe
and
torment
themselues
greatly
for
to
hurt
other
:
as
they
wel
knowe
,
and
as
also
the
worldlings
doe
confesse
it
:
for
they
say
they
take
more
paine
to
doe
euil
then
to
doe
wel
.
Solomon
also
signifieth
their
great
trauaile
,
when
he
saith
,
That
they
digge
,
vp
,
and
that
there
is
a
burning
fire
in
their
mouthes
.
And
thus
they
are
very
miserable
and
woful
,
when
they
deuise
euil
for
their
neighbours
.
But
if
they
remaine
hardened
and
obstinate
,
and
that
they
wil
not
conuerte
from
their
wicked
wayes
,
they
shal
bee
yet
much
more
woeful
:
for
they
shall
bee
made
voyde
of
their
intentes
,
and
the
euil
that
they
deuise
to
doe
vnto
others
shal
fal
vpon
themselues
:
as
Caine
,
Pharao
,
Saule
,
Absalom
,
Iudas
and
other
wicked
doe
nowe
feele
it
:
and
the
scripture
doeth
witnesse
it
,
Beholde
,
hee
trauaileth
with
mischiefe
,
hee
hath
conceiued
sorowe
,
and
brought
foorth
vngodlinesse
:
hee
hath
grauen
and
digged
vp
a
pit
and
is
fallen
himselfe
into
the
destruction
that
he
made
for
other
.
For
his
trauaile
shal
come
vpon
his
owne
28
A
froward
person
soweth
strife
:
and
a
taleteller
maketh
diuision
among
Princes
.
If
we
be
not
madde
&
furious
,
we
do
rather
loue
peace
&
vnitie
,
then
dissention
and
warre
:
wherefore
wee
haue
neede
to
seeke
the
meanes
of
peace
,
and
to
mainteine
it
and
to
fly
those
of
warre
,
and
to
abhorre
them
.
But
there
are
some
people
so
euil
complexioned
,
and
so
filled
with
malice
,
that
they
woulde
haue
men
to
thinke
of
them
that
they
desire
nothing
but
peace
,
whereas
they
tende
to
fil
the
world
with
braules
and
dissentions
:
for
wheresoeuer
they
become
,
they
labour
to
ouerthrowe
al
good
order
,
al
good
counsel
,
and
lawful
deliberations
and
ordinances
,
al
good
agreements
,
&
louing
pactions
.
Solomon
calleth
such
malicious
men
,
froward
persons
:
or
persons
of
peruersities
:
&
not
of
peruersity
alone
in
the
singular
number
:
for
they
are
not
content
to
haue
once
brought
some
disorder
,
trouble
or
confusion
,
but
they
perseuer
in
exercising
their
peruersities
,
by
the
which
they
stirre
vp
dissentions
,
not
in
one
place
onely
,
but
as
hee
which
soweth
,
doeth
not
onely
sowe
one
or
twoo
graines
,
but
doeth
cast
al
ouer
the
grounde
that
he
hath
plowed
,
&
doeth
couer
it
throughout
from
one
end
to
the
other
,
euen
so
the
froward
doe
raise
vp
diuers
dissentions
,
and
no
thanke
to
them
,
that
they
fil
not
the
worlde
.
Solomon
doeth
signifie
this
same
,
when
hee
saith
,
That
a
person
of
frowardnesses
,
soweth
strife
.
And
for
to
declare
vnto
vs
,
of
what
peruersities
,
and
of
what
strifes
hee
chiefly
meaneth
to
speake
,
hee
addeth
,
And
a
taleteller
maketh
diuision
among
Princes
.
By
a
frowarde
person
,
or
man
of
peruersenesse
,
hee
meaneth
lyers
,
flatterers
,
sclaunderers
,
and
house
burners
,
which
cease
not
to
blow
into
the
eares
of
princes
,
for
to
encourage
them
against
other
princes
,
their
neighbours
,
and
to
make
warres
against
them
,
whereas
before
they
were
quiet
,
and
vnited
together
:
and
by
strife
he
meaneth
,
the
enimities
,
the
hatreds
,
the
troubles
,
&
the
warres
which
are
stirred
vp
by
the
false
tales
of
such
peruerse
men
.
Wherein
he
teacheth
vnto
princes
of
the
earth
,
not
to
haue
ytching
eares
,
and
that
they
should
not
be
easie
nor
inclined
to
heare
tale
tellers
,
but
that
rather
they
shoulde
hunt
them
away
,
yea
roote
them
out
as
seditious
and
rebelles
,
and
disturbers
of
the
common
wealth
,
and
of
common
peace
.
Therefore
let
princes
take
heede
to
folowe
the
wisdome
that
Dauid
doeth
shewe
them
saying
,
I
wil
set
no
wicked
thing
before
mine
eyes
,
I
hate
the
woorke
of
them
that
29
A
wicked
man
deceiueth
his
neighbour
,
and
leadeth
him
into
the
way
that
is
not
good
.
If
wee
wil
keepe
ourselues
from
being
deceiued
and
seduced
,
let
vs
not
indifferently
folowe
al
companies
:
let
vs
take
heede
of
sinners
.
And
to
doe
this
wel
,
let
vs
apply
our
eares
vnto
wisedome
,
and
leadeth
him
into
the
way
which
is
not
good
.
Wherein
wee
see
that
hee
speaketh
not
of
any
light
deceit
,
as
to
deceiue
his
neighbour
in
drawing
subtilly
his
goods
vnto
him
,
his
labour
&
his
paine
,
euen
as
they
are
wont
to
do
which
desire
to
make
their
particular
profit
by
the
hurt
of
other
:
&
for
to
doe
this
,
they
vse
craftines
&
subtiltie
,
that
we
may
take
heede
of
them
:
but
hee
speaketh
of
a
deceit
greatly
hurtful
,
seeing
it
draweth
soules
vnto
perdition
:
for
they
must
needs
perishe
which
walke
not
in
a
good
and
safe
way
.
The
other
deceit
in
comparison
of
this
same
is
but
light
for
those
which
suffer
it
:
for
it
is
nothing
but
a
temporal
matter
,
which
is
nothing
to
the
soule
:
albeeit
that
they
which
vse
it
,
shal
not
finde
it
light
:
for
they
doe
it
with
the
losse
of
their
soules
,
seeing
they
are
couetous
,
vsurers
,
theeues
and
robbers
:
but
they
which
leade
men
into
the
way
which
is
not
good
,
are
murtherers
not
only
of
the
bodies
,
but
also
of
soules
:
wherupon
doeth
folowe
that
the
deceit
that
they
vse
shal
be
very
hurtful
vnto
them
:
for
no
murtherer
hath
eternal
life
dwelling
in
him
.
Wherfore
we
may
vnderstand
30
He
shutteth
his
eyes
to
deuise
wickednesse
,
hee
moueth
his
lippes
,
and
bringeth
euil
to
passe
.
Hee
continueth
stil
in
speaking
of
the
wicked
,
vngodly
,
and
froward
,
of
whome
he
hath
spoken
in
the
three
last
sentences
:
and
that
we
should
be
more
careful
&
watchful
to
take
heed
and
beware
of
them
,
he
doth
attribute
vnto
them
certaine
disguisings
,
which
they
vse
when
they
ymagine
euil
,
&
that
they
labour
to
accomplishe
it
.
Solomon
doeth
signifie
it
,
By
shutting
his
eyes
,
and
moouing
of
the
lippes
.
And
this
is
very
fitly
,
for
when
the
wicked
doe
ymagine
euil
,
they
wil
make
as
though
they
sawe
them
not
against
whome
they
intend
mischiefe
:
or
for
better
to
betray
them
,
they
wil
not
looke
vpon
them
with
open
eyes
,
shewing
them
that
they
are
their
open
enemies
,
but
wil
shewe
them
a
smiling
countenance
,
with
lyering
eyes
.
Euen
so
the
wicked
which
woulde
take
their
neighbours
a●
vnwares
,
for
to
hurt
them
,
without
being
able
to
keepe
and
saue
themselues
,
they
wil
not
crye
out
with
a
loude
voice
,
saying
,
It
is
you
whome
wee
malice
:
but
for
to
deceiue
better
,
they
wil
speake
sweetly
,
as
it
were
with
a
fained
voice
,
and
wil
not
but
halfe
open
their
mouthes
.
Likewise
Solomon
hath
not
said
,
hee
openeth
:
but
he
moueth
his
lippes
.
Let
vs
also
vnderstand
that
vnder
these
twoo
signes
Solomon
comprehendeth
al
gestures
and
manner
of
doings
which
the
wicked
vse
for
to
counterfaite
,
that
they
may
deceiue
&
hurt
more
easily
:
for
he
hath
studied
to
giue
vs
shorte
sentences
in
wordes
,
but
yet
great
in
vnderstanding
.
They
which
haue
any
dooings
with
the
wicked
,
which
faine
and
counterfaite
,
doe
feele
that
they
do
not
only
close
&
shut
their
eyes
,
and
that
they
do
not
only
moue
their
lippes
,
but
that
they
haue
as
it
were
an
innumerable
wayes
of
doing
by
the
which
they
faine
for
to
hurt
openly
.
The
Deuil
is
a
subtil
Doctor
:
and
as
he
hath
diuers
knackes
in
his
budget
,
euen
so
doth
he
teache
them
vnto
his
disciples
for
to
make
them
maisters
of
art
.
Among
the
which
they
are
not
the
worst
which
seeke
our
goods
,
and
take
away
our
good
name
,
and
hurt
our
bodies
:
but
they
are
the
worst
which
lye
in
waite
to
destroy
our
soules
.
31
Age
is
a
crowne
of
glory
,
when
it
is
founde
in
the
way
of
righteousnesse
.
Albeit
that
men
naturally
desire
to
liue
long
in
a
flourishing
state
,
of
meane
age
,
and
to
continew
stil
in
the
same
power
&
strength
,
as
we
may
know
by
old
men
,
who
lament
their
youth
past
,
&
gladly
woulde
that
the
youth
had
tenne
or
twentie
of
their
yeeres
:
and
haue
no
pleasure
to
thinke
nor
to
heare
speaking
that
they
are
old
,
except
it
be
that
for
their
age
they
thinke
that
they
shal
obteine
some
office
,
aboue
and
before
the
youth
:
yet
for
al
this
there
is
none
but
doeth
desire
to
attaine
vnto
a
very
olde
age
:
the
which
desire
is
not
to
bee
blamed
,
so
that
it
is
not
for
feare
of
death
,
nor
for
doubt
of
what
shalbecome
of
vs
after
this
life
,
as
doe
the
infidels
and
faithlesse
:
but
let
our
desire
beholde
the
promise
that
GOD
When
it
is
founde
in
the
way
of
righteousnesse
.
It
is
not
age
then
which
maketh
the
olde
man
to
bee
crowned
with
glorie
:
as
they
which
were
destroied
by
the
flood
,
haue
wel
shewed
,
and
they
of
Sodome
and
Gomor
,
and
other
olde
doaters
filled
with
foolishnesse
,
ignorance
and
iniquitie
:
but
it
is
wisedome
which
maketh
the
crowne
glorious
.
Therefore
if
wee
wil
bee
honorably
crowned
for
our
age
,
let
vs
not
aske
to
bee
praised
for
our
great
age
,
but
let
vs
folowe
that
rightly
which
God
requireth
of
vs
,
euery
one
of
vs
according
to
the
state
wherein
God
hath
called
vs
.
Thus
doing
,
though
wee
bee
no
old
men
,
yet
shal
we
haue
age
which
shal
bee
a
crowne
of
glory
vnto
vs
.
The
scripture
also
speaking
of
the
Elders
,
hath
not
respect
to
the
age
,
but
to
their
duetie
&
office
,
neither
is
it
required
that
a
man
shoulde
be
olde
in
yeeres
for
to
beare
office
,
but
in
manners
.
And
forasmuch
as
the
aged
ought
to
be
of
more
experience
and
more
wise
,
that
rightly
they
may
gouerne
others
,
therefore
for
this
they
which
beare
office
either
in
the
common
wealth
or
in
the
Church
,
are
called
Elders
:
and
although
they
bee
young
,
yet
if
they
behaue
themselues
as
they
ought
,
they
haue
age
which
is
to
them
a
crowne
of
glorie
.
Thus
age
doeth
not
make
men
honourable
and
glorious
,
but
righteousnesse
.
32
He
that
is
slow
to
anger
,
is
better
then
the
mighty
man
:
and
he
that
ruleth
his
owne
minde
,
is
better
then
he
that
winneth
a
Citie
.
The
mighty
,
or
rather
the
hastie
&
furious
,
are
esteemed
very
excellent
,
&
winne
great
fame
in
the
world
:
as
we
see
,
&
also
the
holy
scripture
doth
giue
vs
examples
thereof
.
At
this
time
were
the
giants
he
that
is
slow
to
anger
,
is
better
then
the
mighty
.
Here
Solomon
doth
first
set
and
preferre
the
slowe
to
anger
,
before
him
that
is
mightie
:
not
for
to
condemne
the
strong
&
mighty
,
except
that
through
their
force
they
take
leaue
to
do
iniurie
&
outrage
to
their
neighbors
without
cause
:
the
which
cannot
be
done
without
anger
,
hatred
,
wrath
&
furie
.
And
it
is
in
this
only
point
that
the
mightie
ought
to
bee
condemned
,
for
strength
is
the
gift
of
God
,
wherwith
diuers
of
the
elect
&
children
of
God
haue
bin
indued
,
&
haue
vsed
the
same
in
anger
&
wrath
against
the
enemies
of
God
,
&
his
people
:
as
Moses
,
Iosua
,
and
other
gouernours
of
the
people
of
Israel
:
&
as
al
the
iudges
&
mighty
rulers
ought
to
vse
against
them
which
do
euil
.
We
wil
then
with
Solomon
preferre
the
slow
to
anger
,
before
him
that
is
mightie
,
because
that
he
is
of
great
wisdom
,
whereby
he
can
temperate
his
passions
,
and
patiently
beare
the
iniuries
&
outrages
that
are
done
to
him
,
as
he
knoweth
to
be
expedient
:
the
which
is
no
smal
vertue
:
seing
that
him
that
ruleth
his
owne
minde
vnto
him
that
winneth
a
citie
.
He
doeth
somewhat
expounde
what
he
meaneth
by
the
slowe
to
anger
and
by
the
mightie
:
that
is
to
say
,
that
he
is
slowe
to
anger
that
suffereth
not
himselfe
to
be
transported
of
his
carnall
affections
,
and
humane
and
naturall
passions
which
prouoke
him
to
anger
and
wrath
,
vnto
indignation
and
furie
,
to
violence
outrage
and
vengeance
,
but
doeth
rather
subdue
,
tame
and
holde
in
subiection
,
and
mortifie
them
.
It
is
not
without
cause
that
Solomon
setteth
such
a
personage
against
him
which
conquereth
townes
:
For
he
doeth
no
outrage
,
violence
nor
hurte
,
but
onely
to
his
vitious
and
corrupted
nature
,
he
maketh
no
warre
but
with
himselfe
,
that
is
,
that
his
fleshe
or
sensualitie
,
which
lusteth
against
the
Spirit
,
should
not
obteine
his
desires
and
affections
:
But
he
that
taketh
townes
,
doeth
oftentimes
make
greate
destruction
and
desolation
.
Hee
that
ruleth
his
minde
quencheth
a
greate
fire
:
For
naturally
wee
are
al
kindled
,
with
wrath
,
with
anger
,
and
with
desire
of
vengeance
:
but
hee
that
winneth
cities
,
mainteineth
his
fire
and
kindleth
it
more
and
more
,
and
by
it
hee
lighteth
another
,
burning
castles
and
villages
,
yea
cities
and
townes
also
.
Hee
that
ruleth
his
minde
is
readie
to
doe
good
vnto
them
which
trouble
him
without
cause
:
But
he
that
winneth
townes
,
doeth
wrong
,
and
iniurie
,
outrage
and
violence
,
vnto
innocentes
.
Now
in
these
causes
of
comparison
,
we
see
plainly
that
Solomon
doth
rightly
more
commend
him
that
ruleth
his
courage
,
them
him
that
taketh
and
winneth
townes
and
cities
.
But
besides
these
same
wee
may
adde
,
that
hee
which
winneth
cities
,
doeth
suffer
himselfe
to
be
caried
away
of
his
passions
and
carnal
affections
,
the
which
rule
in
him
,
and
is
not
maister
ouer
them
.
The
contrary
is
in
him
which
ruleth
his
courage
,
as
hath
beene
declared
.
Furthermore
33
The
lot
is
cast
into
the
lappe
,
but
the
whole
disposition
thereof
is
of
the
Lorde
.
For
to
part
or
to
make
choyce
of
any
thing
,
is
when
men
vse
too
cast
the
chaunce
or
lot
,
for
to
knowe
what
parte
they
shal
haue
,
or
who
shal
be
chosen
.
And
it
is
not
come
vp
of
late
,
that
this
maner
of
doing
is
vsed
,
but
from
al
antiquitie
,
and
euen
by
the
commaundement
of
God
among
the
children
of
Israel
:
the
which
commandement
they
folowed
.
And
the
Apostles
also
vsed
too
cast
lottes
,
But
the
whole
disposition
thereof
,
is
of
the
Lorde
.
Wherefore
let
vs
bee
readie
to
giue
thankes
vnto
the
Lord
for
al
things
that
we
obteine
,
euen
those
things
which
seeme
wel
to
be
very
casual
&
set
forth
to
fortune
&
chance
:
as
are
those
which
happen
by
lot
,
for
the
worldlings
casting
into
the
lotterie
,
are
wont
to
say
,
come
what
may
come
.
Likewise
shal
the
children
of
God
,
if
they
take
not
heede
and
beware
.
Wee
must
bee
assured
that
howesoeuer
the
lot
bee
cast
,
that
nothing
can
happen
but
by
the
prouidence
of
God
,
and
that
that
must
needs
come
to
passe
without
changing
,
which
God
hath
purposed
and
ordeined
in
his
eternal
counsel
.
It
is
therefore
good
reason
that
we
committe
al
our
affaires
vnto
him
,
beseeching
him
to
guide
them
according
to
his
good
wil
,
and
that
wee
content
ourselues
with
that
which
shal
happen
to
vs
,
and
giue
him
thankes
and
praises
therefore
.
Let
vs
then
acknowledge
and
confesse
that
whatsoeuer
commeth
to
vs
by
lot
,
the
same
is
the
gift
of
God
,
vpon
such
condition
that
we
shoulde
bee
faythful
stewardes
thereof
.
And
though
the
lotteries
be
lawful
in
harde
matters
,
yet
the
lesse
that
they
are
vsed
the
better
it
is
.
The
xvii
.
Chapter
.
1
BEtter
is
a
dry
morsel
,
if
peace
be
with
it
,
then
an
house
ful
of
sacrifices
with
strife
.
WHen
according
to
the
law
that
God
ordeined
by
Moses
,
they
did
sacrifice
,
&
offered
their
oblations
,
the
people
did
eate
of
the
sacrifice
,
and
therein
neither
the
Leuite
,
stranger
,
Better
is
a
dry
morsel
,
if
peace
bee
with
it
,
then
an
housefull
of
sacrifices
.
by
the
dry
morsel
,
hee
meaneth
a
dinner
that
asketh
not
much
cost
for
to
dresse
,
and
in
the
which
wee
liue
soberly
without
excesse
:
If
they
which
together
at
suche
a
banquet
are
freendes
and
louers
together
,
their
meale
is
better
then
are
those
bankettes
,
wherein
is
strife
and
debate
,
yea
though
that
GOD
hath
ordeined
suche
bankets
:
as
Solomon
doeth
well
signifie
,
when
hee
doeth
cal
them
Sacrifices
,
wherewith
the
temple
was
filled
,
the
which
is
signified
by
the
house
full
of
Sacrifices
with
strife
.
Strife
and
debate
doe
then
defile
that
which
God
hath
ordeined
for
his
seruice
,
and
for
the
vse
and
ioy
of
men
,
and
for
to
leade
them
to
sing
him
praises
,
and
to
giue
him
thankes
.
Wherefore
let
vs
vnderstande
that
Solomon
doeth
commende
peace
vnto
vs
,
and
woulde
haue
vs
to
flie
strife
,
for
to
liue
easily
,
quietly
,
and
pleasantly
,
and
chiefly
according
too
our
minde
.
The
fine
mouthes
,
gluttons
and
drunkardes
cannot
easily
agree
with
Solomon
,
but
rather
will
mocke
him
.
2
A
discrete
seruant
shall
haue
rule
ouer
a
lewde
sonne
,
and
hee
shall
deuide
the
beritage
among
the
brethren
.
The
greatest
part
of
the
youth
do
thinke
that
they
ought
to
doe
nothing
els
but
play
,
and
take
their
ease
and
pleasures
,
and
chiefly
when
they
haue
riche
fathers
,
and
are
serued
and
obeied
by
their
seruantes
and
houshold
folkes
,
and
also
they
think
that
they
should
bee
serued
aswel
as
the
maister
of
the
house
,
and
are
not
long
in
wasting
the
goods
that
their
fathers
and
mothers
,
the
seruants
and
housholde
folkes
haue
gathered
with
paine
and
labour
,
with
greate
care
and
diligence
,
and
labour
to
rule
and
gouerne
,
and
to
be
feared
and
reuerenced
.
Now
in
this
manner
they
magnifie
them
,
and
extol
themselues
,
and
doe
promise
to
themselues
great
riches
:
but
very
often
they
fal
very
lowe
,
and
are
suppressed
and
humbled
,
and
also
are
depriued
of
their
hope
:
for
they
doe
not
obteine
the
goods
that
they
promise
themselues
,
but
others
doe
take
them
,
at
the
least
a
good
part
of
them
.
Solomon
doeth
shewe
it
vs
,
saying
,
A
discrete
seruant
shall
haue
rule
ouer
a
lewde
sonne
:
and
hee
shall
deuide
the
inheritance
among
the
brethren
.
Heere
Solomon
doeth
well
shewe
that
God
suppresseth
and
humbleth
the
proude
younglinges
euen
to
make
them
subiect
vnto
the
most
miserable
after
the
world
,
and
to
those
which
should
be
their
seruants
and
slaues
:
for
these
seruants
of
whom
Solomon
speaketh
,
were
of
such
condition
,
that
they
were
bought
&
sold
as
beastes
,
&
were
so
compelled
to
labour
for
those
which
had
bought
them
,
that
they
&
their
children
,
&
whatsoeuer
they
did
get
,
did
appertaine
and
belong
vnto
their
maisters
,
&
vnto
their
posteritie
&
linage
.
Solomon
doth
not
speak
this
without
experience
:
as
hee
doeth
witnesse
,
I
haue
seene
seruantes
on
horses
,
and
princes
walking
as
seruantes
on
the
grounde
.
This
Nowe
although
that
such
seruantes
,
before
the
worlde
,
were
miserable
,
vile
and
abiect
,
yet
there
were
some
of
them
which
were
not
discouraged
,
but
with
good
wil
and
right
affection
endeuoured
what
they
could
to
please
their
maisters
:
as
they
are
exhorted
chiefly
.
And
euen
so
must
al
they
which
serue
for
wages
&
reward
do
the
like
for
the
time
that
they
serue
and
are
hired
:
for
they
are
,
after
a
maner
of
saying
,
as
it
were
bought
for
a
time
,
and
are
bounde
to
yeelde
subiection
and
obedience
.
Wherevnto
if
they
bee
giuen
discrete
seruant
shall
deuide
the
heritage
,
&c.
Hee
sheweth
that
God
can
wel
tel
howe
to
depriue
the
lewde
children
of
their
hope
,
&
to
worke
that
they
shal
not
enioy
the
heritage
.
And
therewith
he
also
promiseth
temporal
welth
vnto
slaues
:
and
in
this
,
he
would
assure
vs
,
that
although
we
be
the
most
miserable
in
the
worlde
to
the
sense
of
the
fleshe
and
outwarde
fight
,
yet
shall
wee
not
want
riches
:
but
if
neede
bee
,
GOD
shall
make
vs
equal
in
wealth
,
with
the
most
richest
.
This
same
is
wel
signified
by
diuiding
the
heritage
with
the
brethren
:
for
after
the
Hebrue
expositors
,
to
diuide
the
heritage
among
brethren
,
is
to
take
a
portion
of
goods
with
those
which
are
brethren
,
and
to
whome
after
the
world
goods
do
appertaine
.
But
when
wee
hearesuch
temporal
promises
,
let
vs
vnderstande
that
God
wil
not
satisfie
his
discrete
and
wise
seruants
,
with
riches
which
are
common
to
fooles
:
and
therefore
,
let
them
bee
assured
that
the
heauenly
and
eternal
riches
are
theirs
,
and
that
they
shal
haue
the
possession
of
them
by
continuing
in
prudence
&
wisedome
.
Solomon
hath
shewed
vs
the
same
plainely
.
Contrarily
,
if
God
threaten
the
foolish
and
lewde
,
3
As
is
the
fining
pot
for
siluer
,
and
the
fornace
for
golde
:
so
the
Lorde
trieth
the
heartes
.
Saint
Peter
doeth
admonishe
vs
,
saying
,
Dearely
belooued
,
thinke
it
not
strange
concerning
the
firie
trial
,
which
is
among
you
,
As
is
the
fining
pot
for
siluer
,
&
the
fornace
for
gold
:
&c.
Wherin
we
haue
to
note
,
forasmuch
as
the
trial
of
God
is
compared
vnto
the
fining
pot
&
fornace
,
that
therefore
it
foloweth
,
that
god
trieth
our
heartes
by
tribulation
and
afflictions
,
by
miseries
and
calamities
:
and
that
sometimes
for
one
cause
,
and
sometimes
for
another
.
For
as
by
the
Fornace
,
sometimes
golde
is
purged
and
purified
from
his
scumme
,
and
from
his
filthinesse
,
and
sometimes
wee
trie
whether
it
be
good
,
fine
&
lawful
:
euen
so
God
also
doth
trie
our
harts
in
sending
to
vs
afflictions
,
for
to
purifie
them
:
for
by
temptations
wee
are
admonished
to
confesse
our
faultes
,
and
to
aske
pardon
:
and
thus
wee
are
purged
from
our
scumme
and
filthinesse
.
The
Scripture
doeth
shewe
vs
that
diuers
saintes
being
vnder
affliction
,
haue
confessed
their
faultes
,
and
haue
asked
forgiuenesse
,
4
The
wicked
giueth
heede
to
false
lippes
:
and
a
lyar
hearkeneth
to
the
naughtie
tongue
.
All
men
are
ready
and
enclined
naturally
to
hearken
vntoo
them
which
speake
wickedly
of
other
.
Some
are
so
delighted
therewith
,
that
they
thinke
that
they
are
wel
thought
of
therefore
,
and
perswade
themselues
that
they
are
suche
,
and
doe
turne
the
rebuke
that
is
giuen
to
their
neighbours
vntoo
their
owne
praise
and
good
commendation
.
Wherein
they
are
deceiued
:
as
Solomon
doeth
shewe
,
attributing
vnto
them
wickednesse
,
,
the
which
in
this
place
is
very
fit
and
meete
,
chiefly
to
Princes
&
Lordes
of
the
earth
who
worship
themselues
in
their
lordships
,
power
and
authoritie
,
and
require
for
to
bee
worshipped
.
And
as
they
delight
to
heare
wickednesse
spoken
,
as
lying
,
slaundering
,
and
false
witnesse
bearing
for
to
helpe
forwardes
the
destruction
of
their
neighbours
:
euen
so
they
themselues
are
lyars
:
as
Solomon
doeth
pronounce
,
saying
,
And
a
lyar
hearkeneth
to
the
naughtie
tongue
,
or
tongue
of
destruction
.
Heere
hee
calleth
him
a
lyar
,
whom
before
hee
hath
called
wicked
or
naughtie
.
Wherein
he
sheweth
of
what
naughtinesse
or
wickednesse
hee
speaketh
:
that
is
to
say
,
of
lying
.
And
thus
hee
accuseth
the
wicked
not
onely
to
giue
eare
vntoo
them
which
lie
wickedly
,
but
also
that
he
himselfe
lieth
:
the
which
is
no
wonder
:
for
euery
man
gladly
reuerencech
his
like
.
Wee
may
see
that
the
princes
of
the
worlde
doe
loue
wel
to
lye
,
they
are
no
niggardes
of
their
promises
:
but
they
perfourme
little
or
put
nothing
in
execution
,
and
doe
delight
in
making
them
faire
&
goodly
(
as
is
saide
)
not
onely
in
light
thinges
:
but
where
by
their
leasinges
men
suffer
most
,
there
doe
they
laugh
most
of
all
.
Wee
doe
also
often
see
come
to
passe
that
the
strifes
of
Princes
doe
bring
great
destruction
.
There
are
some
which
are
no
Princes
,
and
yet
labour
to
doe
the
like
:
so
that
on
what
side
soeuer
wee
turne
vs
,
wee
meete
with
none
but
lyars
:
so
full
is
the
worlde
of
them
.
And
therefore
it
is
not
without
cause
that
Dauid
lamenteth
.
And
euen
of
the
people
of
God
,
it
is
saide
,
It
is
a
people
prouoking
to
wrath
.
Lying
children
,
But
the
worst
destroyers
,
are
those
which
set
foorth
diuelishe
doctrine
and
mens
traditions
,
in
steede
of
the
pure
doctrine
,
or
els
doe
mingle
them
one
with
another
,
colouring
the
trueth
:
for
the
destruction
that
they
make
is
not
of
any
temporal
goods
and
bodies
,
but
they
loose
the
soules
and
bodies
for
euer
.
And
albeit
that
it
is
by
deceit
,
trappes
and
vnder
colour
of
religion
,
yet
they
which
are
deceiued
:
ceasse
not
to
bee
giltie
:
as
Solomon
doeth
signifie
,
when
he
calleth
them
lyars
which
hearken
vnto
the
naughtie
tongue
,
or
tongue
of
destruction
:
and
the
Apostle
S
,
Paul
doeth
Furthermore
let
vs
note
,
that
in
this
place
to
hearken
and
to
giue
eare
,
is
not
to
heare
as
passing
by
:
for
otherwise
wee
must
attribute
wickednesse
and
lying
,
vnto
those
which
are
regenerate
and
sanctified
by
the
Spirite
of
GOD
:
seeing
they
often
heare
lippes
which
speake
iniquitie
,
and
tongues
which
woorke
destruction
,
for
the
which
cause
they
are
afflicted
,
seeing
that
GOD
is
therein
offended
,
and
that
their
neighbours
haue
hurt
thereby
also
:
and
therefore
they
doe
reprooue
them
sharpely
:
but
to
hearken
and
to
giue
earo
,
is
to
hearken
with
the
hearte
and
minde
,
and
therein
to
delight
.
If
then
wee
wil
not
bee
called
neither
wicked
,
nor
lyars
,
let
vs
delight
to
heare
the
trueth
,
the
which
is
exempted
from
al
wickednesse
,
and
tendeth
not
to
destruction
,
but
to
conseruation
and
righteousnesse
.
5
Hee
that
mocketh
the
poore
,
reprocheth
him
that
made
him
:
and
he
that
reioyeeth
at
destruction
,
shall
not
be
vnpunished
.
Al
the
worlde
boasteth
to
honour
God
,
and
perswade
themselues
that
they
woulde
in
no
wise
displease
him
:
for
there
is
no
motion
so
barbarous
,
nor
so
superstitious
,
and
idolatrous
,
yea
so
corrupted
and
dissolute
,
so
passing
measure
and
vntemperate
,
which
hath
not
some
kinde
of
doing
,
by
the
which
men
thinke
to
serue
God
,
yea
euery
man
particularly
laboureth
to
gouern
himself
in
such
sort
that
none
may
thinke
of
him
but
that
hee
seeketh
the
honour
of
God
,
at
the
least
wise
,
hee
laboureth
to
persuade
himselfe
hee
doeth
so
.
And
yet
wee
despise
the
stranger
,
the
fatherles
,
the
widowe
and
other
needie
and
poore
,
yea
,
they
are
wronged
and
oppressed
against
the
expresse
ordinance
of
God
,
who
hath
commanded
,
Thou
shalt
not
doe
iniurie
to
a
stranger
,
neither
oppresse
him
,
Hee
that
mocketh
the
poore
,
reprocheth
him
that
made
him
,
&c.
Forasmuche
as
there
is
none
but
God
that
inricheth
and
maketh
men
poore
,
it
foloweth
,
that
wee
doe
reproch
him
when
wee
mocke
the
poore
,
in
not
helping
him
as
they
ought
,
&
in
doing
him
wrong
,
and
in
persecuting
him
,
for
hee
is
despised
for
his
pouertie
,
&
troubled
therefore
:
and
therfore
it
is
euen
asmuch
as
if
we
did
reproche
God
for
setting
such
a
man
to
bee
mocked
,
troubled
,
and
molested
,
and
that
if
they
doe
him
iniurie
out
of
the
which
he
can
not
deliuer
himselfe
,
that
hee
is
the
cause
thereof
.
This
same
is
but
to
too
common
in
poperie
:
albeeit
that
they
perswade
themselues
that
they
woulde
doe
no
such
iniurie
vnto
God
:
but
the
effect
doeth
shewe
the
contrary
,
when
wee
make
no
account
of
the
poore
,
in
comparison
of
Images
and
ceremonies
:
euen
when
for
to
mainteine
them
wee
will
polle
the
poore
:
and
woulde
to
GOD
that
they
which
boast
themselues
to
bee
reformed
after
the
Gospell
were
not
giuen
vnto
suche
mockery
,
or
rather
worse
.
But
what
?
For
to
mainteine
themselues
at
their
ease
and
pleasure
,
to
winne
credite
and
authoritie
,
they
wil
vse
crueltie
towardes
the
poore
,
or
at
the
least
will
make
themselues
companions
of
those
which
doe
oppresse
them
,
&
will
as
it
were
holde
vp
their
chinne
,
and
make
them
more
bolde
.
All
such
kinde
of
people
doe
take
their
pastime
and
ioy
,
so
to
handle
the
poore
,
for
to
destroy
them
:
for
the
which
they
shal
not
escape
vnpunished
.
Solomon
doeth
declare
it
,
saying
,
And
hee
that
reioyceth
,
&c.
Hee
calleth
the
trouble
,
vexation
,
damage
and
detriment
,
the
spoyling
and
desolation
which
the
poore
doe
suffer
,
destruction
,
because
they
are
voide
of
humane
helpe
,
and
are
tormented
and
molested
,
and
no
man
helping
nor
succouring
them
as
they
ought
,
but
contrarily
,
they
haue
not
so
little
but
they
wil
haue
it
.
This
violence
may
wel
be
called
destruction
,
when
they
which
doe
it
,
care
not
what
miserie
and
desolation
they
bringe
vppon
the
poore
,
and
woulde
rather
put
them
to
death
,
then
to
fayle
of
eating
them
,
euen
to
make
them
to
begge
their
bread
.
And
therefore
the
Scripture
calleth
them
murtherers
and
menslears
.
And
so
they
well
deserue
punishment
:
as
also
the
threateninges
are
conteined
in
diuers
places
,
as
wee
may
6
Childrens
children
are
the
crowne
of
the
elders
:
and
the
glorie
of
the
children
are
their
fathers
.
Forasmuch
as
God
blessing
man
,
saide
vnto
him
,
growe
and
increase
,
Childrens
,
children
,
&c.
If
wee
haue
then
a
multitude
of
children
and
cousins
,
let
vs
confesse
it
with
ioye
and
gladnesse
that
God
hath
blessed
vs
,
and
honoured
vs
:
and
let
vs
not
resemble
the
worldly
and
couetous
infidels
,
which
complaine
to
bee
charged
with
too
many
children
,
when
they
haue
more
then
they
doe
desire
,
where
they
ought
to
reioyce
,
and
thanke
God
,
who
doth
communicate
vnto
them
the
title
of
Father
,
the
which
belongeth
And
the
glorie
of
the
children
are
their
Fathers
.
For
sith
hee
conferreth
the
glorie
and
honour
of
the
children
with
the
crowne
of
the
Elders
,
it
foloweth
wel
,
that
his
minde
is
to
attribute
the
crowne
vnto
the
faithful
Fathers
:
for
the
children
are
not
honoured
by
infidels
fathers
,
but
7
High
talke
becommeth
not
a
foole
,
much
lesse
a
lying
talk
a
Prince
.
There
is
none
so
foolishe
in
the
worlde
,
but
persuadeth
himselfe
that
when
hee
speaketh
,
none
could
speake
any
thing
better
:
and
the
most
foolishe
doe
thinke
they
speake
goldenly
(
after
a
kind
of
speaking
,
)
and
yet
they
neither
saye
,
neither
can
,
or
they
wil
not
speake
any
thing
woorth
,
nor
wherein
they
which
are
truely
wise
,
may
be
delighted
therewith
.
Solomon
doeth
signifie
this
same
,
saying
,
High
talke
,
or
the
lippe
of
excellencie
,
&c.
The
foole
can
not
haue
the
lippe
of
excellencie
:
and
therefore
let
vs
vnderstande
that
Solomon
doeth
not
speake
of
that
which
the
foole
hath
,
but
of
that
which
he
thinketh
to
haue
,
or
that
would
that
other
should
giue
it
him
.
Now
forasmuch
as
there
is
no
word
of
excellencie
,
but
the
pure
trueth
,
it
foloweth
therefore
,
that
by
the
lippe
of
excellencie
,
Solomon
vnderstandeth
the
mouth
which
speaketh
agreeably
&
accordingly
vnto
the
worde
of
God
.
Hee
shewerh
this
same
,
when
against
the
lip
of
excellencie
,
hee
setteth
a
lying
lippe
,
or
lying
talke
:
saying
,
Much
lesse
,
&c.
For
the
contrarie
of
lying
,
is
trueth
.
Herein
hee
sheweth
that
the
foole
hath
nothing
more
proper
to
him
then
lying
,
and
that
hee
is
so
filled
therewith
,
that
trueth
cannot
agree
with
him
,
neither
can
hee
delight
in
it
,
but
doeth
hate
it
.
For
the
foolishe
whereof
Solomon
speaketh
are
the
children
of
the
Deuil
,
8
A
reward
is
as
a
stone
pleasant
in
the
eyes
of
them
that
haue
it
:
it
prospereth
,
whither
soeuer
it
turneth
.
Wee
doe
naturally
iudge
that
it
is
a
foule
and
wicked
thing
for
magistrates
&
superiours
of
the
earth
,
which
haue
the
administration
of
iustice
,
to
loue
gifts
&
rewards
,
and
to
take
them
:
and
euen
they
also
which
receiue
them
coulde
wel
condemne
others
which
shoulde
doe
as
they
doe
:
but
couetousnesse
hath
corrupted
and
doeth
so
corrupt
the
nature
and
blinde
the
wits
,
and
peruerte
iudgement
,
in
such
wise
that
men
delight
to
forget
natural
honestie
,
and
finde
nothing
more
faire
,
nor
more
delectable
then
to
enriche
themselues
by
the
cost
of
other
:
they
loue
wel
to
receiue
and
take
that
which
doeth
cost
them
nothing
,
but
onely
to
doe
them
pleasure
which
haue
rewarded
them
,
for
to
doe
wrong
and
iniurie
vnto
other
.
Solomon
doeth
discouer
this
corruption
and
wickednes
,
saying
,
A
rewarde
,
&c.
Hee
doeth
first
compare
the
giftes
and
rewards
that
are
giuen
vnto
iudges
,
vnto
precious
stones
,
the
which
wee
gladly
beholde
,
because
wee
esteeme
them
and
find
them
faire
:
and
thus
he
expresseth
the
greate
affection
that
the
wicked
iudges
haue
to
take
rewards
and
giftes
.
Wherein
let
vs
note
that
hee
saieth
not
what
they
ought
to
doe
,
but
he
toucheth
the
great
actiuitie
&
wicked
couetousnesse
of
the
iudges
of
the
earth
,
which
are
very
glad
and
ioyful
that
men
wil
blinde
their
vnderstanding
by
force
of
giftes
and
rewards
.
And
thus
hee
sheweth
that
the
worldly
and
carnal
wisedome
,
which
wee
commonly
desire
to
bee
in
iudges
and
gouernours
of
countries
,
(
for
oftentimes
,
for
the
gouernement
of
the
pollicie
and
iustice
,
we
ordeine
worldly
wise
men
)
doeth
holde
vs
backe
to
forget
natural
honestie
,
and
to
bee
fouly
corrupted
.
Wherefore
wee
ought
to
knowe
that
the
rulers
of
the
earth
haue
neede
of
another
wisedome
:
the
which
is
mentioned
before
in
the
Whither
soeuer
hee
turneth
,
&c.
Hee
compareth
the
giftes
and
rewardes
vnto
men
,
to
whome
al
things
come
as
they
woulde
and
wish
,
of
what
side
soeuer
they
turne
them
,
they
obteine
whatsoeuer
they
desire
.
Wherein
hee
sheweth
that
they
which
take
rewardes
,
doe
neither
regarde
right
nor
equitie
,
but
peruert
iudgement
,
and
folowe
the
ende
for
the
which
they
haue
receiued
the
rewardes
.
And
as
it
is
not
lawful
to
take
rewardes
for
iudgement
,
so
also
ought
no
man
to
giue
them
,
howe
good
right
soeuer
they
be
assured
to
haue
.
For
in
thus
doing
they
shoulde
bee
an
instrument
of
Satan
,
for
to
accustome
the
Iudges
vnto
theft
and
polling
:
and
they
were
farre
better
to
loose
their
cause
,
howe
good
soeuer
their
matter
bee
,
then
to
induce
the
Iudges
by
giftes
to
giue
sentence
:
forsomuche
as
in
vs
lieth
,
we
make
them
to
breake
the
lawe
of
God
,
and
to
forget
honestie
and
natural
equitie
,
and
are
cause
of
their
destruction
and
perdition
.
They
then
which
haue
an
euil
cause
doe
most
wickedly
,
to
giue
rewardes
.
They
therefore
which
haue
an
euil
matter
,
let
them
forbeare
and
cease
to
doe
so
,
and
they
whose
cause
is
good
,
let
them
commit
it
to
God
,
staying
themselues
vpon
his
prouidence
.
9
Hee
that
couereth
a
transgression
,
seeketh
loue
:
but
hee
that
repeateth
a
matter
,
separateth
the
Prince
.
The
Princes
of
the
worlde
doe
desire
neither
Esaies
,
nor
Ieremies
,
nor
Ezechiels
,
nor
Iohn
Baptists
,
nor
Pastours
,
nor
Doctors
,
which
wil
rebuke
them
to
their
faces
,
for
their
euil
doings
:
but
rather
they
say
vnto
the
seers
,
See
not
,
and
to
the
Prophet
,
Prophecie
not
the
trueth
vnto
vs
:
but
preach
vnto
vs
pleasant
things
,
&c.
Hee
that
couereth
a
transgression
,
&c.
Though
it
be
an
ordinarie
thing
to
hide
the
euil
that
they
doe
,
whose
fauour
and
friendship
according
to
the
worlde
wee
desire
,
of
what
qualitie
soeuer
they
be
,
yet
doe
wee
chiefly
expounde
this
sentence
of
those
which
labour
to
insinuate
and
creepe
into
the
fauour
of
Princes
:
partly
for
to
ioyne
this
sentence
vnto
the
two
former
:
and
partly
for
that
,
that
Solomon
doeth
shewe
it
,
when
hee
addeth
,
But
hee
that
repeateth
,
&c.
That
is
to
say
,
that
hee
which
is
not
satisfied
to
haue
once
admonished
the
Prince
of
his
euil
doing
,
but
,
seeing
that
the
Prince
perseuereth
and
continueth
in
euil
,
or
,
againe
doeth
worse
,
doeth
continue
stil
also
to
reprooue
him
,
hee
separateth
the
Prince
from
him
,
so
that
hee
is
hated
of
him
,
and
is
persecuted
vnto
death
,
if
the
Prince
can
apprehend
and
take
him
.
The
Prophets
and
Apostles
haue
truely
prooued
this
same
.
So
also
do
they
which
reprooue
any
people
which
persuade
themselues
that
they
are
Princes
,
and
woulde
be
esteemed
for
suche
:
but
what
separation
soeuer
is
made
,
wee
must
not
cease
to
repeate
the
thing
,
and
wee
ought
wel
to
take
heede
from
hiding
their
faultes
,
labouring
to
hold
worldly
and
carnal
friendship
with
the
wicked
.
It
is
al
our
dueties
:
but
chiefly
it
doeth
belong
vnto
the
Ministers
of
the
worde
.
And
our
Lord
would
10
A
reproofe
entreth
more
into
him
that
hath
vnderstanding
,
then
an
hundreth
stripes
into
a
foole
.
Forasmuche
as
wee
al
doe
offende
in
many
thinges
,
it
foloweth
that
what
wisedome
soeuer
we
haue
,
yet
is
it
not
so
perfect
but
11
A
seditious
person
seeketh
onely
euil
,
and
a
cruel
messenger
shal
be
sent
against
him
.
The
beginning
of
this
present
sentence
may
be
taken
after
two
senses
.
The
first
is
,
That
hee
which
is
a
rebel
to
God
and
his
worde
,
and
to
them
which
haue
charge
from
him
,
doeth
shewe
by
his
rebellion
and
resistance
that
hee
beareth
hatred
and
malice
,
whereby
hee
deuiseth
nothing
but
to
despight
God
,
to
tread
his
word
vnder
foote
,
and
to
hurt
those
which
exhort
him
in
the
name
of
GOD
.
The
children
of
Israel
haue
thus
done
in
al
times
:
as
the
Scripture
witnesseth
.
They
beganne
euen
at
the
departing
out
of
Egypt
,
and
so
continued
in
the
wildernes
,
and
in
the
lande
of
Canaan
.
Our
Lord
Iesus
Christ
doeth
rebuke
them
for
it
.
When
we
were
vnder
Beholde
,
this
is
for
the
seconde
sense
,
the
which
dependeth
vpon
a
seditious
person
seeketh
onely
euil
to
his
neighbour
,
that
euil
again
must
happen
to
him
:
as
hath
bene
shewed
here
before
.
The
wicked
man
must
needes
fal
into
the
pit
that
hee
hath
digged
for
other
.
Now
after
what
sorte
soeuer
the
seditious
seeketh
the
euil
,
hee
is
wel
worthie
that
euil
shoulde
light
vpon
him
:
and
therefore
,
that
he
might
bee
punished
,
A
cruel
messenger
,
shal
be
sent
.
By
the
cruel
messenger
,
hee
meaneth
al
meanes
by
the
which
God
afflicteth
and
punisheth
the
seditious
,
for
to
destroy
them
,
without
any
remedie
,
be
they
men
or
Deuils
,
yea
Angels
of
heauen
:
bee
it
by
pestilence
,
famine
,
pouertie
,
warre
or
other
sicknesse
.
To
bee
shorte
,
al
things
that
are
sent
vnto
the
seditious
for
to
destroy
him
,
howe
good
so
euer
they
bee
of
themselues
,
yet
are
they
cruel
messengers
vnto
the
rebel
:
though
by
nature
they
are
not
suche
.
In
this
sense
the
12
It
is
better
for
a
man
to
meete
a
Beare
robbed
of
her
whelpes
,
then
a
foole
in
his
follie
.
Man
by
his
first
creation
was
made
verie
excellent
,
but
by
his
sinne
hee
became
so
vile
and
abiect
,
so
cursed
and
wicked
,
that
he
Furthermore
,
let
vs
learne
that
follie
is
no
smal
vice
,
but
a
wickednesse
greatly
furious
,
by
reason
whereof
the
foolishe
are
vnequally
yoked
with
other
:
and
thus
they
are
forsaken
of
al
,
the
which
is
a
great
miserie
,
for
no
man
can
dwel
with
them
.
And
as
by
Let
vs
then
take
heede
to
folowe
Saint
Paule
,
which
doeth
admonishe
vs
thus
,
Nowe
therefore
as
the
electe
of
GOD
holie
and
beloued
,
put
on
tender
mercie
,
kindnesse
,
humblenesse
of
minde
,
meekenesse
,
long
suffering
:
forbearing
one
an
other
,
and
forgiuing
one
an
other
,
if
any
man
haue
a
quarrel
to
an
other
:
euen
as
Christ
forgaue
you
,
euen
so
doe
yee
,
&c.
And
in
this
sorte
shal
bee
accomplished
in
vs
,
The
Woolfe
shall
dwel
with
the
Lambe
,
and
the
Leoparde
shal
lye
with
the
Kid
and
13
Hee
that
rewardeth
euil
for
good
,
euil
shal
not
departe
from
his
house
.
The
worldlinges
and
carnally
minded
,
doe
esteeme
and
pronounce
a
man
to
bee
of
a
fainte
courage
,
when
hee
steppes
not
Whereuppon
it
followeth
,
that
they
are
woorthie
and
valiant
,
which
doe
beare
the
iniuries
and
doe
not
render
euil
for
euil
,
but
rather
good
for
euil
.
It
foloweth
also
,
seeing
that
God
hath
commanded
to
doe
good
vnto
our
enemie
,
that
hee
which
yeeldeth
euil
for
euil
,
shal
not
goe
vnpunished
,
as
a
transgressour
of
the
lawe
:
although
that
in
reuenging
hee
seemeth
not
to
offende
against
natural
light
.
I
say
expresly
,
he
seemeth
:
for
in
this
place
,
that
which
is
called
natural
light
are
deuilishe
darknesses
,
with
which
the
sensual
man
hath
his
mynde
darkened
,
and
can
not
knowe
howe
patient
hee
shoulde
bee
,
and
beare
with
his
neighbours
which
fayle
.
Nowe
if
God
punish
them
which
yeelde
euil
for
euil
,
by
a
stronger
reason
the
vnthankful
,
vngentle
and
cruel
which
oppresse
those
which
haue
done
them
good
,
ought
to
looke
for
sharpe
punishment
.
Solomon
doeth
plainely
shewe
this
same
,
when
hee
sayeth
,
Euil
shal
not
depart
from
his
house
.
This
is
not
alwayes
seene
with
the
eye
:
for
the
Lorde
doeth
suffer
the
vnthankful
and
cruel
to
prosper
in
this
worlde
,
that
they
dispose
and
order
their
houses
at
their
desires
,
yea
,
euen
a
long
time
,
in
outwarde
appearance
:
but
his
vengeance
ceaseth
not
for
al
that
to
be
readie
,
for
to
be
executed
at
time
conuenient
openly
:
the
which
he
doeth
vppon
some
later
,
and
vpon
the
other
sooner
sending
them
great
troubles
.
And
yet
he
that
suffereth
not
that
they
should
bee
without
euil
:
for
by
reason
of
their
ingratitude
and
crueltie
which
they
knowe
to
bee
against
nature
,
their
consciences
doeth
reprooue
them
,
and
haue
their
mindes
in
continual
feare
,
and
are
terrified
with
the
iudgement
of
God
.
For
albeit
they
labour
by
al
meanes
to
take
their
pleasure
and
bee
mery
,
for
to
forget
the
euil
they
doe
,
or
perswade
themselues
to
beleeue
that
they
doe
none
:
yet
seeing
that
they
yeelde
euil
for
good
,
they
resist
against
nature
,
and
fight
against
it
,
they
cannot
auoid
but
that
their
wickednesse
will
appeare
before
them
,
and
conuince
them
in
their
conscience
that
they
are
wicked
:
and
therfore
they
are
in
a
continual
trembling
and
fearefulnes
,
although
they
labour
sore
to
assure
themselues
and
to
be
glad
:
For
there
is
no
peace
to
the
wicked
.
And
so
they
beginne
their
hel
euen
here
both
they
and
their
housholdes
which
folowe
their
steppes
and
wayes
.
Now
forasmuch
as
by
our
corrupted
nature
we
are
al
inclined
and
geuen
to
yeeld
euil
for
good
,
we
ought
wel
to
feare
this
threatning
,
seeing
we
desire
that
al
should
be
wel
and
prosper
in
our
houses
and
families
,
both
in
our
time
,
and
after
our
decease
from
generation
to
generation
.
Let
vs
take
heede
,
that
we
folow
not
our
corruption
least
wee
he
of
the
number
of
those
against
whom
the
Prophet
Ieremie
doth
both
pray
and
prophesie
.
Therefore
to
be
exempted
from
such
euil
,
14
The
beginning
of
strife
is
as
one
that
openeth
the
waters
:
therefore
ere
the
contention
be
medled
with
,
leaue
off
.
It
is
a
verie
dangerous
thing
to
breake
howe
litle
soeuer
it
be
,
a
browe
or
bancke
which
keepeth
in
a
riuer
in
his
course
,
least
it
shoulde
spreade
ouer
the
erable
lande
or
meddowes
,
or
through
townes
or
villages
:
for
so
soone
as
ther
is
but
neuer
so
litle
a
breach
begonne
,
if
the
riuer
beginne
once
to
grow
and
to
swel
,
the
violence
&
rage
of
the
water
wil
easily
enlarge
the
breach
:
&
then
there
is
an
inundation
&
flood
made
,
which
bringeth
great
temporal
hurt
whereas
the
ouerflowing
happeneth
.
Nowe
if
wee
feare
such
an
opening
for
the
danger
or
hurt
that
foloweth
,
wee
must
needes
feare
to
begin
a
striefe
,
and
to
stirre
vp
any
debate
amongst
our
neighhours
of
what
qualitie
or
condition
soeuer
they
bee
,
but
chiefly
betweene
kinges
and
Princes
,
and
lordes
of
the
earth
.
For
looke
by
how
much
as
the
riuer
is
the
greater
,
by
so
much
shal
the
breache
of
the
banke
bee
more
dangerous
:
euen
so
also
by
howe
much
as
men
are
of
greater
strength
and
power
,
by
so
muche
is
the
striefe
more
dangerous
which
is
begunne
to
be
raised
betweene
them
.
We
ought
then
to
feare
to
begin
any
strife
:
for
as
by
a
breache
and
opening
of
the
banke
,
the
waters
breake
in
,
which
bring
great
hurt
to
the
goods
on
the
land
:
euen
so
also
the
beginning
of
a
strife
,
bringeth
greate
hurte
both
to
the
bodies
and
soules
of
men
:
for
hatreds
,
spites
and
desires
of
vengeance
are
kindled
,
The
beginning
of
strife
is
as
one
that
openeth
the
waters
,
&c.
Not
that
al
thinges
are
like
and
equal
,
as
hath
beene
alreadie
shewed
,
and
also
may
be
seene
by
experience
,
but
Solomon
maketh
this
comparison
,
for
to
shewe
that
it
is
verie
harde
to
let
and
stop
,
that
many
euils
shoulde
not
folowe
vpon
the
beginning
of
stryfe
.
And
therefore
hee
admonisheth
that
wee
shoulde
take
heede
from
beginning
of
debate
,
saying
,
Therfore
ere
the
contention
,
&c.
Hee
doeth
heere
teache
vs
,
that
if
wee
see
our
neighbours
to
bee
incouraged
to
make
debate
with
vs
,
let
vs
bee
readie
to
seeke
peace
and
reconciliation
with
them
,
and
let
vs
be
so
gentle
,
gracious
and
patient
,
that
wee
may
leade
our
neighbours
vnto
quietnes
,
and
to
desist
and
leaue
off
the
euil
that
they
deuise
.
And
for
to
doe
this
wel
,
we
must
take
heede
from
nourishing
of
hatred
in
our
hearts
:
for
hatred
stirreth
vp
strifes
.
And
so
to
leaue
off
wel
,
before
the
15
Hee
that
iustifieth
the
wicked
,
and
hee
that
condemneth
the
iust
,
euen
they
both
are
abhomination
to
the
Lorde
.
Wee
al
doe
naturally
knowe
that
God
loueth
the
righteous
and
keepeth
them
:
&
contrarily
,
that
he
hateth
the
wicked
,
&
letteth
them
perishe
,
yea
,
doeth
punishe
and
destroy
them
.
Wee
know
also
naturally
that
we
must
be
folowers
of
God
,
hating
euil
,
and
persecuting
it
,
&
to
bee
louers
of
goodnesse
,
&
folowers
of
it
,
and
wee
would
be
accounted
to
be
thus
affectioned
:
and
are
readie
to
think
and
pronounce
of
others
which
doe
the
contrarie
,
that
they
be
no
honest
men
.
Wee
also
iudge
naturally
,
that
the
righteous
ought
to
be
mainteined
and
conserued
,
and
the
wicked
reiected
and
cast
off
.
Nowe
for
to
helpe
this
natural
iudgement
,
and
for
to
make
them
which
shal
stande
against
it
more
vnexcusable
,
God
hath
giuen
vs
his
lawe
by
writing
,
by
the
which
hee
commaundeth
vs
the
good
,
and
forbiddeth
vs
the
euil
,
not
onely
giuing
vnto
vs
the
twoo
tables
of
stone
,
but
also
diuers
other
commaundementes
and
forbiddinges
,
for
the
exposition
of
the
saide
tables
:
as
wee
may
see
it
in
the
Bookes
of
Moyses
:
whose
doctrine
Solomon
folowing
,
sayeth
,
He
that
iustifieth
the
wicked
,
&c.
When
hee
speaketh
thus
,
hee
hath
regarde
vnto
that
which
is
saide
:
for
to
declare
this
same
16
Wherefore
is
there
a
price
in
the
hand
of
the
foole
to
get
wisedome
,
and
he
hath
no
heart
?
The
flatterers
which
desire
to
make
their
particular
profite
with
the
riche
,
howe
wicked
soeuer
the
riche
bee
,
cease
not
to
labour
to
persuade
them
to
beleeue
that
they
are
good
men
,
and
that
they
doe
very
wisely
whatsoeuer
they
take
in
hande
:
and
cheefly
when
they
are
giuen
to
gather
together
:
and
contrarily
,
the
poore
are
despised
,
and
are
counted
fooles
,
except
they
laboure
to
become
rich
:
and
thus
it
seemeth
vnto
the
worldlings
that
wisedome
commeth
from
riches
.
But
let
the
wicked
man
which
is
here
named
a
foole
,
haue
in
his
hand
readie
for
to
giue
so
great
a
price
as
he
can
:
or
that
hee
hath
for
to
holde
it
and
to
keepe
it
,
yet
shall
hee
not
be
wise
.
For
first
of
all
such
fooles
despise
and
reiect
all
meanes
fit
and
meete
to
come
by
wisedome
,
and
also
refuse
the
thing
it selfe
.
Secondly
,
blessed
is
the
man
which
findeth
wisedome
.
Wherevppon
foloweth
that
no
sufficient
price
that
may
be
giuen
,
can
get
it
.
The
foole
hath
no
hearte
.
Leauing
then
the
fooles
,
let
vs
set
our
mindes
,
our
heartes
and
vnderstandinges
,
vpon
the
pure
woorde
of
God
:
and
we
shall
obteine
wisedome
by
the
grace
and
gift
of
GOD
.
Sith
then
it
is
the
Lord
who
giueth
wisedome
,
the
which
we
must
seeke
with
al
our
heart
17
A
freend
loueth
at
al
times
,
and
a
brother
is
borne
for
aduersitie
.
They
that
are
rich
or
mightie
,
which
haue
credit
and
authoritie
,
they
whose
matters
happen
as
they
woulde
haue
them
,
and
are
in
great
prosperitie
,
doe
finde
many
which
doe
honour
and
reuerence
them
,
which
declare
themselues
to
be
at
their
commaundement
and
shew
them
great
tokens
of
loue
,
labouring
to
make
them
beleeue
that
they
are
their
singular
freendes
,
but
if
fortune
change
and
growe
to
woorse
,
they
which
before
shewed
themselues
their
freendes
,
doe
mocke
at
them
,
turne
their
backes
vpon
them
,
or
persecute
them
,
where
they
ought
to
be
more
ready
and
careful
to
help
them
,
if
they
were
truely
freendes
:
for
in
necessitie
a
freende
is
knowne
.
Wherevppon
foloweth
rightly
,
that
they
which
shewe
themselues
freendes
in
prosperitie
,
were
not
freendes
indeede
.
For
,
as
sayth
Solomon
,
A
freende
loueth
at
all
times
.
Hee
regardeth
not
whither
it
be
day
or
night
,
whether
they
bee
in
aduersitie
or
prosperitie
,
in
a
storme
or
fayre
weather
,
in
peace
or
in
war
in
power
or
in
weaknes
,
in
honour
or
shame
,
in
riches
or
pouerty
,
but
the
true
friende
loueth
&
declareth
chiefly
his
loue
,
when
his
neighbour
is
in
trouble
,
griefe
and
vexation
,
in
sorowe
,
affliction
,
and
necessitie
:
yea
,
though
hee
were
hated
and
persecuted
of
all
the
world
.
Solomon
sheweth
wel
this
same
,
when
hee
addeth
,
And
a
brother
is
borne
for
aduersitie
.
Forasmuche
as
the
friende
is
borne
as
a
brother
to
tribulation
(
seeing
that
the
brother
neuer
ought
to
forsake
his
brother
for
any
miserie
that
hee
suffereth
,
but
ought
to
haue
care
of
him
,
chiefly
in
his
afflictions
:
for
then
haue
wee
also
most
neede
of
true
friendes
)
hee
sheweth
wel
,
that
wee
must
bee
friendes
vnto
the
needie
and
painful
,
and
to
them
which
suffer
calamitie
and
miserie
,
and
brotherly
to
helpe
them
with
al
our
power
:
for
the
true
brother
imployeth
and
bestoweth
himselfe
gladly
altogether
for
his
brother
,
sparing
nothing
that
hee
hath
,
or
may
haue
,
til
he
hath
deliuered
his
brother
out
of
affliction
.
And
when
hee
speaketh
of
birth
,
in
the
which
the
creature
is
al
newe
,
and
beginneth
to
bee
,
hee
sheweth
that
hee
which
hath
shewed
himselfe
to
be
a
true
friende
to
his
neighbour
in
prosperitie
,
that
in
time
of
miserie
hee
wil
begin
to
declare
vnto
him
more
abundantly
his
loue
,
not
by
wordes
onely
,
but
indeede
:
as
wee
are
admonished
by
the
Scripture
in
expresse
examples
and
testimonies
.
Abraham
may
bee
an
example
,
in
the
deliuerance
of
Lot
:
and
also
Moyses
As
touching
the
witnesses
,
they
are
many
in
number
.
He
sheweth
vs
also
by
this
birth
,
that
if
wee
haue
not
shewed
some
signe
of
friendship
vnto
our
neighbour
,
when
hee
was
in
prosperitie
,
that
yet
we
should
begin
to
loue
him
in
his
necessitie
,
in
helping
him
after
our
abilitie
and
power
.
By
these
things
wee
may
knowe
,
and
also
by
experience
,
that
the
poore
,
the
fatherles
,
the
widowes
,
and
the
strangers
,
haue
not
many
friendes
.
18
A
man
destitute
of
vnderstanding
,
toucheth
the
hande
,
and
becommeth
suretie
for
his
neighbour
.
Albeit
that
Solomon
doeth
attribute
want
of
vnderstanding
,
or
faintnesse
of
heart
vnto
a
man
which
becommeth
pledge
for
his
neighbour
,
yet
hee
pretendeth
not
to
turne
vs
away
from
answering
for
our
neighbours
,
when
necessitie
requireth
,
and
so
that
wee
may
doe
it
without
bringing
ourselues
and
our
familie
into
danger
of
begging
our
bread
miserably
,
and
not
that
strangers
shoulde
bee
set
at
ease
at
our
cost
:
as
hath
beene
handeled
,
Chapter
6.
verse
1.
2.
3.
4.
5.
19
Hee
loueth
transgression
,
that
loueth
striefe
:
and
hee
that
exalteth
his
gate
,
seeketh
destruction
.
Forasmuche
as
there
is
none
of
vs
that
woulde
bee
esteemed
a
transgressour
,
neither
is
there
any
man
that
desireth
(
as
hee
thinketh
)
his
destruction
,
let
vs
vnderstande
,
that
when
Solomon
doth
shewe
vs
that
from
strife
wee
come
to
delight
for
to
transgresse
,
&
that
from
pride
or
exaltation
,
which
is
signified
by
him
that
exalteth
his
gate
,
proceedeth
death
and
destruction
,
let
vs
vnderstande
,
I
say
,
that
hee
doeth
exhorte
vs
that
wee
shoulde
turne
away
from
al
striefes
,
which
come
of
enimitie
,
hatred
,
malice
,
and
appetite
of
vengeance
.
Nowe
hee
sayth
,
that
hee
which
delighteth
to
haue
suche
strifes
,
delighteth
to
doe
euil
,
giuing
himselfe
vnto
al
sinne
and
vices
,
in
committing
the
which
he
thinketh
to
ouercome
his
enimie
with
whome
hee
is
at
strife
:
and
so
strife
is
the
roote
of
much
mischiefe
,
when
we
are
led
to
strise
through
hatred
and
enuie
:
contrarily
,
the
strife
shoulde
bee
mainteined
,
when
it
requireth
the
maintenance
of
the
honour
and
glory
of
God
,
his
pure
trueth
,
and
the
edification
of
his
Church
,
against
the
Heretikes
,
and
to
defende
the
righteous
&
innocent
against
the
violence
of
the
wicked
.
He
that
loueth
such
debates
,
loueth
not
transgression
,
but
doeth
abhorre
it
,
and
loueth
trueth
:
for
he
followeth
that
which
God
desireth
and
20
The
frowarde
hearte
findeth
no
good
:
and
he
that
hath
a
naughtie
tongue
,
shal
fall
into
euill
.
Wee
may
see
before
our
eies
that
the
wicked
and
froward
haue
temporal
felicitie
and
ioy
,
that
they
are
at
their
ease
,
and
doe
greatly
florishe
:
and
therefore
,
it
seemeth
at
the
first
sight
that
Solomon
standeth
against
experience
,
when
he
saith
,
The
frowarde
heart
findeth
no
good
,
&c.
But
if
wee
consider
the
nature
of
the
frowarde
heart
,
which
is
to
deuise
euil
continually
,
and
to
giue
no
rest
vnto
his
minde
,
wee
shal
knowe
that
the
froward
heart
howe
florishing
soeuer
hee
bee
,
shal
not
finde
the
good
that
is
spoken
of
in
this
place
:
for
Solomon
speaketh
not
heere
of
temporall
goods
which
are
common
both
to
good
and
to
bad
:
but
of
those
goods
whereof
Dauid
speaketh
in
his
Psalme
.
34.
ver.
13.
If
such
goods
are
not
founde
by
the
froward
heart
,
it
is
no
wonder
,
for
hee
neither
asketh
nor
seeketh
it
:
the
which
is
required
in
the
finding
thereof
,
and
also
hee
is
in
abhomination
too
the
Lorde
.
Nowe
the
Lorde
doeth
not
giue
vnto
the
frowarde
whome
hee
hateth
and
abhorreth
,
that
which
hee
hath
ordeined
properly
for
his
children
,
whome
hee
loueth
,
and
in
whom
hee
taketh
his
delight
,
And
he
that
hath
a
naughtie
tongue
,
shall
fall
into
euill
.
For
although
he
speaketh
heere
of
the
tongue
,
yet
doeth
hee
not
say
any
thing
which
is
not
ioyned
to
the
former
part
,
and
which
followeth
not
also
:
for
sith
there
can
come
nothing
out
of
the
poke
and
sacke
,
but
that
which
is
within
,
euen
so
it
followeth
,
that
it
is
necessary
for
the
frowarde
heart
to
haue
also
a
lewd
&
naughtie
tongue
,
the
which
speaketh
from
the
abundance
therof
.
And
so
,
they
which
speake
euil
,
cannot
be
said
to
bee
good
and
honest
men
,
if
they
wil
not
lie
,
and
falsifie
the
vnfallible
21
Hee
that
begetteth
a
foole
,
getteth
himselfe
sorowe
:
and
the
father
of
a
foole
can
haue
no
ioy
.
Forasmuche
as
it
is
a
blessing
of
God
to
beget
children
,
and
to
haue
kindred
,
it
is
no
reason
that
we
should
bee
greeued
when
wee
haue
a
multitude
of
children
,
but
confessing
truely
that
it
is
the
gift
of
God
,
wee
must
therefore
giue
him
thankes
and
praises
,
in
following
the
good
old
fathers
,
which
reioyced
when
the
Lord
gaue
them
linage
.
And
for
to
continewe
in
this
ioy
,
the
fathers
and
mothers
must
bee
careful
and
diligent
for
to
enstruct
their
children
in
the
Now
for
to
leade
them
rightly
thereto
,
let
the
fathers
and
mothers
bee
careful
,
of
that
which
Saint
Paul
doeth
admonishe
them
,
And
yee
fathers
,
prouoke
not
your
children
to
wrath
:
but
bring
them
vp
in
instruction
,
and
information
of
the
Lord
:
And
this
they
must
not
doe
onely
with
word
,
but
chiefly
with
holy
conuersation
,
giuing
them
good
example
:
let
them
followe
also
that
which
Saint
Paule
teacheth
.
Let
the
elder
men
bee
sober
,
honest
discrete
,
sound
in
the
faith
,
in
loue
,
and
in
patience
.
Otherwise
the
children
in
hee
that
begetteth
a
foole
&c.
Solomon
hath
already
heeretofore
foretaught
vs
this
same
.
And
forasmuche
as
parentes
do
not
conceaue
any
sorowe
for
their
children
,
except
folly
appeare
,
the
which
cannot
22
A
ioyfull
heart
causeth
good
health
:
but
a
sorowfull
minde
drieth
the
bones
.
There
is
no
man
but
vnderstandeth
and
confesseth
,
that
if
a
sicke
man
doe
willingly
and
gladly
take
Phisicke
,
but
that
it
may
be
profitable
for
to
restore
strength
to
the
members
weakened
,
and
good
colour
vnto
the
face
againe
,
which
was
decayed
by
sicknesse
:
contrarily
,
if
a
man
bee
vexed
and
troubled
,
and
that
hee
delighteth
in
nothing
,
nor
in
any
good
medicine
that
is
prescribed
him
,
it
shal
not
profite
his
body
,
but
wil
come
to
nothing
,
and
vanishe
away
without
restoring
him
.
Solomon
doth
plainely
pronounce
it
,
when
hee
faith
,
A
ioyful
heart
causeth
good
health
:
but
a
sorowfull
minde
dryeth
the
bones
.
And
in
this
hee
teacheth
vs
,
that
wee
may
not
giue
ouer
reioysing
,
though
that
God
doeth
smite
vs
and
sende
vs
sicknesse
:
but
that
with
ioy
wee
shoulde
vse
the
meanes
ordeined
of
God
for
the
recouering
of
helth
,
strength
,
and
force
,
that
we
may
not
bee
vnprofitable
,
as
dry
bones
,
but
may
bee
fit
and
apt
to
serue
God
and
our
neighbours
in
the
vocation
whereto
wee
are
called
.
And
so
hee
teacheth
vs
howe
wee
muste
vse
the
thinges
that
God
giueth
vs
for
this
body
,
that
wee
make
them
not
vnprofitable
and
vnfruitful
:
and
hee
sheweth
vs
that
wee
must
not
despise
our
bodies
:
for
God
also
hath
not
disdained
them
,
when
hee
created
al
thinges
for
them
,
and
that
he
would
administer
vnto
them
al
things
necessary
for
them
:
as
our
Lorde
Iesus
Christe
doeth
teache
vs
,
when
hee
saith
vnto
vs
,
That
wee
shoulde
aske
of
our
heauenly
father
,
that
hee
would
giue
vs
this
day
our
daily
bread
.
Also
he
hath
created
both
the
Phisition
and
Phisike
,
reteining
neuerthelesse
to
himselfe
the
healing
.
Therefore
in
vsing
ioyfully
the
helpe
of
Phisitions
,
Nowe
albeit
that
in
this
sentence
wee
may
learne
that
which
hath
beene
saide
,
yet
wee
must
vnderstande
that
Solomon
pretendeth
by
corporal
thinges
to
bring
vs
vnto
spiritual
.
And
therefore
that
our
bones
may
not
dry
away
,
least
wee
perishe
without
remedie
,
let
vs
take
heede
that
when
wee
are
sicke
,
yea
dead
by
our
sins
,
that
wee
bee
not
greeued
that
the
chiefe
Phisition
Iesus
Christe
shoulde
come
vnto
vs
,
and
exhort
vs
vnto
repentance
,
wherevnto
23
A
wicked
man
taketh
a
gift
out
of
the
bosome
to
wrest
the
waies
of
iudgement
.
There
are
many
which
perswade
themselues
to
beleeue
that
they
doe
no
euil
in
taking
giftes
,
prouided
that
they
haue
not
exacted
nor
required
them
,
and
that
no
man
seeth
any
thing
,
for
it
is
the
custome
of
wicked
iudges
,
which
woulde
be
in
estimation
,
more
to
feare
men
then
God
,
or
to
labour
to
set
God
wholy
in
contempt
and
forgetfulnesse
,
and
haue
their
respect
vnto
men
.
But
what
wisedome
soeuer
they
challenge
,
yet
are
they
wicked
:
as
they
shoulde
wel
vnderstande
,
when
God
forbiddeth
iudges
expresly
too
take
giftes
,
and
that
hee
calleth
them
which
receiue
giftes
,
theeues
and
murtherers
.
Solomon
also
doth
giue
them
it
to
vnderstande
,
when
he
saith
,
A
wicked
man
taketh
a
gift
,
&c.
He
discouereth
and
openeth
the
wickednesse
of
such
iudges
:
first
of
al
when
hee
saith
that
they
take
it
out
of
the
bosome
:
for
hee
sheweth
that
in
taking
the
gift
secretly
,
they
doe
against
their
conscience
,
and
that
they
haue
more
reuerence
to
men
then
to
God
,
or
that
they
bee
of
the
number
of
those
of
whome
the
Psalmist
complaineth
.
Secondly
when
hee
saith
,
To
wrest
the
waies
of
iudgement
.
For
he
sheweth
that
hee
violently
pulleth
the
right
from
him
to
whome
it
belongeth
,
as
hee
knoweth
wel
,
but
his
couetousnesse
doeth
compel
him
to
counteruaile
that
wheresoeuer
the
gift
is
giuen
,
it
prospereth
.
And
thus
Solomon
doeth
shewe
vs
that
the
iudges
,
which
receiue
giftes
,
neither
can
,
nor
wil
administer
iustice
,
and
therefore
they
rightly
deserue
to
bee
called
wicked
.
Let
iudges
and
magistrates
vnderstand
that
they
are
heere
admonished
,
that
if
they
wil
rightly
administer
iustice
,
they
must
wholy
absteine
from
taking
of
giftes
.
Also
they
ought
to
shunne
flatteries
and
worldly
honours
,
and
to
haue
no
respect
of
persons
,
for
by
these
thinges
they
wrest
iudgement
,
aswel
as
by
the
receite
of
giftes
,
but
the
holy
Scripture
doeth
more
often
make
mention
of
giftes
,
because
that
giftes
are
of
greater
power
,
so
that
they
which
loue
them
,
wil
be
ready
for
to
betray
their
fathers
and
mothers
.
24
Wisedome
is
in
the
face
of
him
that
hath
vnderstanding
:
but
the
eies
of
a
foole
are
in
the
corners
of
the
worlde
.
There
are
many
men
which
thinke
that
they
cannot
be
wise
,
except
they
visite
and
see
farre
countries
,
and
except
they
can
vnderstande
diuers
languages
,
and
except
they
giue
their
eies
to
beholde
,
and
their
mindes
to
consider
the
fashions
and
manners
of
diuers
peoples
and
nations
,
and
except
they
had
prooued
many
thinges
:
but
the
true
wisedome
requireth
no
man
to
trot
hither
nor
runne
thither
,
for
to
bee
talked
with
,
but
shee
doeth
offer
herselfe
vnto
those
which
giue
their
mindes
and
vnderstanding
vnto
Wisedome
is
in
the
face
,
or
in
the
presence
of
the
wise
:
but
hee
that
wandereth
hither
and
thither
for
to
make
himselfe
wise
,
is
destitute
of
wisedome
and
prudence
:
for
hee
is
a
foole
:
as
Solomon
doeth
pronounce
,
saying
,
But
the
eyes
of
a
foole
,
&c.
Notwithstanding
wee
wil
not
condemne
the
Queene
of
Saba
of
foolishnesse
,
for
the
voyage
that
she
made
vnto
Ierusalem
.
For
then
there
was
wisedome
but
in
Iewrie
,
where
the
woorde
of
God
and
his
seruant
25
A
foolishe
sonne
is
a
griefe
vnto
his
father
,
and
a
heauinesse
vnto
her
that
bare
him
.
When
Solomon
hath
alreadie
so
often
reprooued
the
foolishe
sonne
,
and
praised
the
wise
childe
:
and
not
contented
therewith
A
foolish
sonne
,
which
by
contempt
of
holy
and
honest
,
modest
,
and
humble
conuersation
doeth
vexe
and
torment
his
parents
,
to
whome
hee
oweth
al
honour
and
reuerence
,
al
obedience
and
submission
,
al
pleasure
and
seruice
.
Hee
sheweth
further
by
so
many
reprehensions
that
the
foolish
children
wil
not
gladly
bee
amended
,
but
doe
delight
in
follie
,
and
bee
hardened
therein
by
custome
,
and
perseuerance
in
wickednesse
.
And
thus
follie
is
so
familiar
and
acquainted
with
them
that
it
is
almost
vnpossible
for
to
heale
them
of
it
.
Wherefore
let
the
fathers
and
mothers
,
and
also
al
gouernours
of
youth
,
not
bee
slouthful
and
negligent
.
And
when
for
to
signifie
the
mother
he
saith
,
Her
that
bare
him
,
hee
doeth
giue
vs
to
vnderstande
that
there
is
greate
ingratitude
and
vnthankefulnes
,
yea
crueltie
in
the
foolish
sonne
,
when
in
vexing
his
mother
,
hee
wil
not
confesse
the
great
blessing
that
he
hath
receiued
by
her
,
when
she
did
beare
him
,
nine
mouthes
in
her
wombe
with
great
paine
and
many
sorowes
,
and
that
with
extreeme
trauaile
shee
brought
him
foorth
into
the
worlde
,
and
with
great
care
shee
did
nource
and
bring
him
vp
tenderly
in
his
infancie
and
youth
.
26
Surely
it
is
not
good
to
condemne
the
iust
,
nor
that
the
Princes
shoulde
smite
such
for
equitie
.
Wee
might
meruaile
why
Solomon
setteth
downe
that
which
the
most
idiot
and
ignorant
doth
know
and
confesse
,
for
a
notable
sentence
and
prouerbe
.
It
might
wel
seeme
that
it
were
for
nothing
that
hee
hath
pronounced
such
a
sentence
,
seeing
also
that
the
most
wicked
doe
agree
theretoo
.
But
the
scripture
requireth
not
onely
confession
of
mouth
,
but
true
consent
of
hearte
.
Nowe
though
the
wicked
haue
goodly
shewes
for
to
counterfaite
themselues
to
bee
honest
and
good
men
,
and
make
vs
beleeue
that
they
woulde
not
consent
that
any
righteous
and
faythful
,
little
or
greate
,
shoulde
bee
in
any
wise
troubled
,
because
they
knowe
naturally
that
it
is
not
wel
doone
:
neuerthelesse
they
ceasse
not
to
be
fleshed
,
to
doe
hurt
and
violence
vnto
the
innocent
,
iust
,
and
faithful
man
,
they
are
of
so
frowarde
and
wicked
a
minde
,
and
conscience
corrupted
.
And
therefore
,
when
Solomon
saith
,
Surely
it
is
not
good
to
condemne
the
iust
:
It
is
not
chiefly
to
teache
vs
that
wee
shoulde
not
condemne
the
iust
:
for
the
same
is
so
wel
knowne
,
that
it
may
make
those
which
do
contrary
vnexcusable
.
But
it
is
to
reprooue
the
tyranny
and
violence
of
the
wicked
which
haue
authoritie
and
power
,
and
to
make
them
feele
that
they
doe
against
their
conscience
.
And
this
is
chiefly
directed
vnto
kings
and
lords
of
the
earth
,
because
that
without
regarde
to
right
and
equitie
,
they
woulde
haue
al
thinges
to
bee
doone
after
their
will
and
fantasie
.
Wee
may
thus
vnderstande
it
,
by
that
that
hee
maketh
mention
heere
of
smiting
princes
for
equitie
,
by
which
are
signified
al
good
gouernours
,
which
are
often
molested
and
pressed
to
pronounce
wicked
sentences
,
for
the
pleasure
of
their
superiours
.
This
serueth
also
for
to
admonishe
kinges
and
superiours
of
the
earth
,
not
to
do
wrong
vnto
the
righteous
,
but
that
they
shoulde
mainteine
them
,
and
conserue
them
:
and
that
if
they
haue
good
gouernours
and
magistrates
in
their
countrey
and
lordships
,
that
they
shoulde
admonish
and
stirre
them
vp
to
iustice
and
iudgement
,
rather
then
to
trouble
and
torment
them
for
iudging
rightly
.
And
herein
we
haue
almost
a
repetition
of
the
15.
verse
,
the
which
repetition
is
very
necessary
,
for
to
rebuke
the
tyranny
&
crueltie
of
the
great
,
the
which
is
so
deepely
rooted
in
their
heartes
,
that
their
wil
standeth
for
a
lawe
.
And
when
they
which
commit
euill
,
shoulde
bee
abhorred
,
chastized
and
rooted
out
,
hee
sheweth
that
wee
shoulde
not
suffer
tyrants
to
beare
rule
.
27
Hee
that
hath
knowledge
,
spareth
his
woordes
:
and
a
man
of
vnderstanding
is
of
an
excellent
spirite
.
There
is
neither
man
nor
woman
but
doeth
praise
himselfe
in
his
hart
,
&
we
all
doe
desire
naturally
to
appeare
learned
,
though
we
be
ignorant
,
and
feele
and
iudge
it
in
our
consciences
:
and
euen
the
most
ignorant
doe
striue
by
many
wordes
to
winne
estimation
and
reputation
.
This
is
prooued
by
experience
after
diuers
sortes
:
and
amongst
other
wee
shal
see
the
sophistical
doctours
and
disputers
,
Hee
that
hath
knowledge
,
spareth
his
woordes
,
&c.
Wherein
wee
must
learne
,
that
hee
which
hath
true
knowledge
of
any
thing
,
speaketh
not
thereof
at
aduenture
and
vnconsiderately
,
but
he
markerh
fit
opportunitie
,
hee
considereth
how
,
when
and
before
that
neede
requireth
him
to
open
his
mouth
.
And
heerein
hee
sheweth
that
he
hath
not
a
flying
spirit
nor
senseles
mind
but
a
staied
and
setteled
minde
,
which
is
not
tossed
aboue
measure
to
thrust
out
wordes
,
but
wayeth
what
hee
hath
to
say
.
The
same
commeth
of
great
excellencie
,
whereof
they
are
partakers
which
are
not
delighted
with
folly
nor
with
ignorance
,
but
are
carefull
to
know
and
vnderstande
profitable
and
necessary
thinges
:
and
chiefly
by
the
worde
,
which
is
our
wisedome
and
knowledge
.
Solomon
doeth
affirme
it
when
he
saith
,
And
a
man
of
vnderstanding
is
of
an
excellent
spirite
.
Now
forasmuch
as
the
excellencie
of
the
spirite
is
not
giuen
vs
that
wee
shoulde
hide
it
(
for
a
candle
is
not
lighted
for
to
bee
put
vnder
a
bushel
,
but
vpon
a
candlesticke
:
and
it
lighteth
al
that
are
in
the
house
)
let
vs
not
thinke
that
when
Solomon
praiseth
him
which
spareth
his
woordes
,
that
hee
woulde
haue
vs
dumbe
,
nor
that
wee
shoulde
feare
,
as
greeued
to
make
our
neighbours
partakers
of
our
knowledge
,
and
vnderstanding
:
seeing
also
that
it
is
the
nature
and
propertie
of
wisedome
and
vnderstanding
for
to
communicate
28
Euen
a
foole
when
he
holdeth
his
peace
,
is
counted
wise
:
and
he
that
stoppeth
his
lippes
,
is
prudent
.
Commonly
fooles
doe
talke
very
muche
,
vttering
not
onely
vaine
,
friuolous
,
and
pleasant
thinges
to
the
fleshe
,
but
most
often
vngodly
and
wicked
thinges
,
abhominable
and
detestable
thinges
:
as
flattering
woordes
,
lyes
,
false
witnessinges
,
slaunders
,
othes
,
periuries
,
cursinges
,
blasphemies
,
and
deniynges
of
God
.
This
is
the
common
trade
of
wicked
fooles
to
vse
suche
filthinesse
and
infections
,
and
to
spue
them
out
of
their
stincking
mouthes
,
because
that
their
inward
parts
ouerfloweth
:
but
the
wise
,
which
haue
no
desire
but
to
please
God
,
&
to
profite
their
neighbors
,
do
diligently
heare
and
are
sober
in
wordes
.
They
loue
better
to
bee
schollers
and
disciples
,
then
to
be
maisters
and
doctours
:
except
they
know
that
Nowe
because
that
in
sobrietie
of
wordes
their
wisedome
shineth
,
when
the
fooles
dissemblingly
doe
holde
their
peace
,
they
are
counted
wise
and
learned
:
it
is
not
therefore
to
say
that
they
are
suche
:
but
if
wee
desire
to
shewe
ourselues
wise
and
prudent
,
as
behoueth
,
wee
must
keepe
backe
thinges
which
are
hurtful
and
bring
damage
,
and
which
serue
for
nothing
but
to
dishonour
God
,
and
to
offende
our
neighbours
.
Solomon
hath
shewed
vs
the
same
.
Nowe
let
vs
note
,
that
to
shewe
ourselues
wise
and
prudent
in
holding
our
peace
it
is
not
enough
too
vtter
nothing
The
xviii
.
Chapter
.
1
HE
that
is
at
libertie
,
seeketh
freely
,
and
studieth
euery
doctrine
,
for
the
desire
thereof
hee
wil
separate
himselfe
to
seeke
it
,
and
occupie
himselfe
in
al
wisdome
.
IT
is
a
common
saying
,
whosoeuer
hath
a
fellowe
hath
also
a
maister
:
for
hee
cannot
doe
whatsoeuer
he
would
,
but
must
sometimes
dissemble
,
and
suffer
thinges
which
please
him
not
,
and
to
leaue
many
workes
that
hee
would
gladly
take
in
hand
,
because
hee
thinketh
them
either
profitable
or
necessary
,
and
must
subiect
himselfe
and
agree
with
his
fellowe
,
for
to
mainteine
familiaritie
and
friendship
,
and
to
haue
peace
,
and
to
auoide
and
shunne
greater
hurt
.
Nowe
if
betweene
felowes
and
companions
the
matter
thus
standeth
bounde
,
it
foloweth
wel
that
hee
which
is
bonde
and
slaue
,
cannot
folowe
his
desires
,
but
must
yeelde
himselfe
subiect
and
obedient
to
the
wil
and
commaundement
of
his
maister
and
lorde
,
and
cannot
meddle
with
suche
workes
as
come
in
his
minde
,
but
is
bounde
and
tyed
to
the
will
of
his
maister
.
Wherefore
it
seemeth
right
,
that
there
is
nothing
better
then
to
bee
at
libertie
that
wee
may
doe
according
to
our
wil
,
and
followe
our
counselles
.
And
if
wee
doe
make
this
accounte
of
corporall
libertie
amongest
the
worldlinges
,
the
children
of
GOD
ought
muche
more
to
set
by
their
spiritual
libertie
,
of
the
which
we
are
depriued
through
the
corruption
of
our
nature
,
and
are
the
slaues
of
sinne
,
our
flesh
2
A
foole
hath
no
delight
in
vnderstanding
:
but
that
his
heart
may
be
discouered
.
The
foolish
,
the
number
whereof
is
infinite
,
doe
not
delight
,
but
to
thinke
wickedly
,
to
speake
vngodly
,
and
to
do
workes
abhominable
.
But
that
his
heart
may
be
discouered
,
which
is
filled
so
ful
of
vncleannesse
,
that
he
must
needes
spue
it
vp
,
and
publish
his
folly
.
3
When
the
wicked
commeth
,
then
commeth
contempt
,
and
with
the
vile
man
,
reproche
.
When
Dauid
saith
,
The
wicked
hath
made
boast
of
his
owne
When
the
wicked
commeth
,
then
commeth
contempt
,
and
with
the
vile
man
reproche
.
Nowe
as
the
wicked
disdaineth
euen
so
is
hee
disdained
of
GOD
:
and
as
hee
doeth
dishonour
,
so
shal
he
bee
dishonoured
.
This
is
shewed
vs
,
when
the
wicked
are
compared
vnto
hay
,
and
to
the
smoke
,
and
to
dounge
,
and
to
goates
.
Moreouer
,
let
vs
note
that
the
lordes
of
the
worlde
are
heere
chiefly
accused
to
bee
wicked
,
albeit
that
for
their
authoritie
and
power
they
are
declared
honest
and
good
men
;
and
to
bee
villaines
,
though
nowe
they
bee
named
noble
,
magnificent
,
worshipful
,
right
honourable
,
high
and
mightie
:
for
in
their
heartes
they
worship
themselues
,
and
thinke
not
that
they
are
subiect
vntoo
God
,
nor
that
they
ought
to
honour
any
man
:
but
God
can
tell
wel
enough
howe
to
beate
downe
their
loftinesse
and
pride
:
as
hath
beene
heeretofore
alledged
.
Wherefore
let
vs
take
good
4
The
woordes
of
a
mans
mouth
are
like
deepe
waters
:
and
the
well
spring
of
wisedome
is
like
a
flowing
riuer
.
If
wee
haue
neuer
so
little
good
feeling
with
good
affection
,
wee
desire
to
knowe
and
to
vnderstande
howe
wee
shoulde
rule
ourselues
for
to
please
God
,
and
bee
fruiteful
and
profitable
vnto
our
neighbours
:
and
woulde
bee
very
sory
if
our
vnderstanding
failed
vs
:
but
wee
neede
not
to
feare
the
same
,
if
willingly
wee
yeelde
vs
Disciples
and
schollers
of
our
Lorde
,
hearing
them
,
whose
mouthes
hee
hath
indued
with
wisedome
for
too
instruct
vs
:
for
as
wee
finde
alwaies
something
to
drawe
out
off
hollowe
and
deepe
waters
and
riuers
abounding
with
waters
:
euen
so
in
resorting
to
wise
men
,
and
diligently
hearing
them
,
wee
shal
neuer
want
doctrine
,
but
shal
haue
abundance
and
grow
in
wisdome
,
and
in
al
spiritual
and
necessary
blessinges
.
Nowe
also
Solomon
vseth
the
foresaide
similitude
,
for
to
The
woordes
of
a
mans
mouth
are
like
deepe
waters
,
and
the
welspring
of
wisedome
is
like
a
flowing
riuer
.
Wherevpon
let
vs
first
note
,
that
when
the
doctrine
,
the
graces
and
giftes
of
the
holy
Ghoste
,
which
are
communicated
vntoo
vs
by
the
mouth
of
the
wise
,
are
compared
vnto
hollow
and
deepe
waters
,
vnto
great
and
flowing
riuers
,
out
of
the
which
it
is
lawfull
,
for
euery
man
to
drawe
freely
,
the
saide
spiritual
blessinges
are
freely
giuen
vnto
vs
:
as
it
is
plainely
and
openly
declared
,
when
Thirdly
let
vs
note
,
albeit
that
Solomon
sayth
simply
of
a
mans
mouth
,
without
adding
eyther
good
or
wise
,
or
righteous
or
learned
:
yet
ought
it
to
be
so
vnderstood
:
as
he
himselfe
doeth
shew
it
,
when
he
addeth
,
and
the
welspring
of
wisedome
is
like
a
flowing
riuer
.
For
out
of
the
mouth
of
fooles
,
vnrighteous
and
wicked
,
commeth
nothing
but
myre
and
durte
,
and
not
water
.
And
also
none
is
woorthie
to
be
called
a
man
,
except
that
in
his
speech
hee
sheweth
that
the
image
of
God
,
where
after
hee
was
created
,
is
not
altogether
blotted
out
in
him
.
The
which
the
wicked
wil
not
,
nor
cannot
doe
,
but
by
their
woordes
they
shewe
that
they
haue
the
marke
of
the
diuel
their
father
.
Let
vs
vnderstand
therefore
,
that
for
to
shewe
ourselues
men
indeede
,
our
woordes
must
be
as
cleare
and
cleane
water
.
And
for
to
doe
this
,
let
vs
obey
Saint
Paule
.
Fourthly
,
let
vs
note
that
the
vse
of
the
doctrine
and
of
the
Sacraments
ought
to
be
continually
in
the
church
,
and
those
that
are
placed
doctours
and
pastours
in
the
same
,
ought
to
doe
their
office
so
Fifthly
let
vs
note
,
that
wee
must
diligently
thinke
vppon
that
which
we
must
speake
:
for
if
wee
speake
at
aduenture
,
insteede
of
drawing
of
cleere
water
,
we
shal
draw
puddle
.
And
therfore
it
is
not
without
cause
that
Saint
Iames
,
woulde
haue
a
man
to
be
slowe
in
5
It
is
not
goood
to
accept
the
person
of
the
wicked
,
to
cause
the
righteous
too
fall
in
iudgement
.
Man
loueth
himselfe
so
much
,
that
he
is
naturally
enclined
to
seeke
his
profit
:
and
for
to
doe
the
same
,
he
laboureth
sometimes
to
be
at
the
commaundement
of
those
whose
displeasure
hee
feareth
:
sometimes
he
fauoureth
those
whom
he
thinketh
wil
bee
profitable
vnto
him
:
and
sometimes
he
beareth
with
those
to
whom
he
thinketh
he
is
beholding
&
standeth
bounde
:
&
albeit
that
he
is
conuinced
in
his
conscience
,
that
they
are
wicked
,
and
that
hee
cannot
be
mainteined
of
them
except
he
doe
wrong
to
other
:
yet
hee
ceaseth
not
to
haue
this
affection
and
to
doe
wrong
vnto
his
neighbour
against
his
conscience
.
Amongest
such
people
,
the
most
pernicious
are
the
iudges
and
gouernours
of
the
lande
which
are
led
with
flattering
woordes
,
and
desire
to
be
commended
and
praised
,
which
are
led
with
ambition
and
vaynglorie
,
and
which
are
couetous
,
coueting
to
get
riches
for
to
haue
credite
,
and
to
bee
mightie
.
For
this
cause
Solomon
hath
alreadie
rebuked
them
,
and
nowe
againe
he
reprooueth
and
accuseth
them
,
when
hee
sayth
,
It
is
not
good
.
&c.
Wherein
he
speaketh
like
vnto
Moses
,
and
vnto
other
6
A
fooles
lippes
come
with
strife
,
and
his
mouth
calleth
for
stripes
.
Seeing
that
iniquitie
doeth
couer
and
close
the
mouth
of
the
and
a
foole
spreadeth
abroad
follie
:
and
in
the
mouth
of
the
foolishe
is
the
rodde
of
pride
.
And
the
mouth
of
fooles
babbleth
out
foolishnes
:
and
the
wicked
mans
mouth
babbleth
euil
thinges
:
and
a
wicked
man
diggeth
vp
euil
,
and
in
his
lippes
is
like
burning
fire
:
and
seeing
also
that
they
which
haue
not
their
affections
wel
ruled
and
ordered
,
nor
their
passions
wel
tamed
,
but
are
vnpatient
,
can
not
suffer
to
bee
contraried
,
and
wil
not
dissemble
that
which
displeaseth
them
,
it
is
not
without
cause
that
Solomon
saieth
nowe
.
A
fooles
lippes
come
with
strife
,
and
his
mouth
calleth
for
stripes
.
Therefore
if
wee
desire
to
doe
as
Saint
Paule
doeth
teach
vs
,
that
is
,
to
haue
friendship
and
peace
with
al
men
,
wee
must
flye
backe
from
follie
,
lest
it
take
roote
in
our
heartes
,
and
fil
them
therewith
,
so
that
from
the
abundance
thereof
,
our
mouthes
speak
flattering
woordes
,
leasinges
,
slanderinges
,
false
witnessinges
,
cursings
,
and
other
iniurious
and
outragious
woordes
.
For
if
suche
thinges
come
out
of
our
mouthes
,
and
that
wee
should
haue
to
do
with
men
that
woulde
bee
sodeinely
mooued
to
anger
,
impatient
and
brainsicke
,
wee
shoulde
not
bee
without
strifes
and
dissentions
,
without
warres
and
battels
.
Notwithstanding
,
this
is
not
to
say
,
that
wee
must
not
continue
stil
to
rebuke
vices
and
wickednes
with
anger
,
sharpnesse
and
rigour
:
and
chiefly
when
they
are
committed
with
obstinacie
,
arrogancie
and
offence
.
Neither
ought
wee
to
care
though
some
take
suche
reprehension
iniuriously
,
cal
vs
fooles
,
and
starte
vp
against
vs
:
for
the
Saintes
which
are
gone
before
vs
,
haue
sustained
suche
combattes
,
and
wee
must
followe
them
.
And
if
wee
must
take
heede
for
speaking
foolishly
,
for
to
auoide
strife
and
blowes
,
and
to
bee
at
discorde
and
hatred
with
our
neighbours
,
by
a
stronger
reason
must
wee
beware
of
speaking
foolishely
before
God
.
7
A
fooles
mouth
is
his
owne
destruction
,
his
lippes
are
a
snare
for
his
soule
.
For
to
shewe
that
the
vanitie
and
follie
,
that
the
malice
and
wickednes
of
the
fooles
woordes
hurt
him
:
and
that
the
euil
hee
seeketh
to
doe
to
another
by
his
mouth
and
his
lippes
,
wherewith
hee
vttereth
flatteries
,
slaunderinges
,
lyes
,
false
witnessings
,
wanton
and
lasciuious
woordes
,
vayne
othes
and
blasphemies
,
shal
fal
vpon
his
heade
,
and
that
he
shalbeare
the
punishment
,
Solomon
vseth
twoo
similitudes
.
The
first
is
taken
from
a
thing
,
which
may
bee
diminished
and
broken
,
and
can
by
no
meanes
be
repayred
and
set
vp
againe
.
And
thus
the
fooles
,
are
deceiued
in
their
speaking
:
For
albeit
they
knowe
wel
that
they
flatter
and
lye
,
yet
they
say
,
Wee
wil
preuaile
with
our
tongues
,
our
lippes
are
our
owne
:
who
is
The
second
similitude
is
taken
from
beastes
,
which
runne
into
the
netes
and
snares
,
out
of
the
which
they
cannot
escape
,
and
so
must
dye
.
Euen
so
the
foole
is
taken
by
his
woordes
,
and
is
condemned
:
Wherevppon
followeth
his
destruction
.
But
the
thinges
are
not
altogether
like
:
For
the
beastes
are
simple
,
and
thinke
on
none
euil
when
they
runne
into
the
cordes
,
nettes
,
and
snares
.
And
so
they
perishe
without
their
fault
.
And
the
foole
by
the
vanitie
and
folly
,
by
the
wickednesse
and
abhomination
8
The
wordes
of
a
talebearer
are
as
flatterings
,
and
they
go
downe
into
the
bowels
of
the
bellie
.
Solomon
here
sheweth
vs
,
that
the
foole
which
medleth
with
slandering
,
and
to
beare
false
witnesse
,
and
to
carrie
about
wicked
tales
,
doeth
not
onely
seeke
his
owne
destruction
,
but
theirs
also
of
whome
hee
speaketh
sinisterlie
:
and
it
is
chiefly
his
purpose
to
hurt
his
neighbours
by
his
mouth
and
to
destroy
them
.
And
for
to
shew
the
same
,
he
vseth
a
similitude
taken
of
a
speare
or
lance
which
hurteth
a
man
,
and
is
so
sharpe
and
pricking
,
that
not
onely
it
pearceth
vnto
the
bones
,
but
vnto
the
deepest
parte
of
a
man
,
and
woundeth
him
to
death
.
And
heerein
hee
speaketh
according
to
the
Psalme
.
The
similitude
may
bee
taken
from
the
poyson
which
hurteth
the
9
He
also
that
is
slouthful
in
his
worke
,
is
euen
the
brother
of
him
that
is
a
great
waster
.
Many
through
the
world
doe
take
their
pastime
after
the
flesh
,
permitting
to
themselues
whatsoeuer
they
desire
,
in
playe
,
in
gluttonie
and
drunkennes
,
in
slouth
and
carelesnes
,
in
pleasures
&
voluptuousnes
:
and
care
not
at
al
to
set
their
hande
to
worke
,
and
to
doe
their
office
,
after
the
state
whereuntoo
they
are
called
:
and
yet
they
woulde
haue
vs
beleeue
that
they
spoile
nothing
,
because
their
intent
(
as
they
thinke
)
is
not
suche
,
and
that
they
commit
no
euil
of
set
purpose
.
But
if
wee
beleeue
Solomon
(
as
wee
ought
)
we
wil
hold
them
for
great
wasters
:
for
he
calleth
him
which
is
slouthful
in
his
woorke
,
Brother
of
him
that
is
a
great
waster
.
Where
in
hee
sheweth
that
hee
would
haue
vs
to
count
the
slouthful
&
careles
for
wicked
wasters
.
And
so
hee
priuily
accuseth
them
to
bee
theeues
&
murtherers
,
and
that
rightly
:
for
they
steale
that
wherby
they
liue
,
seeing
that
they
winne
it
not
lawfully
:
and
so
much
as
in
them
lyeth
,
they
kil
the
poore
,
for
whome
they
should
be
careful
,
and
diligently
to
woorke
.
And
so
slouthfulnes
or
slacknesse
,
is
no
smal
vice
:
seeing
that
hee
which
is
giuen
thereto
,
is
not
hurtful
onely
to
himselfe
,
but
also
to
his
neighbours
:
though
hee
wil
not
knowe
it
.
For
if
wee
tel
him
which
is
slouthful
at
his
woorke
,
that
hee
doeth
not
his
duetie
:
hee
wil
answere
,
hee
doeth
wrong
to
none
but
to
himselfe
:
wherein
he
belyeth
Solomon
,
yea
the
holy
Ghost
which
calleth
him
brother
to
the
maister
of
wasting
.
Let
vs
then
vnderstande
that
almen
are
admonished
to
be
watchful
and
diligent
in
their
vocation
,
and
carefully
to
doe
their
office
:
&
chiefly
the
fathers
of
houshold
,
Magistrates
,
&
the
Pastours
of
the
Church
:
for
the
negligence
of
the
maisters
of
the
house
,
doeth
so
muche
or
more
hurte
in
the
housholde
,
then
the
superfluous
and
excessiue
spending
.
The
carelesnesse
of
Magistrates
,
hurteth
as
muche
or
more
the
common
wealth
at
home
,
than
the
enemies
do
with
warres
abroad
.
The
slouthfulnesse
of
Ministers
and
their
ignoraunce
together
doeth
no
lesse
hurte
to
the
Churche
,
then
the
crueltie
of
tyrantes
,
which
striue
to
oppresse
it
by
warre
and
violence
.
And
as
the
negligent
and
slouthful
is
like
vnto
a
great
spender
and
waster
,
euen
so
shal
he
be
punished
likewise
:
as
it
is
shewed
vs
,
in
10
The
name
of
the
Lorde
is
a
strong
Tower
:
the
righteous
runneth
vnto
it
,
and
is
exalted
.
There
is
no
man
but
desireth
to
liue
in
peace
,
and
to
bee
out
of
danger
of
his
aduersaries
.
And
for
to
obteine
the
same
,
euerie
man
according
to
the
power
hee
hath
,
doeth
arme
himselfe
with
leagues
of
friendship
,
and
retyereth
into
strong
places
,
and
if
he
can
,
hee
wil
remaine
in
places
which
seemeth
him
inuincible
.
In
olde
time
it
was
thought
that
the
highest
places
were
the
surest
,
for
that
the
enemies
had
not
easie
accesse
to
the
same
.
We
may
see
the
same
in
the
building
of
the
Tower
of
Babel
.
Likewise
Dauid
signifying
the
safetie
either
that
hee
had
had
before
,
or
that
hee
desired
presently
to
haue
,
speaketh
of
the
high
The
name
of
the
Lorde
is
a
strong
Tower
,
&c.
Wherein
wee
haue
to
note
,
that
the
name
of
the
Lorde
,
is
not
this
woord
,
God
or
Lorde
,
or
any
other
worde
that
wee
speake
of
,
for
to
signifie
that
we
speake
of
God
:
neither
is
it
also
this
writing
of
foure
Hebrewe
letters
,
Iehouah
,
which
the
Iewes
doe
say
,
is
the
name
of
God
,
and
that
it
is
ineffable
:
And
not
knowing
what
this
name
of
God
ineffable
is
to
say
.
(
The
which
is
none
other
thing
then
that
there
is
nothing
either
in
heauen
,
earth
,
hel
,
depthes
vnder
the
earth
,
nor
tongue
,
nor
voice
that
is
able
to
expresse
the
least
prayse
which
belongeth
to
God
,
because
of
his
great
glory
and
excellencie
)
they
obserue
a
foolish
&
foule
superstition
,
and
dare
not
pronounce
these
foure
letters
aboue
saide
,
and
in
their
place
they
say
,
Adonaie
But
the
name
of
the
Lorde
,
is
himselfe
,
as
he
is
named
the
Euerlasting
,
Creatour
,
Gouernour
,
and
disposer
of
al
thinges
:
according
as
hee
is
called
wise
,
iust
,
holie
,
mightie
,
merciful
Father
and
Sauiour
:
The
righteous
runneth
vnto
it
,
and
are
exalted
.
For
the
wicked
,
vnbeleeuing
,
negligent
and
contemners
of
the
grace
and
helpe
of
God
,
are
cast
off
from
him
:
and
thus
they
are
not
exalted
out
of
the
dangers
of
their
enemies
,
but
are
giuen
vnto
them
to
doe
with
them
as
they
wil
:
as
diuers
wicked
men
haue
felt
,
and
doe
feele
.
For
if
they
be
not
at
the
wil
of
their
carnal
enimies
,
yet
are
they
at
their
spiritual
,
to
wit
,
the
Deuils
:
as
finally
,
they
shall
feele
it
in
eternal
tormentes
,
being
thrust
downe
into
the
infernal
gulfes
.
Let
vs
therefore
vnderstande
,
that
Solomon
doeth
exhort
vs
●o
loue
righteousnes
,
and
to
delight
therein
,
and
that
in
folowing
But
he
is
exalted
,
hee
doeth
teache
vs
to
renounce
our
merites
and
free
wil.
11
The
riche
mans
riches
are
his
strong
Citie
:
and
as
an
high
wal
in
his
imagination
.
Albeit
that
Saint
Peter
doeth
teache
vs
,
that
al
our
strength
and
safetie
standeth
in
the
name
of
the
Lorde
:
and
that
it
is
also
the
Nowe
leauing
suche
discourse
,
let
vs
come
to
consider
the
riches
The
riche
mans
riches
are
his
strong
citie
,
&c.
Wherein
Solomon
doeth
closely
reprooue
the
opinion
of
the
worldlings
and
carnal
minded
,
which
thinke
and
say
,
that
the
riche
of
the
worlde
are
happie
and
good
men
:
for
when
hee
discouereth
the
imagination
and
fantasie
of
the
riche
,
which
is
,
to
haue
no
trust
nor
assurance
but
onely
in
his
riches
:
In
that
hee
saith
that
the
riches
of
the
riche
are
his
strong
citie
:
hee
sheweth
wel
that
the
worldly
riches
are
not
righteous
:
and
so
they
are
not
good
men
,
otherwise
they
would
holde
the
name
of
God
for
a
strong
tower
,
and
would
thereto
haue
recourse
and
woulde
not
imagine
their
riches
to
be
their
strong
citie
,
nor
their
high
wall
.
In
such
imaginations
there
is
no
righteousnes
,
but
all
iniquitie
,
wrong
,
extortion
,
and
violence
:
for
sith
that
they
haue
such
imagination
,
and
such
estimation
,
of
their
riches
,
no
thanke
to
them
though
they
do
not
spoyle
and
rauish
away
the
substance
of
other
.
And
therefore
it
is
not
without
cause
that
riches
haue
and
beare
the
title
of
iniquitie
,
and
that
our
Lord
Iesus
Christ
his
strong
Citie
.
Let
vs
not
also
folowe
our
imagination
,
for
by
it
wee
coulde
not
giue
ourselues
vnto
goodnesse
.
As
touching
the
rest
,
let
vs
note
that
Solomon
doeth
not
here
pronounce
what
the
riche
ought
to
thinke
or
to
say
:
as
hath
bene
handled
.
It
shal
not
bee
also
vnfruiteful
to
note
that
Solomon
hath
compared
the
name
of
God
onely
to
a
tower
:
and
heere
hee
compareth
riches
vnto
a
Citie
,
which
is
much
greater
then
a
tower
.
It
commeth
not
because
that
he
esteemeth
riches
more
then
the
name
of
the
Lorde
:
but
wee
may
say
that
it
is
because
that
the
worldelings
and
carnal
minded
esteeme
more
the
temporal
goods
,
and
are
more
in
loue
with
them
,
then
are
the
righteous
with
the
graces
and
giftes
of
God
:
and
also
that
they
which
desire
and
loue
riches
,
and
thereuppon
set
their
heartes
,
and
trust
in
them
,
are
much
more
in
number
,
then
are
they
that
haue
their
refuge
vnto
God
.
And
therefore
,
the
riche
haue
need
of
a
citie
,
where
the
righteous
haue
ynough
of
a
tower
.
Moreouer
,
a
citie
which
is
often
more
faire
to
see
too
,
&
of
greater
shew
then
a
tower
,
ought
to
be
attributed
vnto
worldly
riche
men
,
for
they
wil
bee
greatly
seene
.
12
Before
destruction
the
heart
of
man
is
hautie
,
&
before
glorie
goeth
lowlinesse
.
The
first
creation
of
man
was
very
excellent
,
but
hee
remained
not
in
this
excellencie
,
because
that
he
contented
not
himself
therewith
.
Before
destruction
the
heart
of
man
is
hautie
.
&c.
When
hee
pronounceth
this
sentence
,
he
sheweth
vs
that
we
should
abhorre
pride
and
arrogancie
,
not
onely
that
wee
shoulde
shewe
ourselues
so
by
wordes
,
by
workes
,
by
gestures
,
and
behauiour
,
but
chiefly
that
the
roote
should
be
such
from
whence
such
fruites
do
come
,
the
which
lyeth
in
the
heart
possessed
with
hautie
&
hie
thoughts
,
deliberations
inuentions
,
&
desires
:
but
we
perswade
ourselues
that
wee
are
something
.
Seing
that
for
such
hautinesse
,
he
pronounceth
that
destruction
shal
folowe
,
the
which
we
in
no
case
desire
,
but
do
shunne
and
feare
it
,
he
doth
shew
it
(
as
is
said
)
that
wee
should
detest
pryde
so
that
we
might
truly
say
,
Lord
,
I
am
not
high
minded
,
I
haue
no
proude
lookes
.
Thus
doing
we
shal
abace
ourselues
,
&
walk
in
humilitie
of
minde
,
the
which
shal
make
vs
honorable
,
&
shal
exhalt
Before
glorie
goeth
lowlinesse
.
Albeit
that
many
,
as
Abraham
,
Ioseph
,
Moses
,
Dauid
,
&
others
,
after
hauing
bin
despised
,
yea
&
persecuted
,
haue
beene
raysed
vnto
temporal
glorie
:
yet
by
our
lowlines
and
humblenesse
,
let
vs
take
diligent
heede
not
to
looke
for
and
desire
the
same
:
but
if
walking
in
true
humilitie
of
minde
,
and
being
cast
of
&
persecuted
,
it
shal
please
God
to
rayse
vs
vp
vnto
temporall
glory
,
and
to
make
vs
honourable
before
men
,
as
he
hath
done
these
good
men
,
let
vs
vse
it
as
though
wee
had
it
not
.
The
which
we
shal
doe
,
if
being
raised
wee
shal
procure
and
seeke
the
honour
and
glorie
of
God
,
the
profit
and
saluation
of
our
neighbours
,
and
if
wee
haue
not
set
our
affection
vpon
this
worldly
glory
,
we
shal
aspire
and
mount
vp
to
the
heauenly
and
eternal
:
for
also
it
is
the
same
which
doeth
chiefly
folowe
lowlines
.
And
also
the
holy
Scripture
doeth
not
teach
vs
howe
to
come
vnto
glorie
,
by
seeking
honours
and
high
roomes
of
this
world
,
the
which
are
good
:
prouided
that
wee
obteine
them
without
desiring
them
:
and
beeing
placed
,
doe
behaue
ourselues
therein
rightly
:
but
by
teaching
vs
to
haue
patience
when
we
are
despised
,
hated
and
persecuted
in
the
world
,
knowing
that
such
lowlines
shal
not
long
continue
,
and
that
after
the
same
we
shal
enioye
inestimable
and
eternall
glory
.
As
touching
the
rest
,
wee
might
heere
alledge
that
which
was
sayde
,
Chap.
16.
verse
.
18.
19.
13
He
that
answereth
a
matter
before
he
heare
it
,
it
is
folly
and
shame
vnto
him
.
They
that
haue
nimble
and
light
tongues
,
and
can
readily
saye
,
whatsoeuer
cometh
into
their
minde
,
doe
greatly
delight
to
babble
&
to
reason
,
to
pronounce
vaine
,
friuolous
,
foule
,
filthie
,
infamous
,
vngodly
and
wicked
thinges
:
and
are
so
swift
and
readie
to
speake
,
that
they
cannot
suffer
another
to
ende
his
matter
,
yea
hardly
to
beginne
:
and
yet
they
would
be
counted
wise
,
and
labour
to
cast
of
al
shame
from
them
:
as
though
they
did
wel
deserue
to
bee
praised
and
honoured
,
for
their
readines
or
rather
hastines
,
of
their
vndiscrete
babbling
.
And
indeede
they
which
are
like
vnto
them
:
or
which
affect
such
babbling
,
doe
praise
them
,
and
woonder
at
them
,
as
though
they
were
very
eloquent
,
and
were
an
honorable
thing
,
and
woorthie
of
praise
to
haue
such
nimblenes
in
tongue
.
But
the
holy
Ghoste
by
Solomon
doeth
pronounce
that
they
are
but
fooles
and
vnshamefaste
,
when
hee
saieth
.
Hee
that
answereth
a
matter
before
hee
heare
it
,
it
is
follie
and
shame
to
him
.
If
they
wil
not
or
cannot
confesse
themselues
to
bee
such
in
this
life
,
and
learne
to
heare
,
and
to
holde
their
peace
,
til
neede
requireth
them
to
speake
,
and
that
they
knowe
what
and
howe
they
ought
to
speake
,
they
shal
at
last
bee
confounded
,
and
bee
silent
before
the
greate
iudge
,
whome
they
ought
to
honour
by
their
tongues
,
in
pronouncing
with
discretion
and
modestie
things
worthy
of
subiectes
and
seruantes
of
God
.
And
then
they
shal
knowe
that
they
were
fooles
and
vnshamefast
,
but
it
shal
be
too
late
:
such
knowledge
shal
nothing
profite
them
,
but
for
greater
torment
.
Wherefore
,
forasmuch
as
it
is
needful
to
flye
follie
,
and
vnshamefastnesse
,
and
that
we
shoulde
feare
to
bee
counted
fooles
and
vnshamefast
,
let
vs
not
offer
to
speake
,
before
wee
haue
diligently
hearde
:
let
vs
looke
first
to
bee
disciples
,
before
wee
take
in
hande
to
teache
.
Let
vs
marke
the
Psalme
saying
not
,
Come
children
and
speake
:
but
Come
,
hearken
vnto
mee
,
I
wil
teache
you
the
feare
of
14
The
spirit
of
a
man
wil
sustaine
his
infirmitie
:
but
a
wounded
spirite
,
who
can
beare
it
?
The
afflictions
are
not
only
troublesome
to
them
which
know
not
God
,
but
also
to
the
elect
and
faythful
:
as
wee
may
see
it
by
the
fearefulnesse
and
trembling
that
they
haue
had
,
and
by
the
complaintes
they
haue
made
,
and
by
the
admonitions
which
are
made
to
them
:
amongst
other
we
may
alledge
Abraham
,
Iacob
,
and
Danid
,
who
were
excellent
men
.
But
albeeit
that
the
fleshe
is
troubled
and
grieued
and
mourneth
vnderneath
his
burthen
,
yet
neuerthelesse
a
man
of
a
good
spirite
knowing
indeede
that
al
commeth
to
him
from
the
hande
of
God
taketh
a
good
heart
,
and
beareth
patiently
and
ioyfully
the
euil
he
suffreth
.
Solomon
doeth
thus
pronounce
it
,
when
he
saith
,
The
spirit
of
a
man
,
&c.
Heere
the
spirite
,
can
not
be
taken
for
the
soule
:
for
al
men
haue
soules
,
and
for
the
greatest
parte
of
them
,
they
doe
not
patiently
beare
the
euil
that
God
doeth
sende
them
:
but
wee
wil
take
the
spirite
for
that
which
is
contrary
vnto
the
outwarde
man
:
that
is
say
,
for
the
inwarde
man
.
This
spirit
wee
cannot
haue
of
ourselues
:
and
therefore
,
let
vs
aske
,
Make
mee
a
cleane
heart
,
O
God
:
and
renewe
a
right
spirite
within
mee
.
This
spirite
is
the
meanes
,
the
strength
and
power
which
causeth
our
spirite
strongly
and
manfully
to
beare
al
afflictions
and
aduersities
,
which
happen
in
this
life
,
and
doe
weaken
and
corrupt
it
,
and
causeth
that
wee
bee
not
grieued
for
any
defaute
that
wee
haue
of
necessarie
things
appertayning
to
the
state
of
this
life
.
It
is
the
spirite
that
maketh
vs
not
to
bee
effeminate
,
to
bee
afraide
of
our
owne
shadowe
,
for
to
make
vs
soroweful
and
to
trouble
vs
with
the
least
hurte
that
might
happen
:
but
giueth
vs
a
mans
hearte
for
to
resist
the
temptations
strongly
,
to
suffer
patiently
the
miseries
,
&
ioyfully
to
beare
the
burthens
that
our
outward
man
refuseth
and
reiecteth
for
his
weakenesse
.
Beholde
,
howe
wee
must
vnderstande
the
spirite
of
a
man
wil
sustaine
his
infirmitie
,
to
wit
of
man
.
And
also
Solomon
doeth
giue
it
so
to
bee
vnderstood
,
when
hee
asketh
,
But
a
wounded
spirit
,
who
can
beare
it
?
For
against
the
spirit
of
man
,
hee
setteth
a
wounded
,
sorowful
,
and
grieued
,
and
which
hath
no
might
,
the
which
is
the
spirite
or
courage
of
effeminate
persons
,
which
are
immediatly
feared
,
and
quake
at
the
shaking
of
euery
leafe
,
and
weepe
for
the
least
griefe
,
and
faint
and
fal
vnder
the
least
burthen
that
can
be
laide
vpon
them
.
It
is
vnpossible
for
man
that
hath
such
a
spirite
or
courage
so
weake
,
that
he
shoulde
bee
able
to
beare
any
thing
:
seeing
that
his
heart
faileth
him
:
neither
is
it
possible
for
the
outwarde
man
euer
to
bee
able
to
resist
.
Let
vs
then
vnderstande
howe
Solomon
doeth
heere
admonishe
vs
,
that
wee
shoulde
not
bee
afraide
for
the
greatnesse
and
heauinesse
of
afflictions
which
happen
vnto
vs
in
this
worlde
:
but
that
putting
our
trust
in
God
,
wee
shoulde
reioyce
euen
in
the
most
hardest
and
troublesome
time
,
being
certaine
that
the
Lorde
wil
giue
vs
a
good
ende
.
15
A
wise
hearte
getteth
knowledge
,
and
the
eare
of
the
wise
seeketh
learning
.
It
is
commonly
saide
,
that
knowledge
is
a
faire
possession
:
and
therefore
many
doe
aspire
vnto
it
and
looke
after
it
,
as
they
thinke
:
but
yet
fewe
people
doe
atteine
it
:
for
many
in
steade
of
folowing
knowledge
to
be
indewed
therewith
and
to
obteine
it
,
goe
backewarde
,
flying
from
it
as
from
the
pestilence
,
euen
as
do
the
simple
and
idiots
in
Poperie
,
when
they
dare
,
or
wil
not
reade
the
holy
scriptures
,
nor
heare
the
pure
trueth
,
lest
they
should
bee
poysoned
ther
with
:
and
as
doe
the
mockers
and
contemners
,
which
wil
not
learne
so
much
goodnesse
,
least
they
should
be
too
wise
,
and
breake
their
wits
.
These
fellowes
,
what
worldly
knowledge
soeuer
they
haue
,
yet
are
they
ignorant
:
what
carnal
wisdom
soeuer
they
haue
,
yet
are
they
fooles
.
And
thus
they
get
not
knowledge
:
and
so
long
as
they
remaine
in
such
fantasies
,
neither
can
they
nor
wil
they
obteine
her
:
for
she
entreth
not
but
into
the
hearte
of
the
wise
,
as
Solomon
doth
pronounce
it
,
saying
,
A
wise
heart
getteth
knowledge
.
Wee
expounde
this
same
of
the
pure
trueth
of
the
word
of
God
,
the
which
onely
is
worthy
to
be
named
knowledge
.
Notwithstanding
we
do
not
refuse
the
knowledge
of
men
and
liberal
artes
,
which
are
giftes
of
God
&
serue
this
present
life
:
but
when
wee
haue
learned
them
perfitly
,
yet
are
wee
blinde
and
ignorant
stil
,
except
we
haue
the
pure
truth
,
and
that
we
submit
and
subiect
al
other
sciences
,
vnto
the
same
.
And
therefore
for
to
be
partakers
of
this
getting
,
we
must
not
be
like
vnto
brute
beastes
which
haue
no
vnderstanding
,
but
we
must
haue
an
hart
of
vnderstanding
and
knowledge
.
Solomon
doeth
teache
vs
what
wee
shal
doe
for
to
obteine
this
wisedome
and
learning
,
when
hee
saith
,
And
the
eare
of
the
wise
seeketh
learning
.
This
is
,
that
wee
shoulde
haue
a
true
affection
to
know
the
wil
of
God
by
his
word
,
and
that
for
to
attaine
this
knowledge
we
should
become
the
schollers
and
disciples
of
God
,
and
of
our
Lord
Iesus
Christ
,
reading
the
scriptures
,
and
hearing
them
diligently
which
purely
preache
the
trueth
.
And
let
vs
note
that
he
calleth
not
them
wise
,
which
neede
not
to
be
taught
,
but
those
which
haue
a
right
affection
to
learne
&
to
bee
taught
,
otherwise
they
shoulde
not
neede
to
seeke
for
learning
.
Let
vs
also
note
that
forasmuch
as
Solomon
calleth
knowledge
a
getting
,
he
teacheth
vs
that
in
the
same
is
great
profit
:
seeing
also
that
it
is
gotten
by
the
wise
,
and
that
he
hath
his
desire
thereuppon
:
the
which
is
signified
by
the
hart
.
And
also
that
we
must
not
thinke
a
wise
man
wil
set
his
heart
vpon
a
thing
of
nothing
and
vnprofitable
.
And
as
touching
the
vtilitie
and
profit
of
this
getting
,
wee
haue
seene
it
handled
heere
before
in
diuers
places
.
16
A
mans
gift
enlargeth
him
,
and
leadeth
him
before
great
men
.
Solomon
hath
heeretofore
rebuked
the
couetousnesse
and
vniustice
of
Magistrates
,
Iudges
,
and
gouernours
of
the
earth
.
And
because
A
mans
gift
,
&c.
Heere
hee
compareth
the
presenter
of
giftes
vnto
a
messenger
that
is
thought
to
bring
some
good
newes
,
or
that
commeth
from
some
greate
Lorde
:
they
wil
make
those
stande
backe
which
hinder
him
to
passe
and
come
neere
,
to
doe
his
message
:
they
wil
giue
place
vnto
him
,
and
bring
him
to
the
kings
chamber
,
and
shal
be
wel
receiued
,
not
only
of
the
meane
sorte
,
but
of
the
king
himselfe
and
of
the
greatest
nobles
of
his
court
.
Euen
so
is
it
with
him
that
bringeth
giftes
:
he
is
wil
come
towardes
wicked
iudges
,
they
wil
not
let
him
tarrie
and
waite
at
the
gate
to
catche
colde
,
or
for
to
be
preassed
and
thrust
of
with
one
&
then
with
another
,
which
come
and
waite
at
the
gate
:
but
the
gate
is
opened
so
soone
as
hee
commeth
,
and
is
brought
in
.
Hee
calleth
heere
the
wicked
iudges
and
magistrates
great
men
,
because
that
God
hath
raysed
them
vp
into
authoritie
,
and
that
they
are
in
so
excellent
an
estate
,
that
others
are
subiect
vnto
them
:
or
that
themselues
17
He
that
is
first
in
his
owne
cause
,
is
iust
:
then
commeth
his
neighbour
,
and
maketh
inquirie
of
him
.
It
is
a
very
dangerous
matter
to
haue
to
doe
with
an
ignorant
iudge
,
and
such
an
one
as
either
knoweth
not
his
office
,
or
is
giuen
lightly
to
beleeue
one
partie
,
and
then
careth
not
for
that
which
may
bee
alledged
on
the
other
side
,
but
wil
condemne
him
howe
good
right
soeuer
hee
hath
:
and
hee
that
can
get
first
to
declare
his
matter
,
shal
winne
the
day
,
though
his
right
be
not
so
good
,
&
what
complaint
or
request
soeuer
the
other
partie
can
make
,
and
that
hee
declare
howe
hee
ought
to
conferre
the
sayings
and
the
allegations
of
both
parties
togither
,
for
to
knowe
who
hath
the
wrong
case
&
who
the
right
:
yet
shal
it
not
bee
hearde
by
a
iudge
that
is
light
of
beleefe
and
credit
,
or
ignorant
,
or
that
wil
bee
corrupted
by
giftes
,
or
by
fauour
of
persons
:
and
after
this
sorte
,
iudgement
is
violated
and
peruerted
.
Whereof
Solomon
complaineth
,
saying
,
Hee
that
is
first
in
his
owne
cause
,
is
iust
,
&c.
It
is
not
without
cause
that
hee
maketh
this
complaint
:
for
the
office
of
iudges
requireth
aswel
to
heare
the
poore
as
the
riche
,
the
stranger
as
his
owne
father
,
and
the
last
aswel
as
the
first
:
and
to
iudge
euery
man
rightfully
,
and
to
haue
an
equal
balance
for
al
men
:
for
they
are
in
the
seate
of
God
:
&
as
King
Iosaphat
saith
,
Take
heed
what
ye
do
:
for
ye
execute
not
to
make
enquirie
,
for
to
complain
and
make
a
declaration
,
in
enquiring
howe
his
aduersarie
hath
gained
his
sute
,
and
how
the
iudge
hath
not
bin
more
careful
to
examine
rightly
their
cause
:
or
howe
it
is
possible
for
them
which
sit
in
the
seate
of
God
to
iudge
wickedly
.
Or
,
to
make
request
,
may
be
taken
,
for
to
make
pursute
,
that
his
matters
may
be
hearde
and
looked
ouer
againe
,
and
that
it
may
be
taken
in
hand
againe
vpon
a
newe
sentence
,
for
to
examine
witnesses
and
to
bring
forth
letters
and
contracts
,
for
to
shewe
that
hee
hath
good
cause
.
But
Solomon
sheweth
that
such
inquisitions
shal
nothing
preuaile
nor
profite
,
when
he
saith
,
Hee
that
is
first
in
his
owne
cause
,
is
iust
,
&c.
As
some
doe
take
it
,
Solomon
would
say
,
That
hee
which
beginneth
to
pleade
against
his
neighbour
,
thinketh
he
hath
a
good
cause
,
and
that
he
is
iust
,
&
therfore
,
that
the
iudge
should
giue
sentence
on
his
side
:
but
when
his
aduersarie
is
come
,
and
the
matter
throughly
examined
,
it
shal
be
founde
otherwise
.
According
to
this
sense
,
Solomon
doth
shewe
vs
that
wee
are
to
much
affectionate
to
haue
our
cause
founde
good
,
and
are
blinded
therewith
.
After
the
iudgement
of
others
,
this
present
sentence
signifieth
.
That
the
iust
doeth
first
accuse
himselfe
,
and
then
is
iudged
of
others
:
as
Iesus
Christ
teacheth
him
.
And
after
this
opinion
wee
must
adde
,
That
His
neighbor
commeth
,
&
maketh
inquirie
of
him
.
So
we
are
admonished
not
to
take
in
hand
to
be
maisters
,
but
rather
to
suffer
as
little
disciples
and
schollers
to
bee
corrected
,
as
Iames
doeth
exhort
18
The
lot
causeth
contentions
to
cease
,
and
maketh
apartition
among
the
mightie
.
Solomon
hath
taught
vs
before
that
the
lot
is
gouerned
by
the
The
lot
causeth
contentions
to
cease
,
&c.
Hee
doeth
teache
vs
that
if
there
bee
any
thing
to
be
parted
among
vs
,
and
for
the
which
wee
are
in
danger
to
goe
to
lawe
,
that
rather
we
shoulde
cast
lots
who
should
haue
it
,
then
to
fight
one
against
another
with
anger
&
malice
,
with
hatred
&
enimitie
.
And
heerin
he
something
sheweth
that
it
was
not
without
cause
that
God
did
ordeine
that
the
land
of
Canaan
should
be
parted
&
diuided
by
lot
among
the
children
of
Israel
:
it
was
a
very
seditious
people
,
&
hard
to
bee
ruled
and
contented
:
as
Moyses
and
the
other
gouernours
did
feele
.
But
because
wee
haue
not
lotterie
much
vsed
nowe
,
let
vs
learne
by
this
sentence
howe
Solomon
woulde
not
haue
vs
to
bee
at
discorde
togither
,
but
that
wee
shoulde
vse
the
meanes
which
God
giueth
vs
,
for
to
auoide
al
strife
,
and
that
wee
shoulde
not
followe
our
fantasie
,
but
shoulde
submitte
ourselues
by
agreement
vnto
the
iudge
,
or
other
louing
and
friendly
arbitratours
:
and
that
wee
shoulde
stande
vnto
their
iudgement
,
without
nourishing
hatred
and
rancour
betweene
vs
.
Beholde
what
wee
haue
heere
to
learne
.
As
touching
the
rest
,
Solomon
maketh
mention
of
making
partition
among
the
mightie
,
to
pacifie
those
which
are
obstinate
and
hardened
to
the
lawe
,
or
to
fight
one
with
another
,
by
lot
.
And
heerein
hee
teacheth
vs
that
the
woorde
of
the
Lorde
ought
to
haue
more
authoritie
among
vs
to
set
vs
at
vnitie
and
concorde
,
then
the
lotterie
:
and
also
that
it
is
farre
better
that
the
mightie
of
the
earth
shoulde
agree
by
lot
,
then
by
violence
and
strife
to
obteine
what
they
demande
.
19
A
brother
offended
is
harder
to
winne
then
a
strong
citie
:
and
their
contentions
are
like
the
barre
of
a
palace
.
If
al
men
,
howe
strange
soeuer
they
bee
one
to
the
other
,
either
in
countrie
,
language
,
or
linage
ought
to
bee
vnited
in
concorde
,
peace
and
friendship
by
lawe
of
nature
,
and
by
howe
much
as
they
are
one
like
to
the
other
,
hauing
beene
created
one
like
vnto
the
other
,
and
hauing
like
affections
:
and
albeit
they
haue
diuers
fathers
&
diuers
mothers
,
yet
are
they
al
of
one
blood
:
by
a
stronger
reason
,
a
brother
offended
is
harder
to
winne
than
a
strong
citie
,
&c.
For
speaking
thus
,
he
sheweth
that
if
a
brother
feeling
himselfe
or
thinking
to
bee
offended
with
his
brother
,
doeth
reuolt
from
him
,
and
proclaimeth
to
bee
his
enemie
,
that
there
is
no
lesse
,
but
more
hardnesse
to
winne
and
quiet
him
,
then
for
an
armie
to
take
a
strong
towne
and
wel
fenced
citie
by
assaulte
,
or
to
breake
open
the
gates
of
a
pallace
,
&c.
And
thus
the
brethren
are
admonished
heere
to
be
very
careful
to
keepe
brotherlie
vnitie
together
,
and
diligently
to
fly
al
occasions
of
strife
:
and
chiefly
not
to
bee
like
vnto
Caine
,
who
without
any
iniurie
offred
by
Abel
,
conceiued
a
deadly
hatred
,
not
20
With
the
fruite
of
a
mans
mouth
shall
his
belly
bee
satisfied
:
and
with
the
increase
of
his
lippes
shall
he
be
filled
.
Not
onely
man
in
the
Scripture
is
compared
vnto
a
tree
,
but
also
almost
euery
member
of
his
bodie
,
as
nowe
Solomon
maketh
the
mouth
and
the
lippes
like
vnto
a
tree
,
or
to
his
branches
,
or
also
vnto
a
peece
of
land
,
whose
fruites
and
reuenues
we
gather
.
For
he
saith
,
With
the
fruite
of
a
mans
mouth
,
&c.
In
the
which
comparison
he
vseth
Repetition
,
saying
twice
al
one
thing
,
after
the
maner
of
the
Scripture
,
for
a
greater
confirmation
,
and
to
shewe
,
that
that
which
is
sayde
is
very
certaine
,
and
shall
out
of
al
doubt
come
to
passe
.
Wherevpon
the
faithful
,
which
are
wel
instrcted
to
speake
wisely
and
purely
,
ought
to
be
rightly
comforted
,
and
the
wicked
which
talke
vanitie
and
lying
,
ought
to
be
sore
affraide
,
if
they
vnderstoode
what
Solomon
pronounceth
against
them
:
for
as
touching
the
faithful
which
speake
holy
and
honest
things
,
as
praiers
,
Psalmes
,
and
spirtual
songues
,
and
al
other
woordes
which
serue
too
the
glory
and
honour
of
God
,
and
to
the
edifying
of
their
neighbours
,
they
haue
a
promise
that
their
woorde
shal
be
profitable
,
and
shal
be
rewarded
so
abundantly
,
that
they
shal
not
want
any
thing
,
and
shal
not
neede
to
desire
any
more
.
Solomon
signifieth
this
same
when
hee
saieth
,
His
belly
shal
bee
satisfied
.
For
as
when
the
belly
is
filled
with
meates
and
with
drinkes
abundantly
,
he
is
full
and
desireth
no
more
:
euen
so
the
reward
of
the
good
speaker
,
shal
be
so
liberal
,
that
his
desire
shal
be
accomplished
for
euer
.
For
as
in
speaking
trueth
with
his
mouth
,
hee
hath
confessed
God
:
euen
so
also
hee
shal
bee
confessed
and
knowne
of
God
in
the
heauenly
glorie
,
wherein
21
Death
and
life
are
in
the
power
of
the
tongue
,
and
they
that
loue
it
,
shal
eate
the
fruite
thereof
.
Euen
as
by
violent
smyting
of
the
hands
,
we
kil
,
euen
so
contrarily
,
in
helping
with
them
wee
labour
to
preserue
a
man
in
life
:
and
as
it
seemeth
right
that
the
euil
wee
suffer
,
and
also
the
good
which
wee
possesse
,
doe
proceede
from
the
handes
,
and
that
they
are
the
instrumentes
seruing
eyther
to
wel
doing
or
euil
,
euen
so
we
transferre
it
from
the
arme
,
attributing
it
vnto
the
profitable
or
hurteful
member
,
of
the
handes
:
as
when
Solomon
saith
,
Death
and
life
,
&c.
Hee
giueth
an
hande
to
the
tongue
,
because
it
is
a
member
that
hurteth
very
much
if
it
bee
applied
vnto
euil
:
&
contrarily
it
helpeth
much
,
when
it
is
wel
vsed
.
This
same
is
knowne
,
and
is
seene
by
experience
:
for
in
lying
,
flattering
,
slaundering
and
false
witnesse
bearing
against
our
neighbour
,
wee
goe
about
to
destroy
him
,
and
no
thanke
to
vs
which
haue
so
venemous
tongues
that
our
neighbours
of
whome
wee
haue
spoken
euil
,
be
not
slaine
.
Contrarily
,
in
speaking
trueth
,
and
by
the
same
excusing
our
neighbours
,
which
otherwayes
were
in
danger
of
their
persons
,
we
haue
preserued
their
life
:
as
Ioseph
,
Dauid
,
&
Susanna
,
and
others
haue
prooued
it
.
Also
in
hauing
wordes
of
edification
and
wholesome
doctrine
in
our
mouths
,
we
lead
our
neighbours
,
who
are
wel
edified
,
vnto
eternal
life
.
But
though
Solomon
doeth
attribute
vnto
the
tongue
,
that
it
applyeth
his
hande
vnto
contrarie
vses
,
the
same
is
not
to
say
that
hee
alloweth
that
the
tongue
shoulde
bee
a
murtherer
,
except
it
be
by
accident
,
&
against
the
minde
and
wil
of
him
that
ruleth
his
tongue
:
for
there
is
no
tongue
so
wholesome
nor
healthful
that
bringeth
not
death
vnto
the
wicked
,
vnbeleeuing
,
obstinate
and
indurate
,
mockers
and
contemners
of
trueth
.
And
he
shal
smite
the
earth
with
the
rod
of
his
mouth
,
and
with
the
breath
of
his
lippes
shal
he
slay
the
wicked
.
S.
And
they
that
loue
it
,
&c.
For
wee
loue
the
tongue
according
as
the
affections
are
ordered
.
Hee
that
hath
an
euil
minde
,
wil
delight
to
haue
a
venemous
tongue
:
hee
himselfe
also
shal
bee
poysoned
with
his
owne
tale
.
Contrarily
,
hee
that
hath
a
good
heart
wil
delight
in
wel
gouerning
his
tongue
,
for
the
which
,
good
shal
come
vnto
him
.
22
Hee
that
findeth
a
wife
,
findeth
a
good
thing
,
and
draweth
fauour
from
the
Lorde
.
Wee
ought
to
haue
the
estate
of
mariage
in
great
reuerence
,
for
diuers
reasons
.
First
of
al
,
it
is
honorable
.
Secondly
,
it
is
not
the
deuice
Hee
that
findeth
a
wife
,
&c.
For
there
is
nothing
good
which
doeth
not
proceede
from
God
,
and
whatsoeuer
God
doeth
&
ordeineth
by
his
worde
,
for
to
bee
obserued
amongst
men
,
is
honorable
.
But
hee
expresseth
,
yet
more
plainly
that
mariage
is
profitable
,
and
that
it
is
the
worke
of
God
;
when
hee
doeth
attribute
is
vnto
diuine
grace
,
saying
,
Hee
that
findeth
a
wife
,
findeth
a
good
thing
,
and
draweth
fauour
from
the
Lorde
.
Wherein
hee
compareth
the
grace
of
God
vnto
a
fountaine
,
pit
or
riuer
,
out
of
the
which
wee
may
drawe
abundantly
.
And
this
is
for
to
shewe
howe
God
greatly
fauoureth
them
which
are
ioyned
togither
by
laweful
mariage
:
for
seeing
that
it
is
so
,
that
he
which
findeth
a
wife
,
findeth
a
good
thing
,
it
foloweth
thereof
also
,
that
the
woman
which
findeth
an
husbande
,
findeth
also
a
good
thing
:
considering
23
The
poore
speaketh
with
prayers
:
but
the
riche
answereth
roughly
.
When
we
thinke
wee
haue
neede
of
any
thing
that
our
neighbour
can
giue
vs
,
and
that
wee
hope
hee
wil
graunt
it
vntoo
vs
,
wee
speake
fayre
and
gently
vnto
him
,
and
beseeche
him
with
al
humblenes
,
declaring
ourselues
to
bee
his
lowlie
and
humble
seruantes
,
readie
to
obey
him
in
al
things
.
Solomon
doeth
expresse
this
humble
maner
,
saying
,
The
poore
:
he
saith
expresly
,
the
poore
,
signifying
first
of
al
,
that
when
man
hath
neede
of
any
thing
,
and
can
not
come
by
it
,
except
it
be
giuen
him
,
in
this
respect
he
is
poore
,
howe
riche
soeuer
he
be
in
other
thinges
.
Solomon
then
doeth
shewe
vs
,
that
pouertie
doeth
outwardly
beate
downe
the
hornes
of
pride
,
the
which
is
a
vice
naturally
rooted
in
vs
.
Hee
doeth
also
shewe
vs
,
that
we
al
ought
to
speake
graciously
one
vnto
an
other
:
for
by
our
creation
we
are
poore
.
And
if
wee
be
raysed
But
the
riche
answereth
roughly
.
I
say
expresly
of
worldly
rich
men
,
whose
number
hath
alwayes
bene
verie
great
:
and
amongst
other
,
wee
may
set
Pharao
,
Nabal
,
Roboam
,
Sennacherib
and
Nabuchadnezer
.
The
riche
which
haue
the
feare
of
God
,
are
not
puffed
vp
with
their
greatnes
,
neither
doe
they
esteeme
themselues
for
their
riches
sake
:
and
therefore
they
answere
not
roughly
,
but
are
sweete
and
gentle
in
their
woordes
:
as
were
Abraham
,
and
the
holie
Patriarkes
,
and
the
good
Kinges
of
Israel
,
and
others
,
which
haue
beene
neuer
the
more
puffed
vp
for
the
abundaunce
of
worldly
wealth
:
but
truely
knowing
that
al
commeth
from
the
gift
and
grace
of
God
,
haue
humbled
themselues
,
folowing
that
which
Saint
Paule
teacheth
vs
.
They
are
then
the
riche
men
of
this
worlde
,
which
answere
roughly
,
not
onely
in
woordes
,
but
24
A
man
that
hath
friends
,
ought
to
shew
himselfe
friendlie
:
for
a
friend
is
nearer
then
a
brother
.
We
commonly
say
,
it
is
a
good
thing
to
haue
friendes
,
and
that
one
ought
to
preferre
them
before
al
worldly
treasure
:
for
it
is
an
easie
thing
,
to
recouer
goods
,
but
not
so
easie
to
obtaine
friends
.
And
therfore
if
one
be
careful
to
keepe
his
temporal
riches
,
and
to
maintaine
himselfe
thereby
,
by
a
farre
greater
reason
ought
he
(
when
he
hath
friends
)
to
keepe
them
wel
,
and
maintaine
himselfe
with
them
in
amitie
,
being
at
their
commandement
,
not
in
wordes
onelie
,
but
indeedes
also
,
and
trueth
.
Solomon
speaketh
so
when
he
saith
,
The
man
that
hath
friends
,
&c.
Heerein
he
regardeth
,
that
God
in
his
lawe
,
hath
not
giuen
his
commandements
for
a
smal
time
,
by
the
which
hee
teacheth
vs
that
which
wee
ought
to
doe
to
our
neighbours
,
and
howe
wee
shoulde
maintaine
ourselues
in
amitie
with
them
.
Wherefore
let
vs
not
thinke
,
that
Solomon
speaketh
heere
of
table
friends
,
of
plaie
fellowes
,
or
other
dissolutions
,
and
wicked
conspiracies
.
But
hee
speaketh
of
the
friendes
which
haue
learned
by
the
worde
of
God
to
loue
,
and
for
his
loue
doe
loue
.
He
sheweth
it
when
hee
yeldeth
a
reason
why
one
shoulde
mainteine
himselfe
in
friendship
,
and
that
hee
saieth
,
There
is
a
friend
,
&c.
Table
friendes
are
not
so
surely
conioyned
,
but
they
may
be
easily
separated
,
by
the
least
occasion
that
can
be
.
But
it
is
a
harde
thing
to
make
those
friendes
which
loue
together
in
God
,
and
by
his
worde
,
to
leaue
one
an
other
:
for
they
are
brought
to
loue
together
by
the
holie
Ghost
,
which
is
a
band
indissoluble
.
And
so
,
although
carnal
brothers
fal
out
,
and
forsake
one
an
other
,
yea
,
although
they
lift
themselues
vp
one
against
an
other
euen
to
the
death
:
notwithstanding
,
they
that
loue
in
the
trueth
,
although
they
be
not
naturall
brethren
,
yet
they
haue
a
sure
and
stedfast
coniunction
.
Insomuch
that
they
loue
as
muche
,
or
more
in
aduersitie
,
then
in
prosperitie
.
And
so
it
is
saide
,
that
in
a
matter
of
neede
,
one
knoweth
his
friend
.
Our
Lord
Iesus
Christ
hath
shewed
vs
by
proofe
,
that
thus
we
ought
to
loue
.
The
xix
.
Chapter
.
1
BEtter
is
the
poore
man
walking
in
his
integritie
of
life
,
then
he
that
abuseth
his
lippes
,
and
is
a
foole
.
HEere
Solomon
hath
no
regarde
to
speech
,
which
is
an
easie
thing
,
and
wheretoo
the
wickedest
wil
accord
in
woorde
,
to
the
ende
to
get
credite
,
and
to
be
accounted
wise
:
but
if
wee
weigh
more
neerely
the
affections
,
thoughtes
,
opinions
,
and
phantasies
of
men
,
which
are
verie
harde
to
rule
and
gouerne
,
wee
shal
knowe
that
Solomon
saieth
not
so
without
great
cause
:
for
as
it
is
daily
seene
,
the
poore
man
is
in
contempt
,
and
out
of
fauour
with
al
men
:
and
be
there
neuer
so
much
wisedome
,
prudence
or
foresight
in
him
,
yea
,
although
it
plainly
appeareth
,
yet
is
he
reiected
as
vnprofitable
,
and
persecuted
as
a
wicked
person
.
And
they
which
doe
this
,
wil
persuade
themselues
they
doe
wel
,
although
the
ordinarie
talke
goe
quite
contrarie
.
But
men
for
the
most
part
,
speake
as
birdes
in
a
cage
,
not
vnderstanding
what
they
say
,
nor
receiuing
fruite
or
benefite
thereof
.
And
thus
while
the
lyers
,
deceiuers
,
flatterers
,
backbiters
,
sowers
of
false
doctrine
,
and
false
opinions
,
shal
haue
the
vpper
hande
,
and
be
reputed
honest
,
eche
one
shal
desire
to
resemble
them
,
because
they
are
welcome
,
and
muche
accounted
of
.
So
see
wee
wel
,
that
not
without
great
cause
Solomon
saith
,
The
poore
man
in
his
,
&c.
Hee
knewe
wel
that
we
had
neede
of
such
aduertisement
,
because
there
are
verie
fewe
which
make
account
of
pouertie
,
and
muche
lesse
of
simplicitie
,
and
purenesse
.
Pouertie
also
is
a
thing
which
of
it selfe
ought
not
to
be
esteemed
:
it
ought
(
to
the
ende
it
may
bee
of
some
value
)
to
be
ioyned
with
a
good
conscience
.
For
this
cause
Solomon
hath
wel
foreseene
,
not
to
say
simply
,
The
poore
man
is
better
,
&c.
but
he
addeth
,
Walking
in
his
integritie
and
purenes
:
for
it
is
that
which
maketh
the
poore
man
,
being
nothing
worth
of
himselfe
,
to
be
founde
profitable
and
good
,
without
the
which
he
that
is
poore
,
can
not
but
annoy
and
hurt
,
offende
and
endamage
:
but
when
hee
is
accompanied
with
integritie
,
hee
contenteth
himselfe
with
his
estate
and
calling
,
and
wil
bee
right
sorie
to
offende
any
man
,
either
in
woorde
or
deede
,
stil
desiring
to
doe
profit
and
pleasure
to
his
neighbours
.
And
thus
,
Hee
is
better
then
he
that
abuseth
his
lippes
,
&c.
For
hee
that
is
suche
a
one
,
not
onely
is
vnprofitable
,
but
also
noysome
and
hurtful
.
As
Solomon
expresseth
it
,
saying
,
Hee
is
a
foole
.
For
(
as
often
it
hath
bene
said
)
he
calleth
him
foole
,
which
is
giuen
to
doe
hurt
,
and
delighteth
therin
.
And
herein
hee
sheweth
,
that
the
peruersitie
of
the
lippes
proceedeth
from
the
follie
or
wickednesse
of
the
heart
.
And
therfore
shoulde
wee
laye
away
our
wickednes
,
and
walke
in
integritie
:
the
which
is
ours
onely
,
because
it
is
giuen
vs
from
God
,
and
therein
let
vs
delight
.
Let
no
man
builde
vppon
his
owne
goodnesse
,
although
Solomon
say
,
Walking
in
integritie
.
Besides
this
let
vs
note
,
that
when
Solomon
setteth
the
foole
abusing
his
lippes
,
a
contrarie
,
to
the
poore
man
walking
in
his
integritie
:
hee
tasketh
the
riche
worldlinges
of
follie
,
which
is
the
wickednesse
of
the
heart
,
whereby
they
depraue
and
abuse
their
lippes
,
wherewith
they
speake
in
pride
and
malice
,
and
giue
licence
to
their
owne
appetite
to
speake
against
God
and
their
neighbors
.
Then
to
the
ende
we
merit
not
to
be
tasked
with
such
wicked
and
foolish
persons
,
let
vs
loue
integritie
,
and
walke
in
the
same
,
procuring
in
all
our
woords
and
actions
the
honour
and
glory
of
God
,
and
doing
truely
to
our
neighbours
euery
thing
,
as
wee
woulde
they
shoulde
doe
vnto
vs
:
so
that
wee
may
say
,
I
haue
beene
vncorrupt
before
God
,
and
haue
kept
my selfe
from
offending
him
.
I
haue
lifted
vp
my
heart
to
thee
,
In
thee
,
my
God
,
haue
I
trusted
.
If
wee
walke
thus
,
what
pouertie
,
or
affliction
soeuer
wee
The
Lorde
spareth
no
good
from
them
which
walke
in
innocencie
.
Not
because
our
owne
righteousnes
deserueth
The
Lorde
hath
rewarded
mee
according
to
mine
owne
righteousnesse
,
&c.
Notwithstanding
,
hee
trusted
not
in
his
owne
integritie
,
but
in
God
onely
,
as
hee
sheweth
it
.
Note
we
also
that
according
to
the
foresaide
exposition
:
when
Solomon
saieth
,
That
the
poore
man
is
better
,
&c.
hee
speaketh
of
the
goodnesse
of
the
conscience
,
of
maners
,
2
Desire
without
discretion
is
not
good
:
and
he
that
hasteth
with
his
feete
,
offendeth
.
Those
which
are
not
instructed
in
the
worde
of
God
,
but
ledde
by
the
sense
of
their
owne
corrupt
nature
,
and
according
to
the
appetite
of
the
fleshe
,
haue
diuers
and
sundrie
desires
,
and
haste
,
(
as
muche
as
in
them
lyeth
)
to
attaine
to
the
ende
of
them
,
and
to
enioye
them
.
They
thinke
stil
,
it
is
no
hurt
to
desire
that
,
which
they
haue
in
their
phantasie
,
although
they
knowe
not
what
the
ende
wil
bee
,
neither
if
it
be
profitable
for
them
to
obtaine
it
,
according
to
their
desire
.
If
the
worlde
reprooue
and
condemne
not
suche
desires
,
the
holie
Ghost
ceaseth
not
to
blame
and
reiect
them
as
vnprofitable
and
wicked
,
saying
by
Solomon
,
Desire
is
naught
,
&c.
And
it
is
in
folowing
that
which
God
forbiddeth
.
Therefore
seeing
God
hath
giuen
suche
commaundement
:
it
is
Desire
is
not
good
:
but
hee
addeth
to
it
,
Without
discretion
:
as
if
hee
shoulde
say
,
That
when
wee
wishe
for
any
thing
,
whereof
we
haue
not
certaine
testimonie
in
our
consciences
,
that
the
worde
of
God
alloweth
it
,
suche
wishe
is
not
good
.
It
is
without
fayth
,
which
is
the
foundation
of
al
goodnesse
,
yea
the
goodnesse
of
our
desires
,
and
without
the
same
,
it
is
impossible
to
please
God
.
And
by
consequence
hee
imputeth
it
a
sinne
.
And
for
this
cause
the
infidels
are
frustrate
of
their
desires
:
as
many
haue
And
he
that
hasteth
.
He
saith
the
same
that
we
haue
expounded
,
but
vnder
other
wordes
,
wherein
hee
speaketh
by
similitude
.
For
euen
as
hee
that
runneth
with
his
feete
,
without
any
other
consideration
,
but
that
hee
come
to
the
ende
of
his
race
,
and
atchieue
his
iourney
,
falleth
and
stumbleth
against
them
that
he
meeteth
,
and
so
doeth
them
hurt
:
so
he
that
is
ardent
in
his
desires
,
and
boyling
in
his
affections
to
doe
a
thing
,
not
knowing
whether
it
be
lawful
for
him
or
no
,
is
not
cleare
without
damage
,
principally
of
his
soule
,
&
he
troubleth
&
hurteth
others
,
and
so
sinneth
.
And
to
accomplishe
his
desires
hee
doeth
that
wrong
to
his
neighbours
,
which
he
woulde
shoulde
not
bee
done
vnto
himselfe
,
and
he
doth
them
not
that
good
which
he
is
bound
to
do
,
and
which
he
would
should
be
done
vnto
him
,
if
hee
were
in
the
place
and
estate
of
his
neighbours
.
And
(
which
worse
is
)
hee
giueth
not
the
honour
to
Gods
prouidence
:
which
is
due
theretoo
,
for
hee
distrusteth
thereof
,
and
hath
al
his
whole
endeuour
on
his
enterprise
and
affections
.
Hee
leaueth
God
behinde
,
and
puts
him
backe
,
to
the
ende
hee
bee
not
letted
to
runne
after
his
desires
,
which
he
would
3
The
foolishnesse
of
man
shal
peruert
his
waye
:
And
his
hart
shal
fret
against
the
Lorde
.
It
seemeth
that
the
wicked
prosper
and
doe
their
busines
wel
in
this
world
:
and
therefore
they
are
accompted
honest
,
sage
,
&
wise
,
which
thing
they
desire
and
couet
,
and
enforce
themselues
to
appeare
so
.
Notwithstanding
in
their
businesse
,
they
neuer
come
to
the
ful
ende
of
that
they
desire
.
And
therefore
they
streine
themselues
,
bee
it
right
or
wrong
to
obtaine
their
owne
wil
,
and
by
this
meanes
they
marre
al.
First
,
for
them
for
they
haue
thoughtes
and
deliberations
,
which
proceed
from
the
malice
of
their
consciences
,
the
which
Solomon
calleth
follie
:
Eliphas
,
guile
and
sutteltie
:
and
Dauid
,
vanitie
.
Wherevpon
enseweth
,
that
they
can
profit
nothing
,
The
follie
of
man
shall
peruert
his
wayes
:
&c.
Secondarily
,
as
much
as
in
them
lyeth
,
by
their
follie
and
wickednesse
,
they
doe
al
manner
euil
,
to
their
neighbours
whereas
they
shoulde
doe
good
and
bee
sage
to
profite
and
helpe
them
.
And
so
they
peruert
their
way
,
practising
and
doing
cleane
contrarie
to
their
office
and
duetie
.
Then
as
they
are
peruerse
,
so
God
is
to
them
peruerse
,
not
permitting
them
to
come
to
the
end
of
their
enterprise
And
his
heart
,
&c.
One
may
wel
say
also
that
foolish
men
feeling
the
iudgement
of
God
to
persecute
them
(
because
they
cannot
shunne
it
)
in
their
hartes
,
doe
accuse
God
of
ouermuch
rigour
,
crueltie
,
and
iniustice
:
and
woulde
that
there
were
no
God
.
And
thus
they
chafe
,
&
fret
directly
against
the
Lord
.
One
may
see
these
twoo
kinde
of
frettings
in
Cain
,
he
grudgeth
against
his
iust
brother
Abel
,
and
kils
him
:
and
then
hee
accuseth
God
of
iniustice
,
and
dispayreth
.
the
Lorde
,
or
the
eternal
.
Wherein
he
signifieth
that
al
things
are
subiect
to
him
:
and
that
it
is
meete
,
that
without
murmure
,
contradiction
,
or
despite
,
al
submit
themselues
to
his
wil
,
as
to
the
rule
of
perfect
iustice
,
knowing
that
what
resistance
soeuer
we
find
or
what
affliction
soeuer
wee
endure
,
al
happeneth
vnto
vs
by
his
wil
and
prouidence
.
And
in
the
meane
while
hee
ceasseth
not
to
loue
vs
,
assist
vs
,
and
keepe
vs
.
And
therefore
in
steede
of
grudging
,
it
is
meete
that
wee
say
with
Dauid
,
That
if
hee
say
to
mee
,
Thou
pleasest
mee
not
,
beholde
mee
,
Let
him
deale
with
mee
as
it
4
Goods
and
riches
gather
freendes
:
but
the
poore
man
is
separated
from
his
neighbour
.
Solomon
saith
nothing
in
substance
heere
,
but
that
which
he
hath
saide
aboue
:
notwithstanding
hee
seemeth
at
the
first
shewe
both
there
and
heere
to
haue
differed
from
that
which
hee
hath
said
els
where
.
But
if
we
consider
these
sentences
accordingly
,
we
shal
find
that
this
present
sentence
,
is
as
it
were
a
declaration
,
by
the
which
hee
giueth
to
vnderstande
,
that
many
are
freends
to
the
rich
,
and
that
is
not
in
trueth
:
for
they
loue
the
goods
and
not
the
person
,
but
onely
because
hee
is
rich
,
hee
saith
not
,
Man
assembleth
many
freendes
:
But
goods
assemble
,
&c.
One
makes
many
fetches
,
one
hath
many
gestures
,
one
vseth
many
woordes
,
too
make
a
man
beleeue
hee
loueth
him
:
and
this
while
hath
hee
his
heart
fixed
on
his
riches
,
and
goods
:
And
al
that
which
one
sayth
,
and
doth
about
the
person
,
is
no
more
but
draw
from
it
,
that
which
he
loueth
:
that
is
to
witte
,
his
goodes
,
his
riches
,
his
substance
.
One
may
knowe
this
by
experience
,
for
if
the
rich
man
become
poore
,
they
make
no
account
of
him
,
yea
they
studie
rather
to
doe
him
hurt
,
and
hinderance
,
then
to
ayde
and
profit
him
,
as
also
Solomon
declareth
it
saying
,
But
the
poore
man
is
separated
from
his
neighbor
or
freende
.
Those
which
shuld
loue
him
,
hate
him
:
they
which
shold
help
him
,
hurt
him
:
those
which
should
assist
him
,
absent
themselues
from
him
:
they
which
should
defend
him
,
persecute
him
:
and
so
in
verity
the
poore
man
hath
no
freende
according
to
the
ordinary
course
of
this
worlde
.
And
therefore
when
Solomon
speaketh
heere
,
of
the
poore
mans
freende
,
he
speaketh
not
of
him
,
that
is
so
indeede
,
for
hee
is
inseparable
,
but
of
him
that
shoulde
bee
so
,
or
that
hath
made
semblant
to
be
so
.
Wee
see
therefore
that
Solomon
speaketh
5
The
false
witnesse
shall
not
be
vnpunished
,
&
he
that
telleth
lyes
shall
not
escape
.
For
our
Lorde
God
is
veritable
,
and
loueth
trueth
,
and
that
in
the
same
hee
doeth
all
his
workes
,
and
disposeth
al
thinges
,
without
any
disguising
,
colouring
,
or
counterfeiting
:
hee
will
that
wee
which
are
created
after
his
owne
image
,
shoulde
be
his
followers
,
making
shine
that
image
in
vs
,
conducting
to
veritie
.
To
the
which
to
sticke
inseparably
,
it
behooueth
vs
to
flie
and
detest
the
contrary
,
which
is
lying
.
And
though
wee
knowe
naturally
that
we
ought
not
to
lye
,
neither
to
God
nor
men
(
for
wee
cannot
abide
that
an
otherlye
to
vs
:
)
notwithstanding
in
that
wee
are
so
negligent
to
do
our
duetie
,
and
that
we
encline
more
rather
to
corrupt
this
image
,
and
to
depraue
our
nature
by
lying
,
then
to
continue
,
&
preserue
it
in
trueth
.
For
this
cause
to
waken
vs
,
and
admonishe
vs
of
our
duetie
,
the
Lorde
God
hath
giuen
vs
his
lawe
by
writing
,
in
the
which
by
two
commandements
hee
forbiddeth
vs
lying
,
neither
to
his
dishonour
,
nor
to
the
detriment
of
our
neighbour
.
Thou
shalt
not
take
the
name
of
thy
Lord
God
in
vaine
:
Thou
shalt
not
beare
false
witnesse
.
&c.
To
the
first
he
addeth
a
threatening
,
and
he
ordeineth
For
thou
shalt
destroy
al
them
that
speake
lyes
.
These
commandementes
,
manacing
and
threatning
punishment
,
ought
to
suffice
to
conuert
vs
from
al
lying
:
but
our
nature
is
so
wicked
,
that
it
weyeth
not
one
warning
.
And
therefore
,
after
God
had
once
giuen
his
lawe
to
Moyses
:
his
wil
was
,
that
hee
shoulde
write
the
Deuteronomium
,
which
is
a
repetition
or
declaration
of
the
lawe
.
And
not
content
herewith
,
he
hath
raysed
vp
diuers
wise
men
,
and
Prophetes
,
who
seeing
the
obstinacie
of
the
worlde
,
and
the
stubbornenesse
of
it
,
haue
inculced
the
Lawe
and
threateninges
by
voyce
,
and
by
wryting
:
as
is
seene
in
the
olde
Testamente
.
And
amongest
others
,
Solomon
hath
doone
so
,
as
one
may
see
in
many
of
his
Prouerbes
,
and
presently
in
this
saying
,
The
false
witnesse
,
&c.
In
the
which
hee
saith
nothing
,
which
hath
not
beene
saide
,
and
written
before
him
in
the
lawe
,
as
wee
haue
seene
.
Neuerthelesse
we
iudge
not
6
Many
hang
vpon
the
face
of
the
Prince
,
and
euerie
one
is
a
friend
to
him
that
giueth
.
When
wee
thinke
wee
haue
neede
of
any
thing
,
or
that
wee
couet
more
then
wee
haue
,
in
that
our
natural
couetousnes
is
corrupted
,
and
of
it selfe
insatiable
,
wee
looke
who
they
bee
,
that
haue
power
to
doe
vs
good
,
and
who
are
most
inclined
to
shewe
themselues
magnificent
,
and
vseliberalitie
.
Towards
such
men
wee
play
the
poore
,
and
humble
,
we
reioyce
them
,
and
flatter
them
,
submitting
ourselues
by
wordes
and
exteriour
gesture
,
wholy
to
their
commandement
.
And
because
Princes
,
and
greate
Lordes
are
they
which
haue
greatest
authoritie
,
and
which
shew
themselues
ordinarilie
most
liberal
,
there
is
preasse
to
come
to
them
,
and
many
present
themselues
to
doe
them
seruice
,
protesting
that
they
are
their
humble
seruitours
.
Solomon
expresseth
this
saying
.
Many
hang
vpon
the
face
of
the
prince
,
&c.
This
is
not
to
say
,
that
he
teacheth
vs
so
to
doe
,
for
although
it
is
meete
wee
bee
subiect
And
euery
one
is
a
freende
,
&c.
For
hee
speaketh
not
of
him
that
is
a
freend
indeede
,
and
loueth
at
al
seasons
.
Hee
that
is
such
a
one
,
regardeth
not
if
one
giue
him
,
and
affecteth
it
not
,
but
hee
is
rather
readie
to
giue
,
if
necessitie
require
,
then
to
take
.
He
desireth
giftes
,
but
when
great
neede
is
,
hee
speaketh
not
(
I
say
)
of
such
a
freende
,
but
of
them
whome
he
hath
treated
of
.
Such
freends
loue
not
the
person
,
but
rather
hate
him
,
for
if
one
giue
not
them
as
they
desire
,
they
are
so
actiue
to
take
,
that
they
imagine
and
regarde
,
howe
they
may
get
into
their
handes
any
thing
.
They
are
therefore
freendes
to
the
giftes
,
&
not
the
to
person
.
Although
Solomon
say
that
euery
one
is
a
freende
to
the
man
that
giueth
:
and
saith
not
a
freende
to
the
gift
:
notwithstanding
,
in
that
which
wee
haue
saide
,
wee
haue
not
gaine
saide
Solomon
.
For
he
speaketh
not
of
that
which
is
so
indeed
before
God
,
but
of
that
which
appeareth
outwardly
to
the
eies
,
and
of
the
opinion
that
they
woulde
one
shoulde
haue
of
them
,
which
haunt
the
riche
onely
to
get
some
of
their
substance
:
and
so
hee
taxeth
the
hypocrites
,
flatterers
and
auaricious
,
with
whome
the
worlde
is
replenished
.
As
also
he
giueth
to
vnderstande
by
these
two
wordes
,
Many
,
and
euery
one
.
Hee
Moreouer
if
they
which
loue
their
particular
profite
vse
themselues
so
,
that
they
shew
themselues
as
friends
to
them
that
giue
:
by
a
farre
more
reason
,
if
one
helpe
vs
in
our
necessitie
,
wee
ought
truely
to
bee
freende
to
them
that
haue
pitie
on
vs
,
and
to
please
them
,
and
to
shewe
ourselues
bounde
vnto
them
.
For
if
wee
ought
too
loue
our
enimies
,
by
a
farre
more
reason
shoulde
wee
loue
them
that
loue
vs
and
declare
the
same
loue
towardes
vs
,
in
communicating
to
vs
,
the
goods
wherewith
God
hath
endowed
Moreouer
when
wee
couet
to
haue
freendes
rather
then
enimies
,
let
vs
be
enclined
to
giue
,
seeing
that
as
Saint
Paule
saith
,
It
is
meete
wee
remember
the
wordes
of
the
Lorde
,
who
hath
saide
,
7
All
the
brethren
of
the
poore
doe
hate
him
,
and
his
freendes
and
fellowes
withdrawe
themselues
from
him
:
Hee
giueth
credite
to
wordes
,
and
getteth
nothing
.
According
to
the
common
experience
of
the
worlde
,
it
is
a
miserable
thing
to
be
a
poore
man
:
for
what
necessitie
soeuer
hee
hath
,
he
shall
scarse
finde
one
which
will
haue
pitie
or
compassion
vpon
him
,
and
helpe
his
indigence
,
but
rahter
flee
him
and
hate
his
companie
.
Solomon
following
the
same
experience
,
pronounceth
it
thus
.
It
is
a
very
lamentable
thing
to
see
the
poore
man
so
vncurteously
and
cruelly
handled
.
But
it
is
farre
woorse
,
according
to
common
proofe
,
when
those
which
are
of
his
owne
fleshe
and
blood
,
not
onely
,
haue
no
pitie
on
him
,
but
also
hate
him
.
If
it
bee
so
(
as
dayly
experience
sheweth
it
)
we
ought
not
to
maruell
if
those
which
thinke
themselues
nothing
bounde
but
by
neighbourhood
and
familiaritie
,
despise
him
and
withdrawe
themselues
from
him
.
Solomon
expresseth
this
great
crueltie
,
when
hee
saith
,
All
the
brethren
of
the
poore
,
&c.
When
the
brethren
are
faithfull
,
and
haue
the
feare
of
God
before
them
,
they
are
careful
to
obey
his
lawe
and
commaundementes
.
And
so
Solomon
speaketh
heere
of
carnall
brothers
and
infidelles
,
which
haue
their
hearte
on
their
profite
altogether
.
If
they
haue
brethren
in
necessitie
,
naked
of
aide
and
succour
,
they
cannot
see
them
:
for
they
think
that
they
let
them
,
to
come
to
their
purpose
:
&
therfore
they
hate
them
&
cannot
giue
them
a
good
worde
,
nor
heare
any
request
or
complaint
that
they
make
,
nor
bee
their
intercessours
in
any
matter
of
waight
which
wil
doe
them
good
:
for
they
are
so
attentiue
to
doe
their
owne
businesse
,
that
they
thinke
if
they
should
giue
a
good
worde
to
their
poore
brethren
,
or
heare
their
requestes
,
or
complaintes
,
or
beare
any
burden
for
them
,
it
would
hinder
them
greatly
.
Solomon
expresseth
this
beastly
barbarousnesse
,
and
saith
,
Hee
giueth
credite
to
wordes
,
&c.
Ioseph
the
sonne
of
Iacob
hath
prooued
the
like
beastlinesse
and
crueltie
,
as
his
owne
brothers
confesse
.
But
although
it
bee
so
,
and
that
Solomon
rightly
reproue
the
barbarousnesse
and
crueltie
that
one
vseth
towardes
another
:
neuerthelesse
Furthermore
,
let
vs
note
,
that
where
hee
saith
,
All
the
brethren
of
the
poore
hate
him
.
This
hate
is
very
ordinary
,
and
so
commonly
practised
,
that
it
is
made
a
custome
.
And
men
way
not
whether
they
doe
wel
or
il
,
and
many
hate
the
poore
,
which
thinke
it
not
.
But
they
shal
not
therefore
bee
excused
:
for
their
owne
conscience
accuseth
them
,
that
they
are
not
so
wel
affectioned
towardes
the
poore
,
as
they
would
one
should
be
vnto
them
,
if
they
were
in
that
estate
.
And
thus
they
beare
not
that
good
wil
to
the
poore
,
that
they
thinke
they
doe
.
Whervpon
ensueth
,
that
they
hate
them
,
for
betweene
loue
and
hate
cannot
be
any
good
meane
.
Besides
this
,
let
vs
note
that
although
Solomon
willeth
vs
to
answere
in
words
,
or
giue
words
to
them
which
pray
and
speake
to
vs
:
yet
notwithstanding
hee
woulde
not
haue
vs
to
feede
the
poore
with
wordes
onely
:
but
hee
sheweth
vs
,
that
if
wee
refraine
them
in
speache
,
&
spare
our
tongue
,
by
a
farre
greater
reason
we
wil
grutch
to
aide
them
with
our
goods
,
which
wee
esteeme
fatre
more
then
our
words
.
Let
vs
not
therefore
be
niggards
of
profitable
speaches
,
but
let
vs
loue
principally
indeedes
and
trueth
.
8
Hee
that
hath
a
hart
,
loueth
his
soule
,
and
keepeth
prudence
to
finde
riches
.
There
is
nothing
that
wee
loue
so
naturally
as
this
presente
life
,
and
al
that
we
thinke
,
say
,
or
doe
,
tendeth
onely
to
get
wherewithal
to
mainteine
vs
in
the
same
,
and
keepe
vs
in
good
health
,
and
heartes
ease
:
yet
although
this
care
bee
naturall
in
vs
,
notwithstanding
wee
prosper
not
,
if
wee
haue
not
the
hearte
in
good
plight
(
as
they
say
)
indewed
with
natural
vnderstanding
,
and
that
wee
bee
of
a
quicke
wit
,
and
foresight
.
For
the
foolishe
and
brainelesse
sort
,
oft
put
their
life
in
great
hazarde
,
and
in
steede
of
finding
goods
,
loose
the
same
,
and
marre
al
they
goe
about
:
and
if
wee
loue
so
much
this
brief
and
transitorie
life
,
and
the
fraile
and
brickle
goods
,
for
the
maintenance
of
the
same
:
wee
ought
farre
more
to
loue
the
heauenly
life
,
and
felicitie
which
is
eternal
:
but
of
ourselues
we
cannot
come
to
this
loue
,
for
we
are
fooles
,
wicked
,
negligent
,
&
slouthful
:
and
so
we
are
loose
of
courage
and
faint
hearted
:
whervpon
ensueth
the
destruction
of
our
soules
,
and
way
to
death
:
and
to
loue
our
soules
wel
,
and
to
enriche
them
,
it
behoueth
vs
to
bee
prudent
in
heart
,
as
Solomon
saith
,
He
that
hath
a
heart
,
loueth
his
soule
,
and
keepeth
prudence
to
finde
riches
.
But
when
wee
haue
naturally
a
lacke
of
hearte
,
wee
cannot
haue
it
of
ourselues
,
because
wee
cannot
or
will
not
change
our
nature
.
That
is
the
worke
of
GOD
:
as
wee
ought
to
vnderstande
by
his
promises
wherefore
we
ought
to
pray
,
Now
the
goods
which
he
getteth
,
is
the
fauour
acceptable
to
the
Lorde
,
by
the
which
hee
obteineth
,
that
his
sinnes
bee
not
imputed
to
him
,
but
is
made
partaker
of
the
iustice
of
Iesus
Christe
,
by
the
which
he
commeth
to
euerlasting
life
.
Let
vs
note
in
the
rest
that
although
there
bee
none
but
God
,
which
prouideth
of
his
owne
meere
grace
and
good
wil
,
al
that
which
is
necessary
for
vs
for
the
time
present
,
and
the
time
to
come
,
aswel
for
our
bodies
,
as
our
soules
.
Notwithstanding
this
letteth
not
,
but
with
sound
iudgement
,
prudence
and
good
aduise
,
wee
may
followe
those
meanes
by
the
which
wee
prouide
for
this
life
,
and
doe
that
which
is
good
and
necessary
for
our
health
.
For
it
is
no
inconuenience
that
GOD
doethal
,
and
wee
bee
his
instruments
by
the
which
hee
worketh
.
What
heart
then
soeuer
wee
professe
,
what
prudence
or
vnderstanding
wee
haue
:
let
vs
reknowledge
in
veritie
,
that
it
is
onely
God
which
willeth
and
accomplisheth
:
and
to
him
let
vs
giue
all
praise
and
glorie
in
al
thinges
.
9
The
false
witnesse
shall
not
escape
vnpunished
:
and
hee
that
speaketh
lyes
,
shal
perish
.
Beteweene
the
fift
sentence
of
this
Chapter
,
and
this
,
is
no
difference
,
sauing
in
the
ende
of
the
fift
sentence
,
there
is
Shall
not
escape
,
and
in
this
Shall
perishe
,
which
is
the
exposition
of
shall
not
escape
.
And
so
this
is
here
a
repetition
not
vnprofitable
to
the
wel
disposed
:
for
they
are
againe
warned
,
that
God
greatly
detesteth
false
witnesse
bearers
and
lyars
,
and
therefore
they
to
bee
careful
to
thinke
and
say
,
the
trueth
,
and
flee
all
lying
.
This
repetition
also
serueth
to
make
the
false
witnesse
bearers
and
lyers
more
blame
woorthy
,
when
they
haue
once
despised
so
many
warninges
,
and
not
taken
heede
to
amend
.
10
Pleasures
are
not
seemely
for
a
foole
:
much
lesse
for
a
bound
man
to
haue
rule
ouer
Princes
.
Although
the
wicked
which
despise
true
sapience
,
and
are
therefore
called
fooles
,
haue
commonly
good
store
of
goodes
,
eyther
by
succession
,
or
giftes
,
or
by
their
owne
industry
,
and
that
they
enioy
them
in
delight
and
heartes
ease
,
at
theyr
owne
pleasure
:
and
that
because
they
spende
the
time
gallantly
and
make
good
cheere
:
they
are
therefore
accompted
worthy
to
liue
,
and
haue
abundance
of
riches
:
notwithstanding
because
they
haue
not
the
feare
of
God
with
them
,
and
be
not
his
children
,
it
were
more
fit
for
them
to
haue
no
riches
at
all
.
And
that
which
they
haue
,
they
vsurpe
it
wrongfully
by
what
title
soeuer
they
possesse
it
.
Wherevpon
ensueth
,
that
they
cannot
vse
it
,
nor
rightfully
enioy
it
,
at
their
ease
and
pleasure
.
Solomon
pronounceth
it
,
saying
:
Pleasures
are
not
seemely
,
&c.
As
when
we
know
any
one
to
be
a
thiefe
,
&
liue
by
robbery
,
we
cannot
,
nor
ought
not
to
allowe
his
wickednesse
,
nor
affirme
his
life
good
and
honest
,
but
rather
iudge
it
disordinate
,
and
detestable
.
So
before
God
,
who
knoweth
the
foolish
,
it
is
not
found
fit
,
that
they
liue
at
their
pleasure
and
ease
of
theyr
fleshe
although
hee
permit
them
as
is
seene
:
For
there
is
none
in
the
world
,
according
to
outward
apparance
that
haue
more
their
pleasures
then
the
foolish
and
wicked
.
And
as
God
which
knoweth
all
,
alloweth
not
that
the
foolish
haue
their
pleasures
to
the
damage
of
the
miserable
&
afflicted
:
Euen
so
,
when
God
hath
opened
the
eyes
of
his
seruantes
and
principally
those
which
he
hath
lifted
vp
in
preheminence
,
and
geuen
too
vnderstande
the
wickednesse
of
the
foolishe
,
they
ought
too
detest
and
hate
those
fooles
whome
they
see
so
at
theyr
ease
.
For
they
cannot
enioy
the
delightes
of
this
worlde
without
greate
disorder
.
And
although
a
man
cannot
perceaue
it
alwayes
,
yet
it
ceasseth
not
to
bee
a
greate
hinderaunce
to
the
feeble
,
simple
,
and
innocent
of
whome
the
foole
makes
no
accompt
,
but
rather
studieth
to
afflict
&
vex
them
,
pilling
,
and
polling
them
,
or
refusing
to
pleasure
them
to
enioy
the
better
his
owne
ease
and
pleasure
.
Then
if
pleasures
are
not
seemely
for
fooles
,
who
notwithstanding
seeme
fit
to
enioy
them
,
because
they
are
rich
or
of
noble
parentage
,
and
in
authoritie
,
or
because
afore
time
they
haue
taken
paynes
,
to
liue
lastly
at
their
ease
:
If
to
such
people
(
I
say
)
pleasures
are
not
seemely
,
by
a
farre
more
reason
it
is
not
fitting
,
that
inferiours
shoulde
enterprise
ought
,
against
or
aboue
their
superiours
,
to
put
themselues
in
their
ease
,
or
haue
their
pleasures
,
to
the
preiudice
of
their
superiours
.
Solomon
sheweth
this
,
saying
,
Much
lesse
for
a
bounde
man
,
&c.
By
the
name
of
bondman
hee
meaneth
al
inferiours
,
as
children
,
housholde
seruants
,
wayting
men
,
Chamberlaines
,
subiects
and
vassailes
,
which
are
bounde
to
obay
,
feare
,
&
honor
them
that
are
in
power
by
Gods
appointment
,
and
whome
they
ought
to
serue
without
grudge
,
or
contradiction
,
and
as
much
as
in
themlyeth
,
worke
their
delightes
,
which
are
principally
in
bearing
rule
,
without
resistance
,
or
rebellion
.
For
great
men
of
the
earth
,
&
al
those
that
haue
preheminence
as
kings
,
princes
,
magistrates
,
gouernours
,
fathers
,
mothers
,
maisters
,
&
rulers
,
although
they
haue
many
cares
,
and
great
trauaile
to
maintaine
themselues
in
their
principalitie
,
notwithstanding
they
haue
no
greater
pleasure
,
then
when
their
subiects
and
Inferiours
worke
no
sedition
against
them
,
but
endure
in
al
humilitie
,
their
rule
and
goueruement
:
which
to
enioy
,
they
take
thought
and
deliberate
,
they
payne
and
trauel
themselues
,
and
spare
for
no
cost
,
esteeming
this
as
nothing
,
so
they
may
beare
rule
:
for
they
knowe
,
that
in
gouerning
,
they
may
doe
as
please
them
,
and
obtaine
al
their
desires
,
euery
one
beeing
at
their
commandement
:
and
thus
they
shal
enioy
their
pleasures
.
The
foolishe
thirst
after
such
pleasure
.
But
of
what
power
,
or
calling
soeuer
they
bee
,
it
is
not
seemely
for
them
,
but
rather
requisite
that
the
wise
beare
rule
ouer
them
and
tame
them
.
Wherevppon
enseweth
that
which
Solomon
saieth
,
That
much
lesse
seruantes
which
are
slaues
,
and
of
the
most
vile
and
abiect
condition
of
the
world
,
are
meete
to
gouerne
&
beare
rule
ouer
princes
:
But
they
and
all
inferiours
ought
to
humble
themselues
,
and
by
their
obedience
reioyce
their
superiours
,
for
they
ought
of
free
will
to
submit
themselues
:
as
Saint
Paule
teacheth
them
in
many
places
.
One
may
also
say
that
if
the
foole
be
in
prosperitie
and
haue
his
ease
and
delightes
,
yet
can
he
not
vse
them
as
he
ought
:
Much
lesse
can
a
slaue
of
seruile
condition
,
beare
rule
ouer
princes
,
and
order
them
as
he
ought
.
Let
vs
note
first
of
all
,
that
pleasures
are
not
forbidden
if
we
vse
them
soberly
,
and
without
excesse
:
for
God
hath
not
giuen
riches
vnto
man
onely
for
to
vse
them
,
but
also
to
reioyce
and
take
his
pleasure
in
them
.
And
so
haue
the
Saintes
,
not
onely
vsed
them
for
necessitie
,
but
11
The
foresight
of
a
man
maketh
him
defer
his
anger
:
and
it
is
his
honour
to
let
faultes
passe
.
Seeing
wee
are
al
the
children
of
one
father
,
wee
ought
therefore
al
to
desire
to
resemble
him
:
and
as
hee
is
to
vs
gentle
,
gracious
and
pitiful
,
so
ought
wee
to
bee
one
to
another
:
as
our
Lorde
Iesucs
the
foresight
of
a
man
,
&c.
Hee
sheweth
also
that
it
is
God
which
leadeth
man
to
bee
courteous
and
gentle
:
For
foresight
,
or
wisdome
or
vnderstanding
,
is
of
God
.
Hee
sheweth
thirdly
,
that
he
which
is
soone
mooued
to
anger
,
hath
no
foresight
,
but
is
frantike
and
foolishe
as
hee
sheweth
it
by
folly
And
it
is
his
honour
,
&c.
Hee
sheweth
that
the
man
well
grounded
in
vnderstanding
and
foresight
,
excelleth
in
charitie
towardes
12
The
kings
displeasure
is
like
the
roaring
of
a
Lion
:
but
his
fauour
is
like
the
deawe
vpon
the
grasse
?
Solomon
teacheth
heere
two
things
principally
.
The
one
that
subiects
and
inferiours
shoulde
take
heede
least
with
their
wickednesse
of
life
,
they
doe
prouoke
their
princes
iust
indignation
against
them
,
and
that
by
holy
conuersation
,
and
true
obedience
,
they
studie
to
winne
their
fauour
,
and
make
that
they
be
to
them
,
helpeful
and
profitable
,
as
the
deawe
profiteth
the
grasse
,
making
it
waxe
greene
,
encrease
,
and
multiplie
,
and
keeping
it
from
the
heate
of
the
Sunne
,
which
otherwise
woulde
burne
and
drie
it
vp
.
Neuerthelesse
,
this
is
not
to
say
that
wee
should
flatter
kings
and
princes
,
and
make
them
drunke
with
their
owne
greatnesse
and
glory
:
as
the
common
tricke
and
practise
of
them
is
,
which
wil
creepe
in
credite
with
the
Lordes
of
the
earth
,
and
make
their
owne
profite
by
them
,
in
putting
back
and
detracting
their
neighbours
.
But
it
behooueth
vs
onely
to
humble
ourselues
to
our
superiours
,
and
yeeld
them
that
obedience
which
is
due
to
them
by
Gods
appointment
.
Thus
doeing
,
if
they
bee
not
tyrants
,
wee
shal
profite
by
them
:
and
although
they
bee
tyrants
,
yet
God
wil
not
let
our
obedience
to
bee
in
vaine
,
and
altogether
vnprofitable
,
but
wil
make
that
what
inhumanity
or
crueltie
soeuer
they
execute
against
vs
,
yet
shal
they
not
deuoure
vs
as
the
Lion
doth
the
pray
which
hee
holdeth
in
his
pawes
,
and
wil
make
vs
prosper
,
and
liue
at
our
pleasure
as
hee
shal
see
expedient
.
One
may
see
this
in
Pharao
king
of
Egypt
,
and
the
children
of
Israel
,
in
the
wicked
kings
of
Iuda
and
Israel
,
&
in
the
Prophets
.
The
second
is
,
that
Kings
,
Princes
,
and
Superiours
are
aduertised
of
their
dueties
,
which
is
,
That
they
ought
to
be
mooued
to
wrath
and
anger
,
and
rore
like
Lions
in
threatninges
condemnations
,
and
punishments
towards
the
wicked
,
which
liue
disorderly
in
dispraising
and
blaspheming
God
and
his
worde
,
and
in
iniuring
and
offending
their
neighbours
.
Contrariwise
they
are
aduertised
,
that
they
ought
to
be
pleasant
,
gracious
,
&
courteous
towards
the
good
,
&
to
keep
them
from
iniuries
,
and
outrages
of
the
oppressions
,
and
violences
of
the
wicked
,
as
the
deawe
keepeth
the
grasse
from
the
heate
of
the
Sunne
.
And
as
the
deawe
maketh
the
grasse
to
grow
and
augment
:
so
kings
and
superiours
of
the
earth
ought
to
bee
careful
to
make
the
simple
,
iust
,
and
the
innocent
prosper
,
and
principally
according
to
the
soule
,
in
rooting
out
of
their
countrie
al
reprochful
persons
,
and
being
careful
to
cause
that
GOD
haue
audience
by
preaching
of
his
woorde
,
and
that
good
order
bee
kept
without
exception
of
persons
,
and
true
religion
obserued
.
Moreouer
,
let
vs
consider
,
that
if
God
woulde
that
wee
shoulde
bee
suche
towards
our
superiours
,
it
behoueth
vs
to
bee
farre
more
humble
,
and
reuerent
towardes
him
:
for
hee
is
king
of
kinges
.
And
if
hee
appoint
vs
superiours
,
and
commaunde
them
to
bee
rigorous
,
or
gentle
,
according
as
occasions
serue
:
wee
ought
to
vnderstande
by
farre
more
reason
,
that
he
is
such
a
one
towards
men
as
hee
declareth
to
vs
,
in
his
worde
.
Who
desireth
a
more
ample
declaration
,
then
hee
hath
set
downe
,
in
the
sixteenth
Chapter
,
verse
10.
vntil
the
ende
of
the
15.
verse
?
13
The
foolish
childe
is
the
fathers
sorowe
:
and
a
brawling
wife
is
a
continuall
dropping
.
It
liketh
not
many
fathers
to
watche
and
warde
their
children
,
and
to
keepe
them
vnder
,
to
learne
them
to
bee
wise
.
They
haue
this
foolishe
opinion
,
that
they
shoulde
let
them
doe
as
pleaseth
them
:
because
being
younge
,
they
may
spende
the
time
merily
,
and
liue
without
melancholie
.
They
thinke
that
if
one
should
presse
them
to
vnderstande
wisedome
so
soone
,
they
woulde
bee
leane
,
and
pensiue
,
dul
,
and
blockishe
,
and
not
haue
a
quicke
wit
,
to
thinke
,
say
,
or
doe
any
thing
pleasantly
,
nor
shewe
themselues
lustie
gallants
,
or
mery
companions
,
as
they
ought
.
And
therefore
such
fathers
despise
God
&
his
word
,
and
are
also
the
cause
that
their
children
are
mockers
and
contemners
of
al
iustice
and
holinesse
,
and
so
they
sinne
against
the
holy
Gbost
.
For
this
cause
they
receiue
their
payment
of
care
which
they
haue
had
to
entertaine
their
children
in
folly
,
and
wickednesse
:
whereat
they
bee
greeued
and
much
vexed
as
they
wel
deserue
.
They
haue
graffed
the
tree
with
euil
graffes
,
and
therefore
they
eate
the
fruite
of
anguishe
and
sorow
.
Solomon
expresseth
it
wel
,
saying
:
The
foolish
childe
is
the
fathers
sorowe
.
Hely
hath
proued
this
:
notwithstanding
it
is
not
to
say
,
that
if
fathers
be
afflicted
&
receiue
griefe
by
their
children
,
who
are
not
wise
,
that
it
proceedeth
alwaies
Solomon
reproueth
not
here
only
the
fathers
,
which
do
not
their
dueties
to
teach
,
admonishe
,
correct
,
and
chastice
,
their
children
in
time
,
to
make
them
renounce
follie
,
and
giue
themselues
to
wisedome
:
but
hee
sheweth
also
to
the
foolishe
children
,
that
they
are
disobedient
,
and
rebellious
to
the
commandement
of
God
,
which
wil
,
that
the
childe
honour
the
father
and
mother
,
which
is
not
only
to
make
them
some
signe
of
reuerence
,
by
gesture
of
the
bodie
,
or
by
woordes
of
the
mouth
,
but
that
they
be
indeede
humble
and
obedient
to
their
fathers
,
and
mothers
,
doing
them
honour
and
reuerence
without
faining
,
assisting
them
carefully
,
and
being
wholy
at
their
commandement
in
the
Lorde
,
as
they
are
bounde
,
and
as
the
holie
Scripture
teacheth
them
in
many
places
:
and
as
it
hath
bene
treated
of
heretofore
in
diuers
pointes
.
But
the
foolish
childe
in
steede
of
dooing
this
good
and
honour
to
his
father
and
mother
,
doeth
displease
them
,
woorke
their
woe
,
and
hinder
and
endamage
them
,
as
Solomon
sheweth
,
when
hee
saieth
,
The
foolishe
childe
,
&c.
And
heerein
hee
giueth
to
vnderstande
,
that
the
childe
that
is
suche
a
one
,
is
to
be
holden
vnwoorthie
to
liue
vpon
the
earth
:
and
that
Magistrates
according
as
the
lawe
commaundeth
,
ought
to
put
too
their
hands
and
punish
him
,
yea
with
death
.
And
although
men
doe
not
their
duetie
therein
,
yet
God
which
is
iust
,
wil
not
leaue
suche
iniquitie
vnpunished
,
but
wil
worke
his
horrible
vengeance
,
and
most
terrible
iudgement
vpon
suche
a
childe
.
Wherefore
,
insomuche
as
wee
loue
our
children
,
let
vs
chastise
them
betimes
,
and
that
it
be
not
long
of
vs
,
that
they
shunne
not
that
ruine
.
Solomon
also
sheweth
,
that
fathers
and
mothers
ought
not
to
esteeme
it
a
thing
of
smal
value
or
litle
importance
,
that
their
children
are
fooles
:
but
to
account
it
a
great
misfortune
and
greefe
:
Not
so
muche
for
the
damage
and
dishonour
they
haue
thereby
,
as
for
the
zeale
of
the
glorie
of
God
,
and
edification
,
and
saluation
of
their
children
:
for
they
ought
to
preferre
this
aboue
al
temporal
riches
.
Of
foolishe
children
hath
bene
spoken
heeretofore
.
Solomon
addeth
,
And
a
brawling
wife
,
&c.
Although
brawling
and
contentious
wiues
,
and
which
lift
vp
their
voice
on
high
,
to
iniurie
and
offende
In
this
example
wee
see
,
that
brawlinges
light
not
on
them
onelie
whome
they
are
meant
too
,
but
on
them
also
,
which
make
them
.
14
House
and
riches
are
the
inheritance
of
ones
elders
:
but
a
discreete
woman
is
the
gift
of
the
Lord
.
Although
God
is
the
Creator
,
disposer
,
and
gouernour
of
al
thinges
,
yea
,
of
countries
and
regions
,
and
that
hee
giueth
kingdomes
The
house
,
&c.
But
the
resoluing
thereof
is
easie
:
for
one
may
say
that
Solomon
speaketh
according
to
the
phrase
of
speeche
of
children
,
which
succeede
their
parents
in
the
goods
which
they
haue
possessed
and
left
them
.
Or
that
hee
speaketh
according
to
the
lawe
of
nature
,
which
is
,
that
children
shal
succeede
in
the
wealth
of
their
fathers
.
But
this
lawe
is
not
so
natural
but
that
it
proceedeth
from
God
,
who
is
authour
of
that
nature
,
which
is
good
and
reasonable
.
Likewise
the
order
of
succession
is
of
his
ordinaunce
,
The
heritage
of
the
fathers
.
And
heerein
one
transferreth
not
to
the
creature
,
that
which
is
proper
to
the
Creator
,
seeing
hee
himselfe
calleth
it
so
.
And
so
it
happeneth
often
,
that
fathers
trauel
and
take
payne
,
to
assemble
and
get
goods
together
.
And
for
this
onely
,
because
they
haue
children
whome
they
couet
to
prouide
for
.
And
therefore
one
may
say
,
that
Solomon
speaking
so
,
hath
somewhat
admonished
children
not
to
waxe
proude
,
for
the
goods
which
they
possesse
,
and
wherewith
they
are
enriched
,
not
hauing
trauelled
for
them
:
but
that
they
knowe
that
they
haue
them
by
the
care
and
diligence
of
their
fathers
,
vnto
whome
God
,
and
none
but
God
gaue
them
.
And
that
afterwardes
by
their
meanes
,
hee
hath
put
them
into
their
handes
,
to
dispose
and
spende
with
sobrietie
,
and
aide
therewith
them
that
taste
necessitie
.
But
although
God
wil
,
or
permit
that
children
acknowledge
their
riches
to
bee
the
heritage
of
their
fathers
:
yet
hee
wil
not
that
the
principal
temporal
good
of
this
worlde
be
reknowledged
of
any
other
but
of
him
alone
.
Solomon
sheweth
it
,
when
he
saith
,
But
a
discreete
woman
,
&c.
That
a
woman
is
the
principall
temporall
riches
that
a
man
can
haue
,
GOD
giueth
to
vnderstande
,
when
hee
saide
,
that
it
was
not
good
for
man
to
bee
alone
,
when
hee
called
her
the
aide
of
man
,
and
when
hee
Saint
Paule
also
sheweth
it
,
willing
that
men
shoulde
loue
their
wiues
,
as
Iesus
loued
the
Churche
.
And
wee
ourselues
ought
to
knowe
it
,
when
by
the
woman
,
man
obteineth
issue
,
and
is
made
a
Secondarily
,
for
the
most
part
,
fathers
are
not
so
careful
to
finde
wiues
for
their
sonnes
,
for
feare
of
forgoing
any
portion
of
goods
which
they
possesse
.
Or
if
they
doe
,
they
searche
them
out
riche
wiues
,
not
those
that
are
discreete
.
Although
therefore
,
when
one
wil
marrie
himselfe
,
it
behooueth
him
with
care
and
diligence
,
and
with
great
discretion
to
regarde
with
whome
hee
match
him
,
and
that
hee
ought
not
to
proceede
at
randon
,
nor
as
one
carelesse
and
without
foresight
,
yet
when
we
haue
found
a
good
and
honest
partie
,
it
is
fit
wee
acknowledge
that
shee
is
come
intierlie
by
the
grace
and
mercie
of
our
God
,
which
giueth
vs
foresight
and
aduisement
to
conduct
vs
rightly
,
and
to
seeke
that
which
is
good
and
profitable
for
vs
.
And
in
the
meane
while
,
hee
maketh
vs
meete
with
that
which
he
thinketh
good
.
Abraham
knew
wel
this
same
,
as
he
sheweth
it
,
when
hee
sendeth
his
seruant
to
take
a
wife
for
his
sonne
Isaac
.
And
sith
it
is
meete
we
haue
suche
reknowledging
,
those
which
haue
discreete
wiues
,
ought
to
preferre
them
before
al
15
Slouthfulnes
maketh
one
fal
a
sleepe
:
and
a
soule
accustomed
to
craft
,
shal
suffer
hunger
.
It
may
seeme
at
the
first
view
,
that
this
sentence
fauoureth
them
that
loue
sleeping
:
teaching
them
howe
they
shal
prouoke
sleepe
,
and
enioy
that
which
they
loue
:
but
seeing
that
slouth
is
vaine
,
vnprofitable
,
hurtful
,
dishonest
&
wicked
,
(
as
one
may
perceiue
heretofore
)
and
that
it
is
not
good
to
be
giuen
to
sleepe
:
wee
ought
to
knowe
that
Solomon
argueth
heere
the
sluggishe
,
shewing
them
whereto
they
serue
,
to
wit
,
to
nothing
but
to
occupie
a
place
,
And
a
soule
accustomed
to
craft
,
shal
suffer
hunger
.
It
might
seeme
at
the
first
viewe
,
that
this
coniunction
is
not
agreeable
,
and
that
Solomon
might
haue
made
an
Antithesis
,
putting
the
slouthful
,
which
ceaseth
and
wil
doe
nothing
,
a
contrarie
to
him
that
is
accustomed
to
craft
:
for
he
that
goeth
about
to
deceiue
his
neighbour
,
and
make
his
owne
profite
by
the
hurt
of
an
other
man
,
is
not
asleepe
,
nor
yet
giuen
to
rest
,
but
is
ful
vigilant
,
and
taketh
great
paynes
.
I
answere
.
True
it
is
,
that
herein
the
slouthful
and
the
craftie
,
are
contraries
:
but
they
sticke
not
to
agree
in
some
pointes
:
for
as
the
craftie
by
taking
payne
,
getteth
and
snatcheth
away
other
mens
substance
.
So
the
slouthful
,
by
taking
his
rest
,
depriueth
his
neighbour
of
that
succour
and
aide
hee
ought
to
shewe
him
.
And
as
the
slouthful
coueteth
much
,
and
hath
nothing
but
pouertie
and
want
,
and
suffereth
much
,
as
he
wel
deserueth
:
so
although
the
craftie
man
get
goods
abundantly
:
neuerthelesse
,
his
fraudes
and
rapines
,
wil
not
serue
him
,
but
he
shal
suffer
hunger
,
partly
because
hee
shal
neuer
haue
enough
,
partly
because
God
wil
not
suffer
him
to
enioye
his
desires
at
ful
.
And
yet
although
in
this
life
hee
had
his
desires
to
the
vttermost
,
yet
finally
,
hee
shal
be
in
extreeme
indigencie
,
as
is
written
of
the
riche
man
.
Let
vs
not
therefore
learne
to
sleepe
heere
,
but
rather
to
watche
:
nor
to
take
our
rest
,
but
rather
to
labour
:
nor
to
deceiue
,
but
rather
16
Who
so
keepeth
the
Commandementes
,
keepeth
his
owne
soule
:
but
hee
that
regardeth
not
his
wayes
,
shall
dye
.
If
wee
take
,
(
to
keepe
the
commaundement
,
)
to
fulfil
al
that
which
God
hath
commaunded
vs
in
his
lawe
,
there
is
none
which
can
keepe
his
soule
:
for
there
is
none
that
can
so
keepe
the
commaundement
.
Saint
Paule
sheweth
it
wel
in
diuers
places
.
If
therefore
wee
wil
knowe
howe
it
behooueth
vs
to
keepe
our
soules
,
it
is
Hee
that
regardeth
not
his
wayes
,
shal
die
.
To
the
keeping
of
the
commaundements
hee
putteth
the
despising
of
his
wayes
,
a
contrarie
.
Whereby
we
may
gather
,
that
to
keepe
the
commandementes
is
,
to
haue
a
firme
affection
to
serue
God
first
of
al
:
and
next
his
neighbour
,
according
as
God
hath
taught
vs
by
his
word
:
to
haue
care
to
renounce
al
vnbeliefe
,
and
to
assure
ourselues
of
the
bountie
and
loue
of
our
heauenly
father
towardes
vs
,
by
the
meane
of
Iesus
Christe
,
to
be
careful
to
forgoe
al
wickednes
,
and
to
giue
ourselues
with
al
our
power
to
doe
wel
,
according
as
God
hath
commaunded
in
his
lawe
.
Whosoeuer
keepeth
so
the
commaundement
,
although
sinned
wel
in
him
,
and
that
hee
be
in
great
fault
,
as
wel
in
his
fayth
,
as
in
his
affections
,
thoughts
,
&
works
,
yet
neuertheles
his
faultes
shal
not
bee
imputed
to
him
,
to
suffer
thereby
any
detriment
:
but
he
keepeth
his
soule
to
euerlasting
life
.
For
dooing
so
,
hee
loueth
God
,
and
God
loueth
him
,
hee
dwelleth
with
God
,
and
God
with
him
.
Meanewhile
,
let
vs
not
thinke
the
neglecting
of
the
way
,
which
is
contrarie
to
this
:
and
not
to
make
account
of
al
that
which
God
hath
appointed
vs
by
his
worde
,
which
teacheth
vs
euerie
thing
what
wee
ought
to
thinke
,
wil
,
beleeue
,
saye
,
or
doe
:
which
thinges
are
the
wayes
of
God
,
insomuch
as
hee
hath
ordeined
them
:
and
conducteth
vs
in
them
:
and
they
are
ourwaies
because
we
ought
to
walke
in
them
,
and
be
assured
not
to
perishe
,
when
wee
perseuer
in
the
same
.
And
because
that
of
One
may
also
applie
this
sentence
to
life
and
death
temporal
,
for
if
wee
bee
ohedient
to
our
rulers
and
gouernours
,
they
are
bounde
to
preserue
vs
from
the
violence
of
the
wicked
.
Contrariwise
,
if
not
making
count
of
doing
our
duety
,
wee
liue
dissolutely
,
theyr
office
is
to
vse
the
sworde
agaynst
vs
,
For
hee
is
the
Minister
of
GOD
for
thy
wealth
:
but
if
thou
doe
euill
,
feare
:
For
hee
beareth
not
the
sworde
for
naught
,
for
hee
is
the
minister
of
God
too
take
vengeance
on
him
that
doth
euill
.
Note
we
,
that
although
it
behooueth
one
to
renounce
himselfe
,
too
keepe
his
soule
,
notwithstanding
hee
must
not
renounce
his
wayes
,
but
those
which
hee
hath
followed
,
obeying
17
Hee
that
hath
pittie
vppon
the
poore
,
lendeth
vnto
the
Lorde
:
and
looke
what
he
layeth
out
,
it
shal
be
paide
him
againe
.
Our
good
God
beareth
great
loue
and
fauour
towardes
them
that
are
poore
and
needie
:
as
the
holy
Scripture
testifieth
,
&
as
hath
beene
alledged
in
the
law
in
the
Prophetes
&
Apostles
of
foretime
.
But
men
make
no
account
of
their
aduertisements
and
admonitions
,
neither
doe
they
feare
their
complaintes
and
threatnings
,
as
is
seene
by
the
smal
account
that
they
make
of
the
poore
,
by
the
oppression
,
outrage
,
and
violence
,
that
the
poore
strangers
,
orphans
,
and
widdowes
indure
.
And
that
which
is
cause
,
why
these
poore
are
so
despised
,
reiected
,
and
misused
,
is
the
malice
,
ingratitude
,
and
crueltie
of
men
,
who
are
so
readie
to
their
particular
profite
and
so
greedie
of
gain
,
that
they
think
if
they
pill
not
them
,
which
cannot
defende
themselues
,
they
make
not
their
market
halfe
wel
:
and
if
they
shoulde
ayde
the
weaker
sort
any
whit
at
al
,
or
giue
any
almesse
to
the
needie
,
who
haue
not
wherewithal
to
requyte
it
againe
,
they
shoulde
susteine
great
losse
and
neuer
be
able
to
recouer
it
.
Thus
by
their
disordinate
desires
,
they
tende
stil
to
augmentation
,
at
least
wise
they
cannot
suffer
any
apparance
of
diminition
or
losse
.
But
such
people
are
abused
,
as
Solomon
sheweth
saying
,
He
that
hath
pity
vpon
the
poore
,
&c.
When
one
lendeth
to
an
honest
man
,
hee
feareth
no
losse
,
but
hopeth
,
and
is
as
it
were
assured
that
hee
wil
not
be
vngrateful
,
but
wil
acknowledge
and
confesse
the
pleasure
which
he
hath
done
him
,
and
restore
willingly
that
which
hee
hath
len
thim
,
yea
with
profit
,
&
wil
yeld
some
recompence
for
the
pleasure
which
hee
hath
done
him
:
By
a
farre
more
reason
ought
wee
to
be
assured
,
that
when
wee
haue
done
any
good
to
the
poore
,
we
shal
not
loose
it
,
but
it
shal
be
restored
,
and
wee
shal
haue
a
verie
good
recompence
:
for
wee
haue
not
done
it
vnto
a
man
,
but
to
God
,
who
taketh
it
not
on
this
condition
,
neuer
to
restore
it
againe
:
but
as
pure
and
loyal
,
readie
to
yelde
it
againe
,
which
he
wil
doe
certeinly
,
yea
with
vsurie
,
by
a
maner
of
speeche
:
as
Solomon
expresseth
it
by
Retribution
.
For
this
cause
wee
ought
to
bee
readie
and
most
willing
to
benefite
the
poore
,
as
Solomon
striueth
to
teach
vs
heere
.
And
therewithal
declareth
vnto
vs
,
first
the
honour
which
God
doth
to
them
,
which
haue
pitie
on
the
poore
,
and
doe
them
good
,
giuing
them
the
title
of
pitiful
,
which
is
properly
to
him
alone
:
for
he
alone
doeth
benefit
vs
,
not
being
bound
therto
:
&
we
can
doe
no
good
but
what
wee
are
bounde
to
doe
,
and
should
not
once
think
to
receiue
any
recompence
for
the
same
again
:
but
rather
should
acknowledge
that
wee
are
vnprofitable
seruantes
,
to
thinke
that
any
one
is
bound
to
vs
.
Our
Lord
Iesus
Christ
sheweth
this
wel
.
One
lendeth
to
the
Lorde
.
For
one
may
say
,
that
hee
iesteth
with
vs
,
because
of
our
rudenesse
and
ignorance
,
as
a
mother
doth
with
her
children
:
to
giue
vs
more
easily
to
vnderstande
,
how
readie
the
Lorde
is
to
benefite
vs
,
when
hee
reputeth
that
which
is
his
owne
,
to
bee
lent
him
by
vs
,
and
wil
restore
it
to
vs
as
though
hee
were
bounde
theretoo
,
and
as
though
hee
had
some
thing
of
ours
in
his
handes
.
A
man
may
also
say
,
that
hee
speaketh
after
our
maner
of
speeche
.
For
when
wee
haue
giuen
any
thing
to
any
one
which
is
not
base
conditioned
,
and
that
wee
hope
hee
wil
acknowledge
it
,
and
render
vs
againe
the
like
or
better
,
wee
say
,
that
wee
haue
lent
him
it
.
Or
if
one
haue
giuen
vs
any
thing
,
and
that
wee
bee
willing
to
requite
it
againe
,
wee
say
,
that
wee
haue
but
borowed
it
.
Thirdly
,
hee
declareth
vnto
vs
the
liberalitie
of
our
God
,
when
hee
sayeth
,
That
hee
wil
restore
,
the
retribution
to
him
that
shal
haue
lent
.
For
of
his
grace
,
hee
maketh
himselfe
as
detter
,
when
it
is
said
,
That
hee
wil
restore
.
It
is
meete
to
vnderstand
and
say
,
that
it
is
of
his
grace
,
seeing
hee
can
be
in
dette
to
no
bodie
,
and
al
are
in
det
to
him
,
and
there
is
none
that
can
paie
that
det
.
And
as
if
one
had
done
him
some
great
pleasure
,
and
had
merited
to
be
recompenced
therefore
,
hee
promiseth
retribution
,
declaring
that
hee
wil
not
onely
render
that
which
hath
bene
lent
him
,
but
also
wil
giue
hyre
,
and
profite
to
him
which
hath
lent
it
him
.
Retribution
is
made
first
in
this
worlde
,
when
God
doeth
giue
suffisance
and
contentment
to
them
that
are
pitiful
to
the
poore
,
although
it
seeme
often
,
that
they
haue
but
litle
.
Secondly
,
it
is
made
in
the
last
resurrection
.
For
the
rest
,
because
mention
is
made
heere
,
of
restoring
,
and
retribution
:
the
arrogant
Heereby
wee
haue
a
good
argument
to
knowe
,
that
retribution
commeth
not
by
our
merites
,
but
by
pure
grace
,
and
liberalitie
.
Also
it
woulde
bee
no
inconuenience
to
say
,
that
the
scripture
speaketh
of
God
according
as
one
speaketh
of
Kinges
and
Princes
,
which
vse
great
liberalitie
,
and
giue
great
giftes
and
presentes
for
their
pleasure
,
to
those
which
haue
done
them
but
a
smal
seruice
.
One
may
say
of
suche
Lordes
,
that
they
haue
wel
rewarded
them
,
but
one
can
not
say
,
that
they
haue
deserued
it
.
If
therefore
it
please
our
God
to
vse
great
liberalitie
towardes
vs
,
and
to
cal
it
,
rewarde
,
let
vs
acknowledge
,
that
wee
haue
not
deserued
it
,
but
that
it
is
his
good
pleasure
to
deale
so
with
vs
.
18
Chastise
thy
sonne
,
while
there
is
hope
:
and
let
not
thy
soule
spare
for
his
crying
.
Solomon
hath
alreadie
often
warned
children
to
receiue
the
instruction
and
correction
of
their
fathers
and
mothers
:
and
hath
shewed
fathers
and
mothers
,
that
they
ought
to
instruct
and
chastise
their
children
betimes
,
if
they
loue
them
:
for
otherwise
they
hate
them
,
which
is
a
thing
against
nature
.
For
one
loueth
naturally
his
owne
blood
,
and
principally
him
that
is
sprong
of
his
entrailes
.
Nowe
although
it
be
a
thing
verie
harde
,
and
almost
impossible
that
a
father
should
not
loue
his
childe
:
notwithstanding
,
some
sticke
not
to
fayle
often
in
this
loue
,
in
making
themselues
beleeue
they
loue
their
children
,
and
in
the
meane
while
by
flatteries
,
and
pardons
,
or
by
great
libertie
and
licence
,
they
let
them
bee
lost
:
which
is
a
good
argument
that
they
loue
them
not
as
they
ought
to
doe
.
And
because
this
thing
is
so
vsual
,
Solomon
is
not
content
to
haue
saide
:
Hee
that
spareth
the
rodde
hateth
the
childe
:
but
he
that
loueth
Chastise
thy
sonne
.
How
one
ought
to
chastise
,
hath
bene
treated
off
in
the
place
afore
alledged
.
It
resteth
to
know
when
one
should
chastise
.
Solomon
sheweth
it
,
saying
,
When
there
is
hope
,
to
wit
,
that
the
childe
by
chastisement
,
may
come
to
amendment
:
which
is
,
when
the
childe
is
yet
tender
of
age
,
and
not
accustomed
nor
hardened
to
yl
dooing
,
nor
hath
not
learned
to
despise
his
parentes
,
nor
mock
at
their
admonitions
,
corrections
,
menacinges
,
and
scourgings
.
This
is
the
time
whereof
Solomon
speaketh
in
the
place
aforesaid
.
And
to
the
ende
that
the
childe
become
not
a
mocker
and
contemner
,
obstinate
and
stifnecked
,
and
that
al
hope
of
amendment
passe
not
:
Solomon
wil
not
that
one
suffer
them
to
rage
,
exclaime
,
make
noyse
and
murmure
,
in
rebelling
either
in
high
wordes
,
or
outragious
and
violent
deedes
,
but
that
without
delaye
,
they
bee
reprehended
assoone
as
the
fault
is
spied
,
be
it
neuer
so
little
:
wee
shoulde
vnderstande
this
,
when
Solomon
saieth
,
And
let
not
thy
soule
spare
for
his
crying
.
Some
say
,
Haue
no
regarde
of
his
crying
.
Cease
not
to
chastise
him
although
hee
crye
.
Some
,
And
let
it
not
enter
into
thy
thought
to
kil
him
.
For
Magistrates
are
ordeined
to
take
reuenge
on
the
childe
that
wil
not
bee
ruled
.
Because
the
Hebrewe
tongue
endureth
suche
diuersitie
of
senses
,
which
neuertheles
are
not
contraries
,
it
is
free
for
euerie
one
to
followe
which
hee
wil.
And
this
while
,
let
vs
not
bee
of
the
opinion
of
them
,
which
saye
,
that
one
ought
not
to
chastise
children
with
roddes
,
for
that
is
inhumanitie
.
Then
if
suche
chastisement
bee
inhumanitie
:
wee
may
say
by
farre
more
reason
,
that
God
hath
taught
fathers
and
mothers
to
bee
cruel
.
When
hee
wil
haue
children
that
wil
not
bee
ruled
,
to
bee
put
in
the
handes
of
Iustices
,
to
bee
punished
with
death
:
and
by
consequent
,
one
shoulde
accuse
God
of
crueltie
,
which
is
no
way
lawful
.
They
that
wil
not
haue
them
chastised
with
roddes
,
builde
vppon
this
passage
of
Saint
Paule
(
If
at
leastwise
they
reade
the
Scriptures
,
)
to
wit
,
And
you
fathers
,
prouoke
not
your
children
to
anger
,
but
bring
them
vp
in
instruction
,
and
information
of
the
Lord
.
Heere
the
Apostle
forbiddeth
not
the
rodde
,
but
hee
wil
that
the
correction
be
moderate
,
and
that
fathers
bee
not
cruel
,
nor
furious
towardes
their
children
:
for
too
great
rigour
is
cause
that
19
A
man
of
great
wrath
shal
suffer
punishment
:
although
thou
once
deliuer
him
,
yet
his
anger
wil
come
againe
.
Many
thinke
they
cannot
do
their
businesse
halfe
wel
,
nor
come
halfe
so
soone
to
the
ende
of
their
enterprises
,
if
they
be
not
angrie
bitterlie
against
them
,
which
resist
them
,
or
let
them
to
doe
as
they
wil
:
and
take
no
heede
if
they
haue
iust
cause
or
no
,
to
be
so
angrie
,
but
they
fret
and
fume
,
as
though
they
were
madde
.
Of
the
which
number
one
may
first
put
Caine
,
who
hath
wel
shewed
to
his
brother
Abel
,
that
hee
was
a
man
of
great
anger
,
when
hee
slewe
him
.
Hee
thought
by
this
meanes
to
doe
as
hee
would
himselfe
,
and
to
liue
at
his
heartes
ease
,
thence
forwarde
:
but
hee
hath
had
the
paine
,
and
torment
therof
as
appeareth
.
In
the
second
place
one
may
put
the
brethren
of
Ioseph
.
They
haue
felte
the
payne
of
the
great
anger
which
they
bare
against
the
saide
Ioseph
,
as
they
Let
vs
vnderstande
therefore
that
wee
are
warned
to
eschue
anger
,
if
wee
wil
bee
free
from
paine
,
punishment
and
torment
.
Also
Kinges
and
Magistrates
are
aduertized
,
that
they
profite
nothing
when
they
giue
pardon
to
the
wicked
:
and
therefore
they
should
let
them
suffer
punishment
.
Some
ioyne
this
present
sentence
,
to
that
going
before
,
according
to
the
thirde
exposition
,
saying
,
That
if
the
fathers
anger
bee
so
great
towardes
his
sonne
,
that
he
thinketh
to
kil
him
:
this
anger
or
furie
,
is
greatly
hurtful
to
him
,
but
hee
ought
to
spare
him
,
in
hope
he
wil
amende
▪
And
indeed
it
is
not
good
,
that
a
father
of
an
housholde
,
shoulde
yeelde
himselfe
to
anger
for
euerie
matter
or
trifle
,
either
against
his
children
or
his
seruauntes
or
neighbours
.
For
the
anger
of
man
20
Giue
eare
vnto
counsel
,
and
take
correction
:
that
thou
mayest
bee
wise
in
thy
later
dayes
.
Wee
are
all
by
nature
not
onely
ignoraunt
,
and
brutishe
,
but
also
foolish
,
and
wicked
,
and
neither
wil
,
nor
can
of
ourselues
chaunge
and
amende
ourselues
,
nor
better
our
estate
.
Notwithstanding
,
wee
haue
not
suche
opinion
of
ourselues
,
nor
take
it
not
in
good
parte
,
that
others
shoulde
account
vs
so
,
but
striue
and
studie
to
make
vs
bee
thought
good
and
wise
,
and
couet
that
our
neighbours
shoulde
esteeme
vs
so
.
Whereby
wee
are
verie
muche
abused
:
but
the
abuse
is
not
suche
,
but
it
may
easily
be
remedied
,
as
Solomon
sheweth
vs
,
saying
,
Giue
eare
vnto
counsel
,
and
take
correction
:
that
thou
maist
be
wise
in
thy
later
dayes
.
Hee
teacheth
vs
what
wee
haue
to
doe
to
dispoile
ourselues
of
ignoraunce
and
brutishnesse
,
to
flye
from
follie
and
wickednes
,
to
the
ende
that
at
leastwise
wee
become
wise
in
the
latter
dayes
.
And
to
doe
the
same
,
hee
proceedeth
by
degrees
.
First
,
hee
giueth
vs
remedie
against
ignorance
and
brutishnes
,
when
hee
admonisheth
vs
to
giue
eare
to
counsel
.
For
the
counsel
whereof
hee
speaketh
,
is
the
woorde
of
God
,
which
(
as
hath
beene
diuers
times
spoken
of
)
is
our
wisedome
and
vnderstanding
,
of
the
which
wee
participate
not
but
by
the
holie
Scriptures
.
Wherevppon
ensueth
,
that
Solomon
inuiteth
vs
to
the
reading
and
hearing
of
Sermons
,
wherein
the
holie
Scriptures
are
declared
vs
:
this
is
the
first
degree
:
as
wee
ought
to
vnderstande
by
Moyses
and
the
Prophetes
,
when
they
inuite
vs
so
often
to
heare
the
woorde
of
the
Lorde
,
yea
,
afore
al
other
thinges
.
It
is
the
right
entrie
,
to
come
to
true
wisedome
.
Secondly
,
hee
giueth
remedie
for
follie
and
wickednes
,
when
hee
woulde
haue
vs
to
take
correction
:
which
is
to
say
,
That
we
hearken
to
the
word
of
God
so
attentiuely
,
and
with
suche
affection
,
that
the
threatenings
therin
pronounced
against
vs
,
make
vs
to
tremble
:
that
we
haue
feare
and
horrour
at
the
iudgementes
which
they
shewe
vs
to
haue
bene
executed
against
the
wicked
,
and
of
that
they
shal
susteine
in
the
time
to
come
.
And
that
the
admonitions
,
exhortations
and
warnings
,
make
vs
ashamed
of
our
life
passed
,
and
to
beare
a
special
hate
to
wickednes
,
whereto
wee
haue
not
onely
bene
enclined
,
but
also
giuen
and
addicted
,
and
that
we
take
pleasure
to
amende
our
life
,
in
walking
in
al
honestie
,
holines
,
and
iustice
.
Beholde
what
it
is
,
to
take
correction
,
as
may
bee
gathered
by
many
places
of
these
Prouerbes
.
But
one
may
say
,
that
they
which
walke
by
these
two
degrees
,
are
wise
,
as
hath
beene
seene
heeretofore
in
diuers
pointes
of
this
booke
.
The
answere
heereto
is
,
that
Solomon
meaneth
,
that
one
hereby
aduaunceth
himselfe
further
in
wisedome
,
and
encreaseth
therein
successiuely
,
and
is
in
waye
to
giue
certaine
proofe
thereof
,
and
to
bring
foorth
fruites
.
There
is
also
an
other
difficultie
,
which
is
,
that
Solomon
seemeth
to
be
content
,
if
we
be
wise
in
our
later
dayes
.
Wherunto
we
answer
,
that
indeed
it
is
better
we
be
wise
late
than
neuer
,
as
may
be
seene
by
the
theefe
:
but
we
are
not
promised
,
that
when
we
haue
spent
al
our
In
thy
later
dayes
,
&c.
Let
vs
take
it
for
al
that
time
wherein
wee
are
called
to
fayth
and
repentance
,
wee
may
wel
cal
it
,
The
later
dayes
:
for
first
,
after
being
once
called
,
it
is
not
meete
wee
returne
to
our
first
estate
of
follie
and
wickednesse
.
Secondarily
,
the
dayes
of
man
are
short
,
and
hee
liueth
(
by
his
wil
)
longer
,
in
follie
and
wickednesse
,
then
in
wisedome
and
goodnesse
.
Wherefore
one
may
wel
cal
his
later
dayes
,
the
time
which
hee
applieth
in
wisedome
and
wel
doing
.
Let
vs
note
finally
,
that
it
is
not
to
bee
maruelled
at
,
if
in
the
world
there
be
many
fooles
,
and
fewe
wise
men
:
seeing
they
wil
not
folowe
the
counsell
of
Solomon
.
21
There
are
many
thoughtes
in
the
heart
of
man
:
but
the
counsel
of
the
Lorde
shal
stand
fast
.
There
is
none
of
vs
which
desireth
not
to
bee
in
good
estate
,
and
haue
prosperitie
of
long
endurance
,
but
man
of
himselfe
cannot
attaine
to
it
in
this
world
:
also
there
is
nothing
vnder
the
Sun
which
is
not
subiect
to
chaunge
,
as
is
daily
prooued
:
yea
Kinges
themselues
which
are
puisant
and
mightie
,
haue
not
their
estate
permanent
.
Notwithstanding
,
man
thinketh
not
so
,
but
he
deemeth
himselfe
not
of
so
smal
value
,
as
to
take
vpon
him
an
estate
of
no
endurance
,
There
are
many
thoughts
in
the
heart
of
man
:
when
he
speaketh
so
,
it
is
not
to
say
,
that
hee
alloweth
so
many
thoughtes
to
be
in
the
hart
of
man
,
but
rather
blameth
them
,
and
sheweth
that
they
are
vaine
,
when
hee
setteth
against
them
the
counsel
of
God
,
saying
,
The
counsel
of
the
Lorde
shall
stande
fast
.
Hee
argueth
and
reprooueth
those
,
which
of
themselues
wil
gouerne
themselues
,
&
place
them
in
estate
,
stable
,
and
permanent
:
and
to
come
to
the
end
thereof
they
thinke
,
consult
,
&
determine
often
,
and
in
many
sorts
:
and
this
without
asking
at
the
mouth
of
the
Lorde
,
without
crauing
counsel
at
him
,
and
aresting
themselues
at
his
worde
.
It
seemeth
to
them
that
they
are
but
too
wise
,
to
knowe
howe
to
set
in
order
and
sure
estate
their
businesse
.
Such
rashe
headed
and
arrogant
fooles
ought
wel
to
be
reprehended
,
whereon
they
esteeme
themselues
so
much
,
&
despise
so
boldly
the
eternal
wisdome
,
without
the
which
we
cannot
but
goe
astray
,
stumble
,
and
fall
.
There
are
also
in
the
scripture
many
complainres
and
threateninges
against
such
arrogant
fellowes
.
Contrariwise
,
hee
promiseth
a
sure
estate
22
That
which
is
desirable
in
a
man
,
is
his
vpright
dealing
:
insomuch
that
the
poore
man
is
more
profitable
then
the
lyar
.
Although
wee
be
wicked
of
nature
,
and
many
perseuer
obstinately
in
their
malice
and
naughtinesse
,
taking
delight
to
profite
themselues
by
the
hurt
of
others
,
in
deceauing
,
polling
and
robbing
,
and
despise
to
order
themselues
by
vpright
dealing
,
notwithstanding
if
they
haue
any
thing
to
barter
or
vse
traffique
with
their
neighbours
,
that
which
they
most
desire
in
them
is
,
vpright
dealing
,
and
that
they
wil
not
seeme
to
deceaue
them
:
for
although
they
be
worth
nothing
,
yet
they
haue
a
certaine
feare
to
deale
with
cousoners
,
lyars
,
hypocrites
,
and
dissemblers
,
bee
they
neuer
so
rich
,
and
diligent
in
doing
their
businesse
:
yea
they
loue
better
to
haue
to
doe
with
a
poore
man
naked
of
all
goods
:
with
whome
they
thinke
to
profite
more
then
with
the
lyar
,
dissembler
and
deceiuer
bee
hee
neuer
so
rich
.
Solomon
expresseth
wel
this
same
,
saying
,
That
which
is
desirable
in
a
man
is
his
vpright
dealing
.
If
this
sentence
be
practized
and
verified
any
whit
by
the
wicked
,
that
is
not
say
,
that
it
shoulde
not
bee
practised
in
al
thinges
,
and
principally
in
thinges
of
weight
,
and
excellency
.
As
if
there
bee
a
question
to
chose
,
or
make
a
King
,
Lorde
,
Magistrate
,
or
gouernour
in
a
countrie
,
it
is
meete
to
desire
vpright
dealing
,
as
Iethro
sheweth
:
also
we
may
gather
it
out
of
many
places
of
the
Psalmist
.
It
behooueth
vs
not
to
be
scrupulous
about
the
poorenesse
of
the
person
as
GOD
sheweth
wel
to
Samuel
,
when
hee
appointeth
him
to
annoint
Dauid
King
ouer
Israel
:
we
ought
also
to
vnderstande
it
by
that
which
23
The
feare
of
the
Lorde
bringeth
a
man
to
life
:
And
hee
that
it
is
filled
with
the
same
,
lodgeth
where
no
plague
shall
visit
him
.
God
greatly
recommendeth
vnto
vs
his
feare
:
as
is
seene
in
the
Lawe
,
the
Psalmes
,
and
Prophetes
of
whom
we
are
often
admonished
Nowe
although
the
feare
that
hee
demaundeth
,
serue
to
his
glory
:
notwithstanding
hee
demandeth
it
not
,
for
any
profite
that
hee
shal
reape
thereby
:
for
hee
hath
no
neede
of
vs
,
neither
can
we
profite
him
any
way
.
But
hee
demandeth
it
to
the
ende
,
we
be
aduanced
in
goods
,
and
honour
,
not
onely
fraile
and
transitory
,
but
chiefly
,
heauenly
,
and
eternal
.
Solomon
signifieth
it
by
this
worde
Life
,
when
hee
saith
,
The
feare
of
the
Lord
bringeth
a
man
to
life
.
True
it
is
,
that
Superiours
ought
to
keepe
from
al
wrong
and
violence
,
those
which
feare
God
,
to
the
ende
they
may
liue
in
peace
,
&
tranquilitie
seruing
God
.
And
Moses
in
many
places
,
promiseth
longlife
vppon
earth
,
to
them
which
keepe
the
commandements
of
God
.
Wherevpon
the
Apostle
Saint
Paule
building
,
saith
,
That
the
feare
of
God
is
profitable
in
al
thinges
hauing
promise
of
life
present
,
and
also
of
life
to
come
.
Neuerthelesse
,
seeing
that
the
life
present
is
common
to
men
with
beasts
,
&
that
the
wicked
oftentimes
liue
in
this
worlde
,
more
happily
according
to
the
outwarde
apparance
then
the
good
and
faithful
which
haue
the
feare
of
the
Lorde
before
their
face
:
for
this
cause
when
wee
haue
promise
of
life
,
wee
vnderstande
that
the
life
present
is
not
but
as
it
were
a
shewe
of
the
life
to
come
,
and
that
wee
ought
not
to
stay
therein
,
to
make
our
dwelling
heere
belowe
,
as
in
our
heritage
:
but
wee
must
aspire
on
hie
to
heauen
,
where
their
life
is
,
that
feare
god
,
folowing
the
faith
of
the
good
fathers
.
And
that
with
firme
assurance
wee
say
with
Saint
Paule
.
We
are
not
we
cried
:
but
although
.
&c.
Aso
wee
knowe
that
if
our
earthly
house
of
this
Iodging
be
destroied
,
And
hee
that
hath
the
same
,
lodgeth
,
&c.
In
the
which
hee
sheweth
vs
,
that
to
bee
happy
by
the
feare
of
the
Lord
,
is
not
enough
to
feare
him
in
any
one
part
of
our
conuersation
,
and
in
the
rest
to
bee
giuen
to
followe
our
owne
fantasies
:
as
those
which
feared
the
Lorde
,
seruing
likewise
their
gods
:
and
as
the
Papists
doe
,
which
are
followers
of
this
foresaide
kinde
of
men
:
for
they
make
a
shewe
of
fearing
of
God
,
in
that
they
folowe
But
it
is
meete
,
that
as
a
man
which
desireth
to
bee
whole
and
sounde
of
body
,
followeth
willingly
the
counsel
of
a
good
Phisition
,
and
to
fil
and
satisfie
himselfe
,
eateth
not
but
good
meates
conuenient
&
proper
to
ingender
blood
,
and
reiecteth
al
others
which
are
not
proper
to
mingle
with
the
good
.
Euen
so
wee
shoulde
entirely
followe
the
counsel
of
God
,
who
is
our
soueraigne
Phisition
and
fil
and
satisfie
ourselues
with
his
feare
,
folowing
orderly
that
which
hee
teacheth
vs
by
his
woorde
,
and
reiecting
al
other
feare
which
our
soueraigne
Phisition
reprooued
.
Solomon
vseth
the
same
similitude
here
,
as
may
bee
seene
by
the
woorde
filling
,
which
signifieth
in
his
language
satisfiyng
or
appeasing
of
hunger
,
and
promiseth
to
him
that
shal
satisfie
himselfe
with
the
feare
of
the
Lord
,
great
assurance
,
when
he
saith
,
That
hee
shall
lodge
where
no
plague
shall
visit
him
.
Hee
vseth
a
similitude
taken
by
a
traueller
or
stranger
who
arriueth
in
a
24
The
slouthfull
man
hath
shut
his
handes
into
his
bosome
:
and
will
not
take
paine
to
put
it
to
his
mouth
.
Solomon
hath
often
tolde
vs
alreadie
the
nature
,
gestes
,
and
qualities
of
the
slouthful
,
&
the
misery
and
pouertie
which
of
force
they
must
indure
by
their
slouth
&
negligence
:
notwithstanding
,
because
the
number
of
them
encreaseth
dayly
,
and
continueth
,
and
that
wee
are
al
of
so
wicked
a
nature
,
that
wee
wil
bee
content
too
liue
at
our
owne
pleasure
without
doing
any
thing
,
but
to
sporte
and
play
,
and
to
enioy
the
delights
and
pleasures
of
this
worlde
,
and
wil
not
thinke
on
the
hyre
of
slouth
,
nor
heare
speake
of
euil
,
which
shal
followe
after
,
which
wee
must
of
force
suffer
,
will
we
or
nil
we
,
if
wee
bee
slouthful
:
for
this
cause
hee
contenteth
not
himselfe
with
so
many
aduertisements
which
he
hath
alreadie
giuen
vs
:
but
to
the
end
we
may
take
more
heede
,
or
at
least
wise
be
more
inexcusable
,
and
iudged
worthie
of
miserie
,
hee
repeateth
heere
againe
vnder
contrary
wordes
,
the
negligence
,
and
little
care
of
the
slouthful
,
by
the
gesture
of
a
man
,
who
because
of
the
great
colde
he
endureth
cannot
put
his
hande
to
worke
,
but
is
constrained
to
shut
it
into
his
bosome
to
keepe
it
warme
,
when
he
saith
,
The
slouthfull
man
hath
shut
his
hande
into
his
bosome
:
and
will
not
take
paine
to
put
it
to
his
mouth
.
And
by
good
reason
speaketh
hee
soo
:
for
the
slouthfull
wil
not
warme
himselfe
with
his
businesse
,
but
is
still
as
it
were
very
chilly
&
cold
.
Whervpon
ensueth
that
of
force
the
great
indigence
which
taketh
and
assaileth
him
,
must
make
him
suffer
hunger
,
as
Solomon
expresseth
,
saying
,
And
hee
will
not
take
paine
to
put
it
to
his
mouth
.
In
so
saying
hee
sheweth
the
long
abiding
of
the
hande
in
the
bosome
,
and
the
continuall
and
obstinate
negligence
of
the
slouthful
,
which
if
he
woulde
forsake
,
hee
might
so
one
remooue
his
hande
from
his
bosome
,
and
set
it
a
worke
,
whereby
hee
might
haue
wherewith
to
returne
to
his
mouth
and
susteine
himselfe
.
But
seeing
hee
maketh
no
account
thereof
,
he
must
of
force
perish
with
want
,
and
be
poore
and
miserable
.
And
if
one
put
a
contrary
to
this
,
that
there
is
a
great
number
of
sluggardes
,
which
put
well
their
handes
to
their
mouth
,
eate
and
drinke
,
&
make
good
cheere
,
and
their
goods
neuer
faile
them
:
as
is
seene
in
the
Clergie
&
monkery
of
the
Papists
.
Answere
First
.
Solomon
sheweth
what
the
slouthful
are
worthie
of
,
and
what
it
is
they
deserue
:
as
also
the
Apostle
Saint
Paule
sheweth
,
when
hee
forbiddeth
giuing
meate
to
the
slouthful
.
Secondly
,
Thirdly
,
if
the
slouthful
for
a
time
liue
at
their
ease
,
they
come
atlast
vnto
great
pouertie
:
as
is
dayly
seene
in
many
who
inherite
richly
their
fathers
patrimonies
,
and
afterwardes
liuing
in
delightes
,
without
doing
any
thing
,
haue
not
had
wherewithal
too
put
their
hande
to
their
mouth
,
but
by
begging
,
filching
,
robbing
or
deceiuing
.
Fourthly
,
if
God
spare
the
slouthful
for
a
time
,
hee
knoweth
howe
to
visite
them
afterwardes
:
and
if
it
bee
not
in
this
worlde
,
it
will
bee
in
death
euerlasting
,
as
may
bee
seene
by
the
wicked
riche
man
,
Luke
16.
25
Smite
the
scornefull
person
,
and
the
ignorant
will
take
better
heede
:
for
if
one
reprooue
the
wise
man
,
hee
hath
vnderstanding
to
knowledge
.
One
saith
commonly
that
it
is
best
to
beate
the
dogge
before
the
Lion
:
whereby
is
signified
that
to
warne
and
feare
the
hautie
,
proud
,
&
arrogant
,
stiffnecked
,
and
obstinate
,
it
is
best
to
chastice
the
feeble
,
although
they
haue
sinned
in
little
,
or
nothing
.
And
as
one
saith
,
who
without
al
right
or
reason
,
so
one
doeth
wickedly
in
doing
so
:
and
the
sentence
is
practised
,
which
saith
:
Censours
torment
and
afflict
the
Doues
,
and
spare
the
rauens
and
pardon
them
.
For
one
shal
see
(
as
the
common
vse
is
)
that
Kings
,
Princes
,
and
magistrates
and
iudges
wil
sooner
and
more
sharpely
punishe
the
simple
person
which
hath
not
much
offended
.
They
are
not
so
taught
by
God
,
who
resisteth
stoutly
the
proude
,
and
giueth
grace
to
the
humble
:
as
he
hath
wel
shewed
at
the
Deluge
,
at
the
subuersion
of
Sodom
,
the
destruction
of
Pharao
,
and
other
desolations
whereas
hee
hath
smitten
the
scorneful
,
and
spared
the
lowly
,
to
the
end
that
the
ignorant
and
simple
which
are
not
yet
wel
aduised
,
may
feare
and
learne
to
walke
wisely
.
Therefore
sith
the
superiours
of
the
earth
are
in
the
seate
of
God
,
they
ought
to
bee
his
followers
in
punishing
them
that
haue
no
feare
of
God
,
nor
reuerence
of
his
woorde
,
and
that
by
their
dissolute
life
and
insolencie
,
worke
great
scandalles
,
and
offende
their
neighbours
,
with
wronges
and
outrages
,
and
violences
,
to
the
end
that
the
rest
may
be
afraide
to
giue
themselues
to
such
wickednesse
,
Solomon
warneth
them
hereof
,
saying
,
Smite
the
scornefull
person
,
and
the
ignorant
will
the
better
take
heed
:
for
if
one
reprooue
the
wise
man
,
hee
hath
vnderstanding
,
&c.
Hee
saith
not
,
admonishe
freendly
the
mocker
,
and
reprehende
him
in
secrete
:
for
he
knewe
wel
that
one
shoulde
profite
nothing
that
way
,
as
hee
hath
aboue
saide
:
But
hee
will
that
one
smite
him
,
and
punishe
him
,
according
to
his
demerites
,
to
the
ende
hee
may
bee
an
example
,
and
that
others
may
come
to
repentance
and
amendment
of
life
,
and
that
they
be
not
so
hardy
to
giue
themselues
to
wickednesse
,
but
haue
it
in
abhomination
,
and
flee
from
it
intierely
.
See
heere
the
heede
which
Solomon
speaketh
of
when
hee
saith
,
That
the
ignorant
wil
take
better
heede
.
Hee
wil
not
that
by
his
heede
,
he
hurte
his
neighbours
,
but
that
he
flee
from
mockerie
.
For
the
rest
,
when
hee
putteth
the
wiseman
a
contrary
to
the
scorneful
,
saying
.
If
one
reprooue
the
wise
,
hee
wil
haue
vnderstanding
to
knowledge
.
And
that
hee
saith
not
.
Smyte
him
:
but
reprooue
him
:
hee
sheweth
principally
two
thinges
.
First
,
that
one
calleth
not
him
wise
which
hath
no
faute
(
for
such
a
one
is
not
any
way
to
bee
founde
,
or
if
hee
bee
founde
,
yet
hee
is
not
to
bee
reprooued
,
but
praised
,
and
extolled
)
but
hee
which
by
infirmitie
beeing
falne
,
relieueth
himselfe
by
repentance
,
and
taketh
in
good
parte
,
to
bee
argued
,
blamed
and
reprooued
:
for
hee
knoweth
that
such
admonitions
,
and
corrections
,
serue
him
for
a
schoole
to
bee
come
yet
more
wise
,
and
better
aduised
.
As
Solomon
expresseth
it
,
saying
,
Hee
hath
vnderstanding
to
knowledge
.
For
hee
vnderstandeth
not
at
the
beginning
but
by
augmentation
,
wherof
hath
beene
spoken
heeretofore
.
Secondly
,
That
they
which
are
tractable
and
of
good
capacitie
,
ought
not
to
bee
handled
rigorously
,
as
the
vncorrigible
,
scorneful
,
and
contemptuous
:
although
one
may
wel
vse
sharpe
woordes
,
and
seuere
speeches
:
as
is
to
bee
vnderstoode
by
this
woorde
reprehending
:
for
if
a
man
haue
wit
of
himselfe
,
hee
ought
therefore
,
to
bee
better
aduysed
,
and
to
guide
himselfe
wel
that
hee
fal
not
,
and
it
ought
to
bee
a
greate
shame
to
him
,
to
commit
a
fault
worthy
reprehension
,
bee
it
neuer
so
little
.
26
Hee
that
hurteth
his
father
,
or
shutteth
out
his
mother
,
is
a
shameful
and
an
vnworthy
sonne
.
There
are
some
children
which
thinke
it
is
laweful
for
them
to
spende
their
fathers
goods
at
their
owne
pleasure
,
and
so
they
make
greate
wast
of
the
same
,
and
put
their
fathers
in
pouertie
,
and
want
:
and
despyse
their
mothers
,
because
they
are
women
,
who
doe
nothing
but
trouble
the
house
,
a
lest
,
and
offende
them
,
and
seeke
to
chace
them
out
,
principally
when
their
fathers
bee
dead
:
And
in
thus
doing
,
they
thinke
themselues
couragious
champions
,
honest
men
,
good
companions
,
and
men
of
accompt
,
and
light
on
table
fellowes
,
and
playepheers
,
who
knowe
howe
to
flatter
them
,
and
make
them
beleeue
that
they
are
worthy
to
haue
goods
,
because
they
knowe
howe
to
spende
them
pleasantly
and
in
good
felowship
.
But
because
the
woorde
of
God
ought
to
bee
preferred
before
al
humane
wisedome
,
and
so
by
consequence
before
al
foolish
phantasies
:
and
that
such
children
,
consumers
of
substance
,
and
contemners
of
their
parents
,
not
only
despise
humane
wisedom
which
teacheth
children
to
be
sober
,
modest
,
temperate
,
and
humble
to
their
parents
,
but
also
are
disobedient
and
rebellious
against
God
,
who
commandeth
that
one
honor
father
and
mother
:
for
this
cause
Solomon
calleth
them
shameful
and
vnworthy
,
saying
,
The
sonne
is
shameful
and
vnworthy
,
&c.
Solomon
speaketh
not
heere
obscurely
:
for
he
speaketh
according
to
our
maner
,
which
is
,
to
cal
a
person
shameful
and
vnworthy
,
which
leadeth
so
wicked
,
filthy
&
abhominable
life
,
and
in
such
inhumanitie
ingratitude
and
crueltie
,
that
not
only
he
ought
to
be
ashamed
thereof
,
but
also
deserueth
to
bee
opprobrious
&
despised
.
Which
thing
those
children
wel
deserue
,
which
hurte
or
vndoe
their
fathers
,
and
chace
,
or
shut
out
their
mothers
.
The
law
ought
so
to
handle
them
,
that
they
bee
an
example
to
others
.
But
because
it
pleaseth
vs
not
that
our
children
should
come
to
such
reproch
and
shame
,
as
to
be
punished
openly
,
for
offendors
,
&
that
we
ourselues
shoulde
be
abashed
,
griened
,
&
vexed
thereat
,
it
is
meete
aforehande
that
fathers
and
mothers
be
careful
to
order
their
life
according
to
the
worde
of
God
,
and
according
to
the
same
word
to
watch
ouer
their
children
,
bringing
them
vp
in
the
feare
&
knowledge
of
the
Lord
.
And
that
mothers
take
heed
of
being
too
much
doted
ouer
their
children
,
but
that
they
shew
themselues
graue
and
make
them
feare
them
.
For
it
hapneth
oftentimes
,
that
children
,
which
are
cockered
,
and
brought
vp
tenderly
,
worke
most
woe
to
their
mothers
.
And
principally
,
when
they
haue
most
neede
of
succour
,
which
is
after
the
discease
of
their
husbands
when
they
are
widdowes
,
or
sick
,
or
aged
:
It
is
then
say
I
,
that
children
ill
brought
vp
,
despyse
them
,
offend
them
,
&
do
them
wrong
,
&
seeke
in
this
sort
,
to
shut
them
out
far
from
them
,
where
by
right
they
should
enterteine
them
carefully
,
in
al
humanitie
&
gentlenesse
,
with
feare
,
humilitie
,
and
reuerence
.
Such
children
are
shameful
and
vnworthy
principally
before
God
,
which
knoweth
wel
howe
to
destroy
them
,
and
put
them
backe
from
him
with
the
Diuel
,
vnder
whome
they
serue
.
27
My
sonne
heare
no
more
the
doctrine
that
leadeth
thee
vnto
errours
,
from
the
words
of
vnderstandinge
.
Seeing
that
Solomon
admonisheth
his
sonne
,
that
is
to
saie
,
him
that
is
minded
to
obay
his
commandements
,
and
beleeue
his
doctrine
,
and
hath
already
a
good
beginning
,
or
yeeldeth
himselfe
attentiue
,
to
learne
good
doctrine
:
seeing
(
I
say
)
that
it
is
to
such
a
sonne
,
that
hee
speaketh
,
and
admonisheth
him
to
heare
no
more
any
false
instruction
:
let
vs
vnderstande
that
he
speaketh
not
of
the
instructions
of
the
Priestes
and
Doctors
of
the
Gentils
,
which
led
them
to
abhominable
obseruations
,
&
who
fought
directly
against
the
lawe
,
in
so
much
that
the
most
rude
amongst
the
children
of
wisedome
,
amongst
the
people
of
Israel
might
knowe
them
,
and
easilie
keepe
themselues
from
them
,
if
they
woulde
not
worke
against
their
owne
consciences
,
and
despyse
God
willingly
.
It
was
easie
for
them
to
take
heede
thereof
:
for
in
the
lawe
they
were
often
warned
,
both
by
expresse
wordes
and
by
sharpe
threatnings
:
But
hee
talketh
of
the
instructions
of
them
who
vnder
shadowe
of
beeing
Iewes
,
and
magnifying
with
their
mouth
,
the
lawe
of
God
,
shewing
themselues
very
zelous
of
the
glory
of
God
,
and
profite
of
their
neighbours
,
deceyued
the
people
,
bringing
in
sectes
,
and
practising
superstitions
,
which
had
some
spyce
of
holinesse
and
religion
.
And
so
they
peruerted
the
state
of
the
Churche
,
which
was
wel
ordeyned
and
disposed
:
as
Core
and
his
companions
.
As
also
those
against
28
The
false
witnesse
scorneth
iudgement
:
And
the
mouth
of
the
wicked
deuoureth
iniquitie
.
Many
weigh
it
not
much
to
beare
false
witnesse
against
their
neighbours
,
although
their
owne
consciences
reprooue
them
,
and
this
may
bee
,
because
they
thinke
,
or
else
seeke
to
make
themselues
beleeue
,
that
they
do
no
hurt
but
to
them
against
whome
they
witnesse
falsly
,
who
are
men
as
they
are
,
and
that
they
abuse
none
by
theyr
false
witnessing
but
earthly
iudges
:
but
heere
Solomon
doeth
shewe
them
that
this
is
not
so
light
a
matter
as
they
make
it
and
that
they
open
their
mouthes
euen
vp
into
heauen
and
speake
against
God
:
for
they
scorne
against
iudgement
,
the
which
although
men
exercise
it
,
notwithstanding
it
is
not
their
iudgement
but
of
God
,
of
whome
iudges
are
but
ministers
,
and
as
it
were
instrumentes
.
And
hee
alone
is
iudge
of
al
the
worlde
,
and
so
the
wrongful
witnesse
,
not
onelie
stryueth
to
set
And
the
mouth
of
the
wicked
deuoureth
iniquitie
.
Wherein
also
hee
signifieth
the
ruyne
of
the
wicked
,
which
giue
their
mouthes
to
euil
speaking
:
for
as
the
gluttons
,
and
drunkardes
kil
and
choke
themselues
with
too
much
excesse
,
euen
so
the
wicked
shal
be
condemned
for
the
words
of
their
mouths
.
And
wheras
the
holy
scripture
applyeth
it self
often
to
our
maner
of
speaking
,
it
must
not
be
thought
strange
of
that
which
we
haue
said
for
when
we
see
any
one
desirous
to
tel
a
tale
,
we
say
he
byteth
vpon
it
,
as
vppon
an
apple
:
and
so
wee
say
of
gluttons
and
drunkardes
,
that
they
kil
themselues
,
because
they
neuer
cease
as
it
were
,
to
drinke
and
eate
abundantly
.
Neuerthelesse
,
because
the
woorde
deuoure
doeth
signifie
also
,
to
hyde
,
some
expounde
it
that
the
wicked
dissemble
iniquitie
,
because
in
bearing
false
witnesse
they
would
bee
thought
to
speake
trueth
.
29
Iudgementes
are
prepared
for
the
scorneful
,
and
stripes
for
fooles
backes
.
There
are
diuers
scornefull
persons
in
the
worlde
and
in
diuers
sortes
,
as
experience
sheweth
it
,
and
Solomon
hath
witnessed
it
heretofore
speaking
of
the
scorneful
in
sundry
manners
.
Nowe
although
it
cannot
be
but
their
consciences
must
reprooue
them
oftentimes
,
and
ma●ger
their
heartes
they
must
be
afrayde
of
the
iudgementes
of
God
,
neuerthelesse
they
cannot
truely
vnderstand
that
there
is
a
God
,
a
iudge
iust
and
seuere
,
who
ought
to
iudge
and
punish
them
in
ire
and
fury
.
As
it
appeareth
,
when
for
any
remorce
of
conscience
that
they
haue
,
yet
they
reuert
not
at
al
from
their
scornfulnes
but
are
rather
obstinate
and
hardened
therein
,
as
if
they
had
made
aliance
with
death
and
hell
,
and
as
though
they
had
power
to
resist
God
,
and
to
command
him
to
desist
from
that
which
he
hath
prepared
Iudgementes
are
prepared
&c.
For
seing
that
God
is
not
variable
,
and
that
he
hath
prepared
iudgementes
for
the
scorneful
,
it
followeth
wel
that
he
wil
make
them
feele
them
punishing
them
horribly
,
and
without
appeale
,
yea
afore
they
themselues
shal
know
of
it
,
as
Solomon
signifieth
by
the
word
of
iudgementes
:
the
which
signifieth
not
here
any
arestes
of
the
mouth
,
or
any
deliberations
or
sentences
verball
,
but
the
horrible
,
and
fearfull
And
stripes
for
fooles
b●ckes
.
For
this
is
but
an
exposition
or
repetition
of
the
wordes
precedent
,
as
the
manner
of
Scripture
is
to
resay
one
thing
twise
or
thrise
,
and
to
call
it
by
diuers
names
.
That
therfore
which
Solomon
hath
called
iudgements
,
he
calleth
stripes
:
and
the
scornefull
,
foolish
,
threatning
them
greeuous
punishment
,
not
in
their
goodes
,
but
on
their
owne
person
:
for
he
sayth
that
stripes
are
prepared
for
their
backes
,
which
is
to
say
that
God
hath
determined
,
and
appoynted
to
afflict
and
punish
the
persons
of
fooles
by
diuers
and
sundry
afflictions
and
punishments
,
as
the
Egyptians
haue
proued
,
and
also
the
obstinate
and
rebellious
amongst
the
people
of
Israel
and
others
.
Solomon
signifieth
wel
the
diuersity
of
punishmentes
,
when
he
saith
not
stripes
in
the
singular
number
,
but
in
the
plurall
.
And
that
the
backe
or
body
is
taken
for
the
person
,
it
is
manifest
,
for
God
afflicteth
not
the
wicked
onely
in
their
outward
members
,
but
also
in
their
soules
and
mindes
as
they
well
feele
it
.
And
in
other
places
the
backe
or
body
is
taken
for
the
person
.
In
our
common
language
we
call
the
garde
of
the
body
of
any
one
,
him
which
kepeth
him
to
the
end
none
doe
hurt
to
person
.
And
although
many
scorneful
and
foolish
persons
feele
not
in
this
world
these
iudgementes
and
stripes
,
neuerthelesse
that
which
is
ordeyned
for
them
,
shal
not
fayle
.
For
hauing
abused
the
wisedome
of
God
,
they
shal
receaue
at
last
their
merites
,
and
desertes
.
One
may
also
say
that
Magistrates
and
iudges
are
warned
of
their
office
:
The
xx
.
Chapter
.
1
WIne
is
scornefull
,
and
strong
drinke
troublesome
:
and
who
so
erreth
in
the
same
,
is
not
wise
.
ALthough
God
hath
created
wine
and
other
drinkes
,
which
haue
greate
strength
and
sauour
,
and
giueth
vs
them
not
onely
to
susteine
and
fortifie
vs
,
but
also
to
reioyce
and
delight
vs
,
(
as
may
bee
seene
in
Moses
as
hath
beene
alledged
:
)
notwithstanding
this
is
not
to
say
,
that
one
shuld
wine
is
skornefull
.
Heere
wine
is
not
taken
for
the
licour
that
GOD
bringeth
vs
foorth
of
the
vines
:
but
for
him
that
is
adicted
to
the
same
,
and
hath
therein
so
greate
delight
.
For
as
one
calleth
man
by
the
vertue
and
grace
wherewith
he
is
indued
and
adorned
:
So
doeth
hee
also
by
the
vice
whereto
hee
is
adicted
and
wherein
he
is
greatly
enwrapped
.
Example
:
the
man
is
called
flesh
,
because
he
is
giuen
to
fleshly
lustes
,
the
faithfull
are
called
light
.
You
were
of
late
darkenesse
,
but
now
you
are
light
to
the
Lorde
.
Solomon
therefore
calleth
wine
,
him
that
abuseth
Strong
drinke
troubleth
or
is
troublesome
.
By
strong
drinke
the
Scripture
intendeth
ordinarily
the
drinke
,
which
hath
force
to
make
a
man
drunke
.
But
heere
we
take
for
the
person
which
is
so
much
giuen
thereto
,
and
taketh
so
great
abundance
thereof
,
that
by
the
same
he
is
mooued
to
strife
,
debate
,
and
mutuny
insomuch
that
one
can
haue
no
peace
with
him
,
nor
reconciliation
at
al.
And
so
he
that
is
giuen
to
take
abundance
of
drink
,
which
maketh
drinke
is
deliuered
vp
into
a
reprobate
sense
,
also
he
is
vnreconciliable
.
As
one
may
see
where
Saint
Paule
sayth
,
that
they
which
are
abandoned
in
a
reprobate
sense
amongst
other
vices
are
full
of
strife
,
and
that
they
bee
without
naturall
affection
,
people
.
The
third
is
,
when
hee
sayth
,
that
who
soeuer
erreth
in
the
same
is
not
wise
,
When
either
by
ignorance
,
or
astonishment
,
or
wandering
of
the
spirite
,
he
putteth
himselfe
out
of
the
right
way
and
goeth
not
where
he
should
,
or
by
obstinacie
,
or
his
owne
opiniate
minde
,
leaueth
his
way
,
and
afterwarde
cannot
finde
it
againe
nor
knoweth
not
where
he
goeth
.
Therefore
drunkardes
doe
so
abuse
wine
and
strong
drinkes
,
that
they
loose
thereby
al
memory
,
sense
,
and
vnderstanding
.
And
what
rebukinges
soeuer
one
giue
them
thereof
,
they
make
but
a
iest
of
it
as
Solomon
pronounceth
,
saying
,
wine
is
skornefull
.
And
mooue
strife
and
debate
agaynst
them
,
which
seeke
to
leade
them
in
the
right
way
,
sooner
then
they
will
geue
them
thankes
for
their
friendly
warninges
,
as
Solomon
pronounceth
it
,
saying
:
Strong
drinke
is
troublesome
,
or
stirreth
strife
.
And
so
drunkardes
by
their
scornfulnesse
and
strife
doe
goe
astray
,
and
by
ignorance
,
astonishment
and
wandering
of
their
wits
,
and
by
obstinacie
and
malice
deliberate
.
Wherefore
one
may
conclude
with
Solomon
that
they
are
not
wise
,
and
also
that
they
shall
not
be
:
as
Solomon
signifieth
,
vsing
the
future
tense
.
And
also
one
may
well
say
,
that
they
are
abandoned
into
a
reprobate
sense
:
for
as
experience
sheweth
vs
,
they
geue
themselues
to
doe
thinges
which
are
not
lawfull
.
Thus
doyng
,
they
goe
astray
in
suche
sorte
,
that
they
neuer
finde
the
kingdome
of
GOD
.
For
first
they
haue
in
this
life
neyther
fayth
,
nor
repentaunce
,
Secondly
,
they
shall
not
enter
into
the
kingdome
of
Heauen
,
to
enioy
the
same
with
the
wise
,
iust
,
and
sober
.
Let
vs
vnderstande
therefore
that
Solomon
aduertiseth
vs
couertly
to
goe
astray
,
too
delight
:
both
the
two
agree
well
with
drunkardes
:
and
in
as
muche
as
they
delight
too
bee
drunke
,
they
loose
their
sense
,
wherevppon
of
necessity
they
must
goe
astray
.
2
The
feare
of
the
king
is
as
the
roaring
of
a
Lyon
:
he
that
prouoketh
him
to
anger
,
offendeth
agaynst
his
owne
soule
.
If
the
simple
,
and
feeble
beastes
which
haue
neyther
teeth
nor
nayles
sufficient
to
defende
themselues
withall
;
or
likewise
little
children
,
and
they
which
feele
not
themselues
strong
ynough
,
and
well
defended
,
are
afrayde
,
when
they
heare
the
Lyon
roare
and
approche
:
it
is
right
necessaty
that
subiectes
bee
carefull
too
keepe
themselues
from
committing
any
thing
,
whereby
they
may
merite
to
be
threatned
by
theyr
Lordes
,
and
superiours
,
as
Solomon
hath
shewed
vs
.
And
because
euery
one
of
vs
hath
the
hearte
of
a
king
,
and
that
naturally
wee
couet
libertie
,
or
rather
The
feare
of
the
king
,
&c.
Hee
sheweth
vs
that
as
the
Lion
being
hungry
,
spareth
,
not
his
pray
,
when
he
hath
it
betweene
his
pawes
,
so
if
wee
bee
apprehended
,
hauing
offended
our
superiours
,
wee
haue
too
knowe
that
our
life
dependeth
therevppon
.
As
also
he
sayeth
consequently
vnder
other
woordes
,
saying
:
That
he
which
prouoketh
the
king
to
anger
,
offendeth
agaynst
his
owne
soule
.
That
is
to
say
,
that
he
putteth
his
life
in
danger
,
that
he
deserueth
to
bee
executed
and
put
to
death
by
iustice
,
or
endure
other
paynes
very
grieuous
.
For
hee
that
is
disobedient
to
the
king
,
and
prouoketh
him
to
anger
,
not
fulfilling
his
will
by
humble
subiection
,
is
the
kings
pray
,
and
not
they
which
liue
honestly
,
humbly
,
and
religiously
.
Also
kinges
,
princes
,
magistrates
and
gouernours
doe
not
affray
with
threatninges
such
personages
.
Much
lesse
seeke
they
to
teare
them
in
peeces
and
deuour
them
,
but
they
vse
beneuolence
towardes
them
,
which
is
as
the
deawe
vpon
the
grasse
.
When
therfore
Solomon
saith
:
The
feare
of
the
king
is
as
the
roaring
of
a
Lyon
,
he
that
prouoketh
him
to
anger
,
offendeth
against
his
owne
soule
.
It
is
not
to
harten
proude
and
cruel
Tyrantes
agaynst
they●
Subiectes
and
inferiours
,
to
the
ende
too
vexe
,
torment
,
and
destroy
them
:
But
it
is
too
aduertise
kinges
which
will
raygne
truely
as
they
ought
,
of
that
seueritie
and
rigour
,
which
they
ought
to
vse
against
the
disobedient
,
and
rebellious
,
the
obstinate
,
and
stiffenecked
in
their
wickednesse
,
dissolutions
,
and
insolencies
.
Such
persons
are
the
pray
of
kings
and
not
the
simple
and
innocent
,
which
seeke
to
render
due
obedience
.
But
as
the
vse
is
nowe
,
the
wolues
eate
the
sheepe
,
they
spare
the
wicked
,
and
afray
the
good
,
doing
to
them
outrage
and
violence
vnder
the
colour
of
iustice
.
It
is
secondly
to
shewe
Subiectes
and
inferiours
that
they
ought
to
walke
in
feare
vnder
their
Lords
and
superiours
.
Otherwise
to
looke
to
proue
their
fury
like
the
hungry
lyons
.
Also
when
Solomon
saith
,
And
he
that
prouoketh
him
to
anger
,
offendeth
agaynst
his
owne
soule
:
he
teacheth
vs
not
that
we
should
spare
kinges
in
their
vices
,
neyther
that
we
shoulde
feare
to
rebuke
them
for
feare
of
their
anger
,
and
incurring
their
displeasure
.
Thus
doing
wee
shoulde
bee
hypocrites
,
dissemblers
,
flatterers
,
traytoures
to
God
,
and
to
them
which
wee
spare
in
their
vices
.
Which
wickednesse
to
eschew
,
let
vs
follow
the
constancy
of
the
Prophets
and
Apostles
,
who
haue
spoken
frankly
and
couragiously
to
kings
,
and
Princes
,
&
haue
not
feared
their
euill
graces
,
as
the
holy
Scripture
witnesseth
.
Also
they
haue
beene
towardes
such
kings
and
Princes
,
as
the
pray
betweene
the
pawes
,
and
iawes
of
the
Lyon
.
And
according
to
the
opinion
of
the
world
,
they
haue
offended
against
their
soules
in
not
speaking
and
doyng
as
pleased
those
kinges
,
and
haue
beene
worthy
of
death
in
the
opinion
of
carnal
men
because
the
Princes
were
angry
at
their
constancie
and
magnanimity
,
which
they
haue
reputed
obstinacie
,
and
resistance
or
rebellion
,
as
yet
at
this
present
,
they
vse
to
doe
against
the
poore
faithfull
sorte
.
Hee
teacheth
vs
not
I
say
,
that
wee
shoulde
spare
such
tyrantes
:
But
that
wee
keepe
ourselues
,
least
by
our
wicked
conuersation
,
and
reprochful
manners
dissolute
and
vnruly
,
and
our
deedes
outragious
and
violent
,
we
prouoke
to
anger
our
Princes
&
superiours
,
which
are
ordeined
ouer
vs
.
This
should
be
to
resist
the
superiour
power
:
And
so
we
should
offend
agaynst
our
soules
putting
them
in
danger
of
damnation
,
not
onely
temporall
,
but
also
eternall
.
Therefore
if
it
behoueth
vs
to
bee
carefull
to
keepe
ourselues
from
prouoking
mundane
princes
to
anger
,
which
3
It
is
a
mans
honour
to
keepe
himselfe
from
strife
:
but
euery
foole
will
be
medling
.
When
wee
are
al
created
to
the
Image
and
lykenesse
of
our
God
;
it
is
good
reason
that
we
be
his
followers
,
and
that
we
thinke
it
greate
honour
if
wee
folowe
him
wel
.
As
when
a
childe
hath
a
good
father
,
it
is
honour
to
him
to
seeke
diligently
to
represent
the
manners
of
his
father
in
his
life
and
conuersation
.
Such
a
childe
is
greatly
praised
and
esteemed
amongst
them
that
haue
any
little
sense
at
all
.
And
also
the
desire
of
fathers
is
commonly
that
theyr
children
at
the
least
wise
resemble
them
,
if
they
cannot
come
to
a
greater
perfection
.
Nowe
our
God
and
father
is
the
God
of
peace
and
loue
:
as
hee
hath
manifestly
shewed
vnto
vs
,
for
when
wee
were
his
enimies
and
aduersaries
by
our
sinnes
,
by
the
which
wee
fought
against
him
,
prouoking
and
stirring
him
vp
to
anger
against
vs
,
hee
hath
loued
vs
so
much
that
hee
hath
deigned
to
make
peace
with
vs
,
and
reconciled
vs
to
him
by
the
death
of
his
sonne
.
Hee
hath
not
made
such
peace
and
reconciliation
with
vs
,
for
the
loue
that
wee
had
towardes
him
:
neyther
hath
hee
done
it
against
his
wil
,
fearing
to
bee
dishonoured
thereby
,
as
the
fleshly
men
and
And
to
doe
this
same
wel
,
it
behooueth
vs
to
take
away
al
enimities
,
hate
and
rankour
,
wherof
debate
and
strife
,
dissentions
and
mutunies
proceede
,
and
to
make
peace
with
al
men
.
It
is
not
therefore
It
is
not
meete
that
this
bee
done
vnwillingly
:
as
they
that
wil
say
they
wishe
no
harme
to
their
neighbours
,
and
in
the
meane
while
,
wil
neither
see
them
nor
meete
them
,
nor
doe
them
any
pleasure
at
all
.
It
behooueth
that
it
be
of
francke
courage
,
and
This
is
shewed
vs
by
the
parable
which
is
in
S.
Mathew
chap.
18.
ver.
23.
Contrariwise
,
if
wee
bee
giuen
to
stryfes
,
this
shal
be
obiected
against
vs
,
for
although
the
worlde
make
accompt
of
the
vertuous
,
and
stout
,
and
those
,
which
can
reuenge
themselues
,
&
iniurie
their
enemies
:
notwithstanding
the
holy
Ghoste
pronounceth
them
fooles
,
saying
by
Solomon
that
Euery
foole
wil
bee
medling
.
This
is
no
smal
reproche
to
be
called
foole
by
the
holy
Ghost
.
4
The
slouthful
body
wil
not
labour
,
because
of
winter
:
therfore
shall
he
begge
in
haruest
,
and
haue
nothing
.
It
is
a
great
paine
and
trauel
to
plow
,
till
,
and
labour
the
ground
in
winter
,
because
of
the
frost
,
snowe
,
and
rayne
:
as
they
prooue
it
which
medle
therewith
.
But
for
the
difficultie
which
they
finde
therein
,
they
cease
not
to
apply
their
labour
:
Some
through
hope
of
gaine
,
some
for
feare
of
pouertie
,
and
other
some
because
they
knowe
that
one
shoulde
apply
his
woorke
at
al
times
and
seasons
,
according
to
the
state
wheretoo
hee
is
called
:
and
that
they
should
with
al
diligence
seeke
to
ouercome
al
difficulties
,
to
the
ende
they
neither
put
themselues
nor
their
familie
in
danger
to
begge
their
bread
,
and
for
the
most
parte
not
to
finde
one
which
wil
giue
any
thing
.
As
the
slouthful
deserue
wel
,
and
also
Solomon
threateneth
them
therewith
,
saying
,
The
slouthful
body
wil
not
labour
,
&c.
As
for
the
manace
of
pouertie
,
it
hath
beene
amplie
treated
of
.
But
wee
must
note
first
of
al
,
that
there
are
many
which
thinke
themselues
not
slouthful
,
&
neuerthelesse
if
they
meete
with
any
little
winter
,
that
is
to
say
,
any
let
,
which
seemeth
to
them
harde
to
ouercome
:
they
are
so
deintie
,
that
they
thinke
one
shoulde
excuse
them
of
the
woorke
.
Such
persons
(
after
Solomon
,
)
ought
to
bee
esteemed
slouthful
:
for
they
labour
not
in
the
winter
.
Heere
vnder
Winter
hee
comprehendeth
al
the
seasons
that
seeme
difficile
to
them
that
woulde
liue
at
their
ease
,
and
would
eate
their
bread
and
doe
nothing
,
but
that
which
seemeth
to
them
good
,
according
to
the
sense
of
their
fleshe
.
As
also
vnder
the
name
of
labouring
,
wee
ought
to
vnderstande
al
dooings
wherein
men
ought
to
apply
themselues
.
Secondly
it
is
to
bee
noted
,
when
hee
saieth
,
that
the
slouthful
shal
begge
or
craue
in
Haruest
,
that
idle
persons
will
thinke
thereby
that
one
ought
to
giue
them
their
demande
,
when
hee
hath
gathered
goods
ynough
,
and
that
hee
ought
not
to
spare
from
them
,
seeing
they
are
in
pouertie
,
and
knowe
wel
how
to
spend
it
.
There
is
a
great
number
of
such
sluggardes
in
the
Papacie
,
were
it
but
amongst
the
Monkes
and
Priestes
.
And
in
euery
country
whatsoeuer
,
there
are
many
idle
persons
which
followe
plaies
and
pastymes
,
after
the
which
they
make
great
cheere
,
and
search
out
the
tables
of
them
whome
they
thinke
are
riche
,
or
haue
made
a
good
haruest
,
and
are
liberal
.
Thirdly
,
let
vs
note
that
when
hee
saieth
.
That
the
slouthful
shal
haue
nothing
:
Hee
speaketh
principally
of
that
which
the
slouthful
deserue
,
and
also
of
that
which
cannot
fayle
them
.
For
although
ydle
bellies
bee
for
a
tyme
filled
,
notwithstanding
it
is
not
wholy
to
their
contentement
:
for
they
haue
neuer
so
much
as
they
would
haue
,
&
yet
at
last
they
come
to
a
miserable
indigence
,
and
are
naked
of
al
goods
:
As
they
finde
,
which
are
in
hel
.
The
riche
also
are
warned
not
to
communicate
their
goods
to
such
slouthful
persons
.
5
Counsell
in
the
heart
of
man
is
like
deepe
water
:
and
a
man
of
vnderstanding
will
drawe
it
out
.
There
is
none
but
God
alone
which
can
know
,
and
bring
to
light
,
that
which
lyeth
hid
in
the
heart
of
man
:
as
hath
bin
shewed
heretofore
by
the
scripture
in
diuers
places
.
And
although
we
think
very
profoundly
without
any
outward
motion
,
yet
our
thoughts
stick
not
to
be
present
with
him
,
as
wel
as
if
we
should
expres
them
by
words
or
works
:
the
136.
Psalme
sheweth
this
wel
,
and
foorthwith
declareth
what
it
is
,
insomuch
as
GOD
hath
formed
vs
as
wee
are
.
But
al
though
it
appertaine
to
him
alone
to
haue
such
knowledge
,
and
that
none
other
can
haue
it
,
neuerthelesse
wee
are
so
curious
,
that
we
wil
know
that
which
we
cannot
know
,
as
appeareth
by
that
which
hath
been
already
saide
:
for
seeing
it
apperteineth
to
God
,
the
creature
can
do
nothing
in
it
,
and
ought
not
once
to
presume
to
attaine
thereto
.
Solomon
also
sheweth
it
wel
,
when
he
compareth
the
cogitations
deliberations
,
enterprises
,
and
willes
of
the
heart
of
man
,
to
deepe
waters
,
saying
,
Counsell
in
the
heart
of
man
,
&c.
This
is
not
to
say
,
that
the
heart
of
man
is
nor
more
hidden
,
and
harde
to
sounde
,
then
the
bottome
of
the
deepest
waters
in
the
worlde
:
But
Solomon
maketh
such
a
comparison
,
to
shewe
that
if
a
man
finde
it
harde
,
yea
vnpossible
to
pearce
the
depth
of
the
great
Sea
:
then
he
ought
not
to
presume
to
knowe
that
which
man
consulteth
&
decreeth
in
his
hart
:
for
it
is
yet
more
hidden
than
the
depth
of
Sea
:
&
also
it
disguiseth
it selfe
in
diuers
fashions
,
as
euery
one
of
vs
may
knowe
,
if
wee
consider
it
more
neerely
,
according
as
he
is
sensual
,
and
giuen
to
his
natural
corruption
.
Likewise
there
is
none
of
vs
,
which
knoweth
intirely
the
counsels
of
his
hearte
:
for
then
wee
should
haue
no
sinnes
which
shoulde
bee
hidden
from
vs
,
for
the
which
Dauid
And
a
man
of
vnderstanding
will
drawe
it
out
.
It
is
not
without
cause
that
hee
sayth
,
A
man
of
vnderstanding
,
6
The
mightie
man
is
named
a
well
doer
:
but
who
shal
finde
a
faithfull
man
?
It
is
the
manner
of
worldly
men
,
which
seeke
to
get
some
of
the
substance
of
the
riche
,
to
flatter
them
,
and
curry
fauour
with
them
,
calling
them
wel
doers
.
It
is
al
one
to
them
if
they
lye
,
making
them
beleeue
that
if
in
times
past
they
haue
receiued
nothing
of
their
benefites
,
yet
by
such
flatteries
in
time
to
come
they
wil
induce
them
to
be
beneficial
to
them
.
Solomon
expresseth
this
in
briefe
,
saying
,
The
mightie
man
is
named
a
well
doer
.
Nowe
as
hee
is
called
a
man
beneficial
,
or
wel
doer
,
hee
ought
also
to
bee
so
:
for
the
Scripture
giueth
not
such
a
name
in
vaine
,
neither
heere
,
nor
els
where
:
and
this
is
not
to
aduance
flatterers
and
encrochers
,
but
But
who
shall
finde
a
faithfull
man
?
Although
it
bee
vniuersally
true
,
and
without
exception
,
that
God
alone
is
faithful
,
and
that
al
men
are
vntrue
:
notwithstanding
in
this
place
(
as
the
sense
requireth
it
,
and
because
he
hath
spoken
in
the
beginning
of
the
sentence
of
a
mightie
man
)
wee
wil
take
the
man
for
him
which
is
in
preheminence
and
authoritie
,
and
wil
vnderstand
that
Solomon
accuseth
heere
the
mightie
of
disloyaltie
,
oppression
,
andviolence
,
because
7
Hee
that
walketh
in
his
integritie
,
is
iust
:
and
his
children
shal
be
happy
after
him
.
We
desire
naturally
to
be
reputed
iust
,
and
that
al
goe
well
in
our
family
,
not
onely
during
our
life
,
but
also
after
our
decease
.
Nowe
to
the
ende
wee
haue
no
vaine
reputation
,
but
bee
iust
indeede
,
yea
before
God
,
and
that
wee
ourselues
haue
witnesse
thereof
in
our
owne
consciences
:
Solomon
sheweth
vs
the
way
that
wee
ought
to
walke
in
,
when
hee
saith
,
He
that
walketh
in
his
integritie
,
is
iust
:
and
his
children
shall
bee
happy
,
&c.
Hee
saith
not
,
hee
which
referreth
himselfe
to
bountie
and
vertue
of
his
neighbour
,
and
attendeth
to
his
merites
:
to
the
ende
wee
doe
not
as
the
Papistes
doe
,
which
recommend
themselues
to
the
merites
of
Saints
which
are
departed
,
and
attende
on
the
suffrages
and
workes
of
supererogation
of
fat
bellied
Monkes
.
It
is
not
meete
that
wee
bee
fainte
hearted
,
to
rest
and
take
breath
,
nor
that
wee
ease
and
repose
ourselues
,
as
if
our
legges
were
a
weary
,
or
our
feete
chafed
:
but
wee
ought
too
walke
being
conuersant
with
our
neighbours
in
sounde
and
pure
conscience
,
without
malice
,
fraude
,
or
any
disguisement
:
and
doing
frankely
to
our
neighbours
,
as
wee
woulde
they
shoulde
doe
vnto
vs
,
keeping
loyaltie
to
them
,
and
loue
vnfained
,
being
ready
rather
to
endure
damage
,
then
to
hurt
another
man
.
This
is
the
integritie
in
the
which
al
faithful
men
ought
to
walk
,
to
deale
purely
and
iustly
in
the
house
of
the
Lorde
,
which
is
his
Church
.
This
is
wel
taught
vs
in
the
scriptures
.
If
wee
walke
in
suche
integritie
,
wee
are
of
the
number
of
them
which
haue
place
in
the
house
of
the
Lorde
:
that
who
so
walketh
in
his
integritie
,
is
iust
:
let
vs
not
imagine
that
our
integritie
maketh
vs
iust
.
But
when
wee
walke
rightly
and
roundly
,
without
dissimulation
or
fraude
in
that
which
God
hath
taught
vs
by
his
worde
,
wee
haue
a
certaine
argument
that
wee
are
iust
:
for
wee
bring
foorth
the
fruites
therof
,
the
which
make
vs
not
iust
,
but
because
God
iustifieth
,
and
sanctifieth
vs
by
his
spirite
,
we
bring
foorth
the
fruits
of
iustice
:
and
And
his
children
shal
be
happy
or
blessed
after
him
.
Not
that
the
father
deserueth
it
,
nor
yet
the
children
,
but
it
is
by
the
meere
mercy
of
GOD
according
to
his
promise
.
Wherefore
wee
ought
to
vnderstande
the
promise
that
Solomon
maketh
here
,
according
as
the
Apostle
Saint
Paule
expoundeth
it
.
All
they
8
A
king
which
sitteth
in
throne
of
iudgement
,
chaseth
away
all
euill
with
his
looke
.
Kinges
,
Princes
,
Magistrates
,
and
Superiours
of
the
earth
are
so
much
doted
ouer
their
owne
greatnesse
,
and
preheminence
,
that
they
thinke
one
ought
to
tremble
vnder
them
,
when
in
the
meane
time
they
passe
their
dayes
in
pleasure
,
and
make
good
cheere
,
sleeping
,
and
resting
at
their
ease
,
without
taking
care
to
minister
iustice
,
and
regarde
to
roote
out
the
wicked
reprochful
,
and
insolent
.
Whereby
it
commeth
to
passe
that
il
deedes
increase
and
indure
,
and
it
is
an
hard
thing
to
remedie
it
:
for
this
cause
Solomon
being
willing
to
amende
such
disorder
,
and
loosenesse
,
admonisheth
kings
of
their
duetie
,
saying
,
The
king
,
&c.
Hee
wil
first
of
al
that
Magistrates
bee
not
as
them
,
whome
God
complaineth
of
by
his
Prophet
Esay
:
but
that
they
bee
set
in
the
throne
,
not
of
pride
,
pompe
,
and
vaine
magnificence
,
nor
of
oppression
,
outrage
,
and
violence
(
as
the
most
parte
of
them
which
haue
the
title
of
administratours
of
iustice
,
come
to
possesse
the
seate
,
for
to
make
their
own
profite
by
wronging
others
)
but
that
they
be
set
in
seate
of
iudgment
,
that
is
,
in
what
part
soeuer
they
bee
,
their
affections
and
studies
tend
,
to
do
right
to
euery
one
,
to
punish
the
wicked
,
mainteine
the
good
,
and
deliuer
the
feble
and
oppressed
from
the
violence
,
tyranny
,
and
crueltie
of
the
wicked
.
Secondly
,
as
God
,
(
whose
liefetenants
they
are
)
beholdeth
with
his
eies
al
things
:
so
he
wil
that
kings
haue
eies
,
that
is
to
say
,
care
and
diligence
,
to
watch
ouer
them
which
are
giuen
them
in
charge
,
and
of
whome
they
haue
the
gouernment
,
to
the
ende
they
may
banish
and
chace
away
al
wickednesse
,
and
that
trueth
,
iustice
,
holinesse
,
&
innocency
may
raigne
:
and
because
what
heede
or
diligence
soeuer
kinges
and
princes
vse
,
yet
they
are
neuer
of
themselues
sufficient
to
chace
away
al
euil
:
but
they
haue
neede
too
haue
honest
men
to
beare
charge
vnder
them
,
as
Iethro
admonisheth
Moses
therof
:
also
king
Iosaphat
constituted
Iudges
.
For
this
cause
the
kings
9
Who
shall
say
,
I
haue
cleansed
my
hearte
:
I
am
cleane
from
my
sinne
?
It
is
written
that
God
created
man
to
his
owne
image
and
likenesse
:
whereto
Ecclesiastes
hauing
regarde
,
saith
:
That
GOD
Who
will
say
,
I
haue
purged
my
hearte
,
I
am
cleane
from
my
sinne
?
Wherein
weee
ought
to
learne
that
the
filth
and
infection
which
soileth
and
corrupteth
the
person
,
is
of
the
heart
,
and
that
the
prrincipal
care
that
wee
ought
to
haue
of
ourselues
,
is
that
wee
be
pure
and
neate
in
our
heartes
and
consciences
,
which
thing
we
cannot
attaine
to
by
faith
and
repentance
.
Let
vs
beware
of
resembling
the
Scribes
and
Pharisees
,
to
whome
Iesus
Christ
obiecteth
their
10
Twoo
manner
of
weighies
,
or
twoo
manner
of
measures
,
both
these
are
abhomination
vnto
the
Lorde
.
When
Marchants
which
seeke
to
enrich
themselues
by
the
hurt
of
others
,
vse
wicked
and
vnlawful
fetches
which
they
cal
subtitle
,
to
the
end
to
disguise
the
commodie
and
set
it
foorth
to
make
it
appeare
better
then
it
is
,
or
of
more
measure
and
weight
,
or
selling
it
dearer
to
the
simple
,
then
to
the
skilful
,
they
thinke
not
that
God
regardeth
it
,
much
lesse
that
hee
taketh
ill
the
iniquitie
which
they
commit
in
deceauing
their
neighbours
,
selling
them
as
deere
as
they
can
,
either
with
disceite
,
or
with
lesse
weight
or
measure
then
is
lawful
:
they
perswade
themselues
that
God
hath
other
thinges
to
doe
,
then
to
to
settle
themselfe
to
see
if
there
be
true
dealing
amongest
merchantes
or
no
,
for
they
thinke
,
that
it
is
but
aduenture
or
fortune
,
or
suttletie
,
or
diligence
,
which
is
the
cause
of
making
a
man
riche
.
This
while
,
although
in
crauing
their
trade
of
fraude
,
and
trumperie
,
of
theft
and
robberie
,
they
acknowledge
not
God
as
they
ought
to
doe
:
neuertheles
they
are
greatly
to
blame
because
they
doe
against
their
owne
consciences
.
For
they
woulde
be
loath
to
haue
one
vse
them
so
,
and
woulde
soone
condemne
as
wicked
,
al
suche
as
vse
suche
traffickes
,
were
it
not
that
they
were
of
the
same
trade
,
and
studie
to
get
profite
thereby
.
But
when
God
hath
a
care
ouer
hearbes
,
and
litle
birdes
,
yea
,
ouer
the
heares
of
our
Twoo
manner
of
weights
,
&c.
Heere
wee
see
howe
for
the
iniquitie
of
the
disceitful
,
things
without
sense
,
&
dead
,
which
can
do
neither
good
nor
harme
,
are
abhominable
before
God
,
much
more
they
which
so
abuse
them
.
Which
thing
Solomon
also
wil
that
we
should
vnderstande
by
this
present
sentence
.
Also
it
is
good
reason
,
that
such
disceiuers
be
abhorred
of
the
Lord
.
For
,
asmuch
as
in
them
lyeth
they
falsifie
them
:
for
weights
,
and
measures
are
the
woorke
of
the
Lorde
.
There
is
none
but
hee
feeleth
himselfe
greatly
offended
,
if
one
seeke
to
make
false
his
worke
:
wee
ought
not
therefore
to
maruel
if
God
abhorre
them
that
sell
by
false
waight
and
measure
,
Two
maner
of
weights
,
&
two
maner
of
measures
:
which
is
to
say
,
the
great
,
to
buye
by
;
and
the
litle
,
to
sel
by
.
And
they
that
haue
a
double
measure
of
corne
,
the
great
to
buy
by
,
and
the
litle
to
sel
by
,
are
al
abhominable
before
God
.
Although
we
had
but
a
natural
light
which
taught
vs
to
doe
to
our
neighbours
,
as
wee
would
they
should
doe
vnto
vs
,
yet
wee
ought
to
be
iust
in
weight
and
measure
:
And
by
farre
more
reason
,
when
God
commandeth
it
.
11
The
childs
also
shal
be
knowne
by
his
conuersation
,
whether
his
workes
be
pure
and
right
.
Many
thinke
that
one
ought
to
let
children
doe
according
to
their
owne
phansie
,
not
vexing
them
,
nor
constreining
them
at
al
to
keepe
themselues
vpright
,
and
vse
honest
dealings
,
&
good
maners
,
nor
to
accustome
their
wittes
to
practise
things
pure
&
right
,
to
exercise
their
tongues
and
handes
therein
,
and
others
members
as
neede
and
oportunitie
require
.
At
leastwise
,
there
are
many
fathers
and
mothers
,
there
are
many
Superiours
and
Gouernours
,
which
haue
no
care
to
holde
youth
vnder
in
feare
,
and
refourme
their
insolencie
and
dissolution
.
Whereof
it
commeth
,
that
when
children
are
more
in
age
,
they
are
of
wilde
and
wandering
wittes
,
of
peruerse
and
corrupted
willes
and
affections
,
and
applie
not
their
members
but
to
vanitie
and
follie
,
to
shame
,
and
filthines
,
to
works
wicked
and
abhominable
.
And
when
they
are
come
to
perfect
mans
age
,
according
to
the
time
of
life
,
they
neither
can
nor
wil
finde
in
their
heartes
to
change
,
but
if
they
could
they
would
by
their
willes
waxe
far
woorse
:
as
one
may
see
by
experience
,
when
they
prouoke
young
folkes
to
giue
themselues
to
pastime
,
with
al
insolencie
,
and
loosenes
of
life
,
and
that
they
desire
also
to
be
young
againe
,
to
accomplishe
the
desires
of
the
fleshe
,
in
their
concupiscences
.
But
because
wee
ought
to
couet
that
our
children
shoulde
become
honest
men
,
and
reioyce
to
see
them
in
good
company
,
whereby
wee
may
iudge
,
and
hope
,
that
in
time
to
come
,
they
wil
gouerne
themselues
honestly
in
al
purenesse
,
and
vprightnesse
,
it
is
not
meete
that
wee
be
of
this
foolishe
opinion
,
or
that
wee
folowe
this
negligence
.
But
that
wee
be
heedful
,
and
diligent
,
to
guide
and
keepe
youth
which
is
committed
to
our
charge
,
bringing
them
vp
in
the
feare
&
knowledge
of
the
Lorde
,
to
the
ende
,
that
as
muche
as
in
vs
lyeth
,
wee
teache
our
children
and
seruants
good
and
honest
maners
,
and
that
we
accustome
them
in
the
same
:
insomuche
that
wee
seeke
to
bring
to
passe
that
they
giue
themselues
thertoo
,
and
take
pleasure
therein
,
and
applye
al
their
whole
studies
thervppon
:
if
wee
can
gaine
thus
muche
of
our
young
folkes
,
wee
haue
good
hope
that
in
tyme
to
come
they
wil
walke
vprightly
,
and
giue
themselues
to
cleane
and
pure
woorkes
.
Solomon
affirmeth
and
pronounceth
it
,
saying
,
The
childe
also
shal
be
knowne
,
&c.
Let
vs
not
thinke
that
he
speaketh
according
to
the
maner
and
opinion
of
wise
worldlinges
,
who
iudge
of
children
in
the
time
to
come
,
according
as
they
see
them
enclined
of
themselues
,
without
the
worde
of
the
Lorde
.
For
such
an
inclination
be
it
neuer
so
faire
,
is
but
filth
,
vanitie
,
hypocrisie
,
and
wickednesse
.
But
hee
wil
that
by
the
worde
of
God
,
wee
gouerne
young
age
,
and
that
wee
vse
them
to
honest
and
religious
conuersation
.
It
is
verie
necessarie
to
doe
so
:
for
this
worde
is
the
rule
of
al
ages
,
Dauid
sheweth
it
wel
.
And
Saint
Paule
praiseth
Timothie
,
12
The
Lorde
hath
made
both
these
twoo
:
to
wit
,
the
eare
,
to
heare
;
and
the
eye
,
to
see
.
The
worlde
is
giuen
to
speake
foule
and
filthie
,
iniurious
and
yl
wordes
,
in
diuers
sortes
:
To
doe
also
detestable
,
hurtful
,
vilainous
and
infamous
woorkes
.
And
although
the
conscience
of
many
,
yea
,
of
al
,
almost
reprooue
them
,
yea
make
them
to
tremble
,
wil
they
,
nil
they
,
neuertheles
they
striue
to
persuade
themselues
that
God
heareth
not
their
speeches
,
nor
seeth
not
their
doings
,
But
if
a
workeman
which
hath
made
a
worke
,
doe
know
the
same
in
al
partes
,
and
wotteth
wel
to
what
vse
his
worke
is
most
proper
:
By
a
farre
more
reason
,
it
is
meete
we
doe
this
honour
to
our
Lord
The
Lorde
hath
made
both
these
twoo
.
&c
,
Hee
nameth
but
two
for
briefnesse
sake
.
But
that
which
hee
let
vs
vnderstande
,
that
there
is
no
parte
or
member
of
man
which
hee
hath
not
made
,
and
which
hee
hath
not
himselfe
placed
vppon
the
body
as
seemed
him
Wee
merite
and
deserue
well
then
to
bee
derided
,
despysed
,
and
reiected
of
our
God
,
if
wee
abuse
our
members
.
For
it
is
an
infallible
argument
that
the
inwarde
parte
is
infected
,
and
corrupted
,
when
the
outwarde
hath
his
mouings
.
And
thus
wee
are
wholy
and
intyrelie
infected
and
filthy
,
and
by
consequent
abhominable
before
our
God
,
whose
handywoorkes
wee
abuse
wickedly
.
Let
vs
learne
moreouer
that
if
there
bee
any
likelyhood
of
goodnesse
in
our
members
,
not
to
forget
ourselues
nor
to
bee
puft
vpp
with
pryde
,
to
despyse
them
which
seeme
not
too
bee
so
prompt
and
ready
as
wee
thinke
ourselues
to
bee
:
But
in
all
humilitie
and
modestie
acknowledge
GOD
,
who
hath
giuen
vs
the
vertue
that
is
in
our
members
,
to
the
ende
wee
employ
it
to
his
glorie
and
the
profite
of
our
neighbours
.
Otherwyse
wee
are
vnthankeful
and
proude
:
for
without
the
ayde
of
him
which
hath
giuen
vs
eares
&
eyes
,
we
can
neyther
heare
nor
see
.
Balaams
Asse
saw
the
Angel
.
The
eies
of
the
two
that
went
to
Emaus
13
Loue
not
sleepe
,
lest
thou
come
into
pouertie
:
but
open
thyne
eyes
that
thou
maist
haue
bread
ynough
.
There
is
no
man
which
in
his
owne
phansie
is
desirous
of
pouertie
:
Neuerthelesse
many
sommon
it
with
great
hast
not
mouing
a
foote
but
resting
at
their
ease
,
as
the
slouthful
doe
.
And
Solomon
Loue
not
sleepe
.
&c.
Hee
forbiddeth
not
one
to
take
his
rest
,
and
sleepe
,
for
it
is
a
thing
natural
to
men
,
which
proceedeth
not
of
sinne
.
For
if
sleeping
had
proceeded
of
sinne
,
our
Lorde
Iesus
Christ
had
not
slept
as
hee
did
.
And
men
of
force
must
sleepe
,
as
experience
sheweth
vs
.
For
without
Open
thy
eyes
,
&c.
not
to
playes
,
and
pastimes
,
and
other
dissolutions
and
insolencies
,
as
there
are
many
who
are
too
muche
wakeful
about
the
same
,
but
hee
admonisheth
vs
to
watche
about
our
buisinesse
which
is
committed
vs
to
doe
,
as
hee
sheweth
by
the
promise
which
hee
addeth
,
saying
,
That
thou
maiest
haue
bread
enough
,
for
hee
saieth
,
Hee
that
laboureth
the
earth
,
shal
be
satisfied
with
bread
.
In
eche
labour
is
abundance
,
the
14
It
is
naught
,
it
is
naught
,
saieth
hee
that
buyeth
:
but
withdrawing
himselfe
aside
,
he
boasteth
of
his
bargaine
.
As
there
are
wicked
sellers
which
disguise
their
wares
,
extolling
it
,
and
praising
it
,
and
setting
it
out
farre
more
then
they
ought
,
by
lying
and
swearing
,
or
rather
forswearing
,
to
the
ende
to
sel
it
for
the
most
that
they
can
:
and
sel
it
with
lesse
measure
or
lesse
weight
,
or
in
some
other
maner
of
way
,
vnlawful
:
So
are
there
buiers
which
are
litle
better
,
for
they
wil
doe
nothing
but
watche
how
they
may
deceiue
the
sellers
,
and
chiefly
when
they
thinke
that
they
are
not
skilful
and
wylie
,
but
proceed
in
simplicitie
,
or
vnderstand
not
what
the
ware
is
woorth
,
or
els
are
so
needie
,
that
they
are
constrayned
to
sel
that
which
they
haue
,
at
a
smal
price
:
then
the
suttle
and
craftie
buyers
,
knowe
howe
to
disprayse
the
same
,
saying
,
that
they
knowe
where
is
as
good
,
and
at
a
better
price
,
or
varie
so
muche
,
that
they
make
them
forget
the
number
,
or
els
wil
haue
more
weight
,
or
measure
,
then
it
behooueth
them
,
or
wil
giue
some
money
in
hande
,
and
the
rest
take
at
credite
,
neuer
to
paye
.
The
experience
thereof
is
but
too
manifest
.
Neuertheles
,
Solomon
letteth
not
to
shewe
it
vs
,
when
he
saieth
,
It
is
naught
,
it
is
naught
,
saieth
hee
,
that
buieth
.
Hee
speaketh
so
,
to
the
ende
,
to
shewe
buiers
,
which
wil
haue
things
almost
for
nothing
,
that
the
holie
Ghost
knoweth
wel
their
malice
,
and
that
against
their
consciences
they
dispraise
in
wordes
,
that
which
they
woulde
buye
,
and
which
they
knowe
to
be
of
a
good
value
,
for
after
that
they
haue
obtained
it
at
a
lowe
price
,
they
scoffe
and
iest
at
the
seller
behinde
his
backe
,
and
glorifie
themselues
in
the
deceite
they
haue
wrought
.
Solomon
speaketh
so
,
when
he
sayeth
,
But
withdrawing
himselfe
aside
,
hee
boasteth
of
his
bargaine
.
Some
say
,
Naught
,
naught
,
sayeth
he
,
that
possesseth
:
but
when
the
thing
goeth
away
,
then
hee
praiseth
it
.
Wherein
they
vnderstand
,
that
Solomon
blameth
those
which
are
not
content
with
their
estate
and
condition
,
and
neuer
say
wel
thereof
:
but
when
they
are
falne
into
a
woorse
,
then
they
acknowledge
and
confesse
that
they
were
wel
.
Then
according
to
this
seconde
sense
,
let
vs
learne
to
content
ourselues
with
our
calling
,
although
it
be
poore
,
and
laboursome
,
knowing
that
wee
haue
nothing
,
be
it
good
or
euil
,
but
it
commeth
by
the
wil
of
God
our
father
,
to
whome
wee
owe
al
obedience
.
and
to
take
al
in
good
parte
at
his
handes
,
to
prayse
it
,
and
giue
him
thankes
for
it
.
For
in
what
sort
soeuer
hee
afflict
vs
,
he
neuer
depriueth
vs
of
those
thinges
which
hee
knoweth
are
needefull
for
vs
.
15
There
is
golde
and
a
multitude
of
stones
:
but
the
lippes
of
knowledge
are
a
precious
iewel
.
The
fleshly
and
wordly
men
,
which
wil
bee
fine
and
gaie
in
their
bodies
,
houses
,
and
also
in
their
riches
and
treasures
,
seeke
to
decke
themselues
with
goldringes
,
fayre
and
riche
Pearles
,
and
stones
verie
precious
,
Chaines
of
golde
,
and
other
ornamentes
about
their
garmentes
:
And
as
farre
foorth
as
they
can
,
they
garnish
their
houses
with
vessels
of
golde
and
siluer
,
to
the
ende
,
that
all
shine
with
them
,
and
men
haue
them
in
admiration
:
for
suche
sightes
do
dimme
the
eyes
of
the
poore
which
are
simple
,
&
would
gladly
bee
of
power
to
appeare
like
vnto
them
.
So
also
they
seeke
to
hoarde
vp
in
their
treasuries
,
great
sommes
of
gold
and
money
.
And
when
they
are
so
enriched
,
they
please
themselues
greatly
,
as
being
possessours
of
the
most
precious
thinges
of
the
worlde
.
And
indeede
there
is
no
worldly
thing
more
precious
than
golde
and
pearle
.
Also
the
holie
Scripture
(
to
applye
it selfe
to
our
rudenesse
)
beeing
willing
to
shew
vs
the
excellencie
of
the
worde
of
God
,
and
howe
wee
ought
greatly
to
esteeme
it
,
compareth
it
to
gold
,
siluer
,
and
precious
stones
.
It
is
onely
because
of
our
rudenesse
,
that
such
There
is
golde
,
&c.
Wee
ought
to
esteeme
nothing
more
precious
then
the
worde
of
trueth
,
which
is
spoken
vnto
vs
by
the
lippes
of
the
Ministers
of
the
Lorde
.
That
worde
is
the
knowledge
which
maketh
their
lippes
precious
.
And
if
the
worldly
sort
do
take
pleasure
,
and
delight
their
eyes
when
they
see
fayre
Iewels
of
gold
,
and
precious
stones
,
by
a
farre
more
reason
,
wee
ought
to
bee
attentiue
to
the
lippes
of
knowledge
,
to
receiue
it
,
not
as
the
seede
which
falleth
by
the
high
way
,
or
on
rockie
grounde
,
or
amongest
thornes
,
to
receiue
thereby
some
transitorie
or
temporal
tast
:
but
as
the
good
earth
doeth
which
maketh
the
seede
to
flourishe
:
so
it
behooueth
vs
to
receiue
this
knowledge
in
heart
pure
and
neate
,
thereby
to
reioyce
and
feede
our
soules
.
Not
as
they
which
feede
onely
their
eyes
,
when
they
beholde
any
fayre
Iewel
,
and
afterwarde
haue
no
fruition
thereof
.
But
if
wee
receiue
the
word
with
a
good
hearte
,
it
wil
remayne
with
vs
for
euer
,
and
wil
neuer
departe
from
vs
:
for
it
is
not
like
fraile
and
transitorie
things
,
but
endureth
and
abideth
for
euer
.
And
therefore
Saint
Peter
counselleth
vs
to
loue
one
an
other
in
19
Take
his
garment
that
is
suretie
for
a
stranger
,
and
take
a
pledge
of
him
for
the
vnknowne
sake
.
The
Lorde
God
in
his
lawe
permitteth
,
that
one
take
a
pledge
of
him
to
whome
hee
hath
lent
any
thing
,
but
hee
wil
that
incontinent
the
pledge
bee
giuen
againe
to
the
poore
,
and
that
rather
one
Take
his
garment
,
&c.
And
therefore
he
speaketh
not
of
taking
a
pledge
betweene
brother
and
brother
,
that
is
to
say
,
of
him
that
is
of
the
same
nation
,
and
religion
with
him
that
lendeth
,
and
taketh
pledge
,
as
there
is
expresse
mention
made
therof
in
the
law
:
for
it
saith
not
,
when
thou
lendest
to
whosoeuer
,
but
,
to
thy
neighbour
,
to
wit
,
hee
that
is
a
Iewe
by
nation
and
religion
as
thy selfe
,
but
hee
speaketh
of
people
which
knowe
not
one
another
,
nor
knowe
not
the
faculties
,
and
neede
the
one
of
the
other
,
as
may
bee
seene
by
that
,
where
hee
saieth
,
A
stranger
:
but
for
exposition
he
saieth
also
,
The
vnknowne
.
For
this
cause
hee
maketh
no
mention
of
restoring
the
gage
againe
straight
way
.
Neuertheles
,
let
vs
not
thinke
,
that
hee
wil
permit
more
or
greater
rigour
then
God
doeth
in
his
lawe
.
For
(
as
it
hath
beene
touched
)
The
lawe
speaketh
of
them
which
are
of
the
same
nation
and
religion
,
and
which
knowe
one
another
,
and
howe
eche
thing
standeth
amongst
one
another
.
And
Solomon
speaketh
of
the
vnknowne
,
and
willeth
that
one
bee
careful
to
take
good
assurance
,
for
one
knoweth
not
whether
they
be
men
of
a
good
conscience
,
and
conuersation
,
or
prodigal
,
and
excessiue
in
expences
,
as
dicers
,
gluttons
,
drunkardes
,
and
whoremaisters
.
In
whose
handes
it
is
not
good
to
trust
ones
goods
:
but
if
hee
doe
,
to
take
a
sure
pledge
for
safegarde
:
for
goods
are
committed
to
vs
,
not
to
let
them
goe
at
randon
,
but
to
dispende
reasonably
,
and
helpe
our
neighbours
therewith
,
which
are
poore
and
indigent
.
Meane
while
,
let
vs
esteeme
none
as
strangers
,
but
those
which
are
of
a
dissolute
life
.
For
Iesus
Christ
hath
vnited
vs
17
A
man
thinketh
the
bread
sweet
that
is
gotten
with
deceite
:
but
afterwardes
his
mouth
shal
be
filled
with
grauel
.
Wee
ought
to
knowe
by
that
which
is
commanded
vs
in
the
lawe
,
and
by
the
great
number
of
aduertisementes
which
are
made
vs
in
diuers
places
of
the
Scripture
,
that
God
loueth
trueth
,
iustice
,
innocencie
,
loyaltie
,
and
humanitie
,
and
wil
that
wee
folow
these
vertues
:
where
contrariwise
,
hee
hateth
lying
,
iniquitie
,
false
dealing
,
deceite
and
crueltie
,
and
al
wicked
traffickes
,
deceites
,
and
disguisements
,
which
hee
wil
in
no
case
that
wee
vse
.
Then
if
wee
were
the
seruantes
of
God
,
fearing
him
as
wee
ought
:
if
we
woulde
frankly
obeye
our
heauenly
Father
,
as
good
children
,
wee
shoulde
thinke
his
commaundementes
good
,
and
take
great
pleasure
,
to
folowe
and
keepe
them
,
being
verie
loath
and
sorie
to
faile
in
any
one
pointe
of
them
.
But
wee
are
of
so
corrupt
,
and
wicked
a
nature
,
that
wee
wil
not
hearken
to
our
God
and
Father
,
but
thinke
that
too
sharpe
and
rigorous
,
which
hee
commaundeth
.
It
seemeth
vs
,
that
hee
is
too
seuere
and
rigorous
,
and
that
wee
shoulde
neuer
haue
good
daye
,
if
wee
shoulde
yeelde
ourselues
subiecte
to
his
wil.
For
this
cause
,
turning
backe
,
and
wholy
reuolting
from
him
,
reiecting
his
yoke
,
wee
giue
ourselues
to
the
deuil
,
and
wil
accomplishe
his
desires
as
if
hee
were
our
good
father
,
and
wee
his
children
altogether
at
his
commandement
:
for
as
hee
Bread
that
is
gotten
with
deceit
,
&c.
Hee
saieth
not
absolutely
,
that
suche
bread
is
sweete
,
but
hee
saieth
,
That
a
man
thinketh
it
sweete
,
wherein
hee
taxeth
greatly
the
peruersitie
,
malice
,
inhumanitie
,
and
crueltie
of
man
,
in
that
hee
hath
pleasure
and
delight
to
liue
by
a
wrongful
,
violent
,
&
outragious
meanes
,
the
which
bringeth
to
his
neighbour
woe
and
griefe
:
and
is
to
him
verie
bitter
:
for
a
man
can
not
eate
the
bread
of
deceit
,
but
hee
must
make
them
eate
the
fruites
of
anguishe
,
whome
he
deceiueth
,
pilleth
,
and
oppresseth
.
So
Merchantes
and
worldly
Artificers
,
which
set
not
before
their
eyes
,
nor
make
no
account
to
loue
their
neighbours
,
as
muche
as
in
them
lyeth
,
make
them
eate
a
sharpe
and
sowre
bread
,
whome
they
deceiue
.
So
doe
al
Princes
,
Magistrates
,
and
Iudges
which
loue
bribes
,
and
giftes
,
and
which
haue
respecte
of
persons
:
but
aboue
al
the
Monkes
of
the
Papacie
(
who
vnder
shadowe
of
their
gaie
diuine
seruice
,
or
rather
diabolical
,
get
to
themselues
the
substance
of
the
simple
,
which
beleeue
in
their
lying
)
make
folkes
eate
a
bread
so
bitter
,
that
the
soules
are
lost
and
destroyed
for
euer
after
it
.
The
bread
therefore
of
falshood
,
is
not
sweete
absolutely
:
because
it
endomageth
them
of
whome
it
is
taken
.
So
doth
it
also
to
them
that
eate
it
:
for
their
fraudes
and
theftes
,
their
exactions
,
and
oppressions
,
their
inhumanities
,
and
violences
,
(
which
are
the
bread
of
falshood
or
deceit
,
because
they
possesse
not
iustly
,
the
goods
which
they
haue
heaped
together
by
suche
iniquitie
,
neither
can
they
vse
them
lawfully
)
are
finally
greeuous
and
noysome
to
them
,
as
Solomon
pronounceth
it
,
saying
,
But
afterwardes
his
mouth
shal
be
filled
with
grauel
.
Hee
vseth
heere
a
similitude
of
corne
,
which
hath
beene
threshed
on
a
dustie
flore
,
or
grounde
,
immediately
after
the
Mill
hath
bene
picked
.
Of
suche
corne
one
may
make
fayre
breade
,
but
they
that
shal
eate
of
it
,
shal
bee
vexed
at
the
grauel
which
they
shall
finde
betweene
their
teeth
,
for
it
hath
no
sauour
,
but
rather
hurteth
the
teeth
,
when
it
comes
betweene
them
.
So
the
breade
of
deceite
wil
bring
in
the
ende
great
domage
to
them
which
eate
it
.
For
through
the
same
they
shal
bee
cast
into
vtter
darkenesse
,
where
shal
be
weeping
and
gnashing
of
teeth
.
18
Confirme
thy
thoughts
by
counsel
:
and
so
make
warre
with
wisedome
.
The
Princes
of
this
worlde
haue
great
thoughtes
,
and
diuers
,
and
knowe
not
for
the
most
parte
howe
to
atchiue
them
.
They
esteeme
themselues
so
great
and
puisant
that
they
dote
ouer
their
owne
hautinesse
and
power
,
and
thinke
verily
that
none
shoulde
resist
them
,
or
at
leastwise
if
they
doe
,
to
bee
able
too
beare
off
the
blowes
,
and
easily
become
conquerours
.
But
experience
hath
shewed
it
in
Pharao
,
and
Sennacherib
,
and
many
others
,
and
also
sheweth
it
nowe
in
our
time
,
that
the
great
men
of
this
worlde
are
often
frustrate
of
their
attemptes
:
which
ought
to
be
a
great
shame
and
griefe
to
them
which
esteeme
of
themselues
so
.
Nowe
to
the
ende
that
faythful
and
Christian
Princes
come
not
to
such
confusion
,
Solomon
warneth
them
saying
.
Confirme
thy
thoughts
by
counsel
:
and
somake
warre
with
wisedome
.
Wherein
he
assenteth
somewhat
,
that
kings
&
Princes
shoulde
thinke
on
that
which
they
haue
to
doe
,
and
chiefly
when
there
is
question
of
warre
.
For
it
is
not
meete
then
that
they
be
asleepe
.
But
he
wil
not
that
they
proceed
in
the
execution
of
their
thoughts
,
according
to
their
phantasies
,
&
opinions
.
For
most
commonly
by
their
ambition
&
disordinate
desire
of
raigne
&
bearing
rule
,
they
wil
put
oftentimes
,
both
them
and
their
subiectes
in
greate
danger
.
And
therfore
he
sayth
not
,
Confirme
thee
in
thine
own
thoughtes
of
thy selfe
,
but
,
by
counsel
.
And
that
is
it
which
wee
haue
alreadie
alledged
heeretofore
in
some
places
,
That
Kinges
and
Princes
are
not
sufficient
of
themselues
alone
to
rule
and
gouerne
,
but
they
shoulde
haue
about
them
,
men
of
good
counsel
and
ad●●●e
.
If
they
folowe
the
admonition
of
Solomon
,
and
that
warre
be
moued
against
them
,
it
shal
be
easie
for
them
to
resist
it
:
as
Solomon
promiseth
,
saying
,
And
so
make
warre
with
wisedome
.
For
we
ought
to
knowe
that
Solomon
admonisheth
not
Princes
,
but
because
hee
knoweth
that
the
wil
of
God
is
suche
,
as
importeth
promise
.
And
that
which
is
also
done
truely
by
wisedome
,
is
neuer
vndone
,
but
hath
yssue
,
and
durance
.
Let
vs
vnderstande
also
,
that
hee
commandeth
not
to
make
warre
,
but
hee
sheweth
that
for
the
good
guiding
of
the
same
,
it
behooueth
to
proceede
by
wisedome
not
humane
,
but
diuine
,
which
is
so
say
,
that
one
enterprise
no
warre
,
but
first
hee
knoweth
that
God
appointeth
it
:
wherevppon
ensueth
,
that
it
is
not
lawful
for
kings
&
princes
,
to
make
warre
,
to
enlarge
their
limites
,
and
make
themselues
great
earthlings
,
but
for
too
defende
the
countrie
which
GOD
hath
committed
them
in
charge
.
Notwithstanding
some
wil
say
,
that
the
children
of
Israel
haue
assayled
many
people
,
and
destroyed
them
by
warre
.
But
for
answere
one
may
say
againe
,
that
one
particular
feat
which
God
commandeth
for
a
time
,
ought
not
to
be
turned
in
consequence
,
to
bee
made
laweful
for
euery
man
.
One
may
say
moreouer
,
that
that
which
hath
happened
to
the
children
of
Israel
,
hath
beene
done
in
figure
of
things
to
come
,
to
wit
,
to
instruct
vs
that
wee
haue
no
acquaintance
with
the
enemies
of
God
,
which
are
chiefly
the
Diuel
,
and
our
owne
sinnes
.
19
Hee
that
reuealeth
secrete
counsel
,
turneth
to
a
backebyter
:
wherefore
meddle
not
with
him
that
offendeth
with
his
lips
.
Solomon
accuseth
him
of
backbiting
,
whome
his
neighbour
hath
made
priuie
of
some
of
his
secrete
imperfections
,
to
discharge
He
that
reuealeth
secrete
counsel
,
turneth
to
a
backbiter
.
And
this
is
,
because
the
world
is
greatly
replenished
with
reporters
of
things
which
profit
nothing
,
neither
to
them
which
tel
them
,
nor
to
them
which
heare
them
.
And
so
of
flatterers
which
seeke
to
be
welcome
vnto
them
,
which
delight
to
heare
one
praise
&
extol
them
,
and
dispraise
others
.
Likewise
of
backbiters
,
which
seeke
the
decaye
of
their
neighbours
,
and
procure
it
in
lying
,
and
speaking
false
witnesse
against
them
.
It
is
also
,
because
that
of
our
corrupt
nature
,
wee
are
enclined
to
couet
glorie
and
praise
,
and
thinke
that
we
should
be
the
rather
praised
,
if
wee
speake
yl
of
our
neighbours
.
And
if
we
be
not
often
aduertized
of
our
duetie
,
we
forget
ourselues
,
and
applye
our
tongues
(
headlong
)
vnto
euil
speaking
.
And
because
wee
are
neuer
so
wel
reformed
,
but
stil
our
nature
is
inclined
,
to
bee
soone
agayne
corrupted
and
peruerted
,
and
because
euil
woordes
corrupt
good
manners
.
Solomon
wil
in
no
case
,
that
we
conspire
with
the
backbiters
,
nor
that
wee
be
familiarly
conuersant
with
them
,
nor
that
he
consent
to
them
any
way
.
He
forbiddeth
vs
this
,
when
he
saieth
,
Wherefore
meddle
not
with
him
,
&c.
It
is
verie
necessarie
that
wee
vnderstande
this
same
,
according
as
it
hath
bene
expounded
.
For
as
long
as
wee
be
in
this
world
,
it
must
needes
be
that
darnel
must
growe
amongst
the
Wheate
,
but
when
God
hath
giuen
vs
the
grace
to
be
Wheate
,
let
vs
take
heede
that
wee
turne
not
into
darnel
.
Let
vs
walke
therefore
in
feare
and
trembling
,
and
take
no
pleasure
at
al
to
be
amongst
backbiters
,
which
offende
with
their
lippes
,
that
is
,
which
speake
against
their
consciences
,
and
against
that
which
they
knowe
to
be
good
and
right
,
and
forsake
the
word
of
trueth
,
giuing
themselues
to
lying
.
Then
if
it
wil
doe
vs
hurt
,
to
be
amongest
suche
people
,
muche
more
ought
wee
to
feare
,
to
agree
with
them
,
either
in
speaking
or
hearing
euil
.
And
wee
ought
to
knowe
that
when
our
hearing
and
speeche
are
corrupted
,
the
rest
is
woorth
nothing
,
neither
within
nor
without
.
20
The
lampe
of
him
that
curseth
his
father
or
mother
,
shal
be
put
out
in
the
depth
of
darkenesse
.
After
that
God
had
commanded
vs
to
honour
father
and
mother
,
hee
adioyneth
a
promise
of
long
life
theretoo
,
which
is
singular
and
special
to
this
commaundement
.
And
therefore
Saint
Paule
sayeth
,
That
this
is
the
first
commaundement
of
promise
,
and
The
lampe
of
him
,
&c.
This
maketh
not
,
that
wicked
and
rebellious
children
shal
haue
any
lampe
of
true
ioye
,
and
prosperitie
,
but
onely
that
which
they
thinke
they
haue
:
which
as
is
saide
)
shal
be
put
out
in
the
depth
of
darkenesse
.
For
they
shal
bee
in
so
great
payne
,
and
anguish
so
sharp
,
&
torments
so
troublesome
,
that
of
the
prosperitie
which
they
thought
to
haue
,
there
shal
remaine
no
whit
,
neither
shal
there
bee
remembrance
of
it
any
more
.
The
paines
that
they
shal
suffer
,
shal
surmount
,
al
that
which
hath
gone
before
,
as
contrariwise
,
the
ioye
that
the
obedient
children
shal
haue
of
the
heauenly
prosperitie
,
shal
be
so
great
,
that
if
in
this
life
they
haue
suffered
payne
,
griefe
,
and
teares
,
they
shal
be
al
defaced
,
and
blotted
out
of
remembrance
.
Wee
vnderstande
therefore
by
the
Lampe
,
which
is
cleare
and
bright
,
ioye
and
prosperitie
:
And
by
the
darkenesse
,
sorow
,
sadnesse
,
yll
lucke
,
and
miserie
,
according
as
the
Scripture
speaketh
oftentimes
of
light
and
darkenesse
,
shadowe
and
obscuritie
.
And
chiefly
in
Iob
,
in
the
Psalmes
and
Prophetes
.
But
because
light
signifieth
also
knowledge
,
and
darkenesse
ignoraunce
:
some
say
,
that
Solomon
meaneth
heere
,
that
rebellious
and
disobedient
children
shal
be
punished
with
great
ignorance
:
whereof
ensueth
great
decaie
.
For
it
must
needes
be
,
that
those
which
can
not
guide
themselues
by
the
wordes
of
the
Lorde
,
must
perishe
.
And
so
in
what
sense
soeuer
wee
take
the
lampe
,
and
darkenesse
,
let
vs
know
that
Solomon
pronounceth
for
wicked
children
,
euerlasting
perdition
.
Moreouer
,
because
in
the
Scriptures
a
Lampe
is
taken
for
posteritie
.
One
might
say
,
that
Solomon
threatneth
vnruly
children
,
that
their
ofspring
shal
bee
of
none
indurance
,
and
the
memorie
thereof
soone
abolished
,
or
that
they
shal
haue
no
yssue
:
as
is
seene
to
come
to
passe
in
many
obstinate
children
,
who
because
they
haue
not
had
their
parentes
in
honour
as
they
ought
:
God
hath
depriued
them
of
issue
,
and
permitted
not
that
they
should
enioy
that
honourable
title
of
father
.
Whereof
also
ensueth
,
that
hee
disaloweth
them
for
his
children
,
and
so
consequently
,
they
are
the
children
of
the
Deuil
.
And
therefore
in
which
of
the
three
senses
soeuer
wee
take
this
sentence
,
let
vs
note
,
that
Solomon
foretelleth
destruction
to
wicked
children
.
21
The
heritage
that
is
gotten
in
haste
,
shal
not
be
blessed
in
the
ende
.
It
is
a
harde
thing
for
a
sensual
man
to
endure
pouertie
,
and
therefore
eche
one
flyeth
it
as
muche
as
hee
can
,
and
foloweth
the
meanes
which
hee
thinketh
wil
make
him
riche
.
And
heereby
,
some
haste
to
get
a
great
heape
of
golde
and
siluer
;
other
,
marchandise
;
and
others
,
houses
and
landes
.
They
thinke
that
when
they
haue
beene
quicke
at
the
beginning
,
and
made
haste
too
make
themselues
riche
,
then
they
shal
neuer
haue
pouertie
,
but
their
goods
will
encrease
and
multiplie
,
and
they
shall
growe
euerie
day
richer
and
richer
.
Nowe
because
they
which
striue
to
enriche
themselues
in
haste
,
proceede
therein
with
an
euil
conscience
(
as
they
themselues
wel
knowe
:
for
they
would
not
that
one
shoulde
proceed
with
them
,
as
they
doe
with
others
:
and
so
Saint
Paule
sheweth
vs
their
euil
conscience
:
)
for
this
cause
they
are
at
last
frustrate
of
their
attempts
,
and
their
goods
decaie
at
the
twinkling
The
heritage
that
is
gotten
in
hast
,
&c.
Wherevppon
ensueth
,
that
man
enricheth
not
himselfe
,
in
hasting
after
the
goods
of
this
worlde
,
seeing
that
the
heritage
so
gotten
,
is
not
blessed
:
for
the
blessing
of
the
Lorde
maketh
riche
.
Which
thing
Abraham
and
other
holie
fathers
,
which
were
not
couetous
,
haue
Let
vs
vnderstande
therefore
,
that
in
this
sentence
we
are
taught
to
doe
our
businesse
carefully
,
and
attende
with
patience
the
goods
and
profite
which
it
shal
please
God
to
giue
vs
,
folowing
many
admonitions
of
the
scriptures
alledged
heretofore
.
22
Say
not
thou
,
I
wil
recompence
euil
,
but
put
thy
trust
in
the
Lord
,
and
he
shal
deliuer
thee
.
We
desire
al
to
be
out
of
danger
of
the
violence
and
outrage
of
our
enemies
,
and
to
attaine
thereto
,
it
seemeth
vs
,
that
there
is
nothing
better
then
to
fortisie
ourselues
,
not
to
susteine
and
endure
patiently
the
euil
which
they
wil
doe
to
vs
(
for
that
wee
thinke
is
for
them
to
doe
,
which
haue
no
blood
in
their
nayles
)
but
we
seeke
to
fortifie
ourselues
,
to
the
ende
,
to
recompence
the
euil
which
one
doeth
to
vs
,
or
more
:
for
in
this
case
wee
seeke
(
as
much
as
is
possible
for
vs
)
to
owe
nothing
vnto
them
,
which
haue
giuen
or
done
vs
any
thing
against
our
wil.
But
it
is
so
muche
absent
that
wee
shoulde
render
ill
for
il
,
that
we
ought
to
take
great
heed
that
it
enter
not
in
to
our
thought
to
doe
any
mischiefe
,
or
to
render
the
like
to
them
which
doe
vs
harme
.
Solomon
sheweth
it
vs
wel
for
he
saith
not
,
recompence
not
euil
for
euil
.
But
say
thou
not
,
&c.
When
hee
forbiddeth
one
to
threaten
his
neighbour
with
wordrs
which
proceede
from
the
hearte
:
It
followeth
wel
that
hee
reprooueth
the
inwarde
spring
without
the
which
the
mouth
coulde
not
vse
any
threatenings
.
Also
in
the
Scripture
,
speache
is
taken
for
thought
,
and
chiefly
when
it
is
saide
,
That
the
wicked
say
thinges
abhominable
,
the
which
Put
thy
trust
in
the
Lorde
:
Hee
wil
not
that
wee
take
paine
,
to
recompence
the
euil
which
is
doone
to
vs
,
but
that
wee
haue
regarde
to
the
Lord
,
hoping
vpon
his
succour
and
aide
,
&
assuring
ourselues
that
hee
wil
not
abandon
vs
to
the
wicked
wil
of
our
enimies
,
but
deliuer
vs
therefro
.
Solomon
promiseth
it
saying
,
And
hee
shall
deliuer
,
&c.
Hee
promiseth
nothing
heere
but
the
holy
fathers
haue
prooued
it
.
And
therefore
if
wee
will
be
partakers
thereof
,
let
vs
follow
their
faith
and
patience
:
and
for
to
doe
it
wel
,
let
vs
obey
that
which
our
Lord
and
Sauiour
Iesus
Christe
teacheth
his
Apostles
.
And
when
hee
saith
,
Put
thy
trust
in
the
Lorde
,
let
vs
not
thinke
in
any
wise
that
the
Lord
is
absent
23
Diuers
weights
are
an
abhomination
with
the
Lord
,
and
false
ballances
are
not
good
.
Solomon
hath
alreadie
aduertised
vs
in
diuers
places
that
wee
should
bee
iust
and
equitable
in
that
which
we
haue
to
change
24
The
steppes
of
man
are
in
the
handes
of
the
Lord
:
how
then
shall
a
man
knowe
his
owne
waies
?
There
is
none
of
vs
,
but
hee
naturaly
,
attributeth
to
himselfe
power
to
conduct
and
gouerne
himselfe
,
ann
thinketh
that
hee
hath
free
will
and
libertie
to
doe
wel
or
euil
.
In
which
thoughts
there
is
great
pride
:
for
by
this
meanes
man
rauisheth
to
himselfe
the
honour
and
glory
of
God
,
and
maketh
himselfe
his
God
and
his
Sauiour
,
and
leaueth
his
creature
,
as
if
hee
had
not
too
doe
with
him
,
whereas
man
ought
to
humble
himselfe
,
and
knowe
that
he
ought
in
no
wise
to
attribute
that
to
himselfe
which
is
appertinent
to
Now
the
steppes
of
man
are
in
the
handes
of
the
Lorde
,
&c.
Whervnto
Ieremie
accordeth
.
But
we
must
note
that
Solomon
speakeh
not
,
of
manners
,
deedes
,
deliberations
,
and
affections
of
man
according
as
he
were
the
sonne
of
Adam
:
for
therein
is
nothing
but
corruption
,
of
the
which
God
is
not
the
authour
:
It
is
man
which
hath
corrupted
himselfe
by
his
owne
wil.
But
Solomon
speaketh
of
a
man
,
who
renouncing
himselfe
,
and
declining
from
his
infirmitie
and
naturall
corruption
,
striueth
to
thinke
wel
,
say
wel
,
and
do
wel
.
We
ought
to
knowe
manifestly
,
that
God
is
the
authour
of
suche
steppes
according
to
the
testimonies
aforesaide
:
and
that
Solomon
speaketh
heere
of
the
steppes
of
him
that
forceth
himselfe
.
Hee
sheweth
it
som
what
,
when
he
vseth
in
his
speach
here
a
worde
taken
of
force
and
puisance
,
and
signifieth
man
:
whereby
wee
are
admonished
that
if
we
haue
any
powerto
apply
ourselues
to
wel
doing
,
that
we
shold
acknowlege
it
to
come
of
god
,
&
not
attribute
any
praiers
to
ourselues
for
the
same
,
but
let
vs
say
,
The
Lord
is
my
strength
&
Howe
then
shall
a
man
knowe
his
owne
waies
?
Heere
hee
speaketh
of
man
according
as
if
hee
were
sonne
of
Adam
,
and
of
nature
corrupted
:
also
hee
sheweth
it
somewhat
,
when
in
his
speach
to
signifie
man
,
hee
vseth
this
worde
Adam
:
and
though
hee
vsed
it
not
,
yee
wee
ought
to
vnderstand
it
so
,
seeing
that
God
hath
created
man
from
the
beginning
to
his
owne
Image
,
and
likenesse
,
and
hath
made
him
right
or
streight
:
but
being
corrupted
by
sinne
,
hee
hath
made
himselfe
ignorant
,
dul
,
and
bruitishe
,
not
because
he
hath
not
naturally
sufficient
knowledge
of
the
good
way
which
he
ought
to
holde
,
to
the
ende
hee
bee
made
inexcusable
,
if
his
life
and
conuersation
bee
not
such
,
that
by
the
same
,
God
may
bee
glorified
as
hee
ought
.
When
therefore
Solomon
addeth
this
present
interrogation
,
it
is
as
though
he
saide
:
If
man
indued
with
vertue
,
haue
To
knowe
therefore
and
to
vnderstande
our
way
,
not
that
which
we
imagine
or
finde
good
in
our
owne
sight
,
but
that
which
God
sheweth
vs
by
his
worde
,
(
which
is
called
ours
,
because
wee
ought
to
followe
it
,
without
declining
either
this
way
or
that
way
,
but
to
obey
vprightly
our
Lord
god
)
it
is
meet
we
renounce
our
natural
corruption
,
to
wit
,
our
first
Adam
,
&
that
the
holy
Ghost
fortifie
vs
,
and
giue
vs
courage
,
and
teache
vs
the
right
wil
of
God
,
wherein
lyeth
our
way
,
otherwise
wee
shal
remaine
dul
and
ignorant
.
It
is
not
therefore
in
vs
,
nor
in
our
free
wil
,
to
doe
or
vnderstande
that
which
is
our
duetie
.
Neuerthelesse
,
when
God
calleth
vs
,
and
teacheth
vs
by
his
worde
,
wee
ought
to
striue
to
walke
in
the
way
which
hee
sheweth
vs
,
and
not
ceasse
to
craue
his
conduict
without
attending
newe
inspirations
,
nor
that
hee
should
take
vs
visibly
by
the
hande
,
for
to
leade
vs
:
for
the
worde
that
is
spoken
to
vs
dayly
,
is
sufficient
to
doe
that
same
:
for
by
it
the
holy
Ghost
teacheth
vs
,
and
guideth
vs
,
if
we
stop
not
our
senses
,
and
drawe
backe
ourselues
.
25
It
is
a
ruine
for
a
man
which
deuoureth
holinesse
:
and
after
the
vowe
,
to
make
enquirie
.
Because
wee
see
not
God
with
our
eies
,
and
that
we
heare
him
not
with
our
eares
,
neither
also
it
seemeth
vnto
vs
that
hee
neither
heareth
nor
seeth
vs
:
for
this
occasion
wee
are
not
afraide
to
depriue
him
of
the
honour
which
wee
doe
owe
to
him
,
and
are
abused
so
farre
,
that
wee
thinke
not
of
the
euil
which
wil
come
to
vs
thereby
.
This
while
wee
ceasse
not
to
be
in
danger
of
perdition
,
as
Solomon
signifieth
,
when
he
saith
,
It
is
a
ruine
for
a
man
,
&c.
Heere
Solomon
hath
regarde
to
that
which
is
written
of
vowes
in
the
lawe
,
as
God
woulde
that
after
the
vowes
to
make
inquirie
,
howe
wee
shoulde
bee
deliuered
from
rendring
them
to
doe
then
as
wee
woulde
ourselues
.
And
in
this
sorte
wee
iest
at
God
,
to
be
iested
at
of
him
again
:
and
to
be
destroyed
,
as
we
wel
deserue
,
then
to
the
ende
that
wee
fal
not
into
such
inconuenience
,
let
vs
followe
with
perseuerance
that
which
Saint
Paule
teacheth
vs
,
I
pray
you
therefore
brethren
that
you
offer
vp
your
bodies
26
A
wise
king
dispearseth
the
wicked
,
and
bringeth
the
wheele
ouer
them
.
Because
there
are
not
many
kinges
,
princes
,
and
superiours
in
the
worlde
which
make
account
of
vnderstauding
or
dooing
their
duetie
,
but
despising
gouernment
and
administration
,
they
giue
themselues
to
pastime
,
and
against
all
right
and
reason
,
fauour
them
A
wise
king
&c.
Wherein
first
of
all
hee
sheweth
that
kinges
haue
neede
of
wisedome
,
according
to
the
admonition
of
Dauid
:
And
therefore
they
ought
too
bee
carefull
,
too
regarde
the
woorde
according
as
it
is
commaunded
them
,
and
that
they
praye
with
Solomon
,
Thou
shalt
giue
to
thy
seruant
a
heart
,
which
hath
vnderstanding
to
iudge
thy
people
,
and
to
knowe
the
good
from
the
euil
.
If
kinges
be
so
wise
,
they
wil
not
only
vnderstand
that
which
they
haue
to
doe
,
but
also
minister
right
to
euerie
one
,
according
as
it
appertayneth
.
Which
thing
Solomon
sheweth
vs
heere
,
although
he
expresse
but
dispersement
and
scattering
of
the
wicked
:
for
this
is
done
to
conserue
the
right
to
the
good
,
and
to
make
them
liue
in
peace
.
Hee
sheweth
moreouer
that
kinges
ought
to
bee
mortal
enemies
to
the
wicked
,
in
such
wise
,
that
as
a
mightie
king
pursuing
his
enemies
and
smiting
them
athwart
,
maketh
some
to
falhere
and
other
some
there
,
so
that
they
cannot
rise
againe
,
euen
so
is
it
meete
that
they
ouerthrowe
and
destroy
the
wicked
.
And
as
in
the
time
when
they
fought
and
went
to
warre
with
waggons
or
chariottes
,
they
ranne
the
wheeles
ouer
the
bodies
of
the
enemies
,
which
were
smitten
down
to
the
ground
,
to
bruze
them
,
to
the
end
that
they
should
not
reuiue
again
:
so
kings
&
superiours
,
ought
to
bruse
the
wicked
,
to
the
ende
they
haue
no
more
power
to
doe
euil
to
any
body
.
Hee
that
woulde
vnderstande
by
the
wheele
any
kinde
of
torment
that
the
Iewes
vsed
,
it
woulde
be
no
inconuenience
.
For
the
rest
,
when
Solomon
threateneth
so
the
wicked
of
being
dispersed
and
brused
,
let
vs
vnderstande
that
hee
warneth
vs
too
flie
from
wickednesse
,
and
to
giue
ourselues
to
wel
doing
according
as
God
commandeth
it
in
his
lawe
,
and
according
to
the
ordinances
of
our
Princes
and
superiours
which
are
wise
and
prudent
,
and
which
seeke
not
,
but
that
God
be
serued
and
honored
according
to
his
worde
,
and
their
subiects
liue
in
peace
,
and
good
vnitie
togither
.
27
The
lampe
of
the
Lorde
is
the
soule
of
man
,
searching
all
the
inward
partes
of
the
belly
.
The
lampe
that
is
cleere
and
shyning
serueth
to
many
vses
:
first
to
guide
them
that
walke
by
night
in
the
darke
,
and
to
make
them
see
their
way
,
to
the
intent
they
goe
not
astray
,
nor
smyte
themselues
against
any
thing
,
or
fal
into
any
ditch
or
caue
.
Secondly
,
it
giueth
light
to
them
that
are
locked
in
darke
prisons
,
wherein
they
see
neither
Sunne
nor
moone
:
And
for
these
twoo
purposes
it
is
as
it
were
halfe
a
life
to
them
that
vse
it
,
for
those
that
are
,
or
walke
in
darkenesse
,
are
as
it
were
halfe
dead
.
Thirdly
,
it
serueth
to
finde
things
hid
in
holes
,
&
in
the
darke
.
Now
that
which
the
lampe
doth
outwardly
,
and
corporally
,
the
worde
of
God
which
liueth
&
raigneth
in
our
harts
by
the
holy
Ghost
,
doeth
the
same
inwardly
and
spiritually
.
And
therefore
the
scripture
calleth
it
Lampe
or
light
,
&
attributeth
to
the
word
the
things
aforesaid
:
and
this
is
not
without
cause
,
for
of
ourselues
we
are
and
walke
in
darknesse
of
ignorance
,
not
knowing
what
we
haue
to
doe
,
and
it
conducteth
vs
.
Thy
woorde
serueth
for
a
lampe
to
my
feete
,
and
as
a
light
to
my
The
Lampe
of
the
Lorde
,
&c.
For
as
the
soule
giueth
life
to
the
searcheth
well
the
inwarde
partes
of
the
bellie
when
it
discouereth
to
a
man
the
malice
of
his
hart
.
For
by
the
lawe
it
is
giuen
to
knowe
sinne
.
28
Mercy
and
truthe
shal
preserue
the
king
,
and
with
louing
kindnesse
his
seate
shal
be
established
.
For
as
much
as
kings
haue
not
one
onely
duetie
towardes
al
their
subiects
indifferently
,
but
it
behoueth
them
to
handle
the
wicked
after
one
sort
,
&
the
good
after
another
:
For
this
cause
the
holy
scripture
giueth
them
now
one
instruction
,
and
now
another
,
to
the
end
that
they
may
knowe
how
to
render
euery
one
his
deserts
.
We
haue
seene
heretofore
,
that
when
Solomon
would
encourage
kings
against
the
wicked
,
hee
hath
attributed
to
them
,
rigour
,
seueritie
&
crueltie
,
and
to
make
them
meeke
and
gentle
towardes
the
good
he
Mercie
and
trueth
,
&c.
And
therewithal
hee
sheweth
them
,
that
to
raigne
,
and
beare
rule
long
tyme
,
and
without
resistance
,
it
is
not
meete
that
they
vse
tyrannie
and
crueltie
,
disceyt
,
or
disloyaltie
,
but
that
they
bee
merciful
and
true
.
Benignitie
regardeth
principally
the
subiectes
.
For
they
are
willingly
induced
to
loue
their
superiours
,
and
obay
them
freely
,
when
they
see
them
gentle
,
curteous
,
pitiful
,
and
that
they
are
more
inclyned
to
mercy
then
to
rigour
and
seueritie
.
Trueth
also
regardeth
the
subiects
.
For
it
is
not
meete
that
Princes
vse
fraude
to
their
subiects
,
but
that
they
defende
and
keepe
both
them
and
their
goods
faythfully
.
Notwithstanding
one
may
say
that
trueth
hath
respect
principally
to
them
abrode
,
with
whome
Princes
haue
any
thing
to
practise
.
For
if
they
wil
raigne
peaceably
and
without
contradiction
,
it
is
meete
that
they
keepe
faythfully
their
promises
,
and
that
they
seeke
no
way
to
breake
the
fayth
promised
,
neither
by
disceit
nor
violence
or
any
other
meanes
towards
them
with
whome
they
haue
to
doe
,
if
one
wil
say
that
mercy
regardeth
men
,
and
trueth
God
,
I
wil
notwithstande
them
:
for
it
is
necessary
that
kinges
serue
God
in
trueth
according
to
his
worde
,
eschewing
al
thinges
contrary
to
the
same
,
and
making
it
bee
kept
of
their
subiectes
as
much
as
in
them
lyeth
,
to
the
ende
that
God
bee
honoured
as
hee
requireth
.
And
also
,
as
it
is
so
that
they
holde
the
seate
of
God
,
who
is
iust
and
true
in
al
his
iudgements
,
it
is
meet
that
they
iudge
with
iustice
&
trueth
,
without
respect
of
persons
,
or
couetousnesse
of
giftes
and
presents
,
and
that
they
repulse
the
lyars
,
flatterers
,
talebearers
,
and
backbiters
,
punishing
them
,
and
destroying
them
with
all
false
witnesses
.
Thus
doing
they
shal
be
preserued
,
and
established
in
their
thrones
,
as
the
good
kinges
haue
tried
it
.
Pharao
hath
not
vnderstoode
this
same
,
neither
hath
hee
beene
preserued
,
but
after
many
plagues
hath
beene
destroyed
in
the
waters
of
the
Sea
:
one
may
ioyne
Solomons
sonne
who
woulde
not
handle
his
people
gently
.
If
therefore
kinges
and
princes
wil
not
come
to
the
like
condition
,
let
them
not
lift
vp
their
heartes
ouer
their
brethren
:
but
let
them
followe
the
meekenesse
of
Moses
,
Iosue
,
Dauid
,
Iosias
,
Ezechias
,
&
such
others
,
which
haue
been
preserued
,
and
haue
established
their
29
The
nobilitie
of
young
men
is
their
vertue
:
and
a
gray
head
,
is
the
honour
of
the
aged
.
It
seemeth
at
the
first
,
that
Solomon
speaketh
according
to
the
fantasie
of
young
folkes
,
which
glorifie
themselues
in
their
force
,
vaunte
of
their
actes
which
haue
any
apparance
of
vertue
,
and
esteeme
themselues
noble
,
and
worthie
to
bee
had
in
estimation
with
the
worlde
,
when
they
haue
behaued
themselues
valiantly
.
And
also
that
he
speaketh
according
to
the
opinion
and
desire
of
old
men
to
whome
it
seemeth
,
that
it
is
a
great
matter
to
haue
liued
so
long
that
their
bearde
and
heares
are
waxen
white
,
and
wil
that
one
honour
them
because
of
their
olde
age
,
which
sheweth
himselfe
in
the
whitenesse
of
their
heares
,
although
in
themselues
bee
neither
knowledge
,
skil
,
nor
prudence
.
And
if
we
should
take
this
sentence
thus
,
it
were
not
far
amisse
:
notwithstanding
,
it
behoueth
vs
to
vnderstande
,
that
Solomon
hath
not
spoken
it
to
please
either
the
young
or
the
old
,
nor
to
make
vs
sticke
at
their
fantasies
and
affections
.
But
know
we
that
when
he
saith
,
The
noblenesse
of
young
men
is
their
vertue
,
hee
sheweth
first
to
fathers
and
mothers
,
&
to
al
them
which
haue
gouernment
or
superintendence
,
if
they
will
that
their
children
,
or
inferiours
become
honorable
&
renowmed
,
or
worthie
to
be
accounted
excellent
,
that
they
ought
to
be
careful
to
teach
vertue
to
youth
,
and
to
accustome
them
to
the
same
:
not
vnto
that
which
one
calleth
vertue
according
to
the
worlde
,
which
is
to
bee
couragious
,
and
to
haue
blood
in
the
nailes
,
to
render
euil
for
euil
,
and
to
doe
outrage
and
violence
vnto
them
which
one
hath
in
hate
,
or
to
take
great
paines
to
become
rich
,
and
to
keepe
(
as
one
woulde
say
)
a
good
house
,
such
men
according
to
the
world
are
willingly
esteemed
noble
.
But
that
in
following
the
word
of
God
,
one
giue
good
example
of
life
to
the
younger
sort
,
that
one
teache
them
,
admonish
them
,
reprehend
them
,
&
correct
them
,
and
that
one
accustome
them
to
applie
their
time
in
good
workes
,
and
that
they
learne
to
haue
charitie
,
yea
towards
their
very
enimies
.
See
here
the
vertue
,
wherein
consisteth
the
noblenes
,
excellencie
,
glory
,
&
honor
,
of
young
folks
.
Secondly
he
sheweth
that
the
younger
sort
are
knauish
&
infamous
,
worthy
of
al
rebuke
and
reproch
,
if
not
being
wel
instructed
they
fashion
not
their
maners
in
al
humilitie
,
&
modesty
,
temperance
,
honestie
,
holinesse
&
iustice
,
according
to
gods
word
:
for
in
the
obedience
and
faith
of
the
same
there
is
vertue
,
&
not
otherwise
.
Also
therein
it
is
that
God
craueth
one
to
apply
his
force
,
And
a
gray
head
is
the
honor
of
the
aged
:
he
sheweth
first
of
al
to
old
folkes
,
that
they
ought
to
be
graue
temperate
,
wise
,
prudent
,
acknowledging
that
God
hath
done
them
this
honour
to
haue
mainteined
them
in
this
life
so
long
that
they
are
waxen
white
,
and
to
haue
giuen
them
space
to
learne
vertue
,
and
followe
the
same
,
that
they
might
haue
vice
in
disdaine
,
and
be
an
edification
to
the
younger
sort
.
Secondly
,
he
sheweth
to
them
that
are
young
,
that
they
ought
not
to
puffe
vp
themselues
in
pride
and
disdaine
against
their
elders
,
although
for
the
feeblenesse
,
and
debility
of
the
body
they
seeme
vnprofitable
,
&
a
let
or
hinderance
,
but
in
al
humilitie
and
gentlenesse
they
ought
to
forbeare
them
,
&
with
al
care
and
diligence
to
assist
,
and
honor
them
,
in
such
sort
that
they
be
wholy
at
their
commandement
.
It
is
necessary
that
wee
30
Brused
woundes
purge
euill
:
and
stripes
in
the
inward
partes
of
the
body
.
When
we
are
bodyly
sicke
,
wee
wil
be
handeled
gently
,
and
it
seemeth
vnto
vs
that
the
Phisitions
and
Surgeons
are
vncurteous
,
and
haue
no
compassion
vpon
vs
,
when
they
ordeine
vs
sharpe
medicines
,
or
apply
to
vs
any
pearcing
ointment
,
or
other
thing
which
augmenteth
the
dolor
for
the
present
time
.
Neuerthelesse
it
is
needful
&
necessary
that
somtimes
one
spare
not
the
patient
for
to
purge
and
cleanse
him
of
the
filth
and
corruption
which
is
in
his
body
.
Otherwise
he
is
in
danger
of
his
person
for
the
life
present
.
Also
although
we
be
very
euil
,
&
that
this
euilnesse
hath
so
corrupted
vs
,
that
al
our
conuersation
is
polluted
&
defiled
therby
,
and
that
there
is
in
vs
no
intire
thing
:
neuerthelesse
we
woulde
haue
others
to
flatter
vs
,
and
account
vs
for
honest
men
:
and
thinke
that
they
which
admonish
vs
,
reprehende
vs
,
checke
vs
,
&
threaten
vs
,
accuse
vs
,
and
condemne
vs
,
are
our
enimies
and
hate
vs
.
But
it
is
necessary
to
purge
the
inwarde
naughtinesse
which
corrupteth
al
our
conuersation
,
that
men
rebuke
vs
sharpely
,
and
threaten
vs
rigorously
,
and
that
they
plundge
vs
euen
into
the
depth
of
hell
,
making
vs
dispaire
of
ourselues
,
as
if
without
remedie
wee
were
wounded
,
and
murthered
euen
vnto
the
death
.
This
is
the
way
to
cleanse
the
wicked
,
which
are
very
muche
infected
,
corrupted
with
vice
and
iniquitie
,
and
yet
flatter
themselues
in
their
owne
diseases
.
Solomon
pronounceth
it
so
,
saying
,
Brused
woundes
purge
euill
.
Dauid
after
the
adulterie
and
murder
flattered
himselfe
wel
,
when
he
made
no
account
to
confesse
his
faultes
.
But
the
sharpe
&
sowre
reprehension
of
Nathan
,
serued
him
for
a
purgation
.
So
did
the
reprehension
of
Saint
Paule
to
the
Corinthians
.
But
let
vs
note
that
Solomon
speaketh
not
of
the
wicked
reprooued
:
for
to
suche
men
rorrection
profiteth
nothing
,
but
to
make
them
obstinat
,
and
bring
them
in
despaire
,
as
Cain
,
the
whole
worlde
destroyed
by
the
flood
,
The
xxi
.
Chapter
.
1
THE
kinges
hearte
is
in
the
hande
of
the
Lorde
:
Like
the
riuers
of
water
,
so
hee
may
turne
it
whither
soeuer
hee
will
.
THE
kinges
of
the
earth
are
in
great
estimation
and
admiration
with
the
worlde
,
men
feare
them
&
worship
them
,
men
tremble
at
their
puisance
honouring
their
highnesse
,
and
humbling
themselues
vnto
them
,
rendring
them
obedience
,
and
fearing
to
prouoke
their
anger
,
submitting
themselues
wholy
to
their
wil
and
pleasure
.
Insomuch
that
they
seeme
to
encline
the
hearts
of
their
subiects
,
whither
it
please
them
.
And
it
is
no
maruel
if
kinges
be
so
honoured
of
the
worlde
,
seeing
that
god
honoureth
them
,
giuing
them
his
titles
,
calling
them
gods
,
and
superiour
powers
,
placing
them
in
his
seate
,
to
exercise
iustice
,
&
iudgement
indifferently
and
vprightly
,
and
willing
that
men
shoulde
submit
themselues
to
them
without
any
resistance
or
rebellion
.
So
kings
make
themselues
redoubted
as
much
as
they
can
,
to
the
end
to
submit
their
subiectes
heartes
to
them
,
and
bowe
and
order
them
as
it
seemeth
them
good
:
this
while
what
highnesse
soeuer
they
haue
,
(
wil
they
nil
they
)
yet
they
haue
a
superiour
which
hath
another
maner
of
puisance
aboue
them
,
then
they
haue
aboue
their
subiects
&
inferiours
,
for
they
hate
not
the
power
to
gouerne
their
subiects
heartes
at
their
pleasure
,
although
they
haue
authoritie
to
commande
,
and
the
other
ought
to
obey
.
But
God
which
is
their
soueraigne
Lorde
,
and
ruler
,
hath
not
onely
power
to
commande
,
but
also
to
dispose
their
heartes
at
his
pleasure
,
without
let
or
resistance
at
al.
Solomon
sheweth
it
them
wel
,
where
hee
compareth
their
heartes
to
riuers
of
water
saying
,
The
kings
hearte
is
in
the
hande
of
the
Lorde
,
&c.
Kings
ought
not
therefore
for
to
vaunt
of
their
powers
:
for
although
riuers
swell
sometimes
,
and
flow
ouer
with
such
impetuositie
as
though
they
woulde
cary
al
away
with
them
:
and
although
also
kinges
haue
hautie
and
stout
hearts
,
and
thinke
themselues
so
mightie
,
that
they
weene
none
may
resist
them
,
but
that
they
shal
cut
and
cary
away
al
at
their
pleasure
:
neuertheles
as
by
sluces
,
rampiers
,
or
other
inuention
one
may
resist
a
great
riuer
,
and
stop
it
from
doing
harme
:
so
it
is
easie
to
God
to
set
a
stay
for
kinges
,
that
they
hurte
not
with
the
pride
and
hautinesse
of
their
heartes
:
as
Solomon
signifieth
clearely
,
when
hee
compareth
their
heartes
not
to
great
riuers
,
but
onely
to
little
running
brookes
which
turne
their
courses
easily
which
way
one
pleaseth
.
It
is
not
fit
also
that
they
shoulde
vaunt
themselues
of
their
free
wil
:
for
as
riuers
turne
not
rhemselues
this
way
,
or
that
way
,
nor
cannot
doe
it
,
but
men
turne
their
courses
according
as
it
seemeth
them
good
which
haue
to
do
therewith
:
So
as
Solomon
saith
,
God
turneth
the
kings
hearte
whither
he
wil
:
Hee
saith
not
that
hee
turneth
it
to
this
or
to
that
,
but
whither
he
will
,
for
as
the
scriptures
shewe
vs
:
hee
inclineth
one
to
one
thing
,
and
another
to
another
thing
:
one
man
nowe
to
one
thing
,
and
by
and
by
too
a
contrary
.
Hee
turned
the
king
of
Egypts
hearte
in
Iosephes
time
,
to
doe
wel
to
Iacob
and
his
kindred
.
Contrariwise
hee
turned
2
Euery
mans
way
seemeth
right
in
his
owne
eies
,
but
the
Lorde
pondereth
the
heart
.
Man
is
so
much
giuen
to
flatter
,
praise
,
and
esteeme
of
himselfe
:
that
hee
neither
can
nor
wil
finde
any
thing
in
himselfe
worthie
of
Euery
mans
way
,
&c.
3
To
doe
iustice
and
iudgement
,
is
more
acceptable
to
the
Lorde
then
sacrifice
.
From
the
beginning
of
the
worlde
,
men
haue
thought
to
doe
God
great
seruice
,
when
they
haue
offered
vp
sacrifie
,
of
beastes
which
they
killed
,
of
the
which
,
or
of
other
goods
of
the
earth
,
they
made
great
oblation
and
after
the
flood
,
they
haue
not
forgotten
this
custome
.
And
as
men
haue
esteemed
it
,
so
the
Lorde
hath
alwayes
To
doe
iustice
and
iudgement
,
&c.
Hee
sheweth
vs
in
one
worde
that
which
wee
haue
principally
to
doe
,
to
the
ende
wee
studie
not
on
thinges
,
which
haue
a
faire
apparance
outwardly
,
and
bring
no
profite
,
aide
nor
succour
to
the
poore
afflicted
.
Also
he
reproueth
in
briefe
the
kinges
and
gouernours
of
the
earth
,
which
are
hypocrites
,
as
were
the
Scribes
and
Pharisees
,
which
are
oppressours
.
Hee
reprehendeth
likewise
all
hypocrites
,
which
loue
to
bee
seene
,
and
praised
,
and
in
the
meane
while
haue
no
care
of
their
And
so
when
Saint
Paule
saieth
,
That
hee
which
loueth
his
neighbour
,
hath
fulfilled
the
lawe
,
hee
exempteth
vs
not
from
the
workes
of
the
first
Table
:
for
his
intent
was
to
speake
in
this
point
of
the
duetie
which
the
lawe
commandeth
vs
to
doe
to
our
neighbours
,
whereto
wee
woulde
not
applye
ourselues
,
if
wee
did
not
loue
them
:
but
louing
them
truely
,
we
doe
to
them
al
duetie
.
And
meane
while
it
is
true
,
that
the
lawe
is
accomplished
by
charitie
towardes
our
neighbours
,
the
which
proceedeth
not
,
but
of
the
loue
that
wee
haue
to
God
,
and
therof
yeeldeth
testimonie
,
as
the
effect
doeth
of
the
cause
.
4
An
high
looke
,
and
a
proude
heart
,
which
is
the
lanterne
of
the
wicked
,
is
sinne
.
When
the
wicked
allowe
of
themselues
in
their
owne
hearts
,
and
that
they
think
they
are
somewhat
more
excellent
then
others
,
they
cannot
guide
themselues
,
but
they
must
giue
some
outwarde
signe
of
this
pride
and
arrogancie
,
and
persuade
themselues
,
that
in
so
doing
,
they
doe
wel
,
and
by
this
meanes
,
keepe
their
credit
,
and
come
to
the
ende
of
their
attemptes
gallantly
:
but
in
suche
sorte
of
dealing
,
they
abstaine
not
to
do
iniurie
and
violence
to
their
neighbours
,
against
whome
they
lift
vp
themselues
fiercely
,
and
take
ioy
and
delight
therein
.
And
so
there
is
great
wickednesse
in
their
proceedings
,
estate
,
and
ioye
.
Solomon
sheweth
it
by
this
worde
sinne
,
when
he
saith
,
An
high
looke
,
and
a
proude
heart
,
&c.
Wherein
we
haue
to
note
first
of
al
,
That
an
high
looke
,
(
as
al
other
brauities
and
pompes
of
the
bodie
)
is
a
signe
and
token
of
the
pride
which
is
in
the
heart
.
And
therefore
one
calleth
it
pride
,
and
it
is
sinne
,
as
it
is
iudged
naturally
to
bee
without
the
scriptures
:
for
men
wil
say
,
Beholde
a
great
pride
,
to
wit
,
when
one
seeth
any
to
bee
very
glorious
,
and
beare
his
head
on
high
,
or
vse
any
other
gesture
contrarie
to
humilitie
and
lowlinesse
.
And
they
wil
say
,
hee
hath
a
stoute
and
loftie
heart
:
Therefore
,
with
nature
the
Scripture
imputeth
this
to
pride
,
and
blameth
,
and
condemneth
it
,
and
threateneth
to
destroy
it
,
as
hath
beene
seene
to
happen
to
some
,
who
haue
bene
destroyed
for
their
pride
which
they
shewed
by
outwarde
gesture
.
And
because
wee
wil
not
be
so
beaten
downe
by
the
wrath
of
the
Lorde
,
it
be
hooueth
vs
to
humble
ourselues
,
as
wel
in
our
hearts
,
as
in
our
gesture
and
dooinges
:
so
that
wee
may
protest
,
Lorde
I
Note
secondly
,
that
the
pride
which
is
betokened
by
high
lookes
,
and
a
proude
heart
,
is
called
the
Lanterne
of
the
wicked
:
because
they
guide
themselues
by
the
same
,
and
therein
place
their
ioy
and
pleasure
:
for
they
think
they
should
not
doe
their
businesse
halfe
wel
,
if
they
shoulde
not
seeke
by
pride
to
extoll
themselues
aboue
others
.
Note
we
thirdly
,
that
of
the
proude
heart
proceedeth
the
high
looke
,
with
al
the
other
fruites
of
pride
,
which
are
in
great
number
,
which
we
ought
to
take
to
be
comprehended
heere
vnder
one
kinde
.
Let
vs
note
finally
,
that
seeing
the
lampe
of
the
wicked
,
is
imputed
as
sinne
to
them
,
they
make
of
vice
,
vertue
,
&
so
contrarie
.
5
The
thoughts
of
the
diligent
,
are
onely
vpon
plenteousnes
:
but
he
that
is
hastie
,
commeth
verily
to
pouertie
.
We
are
al
slouthful
by
nature
,
as
we
ourselues
wel
perceiue
,
yet
neuerthelesse
,
we
thinke
that
we
are
woorthie
to
haue
muche
substance
:
but
we
iudge
in
the
meane
while
,
that
there
is
none
but
the
diligent
that
ought
to
haue
plentie
of
goods
:
wherein
wee
shoulde
iudge
aright
,
if
we
vnderstood
who
they
were
that
are
diligent
,
for
:
That
the
thoughts
of
the
diligent
are
onely
vpon
plenteousnes
,
&c.
He
speaketh
but
of
thoughts
,
but
he
sheweth
therwithal
,
that
they
are
not
vaine
and
light
thoughts
,
which
are
without
effect
,
for
he
saieth
,
Of
the
diligent
,
that
is
to
say
,
of
him
which
thinketh
not
to
couet
onely
,
as
the
slouthfull
doe
,
but
thinketh
,
in
imploying
himselfe
carefully
to
his
busines
,
to
the
ende
it
may
be
dispatched
duely
,
and
may
profite
and
yeeld
him
suche
abundaunce
,
that
hee
may
be
farre
from
pouertie
,
and
neede
,
which
if
wee
wil
be
free
from
,
wee
ought
not
to
proceede
in
our
affaires
,
rashly
,
and
without
consideration
(
for
there
is
only
plenteousnesse
,
where
the
diligent
thinketh
wel
without
rashenesse
)
as
the
hastie
doe
,
which
boyle
with
inordinate
desire
,
and
neuer
obtaine
their
wishes
soone
enough
,
as
they
thinke
,
nor
such
plenteousnes
as
they
woulde
haue
:
and
because
they
proceede
in
their
enterprises
without
good
consideration
:
in
steede
of
hauing
plentie
with
the
diligent
,
they
run
into
pouerty
.
As
Solomon
addeth
,
But
he
that
is
hastie
,
commeth
verily
to
pouertie
.
Hee
is
not
content
to
affirme
simply
this
same
,
but
because
he
speaketh
against
the
sense
of
many
(
for
we
neuer
are
soone
enough
come
to
our
desires
)
he
striueth
to
confirme
his
saying
,
by
this
word
verily
,
or
onely
.
He
hath
alreadie
saide
the
same
.
Then
although
there
were
none
other
fault
but
that
he
which
is
hastie
,
proceedeth
rashly
,
and
without
aduise
,
hee
deserueth
wel
to
be
poore
and
needie
,
but
there
are
6
To
hoard
vp
riches
with
a
deceitful
tongue
,
is
vanitie
tossed
too
and
fro
of
them
that
seeke
death
.
Wee
doe
al
naturally
feare
pouertie
,
and
flye
from
it
as
much
as
is
possible
for
vs
,
for
we
see
that
the
poore
endure
many
miseries
,
and
are
despised
,
and
forsaken
of
the
world
,
yea
,
hated
of
their
owne
borne
brethren
.
As
Solomon
hath
saide
,
if
one
arise
against
To
hoard
vp
riches
with
a
deceitful
tongue
,
is
vanitie
tossed
too
and
fro
of
them
that
seeke
death
.
Wherein
wee
see
,
that
that
which
the
wicked
feare
,
happeneth
vnto
them
.
Moreouer
,
we
are
admonished
,
not
to
bee
careful
to
heape
vp
muche
goods
in
this
worlde
,
seeing
it
is
but
vanitie
and
perdition
.
7
The
Rapines
of
the
wicked
shal
destroye
them
:
for
they
haue
refused
to
doe
iustice
.
Because
it
is
seene
that
the
wicked
which
take
and
rauishe
al
they
can
get
either
by
deceite
and
guile
,
or
by
violence
and
oppression
,
or
by
receite
of
giftes
and
brybes
,
or
other
meanes
vnlawful
,
doe
prosper
in
the
viewe
of
the
world
,
and
haue
credite
and
authoritie
and
that
it
seemeth
that
they
be
of
long
endurance
and
liue
at
their
ease
,
for
this
cause
many
snatch
vp
goods
where
they
can
find
them
,
and
for
the
most
parte
vniustly
.
Of
whome
the
principal
and
captaines
are
the
iudges
and
gouernours
of
the
earth
,
which
deale
by
respect
of
persons
,
and
loue
and
take
brybes
and
giftes
,
too
doe
wrong
to
him
that
hath
good
right
.
And
although
the
Scriptures
often
complaine
of
such
pillers
,
and
raueners
,
and
threatneth
them
destruction
,
as
hath
beene
alleadged
heretofore
,
and
also
their
consciences
reprooue
and
reprehend
them
,
and
they
themselues
condemne
them
which
are
petie
theeues
in
respect
of
them
,
and
that
they
ought
to
vnderstande
that
as
they
condemne
the
petie
theeues
to
death
,
so
they
themselues
are
woorthie
of
ruine
and
destruction
.
Neuerthelesse
they
thinke
that
to
take
on
all
handes
and
on
al
sides
,
is
the
best
way
for
to
make
themselues
great
and
mightie
,
and
haue
a
lasting
house
,
and
as
it
were
perpetuall
.
But
because
they
cannot
vse
such
trade
,
but
by
renouncing
all
equitie
and
right
,
and
doing
wrong
and
iniurie
outrage
and
violence
to
their
neighbours
dispoiling
them
of
their
substance
,
for
this
cause
their
iniurie
shal
returne
vnto
themselues
.
As
Solomon
pronounceth
it
saying
,
The
rapines
of
the
wicked
shall
destroy
them
.
Wherein
he
speaketh
principally
of
kinges
iudges
,
and
gouernours
of
the
earth
,
which
are
the
greatest
theeues
and
raueners
,
as
is
aforesaide
.
The
reason
which
he
addeth
,
sheweth
wel
that
it
is
of
such
men
that
hee
speaketh
,
when
he
sayth
,
For
they
haue
refused
to
doe
iustice
.
True
it
is
that
we
ought
al
to
doe
our
endeuour
in
helping
eche
one
his
neighbour
,
and
defending
him
,
inasmuche
as
wee
can
,
from
the
yldealing
of
the
wicked
.
But
because
the
Superiours
of
the
earth
are
placed
in
the
seate
of
God
,
and
that
their
office
(
as
they
can
wel
tel
)
is
to
doe
iustice
:
It
is
lawful
to
vnderstande
,
that
this
present
sentence
pronounceth
principally
,
that
they
shal
perishe
wickedly
:
for
they
make
no
account
to
doe
right
,
in
ayding
the
feeble
,
and
defending
them
,
but
rather
eate
and
deuoure
them
:
as
it
is
laide
to
their
charge
,
&
they
8
There
is
a
man
,
whose
waye
is
frowarde
,
and
strange
:
but
the
worke
of
the
pure
man
is
right
.
There
is
none
but
he
thinketh
or
striueth
to
persuade
himself
,
that
he
is
an
honest
man
,
and
that
hee
walketh
so
vprightly
,
that
in
him
is
nothing
worthie
of
reprehension
:
so
proude
and
haughtie
is
the
nature
of
man
,
striuing
to
forget
his
owne
iniquities
,
which
are
continually
before
his
eyes
.
Insomuch
,
that
if
he
commit
any
thing
or
imagine
against
his
neighbour
,
that
which
he
would
not
should
be
done
vnto
himselfe
,
it
can
not
be
but
his
conscience
wil
reproue
him
.
Notwithstanding
,
hee
resisteth
it
as
euerie
one
may
feele
in
himselfe
naturally
,
and
as
Solomon
hath
sometimes
spoken
,
when
hee
saieth
heere
aboue
,
verse
,
2.
That
euerie
mans
way
seemeth
right
in
his
owne
eyes
.
And
nowe
hee
sheweth
openly
,
that
this
opinion
of
vprightnesse
is
false
,
when
he
sayeth
,
There
is
a
man
whose
way
is
frowarde
and
strange
.
Wherein
we
haue
to
note
,
that
although
it
be
saide
,
The
Lord
hath
looked
from
heauen
vpon
the
children
of
But
the
worke
of
the
pure
man
is
right
.
For
although
beeing
left
off
in
the
corruption
of
our
nature
,
wee
walke
in
frowarde
and
strange
wayes
,
doing
wrongful
,
and
abhominable
woorkes
,
which
leade
vs
to
perdition
,
and
that
we
cannot
be
so
iust
,
but
wee
must
needes
sinne
:
neuerthelesse
,
when
our
Lorde
Iesus
Christ
by
his
holy
spirite
mortifieth
our
wicked
concupiscenses
,
and
disordinate
affections
,
hee
purgeth
vs
so
,
that
our
affections
are
holy
,
good
,
and
iust
,
and
cannot
be
otherwise
,
insomuche
,
as
the
holie
Ghost
conducteth
them
,
and
guideth
them
.
The
it
foloweth
,
that
wee
take
pleasure
to
walke
vprightly
,
and
wee
cannot
be
turned
therefro
,
to
abandon
intirely
the
right
way
,
and
withdrawe
ourselues
wholly
from
righteousnes
for
we
haue
the
seed
of
God
which
is
perpetual
,
that
is
to
say
,
which
maketh
them
to
perseuer
in
holines
and
iustice
which
are
engendered
of
God
by
his
seede
.
For
whosoeuer
is
born
of
God
,
doeth
not
sinne
,
for
his
seede
remaineth
in
him
,
&c.
This
9
It
is
better
to
dwell
in
a
corner
on
the
house
toppe
,
then
with
a
brauling
woman
in
awide
house
.
God
at
the
beginning
created
man
and
woman
,
and
ioyned
them
together
in
marriage
,
to
the
ende
they
shoulde
liue
together
in
peace
and
vnitie
,
whereby
they
might
haue
ioye
and
consolation
and
be
an
aide
and
comfort
one
to
the
other
,
as
members
of
one
bodie
.
And
principally
it
is
sayde
that
the
woman
is
an
helpe
too
man
.
But
men
and
women
despise
the
end
and
purpose
of
GOD
,
It
is
better
to
dwel
in
a
corner
on
the
house
toppe
,
&c.
Also
the
wife
that
wil
marie
,
in
steed
of
finding
an
honest
man
which
wil
loue
her
,
and
be
acceptable
&
pleasant
to
her
,
meeteth
with
a
proud
and
cruel
man
,
a
churle
,
and
one
with
whom
she
can
haue
no
quietnes
.
Then
saith
shee
also
in
her
heart
,
That
it
is
better
to
dwel
in
a
corner
on
the
house
top
,
then
with
a
brawling
husbande
in
a
wide
house
.
Beholde
heere
howe
wee
shoulde
applye
this
sentence
,
although
Solomon
make
mention
but
of
the
woman
,
and
not
without
cause
:
for
seeing
that
the
woman
is
chosen
by
the
man
,
&
was
created
to
assist
and
obeye
him
,
and
be
subiect
to
him
,
as
the
Church
is
to
Iesus
Christe
:
It
is
good
reason
,
that
shee
be
rebuked
by
name
,
when
in
steede
of
keeping
the
housholde
in
silence
and
peace
,
shee
toppe
of
the
house
,
whereupon
one
endureth
great
heate
and
alteration
in
the
sommer
,
and
great
colde
in
the
winter
,
is
preferred
before
the
company
of
a
brawling
woman
,
howe
riche
or
noble
soeuer
shee
bee
:
women
are
warned
to
walke
warily
in
al
humilitie
and
obedience
,
and
be
gentle
,
pleasant
,
and
louing
,
as
they
are
taught
to
bee
in
many
places
of
the
scripture
,
which
haue
bene
sometimes
heeretofore
alledged
.
10
The
soule
of
the
vngodly
wisheth
euil
,
and
his
neighbour
shal
finde
no
fauour
in
his
sight
.
There
is
none
but
hee
woulde
be
esteemed
an
honest
man
,
but
in
the
meane
while
,
al
(
as
it
were
)
haue
their
harts
enraged
,
&
their
affections
poisoned
,
their
desires
replenished
with
rancor
&
hate
,
with
strife
&
wil
to
reuenge
,
their
determinations
and
enterprises
ful
of
inhumanitie
and
crueltie
,
of
outrage
,
violence
,
and
oppression
,
of
murther
and
homicide
.
Solomon
knewe
mans
inwarde
wickednesse
to
be
such
,
that
they
had
neither
feare
nor
knowledge
of
God
,
The
soule
of
the
vngodly
wisheth
euil
.
This
is
not
that
he
coulde
sounde
the
harts
,
and
pearce
the
inwarde
cogitations
:
for
that
appertaineth
to
God
onely
:
But
hee
had
this
knowledge
of
the
desires
and
affections
:
as
also
wee
may
haue
by
the
fruites
which
proceed
therof
.
Hee
seeth
howe
the
wicked
haue
no
pleasure
to
doe
workes
of
mercy
,
nor
vse
charitie
towardes
them
which
haue
need
&
necessitie
therof
,
but
rather
to
doe
them
al
the
wrong
that
they
can
,
not
sparing
them
any
more
then
a
hungry
Lyon
,
when
hee
hath
caught
his
pray
.
Solomon
expresseth
such
euil
fruites
,
and
complaineth
thereof
saying
,
And
his
neighbour
shal
finde
no
fauour
in
his
sight
,
or
shall
obtaine
no
mercy
,
or
shal
not
be
spared
.
The
Hebrewe
tongue
importeth
al
these
three
senses
in
one
worde
:
and
yet
there
is
no
contrarietie
,
although
there
bee
diuersitie
.
Also
the
innocent
are
diuersly
despised
,
and
ill
handled
of
the
vngodly
,
who
wil
not
once
lende
them
a
good
looke
,
nor
vse
any
courtesie
towards
them
,
but
rather
vse
them
as
cruellie
as
they
can
inuent
.
Knowe
we
moreouer
,
that
Solomon
taxeth
heere
the
hypocrites
principally
,
which
counterfeit
Saintes
and
Lambes
,
either
by
ceremonies
or
by
words
or
by
other
deeds
,
and
gesture
,
by
the
which
they
seeke
to
intrapp
them
which
are
not
wel
aduised
,
and
to
oppresse
them
,
to
make
their
profit
by
the
losse
and
damage
of
others
.
11
When
the
scorneful
is
punished
,
the
ignorant
taketh
better
heede
:
and
when
the
wise
is
instructed
,
hee
wil
receiue
vnderstanding
.
Because
this
present
sentence
hath
beene
alreadie
handled
,
wee
12
The
iust
man
instructeth
the
house
of
the
wicked
:
But
for
wickednesse
,
God
ouerthroweth
the
vngodly
.
Although
the
vngodly
persecute
the
iust
,
as
though
they
had
deserued
it
,
and
despise
to
take
example
by
their
godly
conuersation
,
and
although
they
reiect
al
good
doctrine
as
vnprofitable
or
hurtful
:
Notwithstanding
the
iust
which
is
iust
indeede
,
looseth
not
his
courage
,
he
ceaseth
not
to
shewe
himself
a
mirour
of
holy
life
,
nor
to
teache
the
wicked
,
counselling
them
and
correcting
them
,
accusing
them
and
threatening
them
with
the
wrath
and
vengeance
of
God
,
and
condemning
them
as
worthy
of
the
horrible
iudgements
of
God
.
Solomon
signifieth
this
when
hee
saith
,
The
iust
man
instructeth
the
house
of
the
wicked
.
Hee
speaketh
not
so
without
good
proofe
,
for
hee
was
in
the
time
of
the
Prophetes
who
were
of
an
vnstained
life
and
sound
doctrine
,
and
ceased
not
to
teach
,
admonish
,
correct
,
and
threaten
the
wicked
according
as
God
commanded
them
.
And
afore
that
time
there
were
many
iust
men
which
had
done
the
like
:
As
Noe
which
was
a
iust
man
,
&
was
Herauld
of
iustice
,
and
condemned
the
worlde
.
One
may
heere
set
downe
Abraham
,
Lot
,
Moses
,
Iosue
,
&
others
which
were
before
Solomons
But
for
wickednes
God
ouerthroweth
the
vngodly
.
Heere
Solomon
sayth
nothing
,
but
the
wicked
haue
prooued
it
at
al
times
,
and
doe
prooue
it
yet
.
Also
the
Lawe
and
the
Prophets
are
ful
of
such
threatninges
.
But
although
the
wicked
are
woorthie
of
no
good
,
and
that
they
are
threatned
destruction
:
Neuerthelesse
it
is
not
lawfull
for
vs
to
wishe
them
euil
,
much
lesse
to
woorke
them
the
same
:
but
rather
to
desire
their
welfare
,
and
chiefly
the
health
of
their
soules
,
we
ought
to
instruct
them
and
shewe
them
the
way
of
health
,
and
not
to
bee
affraide
of
loosing
our
paines
:
for
when
wee
beare
the
worde
of
truth
vprightly
,
we
are
a
good
smel
to
the
Lord
.
Thus
dooing
,
God
wil
not
ouerthrowe
vs
with
the
wicked
to
destroy
13
Hee
that
stoppeth
his
eare
at
the
cry
of
the
poore
,
shall
crye
himselfe
also
,
and
not
bee
heard
.
God
hath
shewed
himselfe
very
merciful
towardes
vs
,
when
before
wee
euer
called
vpon
him
,
hee
prouided
for
our
necessitie
,
creating
al
things
for
our
vse
,
and
giuing
vs
plentie
thereof
.
Neuerthelesse
to
the
ende
we
shoulde
not
be
vngrateful
,
but
acknowledge
whence
this
comes
,
he
permitteth
vs
to
haue
pouertie
,
and
wil
that
we
vnderstand
,
that
without
his
grace
,
liberalitie
,
and
blessing
,
our
goods
profit
vs
nothing
:
to
the
ende
that
wee
may
bee
careful
to
craue
that
he
wil
giue
vs
our
daily
bread
:
as
Iesus
Christ
teacheth
vs
to
aske
:
and
as
our
good
God
and
father
is
merciful
vnto
vs
,
and
giueth
vs
liberally
that
which
wee
request
:
So
hee
wil
that
wee
resist
,
according
to
our
power
the
pouertie
of
our
neighbours
,
distributing
to
them
any
goods
,
as
wee
woulde
they
shoulde
doe
vnto
vs
,
if
wee
were
in
their
cace
.
And
heerein
hee
requesteth
nothing
but
that
which
is
reasonable
:
as
wee
ought
naturally
to
vnderstande
without
scripture
.
Notwithstanding
to
waken
our
nature
,
which
is
negligent
to
doe
good
to
the
needie
,
and
to
shewe
vs
that
hee
hath
great
care
ouer
the
poore
,
hee
recommendeth
them
to
vs
by
diuers
commandementes
,
in
the
Lawe
and
Prophetes
,
and
in
the
wrytings
of
the
Apostles
and
Euangelistes
:
adding
promises
,
and
also
threatenings
to
the
commandementes
,
to
giue
hope
to
the
liberal
and
pityful
,
and
to
afray
the
cruel
and
vnmerciful
,
and
make
them
the
more
inexcusable
.
As
hath
beene
alledged
heeretofore
.
But
because
that
God
executeth
not
presently
his
threatnings
Hee
that
stoppeth
his
eare
,
&c.
This
present
threatning
is
executed
often
in
this
life
.
For
one
seeth
that
by
warres
,
lawing
,
famine
and
euil
gouernement
many
riche
men
are
impouerished
and
when
they
craue
any
thing
,
then
they
obtaine
not
that
which
they
desire
,
and
whereof
they
haue
need
.
The
scripture
also
giueth
vs
examples
thereof
.
As
of
Esau
who
soulde
his
byrthright
.
One
seeth
14
A
priuie
rewarde
pacifieth
displeasure
:
And
a
gift
in
the
bosome
stilleth
furiousnesse
.
When
men
beganne
to
multiply
on
the
earth
,
it
was
corrupted
A
priuie
gift
,
&c.
Wherein
wee
haue
to
note
,
that
to
imprint
surelie
in
our
hartes
that
which
hee
teacheth
,
hee
saith
one
thing
twise
.
Also
the
doctrine
which
hee
giueth
vs
heere
,
is
so
excellent
and
necessary
,
that
it
deserueth
wel
to
be
repeated
,
and
also
declared
and
expounded
.
Of
it
Iesus
Christ
himselfe
is
a
good
expositour
.
If
wee
take
this
present
sentence
in
this
sense
,
wee
haue
together
with
the
doctrine
15
The
iust
man
hath
ioy
to
do
iustice
:
but
horror
is
to
them
that
worke
iniquitie
.
Wee
al
desire
to
reioyce
and
be
merie
,
and
to
bee
exempt
from
al
feare
and
horrour
.
But
there
are
very
fewe
which
knowe
howe
they
ought
to
reioice
,
nor
in
what
.
For
after
the
common
trade
of
the
worlde
,
the
manner
of
reioicing
is
,
to
take
pleasure
in
laughing
at
vanitie
and
follie
,
at
filthinesse
and
villanie
,
at
dissolution
and
naughtinesse
,
and
this
is
when
one
reioiceth
at
the
desires
of
the
flesh
.
As
when
one
hath
abundance
of
riches
,
credite
,
and
power
,
or
when
one
commeth
to
the
end
of
his
enterprises
,
and
findeth
no
resistance
,
but
rather
eche
one
fauoureth
him
,
and
seeketh
to
please
him
in
al
things
.
I
say
namely
,
that
this
is
the
common
trade
of
the
worlde
,
whereof
the
iust
man
is
not
.
And
therefore
hee
reioiceth
not
in
this
manner
,
nor
at
such
thinges
.
But
hee
reioiceth
in
doing
wel
,
and
helping
those
which
haue
neede
of
his
aide
,
defending
,
and
deliuering
them
which
are
oppressed
.
Such
a
care
according
to
the
worlde
,
is
but
trouble
,
griefe
and
sadnesse
:
for
dooing
thus
,
one
hath
neuer
good
day
,
as
worldlings
say
and
thinke
.
But
making
no
account
of
their
opinion
,
let
vs
sticke
to
that
which
the
holy
Ghost
saith
thereof
by
Solomon
,
saying
,
The
iust
man
hath
ioy
to
doe
iustice
,
&c.
Now
seeing
it
appertaineth
principally
to
Kings
,
Princes
,
and
gouernours
to
doe
iustice
,
they
are
heere
taught
that
their
ioy
ought
not
to
bee
in
delights
&
pompes
,
in
pleasures
and
playes
,
as
their
common
vse
is
,
when
they
haue
no
feare
of
God
:
but
to
render
right
to
euery
one
carefully
,
in
defending
the
innocent
,
feeble
and
weake
:
and
deliuering
them
from
the
violence
and
oppression
of
the
wicked
,
and
punishing
the
oppressours
and
offenders
.
Otherwise
they
are
not
iust
,
but
wrongful
and
wicked
:
which
thing
is
not
seemely
for
them
which
are
placed
in
the
seat
of
God
,
which
loueth
iustice
and
righteousnesse
,
and
taketh
pleasure
therein
.
Also
that
which
causeth
ioy
to
them
,
that
doe
iustice
,
is
that
they
are
certaine
that
God
accepteth
their
doings
,
&
esteemeth
of
them
,
and
they
themselues
do
nothing
whereof
their
consciences
reprooue
them
.
The
vngodly
,
and
wicked
haue
no
such
certaintie
:
true
it
is
that
they
striue
to
assure
and
harden
themselues
in
their
misdeeds
,
and
deliuer
themselues
from
al
scruple
,
and
cast
away
care
to
reioice
in
riots
and
insolencies
,
excesse
,
and
dissolutions
.
But
the
word
is
true
without
exception
,
which
saith
,
that
there
is
no
peace
for
the
wicked
:
which
accordeth
wel
with
that
which
But
horror
is
to
them
that
worke
iniquitie
.
And
it
is
in
folowing
the
curses
,
which
are
threatened
to
the
transgressors
of
the
lawe
.
Although
then
that
the
iust
in
this
worlde
,
which
16
The
man
that
wandereth
out
of
the
way
of
wisedome
,
shall
remayne
in
the
congregation
of
the
dead
.
Because
the
worde
of
God
is
simple
,
and
teacheth
vs
not
hye
&
excellent
things
in
the
opinion
of
the
world
:
for
this
cause
it
is
despised
,
and
men
make
no
account
to
folowe
the
way
which
it
teacheth
:
thinking
it
a
great
dishonor
to
be
conformable
to
the
same
:
and
that
they
shoulde
bee
scarce
worthy
to
liue
.
Likewise
men
persecuted
at
al
times
,
and
presently
doe
,
those
,
that
folowe
it
as
wicked
,
and
esteeme
them
vnworthy
of
life
.
But
those
which
despising
the
worde
,
seeke
out
things
which
are
in
price
with
the
worlde
,
and
folow
them
,
are
reputed
honest
men
,
&
are
placed
alwaies
in
the
most
honorable
place
amongst
worldlings
.
Which
is
the
cause
that
they
thinke
themselues
to
be
in
good
estate
,
and
of
such
force
that
they
shal
neuer
perish
.
Wherein
they
disceiue
themselues
,
for
seeing
the
worde
of
God
is
our
wisedome
and
vnderstanding
,
and
that
hee
which
doeth
the
things
appointed
by
the
same
shal
liue
:
and
as
wee
The
man
that
wandreth
out
of
the
way
,
&c.
Hee
speaketh
not
of
them
which
are
dead
bodily
:
for
if
they
haue
bene
faithful
,
they
are
not
dead
,
but
liue
.
Solomon
therefore
condemneth
al
worldly
wise
men
to
death
eternal
:
for
there
is
none
that
shoulde
bee
esteemed
dead
,
but
those
that
are
in
the
same
.
In
the
death
of
the
faithful
,
17
The
man
that
loueth
banketting
,
is
worthy
of
pouertie
:
and
who
so
delighteth
in
wyne
and
delicates
,
shall
not
be
riche
.
It
is
not
ill
done
to
liue
pleasantly
:
bee
it
in
taking
bodily
repast
,
or
doing
any
other
thing
(
as
it
hath
bin
partly
spoken
of
elsewhere
)
God
hath
not
put
vs
in
this
world
to
giue
vs
onlie
necessarie
things
for
ourselues
,
but
also
delectable
,
and
pleasant
,
to
recreate
vs
with
sobrietie
and
temperance
,
without
any
disordinate
desire
.
It
is
not
without
a
very
needful
cause
that
I
say
with
sobrietie
:
for
it
is
not
meete
that
the
children
of
God
bee
like
vnto
worldlings
,
which
neither
thinke
their
meate
sweete
,
nor
drinke
good
,
if
they
laugh
not
with
open
mouth
as
they
say
,
and
bee
in
companie
with
those
which
doe
play
the
vnthrifts
.
Whiles
they
are
busie
about
such
delights
,
or
rather
about
such
wantonnesse
they
thinke
not
that
they
offende
a
whit
:
and
therefore
they
spare
nothing
,
but
spende
superfluously
and
with
great
excesse
.
But
although
it
be
late
,
yet
they
shal
receiue
their
hyre
which
they
deserue
:
that
is
to
say
,
pouertie
and
want
.
As
Solomon
threateneth
them
saying
,
The
man
that
loueth
,
&c.
This
is
not
to
say
that
it
is
ill
done
to
reioice
in
taking
ones
repast
naturallie
,
nor
that
it
is
amisse
to
vse
sweete
wine
and
meates
,
which
Solomon
comprehendeth
vnder
the
name
of
delicates
:
if
so
bee
it
we
vse
them
,
as
S.
Paul
teacheth
.
For
in
this
also
consisteth
the
ioy
of
the
Christians
:
and
not
in
ryot
The
man
that
delighteth
,
&c.
shal
haue
pouertie
:
and
hee
that
drinketh
wine
,
and
eateth
good
meates
shal
not
bee
riche
.
But
he
saieth
,
He
that
loueth
,
By
the
which
worde
hee
sheweth
that
hee
speaketh
of
him
,
which
is
wholy
giuen
to
banketting
,
drunkennesse
,
and
gluttonie
,
and
hath
no
delight
in
sobernesse
,
and
temperance
.
Solomon
threateneth
such
a
one
of
pouertie
,
as
our
Sauiour
doth
also
,
which
pouertie
beginneth
after
in
this
life
,
as
is
prooued
by
them
which
18
The
vngodly
shal
be
a
ransome
for
the
righteous
,
and
the
wicked
for
the
iust
.
It
might
seeme
at
the
first
shew
,
that
Solomon
speaketh
against
experience
,
and
against
the
scriptures
.
First
of
al
(
as
it
is
prooued
in
the
worlde
)
one
beateth
the
dog
before
the
Lyon
:
And
so
the
wicked
and
vngodly
pay
not
ransome
for
the
iust
and
righteous
,
but
rather
the
innocent
are
the
ransome
of
the
wicked
.
The
answere
to
this
experience
is
,
that
it
is
not
amisse
that
Solomon
speaketh
contrary
to
the
same
:
for
his
intent
is
not
to
shewe
how
the
wicked
are
handled
of
the
world
,
and
in
the
world
.
For
the
world
afflicteth
not
his
owne
,
to
spare
the
innocent
.
Secondly
,
as
concerning
the
scriptures
,
Solomon
speaketh
not
against
them
:
for
although
Iesus
Christ
bee
the
ransome
of
the
wicked
and
vngodly
(
who
is
onely
iust
&
righteous
19
It
is
better
to
dwell
in
a
wildernesse
then
with
a
chyding
and
an
angrie
woman
.
A
wildernesse
not
only
is
vnprofitable
,
but
also
noysome
and
hurtful
,
as
the
children
of
Israel
deemed
it
:
as
may
be
seene
by
their
complaintes
,
and
murmurings
against
Moses
.
Also
it
is
prooued
by
this
,
that
besides
one
cannot
haue
there
what
is
needeful
,
it
is
also
replenished
with
wilde
beastes
,
venemous
,
and
cruel
.
Notwithstanding
Solomon
preferreth
the
habitation
and
dwelling
in
a
desert
,
before
a
chyding
and
an
angry
woman
,
and
so
declareth
that
it
is
a
very
pittiful
cace
to
be
accompanied
with
such
a
woman
.
And
herein
hee
saith
nothing
else
in
substance
,
but
that
which
hee
hath
saide
heere
aboue
vers.
9.
although
he
vse
other
words
.
For
strifes
or
debates
proceede
of
furie
or
indignation
.
Wherefore
one
might
say
,
that
Solomon
vseth
Repetition
,
to
admonish
them
surelie
that
will
mary
,
that
they
enquire
diligently
of
the
partie
,
which
presents
herselfe
,
what
manners
,
and
conuersation
she
is
of
.
For
when
one
is
maried
,
he
cannot
separate
himselfe
againe
,
as
one
may
retire
himselfe
out
of
another
country
.
20
In
a
wise
mans
house
there
is
treasure
and
oyle
:
but
a
foolish
body
will
deuoure
it
.
Although
it
seeme
that
Solomon
praiseth
the
wiseman
,
because
hee
hath
in
his
house
precious
treasure
and
oyle
,
by
the
which
things
are
signified
greate
riches
,
delicacies
,
pleasures
and
voluptuousnesse
:
yet
neuerthelesse
,
let
vs
not
thinke
that
if
we
haue
worldly
prosperitie
,
that
for
the
same
,
wee
are
wise
,
nor
that
it
is
laweful
to
seeke
to
gather
togither
great
store
of
worldly
substance
,
nor
to
take
delight
in
our
owne
pleasures
and
doings
,
after
the
desires
of
the
flesh
.
For
the
most
fooles
and
naughtipackes
are
seene
to
haue
plentie
of
riches
.
For
the
scripture
(
as
wee
haue
partly
spoken
of
)
teacheth
vs
,
that
wee
ought
not
to
set
our
hartes
vppon
the
riches
of
this
worlde
,
nor
that
wee
bee
giuen
to
delightes
and
pleasures
,
to
vse
our
flesh
to
his
appetite
.
This
is
not
to
say
that
it
is
ill
done
to
haue
much
goods
,
and
enioy
the
delightes
and
pleasures
of
this
worlde
,
so
that
it
bee
in
sobernesse
,
and
temperance
,
and
that
willingly
But
a
foolish
body
wil
deuoure
it
.
When
hee
saith
,
that
the
foolishe
knowe
not
howe
to
keepe
their
goods
,
but
disperse
,
and
wast
them
,
hee
sheweth
wel
that
it
is
very
necessarie
for
vs
to
bee
wise
,
if
wee
wil
haue
our
dwelling
places
replenished
with
precious
treasures
and
oyle
,
and
by
consequent
,
that
our
principal
treasure
bee
the
feare
of
God
.
For
it
is
also
the
beginning
,
or
principal
point
of
wisedome
,
and
without
the
same
wee
cannot
bee
wise
,
nor
consequently
capable
to
keepe
the
goods
which
God
giueth
vs
,
and
dispose
them
as
wee
ought
.
And
this
is
,
why
Solomon
saieth
that
the
foolish
man
which
is
without
feare
,
without
reuerence
of
God
,
and
without
wisedome
shal
deuoure
the
precious
treasure
.
Although
hee
striue
to
keepe
that
which
hee
hath
,
and
spare
it
asmuch
as
is
possible
,
and
seeke
to
increase
it
:
neuerthelesse
he
deuoureth
it
,
because
the
same
is
not
sanctified
to
his
vse
,
and
commonly
goeth
away
in
smoke
sooner
then
hee
thinketh
it
:
or
by
that
which
is
taken
from
him
by
warre
sutes
in
lawe
,
theftes
and
robberies
,
or
that
hee
himselfe
is
taken
from
his
goods
.
Besides
this
let
vs
note
first
of
al
that
Solomon
calleth
treasure
and
oyle
,
the
goods
that
GOD
giueth
to
the
wise
man
:
because
the
wise
man
,
esteemeth
it
so
greatly
that
although
it
bee
litle
,
and
of
smal
valewe
,
and
that
hee
possesseth
it
with
greate
difficultie
:
neuerthelesse
,
hee
contenteth
himselfe
with
it
,
hee
reioiceth
in
it
,
and
giueth
thankes
to
God
for
it
,
beeing
warie
not
to
wast
it
prodigally
,
but
to
spend
it
soberly
,
and
preferreth
it
before
al
the
riches
and
pleasures
of
kings
,
knowing
precious
treasure
and
oyle
:
as
may
bee
vnderstood
,
although
wee
haue
expounded
that
the
foole
deuoureth
his
substance
,
because
hee
keepeth
it
not
by
good
and
laweful
meanes
,
and
it
is
not
sanctified
to
his
vse
.
Note
wee
thirdly
,
that
the
wise
men
are
admonished
to
instruct
their
familie
in
all
wisedome
and
vnderstanding
,
to
the
ende
that
their
children
bee
not
fooles
,
and
that
they
bee
not
giuen
to
their
mouth
,
and
belly
,
to
consume
by
gluttony
and
drunkennesse
,
the
substance
which
they
haue
spared
:
but
that
they
learne
to
vse
it
with
al
sobrietie
,
and
temperance
:
and
content
themselues
therewith
,
without
rauishing
other
mens
goods
to
deuoure
them
,
and
put
them
to
euil
.
21
Who
so
foloweth
righteousnesse
and
mercy
,
shal
find
life
,
righteousnesse
and
honour
.
What
thing
soeuer
we
doe
,
we
cannot
merit
at
gods
hande
,
nor
binde
him
to
yelde
and
pay
vs
any
rewarde
:
and
this
is
for
diuers
reasons
.
First
hee
hath
treated
it
vs
,
and
not
we
ourselues
,
and
giueth
vs
al
things
abundantly
for
our
vse
:
wherevpon
ensueth
that
we
are
bounde
to
serue
him
according
to
his
wil
,
and
that
wee
doe
nothing
but
that
we
ought
to
doe
.
For
this
cause
also
our
Sauiour
Iesus
Christ
admonisheth
vs
,
When
you
haue
done
al
things
which
are
commanded
you
,
say
,
yet
we
are
vnprofitable
seruants
,
and
haue
left
vndone
those
things
which
we
ought
to
haue
done
.
Secondly
,
Who
so
foloweth
righteousnes
,
&c.
We
see
heere
that
there
is
great
rewarde
in
store
for
them
that
continewe
in
doing
wel
.
It
is
nothing
to
begin
,
if
one
continewe
not
.
And
therefore
Solomon
is
not
content
to
say
,
who
so
foloweth
righteousnes
,
&c.
wheretoo
S.
Paule
accordeth
&
inuiteth
vs
to
this
perseuerance
.
It
is
not
ynough
therefore
,
that
for
a
certaine
time
,
we
giue
to
euery
one
that
which
is
his
owne
,
and
that
we
be
somwhat
,
and
for
a
certain
space
pitiful
,
to
them
that
haue
need
of
another
mans
aide
:
but
it
behooueth
vs
to
be
at
al
times
iust
&
merciful
,
seeing
we
owe
continuall
obedience
,
and
submission
to
his
commandements
,
admonitions
&
demonstrations
,
which
if
we
performe
,
we
are
happy
&
blessed
,
as
Solomon
pronounceth
it
,
promising
vs
that
we
shal
finde
life
,
righteousnesse
,
and
honour
.
Wherein
hee
sheweth
that
wee
shal
want
nothing
,
but
first
of
al
God
wil
giue
vs
al
things
needful
,
for
the
body
which
he
comprehendeth
vnder
this
word
life
.
Secondly
,
that
forgiuing
vs
our
trespasses
,
he
wil
assure
vs
of
life
eternal
.
Thirdly
,
that
22
A
wise
man
scaleth
the
Citie
of
the
mighty
,
and
ouerthroweth
the
strength
wherin
they
trusted
.
Seeing
we
haue
neither
wisedome
nor
foresight
,
nor
vnderstanding
,
but
that
which
wee
bee
taught
in
the
woorde
of
the
Lorde
so
that
we
serue
him
in
feare
and
trembling
,
it
behoueth
vs
to
vnderstand
that
a
wiseman
in
this
point
,
is
he
which
guideth
himself
vprightly
,
according
as
he
is
taught
by
this
worde
,
&
neither
trusteth
in
his
bodily
force
,
nor
in
the
fantasie
of
his
natural
sense
,
neither
in
any
industry
or
nimblenesse
which
is
in
him
according
to
the
man
:
but
only
leaneth
vnto
the
Lorde
,
&
taketh
him
for
al
his
force
and
might
,
as
Dauid
teacheth
.
Now
such
a
man
shal
not
be
void
of
aide
A
wiseman
scaleth
,
&c.
And
this
is
folowing
the
promises
of
God
,
made
to
them
which
shal
walke
vprightly
in
his
lawe
.
So
the
wisedome
which
is
the
feare
of
the
23
Who
so
keepeth
his
mouth
and
his
tongue
,
the
same
keepeth
his
soule
from
troubles
.
Itseemeth
to
many
that
to
shunne
afflictions
,
nothing
else
is
needeful
,
but
to
haue
a
multitude
of
friends
,
and
that
they
bee
redoupted
,
and
mightie
.
And
to
get
such
friends
,
one
ought
to
be
conuersant
with
greatmen
,
stil
pleasing
them
and
flattering
them
,
lying
,
making
false
reportes
,
and
backbyting
,
iesting
,
and
telling
tales
of
laughter
.
Such
people
thinke
themselues
sure
ynough
,
and
out
of
danger
:
but
they
are
far
disceiued
,
as
common
proofe
sheweth
.
For
one
shal
see
it
often
come
to
passe
,
that
those
which
haue
such
vaine
,
&
venemous
tongues
,
fal
in
great
distresse
,
according
as
they
are
also
menaced
in
the
scriptures
.
These
menaces
are
put
in
execution
,
now
by
iudges
,
another
while
by
stryfes
,
seditions
,
and
warres
,
and
sometimes
Who
so
keepeth
his
mouth
,
&c.
He
teacheth
vs
to
be
silent
&
fly
al
vaine
talke
that
is
superfluous
&
hurtful
,
&
to
folow
that
which
Dauid
saith
,
I
haue
bin
domb
,
&
not
said
a
word
.
And
to
do
wel
this
same
,
it
behoueth
vs
to
praye
like
him
,
24
He
is
called
proude
,
arrogant
,
and
scornful
,
which
in
his
wrath
worketh
presumptuously
.
Although
sometimes
men
of
the
world
attribute
names
vnto
personages
suche
as
they
deserue
:
yet
neuerthelesse
most
vsually
,
they
attribute
names
&
titles
which
are
nothing
fitting
for
the
persons
:
and
this
is
either
to
flatter
them
,
or
to
reproche
and
blame
them
without
iust
cause
,
onely
because
they
wil
bee
welcome
vnto
them
,
vnto
whom
they
vse
these
honourable
titles
;
&
because
they
hate
them
whome
they
reproch
and
blame
,
in
giuing
them
vile
and
infamous
names
.
And
therefore
the
children
of
God
shal
haue
no
regarde
to
suche
names
and
titles
,
knowing
that
their
names
are
registred
in
heauen
,
and
that
the
memorie
of
them
is
eternal
before
God
.
But
the
holie
scripture
calleth
no
man
,
but
as
is
wel
agreeing
either
to
his
nature
,
his
affections
,
or
his
maners
.
It
flattereth
no
man
,
although
it
giue
verie
honourable
names
and
titles
to
the
faithful
,
neither
blameth
it
any
bodie
,
but
vpon
iust
cause
.
For
the
scripture
is
diuinely
inspired
and
indited
by
the
holy
Ghost
,
which
is
teacher
of
al
trueth
,
and
hath
lying
in
hate
.
And
so
,
when
Solomon
saith
,
That
he
is
called
,
&c:
he
setteth
here
no
title
,
which
is
not
fitting
for
him
that
worketh
presumptuously
:
That
is
to
say
,
to
him
that
doeth
his
deedes
by
audacitie
,
temeritie
,
and
rashnesse
,
and
persuadeth
with
himselfe
,
that
hee
ought
not
to
faile
,
but
to
mooue
himself
furiously
against
them
,
that
wil
any
way
withstand
him
.
Of
such
men
the
presumption
is
so
great
,
that
they
dare
striue
against
God
,
in
despiting
,
cursing
,
and
renouncing
him
,
and
despising
rashly
al
holie
religion
,
good
admonitions
and
corrections
.
Also
it
is
by
good
right
,
that
Solomon
calleth
them
,
proude
,
arrogant
,
and
scornful
,
as
in
truth
they
are
,
when
they
are
transported
with
so
furious
a
presumption
.
Nowe
seeing
such
names
and
titles
displease
vs
,
let
vs
haue
regarde
to
vse
ourselues
vprightly
,
in
al
modestie
,
feare
,
and
humilitie
,
and
the
Lorde
wil
graunt
vs
his
grace
.
But
if
wee
beare
the
name
of
proude
,
arrogant
,
and
scornful
,
hee
wil
resist
vs
stoutly
,
and
destroye
vs
,
according
to
the
threatenings
which
haue
bene
alledged
heretofore
.
Wee
may
wel
be
obstinate
and
hardened
in
our
opinion
,
despisers
of
God
,
and
of
his
worde
,
reuengeful
,
wrongdoers
,
and
outragious
,
but
this
can
not
let
God
to
do
his
worke
,
and
vse
and
execute
his
iust
vengeance
against
vs
,
for
his
highnesse
which
is
to
vs
incomprehensible
,
is
aboue
al
worldly
highnesse
.
As
he
hath
wel
shewed
at
the
flood
,
vpon
Sodome
and
Gomorrha
,
on
Pharao
,
and
the
people
of
Egypt
,
and
vppon
many
others
.
25
The
desire
of
the
slouthful
shal
kil
him
:
for
his
handes
haue
refused
to
labour
.
Solomon
bare
great
hate
both
to
slouth
,
and
the
slouthful
,
as
hee
sheweth
wel
,
when
so
often
he
threatneth
the
slothful
with
pouertie
and
need
,
with
destruction
and
death
.
And
by
suche
repetitions
he
teacheth
vs
to
flye
slouth
.
And
againe
,
presently
,
when
hee
saieth
,
The
desire
,
&c.
Wherein
also
hee
sheweth
vs
,
who
are
the
slouthful
,
that
is
to
wit
,
curious
of
the
goods
and
substance
of
an
other
man
.
For
by
what
right
soeuer
they
possesse
goods
,
seeing
they
employe
not
themselues
to
labour
,
they
vsurpe
and
eate
the
bread
of
them
which
folow
the
vocation
whereto
God
hath
called
them
,
for
they
are
the
seruantes
and
children
of
the
Lorde
,
whose
the
earth
and
the
heauen
is
,
and
al
therein
contained
,
and
consequently
,
they
onely
are
inheritours
of
the
worlde
.
And
so
the
slouthful
are
couetous
,
theeues
,
and
robbers
,
whereupon
ensueth
,
that
they
are
woorthie
of
death
.
Also
Solomon
threateneth
the
sluggish
therwith
,
when
he
saith
,
His
desire
shal
kil
him
.
And
when
hee
so
saith
,
he
threatneth
him
secretly
of
eternal
death
.
For
if
God
deeme
not
the
slouthful
man
woorthie
of
this
present
life
,
it
foloweth
,
that
he
wil
not
giue
him
life
eternal
.
It
is
therefore
euil
spoken
,
when
one
saith
of
a
sluggard
,
that
he
is
a
good
man
,
except
hee
take
good
for
vnprofitable
:
for
wee
ought
to
attribute
no
goodnesse
to
him
,
that
God
condemneth
.
26
He
coueteth
greedily
al
the
day
long
,
but
the
righteous
giueth
,
and
spareth
not
.
Sith
hee
putteth
the
righteous
,
as
contrarie
to
the
slouthful
,
he
sheweth
wel
that
the
slouthful
is
wicked
,
and
that
hee
deserueth
wel
to
haue
pouertie
,
destruction
,
and
decaie
.
And
when
he
putteth
,
giueth
,
and
spareth
not
,
against
coueteth
greedily
:
hee
sheweth
the
insatiable
auarice
,
and
great
crueltie
of
the
slouthful
.
Hee
sheweth
that
the
slouthful
hath
no
care
of
himselfe
,
and
that
hee
hath
no
compassion
,
nor
pitie
of
the
poore
.
And
this
is
for
no
smal
while
,
but
he
perseuereth
in
his
auarice
&
crueltie
.
For
,
as
Solomon
saieth
,
He
coueteth
greedily
al
the
day
long
.
And
contrarie
,
The
righteous
neuer
ceaseth
to
doe
good
,
as
Solomon
declareth
,
when
hee
saieth
,
And
he
spareth
not
.
Wherein
we
see
,
that
we
cannot
claime
the
title
of
being
righteous
,
if
we
perseuer
not
to
vse
charitie
,
and
doe
the
workes
of
mercie
.
But
although
it
be
saide
,
that
the
sluggarde
hath
a
care
of
himselfe
,
neuerthelesse
the
care
that
hee
hath
,
is
not
properly
care
,
but
onely
a
greedinesse
more
then
bestial
.
For
if
hee
had
a
due
care
of
himselfe
,
hee
woulde
studie
to
woorke
the
health
of
his
soule
,
with
feare
and
trembling
.
And
in
this
maner
,
he
woulde
saue
both
bodie
and
soule
,
whereas
nowe
they
go
to
wrack
and
ruine
.
For
iudgement
shal
be
done
without
mercie
,
to
him
that
hath
vsed
no
mercie
.
Contrariwise
,
the
righteous
man
prouideth
27
The
sacrifice
of
the
wicked
is
abhomination
,
by
howe
much
more
they
bring
it
with
an
euil
wil.
The
wicked
worke
in
diuers
maners
both
towards
God
&
man
:
for
some
proceede
with
good
intention
,
and
think
to
doe
God
good
seruice
,
&
ought
to
bee
praised
of
their
neighbours
for
their
deedes
.
As
Saint
Paule
did
before
hee
was
called
to
the
knowledge
of
the
Gospel
.
As
also
many
in
the
Papacie
,
which
thinke
to
doe
God
good
seruice
in
murthering
his
seruauntes
and
children
,
as
Iesus
Christ
hath
foretolde
his
Apostles
.
But
what
good
meaning
soeuer
The
sacrifice
of
the
wicked
,
is
abhomination
.
These
here
are
hypocrites
By
howe
muche
more
they
bring
it
with
an
euil
wil.
In
the
number
of
these
heere
,
one
must
put
al
them
that
leade
a
life
quite
contrarie
to
the
lawe
of
God
,
and
in
the
meane
while
,
seeke
to
blinde
the
eyes
of
others
by
ceremonies
:
which
shoulde
be
good
,
if
they
had
vpright
heartes
,
and
that
in
the
rest
,
their
conuersation
were
vnworthie
of
blame
.
28
The
false
witnesse
shal
perishe
:
but
a
man
that
heareth
,
shal
stil
speake
.
Although
the
false
witnesses
knowe
that
they
lye
,
and
that
their
consciences
reprooue
,
&
reprehend
them
,
and
they
can
soone
condemne
those
that
should
beare
false
witnesse
against
them
,
and
iudge
them
worthie
of
death
,
not
onely
temporal
,
but
also
eternal
:
yet
neuerthelesse
they
seeke
to
lye
assuredly
,
without
remorce
of
conscience
,
insomuche
as
they
thinke
that
God
neither
heareth
,
nor
seeth
them
:
and
they
weene
that
their
falshood
and
lying
shal
not
come
to
the
knowledge
of
any
Iudge
which
shal
haue
power
to
punishe
them
.
For
this
cause
,
the
Scripture
threateneth
them
often
,
as
we
haue
seene
heeretofore
,
as
wel
in
the
lawe
,
and
Prophetes
,
as
in
this
present
booke
.
And
againe
,
wee
see
this
present
threatening
,
which
is
conformable
to
them
that
are
gone
astraie
.
Suche
menaces
are
made
,
and
redoubled
for
diuers
reasons
.
First
to
terrifie
,
and
afraie
al
lyers
and
false
witnessers
,
and
those
which
take
the
name
of
God
in
vaine
:
being
such
as
sweare
superfluous
othes
,
and
are
blasphemers
,
cursers
,
and
renouncers
of
God
,
and
that
being
so
often
menaced
,
they
are
made
more
faultie
.
Secondly
,
that
wee
bee
wel
admonished
to
take
heede
of
ourselues
,
to
the
ende
wee
become
careful
to
folowe
trueth
,
and
to
flye
from
lying
.
Thirdly
,
to
the
ende
that
Iustices
,
and
Magistrates
bee
diligent
to
inquire
out
the
trueth
,
and
not
to
let
slip
the
false
witnessers
vnpunished
,
as
it
is
expresly
commanded
them
in
the
lawe
,
and
hath
bene
alledged
heretofore
.
But
because
contrarie
to
the
false
witnesse
,
he
putteth
a
man
that
heareth
:
and
against
perishe
,
placeth
speaking
stil
:
wee
haue
to
note
first
of
al
,
that
the
lyar
and
false
witnesser
hath
neither
lawe
nor
Faith
,
and
consequently
,
no
religion
:
for
,
to
yeeld
obedience
to
the
lawe
,
one
ought
to
heare
,
and
to
submit
himselfe
to
Fayth
,
he
ought
also
to
speake
.
And
in
these
two
pointes
consisteth
the
Christian
Secondly
,
after
lyers
and
false
witnesses
haue
once
vttered
29
An
vngodly
man
hardeneth
his
face
,
but
the
iust
reformeth
his
owne
way
.
Although
the
wicked
knowe
wel
,
that
they
doe
nothing
that
is
good
,
and
that
naturally
without
the
scriptures
they
see
that
they
are
guiltie
,
and
principally
before
God
,
as
they
giue
and
haue
certaine
argument
thereof
,
when
they
are
afraide
of
the
iudgements
of
God
,
because
their
consciences
reprooue
them
of
their
misdeeds
:
Yet
neuerthelesse
as
Solomon
saith
,
They
harden
their
faces
,
That
is
to
say
,
they
haue
a
fierce
,
and
arrogant
behauiour
,
both
in
wordes
and
gesture
,
to
giue
to
vnderstand
,
that
they
neither
feare
nor
doubt
any
thing
:
and
the
more
wicked
they
are
,
the
more
they
striue
to
assure
themselues
,
and
set
a
good
face
on
the
matter
,
saying
in
their
heartes
,
wee
haue
made
aliance
with
death
,
and
knowe
what
hell
is
.
And
in
this
opinion
,
they
make
no
account
to
conuert
themselues
to
any
goodnesse
,
bee
hardening
the
face
.
When
hee
saieth
,
But
the
iust
reformeth
his
owne
way
.
For
against
hardening
the
face
,
hee
putteth
reformeth
his
waies
,
which
is
no
other
thing
,
but
the
feare
and
reuerence
,
which
one
hath
to
the
woorde
,
to
studie
howe
to
frame
his
30
There
is
neither
wisedome
nor
vnderstanding
,
nor
counsell
against
the
Lord
.
We
ought
to
be
resolued
of
this
,
that
God
aloweth
that
which
is
not
against
him
,
loueth
it
,
and
maintaineth
it
,
and
maketh
it
serue
to
his
honour
,
and
to
the
edification
of
his
,
according
as
hee
seeth
expedient
.
But
hee
reprooueth
the
wise
and
sage
men
of
the
world
.
And
their
wisedom
,
vnderstanding
and
counsel
,
cursing
them
,
ouerthrowing
them
,
and
destroying
them
,
as
the
scriptures
witnesse
.
Whereby
it
may
seeme
at
first
viewe
,
that
Solomon
saying
,
There
is
neither
wisedome
,
&c.
saide
against
the
scriptures
.
And
therefore
when
he
saith
,
Against
the
Lord
:
That
is
to
say
,
which
can
let
or
stay
the
counsel
of
the
Lord
,
ouerthrow
his
ordinances
,
and
breake
of
his
attemptes
,
For
although
the
wise
men
of
the
world
studie
to
resist
him
,
yet
neuerthelesse
his
wil
must
needes
bee
accomplished
,
yea
at
his
only
worde
without
any
other
adoe
.
Wherefore
when
we
haue
God
on
our
side
,
although
we
be
but
a
litle
handful
,
and
folks
31
The
horse
is
prepared
against
the
day
of
battel
:
but
the
Lord
giueth
victorie
.
Men
make
many
preparations
for
the
warres
,
to
the
end
,
that
by
the
same
,
they
may
compasse
their
enemies
,
and
obtaine
victorie
against
them
,
or
that
if
it
happen
that
they
be
too
weake
,
they
may
saue
themselues
.
And
therefore
there
is
no
preparation
wherein
man
more
trusteth
,
then
in
the
Horse
(
for
a
man
beeing
mounted
vppon
a
light
and
valiant
Horse
(
as
him
seemeth
)
hee
may
pursue
his
enemies
with
more
speede
,
and
ouertake
them
sooner
then
if
hee
were
on
foote
:
and
if
hee
haue
neede
to
flye
,
hee
shal
saue
himselfe
the
better
:
for
this
cause
,
the
Scripture
making
mention
of
warre
,
of
assault
,
or
of
fight
,
speaketh
rather
of
Horses
,
The
Horse
is
prepared
for
the
day
of
battel
.
Hee
forbid
deth
not
that
one
should
defende
himselfe
against
his
enemies
,
neither
to
resist
them
manfully
,
and
to
kil
and
slaie
them
,
if
hee
cannot
otherwise
discomfite
them
:
but
he
wil
that
one
haue
regarde
to
the
Lorde
.
And
that
we
knowe
that
al
our
preparations
,
and
Munitions
The
xxii
.
Chapter
.
A
Good
name
is
more
too
bee
desired
then
great
riches
:
and
a
louing
fauour
more
then
siluer
and
golde
.
EVery
one
of
vs
is
naturally
enclined
to
desire
,
and
choose
that
which
seemeth
to
him
good
&
profitable
.
And
there
are
some
,
which
are
so
addicted
to
their
peculiar
profite
to
enriche
themselues
,
that
they
forget
al
honestie
,
and
al
humanitie
,
and
care
not
in
what
credite
and
reputation
they
be
,
nor
if
they
be
esteemed
or
no
,
if
they
can
compasse
to
make
themselues
tiche
and
mightie
,
for
they
thinke
stil
,
that
if
they
come
once
to
such
estate
,
they
shal
then
haue
neede
of
no
body
,
but
many
shal
haue
neede
of
them
,
and
fauour
and
flatter
them
,
shewing
themselues
to
bee
at
their
commandement
:
And
it
is
the
maner
of
worldlinges
,
and
carnal
men
to
make
account
of
the
riche
,
and
cal
them
honest
men
,
and
haue
them
in
admiration
,
there
are
some
that
although
they
desire
to
bee
in
reputation
,
yet
they
thinke
that
nothing
is
to
bee
accounted
of
but
of
riches
:
And
therefore
they
set
al
their
whole
minde
and
affection
thereon
,
to
the
ende
to
bee
aduanced
&
praised
.
Al
such
men
are
farre
abused
:
for
it
is
not
them
that
wee
A
good
name
is
more
to
bee
desired
:
then
great
riches
.
And
hee
sheweth
vs
that
which
wee
ought
to
desire
and
choose
aboue
al
thinges
in
this
worlde
,
to
wit
,
a
good
name
,
and
fauour
not
as
the
Giants
did
in
the
time
Noe
:
nor
as
iesters
doe
,
which
by
lyes
,
flatteries
,
fables
,
and
tales
,
doe
purchace
fauour
:
but
by
discrete
manners
,
and
honest
conuersation
,
by
iustice
and
equitie
,
humilitie
and
temperance
,
and
by
other
fruites
of
a
righteous
heart
and
sound
conscience
,
which
maketh
vs
to
get
credite
,
and
be
acceptable
and
worthie
of
prayse
both
before
God
and
our
neighbours
.
This
ought
more
to
be
desired
of
vs
then
all
other
things
,
which
one
can
wishe
for
in
this
world
,
be
they
neuer
so
precious
,
for
they
are
fraile
and
transitorie
subiect
to
vanitie
and
corruption
,
but
a
good
name
and
a
louing
fauour
remain
for
euer
.
Which
thing
Solomon
sheweth
wel
,
when
hee
preferreth
it
before
riches
,
golde
,
and
siluer
.
Saint
Paule
also
sheweth
it
wel
,
when
hee
willeth
vs
to
set
our
minds
on
things
of
a
good
report
and
praise
,
and
when
hee
promiseth
that
in
thus
doing
,
the
God
of
peace
wil
be
with
vs
.
But
although
wee
ought
2
The
rich
and
poore
meete
together
:
the
Lorde
is
the
maker
of
themal
.
In
this
worlde
there
are
diuers
states
,
as
is
seene
:
there
are
poore
men
,
rich
men
,
weake
and
strong
,
abiects
,
and
aduaunced
.
And
yet
neuerthelesse
this
diuersitie
,
God
hath
not
sticked
to
put
them
altogether
,
and
to
binde
them
one
to
another
,
Solomon
signifieth
this
same
,
when
hee
saith
,
The
rich
and
poore
meete
together
.
But
in
this
meeting
there
is
despite
,
and
enuie
,
for
the
rich
disdaine
,
and
despise
the
poore
,
and
the
poore
vse
enuie
against
the
riche
and
mightie
.
In
which
doing
,
they
dishonour
God
,
which
hath
put
eche
one
in
that
estate
that
hath
pleased
him
,
Solomon
sheweth
it
wel
,
saying
,
The
Lorde
is
the
maker
of
them
all
.
And
this
is
following
that
which
Anna
saith
,
The
Lorde
maketh
poore
and
riche
,
wherein
wee
ought
to
learne
that
euery
one
of
vs
shoulde
content
himselfe
with
his
estate
,
and
acknowledge
that
it
is
good
,
to
receiue
at
the
handes
of
the
Lorde
,
with
thankes
giuing
,
al
that
which
pleaseth
him
to
sende
,
knowing
that
hee
placeth
vs
,
where
hee
thinketh
most
profite
for
vs
:
and
though
wee
wil
not
acknowledge
it
,
yet
it
ceasseth
not
to
bee
so
.
Secondly
vpon
this
worde
Meete
,
let
riche
3
A
wise
man
seeth
the
plague
,
and
hydeth
himselfe
:
But
the
foolish
goe
on
stil
,
and
are
punished
.
We
ought
to
hold
for
certentie
,
that
God
,
who
is
not
vnconstant
,
disposeth
,
gouerneth
,
and
guideth
al
the
world
,
according
as
he
hath
foreseene
and
ordeined
before
the
foundation
of
the
worlde
,
and
there
is
none
that
can
let
him
,
to
accomplish
his
determinations
&
enterprises
,
&
to
fulfil
al
his
whole
wil
&
pleasure
.
meane
while
this
is
not
to
say
,
that
wee
ought
not
to
take
diligent
heede
to
that
which
wee
haue
to
doe
,
and
eschewe
,
according
to
the
wisdome
and
skill
that
God
hath
giuen
vs
,
and
that
wee
spare
not
the
strength
and
diligence
,
that
hee
hath
indued
vs
with
,
for
hee
wil
not
haue
the
giftes
which
he
hath
giuen
vs
to
be
ydle
,
&
vnprofitable
.
Also
as
his
prouidence
is
no
let
that
wee
wil
not
:
so
our
wil
ouerthroweth
not
the
diuine
prouidence
,
seeing
that
if
wee
haue
any
wil
or
vnderstanding
,
it
proceedeth
from
this
prouidence
.
Also
although
it
behoueth
that
that
which
God
hath
ordeined
eternally
,
come
to
passe
of
necessitie
,
and
that
none
can
let
it
,
yet
neuerthelesse
,
God
by
his
worde
desisteth
not
to
teach
vs
that
which
wee
haue
to
doe
,
or
eschewe
,
to
admonishe
vs
,
reprehende
vs
,
threaten
vs
,
and
condemne
vs
,
as
one
may
see
in
the
holy
scriptures
,
wherefore
we
shal
doe
no
iniurie
to
the
diuine
prouidence
,
when
wee
shal
search
diligently
the
scriptures
,
and
shal
carefully
heare
the
worde
,
which
is
faithfully
expounded
vnto
vs
,
and
that
by
this
meanes
they
shal
learne
a
good
wisedome
to
the
ende
to
gouerne
ourselues
warily
that
we
be
not
surprised
with
dangers
on
the
soden
,
but
that
wee
may
shunne
the
damage
which
may
happen
to
vs
,
that
as
to
sottes
,
foolishe
,
and
yl
aduised
,
wee
make
no
account
to
keepe
ourselues
,
and
to
drawe
backe
from
the
danger
which
presenteth
it selfe
to
assaile
vs
,
and
intrappe
vs
.
Solomon
praiseth
such
wisedome
,
when
he
saith
,
A
wise
man
seeth
,
&c.
Here
he
speaketh
not
of
carnal
&
worldly
wise
men
:
for
they
cannot
hide
themselues
so
wel
,
but
they
wil
be
surprised
:
but
hee
speaketh
of
them
of
whome
it
hath
bene
spoken
off
heretofore
.
They
that
are
suche
,
by
the
worde
of
the
Lord
,
But
the
foolish
goe
on
still
,
and
are
punished
.
By
this
woorde
goe
on
,
or
passe
forwarde
,
is
shewed
assurance
and
inconsideration
or
rather
the
ouer
boldnesse
and
obstinacie
,
which
the
ill
aduised
vse
,
who
make
no
account
to
learne
by
the
worde
to
flie
from
the
plague
,
but
tary
they
neuer
so
long
,
yet
they
are
punished
,
but
principally
after
this
life
,
where
is
no
redemption
.
The
foolish
therfore
,
whereof
Solomon
speaketh
,
be
scorners
and
contemners
of
GOD
and
of
his
worde
,
which
onely
giueth
vnderstanding
and
foresight
.
The
foolishe
are
also
those
,
which
the
worlde
reputeth
for
most
hardy
and
valiant
,
and
those
that
think
themselues
so
.
In
number
with
such
men
one
may
put
Pharao
,
Saul
,
Sennacherib
,
Nabuchodonozer
,
Iudas
,
&
others
,
which
suffered
themselues
to
be
caried
away
by
the
malice
of
their
heartes
,
and
are
hardy
to
do
&
say
ill
without
sparing
,
but
when
sometimes
fearing
men
more
then
God
,
they
make
shewe
to
withdraw
themselues
and
abstaine
from
doing
euil
,
to
the
ende
to
shunne
temporal
tormentes
:
But
they
cannot
flee
so
long
,
but
at
the
last
they
wil
be
punished
with
euerlasting
torments
.
4
The
rewarde
of
humilitie
,
and
the
feare
of
the
Lorde
are
riches
,
honour
,
and
life
.
It
is
not
enough
to
imploy
ones
selfe
about
something
,
to
bee
recompensed
:
for
many
meddle
with
matters
wherein
they
haue
no
knowledge
but
to
marre
al
,
and
so
they
merite
sooner
to
bee
punished
,
then
to
haue
rewarde
.
But
in
doing
any
thing
,
one
ought
to
knowe
,
howe
and
by
what
meanes
he
should
proceede
not
to
loose
his
labour
.
Many
,
to
get
goods
and
honour
,
and
to
make
themselues
as
it
were
immortal
,
thinke
that
there
is
no
way
so
good
,
as
to
make
themselues
of
value
by
arrogancie
,
and
pride
,
by
boldenes
,
temeritie
and
rashnesse
,
without
hauing
regarde
to
the
reuerence
which
wee
owe
al
to
God
and
to
his
worde
:
but
after
hauing
taken
great
paines
in
this
sort
,
they
find
at
last
,
that
not
only
they
haue
beaten
the
winde
,
and
profited
nothing
,
but
also
that
they
are
●uynated
,
and
come
to
decay
.
Some
feele
it
in
this
life
,
and
al
the
wicked
shal
feele
it
in
death
eternal
:
for
the
sentence
must
needes
bee
true
,
that
Whosoeuer
exalteth
himselfe
shal
be
brought
low
,
and
contrariwise
hee
that
humbleth
himselfe
shal
be
exalted
,
as
it
hath
beene
The
reward
of
humilitie
and
feare
of
the
Lord
,
&c.
Wherby
he
sheweth
that
the
waies
to
aduance
ones
selfe
,
are
humilitie
,
and
feare
:
hee
putteth
not
humilitie
alone
:
for
many
haue
been
humble
,
that
is
to
say
,
vile
,
abiect
,
out
castes
,
and
afflicted
,
which
haue
not
obtained
this
hyre
:
but
haue
beene
still
miserable
,
and
finally
haue
perished
for
euer
,
but
hee
ioyneth
with
humilitie
,
The
feare
of
the
Lorde
,
for
if
we
be
afraide
indeede
to
offend
God
,
desiring
to
yeeld
him
obedience
according
to
his
worde
,
although
to
the
outwarde
apparance
wee
be
the
most
vile
and
abiect
,
the
most
poore
and
miserable
of
al
the
worlde
,
yet
the
Lorde
can
wel
pay
vs
in
opportunitie
&
when
he
shal
see
good
,
the
hyre
wherof
mention
is
made
,
seeing
he
cannot
lye
,
but
his
trueth
is
infallible
.
Nowe
hee
hath
promised
to
them
that
feare
him
,
that
they
shal
lack
no
good
thing
,
and
hee
hath
promised
great
riches
to
their
ofspring
.
Dauid
praiseth
the
Lorde
for
the
giftes
that
hee
giueth
to
them
which
feare
him
,
and
promiseth
them
that
feare
him
to
fulfil
riches
,
honour
,
&
life
,
they
shal
haue
riches
,
for
they
shal
haue
suffisance
and
contentment
.
They
shal
haue
honour
,
for
the
Lorde
shal
deliuer
them
from
al
rebukes
,
and
shal
place
them
in
honours
from
this
time
present
,
if
it
bee
needeful
,
as
Dauid
,
Ioseph
,
Moses
and
others
.
But
it
shal
be
principally
in
eternal
and
heauenly
honours
.
They
shal
haue
life
,
for
hee
wil
deliuer
them
the
handes
of
those
which
persecute
and
oppresse
them
,
and
shal
make
them
liue
,
yea
in
this
world
,
as
hee
hath
made
the
aforesaide
:
and
as
hee
maketh
presently
the
poore
faithful
flocke
,
which
hee
hath
rent
out
of
the
handes
of
their
persecutors
:
but
the
principal
life
shal
be
in
that
glorious
immortalitie
.
5
Thornes
and
snares
are
in
the
way
of
the
frowarde
:
but
who
so
keepeth
his
soule
,
will
flee
farre
from
them
.
Hee
compareth
the
frowarde
to
the
hunter
,
which
striueth
to
take
and
kil
wilde
beastes
,
for
as
the
hunter
hath
no
pitie
of
the
beastes
,
neither
spareth
hee
them
,
but
setteth
snares
in
bushes
and
thornes
,
wherethrough
hee
chaseth
the
beastes
,
so
to
take
them
and
vse
them
at
his
pleasure
:
Euen
so
the
frowarde
hath
no
pitie
of
the
innocent
,
and
to
destroy
him
hee
hath
secrete
fetches
,
which
are
without
al
humanitie
,
and
cruel
:
as
Solomon
signifieth
by
Thornes
and
snares
:
for
the
thornes
pricke
,
and
the
snares
that
are
pitched
in
the
same
,
doe
stay
the
pray
,
til
the
hunter
come
to
worke
his
will
and
pleasure
thereon
.
Now
as
concerning
the
froward
which
one
may
compare
to
hunbters
,
there
are
some
which
set
snares
,
and
hunt
after
both
goods
and
odies
ro
rob
,
and
murder
them
,
as
theeues
,
couetous
men
,
and
vsurers
doe
,
which
are
replenished
with
great
crueltie
,
wherwith
being
led
&
transported
,
they
pitch
,
the
snares
of
violence
&
oppression
,
of
processe
,
striffes
,
and
debates
,
of
swordes
and
weapons
,
of
giftes
to
corrupt
the
Iudges
,
or
other
subtil
wayes
to
doe
iniurie
,
&
outrage
to
the
innocent
:
such
frowarde
persons
are
very
wicked
,
and
hurtful
,
and
noysome
to
their
neighbours
:
as
experience
sheweth
but
too
much
.
But
thinking
to
aduance
themselues
and
make
great
profite
by
this
meanes
,
they
choke
themselues
vp
with
the
thornes
of
riches
,
and
care
and
the
delights
and
pleasures
of
this
worlde
.
And
by
and
by
they
fal
into
temptation
.
Yet
notwithstanding
they
are
not
most
hurtful
,
for
they
spoyle
but
temporal
goods
,
and
kil
but
the
bodies
Also
it
is
not
of
them
that
Solomon
speaketh
heere
nowe
,
as
he
himselfe
sheweth
,
when
he
saith
,
Who
so
keepeth
his
soule
,
&c.
for
to
keepe
ones
soule
is
not
to
flee
farre
from
them
,
and
their
ambushes
,
to
shunne
the
damage
that
they
may
doe
to
the
goods
and
body
,
bee
it
not
that
wee
take
the
soule
for
this
present
life
,
and
the
commodities
thereof
.
They
that
flee
far
from
the
ambushes
of
such
froward
persons
,
keepe
their
soules
,
that
is
to
say
,
they
liue
out
of
al
danger
,
and
enioy
the
commodities
that
are
temporal
and
corporal
.
But
Solomon
hath
regarde
to
another
life
and
other
commodities
,
to
wit
,
spiritual
and
eternal
.
Wherfore
let
vs
note
that
there
are
other
frowarde
persons
,
farre
worse
then
the
aboue
named
,
for
they
set
snares
to
destroy
the
soules
,
and
sende
them
to
hel
and
fire
vnquenchable
.
These
are
the
infidels
,
superstitious
,
idolaters
,
friers
,
and
monkes
,
which
persecute
the
members
of
Iesus
Christe
because
of
his
name
.
The
false
Prophetes
also
,
and
teachers
of
lies
,
and
heretiques
which
pitch
the
snares
of
false
doctrine
,
and
wicked
opinions
.
And
because
they
are
perillous
,
the
scripture
vseth
great
complaintes
against
them
,
and
chiefly
in
the
Psalmes
.
6
Teache
a
childe
in
the
entrance
of
his
way
:
for
hee
shall
not
leaue
it
when
hee
is
olde
.
Many
thinke
that
it
is
not
need
eful
to
busie
themselues
about
little
children
,
to
teache
and
instruct
them
:
Some
because
they
thinke
that
one
shoulde
let
them
play
at
their
pleasure
,
and
not
break
their
braines
with
melancholy
about
knowledge
and
instruction
.
Others
,
because
that
children
are
light
and
wanton
,
and
not
yet
capable
to
reteine
that
which
is
taught
them
,
because
they
set
not
their
mindes
thereon
,
but
rather
on
vanitie
and
folly
:
but
when
Iesus
Christe
receiued
the
children
that
were
brought
him
,
hee
sheweth
wel
,
that
wee
ought
to
bee
careful
to
instruct
them
:
and
also
when
hee
accepted
the
praise
of
children
.
Saint
Paule
likewise
sheweth
it
wel
,
when
he
praiseth
Timothie
in
that
he
was
instructed
from
Teache
a
childe
,
&c.
when
he
saith
,
teache
,
or
giue
the
first
principles
of
science
,
and
instruction
,
he
sheweth
that
if
one
haue
no
care
to
conduct
,
(
as
it
were
by
the
hande
)
children
in
the
right
way
and
knowledge
and
trueth
,
it
must
needes
be
that
they
wil
remaine
ignorant
,
for
they
can
of
themselues
learne
nothing
of
that
which
they
ought
to
vnderstande
,
but
rather
giue
themselues
too
vanitie
and
folly
,
yea
to
malice
and
wickednesse
,
as
experience
sheweth
it
.
And
when
he
saith
,
the
childe
,
and
not
the
man
,
he
sheweth
in
what
age
one
is
capable
to
receiue
instruction
,
and
that
we
must
not
tary
til
the
person
bee
come
to
great
age
,
and
almost
past
teaching
,
for
we
see
that
it
is
almost
vnpossible
to
put
any
good
thing
into
the
head
of
such
a
one
,
but
as
hee
hath
liued
in
ignorance
,
so
he
wil
continue
therein
.
It
is
therefore
very
necessary
to
learne
betimes
,
and
not
to
tary
til
one
haue
an
harde
vnderstanding
.
Moreouer
,
when
he
saith
,
In
the
entrance
,
or
in
the
mouth
of
his
wayes
:
Let
vs
vnderstand
,
that
as
a
little
childe
cannot
of
himselfe
take
his
bodily
foode
,
if
it
be
not
put
in
his
mouth
:
so
hee
cannot
guide
and
gouerne
his
soule
,
if
that
from
the
beginning
hee
be
not
wel
entered
,
and
that
one
faile
not
to
set
him
right
in
the
mouth
of
his
way
,
which
is
called
his
,
not
because
he
naturally
walketh
therin
,
or
that
hee
chooseth
it
of
himselfe
:
but
because
it
is
meete
that
for
the
health
of
his
soule
,
and
to
doe
his
duetie
towardes
God
and
men
,
he
followe
such
a
way
as
the
Lorde
hath
ordeined
him
by
his
worde
.
If
children
from
the
beginning
be
so
wel
entred
,
they
wil
perseuer
in
goodnesse
,
as
long
as
they
liue
in
this
worlde
,
as
Solomon
signifieth
well
,
saying
,
For
he
shall
not
leaue
it
,
when
he
is
olde
:
yea
if
they
haue
wel
receiued
the
instruction
,
so
that
they
haue
wel
printed
it
in
their
mindes
and
heartes
:
for
as
one
cannot
bee
nourished
by
putting
meate
in
the
mouth
,
if
hee
doe
not
chawe
it
,
swallowe
it
,
and
disgest
it
:
So
what
paine
soeuer
one
take
with
children
to
instruct
them
,
yet
hee
shal
not
profite
with
them
,
if
God
giue
them
not
the
grace
to
take
pleasure
therein
.
If
therefore
one
see
many
of
those
,
with
whome
one
hath
taken
paine
in
their
youth
,
to
bee
loose
and
dissolute
in
their
age
,
it
is
a
signe
that
they
haue
not
taken
pleasure
indeede
to
haue
one
teach
them
,
and
that
they
are
vnthankful
for
that
goodnes
which
one
would
haue
done
to
them
,
as
there
are
many
of
that
sort
,
specially
in
the
place
where
the
Gospel
is
most
preached
.
wherefore
if
fathers
and
mothers
desire
that
their
children
become
honest
,
let
them
beginne
betimes
to
instruct
them
:
also
let
rulers
and
magistrates
bridle
youth
,
and
ministers
bee
carefull
to
administer
the
worde
faithfully
,
with
suche
facilitie
,
that
it
bee
as
milke
too
little
ones
to
nourishe
and
increase
them
.
7
The
rich
beareth
rule
ouer
the
poore
,
and
hee
that
boroweth
,
shal
be
seruant
to
the
lender
.
The
man
that
thinketh
himselfe
rich
when
he
hath
great
abundance
of
temporal
goods
,
not
onely
despiseth
and
disdaineth
the
poore
,
but
also
wil
make
them
subiect
vnto
him
:
and
to
doe
this
same
,
he
vseth
towards
them
oppression
and
violence
,
as
one
seeth
The
rich
man
,
&c.
Although
it
bee
very
needeful
that
they
to
whome
God
hath
giuen
rule
and
signiorie
bee
riche
to
susteine
the
charges
:
yet
neuerthelesse
Solomon
sticketh
not
to
blame
the
rich
,
because
of
their
boldnesse
and
arrogancie
,
their
oppression
and
violence
which
they
vse
towardes
them
which
cannot
defende
themselues
,
or
which
are
bound
to
them
after
the
fleshe
,
because
of
the
succour
which
they
shewe
them
with
their
riches
,
in
helping
their
necessitie
:
when
it
appertaineth
onely
That
they
beare
rule
ouer
the
poore
.
For
seeing
they
vsurpe
that
which
appertaineth
not
to
them
,
they
exercise
tyranny
for
the
which
they
ought
to
loooke
for
an
horrible
punishment
.
Now
as
by
the
abundance
of
worldly
goods
,
one
is
puffed
vp
,
&
exalted
aboue
the
needy
:
so
also
necessitie
constraineth
folkes
,
to
abase
themselues
,
and
to
bee
humble
and
meeke
before
them
,
whom
they
haue
to
do
with
to
bee
aided
,
and
succoured
,
as
ensueth
,
And
he
that
boroweth
,
shal
be
seruant
,
&c.
as
he
hath
rebuked
the
hautinesse
&
tyranny
of
the
riche
,
so
he
reprehendeth
the
poore
worldlings
(
which
are
afraide
least
the
earth
faile
them
)
of
pulsillanimitie
and
flatterie
.
And
by
good
right
,
for
although
we
ought
to
serue
one
an
other
by
charitie
,
yet
neuerthelesse
wee
ought
to
take
heede
of
being
seruantes
of
men
,
otherwise
wee
cannot
bee
the
seruantes
of
Christ
.
And
therefore
Saint
Paule
biddeth
seruantes
,
that
in
obeying
their
maisters
,
they
be
also
seruantes
of
Christ
.
Moreouer
,
8
Hee
that
soweth
wickednesse
,
shal
reape
affliction
,
and
the
rodde
of
his
anger
shal
faile
.
The
holie
Ghost
in
the
sacred
scriptures
,
compareth
often
our
workes
to
seede
,
be
they
good
or
bad
,
as
also
there
is
good
and
bad
seede
.
Suche
a
comparison
is
made
verie
fitly
:
for
like
as
the
labourer
,
which
medleth
with
the
earth
,
reapeth
willingly
such
seede
as
Hee
that
soweth
wickednes
,
&c.
He
threateneth
here
principally
the
wicked
,
which
practise
against
their
neighbours
,
fraude
and
deceite
,
rauine
,
and
extortion
,
inhumanitie
,
crueltie
and
tyrannie
,
and
seeke
by
al
meanes
they
can
,
to
destroy
and
ouerthrowe
them
,
in
great
anger
and
fury
.
He
signifieth
it
,
when
he
saith
,
And
the
rod
of
his
anger
,
&c.
By
the
rod
of
anger
hee
sheweth
that
the
wicked
are
much
enflamed
to
persecute
the
innocent
by
malice
,
as
Dauid
doeth
also
:
And
as
hath
beene
,
and
is
seene
yet
by
experience
.
And
by
and
by
he
sheweth
that
the
wicked
which
so
we
9
The
good
eye
shal
be
blessed
,
for
he
hath
giuen
of
his
bread
to
the
poore
.
Wee
couet
greatly
that
al
things
bee
well
with
vs
,
that
wee
liue
in
peace
and
quietnesse
,
and
that
al
thinges
which
belong
to
vs
goe
wel
,
and
that
hauing
prosperitie
,
we
increase
and
growe
vp
therein
,
so
that
nothing
faile
vs
.
The
carnal
worldlings
which
are
couetous
,
to
obtaine
such
desires
,
are
very
careful
,
and
greedy
to
get
a
greate
heape
of
riches
and
to
keepe
it
with
al
diligence
:
and
regarde
not
willingly
them
whome
they
thinke
to
bee
needie
,
and
to
haue
occasion
to
vse
their
aide
.
For
they
thinke
verily
,
that
their
riches
wil
diminish
,
if
they
shoulde
aide
therewith
the
poore
,
and
needie
,
and
cannot
see
that
the
others
doe
their
businesse
:
so
enuious
,
and
afraide
they
are
,
neuer
to
haue
ynough
.
Now
that
which
they
feare
,
shal
happen
to
them
,
although
for
a
season
it
seeme
that
they
florish
and
prospet
:
for
as
with
an
euil
eye
,
ful
of
hate
,
enuie
,
inhumanitie
,
and
crueltie
,
without
al
pitie
,
and
compassion
they
beholde
the
poore
,
disdaine
them
,
and
draw
backe
as
much
as
they
can
from
them
:
so
God
wil
beholde
them
with
the
like
eie
,
making
them
most
miserable
,
which
if
it
be
not
in
this
world
,
yet
at
the
last
they
shall
perceiue
it
in
hel
.
But
as
we
woulde
gladly
that
in
our
indigence
,
whatsoeuer
it
bee
,
our
neighbours
should
beholde
vs
with
a
good
eye
,
and
shoulde
vse
liberalitie
towardes
vs
.
So
it
behoueth
vs
to
beholde
with
a
good
eie
our
neighbors
,
which
haue
neede
of
our
aide
in
helping
their
necessitie
according
to
our
abilitie
.
Thus
doing
wee
shal
haue
want
of
nothing
:
but
shall
abounde
in
al
wealth
,
as
Solomon
promiseth
saying
,
The
good
eie
,
&c.
Saint
Paule
is
conformable
in
this
promise
.
This
is
not
to
say
that
our
eye
is
so
good
,
or
that
we
may
giue
Moreouer
,
note
we
,
that
if
wee
ought
with
a
good
eie
to
distribute
our
goods
to
the
needie
,
that
it
behooueth
vs
not
to
bee
angrie
if
another
doe
the
like
:
to
the
ende
wee
resemble
not
him
to
whome
it
is
saide
,
My
freende
,
I
doe
thee
no
wrong
,
&c.
Is
it
not
10
Driue
out
the
scornefull
man
,
and
debate
shall
goe
out
with
him
,
yea
variance
and
slaunder
shal
ceasse
.
It
is
an
ordinary
thing
(
as
may
bee
seene
)
that
the
courtes
and
houses
of
kinges
and
princes
are
full
of
hate
,
enuie
,
pride
,
and
ambition
.
There
is
almost
none
which
is
content
with
his
calling
,
but
euery
one
aspireth
to
a
more
higher
estate
.
Some
to
honour
and
glory
,
some
to
riches
,
credite
,
and
power
,
and
striue
to
exalte
themselues
one
aboue
another
.
Whereof
proceede
debates
,
dissention
,
quarrelling
,
wordes
of
defame
and
slaunder
,
which
are
stirred
vp
,
and
mainteined
by
the
scorneful
who
haue
no
reuerence
of
God
nor
of
his
worde
,
and
beare
no
loue
nor
duetie
to
their
kinges
and
princes
nor
to
the
prosperitie
of
their
realmes
,
&
by
decreed
malice
,
seeke
to
set
al
in
trouble
and
confusion
,
and
delight
to
work
oppression
,
&
violence
to
their
neighbours
,
and
to
dishonour
and
diffame
them
,
and
care
not
for
any
thing
but
for
their
owne
particular
profite
,
and
to
come
to
the
ende
of
their
enterprises
by
the
harmes
of
others
,
yea
presuming
to
incite
,
and
prouoke
princes
one
against
an
other
.
And
so
they
fil
the
worlde
with
strife
,
quarrels
,
and
slaunder
:
whervpon
ensueth
the
destruction
of
many
people
,
&
the
ruine
likewise
of
kinges
and
princes
.
Wherefore
in
so
much
as
kinges
and
princes
loue
to
mainteine
themselues
,
and
their
subiectes
,
and
too
florish
and
prosper
,
let
them
be
careful
to
roote
out
such
scorners
as
Solomon
counselleth
them
,
saying
,
Driue
out
the
scorneful
man
,
&c
,
And
to
doe
this
wel
,
let
them
determine
with
Dauid
,
I
wil
walke
in
the
right
way
,
&c.
This
sentence
may
be
applied
to
euery
one
of
vs
,
to
teache
vs
to
flie
from
11
The
king
is
his
freende
that
loueth
cleannesse
of
hearte
:
and
it
is
for
the
grace
of
his
lippes
.
One
may
maruel
why
Solomon
speaketh
so
of
kinges
,
seeing
it
is
dayly
proued
,
that
they
make
their
chiefe
minions
,
familiars
,
and
darlings
commonly
of
whoremaisters
and
ribaulds
,
of
flatterers
,
fooles
,
and
backebiters
,
of
talebearers
,
theeues
,
and
rouers
,
of
rashe
and
ouer
hastie
persons
,
of
the
ambitious
and
arrogant
,
of
drunkardes
and
gluttons
,
of
strife
makers
,
seditious
persons
,
and
moouers
of
al
mischiefe
.
Al
such
men
by
their
feates
,
deedes
and
words
,
shewe
cleare
enough
that
their
heartes
are
foule
and
filthie
,
stinking
and
infected
,
and
that
they
wil
neuer
be
otherwise
.
And
so
they
loue
not
the
cleannesse
of
heart
,
but
one
may
ceasse
his
meruelling
,
when
he
shal
vnderstand
that
Solomon
speaketh
not
of
worldly
&
carnal
which
loueth
cleannesse
of
hearte
,
the
which
consisteth
in
the
true
purenesse
of
faith
,
and
charitie
not
feigned
,
in
repentance
and
feare
of
the
Lorde
.
Although
such
cleannesse
be
knowne
onely
of
God
,
which
soundeth
the
heartes
,
&
proueth
the
reines
,
yet
neuerthelesse
it
manifesteth
it selfe
,
for
of
the
abundance
of
the
hearte
the
mouth
speaketh
.
And
the
good
man
from
the
good
treasure
of
That
it
is
for
the
grace
of
his
lips
,
that
the
king
is
his
freende
that
loueth
cleannesse
of
heart
,
hee
calleth
the
grace
of
the
lippes
,
wordes
of
trueth
,
good
and
profitable
,
which
tend
to
the
glory
and
honour
of
God
,
and
the
edification
of
our
neighbours
.
By
suche
grace
kinges
knowe
what
men
they
ought
to
choose
for
the
gouernment
of
their
subiectes
,
what
teachers
they
ought
to
heare
,
and
what
kinde
of
men
they
ought
most
to
assist
and
fauour
.
It
is
very
necessary
that
we
haue
al
this
grace
in
our
lips
:
but
principally
the
Ministers
of
the
worde
,
and
iudges
of
the
earth
,
to
execute
their
charge
,
and
administration
wel
.
Thus
doing
we
shal
be
loued
,
not
onely
of
kinges
and
princes
of
the
earth
,
which
are
wel
instructed
in
the
worde
,
but
also
of
the
king
and
ruler
of
heauen
and
of
earth
.
And
as
it
is
so
,
that
al
kings
and
superious
of
the
earth
ought
to
bee
wel
instructed
in
the
worde
of
the
Lorde
,
and
to
walke
in
his
feare
:
one
may
say
wel
,
that
Solomon
speaketh
not
heere
of
that
which
kings
do
,
but
of
that
which
they
ought
to
do
.
And
so
commandeth
almost
al
the
kings
of
the
earth
:
for
there
are
very
few
that
are
their
freendes
which
loue
cleannesse
of
hearte
,
but
rather
hate
them
and
persecute
them
.
Insomuch
that
if
God
did
not
defende
the
pure
and
cleane
of
hearte
,
they
shoulde
bee
often
tempted
to
giue
themselues
to
filth
and
infamie
,
to
shun
the
hate
of
kinges
,
and
too
escape
their
persecutions
.
Nowe
when
there
is
none
of
vs
,
but
hee
desireth
to
bee
beloued
of
superiours
,
let
vs
vnderstande
that
wee
are
heere
counselled
to
cleanse
our
heartes
,
to
the
ende
wee
may
haue
gratious
and
pleasantlippes
.
Vnder
the
which
wee
may
heere
comprehende
not
onely
wordes
,
but
also
al
workes
and
deedes
which
shewe
an
inwarde
cleannesse
:
for
to
shunne
prolixitie
,
Solomon
hath
named
but
the
lippes
.
And
also
it
woulde
bee
a
thing
of
nothing
,
and
worthie
of
condemnation
,
if
wee
vsed
good
woordes
,
and
that
our
works
were
not
conformable
thereto
.
Let
vs
folowe
therefore
that
which
is
taught
vs
.
Washe
yourselues
therefore
,
and
be
cleanly
,
take
away
12
The
eies
of
the
Lorde
haue
regarde
to
knowledge
:
but
hee
ouerthroweth
the
woordes
of
the
transgressour
.
If
we
desire
greatly
to
haue
grace
in
our
lips
,
to
be
acceptable
to
our
kings
and
princes
of
the
earth
,
by
a
stronger
reason
wee
ought
stil
to
striue
,
to
please
the
almightie
which
is
King
of
Kings
,
&
seeth
not
only
the
lips
,
but
also
al
thoughts
and
deliberations
be
they
neuer
so
deepe
,
al
enterprises
and
attemptes
bee
they
neuer
so
hidden
.
Nowe
although
al
the
world
knowe
not
that
GOD
is
so
cleere
of
sight
,
or
that
he
printeth
it
not
in
his
thought
,
yet
neuerthelesse
there
is
none
,
but
he
naturally
vnderstandeth
,
that
hee
is
a
God
,
who
ought
to
bee
serued
and
pleased
.
As
one
may
see
,
when
there
is
no
people
so
rude
and
barbarous
,
which
hath
not
some
religion
and
some
ceremonies
,
by
the
obseruation
of
the
which
he
maketh
profession
of
his
wil
to
serue
God
.
And
so
hee
hath
the
zeale
of
God
,
but
this
is
not
to
say
that
hee
pleaseth
God
.
For
the
zeale
almost
of
al
men
is
without
knowledge
,
wheretoo
onely
the
Lorde
hath
regard
.
As
Solomon
pronounceth
saying
,
The
eies
of
the
Lorde
haue
regard
to
knowledge
.
This
is
not
the
knowledge
of
the
wise
and
prudent
of
this
world
which
is
but
vanitie
:
but
this
is
the
knowledge
by
the
which
we
are
assured
that
God
is
our
father
,
&
that
he
loueth
vs
,
&
wil
saue
vs
,
by
the
which
also
we
know
so
his
wil
,
that
we
haue
no
greater
desire
but
to
obay
him
according
as
he
commandeth
.
This
is
the
knowledge
wheretoo
the
eies
of
the
Lord
haue
regarde
.
This
pleaseth
him
so
,
that
hee
demandeth
al
thinges
to
bee
done
by
the
same
:
hee
approoueth
that
which
proceedeth
from
the
same
,
and
maintaineth
and
preserueth
them
which
walke
according
to
the
same
.
Solomon
vnderstandeth
it
so
,
as
he
sheweth
by
the
Antithesis
,
saying
,
but
he
ouerthroweth
,
&c.
When
he
putteth
ouerthrowing
against
to
haue
regarde
,
hee
giueth
wel
to
vnderstand
,
that
God
accepteth
,
alloweth
,
and
preserueth
the
knowledge
,
whereunto
his
eies
haue
regard
.
Contrariwise
that
he
hateth
and
disdaineth
the
woordes
of
the
vnfaythful
,
who
are
rebels
to
him
,
seing
he
ouerthroweth
their
wordes
.
And
when
he
putteth
The
wordes
of
the
transgressour
,
a
contrary
to
knowledge
,
hee
giueth
wel
to
vnderstand
that
this
knowledge
is
no
other
thing
but
the
worde
of
trueth
,
of
iustice
,
and
equitie
,
the
which
is
so
imprinted
in
the
hart
of
man
,
that
he
assureth
himself
of
the
bountie
of
God
,
and
demandeth
nothing
sooner
then
to
obay
him
.
Contrariwise
,
the
wordes
of
the
transgressour
are
al
purposes
,
counsels
,
determinations
,
and
enterprises
of
those
which
despyse
this
knowledge
,
and
let
themselues
be
caried
away
by
their
carnal
affections
,
and
disordinate
appetites
to
folow
the
wisedome
of
the
worlde
,
as
also
their
deceites
and
malices
.
Suche
wordes
or
such
doings
please
not
,
nor
cannot
please
God
:
and
therfore
he
ouerthroweth
them
,
and
bringeth
them
to
nothing
,
and
deceiueth
the
transgressours
eyes
of
the
Lord
,
which
haue
regard
to
knowledge
.
Also
although
the
wicked
,
which
are
enemies
to
the
church
of
God
,
wherin
only
is
knowledge
(
as
the
Pope
is
,
and
al
his
adherents
,
enemies
of
trueth
)
vse
many
wordes
,
and
verie
terrible
,
although
they
determine
and
consult
to
mainteine
themselues
,
&
seeke
&
practise
to
destroy
the
faithful
:
Yet
neuerthelesse
,
let
vs
take
heede
not
to
renounce
the
true
knowledge
,
knowing
that
God
hath
a
care
ouer
vs
,
and
that
he
wil
not
suffer
his
enemies
to
obtaine
their
desires
,
but
wil
ouerturne
al
their
enterprises
,
&
destroy
them
.
And
so
the
preaching
of
the
pure
trueth
shal
obtaine
victorie
and
bee
permanent
,
whereas
contrariwise
,
the
aduersaries
shal
perishe
.
13
The
slouthful
bodie
saith
,
there
is
a
Lion
without
:
I
shal
be
slaine
in
the
streete
.
One
may
wonder
at
Solomon
,
that
so
often
,
&
in
so
sundry
maners
,
speaketh
of
the
slouthful
:
but
the
cause
wel
vnderstoode
,
one
ought
not
much
to
wonder
,
for
the
number
of
the
slouthful
is
great
,
and
what
admonition
soeuer
is
giuen
them
,
yet
they
become
not
a
whit
more
diligent
.
Also
there
are
many
which
esteeme
not
themselues
slouthful
,
because
it
seemeth
to
them
,
that
they
haue
good
occasion
to
desist
from
their
duetie
.
They
persuade
themselues
,
that
they
haue
good
wil
to
be
employed
,
but
there
are
many
difficulties
which
will
not
permit
them
.
Solomon
signifieth
these
difficulties
by
the
Lion
,
which
is
without
,
which
spareth
not
them
which
are
weake
,
but
killeth
them
,
and
this
is
to
mocke
the
slouthful
withal
.
Therfore
if
we
wil
not
be
mocked
,
let
vs
beware
we
conceiue
no
feare
,
by
the
which
we
may
desist
from
doing
our
duetie
.
For
it
is
meete
that
we
be
resolute
&
assured
,
that
if
we
walke
according
as
God
hath
commanded
vs
by
his
word
,
that
he
wil
sooner
send
his
Angels
,
then
he
wil
suffer
vs
to
fal
,
or
to
perish
without
remedy
.
The
faithful
endure
many
The
Lion
is
without
,
&c.
But
let
vs
assure
ourselues
of
the
promise
that
God
maketh
to
the
faithful
,
Thou
shalt
go
vpon
the
Lion
&
Adder
,
the
young
Lyon
and
the
dragon
shalt
thou
treade
vnder
thy
feete
.
14
The
mouth
of
strange
women
is
as
a
deepe
pit
:
he
whom
the
Lord
is
angrie
withal
,
falleth
therein
.
Wee
haue
bene
amply
admonished
to
keepe
ourselues
from
whoredome
,
and
the
dangers
haue
beene
shewed
vs
,
wherein
they
deepe
pit
.
Wherein
he
signifieth
,
that
as
a
beast
which
is
hunted
,
if
hee
fal
into
the
pit
which
is
prepared
for
him
,
can
neuer
get
out
againe
,
because
the
pit
is
very
deepe
,
but
must
therelye
and
perish
.
Euen
so
they
which
leade
their
eare
to
consent
to
whooredome
,
goe
to
perdition
:
and
principally
if
God
by
his
iust
anger
chace
or
hunt
them
thither
,
as
Solomon
signifieth
wel
saying
,
Hee
whome
the
Lorde
is
angry
withal
,
falleth
therein
.
Which
is
to
say
that
God
being
angry
with
any
one
for
his
sinnes
,
maketh
him
to
fal
into
whoredome
,
to
the
end
to
punish
him
the
more
rigourously
,
&
so
he
punisheth
sinnes
by
other
sinnes
.
As
also
Saint
Paule
sheweth
well
.
Let
vs
learne
therefore
when
whooredomes
are
rife
,
that
the
Lorde
is
angry
,
and
that
he
is
greatly
offended
for
their
misdeedes
,
to
the
ende
we
may
be
careful
to
keepe
ourselues
from
committing
any
iniquities
,
for
feare
least
the
Lorde
giue
vs
ouer
to
whoredome
,
and
we
deserue
horrible
punishment
.
Let
vs
take
heede
we
flee
from
pompe
and
delight
,
brauerie
and
pride
,
ease
,
&
ydlenes
,
gluttonie
,
&
drunkennes
.
For
such
sinnes
the
Lord
was
angry
against
Sodome
,
15
Foolishnesse
is
in
the
heart
of
a
childe
:
but
the
rodde
of
correction
wil
driue
it
away
from
him
.
Solomon
hath
tolde
fathers
and
mothers
,
that
if
they
loue
their
children
wel
,
they
should
not
spare
the
rodde
.
And
it
is
not
without
Foolishnesse
is
bounde
in
the
heart
of
a
childe
.
Which
is
to
say
,
that
naturally
children
are
so
corrupt
,
that
they
haue
al
their
affections
set
on
malice
and
wickednesse
,
on
disobedience
and
rebellion
,
on
dissolutions
,
and
insolencies
,
on
derision
,
and
despising
of
God
,
of
his
worde
,
and
of
al
religion
.
Dauid
confesseth
as
muche
of
himselfe
:
wherupon
foloweth
ruine
and
perdition
as
hath
bene
seene
.
And
because
Solomon
knewe
wel
that
fathers
and
mothers
,
did
not
desire
that
their
children
shoulde
goe
to
destruction
,
but
rather
that
they
were
preserued
:
therefore
hee
teacheth
them
howe
they
shal
vnbinde
this
follie
from
the
heart
,
when
hee
saith
,
But
the
rodde
of
correction
wil
driue
it
away
from
him
.
Although
the
15
Who
so
doeth
the
poore
man
woong
,
to
encrease
his
owne
riches
,
and
giueth
to
the
riche
,
hee
certainly
goeth
to
pouertie
.
We
feare
naturally
pouertie
,
which
to
eschue
,
we
striue
to
heape
goods
vpon
goods
.
Which
thing
is
verie
hard
to
do
,
except
by
robbing
others
,
and
principally
the
poore
,
who
haue
no
power
to
defende
themselues
,
and
by
seeking
by
giftes
and
presentes
to
obtaine
the
fauour
of
the
riche
.
And
therefore
the
custome
and
vse
of
them
which
wil
waxe
riche
,
is
to
worke
oppression
and
violence
to
the
poore
,
and
giue
to
the
riche
.
But
they
deceiue
themselues
:
for
as
Solomon
saieth
,
Who
so
doeth
the
poore
man
wrong
,
&c.
he
certeinly
goeth
to
pouertie
.
For
that
which
hee
rauisheth
and
taketh
away
from
the
poore
man
,
can
be
of
no
great
value
,
but
in
regarde
that
the
litle
which
the
iust
man
possesseth
,
is
to
him
a
great
thing
,
and
that
hee
is
content
with
it
,
and
it
is
more
woorth
to
him
then
great
treasures
to
the
wicked
.
And
although
the
wicked
can
take
no
great
substance
from
the
poore
man
:
yet
neuerthelesse
to
mainteine
and
keepe
himselfe
in
the
fauour
of
the
riche
man
,
it
behooueth
him
to
giue
great
giftes
,
otherwise
hee
shal
not
bee
welcome
,
and
the
riche
man
wil
despise
him
.
If
therefore
hee
take
away
but
a
litle
,
and
giue
muche
,
hee
must
of
force
come
to
necessitie
.
Moreouer
Solomon
hath
saide
,
Hee
that
doeth
a
poore
man
wrong
,
dishonoureth
him
that
made
him
.
Whereby
hee
deserueth
17
Bowe
downe
thine
eare
,
and
heare
the
woordes
of
the
wise
:
applye
thy
heart
vnto
my
doctrine
.
There
is
none
,
but
he
woulde
willingly
be
thought
the
faithful
seruaunt
of
God
:
and
to
keepe
themselues
in
that
reputation
,
many
wil
be
careful
to
obserue
auntient
customes
,
and
to
hold
the
doctrines
of
men
,
and
to
folowe
the
inuentions
of
the
Deuil
,
which
beare
any
faire
shew
:
or
wil
giue
themselues
to
liue
after
their
good
meaning
,
and
phansie
of
their
owne
heades
,
and
take
great
paine
about
suche
trumperie
,
and
woulde
haue
God
to
take
it
in
good
parte
,
yea
,
and
to
bee
bounde
to
them
:
for
they
are
so
much
abused
,
that
they
persuade
themselues
,
that
there
come
great
merites
by
the
obseruing
of
suche
follies
and
abhomination
.
Of
the
which
number
are
the
poore
Papistes
,
and
al
those
that
are
giuen
to
their
owne
senses
:
but
to
serue
God
wel
,
it
behooueth
vs
to
applye
our
senses
,
exteriour
and
interiour
to
the
worde
of
the
Lorde
,
and
submit
ourselues
his
schollers
and
disciples
,
as
hee
hath
alreadie
often
Bowe
downe
thine
eare
,
&c.
Wherein
he
sheweth
,
that
the
administration
of
the
word
is
verie
necessarie
for
vs
,
&
that
we
ought
to
be
subiect
to
the
same
,
as
also
the
Apostle
sheweth
it
.
For
this
occasion
Iesus
Christ
himselfe
gaue
some
Apostles
,
some
Prophets
,
others
Euangelistes
,
and
others
Pastours
and
Doctours
,
&c.
And
apply
thy
hart
to
my
doctrine
,
for
wise
men
are
giuen
vs
to
the
end
that
by
hearing
them
,
we
may
become
wise
,
which
cannot
be
do
one
,
but
by
beleeuing
their
words
and
putting
them
in
practise
,
as
Iesus
Christ
declareth
.
Note
wee
18
For
it
wil
be
a
pleasant
thing
,
if
thou
keepe
them
in
thy
belly
,
and
order
them
together
in
thy
lippes
.
We
loue
to
haue
ioye
,
pleasure
,
mirth
and
delectation
:
but
because
of
the
corruption
of
our
nature
we
are
ignorant
,
and
blockishe
,
and
haue
not
the
wit
to
knowe
whereto
wee
ought
to
giue
ourselues
,
to
obtaine
the
enioying
of
true
delight
,
and
so
wee
had
neede
to
be
taught
.
Otherwise
al
our
pleasures
and
delightes
are
in
vanitie
and
follie
,
in
filth
and
wickednesse
,
and
in
al
thinges
which
are
to
the
appetite
of
our
sensualitie
.
For
this
cause
,
Solomon
to
withdrawe
vs
from
the
lustes
of
the
fleshe
,
hath
willed
vs
to
giue
eare
to
the
wordes
of
the
wise
,
to
the
end
wee
might
bee
instructed
and
that
knowledge
might
pearce
to
the
depth
of
our
hearts
.
Hee
knewe
that
the
children
of
God
coulde
not
bee
better
reioyced
,
then
by
the
worde
of
the
Lorde
:
for
it
surmounteth
al
worldly
pleasures
,
in
them
which
truely
take
any
smacke
therein
,
and
sucke
,
and
swalowe
it
into
their
heartes
.
Also
Solomon
thought
it
a
great
ioy
and
pleasure
,
to
apply
the
hearte
to
the
wordes
of
the
wise
,
and
to
doctrine
,
which
is
,
the
worde
of
the
Lorde
,
seeing
to
yeelde
a
reson
of
the
former
inuitation
,
to
wit
,
bowe
downe
thine
eare
,
&c.
hee
saith
,
for
it
wil
bee
a
pleasant
thing
,
&c.
Heere
hee
sheweth
that
which
proceedeth
necessarily
of
the
true
hearing
of
the
wordes
of
the
wise
,
and
applying
of
the
heart
to
knowledge
,
&
saith
,
that
it
is
a
thing
very
pleasant
,
sweete
,
faire
,
and
delectable
.
Which
coulde
not
be
,
if
one
tooke
not
pleasure
in
the
former
:
for
one
cannot
continewe
in
a
thing
wherein
hee
taketh
no
delight
,
and
if
for
a
certain
season
hee
reioyce
therein
,
it
is
to
no
purpose
.
As
is
soone
seene
when
he
is
easilie
turned
therefrom
.
Therefore
Solomon
speaketh
of
continuance
when
hee
maketh
mention
Of
keeping
it
in
the
belly
,
and
ordering
the
lips
:
and
couertly
he
requireth
that
wee
resemble
not
the
seede
,
cast
in
the
hye
way
on
stony
grounde
or
amongst
thornes
.
But
that
we
receiue
the
seede
in
good
earth
,
which
bringeth
foorth
frutes
,
which
consist
in
the
fayth
and
confession
of
the
same
principally
.
As
one
may
gather
it
by
S.
Paul
,
Solomon
marketh
fayth
(
which
is
not
without
repentance
)
saying
,
If
thou
keepe
them
in
thy
belly
.
For
wee
cannot
assure
ourselues
indeede
,
that
God
loueth
vs
,
for
the
loue
of
Iesus
Christ
which
died
for
our
sinnes
,
if
wee
be
not
sorowful
because
of
the
same
,
and
desire
not
to
be
deliuered
therefro
,
and
take
delight
in
that
which
God
commaundeth
vs
.
Beholde
heere
howe
wee
ought
to
keepe
the
wordes
of
the
wise
,
and
the
doctrine
in
our
bellies
,
that
is
to
say
,
within
our
heartes
.
Hee
marketh
confession
or
profession
,
which
is
but
vanitie
and
follie
,
if
it
bee
not
ioyned
with
the
good
woorkes
which
God
commaundeth
vs
.
Our
Lorde
Iesus
sheweth
it
wel
,
Hee
marketh
(
I
say
)
this
confession
,
saying
,
And
if
thou
order
them
together
in
thy
lippes
.
Hee
saieth
,
together
.
For
it
is
not
meere
,
that
wee
make
confession
by
halfes
,
nor
that
we
choose
out
some
of
those
workes
,
which
God
commandeth
vs
,
and
omit
the
rest
.
But
wee
ought
to
giue
al
our
vnderstanding
to
that
seruice
which
God
asketh
of
vs
,
and
striue
with
ourselues
to
yeelde
him
whole
obedience
.
Wee
see
then
,
that
hauing
heard
the
woordes
of
the
wise
,
and
applyed
our
heartes
to
doctrine
,
wee
ought
to
take
pleasure
in
fayth
and
repentance
,
in
confession
,
and
the
works
which
folowe
thereof
.
And
thus
dooing
,
wee
shal
attaine
to
that
,
which
the
Prophetes
speake
of
the
beautie
of
Iesus
Christ
,
and
his
kingdome
.
19
That
thou
mayest
put
thy
trust
in
the
Lorde
:
I
haue
giuen
thee
to
vnderstande
to
daye
,
euen
to
thee
.
Those
which
heare
not
,
nor
make
no
account
,
to
giue
themselues
to
that
which
is
alreadie
taught
them
in
the
former
verses
,
17.
&
18.
walke
in
this
worlde
at
haphazarde
,
and
knowe
not
what
shalbecome
of
them
:
as
wee
ourselues
haue
felt
when
wee
were
Papistes
:
and
so
they
be
blinde
,
and
know
not
to
whom
to
adresse
themselues
,
to
bee
assured
of
their
saluation
,
but
are
in
continuall
trembling
.
And
chiefly
when
they
deeme
themselues
neere
temporal
death
,
for
they
knowe
not
whether
they
goe
,
and
expect
rather
decaie
then
safetie
.
If
wee
wil
not
walke
in
suche
vncerteintie
,
let
vs
take
good
heede
,
not
to
despise
the
doctrine
which
wee
haue
heard
in
the
two
former
verses
:
for
it
is
giuen
vs
to
make
vs
verie
wise
and
skilful
,
and
to
the
ende
wee
shoulde
not
be
afraide
of
what
affliction
soeuer
happen
vs
,
or
is
seene
neere
and
imminent
:
but
that
wee
bee
assured
that
the
Lorde
loueth
vs
,
and
that
hee
hath
care
ouer
vs
,
and
wil
defende
,
garde
,
and
deliuer
vs
from
al
afflictions
,
and
that
by
his
meanes
wee
shal
neuer
perishe
,
but
hee
wil
saue
vs
eternally
.
Solomon
affirmeth
it
so
,
when
he
saith
,
That
thou
mayest
put
thy
trust
in
the
Lorde
,
&c.
The
ende
therefore
of
the
doctrine
which
is
spoken
to
vs
,
is
,
that
we
be
warie
,
and
that
the
doctrine
pearce
euen
into
our
heartes
,
not
to
rest
there
by
opinion
,
as
doeth
a
profane
or
worldly
historie
:
But
to
the
ende
wee
may
learne
to
knowe
,
and
assure
ourselues
that
God
loueth
vs
,
and
that
hee
wil
neuer
suffer
vs
to
perishe
,
but
wil
saue
vs
for
euer
,
giuing
vs
a
blessed
life
in
the
glorie
of
heauen
.
Solomon
propoundeth
vs
this
Theologie
,
To
day
,
that
is
to
say
,
when
wee
haue
time
to
heare
it
,
and
applye
our
heartes
theretoo
,
which
is
al
the
time
of
our
life
,
the
which
wee
ought
to
imploye
,
to
meditate
the
doctrine
of
our
God
,
and
to
exercise
ourselues
in
the
same
,
day
and
night
,
and
principally
,
when
wee
haue
the
bookes
of
the
holie
scriptures
,
and
faithful
and
true
Doctours
,
which
busie
themselues
to
make
vs
vnderstande
the
same
.
We
ought
not
to
be
negligent
and
slowe
,
but
prompt
,
and
readie
to
heare
and
vnderstand
,
to
the
ende
,
to
beleeue
by
certeine
knowledge
and
assurance
which
may
bee
wel
rooted
in
our
heartes
,
and
not
to
submit
ourselues
to
the
fayth
of
others
:
as
those
which
delight
in
their
ignoraunce
,
and
say
,
that
they
beleeue
that
which
the
Church
beleeueth
.
For
God
by
his
doctrine
speaketh
to
euerie
one
of
vs
,
and
wil
that
euerie
one
receiue
it
,
to
beleeue
therein
,
and
walke
according
to
the
same
.
Solomon
sheweth
it
wel
,
when
he
is
not
content
to
say
,
I
haue
giuen
thee
to
vnderstand
:
But
hee
addeth
,
Euen
to
thee
.
Or
also
,
thou
,
receiue
the
woordes
of
the
wise
,
and
doctrine
.
So
none
can
vaunt
himselfe
indeede
to
be
faithful
,
vnlesse
hee
be
also
skilful
:
for
God
speaking
of
his
faithful
,
saieth
,
I
wil
giue
thee
vnderstanding
,
and
wil
teache
thee
the
way
,
wherein
thou
shalt
walke
.
Also
,
al
thy
children
shal
be
instructed
of
the
Lorde
.
I
wil
plant
my
lawe
To
daye
,
is
al
the
time
of
our
life
,
yea
,
al
the
time
wherein
the
word
of
God
shal
bee
preached
in
the
Church
,
it
is
manifest
by
the
same
,
that
wee
ought
to
heare
it
,
beleeue
it
,
and
obey
it
at
al
times
.
And
although
the
Iewes
be
warned
,
To
day
if
yee
wil
heare
his
voyce
,
harden
not
your
heartes
,
&c.
yet
the
Apostle
teacheth
vs
,
that
the
20
Haue
not
I
written
to
thee
,
three
times
in
counsels
and
learning
?
To
the
ende
we
should
not
excuse
ourselues
,
if
we
vnderstand
not
,
howe
wee
ought
to
put
our
trust
in
the
Lorde
:
the
Lorde
hath
giuen
vs
diuersitie
of
scripture
,
as
the
bookes
of
Moyses
the
histories
,
and
bookes
of
the
Prophetes
,
wherein
wee
may
learne
to
folowe
the
counsel
of
God
,
and
to
knowe
the
loue
which
he
beareth
to
vs
:
and
not
content
with
this
,
he
hath
giuen
vs
,
moreouer
,
diuers
scriptures
by
his
Apostles
,
and
Euangelistes
,
to
the
ende
wee
may
see
more
clearly
the
right
way
of
al
righteousnesse
and
iustice
,
of
al
holinesse
,
and
religion
,
and
that
wee
may
contemplate
more
neerely
the
bountie
of
God
,
and
his
loue
towards
vs
in
Iesus
Christ
his
Sonne
,
which
is
our
assurance
,
and
our
saluation
.
And
nowe
againe
,
hee
hath
giuen
his
Church
many
Pastours
,
and
Ministers
of
his
worde
,
the
which
is
preached
purely
to
many
nations
,
in
diuers
languages
,
and
giueth
vs
the
olde
and
newe
Testament
,
translated
faithfully
into
many
tongues
.
And
so
he
giueth
vs
counsels
&
learning
,
in
sundry
maners
,
as
Solomon
signifieth
,
by
three
times
,
putting
(
according
to
the
manner
of
the
scripture
)
a
number
certaine
,
for
the
vncertaine
.
If
therefore
wee
be
ignorant
,
dul
,
faithlesse
,
and
doutful
,
it
is
our
great
fault
,
seeing
that
God
hath
giuen
vs
so
many
scriptures
,
and
so
many
faithful
expositours
,
which
are
careful
and
diligent
to
ininstruct
vs
,
which
cease
not
to
open
their
mouthes
often
,
and
to
put
their
handes
to
the
penne
,
to
make
vs
the
more
wise
and
skilful
.
Suche
perseuerance
is
wel
signified
to
vs
,
when
Solomon
saith
,
Haue
not
I
written
to
thee
?
&c.
Which
thing
hee
speaketh
in
the
person
of
God
,
or
of
the
wakeful
Doctours
:
And
sheweth
vs
that
it
is
not
enough
to
haue
care
of
the
Lordes
flocke
for
a
certaine
season
,
but
that
wee
ought
to
continue
.
Also
,
that
the
people
bee
not
vexed
,
if
one
cease
not
to
propounde
the
scripture
to
them
:
and
that
one
striue
to
print
the
worde
of
the
Lorde
so
wel
in
his
heart
,
that
putting
his
trust
in
God
,
his
continual
delight
be
,
to
meditate
this
doctrine
,
to
speake
thereof
,
and
to
confirme
his
life
thereafter
,
by
good
workes
,
and
holie
conuersation
.
For
in
as
muche
as
we
are
enclined
to
contrarie
thinges
,
and
when
we
are
taught
,
are
slouthful
,
and
negligent
,
and
easily
goe
out
of
the
right
way
,
which
wee
are
entred
into
:
For
this
cause
it
is
verie
needful
that
one
write
vnto
vs
three
times
:
which
is
,
that
hee
cease
not
to
propound
vnto
vs
the
holie
scriptures
,
which
are
replenished
with
counsels
,
and
learning
.
21
To
the
end
,
to
giue
thee
to
know
the
assurance
of
the
words
of
trueth
,
to
answere
wordes
of
veritie
to
them
that
sende
to
thee
.
It
is
not
enough
,
that
wee
haue
the
holie
Scriptures
and
faithful
expositours
:
but
to
the
ende
wee
may
make
our
profite
thereby
,
and
doe
good
to
our
neighbours
,
wee
ought
to
read
the
scriptures
,
and
heare
the
Doctours
,
to
suche
ende
as
God
hath
giuen
them
vs
.
Solomon
sheweth
vs
the
ende
,
saying
,
To
the
ende
to
giue
thee
to
knowe
the
assurance
of
the
wordes
of
trueth
,
&c.
Wherein
he
declareth
to
vs
,
that
the
scripture
and
Doctors
are
giuen
vs
to
haue
a
sure
knowledge
of
the
trueth
,
whereto
Saint
Paule
agreeth
.
Moreouer
,
it
is
meete
,
that
hauing
so
profited
in
this
assuraunce
To
answere
,
&c.
Whereto
Saint
Peter
agreeth
,
saying
,
And
be
ye
alwayes
readie
to
answere
euerie
one
,
that
demaundeth
reason
of
the
hope
which
is
in
you
,
22
Polle
not
the
poore
,
because
hee
is
poore
:
and
oppresse
not
the
afflicted
at
the
gate
.
Solomon
folowing
the
lawe
and
the
Psalmes
,
hath
alreadie
often
tolde
vs
of
the
poore
,
accusing
and
blaming
them
which
doe
them
wrong
.
But
because
the
worlde
amendeth
not
,
for
any
time
that
commeth
,
but
rather
waxeth
woorse
,
and
iniquitie
encreaseth
daily
,
as
is
seene
by
proofe
:
for
this
cause
Solomon
persisteth
to
admonish
vs
of
our
duetie
towardes
the
poore
,
saying
,
Polle
not
the
poore
,
because
he
is
poore
,
&c.
In
commanding
this
,
hee
first
warneth
Magistrates
and
Iudges
of
the
earth
to
haue
pitie
and
compassion
on
the
poore
,
and
to
yelde
them
presently
the
right
that
appertaineth
to
them
,
without
suffering
themselues
to
bee
corrupted
by
giftes
or
brybes
,
by
friends
or
parents
,
to
peruert
the
iudgement
,
and
doe
wrong
to
him
,
who
through
his
pouertie
hath
no
succour
at
al.
But
because
experience
sheweth
that
at
al
times
the
world
is
replenished
with
wicked
Kings
,
Princes
,
Magistrates
,
and
iudges
,
which
fauoure
them
whome
they
please
,
to
oppresse
and
hurte
the
poore
:
and
that
rightly
one
may
charge
them
that
the
spoyle
of
the
poore
is
in
their
houses
:
wee
ought
also
to
vnderstande
that
Solomon
accuseth
them
of
oppression
and
vniustice
,
of
great
malice
,
and
crueltie
,
for
when
they
bee
set
at
the
gate
where
anciently
they
Secondly
,
by
this
commandement
hee
admonisheth
euery
one
of
vs
,
to
beware
that
wee
doe
no
hurte
to
our
poore
neighbours
,
which
are
afflicted
for
lacke
of
goods
or
worldly
succour
:
That
wee
doe
them
noe
harme
by
disceyte
nor
violence
,
nor
vnder
shadowe
of
iustice
.
As
they
doe
which
by
sutes
in
lawe
,
gnawe
and
eate
vp
the
poore
,
or
by
any
other
subtil
meanes
:
but
the
worlde
is
like
to
those
great
Mastife
Dogges
,
who
when
they
see
any
little
curre
that
is
poore
and
feeble
,
incontinently
they
runne
vpon
him
,
and
all
to
byte
him
and
teare
him
.
Euen
so
by
how
much
more
one
seeth
a
man
feeble
and
weake
,
by
so
much
the
more
he
is
readie
to
pille
and
polle
him
,
and
to
doe
him
all
the
damage
he
can
:
whereas
,
for
his
pouertie
and
affliction
,
hee
shoulde
studie
to
doe
him
pleasure
.
And
because
what
meanes
soeuer
is
made
to
forbid
these
theeues
&
robbers
these
couetous
catchpols
and
vsurers
to
doe
so
,
and
yet
they
bee
not
moued
a
whit
more
to
mercie
,
but
harden
themselues
in
their
disordinate
desires
,
in
their
crabbednesse
and
crueltie
.
Let
vs
vnderstande
that
this
sentence
and
others
like
it
,
serue
for
their
accusation
and
condemnation
.
Wherefore
if
wee
wil
not
be
accused
nor
condemned
,
as
pollers
and
oppressers
of
the
poore
,
and
afflicted
:
Let
vs
obey
this
sentence
or
commandement
,
forsaking
al
couetousnesse
,
vsurie
and
rapine
,
and
al
inhumanitie
and
crueltie
,
and
finally
,
al
fraude
and
deceite
:
insomuch
,
that
beeing
mooued
to
pitie
and
compassion
towardes
our
poore
neighbours
,
wee
open
our
bowelles
vnto
them
,
in
helping
them
according
to
our
abilitie
,
and
their
neede
.
For
seeing
al
goods
appertaine
to
God
,
and
that
they
which
haue
them
,
are
stewardes
to
the
Lorde
,
(
or
at
least
wise
,
ought
to
be
)
not
onely
wee
polle
and
oppresse
the
poore
and
afflicted
,
when
we
take
to
ourselues
the
substance
which
they
possesse
,
but
also
when
we
disdaine
to
bestowe
vpon
them
,
the
goods
,
which
God
hath
giuen
vs
.
And
as
(
if
wee
doe
so
)
we
are
without
al
mercie
:
so
we
shal
haue
finally
a
condemnation
without
al
mercie
.
23
For
the
Lord
himselfe
wil
deale
in
their
cause
:
and
take
away
the
soule
of
them
which
doe
polle
them
.
There
is
none
,
but
being
asked
whether
one
should
feare
God
or
men
more
,
wil
not
answere
,
God
:
And
being
asked
,
whether
one
ought
to
choose
to
be
in
Gods
fauour
,
or
mens
rather
,
wil
not
answere
,
in
Gods
.
But
wee
prooue
that
the
heart
is
not
like
to
the
mouth
,
and
that
one
thinketh
one
thing
,
and
saieth
an
other
:
seeing
the
euil
dealing
that
one
vseth
to
the
poore
,
and
the
flatteries
and
faire
shewes
that
one
maketh
to
the
riche
,
and
also
that
one
is
more
readie
to
please
God
then
men
,
and
feareth
more
to
transgresse
the
ordinances
of
men
,
then
the
commandementes
of
God
.
Many
feare
If
earthly
Iudges
had
made
suche
a
decree
,
men
woulde
haue
beene
afraide
to
haue
broken
the
same
,
for
feare
of
purchasing
their
displeasure
,
and
beeing
punished
for
the
same
:
and
chiefly
if
they
should
know
that
Iudges
had
poore
men
in
remembrance
.
But
for
al
the
commandementes
of
God
,
and
for
al
his
threatenings
,
yet
they
cease
not
to
polle
the
poore
,
and
to
oppresse
the
afflicted
.
For
although
with
mouth
they
say
,
that
God
is
the
defendour
and
protectour
of
the
poore
,
yet
because
they
see
ordinarily
that
the
poore
and
afflicted
are
polled
and
oppressed
,
and
that
they
which
molest
and
trouble
them
,
are
most
strong
and
prosper
,
they
think
that
God
hath
no
regarde
to
the
affliction
of
the
poore
,
to
deliuer
them
and
saue
them
:
neither
thinke
they
that
the
Lorde
wil
punishe
them
for
the
same
.
Yea
,
the
poore
themselues
are
tempted
,
to
thinke
and
say
,
that
God
forgetteth
and
forsaketh
them
,
because
they
see
,
that
they
which
oppresse
them
are
in
prosperitie
,
which
seemeth
euerlasting
,
and
that
their
afflictions
haue
no
ende
,
as
hath
beene
saide
heretofore
.
But
the
oppressours
,
and
those
which
are
oppressed
,
thinke
both
verie
yl
.
For
seeing
that
God
is
a
iust
Iudge
which
seeth
and
knoweth
al
thinges
,
hee
is
,
and
wil
be
the
protectour
of
the
poore
,
and
wil
punishe
them
that
oppresse
them
.
Solomon
sheweth
the
decree
and
the
protection
,
when
he
saith
,
For
the
Lord
himselfe
wil
deale
in
their
cause
.
And
afterwardes
their
punishments
,
saying
,
And
wil
take
away
the
soule
of
them
which
polle
them
.
This
is
as
though
he
should
say
,
The
poore
neither
finde
Atturnies
,
nor
Counsellours
,
nor
Iudges
for
themselues
,
because
they
haue
not
wherewith
to
furnishe
out
the
matter
withal
.
Men
polle
them
,
and
gnawe
them
euen
to
the
bone
.
Insomuche
that
they
haue
not
wherewithal
to
defende
themselues
,
and
it
seemeth
that
they
are
lost
and
cast
away
,
and
that
they
shal
neuer
recouer
themselues
:
yet
neuerthelesse
they
ought
not
to
loose
courage
,
nor
to
dispaire
:
for
God
,
which
is
iust
&
merciful
,
and
of
more
might
then
al
the
rest
,
wil
pleade
for
them
,
and
doe
iustice
in
their
cause
against
the
rauishers
and
oppressours
,
whose
goods
hee
wil
not
onely
take
away
,
but
also
their
liues
,
and
wil
destroye
them
for
euer
.
Saint
Paule
accordeth
heretoo
.
For
let
vs
not
thinke
otherwise
,
but
that
Solomon
speaketh
namely
of
the
poore
which
haue
24
Accompanie
not
with
an
angrie
wilfull
man
:
and
walke
not
with
the
furious
.
Seeing
wee
are
called
to
peace
,
it
is
meete
that
we
seeke
and
follow
peace
,
as
we
are
all
admonished
to
doe
.
Also
wee
naturally
loue
peace
,
if
we
be
not
senseles
,
enraged
&
inspired
with
the
diuel
,
Wherefore
to
the
end
that
we
may
follow
our
vocation
,
and
that
wee
be
not
frustrate
of
that
which
we
loue
,
let
vs
haue
no
acquaintance
with
them
which
are
voyde
of
grace
,
gentlenes
,
benignitie
,
modestie
,
temperance
,
humble
minde
,
and
patience
,
and
are
replenished
,
with
pride
,
crueltie
,
yre
indignation
,
and
wickednes
,
Solomon
sheweth
that
we
should
doe
so
,
when
he
sayth
,
Accompanie
not
with
an
angry
wilfull
man
.
&c.
With
them
that
are
of
that
qualitie
we
can
haue
nothing
but
strife
and
debate
.
For
eyther
they
are
angry
with
vs
,
or
else
they
prouoke
vs
to
anger
against
them
,
through
their
too
greate
yre
and
fury
,
whereby
they
are
transported
to
do
vs
iniurie
and
violence
,
because
we
doe
not
as
please
them
.
Such
is
the
nature
of
anger
and
fury
:
as
Abel
hath
25
Least
thou
learne
his
wayes
,
and
reociue
hurte
too
thy
soule
.
For
twoo
causes
amongest
the
rest
hurte
is
due
too
the
yreful
and
furious
man
,
and
to
him
that
learneth
his
wayes
.
The
one
is
,
26
Be
not
thou
one
them
that
giue
their
hande
vpon
pledge
and
are
sureties
for
debts
.
This
matter
hath
beene
spoken
of
,
and
amongst
other
things
it
hath
beene
saide
that
Solomon
seeketh
not
to
withdrawe
vs
from
27
Why
wilt
thou
put
thy selfe
in
this
danger
?
for
if
thou
hast
not
wherewithal
to
pay
,
they
wil
take
away
thy
bed
from
vnder
thee
.
Saint
Paul
is
agreeable
heereto
.
Now
the
manner
of
aiding
our
neighbours
ought
to
be
,
that
as
wee
should
be
content
with
things
present
,
so
we
should
also
helpe
them
with
that
which
wee
haue
in
hand
,
and
can
wel
spare
,
and
with
good
wil
:
for
wee
knowe
not
if
in
time
to
come
we
shal
be
able
to
satisfie
them
whome
we
are
pledge
vnto
,
and
yet
neuerthelesse
in
giuing
our
worde
,
wee
vowe
to
saue
them
harmelesse
in
the
time
to
come
for
whome
wee
are
suretie
:
which
is
to
do
God
iniurie
,
to
whom
onely
it
belongeth
to
dispence
of
things
future
:
and
as
Solomon
saith
,
we
put
ourselues
in
danger
of
pouertie
and
to
haue
that
thing
taken
from
vs
which
is
most
necessary
to
vs
,
which
is
signified
by
the
bed
.
28
Thou
shalt
not
remooue
the
auncient
land
marke
which
thy
fore
elders
haue
set
.
Seeing
it
is
commanded
,
Thou
shalt
not
remoue
thy
neighbors
marke
,
which
they
of
olde
time
haue
set
in
thine
inheritance
:
And
acurse
is
pronounced
for
him
which
remooueth
the
marke
of
his
29
If
thou
hast
seene
a
man
diligent
in
his
businesse
:
hee
shall
stande
before
kinges
,
and
not
among
the
simple
people
.
Albeit
the
courtes
and
houses
of
kinges
and
princes
,
bee
ordinarily
stuffed
with
the
negligent
,
slouthful
,
and
idle
persons
:
and
as
much
they
can
,
men
driue
out
,
and
expel
those
which
are
careful
and
diligent
to
apply
themselues
to
wel
doing
according
to
Gods
commaundement
:
yet
neuerthelesse
wee
wil
not
do
Solomon
so
much
as
to
reiect
this
present
sentence
:
for
he
speaketh
not
of
that
which
is
doone
amongest
carnal
and
worldly
kinges
princes
and
superiours
,
although
sometimes
such
men
either
for
shame
,
or
necessitie
to
the
ende
to
echewe
further
damage
,
receiue
into
their
courtes
and
houses
,
wary
&
diligent
felowes
,
which
wil
apply
their
businesse
,
and
followe
their
vocation
faithfully
:
as
Pharao
receiued
Ioseph
,
Saul
Dauid
,
Nabuchodonozer
Daniel
:
but
he
speaketh
partly
of
that
which
one
ought
to
doe
in
a
wel
ordered
common
weale
:
and
sheweth
kinges
and
greatmen
of
the
earth
what
assistance
they
ought
to
haue
in
their
courtes
and
houses
,
to
deale
in
the
affaires
of
their
realme
and
countrey
:
and
partly
hee
sheweth
what
honour
they
are
worthie
of
with
men
,
that
apply
their
busines
faithfully
and
carefully
,
partly
also
he
speaketh
of
the
account
,
which
one
maketh
of
such
personages
.
For
if
men
see
a
felow
very
cunning
in
his
science
or
doings
,
they
say
straightwaies
that
hee
is
worthie
to
serue
a
king
,
&
that
it
is
pitie
that
he
remaineth
in
base
estate
:
Although
therfore
that
nowe
kinges
and
great
men
of
the
earth
,
craue
not
muche
the
assistance
and
seruice
of
honest
men
,
which
are
wakeful
and
wary
to
doe
their
businesse
:
this
argueth
not
that
this
present
sentence
shold
not
be
receiued
,
as
true
and
excellent
,
seeing
it
instructeth
kinges
of
their
duetie
.
Also
it
sheweth
that
wee
ought
not
to
refuse
great
charges
,
neither
ought
wee
to
spare
our
diligence
,
when
the
Lorde
hath
giuen
vs
the
grace
to
bee
nimble
and
quicke
in
our
businesse
:
for
it
is
meete
that
euery
one
imploy
himselfe
according
to
the
talent
which
hee
hath
receiued
of
the
Lorde
.
Thus
doing
,
wee
shall
not
stande
onely
before
kings
of
the
earth
,
but
also
before
the
King
of
kinges
,
who
wil
say
to
euery
one
that
hath
well
ministred
,
It
is
wel
doone
,
good
and
faithful
seruant
,
thou
hast
beene
faithful
ouer
fewe
things
,
I
wil
make
thee
ruler
ouer
many
things
:
Enter
thou
into
The
xxiii
.
Chapter
.
WHen
thou
shalt
be
set
downe
to
eate
with
a
great
Lord
,
in
considering
,
consider
that
which
shall
be
set
before
thee
.
IT
is
an
ordinary
thing
that
the
tables
of
kings
and
princes
of
great
lordes
and
rulers
are
couered
with
diuers
sortes
of
meates
,
and
with
diuersitie
of
wines
,
and
plentie
,
to
shew
their
magnificence
,
and
satisfie
their
appetite
,
and
those
which
beare
them
company
at
the
table
.
Insomuch
that
their
ordinary
meales
are
bankets
and
feastes
,
and
there
ech
one
is
prouoked
,
to
eate
and
drinke
excessiuely
:
and
so
their
tables
are
as
it
were
shops
or
schooles
of
gluttony
and
drunkennesse
.
There
they
forget
God
,
and
al
sobriety
and
temperance
,
and
take
al
their
delight
in
stuffing
their
bellies
,
wherof
proceedeth
the
despising
of
chastitie
:
&
they
giue
themselues
to
daunsings
&
vnshamefast
gestures
,
to
want
on
lookes
,
vnlawful
kisses
,
whoredomes
&
adulteries
.
Notwithstanding
this
is
not
to
say
,
that
it
is
not
lawful
to
eate
and
drinke
in
the
company
of
great
men
,
but
it
is
not
meete
that
one
aduance
himselfe
,
and
stretch
foorth
his
arme
to
take
meate
,
and
satifie
his
desire
.
There
one
ought
to
shew
al
sobrietie
&
temperance
,
contenting
himselfe
with
a
little
,
to
shew
good
example
to
them
which
are
set
with
him
,
or
which
waite
about
him
.
It
shal
be
therefore
lawful
for
vs
to
sitte
downe
at
the
table
,
and
eate
with
great
men
,
as
Solomon
signifieth
somewhat
,
when
he
saith
,
When
thou
shalt
be
set
downe
,
&c.
Hee
saith
not
,
flie
the
tables
of
great
men
,
and
forsake
their
meates
:
but
he
wil
that
wee
be
so
wise
and
wel
aduised
,
that
wee
content
ourselues
with
a
little
quantitie
of
some
meate
,
without
desiring
great
diuersitie
,
as
hee
sheweth
,
when
he
saith
,
In
considering
,
thou
shalt
consider
,
&c.
Vnderstand
we
therfore
that
wee
are
admonished
of
temperance
which
ought
to
bee
in
great
estimation
with
al
sortes
of
people
,
&
at
al
times
:
Although
Solomon
heere
make
mention
but
of
tables
of
great
Lordes
.
And
this
is
because
it
is
not
lawful
to
make
ones
self
equal
with
him
that
ruleth
&
hath
preheminence
,
as
commonly
table
fellowes
to
maintaine
familiaritie
,
wil
not
seeke
preheminence
,
one
aboue
another
,
but
keepe
themselues
equall
:
wee
wil
therefore
followe
temperance
principally
in
the
presence
of
great
men
,
and
wil
so
esteeme
of
it
:
that
wee
wil
sooner
worke
ourselues
violence
,
then
not
ouercome
our
disordinate
appetite
,
ouer
the
which
wee
ought
to
be
maisters
.
Solomon
wil
haue
it
so
,
when
he
saith
,
2
And
thrust
the
knife
into
thy
throte
,
if
thou
bee
Lorde
ouer
the
soule
.
By
the
knife
in
the
throte
,
he
sheweth
wel
,
that
man
ought
to
force
himselfe
to
followe
temperance
,
and
howe
to
doe
himselfe
violence
,
in
mortifiyng
his
lustes
,
which
are
signified
by
the
throte
,
for
hee
ought
not
to
bee
so
loose
,
as
to
let
his
sensual
appetite
gouerne
him
,
as
Solomon
warneth
vs
saying
,
If
thou
bee
Lorde
ouer
the
soule
.
Which
is
as
though
hee
saide
,
Certenly
thou
oughtest
to
rule
thy
vnruly
appetite
:
for
after
the
manner
of
the
scripture
,
the
soule
is
taken
somtimes
for
the
appetite
,
which
is
not
wel
gouerned
,
not
onely
in
eating
and
drinking
,
but
also
in
other
thinges
,
as
to
doe
wrong
to
ones
neighbours
.
Therefore
that
which
3
Desire
not
his
delicates
,
for
it
is
a
meate
of
lies
.
Hee
sheweth
heere
howe
one
ought
to
thrust
the
knife
into
his
throte
,
and
howe
to
bee
Lorde
ouer
the
soule
,
and
principally
in
the
presence
of
great
Lordes
:
who
although
they
haue
their
tables
wel
furnished
with
meates
,
sweete
,
and
delicate
,
and
wee
be
inuited
thereto
:
yet
neuerthelesse
our
appetite
ought
not
to
bee
there
too
aduance
vs
,
and
make
vs
familiars
and
fellowes
with
them
:
for
if
they
shewe
vs
a
good
countenance
at
their
table
,
this
argueth
not
that
they
are
suche
,
or
wil
remaine
such
as
they
seeme
to
bee
:
but
there
is
much
feignednesse
in
them
:
they
shewe
themselues
pleasant
and
tractable
,
when
they
are
replenished
with
crueltie
:
They
wil
shewe
themselues
familiar
,
and
imagine
treason
in
their
heartes
:
Solomon
declareth
it
,
saying
,
For
it
is
a
meate
of
lies
or
disceit
.
Briefly
,
wee
are
admonished
by
these
three
sentences
not
to
assure
ourselues
of
any
thing
,
although
kinges
and
princes
of
the
earth
,
shew
vs
a
faire
countenance
:
for
they
are
variable
,
and
change
very
quickly
,
but
that
wee
bee
content
with
a
meane
estate
,
liuing
by
our
dayly
trauel
and
labour
,
according
to
the
vocation
whereto
we
are
called
:
there
wee
shal
not
eate
the
meate
of
lyes
,
if
in
true
obedience
wee
followe
our
vocation
,
nor
shal
not
bee
frustrate
of
our
attemptes
:
for
when
the
great
men
of
the
earth
doe
forsake
vs
vtterly
,
yet
the
eternal
Lorde
of
Lordes
will
sticke
fast
vnto
vs
.
And
therefore
wee
ought
to
assure
ourselues
in
him
saying
,
The
Lorde
is
on
my
side
,
therefore
wil
I
not
feare
what
man
can
doe
against
mee
.
4
Striue
not
to
bee
riche
,
but
ceasse
from
thine
owne
aduise
.
The
holy
scripture
sheweth
vs
that
God
hath
created
al
thinges
and
that
he
giueth
vs
al
in
plenteousnesse
to
vse
,
and
hath
neuer
left
Striue
not
to
bee
riche
,
&c.
Hee
forbiddeth
not
to
striue
or
take
paine
.
For
as
wee
haue
seene
heeretofore
God
hath
appointed
that
man
should
applie
himselfe
in
his
businesse
,
hee
saith
not
,
that
it
is
to
bee
rich
,
for
God
which
maketh
nothing
euil
,
hath
enriched
many
of
his
seruants
.
Also
he
forbiddeth
vs
not
to
be
wise
and
wary
in
ordering
our
goods
,
and
making
our
profite
thereof
,
keeping
them
or
disposing
them
as
wee
ought
to
do
but
he
forbiddeth
vs
to
take
care
for
the
goods
of
this
worlde
.
Hee
wil
not
that
our
minds
and
bodies
should
waxe
weary
in
hoording
vp
goods
&
riches
:
as
if
without
the
same
we
were
miserable
and
of
5
Wilt
thou
cast
thy
eyes
vpon
that
,
when
it
is
nothing
?
For
in
bestowing
,
it
wil
bestowe
wings
vpon
it selfe
,
like
an
Egle
,
and
wil
flye
vp
to
the
skies
.
To
shew
the
vanitie
&
vnprofitablenes
of
riches
,
&
that
we
ought
not
trauel
to
gather
heapes
thereof
,
hee
calleth
it
a
thing
of
nothing
,
Or
which
is
not
,
or
which
one
cannot
obtaine
to
his
minde
,
although
he
bestowe
great
care
thereon
:
the
which
hee
signifieth
by
casting
the
eyes
,
or
making
them
flye
.
And
signifying
this
care
,
hee
wil
not
that
one
vse
it
,
as
hee
wel
sheweth
in
asking
Wilt
thou
cast
thy
eyes
?
As
if
hee
saide
,
It
behoueth
thee
not
to
cast
thy
lookes
on
worldly
riches
to
labour
after
them
to
obtaine
great
abundance
:
for
they
are
nothing
:
And
though
they
were
somewhat
,
yet
one
coulde
not
haue
them
at
his
wil
no
more
than
an
Eagle
which
is
swift
of
wing
,
and
flyeth
aloft
.
For
,
as
it
foloweth
in
bestowing
,
it
wil
bestowe
.
An
Eagle
so
swift
,
is
as
nothing
to
vs
,
and
we
cannot
take
her
,
for
wee
cannot
fly
on
hye
in
the
aire
:
which
Solomon
signifieth
by
the
skies
or
heauens
:
for
by
the
same
wee
ought
to
vnderstande
the
aire
,
which
is
high
aboue
vs
:
As
sometimes
they
are
taken
in
the
scriptures
.
Insomuch
as
a
thing
being
high
in
the
ayre
,
seemeth
too
touch
the
skies
:
we
ought
(
I
say
)
to
vnderstand
it
so
,
and
not
the
heauens
which
are
the
seate
of
God
,
and
the
heritage
of
his
elected
.
For
if
it
bee
as
harde
for
a
riche
man
to
enter
into
the
kingdome
of
heauen
,
as
for
a
cammel
to
creepe
through
a
needles
eye
,
the
riches
that
are
frayle
and
transitorie
cannot
come
there
.
When
therefore
it
is
sayde
that
riches
will
bestowe
winges
vppon
themselues
,
it
is
giuen
vs
to
vnderstande
,
eyther
that
they
are
not
profitable
,
and
vanish
sodainely
out
of
our
sight
,
as
the
Eagle
doth
,
or
as
the
smoke
which
ascendeth
into
the
aire
,
and
no
man
knoweth
what
becommeth
of
it
:
or
that
we
are
not
able
ynough
to
obtaine
the
riches
which
we
desire
after
our
owne
disordinate
couetousenes
.
And
so
Solomon
sheweth
vs
that
we
labour
in
vayne
,
and
that
we
bee
not
wel
aduised
when
we
seeke
to
enrich
ourselues
,
or
lifte
vs
into
an
higher
estate
then
God
hath
called
vs
vnto
.
For
riches
ordinarily
make
men
proude
,
so
that
for
their
riches
,
they
thinke
they
ought
to
be
chosen
to
higher
estate
,
which
bringeth
to
passe
,
that
they
fal
very
lowe
:
For
he
that
exalteth
himselfe
shal
be
brought
lowe
.
Note
we
therefore
,
that
we
ought
to
be
content
,
with
that
which
GOD
sendeth
,
and
not
giuen
to
auarice
,
nor
aspiring
to
high
estates
to
become
rich
.
6
Eate
not
the
meate
with
an
euil
eye
,
and
couet
not
his
delectable
morsels
.
If
we
set
the
euil
eye
agaynst
the
good
eye
,
which
hath
beene
spoken
of
heeretofore
:
We
ought
by
the
euil
eye
to
vnderstand
the
Eate
not
.
&c.
By
meate
we
may
vnderstande
the
thinges
which
are
most
necessarie
for
this
present
life
,
as
is
bread
.
Also
the
word
that
Solomon
vseth
in
his
language
,
signifieth
,
and
is
most
commonly
enterpreted
breade
,
and
our
Lord
Iesus
Christ
,
teaching
vs
to
demaunde
our
corporall
necessities
,
sayth
,
that
wee
should
pray
,
Giue
vs
this
day
our
dayly
bread
.
Therefore
if
of
him
that
hath
an
euil
eye
,
wee
ought
not
to
craue
that
which
wee
haue
most
neede
of
.
Much
lesse
ought
we
to
desire
him
to
do
vs
any
pleasure
,
which
may
recreat
&
reioyce
vs
.
Solomon
signifieth
it
wel
,
saying
,
And
couet
not
his
delectable
morsels
.
Wee
vnderstande
by
delectable
morselles
,
that
which
is
pleasant
and
recreatiue
,
because
there
is
nothing
wherein
,
sweete
lips
,
Epicures
,
and
gluttons
,
delight
more
,
then
in
delicate
meates
,
and
sweete
morsels
,
yea
,
they
make
their
bellies
their
Gods
,
Note
we
moreouer
,
that
by
meate
and
delectable
morsels
,
Solomon
declareth
couertly
,
that
although
the
euill
eye
bee
a
niggard
,
snudge
and
couetous
,
yet
neuerthelesse
he
handleth
himselfe
well
,
he
liueth
at
his
ease
,
and
enioyeth
his
pleasures
.
But
hee
beholdeth
not
willingly
his
neighbour
to
florish
and
doe
wel
especially
at
his
dispence
.
Nabal
the
husbande
of
Abiga
was
such
a
one
,
and
so
was
7
For
as
if
he
had
thought
it
in
his
stomake
,
he
will
saye
to
thee
eate
and
drinke
,
but
his
hearte
shall
not
bee
with
thee
.
By
this
reason
he
sheweth
well
,
that
it
is
true
,
that
the
euil
eye
wil
counterfaite
liberalitie
.
He
wil
bid
his
neighbours
sometimes
to
Bankets
,
and
wil
present
himselfe
to
them
,
offring
them
al
seruice
&
pleasure
,
and
wil
protest
it
so
with
his
mouth
,
or
signifie
it
by
some
outwarde
signes
,
as
if
he
were
fully
determined
so
to
doe
,
and
that
his
wil
and
minde
were
such
indeede
.
This
is
it
that
Solomon
affirmeth
saying
,
as
if
he
had
thought
it
in
his
stomake
,
which
is
to
say
as
if
he
were
wel
pleased
and
agreed
thereto
.
So
he
wil
say
to
thee
,
eate
and
drinke
:
But
hee
is
an
hypocrite
and
a
dissembler
,
speaking
and
making
shewes
and
gesture
,
without
al
good
meaning
,
as
Solomon
declareth
saying
,
But
his
heart
shal
not
be
with
thee
.
If
a
man
haue
a
noble
heart
,
&
can
know
that
such
is
the
affection
of
an
euil
eie
,
he
wil
neuer
seeke
to
haue
pleasure
nor
seruice
at
his
hand
,
for
he
cannot
abide
that
one
shoulde
helpe
him
against
his
wil
:
And
so
such
succour
shoulde
be
more
hurtful
then
profitable
to
him
:
and
it
woulde
serue
him
to
no
purpose
to
giue
thankes
,
or
to
offer
his
seruice
for
the
same
,
or
to
requite
it
Solomon
signifieth
it
when
hee
saith
,
8
Thou
shalt
vomit
out
the
morsel
,
which
thou
hast
eaten
:
and
shalt
loose
thy
pleasant
wordes
.
He
signifieth
also
that
the
euil
eye
is
so
woe
that
hee
hath
done
any
good
deede
,
that
he
wil
doe
some
hurt
afore
he
can
bee
recompenced
for
the
same
.
And
(
as
we
say
)
he
wil
cut
his
throate
that
hath
receiued
ought
from
him
,
and
wil
anoy
him
,
so
that
no
man
shal
haue
peace
nor
pleasure
about
him
.
And
because
it
is
a
harde
thing
that
we
shoulde
not
speake
euil
of
such
fellowes
,
and
vtterly
hate
them
,
and
that
we
should
not
seeke
to
be
reuenged
of
them
:
Note
we
that
Solomon
by
these
three
sentences
couertly
admonisheth
vs
to
fly
al
occasions
,
which
may
moue
ill
speeches
,
debates
or
strife
,
which
are
not
fit
for
the
children
of
God
,
which
ought
to
seeke
&
folow
al
the
meanes
of
peace
,
concord
,
and
charitie
with
al
men
.
He
admonisheth
vs
also
to
be
careful
to
iudge
and
discerne
,
betweene
the
liberal
that
beare
a
good
minde
,
and
the
enuyous
which
desire
but
al
mischiefe
,
to
the
end
we
loose
not
our
time
with
the
enuious
,
thinking
to
recreate
ourselues
with
them
,
when
they
shewe
vs
a
faire
countenance
and
seeme
friendly
to
vs
.
And
that
we
put
not
ourselues
in
that
danger
to
haue
our
throtes
cut
,
&
we
and
our
family
vndone
and
destroyed
by
such
enuious
snudges
.
Wee
are
therefore
heere
warned
to
flie
twoo
things
:
The
first
is
the
ruine
and
destruction
of
vs
,
and
our
family
:
The
second
,
the
occasion
of
debates
,
strifes
,
hates
,
and
vproares
.
9
Whisper
not
in
the
fooles
eare
,
for
he
will
despise
the
wisedome
of
thy
woordes
.
Although
Solomon
say
the
fooles
haue
despised
wisdom
&
instruction
,
&
that
they
are
threatned
perdition
,
as
persons
lost
and
cast
away
,
Whisper
not
.
&c.
Or
at
leastwise
,
that
he
one
Whisper
not
in
the
fooles
eare
,
&c.
Wheretoo
that
the
eares
.
And
also
it
is
a
common
phrase
of
speeche
to
say
,
I
wil
tel
him
in
his
eare
,
for
I
will
tell
him
in
secret
or
by
himselfe
.
Of
such
admonitions
fooles
are
not
worthy
:
but
ought
to
bee
reprehended
and
corrected
openly
,
to
the
ende
to
confute
them
if
it
bee
possible
,
and
to
bring
others
in
10
Remoue
not
the
ancient
Lande
marke
:
And
enter
not
in
the
fieldes
of
orphans
.
Wee
may
see
in
the
holy
scriptures
that
God
hath
poore
orphans
,
widowes
and
strangers
in
great
estimation
:
for
not
only
hee
commandeth
vs
to
aide
them
and
doe
them
good
,
and
himselfe
defendeth
them
from
wrong
:
but
also
threateneth
those
which
do
them
iniurie
,
outrage
,
and
violence
.
But
men
make
no
account
neither
Remoue
not
,
&c.
Wherein
although
hee
speake
but
of
orphanes
for
breuities
sake
,
yet
notwithstanding
hee
letteth
not
to
comprehende
the
others
therein
:
as
he
hath
shewed
by
the
generalitie
precedent
.
And
in
the
breuitie
he
hath
the
rather
named
the
orphanes
,
because
according
to
their
age
they
are
most
weake
and
least
skilful
to
defende
themselues
.
The
world
of
the
wicked
knoweth
it
well
,
and
therfore
it
is
then
whome
they
rob
&
spoile
willinglyest
.
Chiefly
those
which
are
giuen
them
for
tutors
and
defendours
,
are
they
which
polle
and
eate
them
soonest
,
making
faire
items
of
costes
,
and
expences
,
and
getting
account-takers
which
are
fauourable
vnto
them
:
to
the
end
that
those
costes
and
dispences
which
they
bring
in
,
may
be
easilie
allowed
,
as
if
they
were
iust
and
reasonable
.
They
would
bee
afraide
&
ashamed
to
present
such
accounts
before
honest
and
substantial
men
,
and
of
a
good
conscience
:
and
yet
they
haue
no
feare
of
God
,
who
wil
neuer
forsake
the
poore
fatherlesse
children
,
but
deliuer
them
from
oppression
by
his
power
&
might
,
which
might
the
oppressers
cannot
withstand
:
and
wil
performe
the
office
of
a
good
gouernor
,
as
Solomon
pronounceth
of
him
saying
.
11
For
the
redeemer
is
strong
:
And
hee
wil
pleade
their
cause
against
thee
.
This
is
as
though
he
said
,
because
Orphans
are
weake
&
quyte
voide
of
al
humane
succour
,
thou
art
so
hardie
as
to
polle
and
oppresse
them
:
but
although
men
haue
no
care
to
take
their
cause
in
hand
,
&
withstand
the
outrage
&
violence
that
thou
vsest
to
them
,
or
that
thou
thinkest
thy selfe
the
strongest
,
and
none
dare
nor
can
resist
thee
:
yet
neuerthelesse
they
are
not
voide
of
succour
.
They
haue
a
redeemer
who
not
only
hath
good
wil
to
deliuer
them
from
thy
hands
and
violence
,
but
also
power
,
which
power
he
wil
imploy
against
thee
,
and
thou
shalt
not
resist
him
.
And
as
Orphans
and
fatherlesse
children
through
their
weakenesse
and
smal
strength
cannot
let
thee
to
eate
them
,
and
destroy
them
:
euen
so
what
valiancie
soeuer
thou
hast
,
yet
canst
thou
not
let
but
God
wil
bee
reuenged
vpon
thee
,
and
wil
put
thee
to
perdition
.
Hee
is
their
father
,
wherefore
hee
wil
doe
his
duetie
to
maintaine
his
children
.
The
Play
of
the
strong
redeemer
shal
be
that
he
wil
make
knowne
the
wickednesse
of
the
oppressours
he
wil
condemne
them
,
and
reuenge
himselfe
vpon
them
,
and
they
shal
notwithstande
nor
haue
any
succour
at
al.
12
Apply
thy
hart
to
vnderstanding
:
and
thy
eares
to
words
of
knowledge
.
Oftentimes
already
Solomon
hath
sought
to
make
vs
attentiue
to
the
doctrine
of
God
,
the
which
hee
calleth
one
while
lawe
,
another
while
instruction
,
and
another
while
wisdome
science
,
and
vnderstanding
.
He
doth
the
same
againe
in
this
present
sentence
.
And
it
is
because
we
haue
great
need
to
be
often
aduertised
of
that
which
appertaineth
to
the
glorie
,
and
honour
of
God
,
to
our
saluation
&
the
edification
of
our
neighbours
:
for
of
our
owne
nature
wee
are
so
giuen
to
the
worlde
,
that
wee
despise
that
which
is
of
God
,
and
it
seemeth
to
vs
that
it
is
but
time
lost
to
apply
ourselues
theretoo
,
because
we
be
not
thereby
the
more
exalted
to
wordly
honours
,
nor
more
enriched
with
substance
,
but
the
rather
despised
,
and
reiected
,
polled
and
oppressed
.
Neuerthelesse
if
wee
wil
be
exalted
to
true
and
perpetual
honours
,
and
enioy
the
goods
which
wil
not
perish
,
wee
ought
to
followe
that
which
Solomon
hath
alreadie
often
taught
vs
,
and
that
which
presently
he
doeth
teache
vs
.
And
to
doe
this
same
,
we
ought
to
apply
al
our
vnderstanding
to
learne
to
serue
God
,
and
our
neighbours
,
and
therein
to
spare
neither
bodie
nor
minde
:
as
God
hath
created
both
the
body
and
the
spirites
,
and
wil
that
wee
bee
wholy
his
and
our
neighbours
.
True
it
is
that
the
harte
is
the
principal
,
as
wee
ought
to
vnderstande
it
by
many
witnesses
of
the
holy
scriptures
wherein
is
saide
that
God
beholdeth
the
hartes
,
and
that
wee
are
admonished
to
feare
him
,
and
loue
him
with
al
our
hart
,
and
that
true
worshippers
worship
the
father
in
spirite
and
trueth
.
And
Solomon
signifieth
it
heere
somewhat
,
when
in
the
first
place
he
requesteth
the
applying
of
the
heart
.
And
afterwardes
sheweth
vs
that
by
the
right
affection
of
the
heart
,
the
outward
senses
ought
to
bee
applyed
to
receiue
instruction
which
hee
calleth
wordes
of
knowledge
.
And
in
this
manner
hee
sheweth
vs
that
we
are
not
sufficiently
instructed
,
if
wee
giue
not
our
hearing
to
the
woorde
of
the
Lorde
the
which
is
our
knowledge
.
And
so
,
that
the
preaching
of
the
word
is
very
necessary
for
vs
:
insomuch
that
without
this
holy
ministery
wee
are
all
ignorant
.
Not
that
God
is
not
sufficient
,
and
of
power
to
instruct
vs
otherwyse
,
without
outward
meanes
by
reuelations
and
secret
inspirations
.
But
he
wil
haue
vs
to
folowe
the
order
which
he
hath
established
in
his
Churche
,
and
that
by
mens
meanes
we
be
taught
.
13
Withdraw
not
correction
from
the
childe
:
if
thou
beate
him
with
a
rod
,
he
wil
not
dye
.
It
hath
beene
spoken
of
the
chastizing
and
correction
of
children
.
But
because
for
the
most
parte
children
are
very
harde
to
gouerne
,
Withdraw
not
,
&c.
He
is
not
content
to
say
:
Correct
thy
child
:
but
considering
how
profitable
it
is
to
continewe
in
brydling
and
correcting
children
,
he
wil
not
that
parents
hauing
once
begunne
to
chastice
them
,
shoulde
leaue
of
incontinent
,
and
grieue
to
take
the
paine
and
care
about
them
to
correct
them
.
As
many
parents
will
giue
ouer
their
children
,
after
that
for
one
or
two
corrections
they
cannot
make
them
to
amende
.
Either
they
despaire
of
them
,
or
else
are
afraide
to
make
them
dul
and
blockish
,
or
else
vtterly
to
kil
them
.
Solomon
wil
haue
fathers
and
gouernours
of
children
to
continew
in
correcting
and
chastising
them
,
according
as
they
shal
see
needful
,
and
therefore
hee
saith
,
Withdraw
not
correction
,
&c.
And
to
shewe
that
hee
meaneth
not
correction
only
of
wordes
,
he
addeth
.
If
thou
beat
him
with
a
rod
,
&c.
He
knewe
that
children
woulde
put
no
beleefe
in
woords
,
nor
make
no
account
of
verbal
speeches
&
therfore
he
would
haue
one
to
deale
with
the
rod
,
and
promiseth
that
the
bodie
shall
not
be
hurt
therewith
,
so
that
death
shal
folow
,
for
he
sayth
,
Hee
shoulde
not
dye
,
Wherein
he
instructeth
parents
and
sheweth
them
that
they
ought
not
to
spare
the
rod
,
but
shoulde
make
●heir
children
feele
it
sharply
,
to
make
them
remember
to
behaue
●hemselues
wel
,
and
not
to
returne
to
their
wonted
folly
.
And
sheweth
them
that
the
markes
or
little
woundes
which
they
shall
make
with
the
rod
vpon
the
bodie
of
their
children
shall
not
bee
mortall
.
Also
parentes
are
admonished
that
in
chastising
their
children
,
they
seeke
not
to
kil
them
.
One
may
say
moreouer
,
that
when
Solomon
sayth
He
should
not
dye
,
That
he
giueth
vs
somewhat
to
vnderstande
that
those
parentes
which
are
carefull
too
correct
their
children
,
doe
saue
them
from
the
gallowes
,
and
doe
let
them
from
being
executed
by
iustice
.
Contrariwise
they
which
make
no
account
to
chastice
them
,
send
them
to
the
galowes
,
as
much
as
they
can
,
but
Solomon
sheweth
vs
another
deliuerance
,
which
is
greatly
to
be
set
by
when
he
sayth
:
14
Thou
shalt
beate
him
with
a
rod
,
and
deliuer
his
soule
from
hell
.
The
temporall
gallowes
or
gibbet
destroyeth
but
the
body
for
a
certaine
time
,
but
hel
swalloweth
the
soule
for
euer
:
yea
and
the
body
to
after
resurrection
,
to
remayne
in
perpetual
torments
,
both
bodie
and
soule
.
Wherefore
if
fathers
and
gouernours
ought
to
be
careful
to
keepe
the
bodies
from
the
gallowes
by
chastizing
and
beating
their
children
with
rods
:
by
a
farre
more
reason
,
when
by
meanes
of
the
rod
,
one
may
keepe
them
from
death
eternal
,
they
ought
not
to
be
negligent
to
vse
the
rodde
,
and
yet
neuertheles
no●
thinke
that
the
materiall
rodde
which
one
holdeth
in
his
hande
,
hath
such
vertue
of
it selfe
alone
,
for
it
is
an
instrument
that
GOD
maketh
to
preuaile
as
he
thinketh
good
.
The
principall
rod
to
deliuer
children
from
hel
,
is
the
woorde
of
the
Gospell
,
which
is
the
power
of
God
to
saue
al
beleeuers
.
And
so
it
is
not
ynough
,
nor
yet
the
principall
point
of
correction
and
chasticement
,
To
beate
with
the
rod
,
but
with
the
same
the
principall
and
most
necessarie
,
is
that
fathers
,
and
gouernors
bring
vp
their
children
,
in
the
knowledge
and
wayes
of
the
Lorde
.
And
therefore
they
that
haue
15
My
sonne
,
if
thy
heart
be
wise
,
my
heart
shal
reioyce
,
and
I
also
.
Carnal
and
worldly
fathers
are
maruellously
reioiced
when
they
see
their
children
increase
in
beautie
,
or
temporal
prosperitie
,
when
they
see
their
bodies
are
in
good
health
,
and
they
receiue
pursely
profit
in
augmenting
earthly
goods
,
and
when
they
haue
the
craft
to
maintaine
themselues
ciuilly
with
their
neighbours
to
haue
them
stil
at
their
commandement
.
And
yet
they
are
not
careful
a
whit
howe
they
dispose
of
their
soules
.
They
haue
no
care
but
of
that
which
is
seene
with
the
eye
,
and
reioice
in
no
other
thing
.
Likewise
the
children
of
such
men
for
the
most
parte
resemble
their
fathers
and
reioice
not
but
in
worldly
matters
.
But
the
faythful
and
true
Christians
reioice
principally
,
when
their
children
inwardly
are
wel
disposed
by
wisedome
.
Solomon
sheweth
it
when
he
saith
,
My
sonne
,
if
thy
heart
bee
wise
,
&c.
When
Solomon
is
not
content
to
say
simply
,
my
heart
shall
reioyce
,
but
addeth
,
and
I
also
,
hee
admonisheth
vs
very
wel
,
that
the
greatest
ioy
of
parents
ouer
their
infants
ought
to
be
,
when
they
see
them
wise
,
but
not
after
the
worlde
:
for
the
wisedome
of
this
worlde
is
but
folly
before
God
:
but
that
they
bee
filled
with
diuine
wisedome
,
although
this
world
reprooue
it
.
Therefore
when
man
beholdeth
but
the
face
,
and
there
is
none
but
God
which
seeth
the
hart
,
one
may
aske
how
fathers
&
mothers
may
reioyce
,
at
the
wisedome
of
the
heartes
of
their
children
.
The
answere
is
,
that
if
the
heart
be
wise
,
it
will
shewe
himselfe
so
,
by
workes
and
words
which
are
of
God
.
For
the
hart
which
is
truly
giuen
to
wisedome
,
suffereth
not
the
outwarde
members
to
bee
ydle
,
but
as
much
as
in
him
lyeth
,
forceth
them
to
say
and
doe
things
,
which
are
to
the
glory
and
honour
of
the
Lorde
,
and
to
the
profite
and
health
of
his
neighbours
.
And
so
it
behoueth
the
children
to
reioyce
their
parentes
,
imploying
themselues
to
say
and
doe
things
good
and
honest
,
iust
,
and
righteous
.
Solomon
signifyeth
it
,
saying
.
16
And
my
reines
shal
leape
for
ioy
,
when
thy
lips
speake
righteous
things
.
See
heere
how
the
wisdome
of
the
hart
,
is
manifested
by
the
lips
,
by
the
which
we
shal
vnderstand
al
other
members
,
which
we
must
turne
from
wickednesse
and
apply
to
wel
doing
,
according
as
God
teacheth
vs
by
his
word
.
But
Solomon
to
shunne
prolixitie
,
speaketh
but
of
lips
,
and
the
rather
of
them
,
than
of
other
members
because
,
they
are
readiest
to
manifest
the
inward
partes
,
and
most
fit
to
shew
forth
the
praises
of
God
,
and
likewise
to
mainteine
the
heart
that
it
wander
not
heere
and
there
out
of
wisedome
,
as
we
prooue
:
for
when
wee
thinke
of
any
thing
,
it
is
streightwaies
gone
out
of
our
hearts
,
except
we
common
and
talke
of
it
,
and
speake
with
our
mouthes
:
And
also
when
the
lippes
speake
according
as
the
heart
is
affectionate
,
the
other
members
are
the
more
ready
to
execute
that
which
is
vttered
.
And
when
he
saith
,
My
reines
shal
leap
for
ioy
:
he
vseth
repetition
which
is
familiar
in
the
scriptures
.
It
is
the
same
which
he
hath
said
.
My
heart
shal
reioyce
and
I
also
.
For
the
reines
are
taken
for
that
which
is
most
profoundly
hidden
in
man
,
which
is
the
hart
,
as
may
bee
vnderstoode
,
in
that
the
knowledge
thereof
is
reserued
to
the
Lord
:
and
when
he
ioineth
speaking
of
righteous
things
to
the
wisedome
of
the
heart
,
he
sheweth
that
17
Let
not
thyne
hart
bee
enuious
against
sinners
:
but
let
it
bee
in
the
feare
of
the
Lorde
continually
.
It
seemeth
wel
to
yong
folkes
that
they
are
wise
ynough
,
if
they
folowe
the
multitude
,
and
seeke
to
raise
themselues
vp
and
bee
of
value
,
in
aduauncing
themselues
,
and
working
their
owne
profit
:
although
it
bee
to
the
damage
of
their
neighbours
:
and
so
they
are
sinners
,
that
is
to
say
,
hauing
their
hartes
infected
and
corrupted
with
malice
and
wickednesse
,
and
shewing
it
in
their
conuersation
with
the
which
they
are
wel
pleased
.
And
vsing
themselues
in
this
sorte
they
florish
and
prosper
in
outwarde
apparance
,
they
haue
their
desires
,
and
wishes
and
liue
at
their
ease
:
as
it
is
seene
,
and
hath
beene
alledged
by
the
scriptures
.
Contrariwise
they
which
are
wise
indeede
,
and
folowe
righteousnesse
,
haue
often
miserie
and
calamities
,
whereby
it
commeth
to
passe
that
they
are
tempted
too
doe
as
the
foolish
and
wicked
doe
,
to
haue
part
of
their
prosperity
.
But
Solomon
sheweth
them
,
that
if
by
the
wisedome
of
the
hearte
they
will
speake
of
righteous
thinges
as
belongeth
to
them
,
they
ought
not
to
obey
such
temptations
,
saying
:
Let
not
thy
heart
be
enuious
agaynst
sinners
.
Heere
Solomon
teacheth
vs
in
briefe
,
that
which
Dauid
treateth
amply
,
in
the.
37.
Psalme
,
wherein
wee
haue
to
note
,
that
to
be
enuious
against
sinners
,
is
,
in
regarding
their
temporal
prosperitie
to
be
agreeued
at
our
owne
miserie
,
and
not
to
care
what
wee
doe
so
we
may
attayne
to
their
ease
and
doe
as
we
thinke
they
doe
.
And
so
vnder
this
worde
of
enuie
,
or
zeale
,
or
affection
,
wee
vnderstand
,
that
Solomon
comprehendeth
the
prosperitie
of
the
wicked
,
and
signifieth
that
they
are
happie
according
to
the
outwarde
apparance
,
for
why
one
seldome
enuieth
the
poore
and
miserable
,
neither
coueteth
to
be
in
their
estate
,
but
rather
detesteth
them
,
&
flyeth
their
companie
as
much
as
is
possible
:
For
it
seemeth
that
one
shal
come
thither
but
too
soone
.
Also
by
this
worde
Enuie
or
affection
,
Solomon
sheweth
that
hee
speaketh
to
them
which
are
miserable
according
to
the
worlde
:
for
they
which
are
at
their
ease
,
thinke
not
on
other
mens
estates
to
desire
them
,
except
they
bee
vnsatiable
gluttons
,
which
knowe
nothing
what
they
ought
to
doe
.
Note
wee
secondly
,
when
hee
putteth
the
feare
of
the
Lorde
against
euuie
,
or
zeale
,
that
they
which
suffer
themselues
18
For
surely
there
is
an
ende
,
and
thyne
hope
shal
not
bee
cut
off
.
Albeit
the
sense
be
very
true
,
that
the
calamities
of
the
iust
men
which
feare
God
shal
haue
ende
,
and
that
without
al
fault
:
as
one
may
confirme
it
when
Solomon
saith
,
And
thyne
hope
shall
not
bee
cut
off
:
Yet
notwithstanding
it
is
no
inconuenience
to
say
that
Solomon
yeeldeth
a
reason
why
one
should
not
enuie
sinners
,
when
he
saith
,
For
surely
there
is
an
ende
,
&c.
The
cause
why
one
is
enuyous
against
sinners
,
is
because
at
al
times
hee
hath
seene
them
prosper
and
yet
seeth
them
:
and
it
seemeth
that
they
shal
doe
so
stil
.
But
there
wil
be
an
end
,
and
that
shortly
,
as
(
Psal.
37.
)
it
is
wel
declared
vnto
vs
.
Wheretoo
Solomon
accordeth
saying
,
For
surely
,
&c.
Which
thing
might
wel
afray
sinners
,
and
make
them
loose
their
courage
,
if
they
had
any
sense
at
all
.
For
if
there
bee
(
as
it
is
very
true
)
an
ende
of
their
prosperitie
,
it
followeth
that
they
perishe
without
redemption
,
seing
that
all
their
endeuour
is
in
that
which
is
of
no
indurance
.
And
so
the
ende
shal
be
taken
heere
,
for
depriuation
of
al
prosperitie
:
as
also
one
may
vnderstande
it
when
Solomon
putteth
the
hope
of
the
iust
a
contrary
to
the
ende
and
saith
:
That
it
shal
not
be
cut
off
.
When
hee
attributeth
hope
to
him
which
feareth
God
,
he
sheweth
that
those
which
walke
in
doubt
&
distrust
are
nothing
worth
:
although
they
make
a
faire
shew
of
holinesse
and
iustice
,
as
doe
those
which
feare
God
by
the
commandements
of
men
.
He
sheweth
also
that
it
is
the
common
vse
of
them
which
feare
God
,
to
haue
afflictions
:
in
that
that
hope
is
ioyned
And
our
hope
shal
not
bee
cut
off
.
For
dooing
so
,
wee
shal
not
bee
of
the
number
of
the
wicked
,
which
are
threatened
to
bee
cut
downe
as
the
grasse
:
but
wee
shal
be
borne
anewe
of
seede
incorruptible
,
which
shal
remaine
for
19
O
thou
my
sonne
,
heare
and
bee
wise
,
and
guide
thyne
heart
vprightly
in
the
way
.
When
our
wisedome
and
vnderstanding
,
consisteth
not
but
in
the
worde
of
God
,
as
hath
often
beene
saide
,
and
as
it
hath
beene
O
thou
my
sonne
,
heare
.
In
calling
eche
one
of
vs
his
sonne
,
hee
sheweth
his
greate
charitie
towards
vs
.
And
by
the
same
he
presseth
vs
to
giue
him
our
hearts
,
inclyning
ourselues
to
folowe
,
willingly
his
admonitions
and
instructions
.
Hee
sheweth
also
with
what
affection
,
Pastours
and
Ministers
of
the
Church
ought
to
beled
towardes
the
Lords
flock
:
which
is
that
they
beare
themselues
as
fathers
towardes
their
children
so
to
leade
them
the
more
easily
,
to
the
obedience
of
the
word
.
As
S.
Paule
likewise
doeth
it
in
many
places
.
He
wil
,
that
hauing
heard
,
we
become
wise
:
for
he
saith
,
And
be
wyse
,
As
hee
hath
admonished
vs
heeretofore
.
And
afterwardes
that
by
this
wisedome
wee
doe
our
duetie
as
wee
ought
to
doe
.
For
hee
saith
,
And
guyde
thy
heart
vprightly
,
&c.
And
so
,
wee
vnderstande
that
the
worde
is
not
preached
vnto
vs
,
to
liue
in
negligence
and
ydlenesse
,
but
that
by
the
same
,
hauing
learned
to
bee
wise
,
wee
may
bring
foorth
the
fruites
of
wisedome
,
which
is
to
guyde
ourselues
vprightly
in
this
worlde
,
yeelding
God
the
honour
which
hee
asketh
vs
by
his
lawe
,
and
dooing
pleasure
and
seruice
to
our
neighbours
,
according
as
hee
commandeth
vs
by
the
same
,
See
heere
the
way
in
the
which
wee
ought
vprightly
to
guide
our
heartes
.
Solomon
speaketh
expresly
of
the
guyding
of
the
heart
:
for
if
it
be
not
well
affectionate
,
al
that
wee
goe
about
is
manifest
wickednesse
:
or
if
we
doe
any
thing
which
profiteth
,
wee
are
led
by
hypocrisie
:
And
that
which
wee
doe
fairely
before
men
is
but
abhomination
before
God
,
who
beholdeth
the
hearts
.
20
Keepe
not
company
with
wine
bibbers
,
nor
with
deuourers
of
flesh
.
We
desire
naturally
to
haue
wherewith
to
maintaine
ourselues
in
good
order
in
this
life
,
and
to
be
cloathed
honestly
.
Such
desire
is
not
to
be
despised
nor
blamed
,
when
it
is
without
auarice
and
agreeth
with
that
which
Iesus
Christ
teacheth
vs
,
when
he
saith
that
we
should
aske
of
God
our
father
,
that
hee
woulde
giue
vs
this
day
our
dayly
bread
.
Wherein
as
wee
are
taught
to
fly
auarice
,
and
not
to
eate
the
bread
of
others
for
nothing
:
so
also
wee
are
taught
to
content
ourselues
with
a
litle
nourishment
and
meates
which
are
not
of
an
hye
price
nor
curious
dressing
,
and
apparel
,
which
is
not
sumptuous
.
Wherfore
let
vs
neither
be
gluttons
,
nor
deintie
mouths
,
nor
drunkards
,
nor
couet
the
bankets
and
feastes
of
such
persons
,
who
are
neuer
at
their
ease
,
but
when
they
are
bibbing
and
swallowing
.
Solomon
warneth
vs
thereof
saying
,
Keepe
not
company
with
wyne
bibbers
,
&c.
He
saith
not
,
keepe
not
company
with
them
which
drinke
wine
and
eate
fleshe
.
For
euery
creature
of
God
is
good
,
and
nothing
is
to
be
refused
when
it
is
taken
with
thanksgiuing
.
And
the
liuing
God
giueth
vs
al
things
abundantly
to
vse
.
But
he
saith
,
With
wyne
bibbers
,
&c.
Hee
wil
not
that
wee
bee
hoate
nor
hastie
to
fil
ourselues
with
wyne
and
flesh
,
not
considering
wheretoo
al
things
are
created
.
And
sheweth
howe
it
is
not
meete
that
wee
shoulde
fill
wyne
downe
our
throtes
,
as
into
a
vessel
which
hath
a
large
mouth
,
nor
that
wee
deuoure
meate
lyke
hungry
wolues
:
but
that
in
sobrietie
and
temperance
wee
sauour
our
flesh
and
our
wyne
,
not
so
much
to
take
our
corporal
delight
thereof
,
as
to
acknowledge
the
bountie
&
liberalitie
,
which
our
Lord
God
vseth
towards
vs
,
to
giue
him
thanks
for
the
same
:
as
we
are
bounden
theretoo
,
hauing
nothing
but
by
his
grace
and
mercie
.
Thus
dooing
although
in
this
worlde
,
we
cannot
choose
,
but
wee
must
bee
amongst
drunkardes
and
deuourers
of
flesh
,
yet
neuerthelesse
wee
shal
not
bee
with
them
:
for
wee
shal
not
bee
partakers
of
their
vnfruiteful
woorkes
of
darkenesse
.
As
Saint
Paule
telleth
vs
.
21
For
the
drunkard
and
the
glutton
shal
be
poore
:
and
the
too
much
sleeper
shal
be
clothed
with
rags
.
Solomon
giueth
vs
heere
the
reason
,
for
the
which
he
wil
not
haue
vs
to
keepe
company
with
wine
bibbers
,
and
in
this
reason
he
sheweth
,
that
of
drunkennesse
and
gluttony
proceede
pouertie
,
the
which
wee
naturally
doe
feare
.
Gluttons
and
drunkardes
merite
it
wel
,
for
they
are
not
onely
spende
thriftes
,
and
wealthwasters
,
but
also
they
are
slouthful
,
as
Solomon
marketh
it
,
when
he
addeth
here
the
too
much
sleeper
whereof
Solomon
hath
blamed
the
slouthful
,
and
as
hee
hath
threatened
the
slouthful
of
pouertie
,
so
doeth
hee
22
Heare
thy
father
which
begot
thee
:
and
dispise
not
thy
mother
when
she
waxeth
old
.
Subiection
is
a
very
harde
thing
,
and
those
which
are
most
bounden
to
yeeld
obedience
,
flie
from
it
as
much
as
they
can
.
There
is
no
subiection
nor
obedience
which
is
more
esteemed
amongest
men
than
that
of
children
towards
their
fathers
&
mothers
,
but
children
haue
no
care
to
doe
their
dueties
,
and
principally
when
their
fathers
and
mothers
bee
olde
,
then
the
children
which
couet
to
liue
at
their
owne
pleasure
,
perswade
themselues
that
their
fathers
and
mothers
are
too
seuere
and
rigorous
,
or
striue
to
make
them
beleeue
that
they
dote
and
are
mad
,
and
that
they
knowe
not
what
they
say
or
doe
.
For
this
cause
they
haue
great
neede
to
be
stil
tolde
of
their
duetie
,
as
Solomon
warneth
them
thereof
:
and
here
againe
,
saying
,
Heare
thy
father
,
&c.
Wherein
hee
teacheth
children
nothing
but
that
which
they
woulde
shoulde
bee
doone
vnto
them
,
if
they
had
children
,
as
one
may
perceiue
,
when
there
are
neither
fathers
nor
mothers
so
young
,
which
wil
not
bee
so
honoured
of
their
children
:
It
is
meete
therefore
that
children
haue
regarde
to
doe
their
duetie
to
their
parents
,
as
Solomon
exhorteth
them
in
this
verse
.
Although
hee
attribute
great
authoritie
to
parents
:
first
when
hee
saith
,
Heare
,
In
this
hee
will
that
children
holde
their
parentes
for
maisters
&
true
techers
,
&
as
bearing
words
in
the
name
of
Christ
:
for
it
is
him
of
whom
the
father
saith
,
Heare
him
.
Also
by
this
word
Heare
,
he
sheweth
parents
in
what
schole
they
ought
to
studie
:
that
is
,
in
the
heauenly
fathers
schoole
,
by
the
meanes
of
Iesus
Christ
:
otherwise
they
can
say
nothing
that
their
children
ought
to
heare
.
This
is
not
to
say
notwithstanding
,
that
fathers
&
mothers
ought
to
commande
their
children
nothing
which
is
not
expressed
word
by
worde
in
the
scripture
.
It
sufficeth
that
they
commande
them
nothing
,
wherein
they
offende
if
they
obey
.
Then
children
ought
to
heare
and
render
to
their
parents
,
the
honour
which
God
commandeth
.
It
is
that
which
the
Apostle
Saint
Paule
commandeth
,
saying
,
In
al
thinges
&c.
And
to
the
Ephesians
,
hee
expoundeth
what
thy
father
for
seeing
that
God
doeth
this
honour
to
men
,
which
are
but
his
organs
and
instruments
,
to
communicate
his
titles
too
them
:
it
is
no
reason
that
children
shoulde
disdaine
them
,
or
once
enterprise
to
disobey
them
:
for
their
disobedieuce
woulde
not
bee
against
men
,
but
against
God
.
Also
fathers
are
taught
too
bee
the
imitators
of
that
onely
great
father
,
which
is
the
father
of
bodies
and
soules
:
for
hee
hath
created
al
,
and
hath
care
ouer
al.
Euen
so
fathers
ought
to
haue
care
both
of
the
bodies
&
soules
of
them
which
God
hath
giuen
them
.
Thirdly
,
when
hee
saith
,
which
begot
thee
,
hee
attributeth
great
authoritie
to
fathers
,
for
he
putteth
them
as
it
were
in
the
place
of
God
,
to
whome
onely
it
belongeth
to
bring
foorth
children
into
the
world
,
making
the
mothers
fruiteful
,
as
Iacob
proued
it
.
And
therfore
when
it
is
said
:
which
begot
thee
,
let
fathers
&
mothers
,
know
that
they
are
the
instruments
&
organs
of
God
:
&
let
children
acknowledge
,
that
they
shoulde
haue
beene
nothing
,
if
God
had
not
made
their
fathers
and
mothers
fertile
,
and
that
they
haue
al
by
their
meanes
,
for
the
which
cause
it
is
good
reason
,
that
And
despise
not
thy
mother
when
she
waxeth
olde
.
Solomon
knew
that
in
an
house
or
family
they
made
no
account
of
mothers
,
when
they
brought
no
profite
to
the
house
,
which
commeth
to
passe
,
when
for
age
they
can
doe
no
handy
worke
:
for
this
cause
hee
maketh
expresse
mention
of
their
age
,
and
wil
that
in
the
same
one
make
as
much
account
of
mothers
,
as
they
did
when
they
were
strong
and
lustie
,
and
not
to
reiect
them
as
doting
&
old
fooles
:
as
is
the
vse
of
wicked
children
,
which
seeke
but
their
owne
profite
or
pleasure
.
Suche
people
loue
not
to
see
those
which
shew
them
their
faultes
and
rebuke
them
:
nor
those
which
serue
them
too
no
vse
,
but
to
spende
.
Nowe
as
Solomon
wil
not
,
that
principally
in
age
,
one
shoulde
despise
his
mother
,
euen
so
hee
couertly
admonisheth
mothers
to
gouerne
themselues
so
well
by
the
worde
of
God
in
their
youth
,
that
in
their
old
age
they
be
honorable
before
their
children
,
insomuch
that
they
reteine
authoritie
to
command
,
&
their
children
bee
they
neuer
so
olde
,
feare
their
displeasure
.
23
Buy
trueth
,
and
sel
it
not
,
wisedome
,
instruction
,
and
vnderstanding
.
Albeit
this
present
sentence
may
bee
applyed
to
al
men
because
al
men
haue
neede
to
possesse
trueth
:
as
wee
are
inuited
dayly
to
the
same
by
the
preaching
of
the
Gospel
:
yet
notwithstanding
because
the
former
sentence
was
spoken
to
children
,
and
also
some
which
followe
touch
them
(
as
wee
may
see
)
it
is
very
requisite
too
say
,
that
Solomon
continueth
his
purpose
,
&
teacheth
children
that
which
they
haue
to
doe
in
hearing
their
fathers
:
for
although
hee
speake
as
it
were
commanding
,
yet
neuerthelesse
wee
may
wel
say
that
hee
expresseth
the
desire
which
hee
hath
too
haue
children
profite
.
Nowe
seeing
hee
commandeth
,
or
desireth
that
children
should
so
wel
heare
their
fathers
,
that
thereby
they
shoulde
buy
trueth
,
wisedome
,
instruction
,
and
vnderstanding
,
hee
sheweth
that
parents
ought
to
bee
possessours
of
trueth
,
otherwise
their
children
cannot
buy
it
of
them
:
for
one
cannot
buy
of
any
one
thing
which
hee
hath
not
:
hee
wil
therefore
that
parents
bee
a
good
example
to
their
children
,
walking
without
fraude
,
iniurie
and
violence
,
and
speaking
continually
the
trueth
.
In
this
wise
children
may
buy
of
them
,
that
which
Solomon
commandeth
or
desireth
heere
.
But
because
children
obteine
commonly
of
their
parents
eche
thing
liberally
,
and
without
exchange
,
which
is
necessary
for
them
,
it
may
bee
saide
that
Solomon
speaketh
vnproperly
,
when
he
saith
,
Buy
.
Seeing
also
that
in
al
the
worlde
there
is
nothing
which
is
sufficient
to
exchange
for
trueth
,
wisedome
,
instruction
,
and
vnderstanding
.
And
when
hee
admonisheth
vs
to
buy
,
it
is
as
if
hee
saide
:
It
behoueth
children
to
be
careful
and
diligent
to
learne
of
their
parentes
to
bee
true
,
wise
,
humble
,
obedient
,
&
wel
aduised
:
and
to
refraine
from
al
lying
,
fraude
,
deceite
,
and
cousonage
:
to
renounce
al
vanitie
and
folly
,
and
to
flie
from
al
perswasions
which
tende
to
pride
and
disobedience
:
and
detest
al
folly
and
ignorance
.
Thus
doing
,
they
shal
buye
,
that
is
to
say
,
they
shal
obteine
trueth
,
wisedome
,
instruction
,
and
vnderstanding
.
Nowe
as
they
which
buye
any
landes
or
inheritance
for
the
most
parte
determine
to
keepe
that
which
they
buy
,
and
will
in
no
case
depart
from
it
for
feare
of
want
:
for
wee
see
it
commeth
to
passe
that
they
which
sell
their
lands
,
doe
not
liue
by
the
gaine
of
their
mony
,
but
dispende
it
foolishly
,
or
haue
it
taken
from
them
and
lost
:
so
Solomon
wil
that
one
keepe
trueth
,
wisedome
,
instruction
and
vnderstanding
wel
,
and
not
depart
from
it
,
as
hee
sheweth
when
he
saith
,
And
sell
it
not
.
And
so
hee
wil
that
children
perseuer
in
the
former
vertues
,
not
giuing
them
ouer
in
any
cace
:
for
according
to
the
custome
of
the
world
,
hee
which
selleth
,
defeateth
himselfe
of
that
which
he
selleth
,
and
another
seaseth
vpon
it
.
Meane
while
let
vs
not
thinke
that
Solomon
is
against
that
wee
shoulde
make
our
neighbours
partakers
of
the
giftes
and
graces
,
that
God
hath
bestowed
vpon
vs
,
either
by
the
meanes
of
our
parents
or
by
others
:
for
in
communicating
them
we
disinherite
not
ourselues
,
nor
diminish
them
at
al
,
but
rather
augment
them
:
for
the
rest
,
there
are
some
which
take
this
buiyng
trueth
,
they
vnderstand
that
one
ought
to
vse
liberalitie
towardes
them
which
distribute
spiritual
thinges
.
And
by
not
to
sell
,
they
vnderstande
that
doctours
ought
not
to
be
giuen
to
gaine
,
but
to
teache
freely
.
24
The
father
of
the
righteous
,
in
reioysing
,
shal
bee
glad
:
and
hee
that
hath
begotten
a
wise
childe
,
shall
haue
ioy
of
him
.
It
is
no
inconuenience
to
say
that
Solomon
in
this
sentence
,
and
in
the
next
,
intreateth
of
that
which
in
the
15.
and
16.
verses
he
hath
doone
,
but
in
an
other
maner
of
speaking
.
Repetition
(
as
hath
beene
often
saide
)
is
familiar
in
the
scripture
,
in
the
which
the
holy
Ghost
sheweth
the
great
care
which
he
hath
ouer
vs
,
as
is
needful
it
shold
bee
so
:
for
wee
make
no
great
hast
to
awake
ourselues
,
and
studie
to
doe
our
duetie
by
one
onely
warning
,
it
vanisheth
away
easily
out
of
our
vnderstanding
because
wee
are
vaine
and
carnal
,
and
by
nature
enimies
to
iustice
and
wisedome
:
and
so
wee
cannot
reioyce
ourselues
in
the
same
,
but
in
folly
and
iniquitie
,
according
The
father
of
the
righteous
shal
be
glad
,
and
he
that
hath
begotten
,
&c.
hee
meaneth
not
that
by
their
first
and
carnal
birth
,
children
bee
wise
and
righteous
,
as
one
may
gather
it
by
diuers
sentences
of
his
Prouerbes
:
but
hee
sheweth
first
of
all
to
fathers
,
and
mothers
,
that
they
ought
greatly
to
loue
righteousnesse
,
In
reioysing
shal
be
glad
.
And
yet
againe
hee
repeateth
it
saying
,
Hee
shall
haue
ioy
of
him
.
Secondly
,
hee
sheweth
children
that
they
ought
to
bee
careful
to
take
good
heede
,
to
the
honest
manners
and
holy
conuersation
,
to
the
doctrine
and
admonition
of
their
fathers
and
mothers
:
and
that
they
seeke
to
mortifie
their
vaine
and
foolishe
concupiscences
,
their
carnal
and
disordinate
affections
,
so
that
by
the
good
reformation
of
their
hearts
they
may
shewe
in
their
liues
and
conuersation
,
righteousnesse
and
wisedome
,
and
may
studie
to
giue
by
this
meanes
recreation
to
their
fathers
and
mothers
:
So
that
(
as
Solomon
requireth
it
)
their
parents
in
reioysing
may
be
glad
.
This
is
the
duetie
of
children
to
striue
to
giue
such
ioy
to
their
fathers
&
mothers
.
And
also
Saint
Paule
giueth
them
expresse
admonition
thereof
.
25
Let
thy
father
reioyce
in
thee
,
and
thy
mother
:
and
shee
that
bare
thee
,
be
glad
.
It
is
not
meete
therefore
for
children
to
say
that
they
are
too
young
to
doe
wel
,
and
bee
wise
:
for
it
is
by
wisedome
that
one
reioyceth
his
parentes
.
Contrariwise
hee
bringeth
but
sorowe
and
sadnesse
to
his
parentes
by
folly
.
26
My
sonne
,
giue
mee
thine
hearte
,
and
let
thine
eies
delight
in
my
wayes
.
Wisedome
warneth
vs
not
onely
to
take
away
al
vanitie
and
folly
from
our
hearts
,
but
also
renouncing
ourselues
to
giue
al
our
whole
affections
to
her
,
for
shee
saith
not
,
my
freend
,
or
my
neighbour
,
but
shee
saith
,
my
sonne
,
shewing
vs
,
seeing
wee
are
her
children
,
that
wee
shoulde
be
wholy
at
her
commandement
.
For
seeing
we
haue
our
carnal
fathers
in
reuerence
,
shal
we
not
be
much
more
subiect
to
the
father
of
the
spirite
?
Shee
saieth
not
,
Drawe
neere
thy
heart
to
mee
,
But
,
Giue
me
thy
heart
.
And
so
shee
wil
not
that
wee
be
to
ourselues
:
for
that
which
is
giuen
,
is
no
more
his
which
giueth
it
.
Wheretoo
agreeth
somewhat
,
that
which
our
Lorde
Iesus
Christ
teacheth
vs
:
If
any
man
wil
folowe
mee
,
let
him
forsake
himselfe
,
and
folowe
mee
.
To
giue
our
heartes
wel
to
wisedome
,
it
behooueth
vs
not
to
folowe
our
owne
phantasies
,
and
good
intentions
,
nor
that
our
delight
be
in
that
which
wee
thinke
and
imagine
And
let
thyne
eyes
delight
,
&c.
Wherein
we
haue
as
it
were
a
repetition
,
or
exposition
of
giuing
the
heart
.
For
one
can
take
no
pleasure
but
there
where
his
heart
is
.
It
is
meete
therefore
that
wee
giue
ourselues
to
our
God
,
hauing
all
our
delight
in
his
woorde
,
to
followe
ioyfully
the
way
which
it
teacheth
vs
.
This
dooing
,
our
eyes
shall
delight
in
the
wayes
of
wisedome
.
That
is
to
say
,
that
our
spirites
and
vnderstanding
,
take
great
pleasure
to
vnderstande
that
which
wisedome
teacheth
,
and
also
to
thinke
on
it
well
,
to
conduct
willingly
al
our
senses
both
exteriour
,
and
interiour
to
the
obedience
of
the
woorde
.
That
is
it
which
we
ought
to
vnderstand
,
when
it
is
saide
to
vs
,
And
thyne
eyes
,
&c.
For
if
one
see
the
wayes
of
wisdome
but
with
corporal
eyes
,
he
cannot
delight
therein
:
but
it
behoueth
our
in
warde
eyes
to
see
it
,
and
regarde
it
ioyfully
,
so
that
they
may
stir
vp
the
outward
partes
to
giue
themselues
thereto
,
and
that
we
be
wholy
both
soule
and
body
giuen
to
to
the
seruice
of
our
God
.
Also
Solomon
requireth
first
of
all
the
hearte
,
and
then
the
eies
:
wherein
hee
comprehendeth
al
the
man
,
the
conduct
of
whome
proceedeth
from
the
heart
and
the
eies
.
Therefore
as
our
celestial
father
is
holy
,
and
by
good
right
requireth
that
his
children
bee
holy
.
So
it
is
meete
that
fathers
of
this
worlde
bee
of
an
holy
conuersation
,
to
giue
good
example
to
their
children
,
to
the
ende
to
draw
them
to
the
like
maner
of
liuing
,
and
that
in
this
sort
they
possesse
the
hearts
of
their
children
,
which
followe
their
steppes
not
against
their
will
,
but
most
willingly
.
27
For
a
whore
is
as
a
deepe
ditch
:
and
a
strange
woman
as
a
narowe
pit
.
To
giue
our
heartes
to
wisedome
,
and
delight
in
her
wayes
,
we
haue
to
restraine
ourselues
from
many
sortes
of
wickednesses
:
the
which
are
natural
to
vs
because
of
our
corruption
and
malice
.
Notwithstanding
,
Solomon
inuiting
vs
to
giue
our
heartes
to
wisedome
,
seeketh
not
at
this
present
,
but
to
restraine
vs
from
whoredome
and
drunkennesse
,
whereof
whoredome
proceedeth
,
as
hereafter
shal
be
seene
.
One
may
think
that
it
is
because
the
greatest
part
of
the
worlde
at
al
times
hath
made
no
conscience
,
nor
yet
doeth
not
,
to
vse
whores
,
and
be
dronke
:
or
that
of
these
twoo
,
proceede
many
other
vices
,
yea
almost
al
wickednesse
.
By
whoredome
and
drunkennesse
one
commeth
to
ydolatrie
,
and
to
blaspheme
God
,
and
despyse
al
religion
,
one
commeth
to
rebel
against
his
parents
and
superiours
,
to
kil
,
robbe
,
lye
,
backbyte
,
beare
false
witnesse
and
to
ymagine
and
doe
other
wickednesse
.
Therfore
to
withdrawe
vs
from
whoredome
,
he
compareth
the
whorishe
person
,
(
whome
28
Also
shee
lieth
in
waite
as
for
a
praye
:
and
she
encreaseth
the
transgressours
amongest
men
.
These
Ambushments
haue
beene
declared
here
aboue
,
where
it
is
saide
,
That
a
woman
hunteth
for
the
precious
life
of
a
man
:
shee
is
not
content
to
lye
in
waite
for
one
man
,
but
she
allureth
many
And
encreaseth
the
transgressours
amongest
men
.
That
is
to
say
,
that
they
which
are
of
an
euil
fayth
,
are
easily
allured
to
whoredome
,
be
they
men
or
women
.
For
that
which
is
spoken
of
the
whorishe
woman
,
ought
also
to
bee
vnderstoode
of
the
man
giuen
to
whoredome
,
which
suborneth
and
entiseth
by
flatteries
&
lyes
,
or
other
suttle
,
or
violent
meanes
,
many
maydes
,
and
wiues
,
which
are
not
of
a
good
Fayth
and
loyaltie
towardes
God
and
men
.
For
the
rest
,
if
we
wil
vnderstand
these
two
sentences
of
spiritual
whordome
,
which
is
farre
more
dangerous
then
the
bodilie
:
or
at
leastwise
,
take
an
admonition
by
the
same
,
to
wit
,
that
if
it
behooueth
vs
to
be
careful
to
flye
from
whoredome
,
to
giue
our
heartes
to
our
father
,
by
a
farre
more
reason
we
ought
to
abhorre
idolatrie
,
which
is
a
whoredome
,
not
onely
dangerous
,
but
also
greatly
displeasant
and
abhominable
,
before
the
eyes
of
our
father
,
before
his
Angels
,
and
al
his
elected
,
which
knowe
the
trueth
.
Wee
may
take
allegorically
the
harlot
,
and
strange
woman
,
for
the
gouernours
&
heades
of
the
people
,
which
haue
not
the
true
religion
:
for
such
gouernors
are
wel
like
to
the
deepe
ditch
and
narowe
pit
:
seeing
they
leade
al
those
to
perdition
whom
they
gouerne
in
superstition
&
idolatrie
,
yea
,
what
zeale
or
good
intention
soeuer
be
in
the
leader
,
or
in
them
which
are
ledde
.
For
if
the
blinde
leade
the
blinde
,
they
fal
both
into
29
To
whome
is
woe
?
To
whom
is
sorowe
?
To
whom
is
strife
?
To
whome
is
mourning
?
To
whome
are
woundes
without
cause
?
and
to
whom
is
the
rednesse
of
the
eyes
.
Because
wee
feare
incommodities
,
and
reioyce
when
al
thinges
come
to
our
wishe
,
and
yet
neuerthelesse
we
cease
not
to
sleepe
stil
in
vices
and
dissolutions
,
which
are
most
commonly
cause
of
the
incommodities
which
we
feare
,
and
are
yrkesome
to
vs
:
For
this
cause
Solomon
to
waken
vs
,
and
bring
vs
in
minde
to
flye
the
dissolutions
from
the
which
this
yrksomnesse
proceedeth
,
vseth
many
in
terrogations
,
saying
:
To
whome
is
woe
?
&c.
And
this
is
as
though
hee
asked
:
who
are
they
which
merite
by
their
excesse
&
dissolutions
,
to
haue
so
great
incommodities
&
miseries
,
that
they
are
constrained
to
crie
out
,
we
are
woe
.
Who
are
they
,
which
come
by
good
right
to
so
muche
pouertie
,
that
they
cannot
but
haue
care
and
vexation
,
and
that
greatly
?
Who
are
they
which
come
iustly
to
suche
brutishnesse
,
that
they
force
neither
of
peace
nor
concord
,
but
stirre
vp
strife
with
euerie
one
?
who
are
they
which
are
constrained
to
grone
,
and
weepe
,
and
to
shead
many
teares
?
who
are
they
which
seeke
to
bee
wounded
for
a
thing
of
nothing
,
for
the
which
they
ought
not
to
striue
,
but
rather
leaue
off
,
seeing
it
bringeth
no
profite
but
hurt
,
for
they
receiue
stripes
for
it
?
who
are
they
which
merite
to
haue
red
eyes
?
Heere
Solomon
maketh
mention
of
many
corporal
and
temporal
incommodities
and
asketh
to
whom
they
are
proper
,
who
are
they
to
whome
they
happen
commonlyest
,
and
who
well
deserue
them
:
when
he
maketh
such
a
demaund
,
it
is
not
for
ignorance
,
but
to
awake
vs
from
sleepe
,
for
he
giueth
by
and
by
after
the
answeare
saying
.
30
Euen
to
them
that
tarry
long
at
the
wine
:
and
to
them
that
goe
and
seeke
mixture
.
Heere
hee
noteth
drunkardes
,
which
loue
to
sit
long
about
the
cuppe
,
and
to
emptie
it
often
,
and
are
careful
or
rather
greedie
and
couetous
to
enquire
out
tables
where
they
fill
out
wine
abundantly
that
they
may
drinke
excessiuely
:
such
prodigal
distribution
,
or
excesse
in
drinking
,
is
heere
called
mixture
.
Esay
vseth
the
same
word
,
rebuking
the
vntemperancie
of
drunkardes
.
Solomon
therefore
answereth
31
Regarde
not
thou
the
wine
when
it
is
red
,
and
when
it
sheweth
his
coulour
in
the
cuppe
,
or
goeth
downe
pleasantly
.
He
will
not
haue
vs
to
resemble
franke
drinkers
,
which
are
not
content
to
take
and
drinke
wine
with
sobriety
and
temperance
,
and
to
delight
therein
moderately
(
as
to
this
ende
God
hath
created
wine
and
other
drinkes
for
man
)
but
they
giue
themselues
ouer
wholly
to
drinking
,
and
vse
therein
great
libertie
,
the
which
they
thinke
to
be
delight
,
and
place
there
affection
wholly
thereon
:
As
they
shewe
wel
,
when
they
employ
their
time
to
consider
of
the
coulour
of
the
wine
in
the
cuppe
,
and
stande
a
greate
while
to
tast
and
sauour
it
,
and
let
it
goe
downe
softly
,
and
cannot
bee
content
but
when
they
drinke
largely
thereof
.
Solomon
sheweth
vs
that
such
fashions
are
not
good
,
when
hee
biddeth
,
Regarde
thou
not
,
&c.
This
is
not
to
say
that
the
colour
of
the
wine
shoulde
not
be
good
,
or
that
it
is
ill
done
to
see
if
the
wine
bee
whyte
or
red
,
if
it
bee
cleere
or
troubled
:
nor
also
that
one
doeth
ill
when
he
tasteth
his
wyne
,
to
the
ende
to
vse
it
if
it
be
good
and
neate
,
and
to
refuse
it
if
it
bee
corrupted
.
But
it
is
not
meete
to
bee
so
curious
as
the
drunkardes
are
,
which
haue
no
other
good
but
drinke
,
as
they
wel
shewe
,
when
they
are
so
much
giuen
theretoo
.
When
they
spende
so
much
tyme
in
drinking
,
and
drinke
so
excessiuely
,
they
finde
it
very
sweete
,
and
thinke
that
nothing
is
better
then
to
drinke
wel
.
They
perswade
themselues
,
that
in
this
manner
they
keepe
themselues
wel
in
this
life
,
and
to
liue
long
there
is
nothing
else
to
bee
done
but
to
bee
merie
:
and
so
they
thinke
not
on
the
ende
,
vnlesse
they
perswade
with
themselues
that
if
they
haue
liued
at
their
ease
to
day
,
they
shal
be
to
morrow
better
:
so
that
one
may
put
them
in
the
number
of
those
which
say
.
Come
I
wil
bring
wine
,
and
wee
wil
fill
ourselues
with
32
In
the
ende
thereof
it
will
bite
like
a
serpent
:
and
hurte
like
a
Cockatrice
.
Hee
vseth
heere
twoo
similitudes
to
signifie
one
thing
.
And
it
is
to
affirme
the
danger
which
is
in
wine
,
when
one
is
giuen
too
much
theretoo
.
And
so
he
imployeth
himselfe
to
restraine
vs
from
drunkennesse
,
and
seeketh
to
perswade
vs
that
as
the
byting
of
a
serpent
,
and
hurte
of
a
Cockatrice
are
venemous
and
mortal
:
euen
so
drunkardes
by
too
much
drinking
poyson
themselues
,
and
kill
themselues
,
yea
more
mortally
then
if
they
were
so
hurte
with
the
Cockatrice
:
for
such
hurting
toucheth
but
the
body
:
but
the
olde
serpent
and
that
greate
Dragon
,
which
is
the
Diuell
,
stingeth
the
soules
of
drunkardes
,
alluring
them
by
disordinate
affection
,
to
vse
wine
excessiuely
:
and
so
obaying
the
Diuel
,
they
are
depriued
of
the
kingdome
of
God
,
and
by
consequence
,
goe
to
33
Thine
eyes
shal
looke
vpon
strange
women
,
&
thine
heart
shal
speake
leude
thinges
.
He
continueth
here
the
matter
which
he
began
with
,
of
drunkardes
,
and
so
wil
doe
til
he
come
to
the
ende
of
this
Chapter
.
And
in
continuing
,
hee
sheweth
that
of
drunkennesse
,
ensueth
whoredome
and
other
mischiefes
.
Whoredome
is
noted
,
when
he
saieth
,
Thine
eyes
shal
looke
vpon
strange
women
,
So
that
by
such
loking
,
one
commeth
to
soile
and
pollute
himselfe
,
as
is
seene
by
common
experience
,
and
we
haue
many
examples
thereof
:
as
of
the
children
of
God
,
of
Sichem
,
of
Iuda
,
&
Thamer
,
of
the
wife
of
Iosephes
maister
,
and
of
Dauid
and
Bethsabee
.
And
though
the
effect
folow
not
,
yet
such
lookes
are
notwithstanding
vnchast
,
and
it
is
whoredome
.
The
other
mischiefes
that
folowe
dronkennesse
,
are
marked
,
when
he
saith
,
And
thine
heart
shal
speake
lewde
thinges
.
He
attributeth
pronunciation
to
the
heart
,
because
of
the
abundance
of
the
mischieuous
and
wicked
infection
of
the
same
,
the
mouth
speaketh
34
And
thou
shalt
be
as
hee
that
sleepeth
in
the
heart
of
the
sea
,
and
as
he
which
sleepeth
in
the
toppe
of
the
Mast
.
To
shew
the
great
danger
wherin
drunkards
put
themselues
,
hee
compareth
them
to
those
,
which
haue
no
regarde
to
the
perils
of
the
sea
,
nor
thinke
on
them
.
And
although
they
be
in
the
heatt
,
or
midst
of
the
sea
,
verie
farre
from
the
shore
,
and
likewise
in
the
highest
part
of
the
ship
,
as
in
the
toppe
of
the
Mast
,
exposed
to
the
windes
,
yet
neuerthelesse
,
through
the
litle
care
that
they
haue
,
they
let
themselues
fal
a
sleepe
:
and
so
the
tempest
rising
and
raging
,
hurleth
them
downe
easily
without
al
remedie
.
So
they
which
perseuer
,
and
fal
a
sleepe
in
dronkennesse
,
fal
and
perishe
not
in
the
depth
of
the
sea
,
but
in
the
gulphe
of
hel
:
for
they
are
depriued
of
the
kingdom
of
God
.
And
in
tarying
til
suche
destruction
happen
them
,
they
are
tossed
with
many
mischiefes
:
to
the
which
they
haue
no
regarde
as
they
ought
,
and
thinke
not
that
thee
doe
betide
them
for
their
drunkennesse
,
so
dul
and
blockish
they
are
made
by
ouermuch
drinke
.
Whereto
they
are
so
much
addicted
,
that
what
euil
soeuer
they
indure
,
yet
they
purpose
no
way
to
absteine
,
but
rather
to
perseuer
in
excessiue
drinking
.
Solomon
setteth
foorth
suche
blockishnesse
and
lewde
affection
,
when
he
saith
,
35
Then
shalt
thou
say
,
They
haue
stricken
me
,
but
I
was
not
sicke
:
They
haue
beaten
mee
,
and
I
haue
not
felte
it
:
when
I
shal
awake
,
I
wil
put
my selfe
forth
,
and
seeke
it
stil
.
Although
we
adde
heere
,
Then
shalt
thou
say
,
To
declare
that
it
is
a
drunkardes
talke
to
say
,
They
haue
striken
mee
,
&c.
Yet
neuerthelesse
,
Solomon
expoundeth
to
vs
heere
,
rather
the
disposition
and
affection
of
drunkardes
,
then
these
wordes
.
They
are
so
transposed
by
the
wine
,
that
they
fal
asleepe
so
soundly
and
so
deepely
,
that
although
one
thumpe
them
,
tosse
them
,
and
torment
them
with
great
blowrs
,
or
though
they
fal
from
high
,
yet
they
haue
no
hurt
thereby
,
nor
feele
nothing
.
They
are
so
giuen
to
drinke
excessiuely
,
that
although
they
perceiue
well
that
the
wine
hath
done
them
hurte
,
yet
neuertheles
as
soone
as
they
are
againe
awake
,
they
goe
to
seeke
out
good
drinke
,
and
to
drinke
agayne
.
And
feeling
themselues
yl
at
ease
with
the
wine
which
they
haue
drunke
the
day
before
,
to
heale
themselues
they
say
that
they
must
haue
a
heare
of
the
same
dogge
which
bit
them
.
In
this
we
may
see
that
drunkards
are
lesse
sensible
then
brute
beaste
,
for
although
they
sleepe
,
yet
one
can
come
neuer
so
little
neere
them
but
they
perceiue
him
:
then
much
more
will
they
feele
him
that
toucheth
them
any
way
.
One
may
see
also
that
they
are
lesse
reasonable
:
for
beastes
wil
neyther
touch
The
xxiiii
.
Chapter
.
1
BE
not
thou
enuious
against
euel
men
,
neither
desire
to
be
with
them
.
IT
is
a
temptation
which
greatly
presseth
the
feeble
and
weake
,
to
desire
the
estate
and
condition
of
the
wicked
,
when
the
poore
faithful
see
themselues
in
affliction
,
and
to
bee
as
it
were
a
despising
and
mocking
stocke
of
men
,
and
as
the
filth
and
skumme
of
the
worlde
.
And
therfore
they
haue
great
neede
to
be
often
admonished
to
be
patient
:
as
also
the
holie
Ghost
is
verie
carefull
to
doe
it
in
many
places
of
the
scripture
,
as
hath
bene
alledged
heretofore
:
and
it
is
not
yet
long
ago
since
this
matter
was
treated
of
.
Yet
notwithstanding
Be
not
thou
enuious
,
&c.
Those
which
hee
called
sinners
,
hee
nowe
calleth
according
to
the
maner
of
his
speech
,
men
of
malice
,
or
euil
men
.
Wherin
one
may
see
,
that
the
sinners
of
whome
he
hath
spoken
,
are
not
those
which
sinne
by
ignorance
or
infirmitie
,
or
by
lightnesse
and
vnaduisednes
,
but
which
of
set
purpose
giue
themselues
to
doe
euil
,
and
are
so
attached
with
wickednesse
,
that
al
theire
delight
is
therein
,
wee
must
not
be
enuious
against
suche
men
,
nor
desire
to
haue
alliance
or
felowship
with
them
:
but
rather
flying
them
as
a
deadly
pestilence
,
it
behooueth
vs
to
haue
our
heartes
set
on
the
feare
of
the
Lorde
al
the
day
long
,
and
by
the
same
,
to
be
content
with
our
estate
,
be
it
poore
,
or
be
it
riche
,
happie
or
miserable
.
If
suche
sinners
and
men
of
malice
,
or
wicked
men
,
haue
temporal
prosperitie
,
it
is
not
of
a
good
and
iust
getting
,
but
rather
by
rauine
,
and
outrage
:
because
they
haue
payned
&
molested
their
neighbors
,
by
wrongful
wayes
,
as
by
fraudes
,
vsurie
,
theft
,
processe
,
and
by
other
vnlawful
meanes
.
Solomon
expresseth
it
briefly
,
when
he
saith
:
2
For
their
heart
imagineth
rauine
,
and
their
lippes
speake
molestation
.
Because
the
faithful
ought
to
loue
iustice
and
benignitie
,
(
and
indeede
if
we
be
true
faithfulles
,
wee
wil
continually
meditate
iustice
and
benignitie
,
whereto
our
wordes
and
our
woorkes
shal
bee
conformable
,
and
we
wil
hate
the
contrarie
,
and
flye
from
it
.
)
For
this
cause
Solomon
yelding
vs
a
reason
,
why
wee
should
not
be
enuious
against
euil
men
,
nor
keepe
company
with
them
,
attributeth
to
them
an
heart
infected
with
euil
thoughtes
,
and
wicked
affections
,
when
he
saieth
,
That
their
heart
imagineth
rauine
.
And
as
they
thinke
wickedly
,
so
they
execute
it
,
as
Solomon
signifieth
by
the
words
of
the
lippes
,
saying
,
And
their
lippes
speake
molestation
.
For
as
the
wicked
speake
in
wronging
and
threatning
the
innocent
,
so
also
they
are
ardent
to
pursue
and
put
in
practise
their
wicked
thoughtes
and
determinations
,
and
their
threatnings
,
if
they
meete
with
no
lets
which
keepe
them
from
it
.
If
hauing
regarde
to
this
reason
,
wee
be
not
carefull
to
participate
of
the
prosperitie
of
the
wicked
,
nor
make
no
account
of
their
familiaritie
and
acquaintance
,
but
flye
from
them
,
giuing
ourselues
to
meditate
the
lawe
of
God
,
for
to
folowe
it
,
and
continue
in
the
same
,
wee
are
blessed
,
and
our
prosperitie
shal
be
of
long
3
The
house
shal
be
built
by
wisedome
,
and
established
by
prudence
.
4
And
by
science
shal
the
chambers
bee
filled
,
with
al
riches
precious
,
and
pleasant
.
For
from
the
beginning
God
hath
made
al
by
wisedome
,
and
continueth
to
gouerne
and
guide
,
and
also
to
establishe
al
thinges
5
The
wise
man
is
mightie
,
and
the
man
of
knowledge
fortifieth
his
vertue
.
It
seemeth
that
the
fooles
and
wicked
which
are
giuen
to
rauine
and
molestation
,
are
mightie
and
strong
,
because
that
according
to
outwarde
apparance
,
they
doe
what
they
wil
,
and
haue
suche
authoritie
,
that
there
is
none
which
can
nor
dare
resist
them
.
And
contrariwise
,
it
seemeth
that
there
are
no
kinde
of
people
so
weake
,
nor
so
miserable
and
abiect
as
the
good
and
wise
are
.
As
they
themselues
are
tempted
,
to
thinke
also
when
they
regarde
not
but
that
which
is
present
before
their
corporal
eyes
.
But
withdrawing
ourselues
from
suche
regarde
,
which
is
false
and
deceiueable
,
wee
ought
to
beleeue
in
the
spirite
of
al
trueth
,
which
speaketh
to
vs
by
Solomon
and
saieth
,
The
wise
man
.
&c.
And
so
hee
teacheth
vs
that
wee
ought
not
to
constitute
our
power
and
might
in
thinges
which
are
present
vnto
vs
corporally
,
but
in
the
wisedome
and
knowledge
which
wee
learne
by
the
worde
.
For
also
Solomon
saieth
not
the
man
simplie
,
who
of
himselfe
can
not
bee
strong
and
fortified
:
But
the
wyse
man
,
and
the
man
of
knowledge
.
As
if
hee
saide
,
It
is
by
wisedome
and
knowledge
,
that
a
man
is
strong
,
and
encreaseth
more
and
more
in
force
:
not
bodily
force
which
is
a
verie
smal
thing
,
but
force
of
the
spirite
,
which
consisteth
in
constancie
and
patience
,
which
surmounteth
al
mundane
force
,
and
escapeth
the
dangers
wherein
the
strong
men
of
the
worlde
perishe
.
This
same
was
seene
at
al
times
in
Noe
,
and
the
Giants
which
were
of
his
time
,
in
Moyses
,
and
Pharao
:
In
Ioseph
,
and
his
maistresse
:
In
Daniel
,
and
his
enuyers
:
In
Dauid
and
Saule
,
and
in
many
others
:
as
in
the
Prophetes
and
their
enemies
:
the
Apostles
,
and
their
persecuters
:
and
nowe
in
the
poore
faythful
,
and
their
aduersaries
,
which
are
the
great
sages
of
the
worlde
:
as
the
Pope
,
and
his
Supposts
,
Kings
,
&
their
flatterers
,
and
tormenters
.
Wherefore
wee
ought
to
vnderstande
that
wee
shoulde
not
aspire
to
the
puisance
and
force
of
this
worlde
,
which
maketh
a
man
proude
:
and
so
of
force
hee
must
perish
,
seeing
hee
hath
God
for
partie
against
him
:
but
being
feeble
and
abiect
according
to
the
worlde
wee
ought
to
fortifie
ourselues
in
humilitie
of
spirite
,
and
then
wee
shal
haue
the
Almightie
on
our
side
.
6
For
thou
shalt
make
warre
by
good
aduise
:
and
safegard
is
in
the
multitude
of
counsellours
.
It
is
very
needful
for
a
man
to
bee
wise
and
skilful
:
otherwise
if
warre
rise
against
him
,
he
hath
no
power
or
force
which
is
woorth
any
thing
.
For
as
wee
haue
seene
,
power
is
in
the
wise
man
,
and
force
in
the
skilful
:
without
wisedome
a
man
is
not
wel
aduised
,
and
despiseth
al
good
counsel
that
one
can
giue
him
.
And
so
,
as
hee
is
without
power
and
force
:
euen
so
hee
knoweth
not
on
what
side
to
turne
him
to
fight
with
his
enemie
and
ouercome
him
,
or
put
him
to
flight
,
and
keepe
him
that
he
hurt
him
not
.
But
if
a
man
by
the
conduct
of
wisedome
and
prudence
,
aduyse
warily
and
neerely
that
which
he
hath
to
doe
,
and
seeke
to
haue
the
opinion
of
men
of
good
counsell
,
if
warre
aryse
,
or
hee
must
begin
it
,
he
shal
knowe
howe
to
guide
it
,
as
Solomon
saieth
,
For
thou
shalt
make
warre
by
good
aduise
.
And
obtaine
victorie
,
as
Solomon
signifieth
,
saying
,
And
sauegard
,
&c.
Abraham
was
a
stranger
in
the
lande
of
Canaan
,
and
had
no
great
might
,
according
to
outwarde
apparance
,
and
yet
hee
made
warre
by
good
aduise
against
foure
Kinges
.
Moses
,
Iosua
,
&
some
of
the
Iudges
and
Kings
of
Iuda
haue
made
warre
,
by
good
aduise
,
to
wit
,
according
to
the
multitude
of
counsellours
,
as
Moses
,
Dauid
,
Solomon
,
the
Prophets
,
Iesus
Christ
and
his
Apostles
,
and
also
the
great
number
of
faythful
ministers
and
teachers
of
the
truth
.
If
we
wil
beleeue
them
,
we
shal-
be
wise
,
and
men
of
knowledge
,
we
shal
haue
power
and
force
,
and
by
good
aduise
shal
make
warre
when
it
shal
be
needful
,
and
not
otherwise
.
And
yet
afore
we
insinuate
ourselues
therein
,
wee
shal-bee
carefull
to
restraine
it
:
and
as
much
as
is
possible
and
lawefull
,
wee
shal
searche
the
wayes
of
peace
.
As
Saint
Paule
admonisheth
vs
.
If
superiour
powers
doe
not
gouerne
and
guyde
themselues
,
there
is
no
good
aduise
,
and
by
consequence
,
no
safegarde
,
7
Wisedome
is
haughtie
to
the
foole
:
wherefore
he
shal
not
open
his
mouth
at
the
gate
.
There
is
not
so
wicked
a
man
in
the
worlde
which
seeketh
not
to
persuade
himselfe
that
hee
is
an
honest
man
,
and
there
is
none
so
foolishe
,
which
esteemeth
not
himselfe
wise
:
and
yet
neuerthelesse
they
are
al
naked
of
wisedome
,
neither
wil
they
,
nor
can
they
attain
thereto
:
for
they
are
carnal
,
and
she
is
spiritual
:
they
are
earthly
,
yea
hellishe
,
and
she
is
heauenly
,
yea
,
aboue
the
heauens
,
and
there
is
none
that
can
be
partaker
of
her
,
but
by
the
worde
of
God
,
the
which
is
despised
and
reiected
by
fooles
,
and
they
haue
no
vnderstanding
thereof
.
This
highnesse
is
signified
to
vs
,
when
Solomon
saieth
,
Wisedome
is
haughtie
,
&c.
Wherein
hee
approcheth
to
that
which
Dauid
saieth
,
Thy
iudgements
are
farre
from
his
presence
,
O
Wherefore
he
shal
not
open
,
&c.
In
olde
time
men
made
assemblies
at
the
gate
,
and
helde
there
the
seate
of
iustice
,
and
the
Prophetes
went
thither
to
pronounce
that
which
God
commanded
them
.
And
when
by
nature
we
are
al
fooles
,
and
are
neuer
made
so
wise
,
but
there
is
left
in
vs
many
relikes
of
follie
,
wee
ought
not
to
presume
to
thinke
that
we
are
fit
to
comprehende
the
wisedome
of
God
in
perfection
:
8
They
shal
cal
him
an
imaginer
of
mischiefe
,
which
thinketh
to
doe
euil
.
Wee
wil
not
that
men
haue
an
euil
opinion
of
vs
,
nor
that
they
speake
euil
of
vs
:
and
therefore
they
which
are
malicious
,
and
practise
to
molest
the
innocent
,
or
they
which
weigh
it
not
,
manifest
not
themselues
incontinently
what
they
are
,
for
feare
lest
they
should
be
letted
to
execute
their
enterprises
:
But
thinke
and
determine
a
certeine
time
,
that
they
may
afterwardes
put
their
counsels
in
effect
:
and
to
doe
this
same
,
they
vse
craftes
and
suttleties
,
by
the
which
they
thinke
to
persuade
that
they
are
honest
men
,
what
euil
soeuer
they
doe
:
but
their
fruites
by
succession
of
time
,
discouer
them
,
and
by
the
same
,
they
shewe
themselues
to
be
imaginers
of
mischiefes
.
And
therefore
they
deserue
wel
that
one
cal
them
so
,
for
suche
is
their
name
,
as
Solomon
pronounceth
,
saying
.
They
shal
cal
him
an
imaginer
of
mischiefe
.
When
it
is
so
,
that
man
seeth
but
the
face
,
hee
can
not
cal
him
imaginer
of
mischiefe
,
which
hath
but
a
certaine
light
thought
in
his
heart
,
and
putteth
it
not
in
execution
.
And
therefore
knowe
we
,
that
Solomon
speaketh
here
of
thoughtes
,
which
are
so
associate
with
counsels
,
determinations
,
affections
,
and
willes
,
that
one
can
not
,
nor
will
not
forbid
to
put
them
in
effect
.
Whereupon
also
,
hee
deserueth
to
be
called
an
imaginer
of
malice
,
as
hee
manifesteth
himselfe
to
be
:
although
hee
striue
by
certaine
faire
wordes
to
giue
to
vnderstande
the
contrarie
:
but
God
discouereth
them
,
and
sheweth
their
hypocrisie
and
malice
,
mawgre
their
heartes
.
For
although
that
willingly
they
commit
euil
,
yea
manifestly
,
yet
neuerthelesse
they
woulde
,
that
men
shoulde
knowe
nothing
thereof
.
For
if
one
cal
them
by
their
name
,
they
craue
straight
,
that
their
honour
may
be
repaired
,
and
that
hee
may
make
them
a
large
amendes
:
or
els
they
are
readie
to
maintaine
,
and
defende
their
honour
by
iniuries
and
outrages
,
by
violence
,
&
oppression
.
And
so
against
their
consciences
,
they
reuenge
themselues
wrongfully
against
them
that
say
the
trueth
.
9
The
thought
of
a
foolish
person
is
sinne
:
and
the
mocker
is
in
abhomination
with
men
.
Wee
are
naturally
framed
in
suche
sorte
,
that
wee
perswade
ourselues
,
and
wil
haue
other
men
to
thinke
that
wee
are
wise
and
good
.
And
therefore
wee
please
ourselues
in
our
owne
counsels
and
determinations
,
in
our
affections
&
willes
,
and
make
great
account
of
the
thoughtes
of
our
heartes
,
as
if
they
were
good
and
righteous
.
But
seeing
we
are
fooles
,
and
despise
wisedom
and
instruction
,
and
doe
vtterly
hate
knowledge
,
reiecting
al
counsel
,
and
correction
,
it
is
vnpossible
that
our
thoughtes
should
bee
such
as
wee
esteeme
them
to
bee
,
but
of
force
they
must
bee
altogether
strake
naught
,
what
good
intent
or
meaning
soeuer
we
haue
.
Solomon
pronounceth
it
thus
,
saying
,
The
thought
of
a
foolishe
person
,
is
sinne
.
Whereupon
ensueth
,
that
of
ourselues
wee
cannot
be
acceptable
to
God
,
whome
sinne
displeaseth
,
bee
it
neuer
so
hidden
.
And
so
what
faire
shewe
soeuer
wee
make
before
men
,
yet
are
we
abhominable
before
God
:
and
it
is
verie
harde
,
yea
vnpossible
,
that
by
succession
of
time
,
in
continuing
in
follie
,
our
spirite
become
not
so
proude
and
malicious
,
that
wee
cannot
endure
to
haue
any
man
reforme
vs
,
but
take
pleasure
to
resist
openly
al
discipline
&
correction
.
In
this
maner
we
shal
be
also
abhominable
before
men
,
as
Solomon
pronounceth
it
,
saying
,
And
the
mocker
is
in
abhomination
with
men
.
When
he
speaketh
so
,
he
sheweth
principally
the
lesson
to
them
which
haue
the
sworde
in
hande
,
and
telleth
them
that
they
ought
to
punishe
the
mockers
and
contemners
of
al
religion
,
which
are
past
correction
.
And
afterwardes
hee
sheweth
the
common
people
,
that
they
shal
take
heede
of
suche
men
,
and
flie
them
as
an
euident
plague
,
and
likewise
procure
to
haue
them
rooted
out
,
to
the
ende
they
corrupt
not
others
.
Otherwise
if
we
spare
them
,
we
make
Solomon
a
lyer
,
as
muche
as
we
can
,
for
we
haue
them
not
in
abhomination
:
and
so
we
are
not
men
,
but
beasts
without
reason
,
and
without
zeale
towardes
God
,
and
his
religion
,
and
without
pitie
and
compassion
towardes
the
simple
and
ignorant
,
who
may
bee
easily
corrupted
by
suche
mockers
.
10
Art
thou
negligent
in
the
day
of
tribulation
?
thy
vertue
is
feeble
.
Wee
haue
alwaies
good
courage
when
wee
haue
none
to
resist
vs
,
and
when
we
are
at
our
ease
,
and
al
thinges
happen
to
our
wishe
,
and
we
dare
wel
vaunt
ourselues
that
wee
are
strong
and
valiant
,
and
we
dare
also
promise
ourselues
,
when
we
are
far
enough
off
from
the
blowes
,
that
there
is
no
aduersitie
so
great
,
which
can
breake
or
abase
our
vertue
,
so
that
wee
shal
not
pursue
our
enterprises
manfully
.
But
as
experience
sheweth
it
,
man
braggeth
of
that
which
hee
cannot
bee
:
Beholde
the
children
of
Israel
in
the
desert
of
Sinai
.
Answere
,
That
hauing
good
courage
,
wee
wil
doe
all
that
which
the
Lorde
hath
commanded
.
But
afterwardes
,
when
they
had
not
the
thinges
that
they
desired
,
they
lost
their
courage
,
and
murmured
.
When
S.
Peter
saw
not
the
army
against
Iesus
Christ
,
hee
seemed
to
bee
very
valiant
:
but
seeing
the
sturre
that
they
kept
Art
thou
negligent
,
&
c
?
For
they
which
are
vertuous
indeede
,
haue
care
to
mainteine
themselues
,
what
tribulation
soeuer
they
haue
.
To
doe
this
wel
,
it
is
necessary
that
wee
knowe
certainly
that
al
things
come
to
passe
,
not
by
chance
,
nor
by
the
wil
of
any
creature
,
bee
it
heauenly
,
earthly
,
or
infernal
,
but
by
the
eternal
prouidence
of
God
,
which
is
immutable
,
bee
wee
certaine
and
assured
that
hee
loueth
vs
,
and
therefore
what
tribulation
soeuer
happen
to
11
Deliuer
them
that
are
drawne
to
death
:
and
wilt
thou
not
preserue
them
that
are
led
to
be
slaine
?
God
hath
giuen
many
commandements
by
the
which
he
sheweth
Deliuer
them
that
are
drawen
to
death
,
&c.
The
answere
is
that
as
God
wil
yeeld
death
to
the
wicked
and
that
the
magistrates
punish
them
,
yea
with
death
if
the
cace
require
it
:
Euen
so
hee
will
that
one
haue
pitie
of
the
innocent
,
and
that
wee
suffer
none
to
doe
them
violence
,
but
deliuer
them
from
the
handes
of
those
that
oppresse
them
and
vexe
them
:
this
is
first
the
office
of
them
which
are
placed
in
preheminence
,
and
holde
the
seate
of
iustice
.
Moses
vnderstoode
it
wel
as
one
may
see
it
by
the
Sermon
of
Saint
Stephen
,
and
therefore
hee
smote
the
Egyptian
.
Also
the
Lorde
raised
vp
to
the
people
of
Israel
many
iudges
,
for
to
deliuer
and
saue
them
12
If
thou
say
,
behold
,
wee
knewe
not
of
it
:
hee
that
pondereth
the
heartes
,
doeth
not
hee
vnderstande
it
?
and
hee
that
keepeth
thy
soule
,
knoweth
hee
it
not
?
and
will
not
hee
also
recompence
euery
one
according
to
his
workes
?
Saint
Paule
warneth
vs
that
wee
should
not
euery
one
regard
the
thinges
which
are
our
owne
,
but
also
those
which
are
other
mens
,
and
complaineth
greatly
that
al
men
seeke
the
thinges
that
are
If
thou
say
,
behold
,
we
knewe
not
of
it
.
This
is
as
though
hee
saide
,
thou
shalt
not
say
,
wee
haue
not
knowne
this
same
.
And
by
&
by
hee
sheweth
vs
by
three
reasons
that
wee
ought
not
to
vse
suche
excuse
,
&
that
it
wil
serue
vs
to
no
purpose
.
And
to
giue
these
three
reasons
he
maketh
three
interrogations
,
the
first
is
,
He
that
pondereth
the
heartes
,
doth
not
hee
vnderstande
it
?
Hee
speaketh
heere
briefly
,
but
it
is
conformable
to
that
which
is
treated
more
at
length
els
where
.
It
is
therefore
a
friuolous
excuse
to
say
that
they
knowe
not
the
violence
&
oppression
which
their
neighbor
endureth
,
when
And
he
that
keepeth
thy
soule
,
&c.
It
is
not
a
thing
which
we
ought
to
bee
certaine
of
,
that
God
hath
care
ouer
his
creatures
,
and
likewise
hee
keepeth
the
wicked
,
otherwise
they
would
be
soone
destroied
,
for
the
Diuel
seeketh
but
the
destruction
of
men
,
and
soone
taketh
and
deuoureth
that
which
God
hath
doone
withal
.
And
therefore
the
holy
Scripture
attributeth
to
the
Lorde
the
title
of
keeper
,
and
sauiour
:
as
also
it
is
good
reason
:
for
there
is
none
other
but
hee
:
Then
seeing
it
is
so
that
God
is
the
keeper
of
soules
,
it
followeth
,
that
there
are
neither
thoughts
nor
affections
in
the
same
soules
,
but
hee
knoweth
them
wel
:
as
also
Solomon
noteth
it
when
he
asketh
saying
.
Knoweth
hee
it
not
?
as
if
hee
saide
one
ought
in
no
wise
too
doubt
that
God
which
keepeth
the
soules
,
knoweth
not
those
excuses
of
them
which
say
,
that
they
haue
not
knowne
the
affliction
of
their
neighbours
to
bee
friuolous
and
vaine
leasings
.
Hee
dispoileth
them
therefore
of
excuse
,
and
also
taxeth
them
of
ingratitude
towardes
God
.
For
seeing
that
God
which
keepeth
their
soules
,
recommendeth
to
them
the
soules
of
their
neighbours
,
they
acknowledge
not
wel
the
grace
that
God
hath
doone
them
,
when
they
are
not
careful
to
deliuer
their
poore
neighbours
,
as
the
Lord
demandeth
it
,
and
not
content
heerewith
they
lye
,
not
onely
to
men
,
but
also
to
God
,
as
Solomon
signifieth
it
by
the
present
interrogation
.
But
to
the
end
that
we
be
not
abused
thinking
that
Solomon
speaketh
heere
of
a
perpetual
keeping
:
knowe
wee
that
often
God
keepeth
the
wicked
temporally
,
for
the
health
and
prosperitie
of
his
elect
,
as
one
may
see
by
the
kinges
of
the
Persians
and
Medians
,
which
were
idolaters
and
infidels
,
and
by
their
handes
God
hath
giuen
deliuerance
to
his
bee
coulde
not
recompence
euery
one
according
to
his
workes
.
Neuerthelesse
hee
argueth
principally
by
his
iustice
,
for
it
is
the
office
of
a
iudge
to
doe
right
to
euery
one
,
rewarding
eche
one
according
as
hee
knoweth
him
to
haue
doone
,
punishing
the
wicked
,
and
preseruing
the
good
not
that
the
good
,
bee
they
neuer
so
good
,
may
merite
that
God
may
benefite
them
,
but
of
his
pure
grace
and
liberalitie
,
and
mercy
,
hee
accepteth
their
workes
,
although
they
bee
vnperfect
,
and
rewardeth
them
according
to
his
free
promises
,
and
according
to
his
eternal
election
.
But
to
the
wicked
which
are
obstinate
and
harde
harted
,
hee
rendereth
them
the
hyre
which
they
haue
deserued
,
ouerthrowing
them
in
his
yre
and
vengeance
.
Let
them
therefore
that
seeme
not
to
see
the
oppression
which
is
wrought
too
their
neighbours
,
not
looke
to
escape
vnpunished
.
And
if
we
ought
to
be
careful
to
preserue
the
temporal
life
of
our
neighbours
,
by
farre
more
reason
wee
ought
to
be
diligent
to
deliuer
them
from
death
&
damnation
eternal
as
much
as
in
vs
lyeth
,
which
thing
wee
shall
doe
by
sound
doctrine
,
warnings
,
exhortations
,
corrections
,
threatnings
and
chastisements
.
13
My
sonne
eate
hony
,
for
it
is
good
:
and
the
hony
combe
is
sweete
to
thy
mouth
.
It
is
a
thing
notorious
and
wel
knowne
by
experience
that
hony
is
good
,
and
the
hony
combe
very
sweete
in
tast
.
Also
the
holy
scripture
,
being
willing
to
drawe
vs
to
take
the
tast
and
sauour
of
spiritual
things
,
as
in
the
worde
of
God
,
(
which
is
our
true
wisdom
and
understanding
)
compareth
them
to
hony
,
&
to
the
hony
combe
,
notwithstanding
preferring
the
spiritual
before
the
terrestrial
,
as
is
very
good
reason
.
Also
now
when
Solomon
saith
,
My
sonne
,
eate
hony
,
&c:
It
is
not
to
commande
vs
or
admonish
vs
to
eate
hony
sooner
then
other
good
meates
:
for
he
hath
not
written
his
sentences
for
the
care
that
he
had
of
our
bodies
:
but
his
intent
was
to
instruct
our
spirites
and
our
vnderstanding
.
And
therefore
note
wee
that
hee
speaketh
so
,
to
make
a
comparison
,
the
which
hee
addeth
consequently
,
when
he
saith
.
14
So
shall
the
knowledge
of
wisedome
bee
vnto
thy
soule
,
if
thou
finde
it
?
and
there
shal
be
an
end
,
and
thine
hope
,
shall
not
bee
cut
of
.
To
prooue
and
try
the
goodnesse
and
sweetnesse
of
wisedom
,
&
to
haue
ioy
therof
,
it
is
not
ynough
to
haue
the
knowledge
of
it
.
Solomon
sheweth
it
wel
,
when
he
is
not
content
to
say
,
that
the
knowledge
of
wisdom
shal
bee
sweete
&
good
to
the
soule
as
hony
:
but
he
addeth
a
condition
saying
,
If
thou
find
it
,
&c.
To
enioy
therefore
the
goodnes
&
sweetnes
of
wisedom
,
it
behoueth
vs
to
finde
her
.
And
for
to
finde
her
:
it
behoueth
vs
to
search
her
diligently
:
as
Solomon
warneth
vs
therof
heeretofore
.
And
he
hath
declared
the
and
there
shal
be
an
end
,
&c.
Nowe
that
hee
meaneth
the
end
of
tribulations
,
he
sheweth
it
wel
when
he
addeth
,
And
thyne
hope
shal
not
bee
cut
off
.
For
hope
is
linked
to
patience
,
the
which
proceedeth
of
tribulation
.
Wee
glorifie
ourselues
in
tribulation
,
knowing
that
tribulation
ingendreth
patience
,
&
patience
experience
,
&
experience
hope
.
If
we
hope
for
that
which
we
see
not
,
wee
looke
for
it
by
patience
.
Although
therfore
that
the
wise
because
of
their
wisedom
,
endure
outwardly
greate
euils
&
bitter
:
yet
neuerthelesse
15
Lay
no
wayte
as
a
wicked
man
,
against
the
house
of
the
righteous
:
and
spoyle
not
his
resting
place
.
As
the
wicked
are
neuer
in
peace
,
first
in
their
consciences
:
Secondly
,
without
,
because
they
haue
not
such
prosperitie
as
they
desire
:
euen
so
,
asmuch
as
is
possible
for
them
:
they
put
the
good
&
iust
to
trouble
,
wast
and
destruction
.
And
to
doe
this
same
,
they
haue
craftes
and
cautels
,
subtil
wayes
and
fetches
,
outragious
and
violent
,
vngodly
,
and
cruel
.
Solomon
signifieth
the
crafts
that
they
goe
about
by
laying
of
waite
,
and
the
outrages
,
and
violences
,
by
spoyling
when
he
saith
.
Lay
no
waite
as
a
wicked
man
,
&c.
Wherein
wee
haue
to
note
that
wee
esteeme
that
,
which
is
gathered
togither
in
the
house
or
resting
place
,
to
bee
in
suretie
,
and
commonly
there
is
that
which
is
best
and
most
precious
.
Also
we
ourselues
drawe
thither
to
be
in
couert
and
safetie
.
Wherfore
knowe
wee
that
Solomon
forbidding
vs
to
lay
waite
as
the
wicked
against
the
house
of
the
righteous
,
signifieth
that
the
wicked
spareth
not
the
iust
a
whit
,
but
doeth
him
the
greatest
damage
that
he
can
,
and
the
most
trouble
that
is
possible
and
when
in
this
point
hee
woulde
not
haue
vs
too
bee
like
vnto
him
,
hee
admonisheth
vs
,
that
(
as
much
as
wee
can
)
wee
put
our
neighbours
,
and
their
goods
in
safetie
,
and
let
them
liue
in
rest
and
peace
,
not
seeking
any
way
to
trouble
them
.
And
although
hee
name
but
the
iust
,
yet
this
is
not
to
say
that
it
is
lawful
for
vs
to
doe
damage
,
or
trouble
,
or
molest
them
,
which
wee
know
to
be
wicked
:
but
he
forbiddeth
namely
the
iust
,
because
the
wicked
wil
rather
do
it
to
the
iust
then
to
their
likes
:
And
also
because
by
our
nature
we
resemble
God
,
which
when
they
see
any
little
curre
to
bee
assayled
,
they
al
runne
vppon
him
:
So
doe
they
commonly
against
the
iust
,
which
are
the
most
weake
and
feeble
before
the
worlde
.
This
similitude
is
not
vnproper
,
as
it
appeareth
by
the
complaint
which
resting
place
,
and
not
chambers
wel
garnished
with
Tapestrie
,
and
beddes
of
Parament
.
Meane
while
what
feeblenesse
soeuer
bee
in
the
iust
man
,
Solomon
wil
not
that
wee
lay
wayte
against
him
,
to
trouble
him
,
and
put
him
to
destruction
:
as
the
wicked
striueth
to
doe
,
to
the
ende
hee
may
make
himselfe
great
,
mightie
and
rich
by
the
destruction
of
the
iust
man
.
But
the
wicked
abuseth
himselfe
farre
,
and
wee
also
,
if
wee
bee
of
his
opinion
,
and
followe
his
order
of
doinges
,
for
it
is
vnpossible
to
ruinate
,
and
destroy
the
iust
,
and
the
wicked
cannot
stande
,
but
destroyeth
and
vndoeth
himselfe
by
his
awaites
and
practises
.
Solomon
signfieth
wel
this
same
,
saying
,
16
For
the
iust
man
falleth
seuen
times
,
and
riseth
againes
but
the
wicked
fall
into
mischiefe
.
Although
the
wicked
are
hote
to
pursue
the
iust
,
and
neuer
ceasse
to
afflict
them
,
to
ruinate
and
destroy
them
,
and
that
oftentimes
the
iust
bowe
vnder
the
burden
,
insomuch
that
it
seemeth
that
they
are
dispatched
,
and
past
remedie
,
as
likewise
they
themselues
seuen
times
,
that
is
to
say
,
often
,
they
fal
:
euen
so
they
rise
againe
and
recouer
their
falles
,
not
by
their
owne
proper
vertue
,
but
by
the
aide
of
God
,
which
heareth
the
complaints
of
the
holy
.
Contrariwise
although
the
worlde
fauour
the
wicked
,
and
susteine
them
,
and
But
the
wicked
fall
into
mischiefe
,
or
by
mischiefe
:
to
wit
,
that
which
they
imagine
,
and
worke
.
And
it
is
that
which
is
saide
,
Beholde
,
hee
trauelleth
to
bring
foorth
iniquitie
,
and
hath
conceaued
affliction
,
but
wil
bring
foorth
lying
.
Hee
hath
digged
a
pit
,
and
to
fall
,
is
hardly
founde
in
the
Scripture
,
for
,
to
sinne
,
but
stil
to
suffer
aduersitie
.
17
Bee
not
thou
glad
when
thine
enimie
falleth
:
and
let
not
thine
heart
reioyce
,
when
he
stumbleth
.
It
is
saide
,
that
God
hath
not
made
death
,
and
that
he
taketh
no
Bee
not
thou
glad
when
thine
enimie
falleth
,
and
let
not
thine
heart
reioyce
when
he
stumbleth
.
And
as
it
is
manifest
vnto
vs
,
euen
so
wee
ought
to
followe
it
:
otherwise
wee
are
not
the
children
of
God
our
heauenly
father
,
which
maketh
his
Sunne
shine
on
the
good
,
and
on
the
euil
.
But
some
wil
say
,
that
the
children
of
Israel
sang
a
songue
to
the
Lord
for
the
destruction
of
Pharao
,
and
18
Least
peraduenture
the
Lorde
see
it
,
and
it
displease
him
,
and
hee
turne
his
wrath
from
him
.
Hee
putteth
foorth
to
vs
three
reasons
to
restraine
vs
from
the
ioy
and
pleasure
that
one
taketh
in
the
fal
and
stumbling
of
his
enimie
.
The
first
is
,
that
God
seeth
it
:
whereon
they
thinke
not
,
which
reioyce
in
the
euill
of
their
enimies
:
neither
wil
they
because
in
pleasing
themselues
,
they
proceede
with
an
euil
conscience
,
bearing
hate
&
rancor
against
their
enimies
,
&
because
it
seemeth
to
them
that
they
are
wel
reuenged
of
them
,
when
they
see
that
the
euil
hapen
to
them
which
they
wished
for
.
And
therefore
they
thinke
not
in
their
thoughts
that
God
seeth
them
,
although
it
bee
so
,
for
al
thinges
are
plaine
and
manifest
to
the
eies
of
the
Lorde
,
yea
afore
their
being
:
as
also
Solomon
knew
wel
,
but
he
saith
,
Least
peraduenture
,
&c.
for
they
which
set
not
God
before
their
eies
as
they
ought
,
regard
not
the
care
and
prouidence
,
the
knowledge
and
vnderstanding
of
the
Lord
:
but
attribute
al
to
fortune
and
chaunce
,
And
so
hee
speaketh
according
to
the
sense
and
apprehension
of
worldlings
and
carnal
men
:
and
in
the
meane
whyle
telleth
vs
that
God
knoweth
al
our
thoughts
,
although
we
think
it
be
not
so
.
Seeing
then
that
wee
will
not
haue
God
to
see
the
pleasure
that
wee
take
in
the
fall
of
our
enemies
,
let
vs
haue
pitie
and
compassion
on
their
fal
,
helping
to
raise
them
vp
againe
asmuch
as
wee
can
.
The
second
reason
is
,
that
such
ioy
is
wicked
in
the
Lordes
sight
,
that
is
to
say
,
displeaseth
him
,
for
it
is
contrary
to
the
lawe
of
charitie
,
the
which
is
agreable
to
him
aboue
al
things
,
as
he
sheweth
it
wel
,
when
he
declareth
that
he
wil
haue
mercy
and
not
sacrifice
.
And
also
they
which
reioyce
in
the
fal
of
their
enimies
are
conuinced
in
their
owne
consciences
,
that
they
are
replenished
with
hate
,
in
that
of
determinate
malice
they
take
pleasure
in
other
mens
harmes
:
and
so
in
spite
of
their
heads
,
they
condemne
themselues
.
The
third
reason
is
,
that
God
wil
turne
his
wrath
from
him
,
that
is
to
say
from
the
enimie
,
in
whose
fal
wee
take
pleasure
.
And
in
this
manner
hee
which
taketh
pleasure
in
the
fal
of
his
enimie
,
shal
be
confounded
,
seeing
God
wil
pacifie
him
,
&
raise
him
vp
in
his
fal
:
for
commonly
the
enuious
,
which
reioyce
in
the
harmes
of
other
men
,
and
are
greeued
at
their
prosperitie
,
are
confounded
,
when
they
see
it
happen
wel
to
them
whom
they
hate
.
For
the
rest
:
let
vs
know
that
Solomon
sheweth
vs
heere
somewhat
,
that
aduersities
,
ruines
,
and
desolations
come
to
men
because
of
their
sinnes
:
for
God
is
not
angrie
with
vs
but
because
of
our
sinnes
.
And
therefore
if
hee
turne
away
his
wrath
,
he
pardoneth
the
sinnes
.
Note
wee
also
,
that
seeing
hee
turneth
away
his
wrath
from
him
,
at
whose
harmes
wee
reioyce
,
that
hee
which
hath
such
ioy
,
sinneth
.
And
so
the
anger
which
is
turned
from
his
enimie
falleth
vpon
him
:
wherefore
let
vs
vnderstande
that
it
is
very
daugerous
to
take
pleasure
in
the
fal
of
ones
enimie
.
19
Frequent
not
thy selfe
with
the
malicious
:
neither
bee
enuious
at
the
wicked
.
Because
it
is
a
temptation
very
dangerous
,
and
which
greatly
ouerpresseth
the
feeble
and
weake
,
Insomuch
that
it
is
very
harde
for
them
to
keepe
themselues
from
being
brought
into
the
same
,
that
is
,
to
search
the
familiaritie
and
acquaintance
of
the
wicked
because
that
they
see
them
prosper
with
the
eye
according
to
outward
apparance
,
and
too
bee
vexed
and
greeued
when
they
are
not
in
so
good
estate
as
they
are
.
For
this
cause
,
Solomon
knowing
the
necessitie
that
we
haue
to
be
wel
and
often
admonished
,
that
we
take
no
heede
of
the
prosperitie
of
the
wicked
for
to
lust
after
it
,
and
adioyne
ourselues
to
them
)
is
not
content
with
these
former
admonitions
:
but
now
agayne
he
admonisheth
vs
of
the
same
,
saying
,
Frequent
not
with
&c.
This
is
not
to
say
,
that
we
can
exempt
ourselues
from
the
presence
of
the
wicked
:
for
the
Darnel
shal
be
Contrariwise
,
wischiefes
shal
assayle
the
wicked
of
the
which
they
shal
neuer
rid
themselues
,
and
shal
bee
ouerwhelmed
therewith
,
that
there
shal
remaine
no
worke
of
their
prosperitie
,
Solomon
20
For
there
shal
be
no
ende
to
the
euill
man
:
the
light
of
the
wicked
shal
be
put
out
.
When
heere
before
he
hath
said
,
that
there
shal
be
an
end
for
the
iust
and
wise
,
which
hope
in
the
Lord
,
he
meaneth
not
that
they
shal
perish
:
but
that
their
afflictions
shal
haue
end
,
we
haue
to
note
,
that
when
he
saith
,
now
that
there
shal
be
no
end
of
the
euill
man
:
hee
meaneth
not
that
the
wicked
shal
bee
permanent
,
and
that
their
prosperitie
shal
bee
of
long
indurance
:
but
that
there
shal
bee
no
end
of
the
plagues
which
shal
affaile
them
.
Hee
himselfe
sheweth
that
wee
shoulde
vnderstande
it
so
,
when
hee
addeth
,
The
light
of
the
wicked
shal
be
put
out
.
For
by
the
light
hee
vnderstandeth
the
glory
,
the
ease
and
prosperitie
of
them
,
as
hath
been
saide
aboue
.
21
My
sonne
,
feare
the
Lorde
,
and
the
King
,
and
meddle
not
with
them
that
are
disguised
.
Solomon
sheweth
vs
heere
the
office
of
a
good
Pastour
:
for
first
hee
calleth
them
,
whom
he
teacheth
,
his
sonnes
.
In
that
he
propoundeth
vnto
them
the
worde
of
God
,
which
is
the
seede
of
life
,
by
the
which
he
formeth
and
begetteth
them
to
the
Lorde
,
as
much
as
is
possible
for
him
.
Whereby
Ministers
ought
to
learne
that
their
dutie
is
to
take
care
ouer
the
flocke
which
is
committed
to
them
as
ouer
their
children
,
yea
to
bee
more
careful
of
them
:
because
the
charge
of
them
is
more
difficil
,
more
great
,
&
more
excellent
,
then
of
carnal
children
,
because
the
spirites
are
more
excellent
then
the
bodies
,
and
more
harde
to
rule
,
guide
,
and
gouerne
.
Secondly
hee
teacheth
that
which
God
hath
demanded
at
al
times
to
bee
honoured
and
serued
as
appertaineth
to
him
,
when
he
saith
,
feare
the
Lorde
,
&c.
Now
that
at
al
times
God
hath
demanded
to
be
feared
,
it
appeareth
first
,
when
he
woulde
that
Adam
should
obey
his
worde
,
&
threatened
him
of
death
if
hee
did
it
not
.
Secondly
,
when
Abel
by
faith
offered
Sacrifice
,
which
was
agreeable
to
the
Lorde
:
and
that
Meddle
not
with
them
that
are
disguised
.
They
which
haue
not
that
apparel
which
they
ought
to
haue
,
and
weare
that
which
is
not
conuenient
for
them
,
are
disguised
:
and
men
cal
them
so
.
Now
it
behooueth
vs
al
to
be
clothed
&
apparelled
with
the
feare
of
the
22
For
their
destruction
shal
rise
sodeinly
:
and
who
knoweth
the
ruine
of
them
both
?
Because
we
haue
seene
at
al
times
,
and
yet
doe
see
,
that
the
wicked
contemners
and
scorners
of
God
,
and
of
al
good
policie
,
flourishe
and
prosper
,
and
that
according
to
carnal
sense
,
and
humane
apprehension
,
it
seemeth
that
their
glorie
and
triumphe
indureth
long
.
For
this
cause
,
if
wee
wil
beleeue
Solomon
,
or
rather
the
holie
Ghost
(
as
we
ought
to
doe
)
let
vs
renounce
our
sense
and
vanquish
it
,
to
the
ende
that
it
let
vs
not
to
knowe
and
vnderstande
,
that
the
wicked
are
not
long
in
glorie
,
triumph
,
and
prosperitie
,
but
that
straight
way
they
come
to
perdition
,
and
sooner
then
they
or
others
can
perceiue
it
,
or
knowe
it
.
As
Solomon
signifieth
,
when
he
asketh
,
And
who
knoweth
the
ruine
of
them
both
?
That
is
to
say
,
of
the
wicked
,
malicious
,
&
peruerse
,
of
whom
he
hath
spoken
here
aboue
,
of
the
disguised
,
vnconstant
,
&
seditious
,
of
whom
he
hath
also
spoken
:
Or
of
the
two
,
that
is
to
say
,
of
them
which
feare
not
God
,
and
which
feare
not
the
Magistrate
.
Noe
knewe
not
the
ruine
of
the
worlde
by
the
flood
to
come
,
but
that
God
reuealed
it
to
him
,
and
the
worlde
thought
not
of
it
:
as
Iesus
Christ
pronounceth
it
.
Lot
For
sodeinly
,
&c.
Hee
speaketh
according
to
the
threatning
of
the
Lorde
,
yee
are
a
stifnecked
people
,
I
wil
come
sodeinly
vpon
thee
,
and
destroy
thee
,
&c.
And
to
comprehend
this
wel
,
it
behooueth
vs
not
to
regarde
the
space
of
time
,
wherein
the
wicked
prosper
,
but
wee
ought
to
consider
and
knowe
,
that
al
thinges
be
they
neuer
so
farre
off
,
are
nowe
present
with
the
Lorde
.
Also
it
behooueth
vs
to
beleeue
,
that
as
the
sufferances
of
times
present
,
are
not
worthie
of
the
glorie
to
come
(
for
our
tribulation
is
of
smal
indurance
and
verie
light
,
and
bringeth
foorth
meruellously
in
vs
a
weight
of
eternal
glorie
)
also
the
glorie
,
triumph
,
power
,
and
ease
of
the
wicked
,
their
delightes
and
prosperities
,
are
not
of
long
indurance
,
and
are
nothing
in
respect
of
their
ruine
and
perdition
,
which
shal
be
for
euer
.
For
the
Lorde
Iesus
Christ
shal
appeare
in
heauen
with
the
Angels
of
his
power
,
and
in
flames
of
fyre
:
working
vengeance
on
them
,
which
knewe
not
God
,
&c.
Who
shall
suffer
payne
,
that
is
to
wit
,
eternal
perdition
,
&c.
There
is
great
difference
betweene
the
longest
space
of
time
that
men
can
imagine
,
and
a
perpetuitie
which
is
incomprehensible
to
vs
,
insomuche
as
it
hath
no
ende
.
Notwithstanding
neither
seeing
it
,
nor
comprehending
it
by
our
humane
sense
,
and
natural
reason
,
it
behooueth
vs
to
beleeue
it
:
for
God
which
is
veritable
,
reuealeth
it
to
vs
by
his
worde
.
23
Also
these
thinges
appertaine
to
the
wise
:
It
is
not
good
to
knowe
any
mans
face
in
iudgements
.
Solomon
heeretofore
hath
put
foorth
to
vs
many
sentences
so
excellent
,
that
we
ought
not
,
nor
may
not
iudge
,
but
that
they
are
proceeded
from
great
wisdom
:
and
as
they
are
proceeded
therefro
,
so
they
are
also
profitable
to
teache
wisedome
to
them
,
which
giue
their
mindes
and
willes
theretoo
,
and
take
pleasure
therein
.
Nowe
although
they
be
a
great
number
,
as
wee
haue
seene
,
and
that
they
ought
wel
to
suffice
to
make
vs
wise
,
yet
neuerthelesse
Solomon
adioyneth
to
them
others
,
which
are
of
no
lesse
wisedome
then
the
former
,
as
he
declareth
by
a
preface
,
saying
,
Also
these
thinges
appertaine
to
the
wise
.
That
is
,
that
the
wise
doe
teache
them
,
or
that
they
are
knowne
to
the
wise
.
Hee
vseth
suche
a
Preface
to
awake
vs
,
and
shewe
vs
that
wee
ought
not
to
be
greeued
for
the
great
multitude
of
his
Prouerbes
,
which
are
not
superfluous
,
but
verie
profitable
and
necessarie
:
seeing
that
the
wise
approoue
them
,
and
teache
them
to
make
the
simple
and
ignorant
more
wise
.
Nowe
,
that
it
is
to
awake
vs
,
that
hee
vseth
suche
a
Preface
,
it
is
manifest
,
when
after
the
same
,
hee
sayeth
no
newe
thing
,
but
that
which
Moyses
taught
long
time
afore
:
for
it
is
saide
,
It
is
not
good
to
knowe
any
mans
face
in
iudgement
.
And
this
is
agreeable
to
that
which
is
saide
in
the
lawe
:
seeing
that
GOD
,
which
is
onely
good
,
yea
al
goodnesse
,
maketh
suche
an
edict
,
it
behooueth
the
wise
to
teach
that
it
is
not
good
to
doe
the
contrarie
:
and
that
they
which
desire
to
bee
,
and
shewe
themselues
wise
,
rest
in
the
same
,
and
beware
to
goe
against
it
.
Wherein
we
ought
to
learne
,
that
it
is
meete
for
Kinges
,
Princes
,
Iudges
,
and
gouernors
of
the
earth
to
bee
wise
,
seeing
that
it
is
to
them
principally
that
this
edict
is
addressed
,
as
they
are
the
liefetenantes
of
God
,
who
hath
no
acception
of
persons
.
As
therefore
God
,
regardeth
not
the
state
and
condition
of
men
,
which
is
seene
outwardly
,
whether
they
be
male
or
female
,
strong
or
weake
,
poore
or
riche
,
skilful
or
ignorant
,
simple
or
craftie
,
noble
or
vilaine
,
to
doe
right
to
euerie
one
,
but
hee
iudgeth
iustly
:
Euen
so
behooueth
it
the
Superiours
and
Rulers
of
the
earth
to
doe
.
Otherwise
God
which
knowe
faces
:
as
Solomon
complaineth
.
And
as
it
is
not
meete
to
knowe
faces
,
so
is
it
not
good
that
any
man
seeme
to
corrupt
the
Iudges
,
by
gifts
and
brybes
,
by
faire
speech
and
flatteries
,
by
honors
and
reuerences
,
by
kindred
and
familiaritie
:
but
that
solicitating
his
businesse
with
modestie
,
and
without
greedinesse
,
hee
attende
with
patience
that
which
it
shal
please
God
to
pronounce
by
the
mouth
of
the
Iudge
.
24
Hee
that
sayeth
to
the
wicked
,
thou
art
righteous
,
him
shall
the
people
curse
,
and
the
multitude
abhorre
him
.
It
is
a
common
thing
in
the
worlde
,
that
men
flatter
the
wicked
,
and
haue
them
in
admiration
,
that
they
esteeme
them
,
and
cal
them
honest
,
and
that
they
are
welcome
euerie
where
,
&
haue
such
credite
,
authoritie
and
might
,
that
if
one
blame
them
rightly
,
and
for
good
cause
,
yet
they
shal
be
constrained
to
vnsaie
it
againe
,
and
make
them
some
recompence
for
touching
their
honour
,
and
holde
them
for
honest
men
,
if
they
wil
not
lye
in
prison
continually
,
or
els
be
banished
.
Whereby
it
seemeth
wel
(
as
it
is
true
indeede
)
that
they
which
holde
vp
the
wickedes
chinne
,
giue
plainly
to
vnderstande
,
that
they
say
to
the
wicked
that
they
are
iust
.
For
in
causing
by
their
vniustice
,
that
one
repaire
the
honour
of
the
wicked
,
they
condemne
the
innocent
,
and
iustifie
the
wicked
.
Then
if
it
bee
so
,
that
men
blesse
the
wicked
,
it
may
wel
seeme
,
that
they
wil
not
curse
those
that
iustifie
them
.
And
indeede
,
if
wee
regarde
the
outward
apparance
,
and
most
common
dealing
,
we
shal
finde
that
the
wicked
Iudges
,
the
false
witnesses
,
and
slanderers
,
are
greatly
praysed
and
honoured
amongest
al
people
and
nations
,
and
that
men
feare
much
to
speake
euil
of
them
.
And
so
according
to
our
viewe
,
and
humane
sense
,
wee
see
not
that
accomplished
which
Solomon
pronounceth
,
saying
,
The
people
shal
curse
him
,
&c.
One
may
see
it
come
to
passe
,
that
they
which
suffer
by
the
malice
of
wrongful
Iudges
,
can
not
keepe
themselues
sometimes
from
murmuring
against
such
Iudges
,
and
that
they
must
needes
curse
them
.
One
may
see
also
,
that
the
holie
seruantes
of
God
,
the
Prophetes
,
cursed
and
pronounced
mischiefe
against
wrongful
Iudges
.
Yet
neuerthelesse
this
present
sentence
letteth
not
to
be
true
:
for
though
there
be
hardly
founde
any
Thou
art
iust
:
but
wil
speake
in
his
heart
by
the
affection
which
hee
hath
to
gratifie
the
wicked
,
and
also
by
the
workes
which
proceede
of
suche
affection
in
wronging
the
poore
and
innocent
,
to
pleasure
the
wicked
.
Also
,
although
with
worde
of
mouth
one
curse
not
him
which
iustifieth
the
wicked
,
because
they
wil
not
bring
themselues
in
hate
with
the
mightie
and
honourable
,
and
be
their
enemie
:
yet
neuerthelesse
,
there
is
none
so
ignorant
,
nor
none
so
wicked
,
which
is
not
conuinced
in
his
conscience
,
that
hee
which
iustifieth
the
wicked
,
is
accursed
,
and
detestable
.
There
is
also
none
but
he
wil
say
,
that
it
is
yl
done
to
iustifie
the
wicked
:
and
so
by
the
iudgement
of
the
conscience
,
and
by
a
certaine
natural
light
,
The
people
curse
,
and
the
nations
abhorre
him
which
sayeth
to
the
wicked
,
Thou
art
iust
.
Euerie
one
may
iudge
this
in
himselfe
:
for
if
hee
thinke
that
one
doeth
him
wrong
to
fauour
his
aduersarie
,
incontinently
hee
thinketh
euil
of
his
aduersaries
fauourer
:
and
if
he
thinketh
himself
strong
enough
,
hee
wil
come
and
tel
him
his
minde
.
But
although
most
commonly
men
flatter
the
fauourers
of
the
wicked
,
and
dare
not
curse
them
as
they
deserue
:
yet
by
the
iust
vengeance
of
God
it
commeth
to
passe
,
that
they
pursue
them
as
wicked
and
abhominable
.
And
this
is
done
by
them
,
which
haue
had
them
in
great
reuerence
,
&
haue
liued
and
made
good
cheare
at
their
dispence
.
Vproares
,
mutinies
,
dissentions
,
and
seditions
are
mooued
against
them
which
fauour
the
wicked
,
deciding
causes
that
men
know
manifestly
to
be
wrong
,
and
against
the
common
sense
of
al
equitie
and
lawe
.
In
this
maner
,
they
shewe
themselues
violent
,
outragious
,
and
tyrantes
,
and
so
they
are
insupportable
.
25
But
in
them
that
rebuke
him
,
hee
shall
haue
pleasure
:
and
vppon
them
shall
come
the
blessing
of
goodnesse
.
As
according
to
the
common
essence
and
ordinarie
dealing
of
the
worlde
,
we
see
not
that
men
curse
and
haue
in
detestation
the
euil
Iudges
and
gouernours
which
fauour
and
iustifie
the
wicked
:
euen
so
it
is
not
ordinarie
that
one
shoulde
take
reprehension
in
good
parte
,
nor
seeke
to
speake
wel
of
them
which
argue
and
rebuke
him
,
nor
to
doe
them
any
good
turne
,
but
rather
to
hate
and
abhorre
them
:
Lot
hath
prooued
it
:
Moyses
,
Ioseph
,
and
the
Prophetes
But
in
them
that
rebuke
him
,
he
shal
haue
pleasure
.
Knowe
wee
that
he
speaketh
not
of
the
common
vse
of
the
worlde
,
but
of
the
iudgement
of
the
conscience
,
which
none
can
flye
,
be
he
neuer
so
wicked
and
repugnant
to
the
same
.
For
seeing
we
iudge
it
weldone
,
to
rebuke
,
chastise
,
&
correct
those
which
are
of
dissolute
maners
,
we
are
ouercome
in
our
owne
heartes
to
take
pleasure
in
them
which
rebuke
vs
,
and
to
take
it
in
good
part
,
and
to
allowe
of
their
zeale
,
and
prayse
their
affection
and
studie
.
Nowe
although
the
wicked
iudge
it
so
,
wil
they
nil
they
:
yet
neuerthelesse
they
are
greeued
and
vexed
at
corrections
and
reprehensions
.
And
therefore
they
force
themselues
,
as
much
as
they
can
,
to
shake
of
the
pleasure
that
they
ought
to
take
in
those
that
rebuke
them
.
And
so
it
is
principally
of
the
good
,
wise
,
and
iust
,
that
Solomon
speaketh
,
when
he
saith
,
But
in
them
that
rebuke
him
,
he
shall
haue
pleasure
.
For
as
we
haue
seene
,
he
that
chastizeth
the
scorner
,
And
vppon
them
shal
come
,
&c.
For
God
rewardeth
them
largely
,
whome
hee
loueth
and
accepteth
.
The
great
largenesse
is
set
downe
,
when
Solomon
is
not
content
to
say
,
Blessing
shal
come
:
But
hee
sayeth
,
Blessing
of
goodnesse
.
Also
wee
can
not
obtaine
any
goodnesse
,
but
by
the
liberalitie
and
bountie
of
our
God
.
When
therfore
blessing
is
ioyned
with
pleasure
,
it
is
verie
requisite
to
attribute
the
pleasure
to
God
,
from
whome
onely
proceedeth
al
blessing
.
Neuerthelesse
,
if
wee
regarde
the
former
sentence
of
the
24.
verse
:
where
it
is
saide
,
that
the
people
wil
curse
him
that
sayeth
to
the
wicked
,
Thou
arte
iust
:
The
first
sense
shal
be
agreeable
.
And
though
al
blessing
come
from
onely
the
Lorde
,
yet
it
is
no
inconuenience
to
say
,
that
of
them
which
take
pleasure
in
those
that
rebuke
them
,
shal
come
,
the
blessing
of
goodnesse
:
because
they
shal
prayse
,
blesse
,
and
thanke
the
rebukers
,
and
be
at
their
commaundement
,
and
doe
them
al
the
good
that
they
can
possibly
.
One
may
also
say
,
that
blessing
of
goodnesse
shal
come
vppon
them
,
which
take
pleasure
in
them
that
rebuke
them
.
And
because
the
sense
may
be
so
diuerse
,
it
is
best
to
say
impersonally
,
but
in
them
that
rebuke
him
,
shal
be
pleasure
.
And
it
is
good
reason
,
that
the
rebukers
which
argue
and
reprooue
vs
in
the
name
of
God
,
and
by
his
worde
,
be
pleasant
and
agreeable
to
vs
,
and
that
wee
wishe
them
al
goodnesse
,
seeing
that
in
admonishing
and
reprehending
vs
,
they
vse
the
scripture
,
to
aduance
vs
,
and
make
vs
the
more
perfect
.
Al
the
scripture
is
diuinely
inspired
,
and
profitable
for
doctrine
,
for
reprehension
,
for
correction
,
26
They
shal
kisse
the
lippes
of
him
that
answereth
vpright
wordes
.
They
vse
to
kisse
in
diuers
sortes
.
Some
kisse
their
neighbors
vpright
wordes
,
which
are
of
trueth
,
iustice
,
and
edification
.
vpright
words
:
Euen
so
they
which
loue
vprightnesse
,
will
liue
peaceably
and
in
loue
with
them
which
shal
shew
themselues
rightful
in
their
conuersation
which
is
comprehended
vnder
the
word
.
But
it
is
spoken
here
principally
of
the
word
,
insomuch
that
it
behoueth
vs
to
kisse
the
lips
of
magistrates
,
which
vtter
vpright
iudgements
,
not
only
according
to
the
two
first
manners
of
kissings
,
but
also
according
to
the
thirde
.
For
they
ought
to
27
Prepare
thy
worke
without
,
and
make
ready
thy
thinges
in
the
field
which
is
thyne
,
and
after
builde
thyne
house
.
God
hath
ordeined
from
the
beginning
that
man
shoulde
trauel
to
the
end
to
liue
by
his
labour
.
But
by
the
corruption
wherein
man
is
falne
and
hapned
:
he
hath
gone
astray
,
&
yet
erreth
from
this
holy
ordinance
,
by
fraude
,
cousonages
,
violences
,
outrages
,
rauines
,
theftes
and
spoiles
:
and
by
such
meanes
hath
sought
to
builde
him
a
good
house
.
This
hath
bene
from
Noes
time
.
The
earth
was
corrupted
Prepare
thy
woorke
without
,
&c.
Hee
speaketh
heere
but
of
one
kinde
of
worke
,
to
wit
rurall
,
and
vnder
that
hee
comprehendeth
al
other
businesses
which
are
lawful
,
and
by
the
which
one
may
gaine
iustly
his
dayly
bread
.
Hee
speaketh
but
of
one
worke
to
shunne
prolixitie
,
and
principally
of
husbandry
:
for
with
that
that
God
hath
ordeined
it
first
,
it
is
the
most
necessarie
for
the
body
,
and
Which
is
thyne
,
wee
may
heere
learne
twoo
thinges
.
The
first
that
wee
Moreouer
Solomon
in
this
sentence
sheweth
vs
,
that
we
ought
not
to
eate
our
bread
for
nothing
.
Wheretoo
that
agreeth
which
S.
And
after
thou
shalt
builde
thyne
house
.
Whereby
hee
signifieth
,
that
if
wee
wil
haue
an
house
to
be
ours
by
iust
title
:
it
behoueth
vs
to
apply
carefully
our
businesse
,
and
get
our
bread
in
taking
paines
,
according
as
the
state
wheretoo
God
hath
called
vs
,
requyreth
.
Contrariwise
,
that
they
which
make
no
account
to
labour
,
can
neither
make
nor
possesse
an
house
which
is
theirs
,
but
vsurpe
as
theeues
and
robbers
,
all
that
they
haue
,
by
what
title
soeuer
they
possesse
it
.
But
if
we
take
the
ende
of
this
sentence
for
a
forme
of
admonition
,
as
the
beginning
is
,
according
as
some
thinke
,
it
is
meete
to
say
that
Solomon
teacheth
the
father
of
the
housholde
,
howe
he
ought
to
gouerne
himselfe
,
to
prosper
in
his
affaires
:
that
is
to
wit
,
that
hee
bee
careful
to
imploy
himselfe
,
first
of
al
in
things
most
necessarie
,
and
that
when
hee
hath
done
one
thing
,
he
doe
not
desist
,
but
labour
dayly
,
and
in
good
order
,
least
one
thing
let
the
other
to
bee
done
,
such
sense
is
not
vnconuenient
:
but
the
first
agreeth
right
wel
with
the
scriptures
,
as
may
be
seene
:
and
containeth
large
doctrine
,
and
of
good
edification
.
28
Bee
not
a
witnesse
without
cause
against
thy
neighbour
:
for
wilt
thou
deceiue
with
thy
lips
?
To
fauour
the
wicked
which
they
loue
carnally
,
and
to
bee
welcome
amongst
them
,
also
to
hurte
,
&
indamage
the
innocent
whome
they
hate
vniustly
,
and
of
whome
they
looke
for
no
support
or
fauour
,
men
make
no
difficultie
nowedayes
to
speake
against
their
consciences
,
in
lying
slaundering
,
and
laying
false
reproche
against
them
.
Solomon
sheweth
wel
that
it
is
against
conscience
,
and
of
set
purpose
when
they
doe
so
.
First
when
hee
saieth
,
simply
,
Bee
not
a
witnesse
against
they
neighbour
.
For
also
it
is
not
ill
done
to
beare
witnesse
,
against
the
iniurious
and
wrong
workers
,
the
dissolute
and
reprocheful
:
But
it
is
necessarie
to
accuse
them
,
and
purchase
their
correction
and
punishement
.
As
wee
ought
to
vnderstande
if
wee
haue
any
smacke
of
natural
sense
,
and
also
the
scripture
sheweth
vs
it
in
many
places
.
Solomon
(
I
say
,
)
saieth
not
simply
,
Bee
not
a
witnesse
against
thy
neighbour
,
&c.
but
hee
addeth
,
without
cause
.
And
heerein
as
it
is
said
,
he
sheweth
that
the
slanderers
and
false
witnesses
doe
sinne
against
their
consciences
,
&
of
malice
deliberate
.
For
there
is
none
,
bee
hee
neuer
so
wicked
,
And
wilt
thou
deceiue
with
thy
lips
?
For
no
man
seeketh
to
deceiue
,
but
hee
which
proceedeth
of
set
purpose
,
and
is
reprooued
by
his
owne
conscience
that
hee
doeth
euill
,
and
that
hee
would
not
that
others
shoulde
do
the
lyke
vntoo
him
.
Also
Solomon
doeth
pricke
the
conscience
of
the
false
witnesse
bearer
more
neerely
,
when
hee
vseth
interrogation
,
then
if
hee
vsed
a
simple
affirmation
.
And
rebuketh
him
more
sharply
of
his
malice
which
is
not
little
,
but
great
and
very
detestable
:
for
men
are
not
therewith
only
indamaged
,
but
also
God
is
greatly
wronged
thereby
,
by
the
malicious
hypocrisie
of
such
people
,
when
vnder
shadowe
of
religion
,
they
seeke
to
vndoe
their
neighbours
for
to
be
hollow
in
witnesse
bearing
,
they
bragge
themselues
to
bee
honest
men
,
as
one
may
see
,
when
they
make
no
difficultie
to
sweare
that
they
say
true
,
and
they
knowe
wel
that
they
lye
,
and
that
they
shal
lye
falsely
.
In
this
manner
they
wrong
God
greatly
.
For
they
take
his
name
in
vaine
,
in
forswearing
themselues
,
and
they
recke
not
if
God
bee
the
author
of
lyes
:
and
asmuch
as
in
them
is
possible
they
dispoyle
God
of
his
trueth
and
by
consequence
of
his
deitie
,
which
is
to
adnihilate
him
wholy
:
for
he
cannot
be
God
,
if
he
bee
not
veritable
.
We
see
then
that
it
is
for
good
cause
that
Solomon
attributeth
fraude
to
them
,
seing
they
counterfaite
honest
men
swearing
,
and
promising
to
say
the
trueth
,
and
their
hart
is
otherwise
bent
:
to
wit
,
ful
of
treason
and
disloyaltie
.
And
so
the
disceite
is
in
the
heart
,
as
God
wel
seeth
it
:
and
the
periured
himself
wel
knoweth
it
.
Neuerthelesse
in
the
sight
of
men
,
which
see
but
the
outward
shape
,
the
disceit
is
in
the
lips
,
when
they
promise
one
thing
,
and
doe
another
quyte
contrarie
.
It
is
thus
that
they
deceiue
men
.
And
therefore
Solomon
saith
,
And
wilt
thou
deceiue
with
thy
lips
?
Wee
see
then
that
it
is
a
very
wicked
thing
to
backbyte
and
beare
false
witnesse
.
But
yet
the
worlde
maketh
no
difficultie
of
it
,
as
hath
bene
saide
heretofore
.
And
although
the
scripture
admonish
vs
often
to
withholde
vs
from
false
witnesse
bearing
,
yet
neuerthelesse
men
amende
not
.
This
is
done
because
they
thinke
not
that
God
is
witnesse
and
iudge
thereof
,
and
that
they
loue
not
their
neighbours
.
29
Say
not
,
I
wil
doe
to
him
as
he
hath
done
to
mee
,
I
wil
recompence
euery
one
according
to
his
worke
.
Albeeit
the
world
,
deuoide
of
good
sense
,
and
right
iudgement
,
say
,
that
a
man
is
worth
nothing
if
he
haue
not
blood
in
his
nailes
,
and
if
he
reuenge
not
himselfe
on
them
which
haue
offended
him
,
yet
neuerthelesse
one
cannot
so
much
abuse
himself
in
speeche
,
but
his
conscience
wil
shewe
him
in
spyte
of
his
head
,
that
one
ought
to
bee
peaceable
,
and
not
to
reuenge
himselfe
on
his
enemie
according
as
he
desireth
.
For
let
vs
take
the
most
wicked
man
in
the
worlde
,
who
if
he
haue
done
iniury
to
any
one
,
whome
he
esteemeth
stronger
then
himself
,
he
wil
be
content
that
he
which
is
offended
,
should
holde
his
peace
and
dissemble
the
iniurie
which
is
done
to
him
,
and
not
reuenge
it
,
he
will
not
thinke
him
for
this
,
a
man
of
no
value
.
Likewise
if
he
whom
the
wicked
hath
offended
,
goe
about
,
&
force
himself
to
be
reuenged
,
the
wicked
man
wil
seeke
to
appease
him
,
&
shew
him
that
the
offence
is
not
so
great
,
that
he
ought
so
to
couet
to
be
reuenged
.
Caine
sheweth
vs
this
somewhat
:
for
hauing
offended
God
by
the
murther
which
hee
had
committed
,
his
wil
was
Say
not
I
wil
doe
to
him
as
hee
hath
done
to
mee
.
And
if
it
bee
not
laweful
to
say
so
,
it
followeth
wel
that
it
is
not
lawful
to
doe
so
.
But
in
this
manner
it
may
seeme
at
first
blushe
that
Solomon
giueth
vs
a
doctrine
contrary
to
the
lawe
of
God
,
or
more
straight
,
for
it
seemeth
that
the
lawe
permitteth
vs
to
doe
to
our
neighbours
as
they
haue
done
to
vs
,
and
to
recompence
euery
one
according
to
his
worke
,
according
as
it
is
written
,
eye
for
eye
,
tooth
for
tooth
,
foote
for
foote
,
bruse
for
bruse
,
wounde
for
wounde
,
murther
for
murther
.
But
the
lawe
speaketh
to
iudges
to
Say
not
,
&c.
And
not
to
iudges
,
&
so
he
saieth
nothing
contrary
to
the
lawe
,
and
is
not
more
rigorous
then
Moses
was
.
For
he
hath
not
taught
that
one
shoulde
reuenge
himselfe
of
his
enemie
,
but
that
he
shoulde
aide
him
.
30
I
passed
by
the
field
of
the
slouthful
,
and
by
the
vineyard
of
the
man
voide
of
heart
.
Solomon
cannot
but
hee
must
needs
speake
of
tentimes
of
the
slouthful
,
to
blame
him
,
rebuke
him
,
&
threaten
him
,
to
the
end
that
we
should
remember
it
,
and
take
instruction
thereby
to
hate
&
detest
the
slouthful
and
sluggish
,
and
to
be
careful
and
diligent
to
doe
euery
one
our
owne
businesse
.
And
to
begin
nowe
to
blame
the
slouthful
,
hee
maketh
himselfe
lyke
to
a
man
which
goeth
by
the
way
,
and
in
passing
considereth
howe
the
fieldes
and
vineyards
are
disposed
and
ordered
,
and
according
to
the
order
that
hee
findeth
,
enquireth
whose
is
this
or
that
.
He
signifieth
the
inquirie
,
when
he
affirmeth
that
it
is
by
the
fielde
of
the
slouthfull
and
by
the
vineyarde
of
the
man
voyde
of
heart
that
hee
passed
.
For
a
traueller
cannot
tel
whose
this
or
that
is
,
vnlesse
hee
haue
made
inquirie
.
He
vseth
heere
a
repetition
or
exposition
:
for
the
slouthful
and
a
man
voyde
of
heart
is
al
one
.
For
why
a
man
is
not
at
any
time
sluggish
,
but
because
he
hath
not
courage
to
apply
his
businesse
.
Moreouer
we
are
here
instructed
,
that
we
ought
not
to
be
hastie
to
blame
any
one
,
but
that
to
blame
rightly
it
behoueth
to
haue
seene
or
heard
it
by
witnesse
worthy
credit
.
Otherwise
we
shal
be
rash
and
ouerhasty
iudges
and
defamers
.
To
blame
the
slouthful
and
man
void
of
heart
he
telleth
the
order
of
his
fielde
and
vineyarde
,
saying
.
31
And
loe
,
it
was
al
growne
ouer
with
thornes
,
and
nettles
had
couered
the
face
therof
,
and
the
stone
wal
therof
was
broken
downe
.
The
slouthful
,
and
man
voide
of
heart
is
very
worthy
to
be
blamed
,
when
he
suffereth
by
his
negligence
&
lasinesse
the
good
creatures
of
God
to
goe
out
of
kinde
,
and
,
asmuch
as
he
can
,
maketh
them
vnfruiteful
and
profitlesse
.
For
God
hath
giuen
the
earth
to
the
sonnes
of
men
,
and
hath
appointed
them
to
labour
it
continually
,
to
the
end
that
it
may
fructifie
and
be
profitable
to
vs
.
The
gift
is
marked
.
Gen.
1.
ver.
28.
29.
and
Psalme
115.
ver
,
16.
The
ordinance
is
written
.
Gen.
8.
ver.
22.
And
so
with
negligence
there
is
also
contempt
,
when
we
apply
not
ourselues
according
to
Gods
ordinance
.
There
is
also
ingratitude
,
when
we
vse
not
the
creatures
that
God
hath
giuen
vs
,
with
acknowledgement
,
&
thanksgiuing
,
which
thing
the
slouthful
doe
,
when
they
let
thornes
and
nettles
growe
in
their
fields
and
vineyardes
,
and
giue
them
ouer
to
wilde
beastes
.
As
Solomon
signifieth
it
by
the
breaking
downe
of
the
wal
.
Therefore
when
wee
see
that
Solomon
blameth
the
slouthful
,
For
the
thornes
and
nettles
which
had
couered
,
&c.
Wee
haue
to
note
,
that
although
the
earth
bee
cursed
through
mans
occasion
:
yet
neuer
man
voide
of
hearte
,
that
is
to
say
,
32
Then
I
beheld
,
and
considered
it
wel
:
I
looked
vpon
it
,
&
receaued
instruction
.
When
hee
is
not
content
to
say
,
I
behelde
:
but
addeth
,
And
considered
it
wel
and
looked
vpon
it
:
He
sheweth
that
to
bee
well
taught
to
take
care
and
diligence
,
it
behooueth
to
consider
attentiuely
and
neerely
,
the
desolation
,
which
is
in
the
estate
of
the
slouthful
,
and
voide
of
heart
,
to
the
end
we
be
not
partakers
of
their
slouth
,
lasinesse
,
and
negligence
,
and
that
wee
praise
them
not
nor
flatter
them
in
any
case
,
but
wee
reprehende
them
,
shewing
them
whence
the
desolation
commeth
that
is
in
their
goods
and
estate
:
as
Solomon
doeth
saying
.
33
Yet
a
little
sleepe
,
a
little
slumber
,
and
a
little
foulding
of
the
handes
to
sleepe
.
Hee
rebuketh
the
slouthful
,
flouting
them
,
and
speaking
according
to
their
opinion
and
phantasie
.
For
although
the
slouthful
sleepe
too
much
,
yet
he
hath
neuer
slept
ynough
,
neither
speaketh
hee
of
any
thing
but
to
sleepe
a
little
,
when
he
hath
no
wil
to
awake
.
Solomon
expressing
the
wordes
and
phantasie
of
the
slouthful
,
sheweth
also
very
plainly
that
he
sleepeth
too
much
,
and
that
the
deed
is
not
according
to
the
worde
for
hee
is
not
content
to
say
,
yet
a
little
sleepe
.
But
he
multiplyeth
the
woordes
and
saieth
one
thing
three
times
,
vnder
diuers
phrases
of
speech
.
And
heerein
he
rebuketh
the
slouthful
sharply
of
his
too
much
sleepe
:
and
threateneth
him
afterwards
with
pouertie
,
which
shal
come
sodainely
vpon
him
,
and
hee
shall
not
withstand
it
,
saying
.
34
So
thy
pouertie
commeth
walking
on
:
And
thy
necessitie
as
an
armed
man
.
Although
he
haue
attributed
field
&
vineyard
to
the
slouthful
:
yet
neuerthelesse
because
he
tilleth
them
not
as
hee
ought
:
hee
telleth
him
that
he
shal
bee
ouerpressed
with
sodaine
inexpected
pouertie
,
the
which
is
signified
by
this
word
walking
or
as
a
traueller
,
or
way
faring
man
:
for
hee
ariueth
,
when
no
man
thinketh
on
him
.
But
it
shal
not
bee
only
sodaine
,
but
also
rude
and
rough
,
harde
and
very
difficile
to
ouercome
or
escape
,
as
Solomon
signifieth
by
an
armed
man
,
or
one
wel
appointed
.
The
xxv
.
Chapter
.
1
THese
also
are
parables
of
Solomon
which
the
men
of
Hezekiah
king
of
Iuda
copied
out
.
GOd
gaue
commandements
to
the
children
of
Israel
to
shewe
them
howe
the
king
ought
to
gouerne
2
The
glorie
of
God
is
to
conceale
a
word
:
but
the
Kings
honour
is
to
search
out
a
word
.
The
worldly
wise
men
desire
greatly
to
be
knowne
,
to
the
end
to
be
in
honour
and
worship
.
And
to
come
to
this
,
they
make
their
workes
to
shyne
,
and
as
much
as
they
can
possibly
,
giue
a
faire
shew
to
their
speeche
and
wordes
:
and
al
to
darken
the
glorie
of
GOD
,
which
they
haue
in
contempt
and
derision
,
&
are
enemies
&
aduersaries
theretoo
.
Yet
God
sheweth
not
himselfe
to
the
eye
what
hee
is
,
as
Esaie
pronounceth
it
.
Truely
thou
art
a
God
which
hydest
thy selfe
.
For
he
exempteth
not
the
wicked
from
his
vengeance
,
and
yet
The
glorie
of
God
,
&c.
And
this
is
as
though
he
saide
.
Because
that
God
is
stil
and
dissembleth
,
and
it
seemeth
to
the
wicked
that
hee
is
deafe
and
blinde
,
or
that
there
is
no
God
as
they
say
in
their
hearts
.
For
this
cause
they
despyse
him
,
and
as
much
as
they
can
,
bring
him
to
reproche
,
yea
to
nothing
if
it
were
possible
for
them
.
But
we
seeing
and
knowing
his
bountie
and
patience
,
by
the
which
hee
inuiteth
vs
to
repentance
,
to
the
end
that
wee
perishe
not
,
wee
haue
to
cal
vpon
and
glorifie
him
with
Dauid
.
For
the
riches
are
great
,
which
thou
hast
reserued
for
them
which
feare
thee
,
&c.
And
But
the
kings
honour
,
&c.
Wherein
hee
sheweth
that
the
kings
of
the
earth
are
worthy
of
contempt
&
rebuke
,
for
in
steede
of
searching
out
a
worde
,
that
is
to
say
,
of
being
careful
and
vigilant
to
doe
their
duetie
and
office
,
they
are
asleepe
.
And
if
they
wake
it
is
not
to
looke
to
that
which
they
haue
to
do
:
so
that
men
may
rightly
complaine
of
them
.
Al
their
watchings
are
the
worde
,
when
in
steede
of
veritie
they
witnesse
vntrueth
.
Moreouer
seeing
we
ought
to
honour
our
Kings
,
Princes
,
and
superiours
.
Solomon
sheweth
vs
that
we
ought
to
bee
careful
to
let
them
vnderstand
the
trueth
,
and
not
to
hyde
it
from
them
in
no
cace
,
especially
when
there
is
question
of
mainteining
the
honour
of
God
,
the
peace
and
quietnesse
of
the
iust
and
innocent
.
If
Kings
and
their
subiects
wil
wel
searche
out
the
worde
,
it
behooueth
them
to
bee
careful
to
reade
,
heare
,
and
meditate
the
doctrine
of
Moses
,
of
the
Prophetes
and
Apostles
,
the
which
is
hidden
to
the
sage
and
prudent
3
The
heauens
in
height
,
&
the
earth
in
deepenesse
,
&
the
kings
heart
can
no
man
searche
out
.
Although
the
heauens
and
the
earth
be
thinges
visible
and
palpable
:
yet
neuertheles
the
heauens
are
so
high
,
and
the
earth
so
profound
,
that
if
all
the
men
which
euer
were
,
were
assembled
together
to
ayde
one
another
to
reach
vp
to
the
heauens
,
and
digge
or
make
a
hole
to
goe
through
the
earth
,
to
knowe
how
high
the
heauens
are
,
and
howe
deepe
the
earth
is
:
yet
they
coulde
haue
no
sure
knowledge
thereof
.
For
they
could
not
mount
to
the
heauens
,
nor
discend
from
the
one
side
of
the
earth
to
the
other
.
Esay
willing
to
The
heauens
in
height
,
and
the
earth
in
deepenes
,
and
the
kinges
heart
.
&c.
Not
that
it
is
his
principall
intent
to
shew
,
that
there
is
none
but
God
,
which
can
measure
the
highnes
of
the
heauens
and
the
depth
of
the
earth
:
but
he
compareth
the
hearte
of
kinges
,
princes
,
and
superiours
of
the
earth
to
this
highnes
and
deepenes
,
to
shewe
vs
that
it
is
not
for
vs
to
tempt
and
assay
what
the
hearte
of
the
king
is
,
to
make
it
condiscend
to
our
will
and
bee
gouerned
by
vs
.
And
also
the
hearte
of
a
true
king
is
so
vpright
,
that
one
shal
hardly
bow
it
to
wickednes
and
iniquitie
,
as
Solomon
hath
sayde
elsewhere
.
And
although
there
is
none
but
God
which
Secondly
because
they
are
the
Liefetenants
of
God
,
which
boweth
for
no
bodie
.
Also
they
ought
not
to
suffer
that
one
shoulde
searche
their
hearts
to
make
them
incline
to
another
mans
wil
,
for
their
inclination
woulde
bee
farre
more
dangerous
then
a
priuate
persons
.
Thirdly
,
because
that
subiectes
ought
to
beare
such
reuerence
to
their
superiours
,
that
they
shoulde
not
once
thinke
,
to
turne
the
hearte
of
their
superious
to
their
appetite
,
but
that
they
leaue
it
to
God
,
praying
him
to
dispose
it
as
hee
shal
see
good
.
Fourthly
,
because
that
when
magistrates
suffer
not
their
heartes
to
bee
searched
,
for
to
bee
turned
from
right
and
equitie
,
but
that
they
feare
to
offende
the
Lorde
,
and
are
afraide
that
God
wil
vse
them
as
the
instrumentes
of
his
yre
:
as
hee
hath
done
with
Pharao
and
the
Kings
of
the
Assirians
and
Babylonians
.
And
as
he
doeth
nowe
with
the
Pope
,
and
Kings
and
Princes
which
obay
him
,
to
persecute
and
murther
the
poore
faythful
.
Then
the
subiects
also
shal
learne
to
feare
the
Lorde
,
and
for
his
sake
to
obay
their
superiors
,
whome
they
see
to
bee
conducted
by
the
prouidence
of
God
,
and
knowe
that
if
they
haue
no
feare
and
reuerence
towardes
God
and
their
magistrates
,
that
they
shal
not
escape
the
iudgement
of
him
who
gouerneth
the
heartes
of
the
magistrates
.
4
Take
the
drossefrom
the
siluer
,
and
there
shal
proceede
a
vessel
for
the
finour
.
This
present
sentence
woulde
bee
litle
account
made
of
,
if
wee
should
say
that
Solomon
taught
the
finour
,
how
he
ought
to
dispose
and
purifie
the
siluer
to
make
some
peece
of
worke
thereof
.
And
therefore
note
wee
that
the
holy
scripture
transferreth
the
names
of
things
vnsensible
,
to
creatures
which
haue
sense
and
reason
.
And
sometimes
it
vseth
similitudes
and
comparisons
the
better
to
imprint
in
our
heartes
(
which
are
rude
)
the
doctrine
which
is
very
profitable
and
necessarie
for
vs
.
As
when
he
saieth
,
thy
siluer
is
turned
into
drosse
,
and
thy
wine
is
mingled
with
water
.
The
Prophete
Take
away
the
drosse
,
&c.
hee
speaketh
by
similitude
:
for
this
sentence
with
that
which
foloweth
.
5
Take
away
the
wicked
from
before
the
king
,
&
his
throne
shal
be
established
in
righteousnesse
.
It
is
asmuch
as
if
Solomon
should
say
:
As
when
the
goldsmiths
are
careful
to
scumme
and
purifie
their
siluer
,
then
they
make
substantial
and
pure
worke
,
which
cannot
be
founde
fault
withal
:
euen
so
when
Kings
,
Princes
,
and
Magistrates
,
are
careful
and
vigilant
to
roote
out
the
wicked
,
then
they
raigne
peaceably
ouer
their
subiectes
which
feare
to
offende
them
,
or
doe
wrong
or
griefe
one
to
another
,
and
are
carefull
to
yeelde
euery
one
that
which
appertaineth
to
him
in
al
trueth
and
righteousnesse
.
The
Lorde
shewed
this
wel
when
hee
purged
the
worlde
by
the
flood
and
subuerted
Sodome
and
Gomorrha
,
and
sunke
Dathan
Core
and
Abyron
.
Hee
gaue
Moyses
well
to
vnderstande
that
hee
ought
to
roote
out
the
wicked
,
when
hee
gaue
many
lawes
and
commandements
,
wherein
hee
expressed
the
punishement
,
which
hee
woulde
that
the
wicked
shoulde
endure
:
And
hath
often
appointed
that
the
wicked
should
be
rooted
out
to
the
end
that
others
hearing
&
seeing
their
punishmentes
might
learne
to
feare
and
restraine
themselues
from
the
lyke
wickednesse
.
Dauid
wel
vnderstoode
such
ordinances
,
and
had
good
affection
to
folow
them
:
as
appeareth
by
the
protestation
which
he
maketh
in
the
101.
Psalme
.
Heere
kings
are
taught
cleerely
how
they
ought
not
to
spare
the
fire
of
punishment
to
purifie
their
subiectes
thereby
,
to
the
ende
they
may
bee
as
cleere
as
siluer
from
the
drosse
.
Also
subiectes
ought
to
let
themselues
bee
ordered
by
their
superiours
,
as
the
siluer
is
by
the
finour
:
&
in
no
wise
to
murmur
against
the
magistrates
,
for
the
punishmentes
which
they
make
although
they
trouble
their
neerestkinne
.
And
as
siluer
,
after
one
hath
taken
away
his
drosse
,
is
of
no
lesse
pryce
,
but
more
saleable
:
euen
so
a
nation
ought
not
to
thinke
themselues
dishonored
if
one
roote
out
of
the
wicked
which
are
in
the
midst
of
them
.
Note
wee
also
that
although
it
be
said
,
From
before
the
king
,
&
that
it
is
meete
he
haue
good
assistance
about
him
:
yet
notwithstanding
in
that
the
care
and
wakefulnesse
of
the
king
ought
to
stretch
throughout
al
his
realme
,
he
ought
not
to
restraine
it
before
him
,
in
his
presence
and
sight
,
but
stretch
it
out
ouer
al
his
dominions
and
charges
.
6
Boast
not
thy selfe
before
the
King
,
and
stande
not
in
the
place
of
great
men
.
Wee
wil
not
abase
ourselues
,
but
by
our
wils
,
wil
naturally
bee
aduaunced
,
and
appeare
great
,
to
the
ende
that
by
this
meanes
wee
may
maintaine
ourselues
,
and
enioy
our
enterprises
and
attemptes
.
Adam
woulde
haue
beene
lyke
to
God
.
The
giants
got
themselues
Boast
not
thy selfe
,
&c.
There
is
none
of
vs
but
naturally
hee
hath
a
Kings
heart
,
worldly
and
carnal
,
which
seeketh
to
bee
praised
,
exalted
,
and
redoupted
:
and
wee
striue
to
preferre
ourselues
before
our
neighbours
,
and
couet
to
bee
afore
them
in
honour
and
glorie
.
Solomon
thinketh
not
such
a
nature
to
bee
good
,
which
is
so
ful
of
pryde
and
loftinesse
,
and
wil
that
wee
preuent
one
another
in
honour
,
esteeming
euery
one
more
excellent
then
ourselues
.
He
sheweth
vs
this
wel
,
when
teaching
vs
in
general
to
humble
ourselues
towards
our
neighbours
,
he
nameth
but
kings
&
great
men
.
Because
those
are
they
which
ought
to
be
preferred
aboue
al
men
,
&
if
we
humble
not
ourselues
vnto
such
personages
,
we
wil
easily
despyse
the
others
.
For
this
cause
we
are
admonished
to
bee
subiect
to
al
humane
order
for
God
:
be
it
to
the
King
as
a
superiour
;
or
to
gouernours
,
as
sent
by
7
For
it
is
better
that
it
be
saide
vnto
thee
,
come
vp
hither
:
them
thou
to
be
put
lower
in
the
presence
of
the
prince
whom
thine
eyes
haue
seene
.
Here
at
first
viewe
it
seemeth
that
Solomon
teacheth
vs
onely
a
modest
and
humble
ciuilitie
,
but
in
taking
this
sentence
so
,
we
giue
it
not
that
excellencie
that
belongeth
to
it
:
wherefore
we
ought
to
vnderstand
,
that
vnder
the
word
of
humble
ciuilitie
,
hee
striueth
to
print
in
our
heartes
the
true
spiritual
humilitie
,
by
the
which
wee
are
guided
to
humble
behauiour
,
&
modest
countenance
.
Our
lord
8
Goe
not
foorth
hastily
to
strife
,
lest
thou
know
not
what
to
doe
in
the
ende
therof
,
when
thy
neighbour
hath
put
thee
to
shame
.
They
that
are
haughtie
of
courage
,
doe
quickly
begin
strife
with
their
neighbours
.
And
therefore
it
may
seeme
,
that
to
bring
vs
to
concord
,
Solomon
hath
sought
to
roote
out
of
our
hearts
,
pride
and
ambition
,
&
to
plant
in
them
true
humilitie
,
which
consisteth
chiefly
in
hauing
God
in
great
admiration
and
reuerence
,
we
may
feare
him
and
obey
his
wil
according
to
his
woorde
,
and
that
wee
lift
not
ourselues
vp
against
our
neighbours
,
deeming
ourselues
more
excellent
and
worthie
then
they
,
that
we
be
not
folowers
of
the
Pharisee
.
Solomon
(
I
say
)
hauing
tolde
vs
of
suche
humilitie
,
commeth
by
good
order
to
speake
of
concord
,
when
he
wil
not
that
we
striue
saying
,
Goe
not
foorth
hastily
to
strife
,
&c.
Wherein
hee
describeth
vnto
vs
the
manners
of
a
stout
and
vnaduised
man
,
and
which
hath
too
hotte
a
blood
.
They
that
are
suche
,
hearing
the
least
word
that
is
to
their
displeasure
,
goe
out
into
the
streete
straightway
to
scold
and
chide
with
their
neighbour
,
or
to
arest
him
to
the
law
and
trouble
him
.
Of
such
people
the
worlde
is
ful
,
as
one
may
see
daily
.
So
that
one
may
wel
complaine
of
al
nations
,
as
Saint
Paule
did
of
9
Debate
thy
cause
with
thy
neighbour
,
&
reueale
not
the
secret
of
an
other
man
.
Men
are
naturally
so
hot
of
blood
,
and
so
cholerick
and
furious
▪
that
if
it
seeme
them
that
their
neighbour
hath
done
them
any
offence
,
although
it
bee
light
and
secrete
,
incontinently
they
rage
in
publike
,
and
sounde
,
as
it
were
a
Trumpet
,
to
giue
to
vnderstand
to
others
that
those
haue
offended
them
greatly
,
and
seeke
not
but
to
defame
their
neighbour
,
sowing
wordes
of
reproch
here
&
there
against
him
.
And
because
this
dealing
is
contrarie
to
humanitie
,
which
wee
ought
to
haue
in
great
estimation
:
For
this
cause
Solomon
willing
to
moderate
our
choler
,
admonisheth
vs
,
that
if
wee
haue
to
do
with
our
neighbor
about
controuersie
,
we
shal
talk
therof
with
him
,
&
seeke
to
make
an
end
of
it
,
the
secretliest
that
we
can
,
without
calling
witnesse
to
vs
,
and
that
we
discouer
not
the
imperfection
,
&
falt
of
our
neighbor
,
til
we
haue
first
talked
of
it
betwene
vs
and
him
,
&
sought
to
remedie
it
secretly
.
Solomon
(
I
say
)
admonisheth
vs
this
same
,
saying
,
Debate
thy
cause
,
&c.
Wherto
agreeth
10
Lest
happily
,
he
that
heareth
it
,
put
thee
to
shame
:
and
that
thine
infamie
doe
not
cease
.
Some
thinke
they
get
great
honour
in
reuealing
an
other
mans
secret
,
that
is
to
say
,
they
creepe
into
reputation
by
defaming
their
neighbour
,
and
complaine
of
him
to
an
other
man
of
some
secret
offence
,
or
which
is
none
at
al
,
as
it
commeth
oftentimes
to
passe
,
that
the
accusers
,
and
they
which
complaine
,
doe
the
most
wrong
.
But
it
happeneth
(
as
good
reason
it
should
)
that
in
steed
of
getting
honor
therby
,
he
that
heareth
the
accusation
or
complaint
,
knoweth
quickly
that
it
is
without
cause
that
the
accuser
complayneth
.
And
therfore
he
that
sits
in
audience
,
blameth
him
,
as
hee
wel
deserueth
:
and
the
accuser
getteth
a
marke
or
blotte
to
himselfe
,
which
endureth
and
can
not
bee
defaced
:
and
they
that
know
him
wel
,
take
him
for
a
lyer
,
talebearer
,
and
backbiter
,
&
wil
cal
〈◊〉
so
:
as
Solomon
signifieth
it
by
the
shame
and
infamie
which
wil
not
cease
,
when
he
saieth
,
Lest
happily
,
&c.
Hee
saieth
namely
,
peraduenture
,
or
happily
,
regarding
first
the
opinion
of
the
accuser
:
who
thinketh
that
men
wil
hold
his
words
for
true
,
and
deemeth
it
a
great
hap
if
his
malice
be
discouered
,
and
hee
haue
blame
and
infamie
thereby
.
Regarding
secondly
,
that
it
is
verie
harde
to
change
custome
,
chiefly
when
it
is
wicked
.
Nowe
the
custome
is
such
throughout
al
the
world
,
that
they
take
pleasure
to
heare
yl
speeches
of
their
neighbours
,
and
that
flatterers
,
lyers
,
&
backbiters
,
are
the
best
welcome
.
And
so
it
is
great
happe
if
they
bee
rebuked
and
defamed
.
They
which
slandered
Dauid
vnto
Saule
,
were
welcome
,
and
more
esteemed
then
hee
.
But
the
holie
Ghost
which
heareth
them
,
knoweth
wel
howe
to
rebuke
them
,
by
the
scripture
,
and
to
put
them
to
shame
,
and
infamie
,
which
shal
neuer
be
abolished
.
And
so
if
backbiters
bee
not
discouered
by
men
,
God
can
wel
discouer
them
at
time
conuenient
.
11
A
worde
spoken
in
his
due
place
,
is
like
apples
of
gold
,
with
pictures
of
siluer
.
If
any
man
seeke
to
garnishe
his
speeche
,
to
please
and
bring
profite
and
delight
to
an
other
man
,
he
for
whom
,
and
at
whose
pleasure
this
man
speaketh
,
wil
say
,
that
his
neighbour
hath
a
golden
tongue
,
and
that
his
speech
pleaseth
him
as
wel
as
a
iewel
of
golde
,
bedecked
with
white
siluer
.
If
amongst
worldlings
,
words
be
of
such
price
,
by
farre
more
reason
we
ought
greatly
to
esteeme
of
the
word
of
God
,
which
is
purely
and
faithfully
administred
to
vs
,
and
should
take
great
delight
therin
.
Solomon
sheweth
vs
it
,
when
he
saieth
,
A
word
spoken
in
his
due
place
,
or
order
,
or
vpon
his
wheeles
(
as
Solomons
language
is
)
is
like
apples
of
gold
,
&c.
I
knowe
that
one
might
applye
this
sentence
to
al
purposes
which
are
spoken
of
,
as
it
appertaineth
of
what
matter
soeuer
they
be
.
But
when
hee
saieth
,
Blessed
is
hee
that
hath
his
affection
set
on
the
lawe
of
the
Lord
,
and
meditateth
it
day
and
night
.
Wee
shoulde
not
fynde
a
worde
so
well
spoken
in
his
due
place
,
or
vpon
his
wheeles
,
as
the
woorde
of
the
Lorde
.
And
therefore
with
Solomon
wee
will
compare
it
to
Apples
of
Golde
,
with
pictures
of
siluer
:
not
that
the
woorde
diuine
exceedeth
not
farre
al
the
fayrest
,
and
most
precious
thinges
of
the
worlde
:
but
the
scripture
applyeth
it selfe
to
our
rudenesse
,
to
leade
vs
as
it
were
by
the
hande
,
to
take
a
taste
and
delight
in
the
worde
of
God
:
the
which
in
other
thinges
is
compared
to
golde
,
siluer
,
and
precious
stones
.
If
one
wil
take
here
the
worde
,
for
that
which
is
proper
to
pacifie
quarels
betweene
one
neighbour
and
an
other
,
without
publishing
them
,
the
sense
shal
be
verie
conuenient
,
and
not
contrarie
to
that
which
hath
bene
saide
.
For
there
is
no
worde
more
fit
to
pacifie
strifes
,
then
the
worde
of
the
Lorde
,
or
that
which
is
conformable
thereto
.
12
Hee
that
reprooueth
the
wise
and
the
obedient
eare
:
is
as
a
golden
earing
,
and
an
ornament
of
fine
golde
.
Earinges
or
pendentes
of
golde
,
were
in
olde
time
in
vse
with
maidens
and
women
,
and
also
other
iewels
of
golde
,
and
pleased
them
,
&
(
as
they
thought
)
became
them
wel
as
may
be
seene
,
when
Rebecca
was
readie
to
receiue
the
earinges
of
golde
that
Abrahams
man
put
before
her
face
.
And
at
this
day
,
also
maydens
and
women
which
are
curious
to
be
seene
,
take
delight
to
weare
precious
He
that
reprooueth
,
&c.
The
wise
man
which
giueth
eare
to
obey
corrections
and
reprehensions
,
maketh
great
account
of
him
which
reprooueth
him
,
and
thinketh
him
wel
garnished
and
adorned
therby
.
And
(
as
hath
bin
seene
)
hee
loueth
him
which
reprooueth
him
,
&
becommeth
sage
thereby
,
and
13
As
the
cold
of
snow
in
the
time
of
haruest
,
so
is
a
faithful
messenger
to
them
that
send
him
:
for
hee
refresheth
the
soule
of
his
maistresse
.
A
faithful
messenger
hath
bin
spoken
of
elswhere
:
notwithstanding
,
cold
of
snow
,
which
wintereth
the
corne
that
is
in
the
ground
,
and
commeth
in
such
a
season
that
it
maketh
it
to
prosper
:
so
that
the
haruest
folowing
is
fertile
and
abundant
.
Or
also
(
which
seemeth
more
conuenient
)
he
compareth
them
to
colde
which
commeth
in
haruest
time
,
much
like
to
the
cold
of
snowe
to
refresh
them
which
reape
and
labour
in
a
whote
region
:
such
colde
is
a
greate
recreation
,
for
it
maketh
that
they
which
trauel
,
are
not
altered
,
surfeited
,
nor
choked
vp
with
the
great
heate
.
And
it
is
not
without
cause
that
he
maketh
such
a
comparison
,
for
they
which
doe
their
message
faythfully
,
doe
keepe
their
maisters
which
sende
them
from
great
griefe
and
from
al
vexation
,
and
asmuch
as
they
can
,
yeelde
them
matter
of
recreation
.
As
wee
knowe
that
it
is
a
great
pleasure
to
a
Gentleman
,
when
hee
hath
seruantes
that
execute
wel
the
charge
that
is
committed
to
them
.
Nowe
wee
are
al
messengers
and
Embassadours
of
our
God
,
who
hath
called
vs
into
his
familie
,
&
sendeth
vs
as
he
thinketh
good
,
&
giueth
vs
a
charge
which
he
wil
that
we
execute
.
Not
that
we
haue
al
publike
charge
,
as
kings
&
superiors
of
the
earth
,
nor
as
Pastors
&
ministers
of
the
Church
,
which
are
the
principal
messengers
,
as
hath
bene
said
aboue
:
But
the
Lord
sendeth
vs
to
our
neighbors
,
giuing
vs
charge
that
we
haue
care
one
ouer
another
,
according
to
the
talent
which
he
hath
put
into
our
hands
.
If
we
execute
our
charge
faythfully
,
we
shal
be
to
him
as
the
cold
of
snowe
in
the
Haruest
.
Not
that
we
can
doe
any
thing
to
recreate
or
reioice
him
,
but
he
alone
of
his
bountie
reioyceth
,
and
delighteth
himself
,
when
in
vprightnesse
of
heart
we
seeke
to
execute
our
charge
faythfully
.
14
He
that
boasteth
of
false
liberalitie
,
is
lyke
cloudes
,
and
winde
without
raine
.
When
men
see
cloudes
driuen
by
the
winds
,
they
looke
that
they
shal
haue
raine
,
but
it
chaunceth
sometimes
that
none
at
all
falleth
,
and
so
they
loose
their
expectation
:
Euen
so
when
men
see
any
one
which
is
franke
of
his
promises
,
they
hope
to
obtaine
the
same
of
him
.
But
they
are
very
often
deceiued
,
and
prooue
that
the
greatest
promisers
are
cloudes
&
wind
without
raine
.
They
are
rich
and
liberal
in
promises
,
but
there
is
no
effect
folowing
,
and
so
they
boast
themselues
falsly
and
are
of
no
profite
.
They
are
content
to
beare
a
fayre
face
,
and
make
men
gape
after
them
,
and
holde
them
in
hope
of
thinges
.
Those
which
are
such
,
not
onely
are
vaine
,
as
cloudes
which
are
without
water
,
but
also
hurtefull
,
as
the
winde
which
dryeth
the
earth
,
sucking
his
humor
without
sending
him
any
againe
,
but
making
it
yawne
for
thirst
and
drynesse
.
The
captaine
of
such
men
is
the
Diuel
,
and
of
him
they
haue
learned
to
boast
themselues
falsly
.
Adam
wel
prooued
the
boasting
of
the
Diuel
15
A
Prince
is
pacified
by
the
staying
of
anger
:
and
a
softe
tongue
breaketh
the
bones
.
Albeeit
the
anger
of
kings
and
greate
men
of
the
earth
,
bee
meruellously
to
bee
feared
because
of
their
highnesse
and
power
,
A
Prince
is
pacified
,
&c.
Yea
,
though
hee
bee
very
obstinate
,
and
hardened
in
his
anger
,
yet
one
shall
winne
him
by
faire
words
,
as
Solomon
signifieth
it
saying
,
And
a
soft
tongue
breaketh
the
16
Hast
thou
founde
hony
?
Eate
that
is
sufficient
for
thee
:
least
thou
be
ouerful
,
and
vomit
it
.
God
hath
giuen
vs
,
al
meate
to
vse
indifferently
with
thankes
giuing
,
which
thing
gluttons
and
drunkardes
cannot
doe
,
who
are
not
content
to
take
sufficient
,
but
deuoure
and
swalowe
suche
abundance
thereof
,
and
with
suche
excesse
,
that
they
almost
burst
therewith
,
and
are
constrained
often
to
cast
their
gorge
:
and
which
worse
is
,
loose
both
sense
and
vnderstanding
,
as
is
dayly
proued
:
and
so
they
cannot
acknowledge
the
goods
which
come
from
God
,
too
giue
him
thankes
for
the
same
,
as
belongeth
to
him
,
wherfore
to
the
ende
that
wee
be
not
vnthankeful
for
the
benefites
which
God
bestoweth
vpon
vs
,
let
vs
vse
it
with
temperance
and
sobrietie
,
and
be
very
circumspect
that
we
take
not
too
much
delight
in
the
goodnesse
and
sweetnesse
of
the
meate
,
to
cause
vs
to
abuse
the
good
creature
of
God
,
in
vsing
the
same
excessiuely
.
Solomon
vnder
the
name
of
hony
as
it
seemeth
,
admonisheth
vs
of
this
same
,
when
he
saith
,
Hast
thou
found
hony
,
&c.
This
sense
is
not
impertinent
,
&
conteineth
good
and
necessary
doctrine
:
for
there
is
no
meate
so
good
but
it
hurteth
vs
,
and
wasteth
&
destroyeth
vs
,
if
we
take
too
much
thereof
.
If
one
fill
himselfe
ouer
ful
,
he
is
hurt
thereby
:
for
the
stomacke
is
greeued
therewith
,
and
the
vnderstanding
(
which
is
worst
of
al
)
is
ouerladen
and
dulled
.
And
so
he
is
in
worse
estate
then
bruite
beastes
,
who
eating
and
drinking
their
fill
,
yet
loose
not
their
natural
sense
which
God
hath
giuen
them
:
If
men
vomit
,
the
meate
and
drinke
is
lost
.
And
so
gluttons
and
drunkards
destroy
themselues
,
and
worke
destruction
,
and
in
this
maner
they
waye
not
God
as
they
ought
to
doe
.
For
not
onely
they
destroy
the
goods
which
hee
hath
created
for
the
vse
of
man
,
but
also
in
as
much
as
in
them
lyeth
they
deface
and
abolish
the
image
of
god
.
But
it
seemeth
to
be
more
conuenient
to
say
that
Solomon
speaketh
by
similitude
,
and
that
the
second
part
of
the
same
followeth
,
when
he
saith
:
17
Withdrawe
thy
foote
from
thy
neighbours
house
,
least
he
bee
weary
of
thee
,
and
hate
thee
.
Now
the
sense
of
the
similtude
is
such
,
as
if
one
saide
,
as
hony
hath
a
sweete
tast
,
and
therefore
men
delight
to
eate
it
,
and
giue
it
entrie
into
their
bodies
:
yet
neuerthelesse
if
one
eate
more
thereof
then
is
needeful
,
he
ouerchargeth
his
stomacke
,
and
is
forced
to
vomit
.
Euen
so
,
although
it
seemeth
that
thy
neighbour
liketh
of
thee
,
and
that
he
taketh
pleasure
to
haue
thee
familiarly
conuersant
with
him
,
yet
neuerthelesse
take
heede
to
bee
importunate
vpon
him
,
&
to
trouble
him
at
vnconuenient
houres
,
and
too
often
,
for
feare
least
he
be
weary
of
thee
,
and
in
steed
of
louing
thee
,
fal
to
hate
thee
:
and
for
a
freend
,
become
an
enimie
.
As
then
,
it
behooueth
that
in
al
sobrietie
and
temperance
we
vse
meate
and
drinke
,
howe
good
&
sweete
soeuer
it
bee
:
euen
so
what
amitie
and
familiaritie
we
haue
with
our
neighbours
,
and
though
they
declare
both
in
wordes
&
deedes
to
bee
at
our
commandement
,
yet
let
vs
take
heede
to
be
curious
inquirers
of
their
estate
,
and
not
to
binde
on
them
as
farre
as
our
appetite
biddeth
vs
,
as
if
that
which
they
haue
were
ours
to
dispose
at
our
pleasure
.
Such
ouer
boldnes
engendreth
hate
and
enmitie
,
wherof
proceed
strife
and
debate
,
dissention
,
and
sedition
,
by
the
which
one
is
often
forced
to
cast
his
gorge
,
&
leaue
that
which
he
hath
taken
vnaduisedly
.
Wherfore
one
may
wel
cal
the
Anabaptists
authours
of
sedition
,
troublers
of
peace
,
and
destroyers
of
charitie
,
when
they
would
haue
al
goods
to
be
common
.
One
may
also
cal
them
blasphemers
,
when
they
speake
against
the
holie
Ghost
,
who
hath
saide
by
Solomon
,
Withdrawe
thy
foote
,
&c.
For
if
al
things
be
common
,
it
is
lawful
to
enter
euerie
where
,
&
to
vse
al
things
at
ones
pleasure
,
and
there
would
be
no
theeues
:
and
so
that
would
be
in
vaine
which
God
hath
said
,
Thou
shalt
not
be
a
thiefe
.
Let
vs
not
thinke
that
it
is
laweful
to
enter
into
our
neighbours
house
at
our
pleasure
,
no
although
they
haue
somewhat
of
ours
,
and
that
we
would
fetch
it
away
,
or
haue
a
pledge
for
the
same
.
Know
we
therefore
that
we
are
here
taught
that
we
ought
to
spare
our
neighbour
,
18
A
man
that
answereth
against
his
neighbour
as
a
false
witnesse
,
is
like
a
hammer
,
a
sworde
,
and
a
sharp
arrowe
.
Solomon
hath
already
often
treated
of
the
false
witnesse
,
hee
hath
shewed
partly
the
frowardnesse
of
the
false
witnesse
,
and
A
man
that
answereth
,
&c.
Wherein
we
haue
first
to
note
,
that
although
in
the
scripture
,
to
answer
,
is
taken
often
for
to
speake
,
not
being
asked
nor
prouoked
by
other
wordes
:
notwithstanding
one
may
say
,
that
in
this
place
Solomon
hath
regarded
that
false
witnesses
to
make
their
wordes
be
taken
,
come
not
to
speake
before
the
Iudge
,
vntil
they
be
called
by
oath
.
Secondly
let
vs
note
,
that
it
is
saide
expressiuely
,
Against
his
neighbor
,
because
the
intent
of
the
false
witnesse
,
is
to
hurte
his
equals
,
either
in
goods
or
in
good
name
,
or
in
his
body
or
in
al
the
three
,
and
hath
not
God
in
his
minde
:
and
yet
neuerthelesse
he
that
answereth
against
his
neighbour
,
tyeth
himself
to
God
,
&
riseth
vp
against
him
,
to
bring
him
to
nothing
if
it
were
possible
.
Solomon
signifieth
it
when
he
calleth
him
a
false
witnesse
.
For
seeing
he
forsweareth
himselfe
,
he
maketh
God
the
author
of
lyes
,
and
depriueth
him
of
his
trueth
(
as
much
as
in
him
is
)
without
the
which
God
cannot
consist
,
&
so
there
is
great
boldnes
&
temeritie
in
the
false
witnesse
,
when
he
wrongeth
not
man
only
,
but
God
himself
also
who
hath
al
power
,
whome
it
is
vnpossible
to
resist
.
Hee
expresseth
afterwards
his
crueltie
,
making
him
lyke
to
three
instruments
with
the
which
men
do
many
murthers
:
for
the
hammer
breaketh
the
bones
shiuering
them
into
peeces
heere
&
there
:
The
sworde
cutteth
and
giueth
great
woundes
in
the
fleshe
:
The
sharpe
arrowe
,
pearceth
deepe
,
and
cannot
bee
easily
drawne
out
,
but
the
iron
wil
remaine
in
the
body
.
And
so
the
false
witnesse
hath
a
tongue
very
soft
it
seemeth
,
and
which
is
not
other
in
apparance
,
but
that
,
which
speaketh
trueth
,
but
it
is
very
harde
,
very
sharpe
,
and
very
pearcing
,
when
it
murdereth
and
killeth
the
innocentes
.
It
is
not
therefore
without
cause
that
the
Apostle
Saint
Iames
complaineth
of
the
tongue
.
Nowe
when
Solomon
accuseth
the
false
witnesse
of
such
cruelty
19
Confidence
in
an
vnfaithfull
man
in
the
time
of
trouble
,
is
like
a
broken
tooth
,
and
a
sliding
foote
.
They
that
haue
broken
teeth
eate
not
as
they
woulde
,
and
as
necessitie
requireth
:
but
if
they
be
an
hungred
,
languishe
,
and
cannot
remedie
themselues
according
to
their
desire
.
Likewise
a
lame
man
which
is
weake
of
his
feete
,
cannot
goe
lightly
nor
soone
dispatch
a
long
iourney
,
nor
helpe
another
to
pasle
it
:
for
his
feete
are
not
stedfast
,
but
slide
,
and
lets
them
fal
whome
he
thinketh
to
helpe
.
This
is
wel
knowne
by
experience
:
neuerthelesse
,
there
is
none
so
toothlesse
,
but
hee
thinketh
to
feede
wel
if
hee
haue
wherewithal
,
and
there
is
none
which
hath
so
great
desire
to
goe
,
as
the
lame
,
and
weake
of
foote
,
but
often
the
toothles
and
lame
,
are
both
frustrate
of
their
intent
,
and
chiefly
in
their
most
neede
,
euen
so
when
one
trusteth
the
vnfaithfull
:
That
is
to
say
,
those
which
haue
no
feare
of
God
,
nor
reuerence
of
his
word
,
nor
haue
any
affection
of
humanitie
towardes
their
neighbours
,
nor
make
it
no
difficultie
to
lye
&
deceiue
them
,
to
hurt
and
betray
them
:
when
(
I
say
)
one
hath
confidence
in
such
wicked
persons
,
they
eate
not
when
they
haue
need
,
nor
goe
not
when
they
shoulde
goe
,
that
is
,
they
are
frustrate
of
that
which
they
looked
for
of
them
when
they
fal
into
tribulation
:
for
they
are
like
a
broken
tooth
,
and
a
lame
foote
in
the
time
of
neede
.
If
they
bee
such
towardes
their
neighbours
,
it
is
no
maruel
seeing
they
are
no
more
profitable
to
themselues
:
forgiuing
themselues
to
al
despising
of
God
,
and
al
treason
towardes
their
neighbours
:
for
they
promise
them
that
they
shal
prosper
,
and
bee
without
harme
,
and
shalbehaue
themselues
valiantly
against
al
assaultes
.
but
they
come
to
their
purpose
:
for
God
breaketh
their
teeth
,
and
maketh
their
feete
slide
,
and
stumble
.
If
therefore
the
vnfaithful
20
Hee
that
taketh
away
the
garment
in
the
colde
season
,
is
like
vineger
powred
vpon
[
*
](A19309-e229890-b)
*
or
Alumme
,
or
Sope.
Nitre
,
or
like
him
that
singeth
songues
to
an
heauie
hearte
.
When
it
is
very
colde
,
and
wee
wil
keepe
our
bodies
from
harme
,
we
put
on
clothes
enough
to
keepe
vs
warme
,
and
lay
them
not
away
willingly
,
for
feare
of
catching
colde
,
the
which
we
cal
the
enimie
of
nature
:
for
without
taking
away
the
garment
,
the
colde
being
great
,
pearceth
so
that
one
feeleth
it
euen
in
his
bones
,
as
may
bee
seene
when
eche
man
trembleth
thereat
.
And
when
men
powre
vineger
vpon
Alum
or
Nitre
(
which
is
vnknowne
to
vs
)
they
melt
it
away
,
for
it
looseth
it
hardnesse
.
Also
if
any
one
haue
an
heauie
hearte
,
hee
hath
no
pleasure
to
take
paines
to
comfort
him
,
but
rather
is
vexed
and
greeued
thereat
the
more
,
and
chiefly
if
his
hearte
bee
frowarde
and
malitious
,
and
hee
doe
bite
on
the
bridle
,
as
one
woulde
say
,
and
is
displeased
,
and
taketh
it
in
yll
that
he
is
not
come
to
the
ende
of
his
wicked
enterprises
,
but
is
desperat
therewith
.
Or
also
when
a
poore
conscience
is
as
it
were
ouerwhelmed
with
the
iudgementes
of
GOD
,
and
seeth
nought
but
death
and
hel
about
him
because
of
his
sinnes
.
The
more
one
seeketh
to
comfort
suche
men
,
the
more
they
are
greeued
and
vexed
,
and
their
sorowe
is
augmented
:
for
they
neither
wil
nor
can
giue
place
in
their
mindes
to
any
good
woorde
of
consolation
as
is
seene
by
proofe
.
Notwithstanding
the
intent
of
Solomon
is
not
to
forbid
vs
to
comforte
them
which
are
afflicted
in
their
heartes
,
by
sweete
and
pleasant
woordes
:
for
God
hath
giuen
vs
his
worde
to
the
ende
that
we
shoulde
vse
it
:
for
the
consolation
of
the
sad
and
sorwful
.
The
Lorde
comforteth
the
afflicted
by
the
preaching
of
his
worde
,
when
hee
giueth
efficacie
to
the
admonitions
,
exhortations
,
and
warninges
,
which
are
doone
in
his
name
.
to
an
heauie
hearte
.
That
is
to
say
,
hee
will
not
haue
vs
to
laugh
and
reioyce
,
when
wee
see
our
ueighbours
in
affliction
,
for
so
doing
(
in
as
much
as
in
vs
lyeth
)
wee
augment
their
miserie
,
which
is
a
thing
very
wicked
before
GOD
:
as
our
Lorde
Iesus
Christ
sheweth
vs
.
Wherfore
let
vs
obey
the
Apostle
Saint
Paule
,
who
saith
,
Reioyce
with
21
If
hee
that
hateth
thee
,
bee
hungrie
,
giue
him
bread
to
eate
,
and
if
hee
bee
thir
stie
,
giue
him
water
to
drinke
.
So
muche
is
it
vnlawful
to
take
away
the
garment
in
a
colde
day
,
or
sing
songues
to
the
heauie
heart
,
when
thy
neighbour
loueth
thee
(
or
at
leastwise
hateth
thee
not
)
is
in
miserie
and
distresse
,
that
rather
it
behoueth
vs
to
haue
pitie
and
compassion
on
them
which
wishe
vs
euil
not
only
in
words
&
sound
shewes
,
but
also
indeedes
,
helping
them
and
succouring
them
at
their
necessitie
.
Ioseph
did
so
to
his
brethren
,
who
had
shewed
him
great
signe
of
hate
,
and
executed
If
hee
that
hateth
thee
bee
hungrie
,
&c.
Iesus
Christ
commandeth
vs
the
like
.
Nowe
as
concerning
the
wordes
of
Solomon
wee
haue
to
note
,
that
it
seemeth
at
the
first
shewe
,
that
hee
is
content
,
that
one
make
as
much
account
of
him
which
is
his
enimie
,
as
of
a
Dogge
,
to
whome
likewise
wee
giue
bread
and
water
:
for
hee
speaketh
but
of
giuing
him
bread
and
water
.
But
one
may
easily
exempt
Solomon
from
such
suspition
,
first
in
saying
(
as
the
trueth
is
)
that
the
Scripture
vnder
bread
and
water
comprehendeth
al
that
which
serueth
to
nourishe
the
body
of
man
,
yea
vnder
the
onely
worde
bread
.
Secondly
in
saying
that
Solomon
hath
named
that
which
is
least
esteemed
,
to
shewe
that
if
one
refuse
to
giue
to
his
enimie
bread
and
water
,
he
wil
not
giue
him
other
meates
which
are
22
For
thou
kindlest
coales
vpon
his
head
,
and
the
Lord
shal
deliuer
thee
.
The
first
good
that
commeth
of
our
doing
wel
towards
our
enimies
,
is
that
we
kindle
coales
,
or
as
Saint
Paul
saith
,
Heape
coales
of
fire
vpon
their
heades
:
that
is
to
say
,
we
breake
their
hearts
.
Insomuch
that
they
are
forced
to
encline
on
the
one
side
or
on
the
other
,
that
is
to
wit
,
that
either
by
our
benefites
their
courage
is
softened
,
and
they
induced
to
loue
vs
:
or
if
they
bee
so
cruel
that
they
relent
not
by
our
benefites
,
yet
neuerthelesse
they
shal
burne
and
bee
troubled
with
the
witnesse
of
their
conscience
,
which
shal
feele
it selfe
confused
and
ouercome
with
our
benefites
.
One
may
see
this
token
in
Saul
,
and
as
Saul
finally
ceassed
to
persecute
Dauid
,
euen
so
our
enimies
wil
leaue
of
to
trouble
vs
,
&
so
we
shal
not
loose
the
23
As
the
North
winde
driueth
away
the
raine
:
so
doeth
an
angrie
countenance
,
the
slaundering
tongue
.
Whiles
the
North
winde
bloweth
not
,
the
Southwinde
sendeth
him
cloudes
which
distil
raine
,
euen
so
when
a
man
which
is
in
credite
and
authoritie
,
in
power
and
superioritie
,
sheweth
himselfe
fauourable
and
curteous
,
then
flatterers
,
tale
bearers
,
lyars
,
and
backbiters
,
feare
him
not
,
but
dare
easily
come
before
him
,
and
thinke
themselues
welcome
,
when
in
secrete
they
bring
him
false
reportes
of
their
neighbours
.
Contrariwise
,
when
the
North
winde
which
is
drie
and
impetuous
,
bloweth
,
the
cloudes
are
scattered
,
and
yeelde
no
raine
:
euen
so
when
a
personage
which
is
in
preheminence
sheweth
himselfe
rude
and
seuere
,
rough
and
rigorous
,
as
though
hee
were
alwayes
angrie
,
the
flatterers
which
desire
to
distil
raine
of
lyes
and
backbitinges
,
dare
not
approch
to
him
,
but
absent
themselues
away
:
for
although
they
seek
stil
to
cloke
their
saying
,
for
to
hide
their
falsehood
,
yet
neuerthelesse
a
vertuous
iudge
can
wel
discouer
it
,
and
confound
them
,
so
that
they
dare
not
appeare
before
him
:
and
when
he
hath
caught
them
,
hee
wil
scatter
them
,
as
the
dry
Northerne
wind
bringeth
the
cloudes
to
nothing
.
Heere
Solomon
sheweth
wel
to
kinges
and
rulers
of
the
earth
that
they
ought
not
to
laugh
,
reioyce
,
and
take
pastimes
at
flatterers
&
backbiters
,
but
rather
to
be
bitterly
angry
against
than
,
&
in
anger
to
take
reuenge
vpon
them
,
executing
that
which
Dauid
purposed
to
doe
,
saying
,
Hee
that
priuily
slaundeth
his
neighbour
,
him
wil
I
destroy
.
He
that
hath
a
proude
looke
and
high
heart
,
I
cannot
suffer
:
24
It
is
better
to
dwell
in
a
corner
of
the
house
top
,
then
with
a
contentious
woman
in
a
wide
house
.
Wee
haue
seene
this
sentence
worde
by
worde
.
Neuerthelesse
this
repetition
vsed
of
the
holy
scripture
,
is
not
vnprofitable
,
but
rather
wide
house
.
For
these
causes
I
say
Solomon
setteth
againe
before
vs
this
present
sentence
to
reprooue
men
and
women
according
as
they
deserue
.
And
as
the
repetition
is
not
superfluous
,
so
it
shal
not
bee
vnprofitable
to
apply
to
this
place
present
that
which
was
saide
in
the
21.
chap.
9.
vers
.
25
As
are
the
colde
waters
to
a
person
fainting
for
drinke
:
so
is
good
newes
from
a
farre
country
.
When
any
body
hath
long
suffered
hunger
,
and
through
the
long
suffering
of
the
same
is
waxed
faint
and
out
of
hearte
,
if
he
finde
any
colde
well
of
water
,
or
fresh
running
riuer
,
hee
taketh
pleasure
to
drinke
thereof
,
hee
stencheth
his
thirst
,
hee
recouereth
strength
,
and
is
renewed
againe
.
Euen
so
if
any
one
haue
his
friend
in
a
farre
countrie
and
thinketh
that
this
friend
is
very
conuenient
for
him
,
yea
necessarie
,
hee
wil
bee
vexed
and
greeued
greatly
,
and
wil
as
it
were
pyne
away
when
his
friende
hath
not
of
long
time
sent
him
any
newes
.
But
if
his
friend
haue
a
care
of
him
,
and
if
hee
bee
diligent
to
let
him
vnderstande
of
his
newes
,
which
bee
pleasant
and
profitable
to
him
:
his
griefe
wil
passe
,
his
languor
wil
cease
,
hee
is
well
recreated
and
refreshed
,
and
hartely
thanketh
his
friende
that
hath
him
so
in
remembrance
.
Nowe
whyles
wee
are
present
in
body
,
we
are
absent
in
the
Lorde
,
which
is
the
best
friend
that
wee
can
haue
.
And
so
in
respect
of
vs
that
walke
in
this
earthly
country
by
fayth
and
not
by
sight
,
our
God
is
in
a
far
country
.
And
if
so
be
it
he
sende
vs
not
and
distille
downe
vpon
vs
his
fresh
waters
,
if
hee
sende
vs
not
of
his
good
newes
,
wee
languishe
and
are
faynt
through
spirituall
thirst
:
with
the
which
hee
hath
threatened
the
children
of
Israel
.
We
languish
I
say
,
and
waxe
faint
if
wee
haue
the
true
knowledge
of
the
bountie
,
and
clemencie
of
our
God
,
and
26
A
righteous
man
falling
downe
before
the
wicked
,
is
like
a
troubled
wel
,
and
a
corrupt
spring
.
Men
iudge
by
the
world
that
they
behaue
themselues
wel
if
they
maintaine
themselues
peaceably
with
euery
one
,
and
that
chiefly
to
liue
in
peace
,
one
should
bow
downe
himself
before
the
wicked
,
flattering
them
,
and
fauouring
them
,
&
should
searche
al
the
waies
hee
can
to
haue
their
grace
.
They
thinke
they
doe
not
ill
in
thus
dooing
,
for
they
haue
the
Diuelish
prouerbe
in
their
heart
and
in
their
mouthes
which
saith
,
that
wee
must
liue
by
the
quicke
&
not
by
the
dead
.
And
so
they
thinke
a
iust
thing
to
make
themselues
companions
or
rather
inferious
to
the
wicked
.
But
such
iustice
is
no
better
then
wickednesse
it selfe
.
Solomon
sheweth
it
wel
saying
,
A
righteous
man
falling
down
before
the
wicked
,
is
like
a
troubled
wel
,
&c.
Wherein
hee
sheweth
vs
that
wee
ought
to
perseuer
in
righteousnesse
and
integritie
,
to
approue
our
iustice
before
God
,
and
before
his
elect
and
faithful
,
Otherwise
as
the
cleanest
and
purest
fountaine
of
the
world
is
vnprofitable
,
yea
noisome
and
hurtful
,
if
in
treading
in
it
with
our
feete
,
or
otherwise
we
trouble
it
:
or
els
if
one
cast
into
the
spring
thereof
any
filth
or
poison
to
infect
and
corrupt
it
:
Euen
so
if
the
iust
man
consent
to
the
wicked
,
to
bee
at
his
commandement
and
seruice
,
his
righteousnes
shal
be
vnprofitable
to
him
:
and
he
wil
make
no
conscience
to
giue
himselfe
to
euil
,
to
be
a
reproche
and
hurt
to
his
neighbours
,
and
to
corrupt
them
:
and
so
he
shal
be
no
more
righteous
,
but
wicked
and
vniust
,
and
as
a
corrupt
spring
is
despised
,
and
men
let
it
goe
to
ruine
:
euen
so
the
iust
man
which
ioyneth
himself
to
the
wicked
,
and
becommeth
his
peere
in
turning
away
from
his
righteousnesse
,
shal
perish
in
his
iniquitie
.
Nowe
one
ought
not
to
finde
it
strange
,
that
I
say
,
the
iust
man
turning
away
A
righteous
man
falling
downe
before
the
wicked
,
&c.
And
also
as
one
may
see
it
in
the
place
afore
alledged
out
of
Ezechiel
.
But
one
may
say
that
many
of
the
ancient
holy
fathers
haue
fallen
downe
before
the
wicked
as
Abraham
,
the
brethren
of
Ioseph
,
Iacob
.
And
Ieremie
admonisheth
king
Zedechias
and
his
people
to
serue
the
king
of
Babylon
.
The
27
It
is
not
good
to
eate
much
hony
:
so
to
search
their
owne
glory
,
is
not
glory
.
Man
from
the
beginning
of
his
creation
hath
been
constituted
in
glory
&
honor
,
being
created
of
God
to
his
image
and
likenes
,
&
hauing
obteined
of
him
the
rule
ouer
the
earth
,
&
al
things
therin
search
ones
owne
glory
.
Nowe
that
which
these
heere
,
and
others
haue
proued
,
Solomon
pronounceth
it
when
he
saith
,
It
is
not
good
to
eate
much
,
&c.
he
saith
so
,
because
experience
hath
not
touched
our
heartes
as
it
ought
,
and
that
it
is
very
needeful
for
vs
to
be
reproued
,
and
told
of
that
expresly
which
we
haue
to
follow
or
forsake
.
As
in
this
present
sentence
we
are
admonished
not
to
be
couetous
of
glory
,
otherwise
we
shal
be
exposed
to
ignominie
,
as
it
is
wel
marked
,
saying
,
That
it
is
no
glory
when
men
search
their
owne
glory
.
Wherein
we
haue
to
note
that
wee
make
great
account
of
them
which
are
exalted
in
glory
&
honour
,
and
esteeme
them
as
holy
:
and
if
it
be
in
our
owne
selues
,
we
swalowe
it
(
as
one
would
say
)
like
sweete
hony
.
And
indeede
also
,
it
is
not
a
thing
to
be
reiected
,
that
this
glory
when
through
the
same
we
forget
not
ourselues
,
nor
put
not
God
,
nor
the
dutie
which
we
beare
to
our
neighbors
in
obliuion
,
seeing
also
that
God
which
exalteth
them
in
glory
which
please
him
:
and
if
we
obteine
any
degree
of
honour
,
it
is
from
him
that
we
haue
it
:
and
as
one
may
see
it
when
he
promiseth
Abraham
to
make
him
grow
into
a
great
nation
.
28
A
man
that
refraineth
not
his
appetite
,
is
like
a
Citie
that
is
broken
downe
,
and
without
walles
.
Those
people
that
wil
keepe
themselues
safe
from
the
danger
of
their
enimies
,
&
be
in
suretie
,
are
careful
to
munite
their
townes
&
cities
with
strong
and
good
walles
al
about
,
&
if
peraduenture
there
be
any
breach
made
,
they
are
diligent
to
repaire
it
,
to
the
ende
that
the
enimie
haue
no
entrance
that
way
.
Otherwise
,
if
they
make
no
account
to
enuiron
the
citie
with
good
walles
,
it
is
open
to
the
enimie
,
&
easily
destroyed
:
for
the
enimies
which
craue
but
the
ruine
of
the
same
,
enter
in
as
they
wil
,
and
pul
it
,
and
sack
it
at
their
pleasure
:
and
so
the
citie
is
dispatched
for
lacke
of
walles
,
which
is
a
miserable
thing
.
Solomon
compareth
to
such
a
citie
,
the
man
that
refraineth
not
his
appetite
,
and
so
approoueth
him
very
miserable
.
And
therefore
that
we
may
knowe
how
to
eschewe
such
miserable
destruction
,
wee
ought
to
vnderstande
what
it
is
that
wee
haue
to
doe
,
to
refraine
our
owne
appetite
,
and
to
be
able
to
attaine
to
the
same
,
wee
haue
to
note
that
the
appetite
is
taken
diuersly
in
the
Scripture
.
First
for
the
inwarde
part
of
man
,
in
the
which
are
resident
vnderstanding
,
thoughtes
,
affections
,
willes
,
determinations
and
counsels
.
And
because
this
part
is
corrupted
by
sinne
,
it
is
mooued
sooner
to
euil
then
to
good
:
wherefore
it
hath
neede
to
bee
restrained
,
otherwise
it
bringeth
foorth
the
destruction
of
the
man
,
Solomon
hath
shewed
vs
this
.
Contrariwise
if
the
appetite
be
refrained
,
The
xxvi
.
Chapter
.
1
AS
the
snowe
in
the
Sommer
,
and
as
the
raine
in
the
Haruest
are
not
meete
:
So
is
honour
vnseemely
for
a
foole
.
AS
there
are
seasons
wherein
snowe
and
raine
are
profitable
,
as
proofe
sheweth
it
:
so
there
are
persons
who
are
fit
to
bee
exalted
in
honour
,
because
they
can
wel
vse
the
same
,
as
doe
the
vertuous
,
fearing
God
,
prudent
,
sage
,
discrete
,
careful
,
and
diligent
to
doe
their
duetie
in
all
vprightnesse
and
integritie
,
without
any
lifting
vp
of
their
heartes
,
or
rising
vp
aboue
others
,
to
despise
them
,
molest
them
,
or
oppresse
them
.
Honour
was
very
seem
ely
,
for
Abraham
,
Moses
,
Dauid
,
Ezechias
,
Iosias
,
Daniel
,
and
other
holy
personages
.
Contrariwise
,
there
are
seasons
wherein
snowe
doeth
great
hurt
,
as
when
it
commeth
is
Sommer
,
when
al
the
thinges
of
the
earth
haue
neede
of
heate
for
to
growe
and
to
waxe
ripe
,
the
snowe
that
falleth
,
letteth
them
to
prosper
,
for
it
cloieth
the
earth
,
&
the
thinges
that
she
beareth
.
Likewise
the
rayne
which
commeth
in
haruest
,
rotteth
the
corne
&
grasse
which
are
cut
downe
,
lying
yet
on
the
fielde
.
Nowe
if
wee
feare
the
snowe
in
sommer
,
and
the
rayne
in
haruest
,
it
behooueth
vs
greatly
to
feare
,
lest
fooles
be
placed
in
honour
and
glorie
.
For
as
Solomon
saieth
,
Honour
is
no
more
seemely
for
a
foole
,
then
snow
in
the
sommer
,
and
rayne
in
the
haruest
.
If
fooles
be
placed
in
honour
,
they
cloye
the
earth
:
for
,
as
much
as
in
them
lieth
,
they
take
the
courage
from
them
,
which
otherwise
would
giue
themselues
to
wel
doing
.
They
freese
the
goods
,
for
they
hate
them
which
seeke
to
prosper
and
increase
,
they
rotte
the
grasse
and
corne
:
for
as
much
as
they
can
,
they
corrupt
and
destroy
al
good
order
,
and
good
pollicie
,
and
set
and
shew
foorth
slaunders
,
dissolutions
,
wantonnesse
,
wickednesse
,
infamie
,
filthinesse
,
villanie
,
and
abhomination
:
as
the
wicked
Kings
and
gouernours
,
and
the
false
Prophetes
haue
done
.
And
also
nowe
a
dayes
the
Emperours
and
Kinges
,
the
Pope
&
his
Adherentes
doe
,
which
tende
onely
to
destruction
.
Here
we
haue
to
note
first
of
al
,
that
Kinges
,
and
al
they
which
are
in
any
preheminence
,
or
which
haue
any
honourable
gouernment
,
ought
to
be
careful
to
refraine
from
al
follie
and
wickednesse
,
and
to
giue
themselues
to
prudence
and
sapience
,
and
to
doe
their
diligence
,
to
abase
and
bring
downe
,
yea
,
to
roote
out
the
foolish
which
are
so
vnprofitable
and
hurtful
,
that
if
they
be
exalted
,
and
once
crept
into
credite
and
authoritie
,
they
serue
but
as
snow
doeth
in
sommer
,
and
2
As
the
Sparowe
by
flying
,
and
the
Swallowe
by
flying
escape
,
so
the
curse
that
is
causelesse
,
shal
not
come
.
Men
set
nettes
,
and
prepare
snares
for
birdes
,
who
haue
not
deserued
it
:
and
it
comes
to
passe
often
times
that
they
loose
both
their
time
and
their
labour
:
and
the
birdes
haue
no
harme
,
but
saue
themselues
and
scape
away
by
flying
,
and
flye
away
,
and
so
the
bird-catchers
obtaine
not
alwayes
that
which
they
desire
,
but
are
often
frustrate
of
their
intentes
.
Likewise
mouthes
that
are
ful
of
curses
,
striue
to
hurt
the
innocent
without
cause
,
who
neuer
offended
them
,
but
the
goodnesse
of
God
which
is
verie
succourable
,
serueth
for
feete
and
winges
to
them
whom
we
curse
wrongfully
,
and
without
cause
.
Insomuch
that
the
curses
which
one
casteth
out
against
them
,
neuer
touch
them
:
for
God
turneth
it
away
.
Solomon
teacheth
vs
this
saying
,
As
the
Sparowe
by
flying
,
and
the
Swalowe
by
flying
,
escape
,
&c.
Dauid
had
no
euil
through
Goliah
his
curse
,
nor
for
the
malediction
of
Semei
.
Also
the
children
of
God
feele
no
euil
for
But
the
vnreasonable
curse
,
or
the
curse
without
cause
:
for
if
one
curse
vs
iustly
,
it
is
to
be
feared
,
that
wee
shal
feele
the
hurt
of
it
,
yea
,
by
the
iust
vengeance
of
God
,
which
wil
hearken
to
the
crye
of
them
that
curse
vs
.
For
this
cause
Ecclesiastes
admonisheth
3
As
the
whip
is
for
the
Horse
,
&
the
bridle
for
the
Asse
:
so
is
the
rodde
for
the
fooles
backe
.
It
is
written
,
I
wil
giue
thee
vnderstanding
,
and
wil
teache
As
the
whip
is
for
the
Horse
,
&c.
Now
euen
as
great
Lordes
,
for
to
tame
their
Horses
and
other
beastes
,
haue
men
to
whome
they
giue
the
charge
thereof
:
euen
so
our
God
hath
his
men
to
whome
hee
committeth
the
charge
of
guiding
them
,
which
haue
neede
to
bee
tamed
:
hee
hath
giuen
to
his
Prophetes
and
Apostles
,
to
his
Ministers
and
Pastours
his
worde
,
which
is
a
cutting
sworde
,
more
sharpe
then
any
two
edged
sworde
.
This
word
hath
bene
committed
,
I
say
,
to
the
Prophetes
and
Apostles
,
and
to
4
Answere
not
a
foole
according
to
his
foolishnesse
,
lest
thou
also
be
like
to
him
.
Men
see
by
experience
in
this
worlde
that
fooles
haue
power
,
credite
,
and
authoritie
,
that
they
are
at
their
ease
and
prosperitie
,
according
to
outwarde
apparance
.
And
for
this
cause
men
doubt
them
and
feare
them
:
or
els
haue
them
in
admiration
,
and
desire
their
alliance
vnder
hope
that
they
shal
be
wel
aduanced
,
and
profite
by
their
meanes
.
But
bee
it
for
feare
,
or
for
hope
,
men
fauour
and
flatter
them
,
and
seeke
to
couenant
and
agree
with
them
,
without
displeasing
them
any
way
.
And
whereas
they
commit
great
wickednesse
,
men
wil
say
to
them
it
is
wel
done
,
yea
,
they
wil
incourage
them
to
folowe
their
wicked
enterprises
:
as
the
flatterers
did
Saul
,
against
Dauid
,
and
them
which
fauoured
him
,
and
gaue
him
ayde
and
succour
.
They
did
this
,
to
be
welcome
to
Saul
who
was
a
wicked
foole
.
And
therefore
those
which
doe
so
,
are
wicked
and
foolishe
,
as
them
to
whom
they
consent
and
accord
.
Solomon
wil
not
haue
vs
to
resemble
them
:
as
he
sheweth
,
when
he
saith
,
Answere
not
a
foole
,
&c.
To
answere
,
in
this
case
,
is
not
to
satisfie
in
wordes
any
question
or
demaund
:
but
it
is
to
fulfil
,
couenant
,
and
accorde
to
the
wil
and
appetite
of
another
.
For
why
the
scripture
applieth
it selfe
often
to
our
maner
of
speaking
:
for
if
any
one
wil
say
,
that
two
thinges
accorde
and
agree
wel
together
,
hee
saieth
,
that
they
answere
wel
one
to
an
other
.
Contrariwise
,
if
any
one
condiscend
not
to
our
opinion
,
wee
say
,
that
hee
answereth
not
our
purpose
:
and
this
is
because
if
one
aske
vs
of
any
thing
which
wee
know
,
and
which
pleaseth
vs
,
we
answere
willingly
:
but
if
it
displease
vs
,
wee
nodde
the
head
,
and
vouchsafe
not
to
open
the
mouth
to
answere
.
And
wee
vnderstande
that
Solomon
would
that
we
should
disdaine
fooles
,
and
that
wee
should
shewe
no
signe
of
consenting
to
their
follie
,
otherwise
we
are
in
danger
to
be
put
in
a
reprobate
sense
,
and
to
be
abandoned
to
al
follie
.
For
if
euil
talke
corrupt
good
maners
:
the
conuersation
and
accorde
which
we
haue
with
the
foolishe
,
wil
make
vs
fooles
and
wicked
,
according
to
the
foolishnesse
and
wickednesse
5
Answere
a
foole
according
to
his
foolishnesse
:
lest
hee
be
wise
in
his
owne
conceit
.
It
seemeth
at
first
viewe
,
that
this
sentence
is
quite
contrarie
to
the
former
.
Neuerthelesse
it
is
not
lawfull
to
thinke
nor
say
that
there
is
any
contrarietie
:
for
they
are
spoken
both
by
one
and
the
same
spirite
of
trueth
,
which
can
not
be
contrarie
.
Wherefore
we
ought
here
to
take
answere
otherwise
then
in
the
former
sentence
.
For
if
one
condiscended
to
the
foole
,
and
accorded
to
his
follie
,
he
giueth
him
occasion
to
esteeme
himselfe
wise
:
which
Solomon
wil
not
haue
done
,
no
more
then
he
wil
that
we
be
like
vnto
them
.
And
therefore
note
wee
,
that
the
foole
seeketh
wholly
to
persuade
himselfe
that
hee
is
wise
,
and
can
not
abide
one
to
reprooue
him
,
nor
reprehende
him
for
his
follie
.
For
this
cause
,
to
the
end
that
as
much
as
in
vs
lyeth
,
we
suffer
not
the
foole
to
bee
so
abused
.
Solomon
admonisheth
vs
to
answere
him
according
to
his
follie
:
that
is
to
say
,
to
rebuke
him
,
and
tel
him
sharply
and
seuerely
,
that
there
is
nothing
but
follie
in
him
,
and
that
he
is
voide
of
al
wisedome
.
Thus
doing
,
he
wil
knowe
that
he
is
a
foole
,
and
wil
seeke
to
amend
himselfe
,
if
so
be
it
,
hee
be
not
altogether
vncorrigible
,
and
of
the
number
of
them
which
are
sharpely
rebuked
and
threatned
.
We
haue
therefore
to
answere
and
resist
the
Papists
,
and
principally
the
most
6
Hee
that
sendeth
a
message
by
the
hande
of
a
foole
,
is
as
hee
that
cutteth
off
the
feete
,
and
drinketh
iniquitie
.
It
is
verie
meete
and
necessarie
,
that
one
be
wel
aduised
&
careful
to
take
heede
,
whome
hee
putteth
in
trust
to
doe
his
businesse
,
and
chiefly
those
which
are
of
great
importance
.
See
Pharao
King
of
Egypt
,
who
hauing
considered
the
wisedome
and
vnderstanding
of
Ioseph
,
made
him
ruler
and
gouernour
ouer
his
countrey
.
Also
Nabuchodonozer
hauing
seene
the
great
vnderstanding
of
Daniel
,
honoured
him
,
and
made
him
gouernour
.
It
behooueth
one
therfore
He
that
sendeth
a
message
,
or
he
which
committeth
his
affaires
,
&c.
If
hee
haue
domage
thereby
,
he
wel
deserueth
it
.
For
(
as
wee
see
heere
)
in
committing
any
affaires
to
fooles
,
one
doeth
them
iniurie
:
seeing
it
is
as
though
hee
cut
off
their
feete
,
and
constrayned
them
to
goe
.
Nowe
hee
that
doeth
such
iniurie
or
violence
to
his
neighbour
,
meriteth
wel
to
drinke
the
iniquitie
,
and
susteine
the
losse
:
they
therefore
which
fauour
the
wicked
,
and
to
aduaunce
them
,
place
them
in
office
,
doe
them
iniurie
,
and
violence
:
for
they
laye
vpon
them
a
charge
which
they
cannot
wel
weild
,
but
as
a
man
which
hath
his
feete
cut
off
,
so
that
hee
cannot
goe
,
to
beare
any
message
from
farre
:
and
as
suche
a
one
doeth
rather
fal
and
hurt
himselfe
,
than
goe
:
euen
so
the
wicked
cannot
,
nor
wil
not
doe
their
duetie
,
when
they
haue
any
commission
:
and
therefore
they
goe
to
ruine
and
destruction
,
and
they
which
so
haue
cut
their
legs
off
,
remaine
not
vnpunished
,
but
drinke
the
iniquitie
.
If
therefore
wee
loue
the
profite
and
health
of
our
neighbours
,
and
our
owne
,
let
vs
not
put
to
charge
or
office
those
whom
we
know
to
be
fooles
,
and
wicked
persons
.
7
Lift
vp
the
legs
of
a
lame
man
:
so
shal
be
a
sentence
in
a
fooles
mouth
.
Lame
men
haue
commonly
one
leg
long
,
and
another
shorte
:
whereof
it
commeth
that
they
cannot
goe
at
their
ease
,
nor
as
they
woulde
:
and
so
their
going
is
not
pleasant
.
And
though
one
seeke
to
helpe
them
in
lifting
vp
the
one
of
their
legges
or
both
,
yet
they
goe
neuer
a
whit
the
better
.
Lykewise
if
fooles
study
to
pronounce
any
thing
of
excellencie
,
they
cannot
compasse
it
,
nor
their
woordes
are
not
acceptable
,
but
to
them
only
which
are
like
vnto
them
,
and
although
they
haue
some
which
by
flatterie
seeke
to
giue
them
hart
to
say
wel
:
Yet
neuerthelesse
their
wordes
are
not
amended
.
Solomon
maketh
such
a
comparison
,
saying
,
Lift
vp
the
legs
,
&c.
The
which
comparison
is
very
conuenient
for
although
the
foole
haue
but
one
mouth
,
yet
when
hee
forceth
himselfe
to
speake
wel
,
hee
halteth
.
For
as
one
legge
of
a
lame
man
,
or
one
side
when
hee
walketh
,
answereth
not
the
other
and
is
not
agreeable
too
it
:
euen
so
when
the
foole
will
meddle
to
speake
wel
,
his
mouth
is
not
agreeable
to
his
heart
.
Hee
hath
a
short
heart
as
concerning
excellent
thinges
indeede
:
for
hee
dispiseth
&
reiecteth
them
,
and
filleth
himself
with
affections
,
thoughts
,
willes
,
and
determinations
out
of
order
,
and
by
hypocrisie
and
ambition
,
seeketh
to
stretch
his
mouth
to
thinges
,
by
the
which
hee
may
bee
in
admiration
,
to
the
ende
that
men
may
say
of
him
as
of
Herod
,
The
voyce
of
a
God
,
and
not
of
a
man
.
But
meane
while
,
8
As
a
precious
stone
closed
vp
in
a
heape
of
stones
:
so
is
hee
which
giueth
glory
to
a
foole
.
If
wee
finde
it
strange
and
without
al
reason
that
one
shoulde
hyde
amongest
a
great
heape
of
common
stones
,
a
precious
stone
,
because
it
is
a
rare
thing
,
and
men
make
much
account
of
it
:
for
it
hath
other
vertues
then
the
rest
,
and
is
more
delectable
to
the
sight
,
and
while
it
is
thus
inclosed
,
it
is
almost
vnpossible
to
finde
it
,
and
lieth
to
no
vse
,
for
one
hath
neither
profite
,
nor
pleasure
therby
:
Euen
so
wee
ought
to
thinke
it
an
vnreasonable
thing
to
see
fooles
esteemed
,
and
exalted
to
glory
,
for
glorie
is
an
excellent
gift
of
God
which
exalteth
them
that
seeme
worthie
.
And
those
which
desire
it
,
haue
not
stil
the
inioying
of
it
,
but
are
often
cast
off
,
and
depriued
of
it
vtterly
.
And
in
steede
of
glory
,
reape
contempt
,
rebuke
,
and
ignomie
.
For
fooles
knowe
not
howe
to
vse
glorie
according
as
it
is
appointed
by
God
,
but
rather
abuse
it
,
when
in
steede
of
giuing
themselues
to
grauitie
,
vertue
,
magnanimitie
,
prudence
and
wisedome
,
9
As
a
thorne
standing
vp
in
the
hand
of
a
drunkarde
,
so
is
a
parable
in
the
mouth
of
fooles
.
The
man
that
is
giuen
to
drinke
much
,
and
so
is
drunke
,
is
so
blockish
,
dull
,
and
foolish
,
so
voide
of
sense
,
reason
,
vnderstanding
and
feeling
,
that
hee
seeth
not
commonly
,
nor
knoweth
not
what
it
is
that
he
hath
or
holdeth
in
his
hande
,
nor
howe
he
ought
to
vse
that
which
he
hath
betweene
his
fingers
.
He
makes
no
more
difficultie
to
gripe
in
his
hande
a
sharpe
thorne
,
then
he
doth
a
soft
feather
,
&
wil
giue
it
to
kisse
to
them
whom
he
meeteth
,
as
if
it
were
a
nosegaye
of
flowers
,
or
sweete
smelling
hearbes
.
And
in
this
wise
hee
sheweth
that
he
careth
not
what
harme
he
doe
to
himselfe
,
nor
to
his
neighbours
:
but
as
he
pricketh
himselfe
,
so
he
pricketh
and
spoyleth
them
which
doe
him
no
hurt
,
and
which
likewise
desire
that
he
were
in
sounde
estate
and
good
disposition
.
And
so
we
see
that
the
drunkarde
leadeth
a
miserable
and
wicked
life
:
whereby
it
appeareth
that
one
ought
to
haue
drunkennesse
in
great
horror
and
detestation
,
and
flye
the
company
of
drunkardes
,
as
a
madde
Lion
,
or
any
sauage
beast
.
Nowe
if
wee
ought
to
take
heede
,
of
a
thorne
standing
vp
in
the
hande
of
a
drunkarde
,
because
he
cannot
handle
it
as
hee
ought
:
euen
so
wee
ought
to
vnderstande
,
that
fooles
wordes
are
verie
dangerous
.
As
Solomon
pronounceth
it
,
saying
,
As
a
thorne
standing
vp
,
&c.
Wherein
wee
haue
to
note
,
that
as
the
drunkarde
maketh
no
difficultie
to
pricke
his
neighbors
,
and
hurt
them
with
some
thorne
,
or
other
sharp
instrument
which
he
hath
in
his
hande
:
euen
so
the
foolishe
are
hardie
and
rashe
to
pronounce
wordes
,
or
speeches
which
are
yrksome
,
grieuous
,
or
hurtful
to
their
neighbours
.
And
that
in
diuers
sortes
:
for
some
speake
to
their
neighbours
,
making
no
shewe
to
hurt
them
,
and
yet
secretly
practise
their
death
.
As
Cain
dealt
with
his
brother
,
when
they
were
together
on
the
fielde
.
Cain
rose
vp
against
his
brother
10
The
mightie
man
doeth
al
thinges
by
himselfe
:
but
the
foole
giueth
wages
,
yea
,
he
giueth
wages
to
the
transgressours
.
When
Solomon
praiseth
the
man
that
is
great
&
excellent
in
vertue
,
insomuch
that
he
is
sufficient
of
himselfe
to
doe
his
office
and
duetie
,
euen
so
he
doth
it
,
and
applieth
himselfe
therto
carefully
:
and
to
expresse
this
same
,
he
saieth
,
That
he
doth
al
things
:
and
blameth
the
foole
which
hireth
folkes
to
doe
his
businesse
.
It
may
seeme
at
first
view
,
that
Solomon
reputeth
them
fooles
that
haue
hired
seruantes
vnder
them
,
to
doe
their
woorke
in
the
house
,
or
in
the
towne
,
or
in
the
fielde
:
and
herein
hee
should
blame
the
good
antient
Fathers
,
and
good
Kinges
which
haue
had
a
multitude
of
persons
in
their
wages
,
and
himselfe
also
,
for
hee
had
no
smal
company
to
serue
him
,
as
the
holie
historie
reciteth
.
But
Solomons
intent
was
not
suche
.
For
also
it
is
lawful
,
yea
necessarie
that
they
That
the
foole
giueth
wages
to
the
transgressors
.
That
is
,
to
them
which
passe
ouer
or
aboue
that
which
is
their
duetie
,
despising
it
,
and
rather
giuing
themselues
to
doe
the
contrarie
.
And
heerein
is
accomplished
the
common
prouerbe
,
Like
maister
,
like
man
.
Vnderstande
wee
therefore
,
that
it
behooueth
vs
to
increase
daily
in
vertue
,
to
the
end
we
may
need
no
Vicar
,
Suffragan
,
nor
Liefetenant
,
but
that
hauing
negligence
&
sloath
in
disdaine
,
&
despising
al
ease
,
delight
,
and
pleasure
of
carnal
rest
,
wee
may
giue
ourselues
carefully
to
doe
our
duetie
,
yea
,
when
for
the
same
,
wee
must
endure
afflictions
and
calamities
,
iniuries
and
wronges
,
reproche
and
ignomie
.
Let
vs
folowe
Moyses
who
carefully
and
faythfully
did
his
duetie
,
what
difficulties
soeuer
came
,
as
one
may
see
it
in
the
scriptures
.
Now
although
such
care
appertain
chiefly
to
greatmen
of
the
earth
(
as
likewise
the
first
worde
of
this
sentence
signifieth
it
,
the
which
we
haue
expounded
mightie
,
and
one
may
terme
it
,
Maister
,
Lorde
,
That
the
mightie
man
doeth
,
&c.
Hee
wil
not
establishe
free
wil
,
but
that
wee
should
giue
ourselues
to
worke
,
without
trusting
to
our
neighbours
.
For
God
appointeth
vs
not
,
making
vs
vertuous
and
able
,
to
liue
without
doing
any
thing
,
&
passing
away
the
time
pleasantly
,
but
that
we
labour
al
our
time
.
11
The
foole
which
beginneth
his
follie
afreshe
,
is
lyke
a
Dogge
returning
to
his
owne
vomit
.
By
the
corruption
and
wickednesse
of
our
nature
wee
are
despoiled
of
the
true
knowledge
of
God
,
without
the
which
we
haue
neither
religion
nor
reuerence
,
nor
feare
of
him
,
so
that
wee
are
depriued
of
al
wisedome
,
and
are
fooles
,
without
sense
,
reason
,
and
vnderstanding
.
And
there
is
none
but
of
himselfe
is
suche
a
one
,
what
worldly
wisedome
soeuer
he
haue
,
for
al
the
imagination
of
the
thoughtes
of
the
heart
of
man
,
are
onely
euil
at
al
times
,
and
The
foole
which
beginneth
his
follie
afreshe
.
And
after
hee
noteth
the
miserable
condition
,
saying
,
Is
lyke
a
Dogge
returning
to
his
owne
vomit
.
Wherin
we
haue
to
note
first
of
al
,
that
it
is
not
without
cause
that
hee
calleth
men
foolishe
:
for
from
the
beginning
he
hath
forsaken
his
Creator
from
whom
commeth
al
wisdom
.
Now
if
for
this
cause
he
merite
to
be
called
foole
,
by
a
more
reason
hee
is
wel
worthie
of
this
name
,
when
hauing
bin
instructed
in
the
word
of
truth
,
which
is
the
true
wisdom
:
he
returneth
to
his
follie
:
for
in
so
doing
he
apostateth
,
&
reuolteth
from
wisdom
,
to
whom
afterwardes
he
cannot
haue
recourse
.
For
those
which
once
haue
bin
lightened
and
haue
tasted
the
sweete
word
of
God
,
if
they
fal
again
,
it
is
vnpossible
that
they
should
be
renued
by
repentance
,
&c.
Secondly
we
haue
to
which
beginneth
his
follie
afresh
:
as
Solomon
sheweth
it
,
&c.
Thirdly
note
we
,
that
although
the
elect
of
God
after
being
called
to
the
knowledge
of
the
trueth
,
commit
follies
,
either
through
wickednes
,
or
by
ignorance
or
fragilitie
,
yet
neuerthelesse
they
begin
not
their
follie
afresh
:
as
we
may
see
it
here
,
when
Solomon
compareth
the
foole
which
beginneth
his
follie
a
newe
,
to
the
Dogge
which
eateth
that
which
he
hath
vomitted
:
for
there
are
none
but
the
reprobate
which
are
like
to
such
dogges
.
For
although
such
dogges
,
after
receiuing
again
that
which
they
haue
vomited
,
do
not
return
to
it
again
:
euen
so
the
reprobate
being
gone
backe
from
the
holie
commandement
,
which
they
haue
receiued
,
doe
neuer
returne
by
repentance
.
But
the
elect
of
God
are
not
denied
repentaunce
:
as
the
scripture
doth
witnesse
in
diuers
places
:
and
as
there
are
therof
diuers
examples
:
and
their
last
state
is
better
then
the
first
:
for
they
obteine
forgiuenesse
of
their
sinnes
by
the
precious
blood
of
Iesus
Christ
:
but
the
reprobate
lye
stil
wallowing
in
their
filthinesse
:
and
are
like
not
onely
vnto
dogges
,
but
also
vnto
swine
,
which
after
their
washinges
,
12
Seest
thou
a
man
wise
in
his
owne
conceit
?
more
hope
is
of
a
foole
then
of
him
.
We
naturally
do
desire
to
be
wel
esteemed
and
accounted
of
amongst
our
neighbours
,
&
would
haue
men
to
hope
wel
of
vs
.
This
desire
is
good
&
commendable
,
so
that
in
attaining
the
effect
therof
,
we
behaue
&
gouern
ourselues
,
in
the
feare
of
God
,
&
reuerence
of
his
worde
,
with
humilitie
and
modestie
towardes
our
neighbours
,
and
that
we
may
truely
protest
with
Dauid
,
Lorde
,
I
am
not
high
minded
:
I
haue
no
proud
lookes
,
&c.
For
if
we
thinke
to
set
foorth
ourselues
,
Seest
thou
,
&c.
This
thing
hath
beene
prooued
,
as
the
scripture
sheweth
.
The
Scribes
and
Pharisies
thought
themselues
iust
and
wise
,
and
thereby
remained
obstinate
and
hardened
,
and
woulde
not
receiue
Iesus
More
hope
is
of
a
foole
then
of
him
,
&c.
This
is
no
more
to
say
,
that
he
alloweth
folishnes
to
cause
vs
to
continue
therin
:
then
when
S.
Paul
saith
,
that
where
sin
abounded
,
13
The
slouthfull
man
saith
,
A
Lion
is
in
the
way
:
a
Lion
is
in
the
streetes
.
When
God
doeth
commande
or
forbiddeth
vs
any
thing
,
or
that
hee
doeth
place
vs
in
any
estate
,
and
calleth
vs
vnto
any
vocation
,
we
must
imploy
ourselues
therin
with
al
care
and
diligence
,
without
stopping
or
lingering
to
consider
the
hurtes
,
or
feare
the
dangers
which
may
happen
:
following
the
good
olde
fathers
:
as
Abraham
,
Isaac
,
and
Iacob
.
Likewise
God
shewed
vnto
Moses
that
wee
must
not
striue
against
that
which
God
commandeth
,
and
wil
haue
no
man
to
leaue
of
his
charge
which
hee
hath
giuen
him
,
The
slouthfull
man
saith
,
a
Lion
,
&c.
Wherein
hee
sheweth
that
they
which
wil
not
doe
their
duetie
,
doe
forge
fantastical
excuses
,
without
knowledge
that
it
is
so
indeede
.
For
hee
saith
not
,
that
the
slouthful
knoweth
that
the
Lyon
is
in
the
way
,
but
onely
that
the
slouthful
man
saith
it
.
And
for
to
shewe
howe
the
slouthfull
man
is
very
desirous
to
make
excuses
,
hee
repeateth
againe
his
saying
.
Amongst
the
number
of
such
slouthfulmen
,
wee
may
place
the
Nichodemites
,
which
doe
carefully
excuse
themselues
for
that
that
they
knowe
not
what
shal
happen
and
betide
them
,
and
thinke
thereby
to
bee
excused
from
making
confession
of
their
faith
.
Now
that
wee
may
not
bee
of
the
same
number
,
let
vs
assure
ourselues
of
the
promise
of
our
Lorde
,
Beholde
I
giue
you
power
,
14
As
the
dore
turneth
vpon
his
henges
,
so
doth
the
slouthfull
man
vpon
his
bed
.
When
the
slouthful
man
remooueth
not
out
of
the
house
,
no
more
then
the
doore
which
hangeth
vpon
his
henges
,
yea
doth
not
stirre
out
of
his
bed
,
turning
and
tossing
nowe
on
the
one
side
,
and
nowe
on
the
other
:
as
doeth
the
doore
which
is
put
to
and
fro
,
doeth
not
remooue
from
his
place
,
but
doeth
turne
hyther
and
thither
vpon
his
henges
,
hee
cannot
certenly
knowe
what
is
doone
in
the
streetes
)
but
doth
feare
paine
so
much
,
and
liketh
so
wel
of
the
rest
,
that
he
forgeth
in
himselfe
excuses
,
by
the
which
he
laboureth
to
shewe
,
or
also
to
make
himselfe
beleeue
,
hee
hath
good
cause
to
abstaine
from
labour
.
Notwithstanding
hee
is
not
without
paine
,
neither
hath
such
rest
as
hee
woulde
:
otherwise
hee
woulde
not
seeke
it
as
hee
doeth
,
turning
himselfe
in
his
bed
:
for
if
he
rested
after
his
desire
,
and
at
his
ease
,
hee
woulde
not
turne
so
often
from
one
side
to
another
:
but
hee
tosseth
and
turneth
seeking
the
rest
that
he
hath
not
.
And
so
they
which
passe
not
of
doing
their
duety
and
office
,
ceasse
not
to
bee
without
paine
,
though
they
labour
to
auoide
it
:
albeit
they
haue
none
without
,
yet
doe
they
feele
it
within
:
and
though
they
are
not
troubled
with
those
that
apperteine
nothing
to
their
charge
,
yet
are
they
vexed
and
molested
with
their
housholde
.
Neuerthelesse
let
vs
not
thinke
that
Solomon
woulde
rebuke
al
them
which
turne
them
in
their
beds
for
to
take
the
better
rest
:
for
it
is
lawful
for
them
which
haue
laboured
sore
in
the
day
,
to
take
their
rest
at
night
,
that
they
may
bee
the
better
disposed
on
the
morrowe
after
for
to
doe
their
duetie
:
but
hee
blameth
those
which
doe
eschue
and
flie
paine
and
labour
,
and
doth
declare
them
to
bee
vnprofitable
:
as
also
hee
doeth
againe
immediatly
,
folowing
,
when
hee
addeth
.
15
The
slouthfull
hideth
his
hand
in
his
bosome
,
&
it
greeueth
him
to
put
it
againe
to
his
mouth
:
And
heerewith
hee
sheweth
that
through
his
slouthfulnesse
hee
must
needs
come
vnto
great
miserie
,
as
hath
been
declared
.
But
it
seemeth
that
Solomon
speaketh
heere
,
somewhat
by
an
Ironie
,
and
after
our
kinde
of
speache
.
For
if
wee
see
any
man
which
willingly
abstaineth
from
labour
,
though
hee
bee
a
strong
and
bolde
eater
,
and
that
hee
spareth
not
his
hande
for
to
thrust
it
often
to
his
mouth
,
yet
in
mocking
him
,
and
rebuking
him
for
that
hee
is
not
quicke
and
nimble
,
but
to
eate
and
drinke
,
wee
say
vnto
him
,
Thou
labourest
sore
,
and
takest
great
paines
to
lift
thy
hand
to
thy
mouth
.
He
sweateth
(
wil
some
say
)
for
paines
hee
taketh
in
eating
.
And
we
must
not
wonder
though
Solomon
doeth
scorne
and
floute
the
slouthful
:
for
they
doe
wel
deserue
it
,
seeing
they
wil
eate
their
bread
in
idlenesse
,
which
is
not
lawful
.
16
The
sluggarde
is
wiser
in
his
owne
conceit
,
then
seuen
men
that
can
render
a
reason
.
Hee
sheweth
wel
that
slouthfulnesse
is
a
very
dangerous
vice
,
and
that
if
a
man
delight
therein
,
hee
waxeth
obstinate
and
indurate
:
in
suche
wise
as
it
seemeth
there
is
no
good
,
nor
better
,
nor
more
goodly
estate
then
to
liue
without
doing
of
any
thing
,
and
in
being
idle
,
They
are
flouted
which
let
themselues
out
to
hyre
,
setting
themselues
diligently
on
worke
:
neither
can
suche
as
wil
not
worke
,
indure
their
exhortations
,
admonitions
,
and
corrections
which
doe
reasonably
,
and
as
behoueth
exhorte
them
to
labour
,
and
to
set
themselues
on
work
,
for
to
doe
their
duetie
,
and
to
giue
good
example
vnto
their
neighbours
.
Of
the
number
of
such
slouthful
persons
,
which
are
so
wise
in
their
owne
conceite
,
are
the
Pope
,
Cardinals
,
Bishops
,
Priestes
,
and
Monkes
,
which
labour
too
make
themselues
beleeue
that
they
lead
an
angelical
and
perfite
life
,
in
doing
nothing
but
onely
occupied
about
an
heape
of
trifles
,
yea
vngodlinesses
.
For
though
the
Lorde
shoulde
raise
them
vp
seuen
,
that
is
to
say
,
diuers
persons
that
can
giue
a
reason
,
aswel
in
labouring
as
in
exhorting
them
,
yet
woulde
they
nothing
esteeme
it
,
but
woulde
rather
despise
them
,
yea
persecute
them
:
as
wee
may
see
by
the
fires
that
are
dayly
kindeled
.
In
the
same
number
wee
may
set
whooremongers
,
gluttous
,
drunkardes
,
and
gamesters
.
17
Hee
that
passeth
by
and
medleth
with
the
strife
that
belongeth
not
vnto
him
,
is
as
one
that
taketh
a
dogge
by
the
eares
.
As
God
hateth
and
abhorreth
him
that
soweth
strife
between
brethren
:
euen
so
also
hee
loueth
and
accepteth
him
that
is
carefull
passeth
by
,
and
medleth
with
the
strife
that
belongeth
not
to
him
,
vnto
one
that
taketh
a
dogge
by
the
eares
.
For
if
it
is
a
good
thing
to
be
wished
that
brethren
shoulde
dwel
together
,
yea
altogether
:
euen
so
also
ought
wee
too
think
him
a
good
man
which
passing
by
,
seeth
a
strife
,
and
laboureth
18
As
hee
that
faineth
himselfe
mad
,
casteth
fire
brandes
,
arrowes
and
mortall
things
:
19
So
dealeth
the
deceitfull
man
with
his
freend
,
&
saith
,
am
not
I
in
sport
?
God
doeth
highly
commend
vnto
vs
faithfulnesse
and
loyaltie
towardes
our
neighbours
,
when
hee
doeth
expressely
forbid
vs
to
By
the
casting
of
fyrebrandes
,
arrowes
,
&c.
Now
as
wee
cannot
easily
remedie
suche
violence
:
euen
so
also
can
no
man
lightly
and
easily
rise
vp
from
them
which
would
haue
men
to
think
that
what
so
euer
they
doe
against
their
neighbours
is
nothing
but
sport
.
And
thus
suche
deceiuers
are
murderers
:
for
no
thanke
to
them
,
though
those
whom
they
deceiue
,
doe
not
perishe
.
And
forasmuch
as
wee
woulde
not
be
counted
murderers
,
let
vs
be
careful
to
keepe
trueth
with
our
neighbours
,
following
that
which
Saint
Paule
teacheth
vs
:
Let
no
man
oppresse
or
defraude
his
brother
,
in
any
matter
,
otherwise
the
vengeance
of
the
Lorde
is
prepared
redy
20
Without
wood
the
fire
is
quenched
,
and
without
a
tale-bearer
strife
ceasseth
.
When
the
fire
hath
taken
any
part
,
it
is
of
no
continuance
,
except
it
meete
with
matter
fit
for
to
burne
,
or
that
there
is
somthing
ministred
vnto
it
,
euen
so
,
when
any
strife
beginneth
,
it
may
bee
quickly
appeased
,
except
some
talebearer
doe
labour
to
mainteine
it
.
Solomon
making
such
comparison
,
doeth
first
of
al
admonish
vs
,
that
wee
shouide
not
cast
debates
,
strifes
,
the
faggots
of
false
reports
and
slaundering
,
flatterie
,
&
false
witnesse
bearing
into
the
fire
:
for
such
wood
doeth
not
coole
and
quench
strife
,
but
mainteineth
and
kindleth
it
more
:
as
wee
haue
seene
heeretofore
vnder
other
Secondly
,
hee
doeth
admonishe
vs
that
if
wee
feare
least
the
fire
wil
catch
our
earthly
houses
,
wee
must
feare
muche
more
to
giue
entrance
of
talebearers
vnto
vs
.
Thirdly
,
as
we
draw
the
wood
back
out
of
the
fire
,
that
it
shoulde
no
longer
burne
:
euen
so
the
office
of
the
Magistrate
is
to
roote
out
talebearers
.
And
euery
one
of
vs
shoulde
labour
to
quenche
the
fire
of
strife
and
debate
,
chiefly
when
wee
beare
our
neighbours
no
good
will
,
or
that
our
neighbours
do
stirre
and
prouoke
vs
vnto
anger
and
strife
.
And
for
to
doe
this
,
we
21
As
the
coale
maketh
burning
coales
,
and
wood
a
fire
,
so
the
contentious
man
is
apt
to
kindle
strife
.
Solomon
compareth
a
riotous
and
contentious
man
vnto
a
cole
&
wood
,
the
which
are
good
creatures
of
God
,
the
vse
wherof
is
good
and
necessary
,
as
experience
teacheth
.
It
is
not
to
say
,
that
such
a
man
is
any
thing
profitable
for
all
that
:
but
hee
woulde
giue
vs
to
vnderstand
,
that
as
when
a
man
careth
not
for
warming
of
himselfe
nor
for
fire
,
hee
wil
drawe
backe
the
coles
and
wood
:
euen
so
if
wee
wil
bee
exempted
from
strife
and
dissentions
:
we
must
forsake
the
company
of
the
riotous
&
contentious
.
Such
men
do
kindle
dissentions
which
are
of
no
smal
continuance
:
as
Solomon
doeth
marke
it
wel
,
when
hee
compareth
them
vnto
coles
and
woode
,
which
make
the
fire
to
burne
the
longer
,
and
not
vnto
strawe
the
which
is
incontinently
consumed
,
&
mainteineth
not
the
fire
:
and
so
they
are
very
dangerous
,
and
is
very
expedient
to
flie
and
auoide
their
conuersation
.
For
as
when
we
stand
neere
vnto
the
chimney
or
fire
,
we
waxe
warme
:
euen
so
when
we
vse
the
company
of
the
contentious
,
wee
are
stirred
vp
to
bee
angry
,
and
to
make
strifes
and
debates
,
the
which
cannot
bee
so
soone
quenched
,
no
more
then
it
is
easie
to
quench
a
great
flame
or
great
fire
.
Let
vs
vnderstande
then
that
Solomon
doeth
admonish
vs
to
be
soft
,
gentle
,
and
gratious
,
that
wee
shoulde
not
stirre
vp
any
man
vnto
strife
and
dissention
against
vs
:
and
also
he
doth
admonish
vs
to
seeke
the
company
of
quiet
people
,
&
to
flie
theirs
that
are
contentious
.
For
albeit
that
Solomon
doeth
not
presently
compare
the
contentious
vnto
chaffe
,
yet
are
they
chaffe
,
which
shall
burne
eternally
in
vnquenchable
fire
,
as
al
other
wicked
shal
do
.
22
The
wordes
of
a
talebearer
,
are
as
flatterings
,
and
they
goe
downe
into
the
bowels
of
the
belly
.
The
worde
which
wee
here
expounde
,
as
flatteringes
hath
bene
expounded
as
wounds
,
because
the
word
hath
diuers
significations
and
not
contrary
:
for
there
is
no
repugnancie
that
the
talebearer
shoulde
flatter
him
whome
hee
wil
deadly
hurt
:
hee
will
speake
gentle
,
that
no
man
may
beware
of
him
,
and
till
hee
haue
leasure
to
hurt
at
his
pleasure
:
and
that
not
onely
hee
may
doe
hurt
vntoo
his
goods
,
of
whome
hee
speaketh
euil
,
but
also
that
by
his
false
tongue
,
hee
may
bring
him
vtterly
vnto
destruction
,
Solomon
doth
signifie
it
,
saying
,
That
the
flattering
wordes
goe
downe
into
the
bowels
of
the
belly
.
As
touching
the
rest
,
when
hee
so
often
rebuketh
the
tale
carrier
,
let
vs
knowe
that
it
is
because
hee
is
enclined
vnto
slaundering
of
his
neighbour
:
and
the
which
also
is
a
very
abhominable
thing
:
for
hee
proceedeth
therein
of
malice
against
his
conscience
.
The
talebearer
knoweth
wel
that
hee
would
haue
no
man
to
speake
so
of
him
.
They
that
are
such
,
are
dangerous
:
but
some
of
them
are
much
more
to
bee
feared
then
other
,
when
they
labour
by
their
tale
bearing
to
turne
away
the
poore
weakelings
from
the
true
religion
.
23
As
siluer
drosse
ouer
laide
vpon
a
potsharde
,
so
are
burning
lippes
,
and
an
euill
hearte
.
When
wee
delight
to
see
goodly
thinges
,
if
wee
haue
any
vessel
of
great
price
,
for
to
make
the
same
faire
,
wee
wil
couer
it
ouer
with
golde
or
siluer
,
according
as
wee
esteeme
the
peece
to
be
worthie
:
neither
wil
we
bestowe
such
cost
and
glittering
shew
vppon
a
thing
of
nothing
,
as
is
a
potshearde
,
euen
so
when
a
man
doth
delight
in
the
vprightnesse
and
goodnesse
of
his
heart
,
hee
wil
ouerlay
it
,
after
a
manner
of
speache
,
with
pure
,
cleane
,
sweete
,
and
louing
woordes
,
hee
wil
make
his
hearte
to
shine
by
fit
and
conuenient
talke
,
which
shal
bring
no
hurt
nor
trouble
,
no
molestation
nor
hinderance
vnto
his
neighbours
,
but
rather
with
his
talke
he
wil
labour
to
make
them
glad
,
and
to
bring
them
profit
and
honour
.
A
good
man
out
of
the
good
treasure
of
his
hearte
bringeth
good
thinges
.
As
siluer
drosse
,
&c.
doeth
admonishe
vs
that
we
shoulde
be
careful
to
keepe
that
our
heartes
bee
not
infected
with
wickednesse
and
made
vnfruiteful
as
is
a
potsharde
.
And
for
to
doe
this
,
let
vs
arme
them
with
the
pure
worde
of
the
Lorde
,
which
are
pure
as
siluer
that
is
purified
and
perfectly
fined
:
let
vs
learne
thereby
to
abhorre
al
iniquitie
and
frowardnesse
,
that
wee
may
not
haue
furious
and
burning
lips
that
wil
vtter
hurtful
thinges
vnto
our
neighbours
,
but
rather
that
by
our
wordes
we
may
procure
their
benefit
and
honour
,
without
any
thing
hindring
them
.
24
Hee
that
hateth
,
wil
counterfaite
with
his
lippes
:
but
in
his
heart
he
layeth
vp
deceit
.
When
they
which
conceiue
any
hatred
against
their
neighbors
,
doe
thinke
to
haue
a
iust
cause
to
hate
them
:
if
they
feele
themselues
strong
ynough
for
to
hurt
and
to
bring
damage
,
they
wil
not
gladly
dissemble
it
,
but
doe
openly
assault
their
enemie
:
as
Saule
making
himselfe
beleeue
that
Dauid
was
his
enemie
,
did
pursue
him
without
dissimulation
.
The
enemies
of
the
trueth
,
which
thinke
to
doe
seruice
vnto
God
for
killing
of
the
disciples
of
Iesus
Christ
,
doe
boldly
pronounce
without
dissimulation
,
sentence
of
death
against
them
.
Euen
so
they
which
are
not
ashamed
to
shewe
their
euil
minde
,
doe
nothing
at
al
feare
to
declare
themselues
enemies
to
them
which
please
them
not
.
These
are
not
they
whereof
Solomon
speaketh
,
when
he
saith
,
He
that
hateth
,
&c.
But
of
them
which
shal
knowe
in
their
consciences
that
they
doe
wrongfully
hate
their
neighbours
,
and
yet
wil
not
cease
their
hatred
,
the
which
they
wil
dissemble
with
sweete
woordes
,
and
wil
secretly
deuise
in
their
heartes
sodainely
to
take
them
whome
they
hate
,
and
to
hurte
them
by
deceit
,
that
they
may
not
take
heede
and
auoide
them
.
The
captaine
of
such
people
is
25
Though
he
speake
fauorably
,
beleeue
him
not
:
for
there
are
seuen
abhominations
in
his
heart
.
The
wordes
of
the
hateful
may
seeme
sweete
and
amiable
:
but
let
vs
not
beleue
them
:
for
whiles
he
speaketh
so
gently
,
hee
in
uenteth
abhominable
things
in
his
heart
,
not
only
one
or
two
,
but
many
:
as
Solomon
noteth
by
the
number
of
seuen
.
Neuerthelesse
wee
26
Hatred
may
be
couered
by
deceite
:
but
the
malice
thereof
shall
bee
discouered
in
the
congregation
.
Solomon
following
that
which
he
hath
saide
in
the
twoo
former
sentences
,
doeth
shewe
nowe
againe
what
the
hatefull
seeke
,
when
hee
laboureth
to
dissemble
and
to
hide
his
hatred
,
by
the
dissembling
of
his
lippes
,
and
by
the
fauourablenes
and
sweetnes
of
his
voice
,
that
is
to
say
,
that
he
seeketh
to
deceiue
him
whom
he
hateth
,
to
take
him
,
to
hinder
and
to
hurt
him
,
before
he
can
know
it
,
til
after
he
is
caught
and
had
by
the
backe
,
and
cannot
escape
.
Loe
,
what
the
hateful
seeketh
when
he
hideth
his
hatred
.
But
he
deceiueth
himselfe
:
for
nothing
is
so
hid
,
but
at
one
time
or
other
it
commeth
shal
be
discouered
in
the
congregation
.
He
thinketh
to
hide
his
hypocrisie
,
malice
and
crueltie
,
from
twoo
or
three
:
but
God
will
discouer
and
defame
him
before
many
.
Though
it
is
not
heere
in
this
present
life
,
yet
shal
it
be
in
the
congregation
of
his
Angels
,
and
of
his
elect
.
Let
vs
vnderstande
that
Solomon
by
this
sentence
doeth
admonishe
vs
,
that
wee
shoulde
bee
gentle
,
softe
,
and
louing
,
and
that
wee
shoulde
walke
vprightly
and
in
the
integritie
of
our
heart
one
towardes
another
,
without
dissembling
.
Thus
doing
,
wee
shal
not
bee
diffamed
in
this
worlde
before
the
congregation
of
the
Lorde
,
nor
at
the
last
day
before
his
Angels
and
elect
.
Likewise
hee
doeth
admonishe
vs
that
wee
shoulde
not
bee
ouermuch
pensiue
,
though
through
the
hatred
and
malice
of
the
wicked
,
our
righteousnes
or
innocencie
be
not
made
manifest
and
reuealed
:
for
it
shal
come
to
light
the
time
that
God
hath
appointed
,
and
as
sayth
Saint
Paul
,
Some
mens
sinnes
are
opened
before
hand
,
&
come
to
iudgement
,
other
some
do
follow
after
.
27
Hee
that
diggeth
a
pitt
,
shall
fall
therin
:
and
hee
that
rolleth
a
stone
,
it
shal
returne
vnto
him
.
The
holy
Scripture
so
vseth
by
similitudes
,
for
to
shewe
the
wicked
,
that
the
wicked
enterprises
they
take
in
hand
,
against
their
neighbours
for
to
destroy
them
,
are
not
only
vnprofitable
,
but
also
hurtefull
,
and
noysome
.
And
amongest
others
,
it
setteth
foorth
the
similitude
of
them
which
hunt
the
great
and
wilde
beastes
,
or
such
He
that
diggeth
a
pit
shall
fall
therein
.
Whereby
he
sheweth
that
so
farre
it
is
off
,
that
the
wicked
profite
by
their
wicked
enterprises
,
that
rather
thereby
they
seeke
their
destruction
,
and
finde
it
ere
they
know
it
.
And
for
to
expresse
this
same
yet
further
,
and
to
shewe
that
albeit
the
wicked
are
strong
and
lustie
,
yet
they
shall
not
auoyde
the
euill
they
thinke
to
doe
vnto
other
,
but
it
shall
come
to
them
and
ouerthrowe
them
.
He
addeth
another
similitude
,
the
which
is
taken
of
a
man
that
standeth
at
the
foot
of
an
hil
,
&
with
his
arm
casteth
vp
a
stone
,
&
not
taking
heed
of
the
same
which
falleth
faster
&
more
swiftly
than
it
mounted
&
went
vpward
,
standeth
stil
not
caring
for
it
,
and
is
sodainely
ouerthrowne
of
the
stone
.
Wherein
the
faythful
are
admonished
not
to
feare
the
deuises
and
enterprises
of
the
wicked
:
but
seing
them
vexed
with
them
,
let
them
patiently
looke
for
the
issue
which
it
shal
please
God
to
sende
:
and
the
euil
shal
not
destroy
them
,
but
themselues
that
woorke
it
.
Pharao
did
inuent
much
euil
against
the
children
of
Israel
:
Saule
against
Dauid
:
Iudas
against
Iesus
Christ
:
but
the
ende
hath
shewed
the
trueth
of
this
present
sentence
.
And
though
wee
shoulde
not
see
the
experience
thereof
in
this
worlde
,
yet
shal
the
last
day
shewe
it
,
that
the
wicked
haue
sought
their
owne
destruction
,
in
going
about
to
destroy
others
.
And
if
they
which
inuent
but
our
temporal
destruction
shal
receiue
their
rewarde
,
worthy
of
their
paine
and
labour
,
by
a
stronger
reason
must
they
,
(
which
seeke
to
intrappe
mens
consciences
,
to
destroy
their
soules
,
to
looke
for
a
grieuous
and
feareful
punishement
,
as
the
Pope
and
his
bande
.
28
A
false
tongue
hateth
the
afflicted
,
and
a
flattering
mouth
causeth
contention
.
The
worlde
is
not
satisfied
to
see
the
affliction
of
the
miserable
,
after
the
outwarde
apparance
,
but
laboureth
to
adde
affliction
vppon
affliction
:
as
the
wife
of
Putipher
Iosephs
maister
in
Egypt
was
not
contented
that
Ioseph
shoulde
bee
a
poore
slaue
,
but
for
A
false
tongue
hateth
the
afflicted
.
Wherein
wee
haue
to
note
that
that
which
Solomon
calleth
a
false
tongue
,
he
afterwards
calleth
a
flattering
mouth
,
because
that
the
custome
of
lyers
for
more
better
to
deceiue
and
to
hurte
,
is
to
flatter
,
that
they
may
more
easily
execute
that
which
they
haue
conceiued
through
hatred
.
And
to
the
flattering
mouth
hee
attributeth
contention
,
which
is
the
frute
proceeding
from
hatred
:
for
hee
that
hateth
,
desireth
nothing
but
to
raise
vp
contentions
against
them
whome
hee
hateth
,
that
hee
may
ouerthrowe
and
destroy
them
.
Nowe
forasmuch
as
wee
woulde
not
bee
counted
neither
lyers
,
nor
flatterers
,
let
vs
take
heede
to
folowe
what
soeuer
tendeth
and
belongeth
to
peace
,
concorde
and
loue
towardes
our
neighbours
,
and
chiefly
towardes
such
as
are
most
miserable
and
full
of
calamitie
,
most
despysed
and
weake
,
which
haue
no
power
to
bee
reuenged
.
Otherwise
,
wee
shoulde
despyse
this
present
sentence
,
the
which
is
not
written
,
to
the
ende
that
wee
shoulde
onely
knowe
what
the
lyers
and
flatterers
thinke
and
doe
,
but
also
that
wee
shoulde
abhorre
their
affections
and
woorkes
,
and
also
shoulde
take
heede
and
beware
of
them
.
The
xxvii
.
Chapter
.
1
BOast
not
thy selfe
of
to
morrowe
:
for
thou
knowest
not
what
a
day
may
bring
foorth
.
WOrldlinges
which
neither
haue
nor
wil
haue
any
knowledge
of
the
prouidence
of
GOD
,
and
can
not
beleeue
that
al
things
come
to
passe
according
as
the
Lorde
hath
ordeined
Boast
not
thy selfe
of
to
morowe
.
For
besides
their
arrogancy
,
as
we
may
see
by
the
scriptures
,
they
guide
themselues
by
chaunce
,
not
referring
&
committing
themselues
vnto
the
wil
of
God
.
Chaunce
is
marked
,
when
Solomon
saith
,
For
thou
knowest
not
what
a
day
may
bring
forth
.
When
he
thus
speaketh
,
he
doeth
not
rebuke
vs
of
ignorance
,
though
we
know
not
what
shal
be
done
to
morowe
:
for
God
onely
hath
things
to
come
in
his
presence
:
and
would
that
we
should
tarie
patiently
and
looke
for
that
which
it
shal
please
him
to
sende
,
and
that
we
shoulde
be
certified
that
al
thinges
come
to
passe
according
to
his
good
wil
:
for
the
which
the
foresaide
worldlings
looke
not
after
:
and
therfore
they
are
wel
worthy
to
be
rebuked
of
ignorance
,
the
which
is
not
imputed
vnto
the
faythful
,
which
waite
vpon
the
prouidence
of
God
.
For
albeit
that
particularly
,
they
know
not
the
things
that
are
to
come
:
yet
neuerthelesse
they
knowe
and
are
certified
that
nothing
can
come
to
passe
,
but
what
God
wil
haue
,
and
that
hee
hath
ordeined
from
eternitie
.
This
ignorance
is
humblenesse
before
God
,
who
doth
not
count
it
for
ignorance
:
but
when
we
doe
so
cast
ourselues
downe
,
wee
are
receiued
and
accepted
for
wel
learned
and
knowing
much
.
Notwithstanding
,
though
wee
doe
not
knowe
,
what
thing
the
day
shal
bring
foorth
,
yet
hee
doth
not
meane
that
we
should
do
nothing
,
whereof
wee
might
make
our
profite
on
the
morowe
:
otherwise
wee
shoulde
tempt
God
,
who
would
haue
vs
to
labour
,
that
afterwardes
we
might
eate
the
fruite
of
our
labour
.
Hauing
regard
to
this
wil
of
God
,
if
we
labour
faithfully
to
gather
riches
,
without
ouer
greedie
desire
,
not
minding
to
enriche
ourselues
,
and
without
desire
to
hurt
our
neighbours
,
wee
care
nothing
for
to
morow
,
but
do
folow
the
meanes
,
by
the
which
God
wil
giue
vs
our
dayly
bread
.
Furthetmore
let
vs
note
,
that
our
free
wil
is
very
smal
,
yea
of
no
force
,
when
we
neither
ought
to
wil
,
nor
can
ordeine
of
things
done
to
morowe
.
And
if
the
worldly
&
temporal
matters
which
are
of
no
great
importance
&
waight
,
are
not
in
our
power
,
much
lesse
shal
we
haue
power
ouer
the
heauenvly
and
eternal
.
Let
vs
also
note
that
Solomon
doeth
heere
compare
the
day
vnto
a
woman
with
childe
,
of
whome
no
man
can
certainly
say
whether
she
shal
bring
foorth
a
sonne
or
a
daughter
:
and
as
wee
cannot
tel
the
same
,
euen
so
is
it
too
much
curiositie
to
enquyre
thereof
.
Let
vs
therefore
vnderstande
that
by
this
similitude
Solomon
doeth
admonish
vs
that
we
shoulde
not
be
curious
.
2
Let
another
man
prayse
thee
,
&
not
thyne
owne
mouth
:
a
stranger
,
and
not
thine
owne
lippes
.
The
worldlings
and
carnal
men
which
care
nothing
of
glorifying
God
in
al
things
,
and
who
for
al
thinges
doe
not
acknowledge
him
to
bee
the
onely
author
of
al
thinges
,
doe
greatly
praise
themselues
,
and
are
so
puft
vp
in
their
hearts
,
that
the
mouth
must
speake
,
and
sounde
out
the
praises
of
such
boasters
:
in
such
wise
that
some
wil
bragge
of
the
nobilitie
of
their
parentage
:
other
some
,
of
their
wisedome
and
cunning
:
othersome
,
of
their
power
,
credite
,
and
authoritie
:
and
other
some
againe
of
their
beautie
and
riches
:
and
the
most
foolishe
boasters
of
al
,
wil
brag
of
their
merites
.
In
the
number
of
such
boasters
,
wee
may
reckon
Absolon
,
Roboam
,
Nabuchadnezar
,
Let
another
man
praise
thee
,
and
not
thyne
owne
mouth
.
And
forasmuch
as
it
is
very
harde
for
vs
to
forsake
boasting
,
and
that
our
tongue
doeth
ake
with
the
great
desire
that
wee
haue
to
praise
ourselues
,
Solomon
therefore
addeth
the
same
forbidding
againe
,
saying
,
Let
it
bee
a
stranger
,
and
not
thy
lippes
.
And
let
vs
note
,
that
hee
saieth
not
,
let
thy
brother
,
or
thy
cousine
praise
thee
,
but
a
stranger
.
For
if
the
brother
praise
the
brother
,
or
the
cousin
his
cousin
,
this
is
as
if
a
man
shoulde
praise
himselfe
:
but
if
a
stranger
doeth
praise
vs
,
it
is
an
argument
and
probation
that
we
walke
so
vertuously
,
that
they
which
are
not
acquainted
with
vs
,
are
constrained
to
praise
vs
.
Notwithstanding
,
this
is
not
to
say
,
that
it
is
laweful
for
vs
to
doe
any
thing
for
to
bee
praised
:
but
in
al
our
conuersation
,
wee
must
seeke
the
honour
and
glory
of
God
,
&
the
edification
of
our
neighbours
.
Thus
dooing
,
God
without
our
desire
,
wil
raise
vp
men
which
shal
praise
vs
,
according
as
shal
be
expedient
:
as
wee
may
see
by
the
holy
histories
,
wherein
hee
hath
gathered
by
wryting
the
deedes
and
actes
worthy
of
prayse
of
our
olde
Fathers
,
that
wee
shoulde
praise
them
and
folow
their
vertues
:
and
also
hath
brought
to
light
the
actes
of
the
wicked
,
that
wee
abhorring
them
,
might
feare
to
doe
the
like
.
3
A
stone
is
heauie
,
and
the
sand
weightie
:
but
a
fooles
wrath
is
heauier
then
them
both
.
Wee
naturally
doe
desire
to
bee
exempted
from
offices
,
paine
,
labour
,
and
trauaile
,
and
to
liue
doing
nothing
,
except
a
very
little
thing
,
for
to
seeme
that
wee
woulde
not
bee
ydle
.
And
yet
for
to
be
at
ease
,
and
to
liue
delicately
,
wee
seeke
the
acquaintance
,
and
familiaritie
of
the
Lords
of
the
earth
,
who
for
the
greatest
parte
,
are
so
voide
of
wisedome
,
and
of
modest
affection
,
and
of
humble
mind
,
that
for
a
thing
of
nothing
and
without
cause
they
wil
become
angry
,
and
wil
storme
against
them
that
are
about
them
,
and
wil
greatly
reuile
them
,
and
furiously
oppresse
them
:
so
that
it
were
better
for
them
to
helpe
a
mason
or
bricklayer
,
for
to
carry
stones
&
morter
,
then
to
dwel
with
such
fooles
,
with
whom
a
man
knoweth
not
howe
to
bee
,
except
hee
can
abyde
iniuries
&
wrongs
,
oppressions
,
&
violences
,
euen
to
be
weary
of
his
life
,
when
a
man
seeth
that
he
cannot
tel
howe
to
auoide
their
furie
,
and
that
they
rather
looke
for
death
,
then
for
life
.
Albeit
that
the
children
of
Israel
being
in
Egypt
,
sought
not
to
liue
ydlely
without
doing
any
thing
,
yet
it
had
beene
more
expedient
for
than
to
haue
suffred
more
paine
than
they
did
,
then
so
to
haue
felt
the
wrath
of
the
king
which
caused
their
sonnes
to
be
slaine
.
Dauid
also
did
not
seeke
to
liue
ydlely
:
but
it
had
bene
more
necessarie
for
him
in
mans
iudgement
,
to
haue
liued
a
priuate
and
a
baselife
,
then
to
bee
the
sonne
in
lawe
of
Saule
,
who
was
a
wicked
and
cruel
foole
,
and
persecuted
Dauid
,
in
such
wise
,
that
hee
knewe
not
where
to
hyde
himselfe
,
but
amongst
the
infidels
.
According
to
this
experience
Solomon
saith
nowe
,
A
stone
is
heauy
,
&c.
Wherein
hee
doeth
admonish
vs
,
not
to
bee
delicate
,
but
to
folowe
our
vocation
,
though
it
be
very
harde
.
Let
vs
also
learne
,
that
it
is
farre
better
to
beare
the
yoake
of
Iesus
Christ
,
which
seemeth
troublesome
and
harde
to
the
flesh
,
then
to
submitte
a
mans
selfe
and
enclyne
vnto
the
traditions
and
doctrines
of
men
.
For
albeeit
that
at
the
first
approche
it
seemeth
that
they
are
Angelles
which
teache
them
:
yet
doe
they
proceede
with
greate
furie
:
first
of
all
against
them
that
wil
not
yeelde
and
obay
:
secondly
they
destroy
for
euer
their
soules
which
suffer
themselues
to
be
deceiued
by
them
.
And
further
let
vs
note
,
that
hee
saieth
not
simply
and
absolutely
,
wrath
,
but
the
wrath
of
a
foole
:
for
it
is
profitable
for
vs
that
the
wise
become
angry
with
vs
,
when
we
faile
&
erre
,
seeing
they
seeke
not
our
destruction
,
but
our
profit
,
the
which
wee
shal
feele
,
if
wee
doe
not
rebel
against
them
.
And
contrarily
,
the
foole
by
his
wrath
seeketh
nothing
but
destruction
,
for
the
which
to
auoide
wee
must
take
diligent
heede
from
consenting
vnto
his
folly
:
for
thinking
to
eschue
a
temporal
destruction
,
wee
shal
fal
into
an
eternal
damnation
:
from
the
which
the
fooles
shal
not
be
exempted
,
for
they
waxe
angry
without
cause
,
the
which
is
equal
to
murther
.
4
Anger
is
cruell
,
and
wrath
is
raging
:
but
who
can
stand
before
enuie
?
An
angry
man
is
cruel
:
as
we
may
see
by
Caine
,
Esaw
,
and
the
brethren
of
Ioseph
.
And
a
man
that
is
furious
,
is
like
vnto
a
flood
of
Anger
is
cruel
.
&c.
Wherein
he
doth
aduertise
that
the
companie
of
the
wrathful
&
furious
man
is
very
hurtful
and
dangerous
,
and
for
this
cause
that
we
should
not
desire
the
same
,
but
should
rather
shunne
and
auoide
it
.
And
forasmuch
as
we
desire
not
that
any
man
should
fly
our
company
,
as
from
cruel
and
wrathful
,
furious
and
vnmerciful
men
,
and
also
that
wee
would
not
haue
our
neighbours
to
be
such
towards
vs
,
let
vs
vnderstand
that
Solomon
doeth
admonish
vs
to
put
from
vs
al
bitternes
,
anger
,
wrath
,
and
roaring
,
as
doeth
S.
Paule
.
The
angry
and
wrathful
But
who
shal
stande
before
enuie
?
For
besides
crueltie
and
raging
,
the
which
wee
may
correct
in
the
angry
and
wrathful
,
the
enuious
is
ambitious
and
arrogant
,
a
dissembler
,
purposing
malice
,
obstinate
and
harde
of
heart
against
his
conscience
,
so
that
they
are
altogither
without
reconciliation
:
as
wee
may
see
in
the
Scribes
and
Pharisees
against
Iesus
Christ
our
Lorde
.
Thus
we
are
aduertised
to
take
diligent
heed
of
the
enuious
,
and
also
that
we
ourselues
fal
not
too
it
:
folowing
the
admonition
of
S.
Peter
.
5
Open
rebuke
is
better
then
secrete
loue
.
Loue
is
little
woorth
and
serueth
them
to
no
purpose
whome
we
thinke
wee
loue
,
or
that
wee
woulde
perswade
ourselues
wee
loue
,
except
that
wee
declare
the
same
by
good
deedes
towardes
them
,
in
helping
their
necessitie
.
And
therefore
S.
Iohn
doeth
admonish
Open
rebuke
or
correction
,
&c.
For
if
wee
doe
openly
rebuke
our
neighbours
,
if
they
are
easie
to
bee
taught
and
tractable
,
they
wil
be
ashamed
,
and
wil
be
ware
of
returning
to
the
like
faute
,
and
wil
returne
vnto
God
by
true
repentance
:
as
did
Dauid
,
after
that
the
Prophet
Nathan
had
rebuked
him
.
That
rebuke
was
much
more
profitable
for
him
,
then
the
secrete
loue
of
Nabal
:
who
sought
to
do
6
The
woundes
of
a
louer
are
faythful
:
but
the
kisses
of
an
enemie
are
harde
.
Wee
cal
a
tree
a
true
and
faithful
sister
,
when
it
faileth
not
to
bring
foorth
her
frute
in
due
season
:
euen
so
wee
cal
riuers
true
or
faythful
sisters
,
when
they
faint
not
,
but
doe
alwayes
runne
abundantly
.
After
this
sense
Solomon
doeth
cal
the
woundes
of
a
louer
which
chasteneth
,
when
he
saith
,
the
woundes
of
a
louer
,
&c.
For
albeit
that
after
mens
carnal
reason
,
we
take
not
the
chastizementes
and
corrections
in
good
parte
,
yet
are
they
fruiteful
.
And
thus
,
Solomon
doeth
admonish
vs
that
wee
shoulde
count
the
chastizements
of
the
wise
and
iust
,
profitable
and
fruiteful
:
seeing
they
loue
vs
,
and
that
they
labour
to
make
vs
that
wee
shoulde
take
our
profite
,
not
onely
temporal
,
but
also
spirituall
and
eternall
.
For
they
seeke
to
make
vs
exercised
and
profite
in
the
feare
of
the
Lorde
God
,
whereby
wee
are
turned
from
euill
,
to
followe
righteousnesse
and
holinesse
,
and
consequently
come
to
the
accomplishement
and
perfection
of
this
profite
,
which
is
the
possession
of
the
euerlasting
blessednesse
.
The
woundes
therefore
of
such
people
are
very
faythful
,
and
so
must
we
receiue
them
in
good
and
the
kisses
,
&c.
Albeit
that
such
kisses
after
the
outwarde
apparance
are
pleasant
,
as
the
worde
which
we
haue
expounded
harde
may
import
:
yet
when
they
are
ful
of
treasons
and
murthers
,
the
which
are
things
much
abhominable
,
then
are
they
truly
very
harde
:
as
amongst
other
the
kisse
of
Iudas
the
traytour
.
7
The
person
that
is
full
,
treadeth
vnder
feete
an
hony
combe
:
but
vnto
the
hungry
soule
euery
bitter
thing
is
sweete
.
It
is
lawful
for
vs
to
eate
and
to
drinke
,
of
such
things
as
GOD
hath
created
for
our
vse
,
and
also
it
is
as
lawful
for
vs
to
abstaine
from
them
:
as
we
may
in
some
sort
gather
of
S.
Paule
.
I
say
in
some
sort
:
for
the
intent
of
S.
Paule
,
was
not
to
handle
,
whither
it
were
laweful
The
person
that
is
ful
,
treadeth
vnder
feete
,
&c.
Wherein
he
doeth
shewe
vs
that
wee
ought
not
to
desire
superfluitie
and
excesse
in
eating
and
drinking
,
but
that
wee
shoulde
fly
and
auoide
al
gluttony
and
drunkennesse
,
and
al
intemperancie
.
For
besides
that
al
the
person
is
made
heauie
and
ill
disposed
,
men
come
to
despyse
and
marre
the
good
creatures
of
God
,
which
is
a
great
vnthankefulnesse
.
Solomon
doeth
note
the
contempt
&
spoiling
,
by
treading
vnder
feete
the
honny
combes
.
We
may
also
say
that
Solomon
meaneth
that
the
person
which
hath
abundance
of
riches
,
and
doeth
not
confesse
that
God
doeth
giue
them
to
him
,
for
to
vse
soberly
and
temperately
,
careth
not
though
the
better
parte
be
lost
:
as
are
they
which
neuer
haue
their
tables
furnished
ynough
to
their
minde
and
desire
,
at
the
which
they
entertaine
a
sort
of
ydle
bellies
.
There
are
the
combes
of
hony
troden
vnder
feete
,
there
is
much
good
meatelost
,
that
would
serue
wel
to
fil
the
hungry
soule
.
And
thus
let
vs
vnderstande
that
Solomon
doeth
exhorte
vs
vnto
sobrietie
and
temperancie
,
howe
riche
soeuer
wee
bee
,
and
woulde
haue
vs
to
confesse
that
they
come
from
the
goodnesse
and
liberalitie
of
the
Lorde
,
that
wee
shoulde
feare
to
make
any
spoyle
,
or
to
haue
them
in
contempt
.
But
as
touching
the
dangerous
extremitie
,
it
standeth
in
the
abstinence
of
meates
and
drinkes
,
when
any
man
careth
not
to
nourishe
and
to
sustaine
himselfe
,
but
doeth
famish
and
hungerstarue
himselfe
,
so
that
with
the
greate
greedinesse
that
hee
hath
to
eate
,
he
careth
not
what
he
taketh
and
eateth
,
but
deuoureth
the
first
meate
that
he
meeteth
and
commeth
to
,
be
it
good
or
bad
,
sweete
or
bitter
.
Solomon
noteth
this
extremitie
,
saying
,
But
vnto
the
hungry
soule
euery
bitter
thing
is
sweete
.
The
which
I
cal
dangerous
,
because
that
the
person
which
so
ruleth
himselfe
,
runneth
in
danger
to
poyson
himselfe
.
Neuerthelesse
wee
may
say
that
Solomon
meaneth
that
they
which
are
poore
,
and
stay
to
eate
til
they
haue
a
stomake
,
haue
no
neede
of
sause
,
for
to
dyne
withal
,
and
that
the
meate
which
the
gluttons
doe
abhorre
,
as
if
they
were
bitter
,
are
to
them
sweete
and
pleasant
.
Nowe
as
they
that
are
ful
,
despise
good
meate
,
euen
so
the
worldly
wise
which
are
puft
vp
with
their
knowledge
,
doe
nothing
regarde
and
esteeme
the
good
meate
of
our
soules
,
which
is
the
worde
of
God
,
the
which
to
the
faithful
is
sweeter
then
hony
.
Contrarily
,
as
the
hungry
take
8
As
a
byrd
that
wandereth
from
her
nest
,
so
is
a
man
that
wandereth
from
his
owne
place
.
The
nature
of
the
byrd
is
to
be
careful
of
his
nest
,
that
hee
may
nourish
,
mainteine
,
bring
vp
,
and
keepe
his
littleones
.
Notwithstanding
yet
wil
he
sodainely
fly
from
his
nest
,
&
forsake
his
little
byrds
,
And
this
shal
be
sometimes
for
to
goe
seeke
foode
for
herselfe
,
and
for
his
youngones
:
and
so
this
commeth
of
the
care
that
hee
hath
to
feede
them
wel
:
sometimes
forasmuch
as
he
hath
perceiued
somthing
wherewithal
hee
hath
beene
feared
:
and
so
he
wandereth
and
flyeth
farre
off
,
for
to
saue
his
life
,
and
forgetteth
some
of
his
little
ones
.
Such
is
the
nature
and
kinde
of
doing
of
little
byrds
,
as
wee
may
see
it
by
experience
.
And
the
holy
scripture
maketh
mention
of
it
,
not
to
the
ende
that
wee
shoulde
knowe
it
:
but
the
scripture
speaketh
of
byrdes
,
comparing
vnconstant
men
vnto
them
,
which
easily
are
afearde
,
forsake
their
office
,
and
forget
their
duetie
.
And
thus
by
this
comparison
the
scripture
doeth
rebuke
the
fearefulnesse
,
the
weakenesse
and
inconstancie
of
men
:
as
heere
,
when
Solomon
saith
,
As
a
byrde
that
wandereth
,
&c.
True
it
is
that
as
the
byrd
doeth
flye
farre
from
his
nest
for
to
seeke
foode
and
meate
,
euen
so
,
when
the
Sunne
is
vp
,
man
must
goe
forth
vnto
his
worke
and
to
his
labour
,
til
it
is
night
:
but
hee
shoulde
not
goe
farre
from
his
place
.
For
hee
that
doeth
his
office
and
duetie
,
wheresoeuer
hee
goeth
,
hee
doeth
not
wander
farre
from
his
place
,
but
keepeth
residence
there
as
hee
ought
.
And
also
when
the
scripture
compareth
man
vnto
the
byrde
that
flyeth
her
way
,
most
commonly
it
serueth
for
to
rebuke
him
,
as
in
this
present
sentence
,
or
for
to
threaten
to
take
his
rest
from
him
.
Nowe
that
wee
may
not
bee
taxed
of
inconstancie
,
of
fearefulnesse
,
or
of
weakenesse
,
let
vs
take
heede
to
bee
careful
to
holde
fast
our
place
,
in
walking
diligently
and
faithfully
in
the
state
wherein
God
hath
placed
vs
:
and
let
vs
for
any
feare
that
can
bee
,
made
vs
,
saye
with
Dauid
:
In
the
Lorde
haue
I
put
my
trust
,
howe
then
say
yee
vnto
my
soule
,
9
As
the
oyntment
and
perfume
reioyce
the
heart
:
so
doeth
the
sweetnesse
of
a
mans
friend
by
heartie
counsel
.
When
the
body
is
at
his
ease
and
in
health
,
the
hearte
is
merry
and
glad
:
as
we
feele
it
by
experience
.
And
therefore
after
this
experience
,
Solomon
saith
,
that
the
oyntment
and
perfume
reioyce
the
heart
.
Not
that
hee
wil
teache
vs
that
for
to
possesse
our
delightes
and
sensual
pleasures
wee
shoulde
apply
oyntmentes
and
perfumes
vnto
our
bodies
for
such
delightes
,
because
they
are
too
curiously
desired
,
and
vsed
excessiuely
,
are
not
acceptable
vnto
God
,
albeit
he
hath
created
al
things
for
the
vse
of
man
,
to
whome
it
is
laweful
to
vse
al
good
creatures
,
soberly
and
temperately
,
with
giuing
of
thanks
.
But
Solomon
speaketh
of
oyntment
and
perfume
,
by
comparison
,
and
woulde
,
that
if
we
reioyced
in
such
things
,
and
that
we
founde
them
sweete
,
wee
should
also
reioyce
at
the
vnfained
sweete
counsel
that
the
neighbour
giueth
:
for
by
such
sweetenesse
the
soule
of
man
is
brought
in
good
health
:
as
Solomon
doeth
pronounce
,
saying
,
So
doeth
the
sweetenesse
of
a
mans
friende
by
harty
counsell
.
When
wee
see
that
our
neighbour
loueth
vs
,
and
that
he
desireth
nothing
but
to
procure
our
wealth
and
our
saluation
,
and
to
cause
vs
to
attaine
theretoo
,
he
doeth
teache
,
admonishe
,
exhort
,
reprooue
,
correct
,
rebuke
and
threaten
,
according
as
hee
seeth
to
bee
expedient
and
necessary
for
vs
:
so
farre
is
it
of
that
wee
shoulde
stomacke
or
despyte
him
,
that
rather
considering
the
gentlenesse
and
good
affection
that
hee
beareth
to
vs
,
wee
should
receiue
his
counsel
pleasantly
and
acceptably
,
though
in
outwarde
apparance
it
bee
sharpe
and
sowre
:
as
Dauid
did
the
reprehensions
of
Nathan
the
Prophet
:
and
the
Apostle
Saint
Peter
of
the
rebuke
that
Saint
Paule
gaue
him
.
Otherwise
the
good
and
sweete
fauour
of
Christe
,
which
is
brought
vnto
vs
by
his
ministers
,
10
Thine
owne
freende
,
and
thy
fathers
freende
forsake
thou
not
:
neither
enter
into
thy
brothers
house
in
the
day
of
thy
calamitie
:
for
better
is
a
neighbour
that
is
neere
,
than
a
brother
farre
off
.
We
are
so
vnconstant
of
nature
,
that
weecannot
holde
that
which
is
profitable
,
and
that
which
is
familiar
vnto
vs
,
&
as
it
were
common
by
custome
,
but
wee
desire
newe
thinges
,
and
therefore
we
labour
to
make
alterations
,
the
which
are
not
alwaies
profitable
,
but
oftentimes
bring
great
hurt
,
wherby
we
haue
troubles
&
most
heauie
sorowes
:
in
such
sort
that
we
know
not
on
which
side
to
turne
vs
,
insomuch
that
weedare
not
resort
vnto
our
owne
carnall
brethren
:
for
wee
haue
experience
that
the
riche
brethren
doe
not
care
for
their
poore
brethren
,
nor
woulde
gladly
to
see
them
,
and
also
Forsake
not
thou
thine
owne
freende
,
&c.
And
heerein
,
hee
teacheth
vs
,
that
if
wee
haue
good
neighbours
,
who
haue
alwayes
shewed
signes
and
tokens
of
loue
,
and
haue
beene
fauourable
and
helpeful
vnto
our
house
,
that
wee
shoulde
in
no
wise
separate
ourselues
and
loose
such
neighbours
:
for
in
time
of
necessitie
suche
neighbours
wil
bee
more
ready
to
helpe
vs
,
then
our
owne
carnall
brother
:
and
oftentimes
we
loose
both
time
,
labour
and
our
hope
to
resort
vnto
such
brethren
.
Solomon
doth
signifie
asmuch
,
saying
,
Neither
enter
thou
into
thy
brothers
house
in
the
day
of
thy
calamitie
.
Hee
meaneth
not
that
it
is
yll
doone
of
vs
to
resorte
vnto
our
brother
to
haue
succour
of
him
in
aduersitie
:
but
he
signifieth
that
most
often
wee
gaine
nothing
in
beseeching
him
.
As
Ioseph
in
mans
iudgement
got
nothing
in
beseeching
his
brethren
:
they
tooke
no
compassion
or
pitie
on
him
,
but
sold
him
for
a
poore
slaue
.
And
so
it
is
far
better
to
haue
good
neighbors
neere
vnto
vs
,
and
willing
to
helpe
vs
,
then
brethren
that
care
nothing
for
vs
,
and
are
farre
from
vs
.
Let
vs
therefore
vnderstande
,
that
neighbours
are
admonished
to
mainteine
peace
,
concorde
and
loue
amongest
themselues
,
and
to
helpe
one
another
:
and
brethren
are
rebuked
for
their
crueltie
,
when
they
refuse
and
deny
brotherly
duetie
.
For
albeit
that
they
kil
not
their
poore
brethren
,
as
Cain
slue
Abel
:
yet
are
they
the
brethren
of
Cain
,
and
are
murtherers
,
when
in
not
helping
their
brethren
,
they
declare
their
hatred
which
answereth
to
murder
.
11
My
sonne
,
be
wise
,
and
reioyce
mine
hearte
,
that
I
may
answere
him
that
reprocheth
mee
.
Bee
it
that
Solomon
speaketh
heere
in
the
person
of
God
,
or
of
the
ministers
of
the
worde
,
or
of
fathers
and
mothers
,
or
other
superintendents
,
let
vs
knowe
that
when
hee
asketh
of
vs
that
wee
shoulde
giue
ourselues
vnto
wisedome
,
and
that
in
so
doing
,
wee
shoulde
inwardly
reioyce
him
,
hee
admonisheth
vs
carefully
to
frequent
the
woorde
,
and
that
thereby
wee
shoulde
learne
to
amende
our
liues
,
forsaking
al
infidelitie
and
incredulitie
,
al
superstition
and
idolatries
,
al
malice
and
iniquitie
,
al
offences
,
insolences
and
dissolutions
:
and
that
wee
shoulde
conuert
by
true
faith
,
and
by
true
repentance
to
trust
vpon
the
goodnesse
of
our
God
,
to
loue
the
good
that
hee
commandeth
,
and
to
giue
ourselues
to
doe
it
.
For
wee
cannot
otherwise
reioyce
our
good
God
and
father
,
then
in
turning
to
him
,
and
obeying
with
a
free
minde
his
worde
:
as
hee
hath
well
shewed
,
when
he
repented
to
haue
made
man
,
and
that
Noe
found
that
I
may
answere
him
that
reprocheth
mee
.
Answering
,
heere
is
taken
for
resisting
,
and
to
confounde
,
and
to
reuenge
,
as
also
in
our
language
we
vse
it
in
this
signification
.
Now
as
God
thinketh
him
to
bee
prouided
of
answere
and
defence
against
our
oppressors
and
slaunderers
,
if
we
apply
ourselues
vnto
wisedome
:
euen
so
,
so
much
as
in
vs
lyeth
,
we
make
God
to
be
dumbe
,
&
make
him
ashamed
,
when
wee
giue
ourselues
vnto
vanitie
,
foolishnesse
,
and
wickednesse
:
and
likewise
those
which
haue
charge
ouer
vs
:
as
Saint
Paule
complaineth
of
the
Galathians
.
12
A
prudent
man
seeth
the
plague
,
and
hideth
himselfe
:
but
the
foolish
goe
on
still
,
and
receiue
hurt
.
Albeit
that
Solomon
hath
pronounced
this
present
sentence
Secondly
,
there
is
the
worlde
of
the
wicked
,
who
haue
alwaies
exercised
,
and
doe
dayly
stil
exercise
great
tyranny
against
the
poore
seruants
of
God
,
and
that
after
diuers
sortes
:
for
some
seeke
riches
for
to
become
riche
,
and
therefore
doe
violence
to
the
body
for
to
winne
and
to
get
them
:
and
other
(
which
are
yet
worse
)
by
false
doctrines
and
traditions
of
men
,
not
onely
deuoure
the
houses
of
the
poore
simple
,
but
also
destroy
both
their
bodies
and
soules
,
sending
them
to
the
fire
of
hel
.
Against
the
which
we
must
resist
,
not
with
worldly
and
carnal
pollicie
to
doe
them
violence
:
but
seeing
they
are
instruments
of
the
Diuel
,
wee
must
fight
against
them
with
the
13
Take
his
garment
that
is
suertie
for
a
straunger
,
and
a
pledge
of
him
for
the
straunger
.
This
present
sentence
is
conteyned
in
the.
20.
chapter
and.
16.
verse
.
14
A
curse
shal
be
imputed
vnto
him
that
prayseth
his
freende
with
a
loud
voyce
,
rising
vp
early
in
the
morning
.
Because
that
the
slouthfull
and
negligent
lye
snorting
in
their
beddes
,
and
are
not
diligent
to
rise
early
in
the
morning
,
when
wee
wil
signifie
any
thing
to
be
done
,
or
that
it
shal
be
done
with
great
care
and
diligence
,
or
hastily
and
without
tarriance
,
we
attribute
vnto
him
early
rising
:
for
they
that
haue
care
,
&
wil
hasten
to
dispatch
some
work
,
do
not
as
the
slouthful
do
,
but
hauing
taken
their
reasonable
rest
and
sleepe
,
doe
rise
earely
and
betimes
in
the
morning
.
And
also
the
Scripture
signifiyng
some
thing
that
is
done
with
diligence
and
with
speede
,
sayth
that
he
rose
earely
in
the
morning
to
doe
it
.
And
thus
when
Solomon
sayth
:
A
curse
shal
be
&c
:
Let
vs
vnderstand
that
he
woulde
not
that
we
shoulde
be
readie
and
hastie
to
publish
and
proclaime
the
a
curse
shal
be
imputed
vnto
him
,
that
shal
blesse
his
freend
with
a
loud
voyce
:
rising
vp
earely
in
the
morning
.
And
this
agreeth
with
that
which
Iesus
Christ
pronounceth
:
Woe
be
to
you
when
al
men
praise
you
:
for
euen
so
did
your
fathers
15
A
continuall
dropping
in
the
day
of
raine
,
and
a
contentious
woman
are
a
like
.
The
woman
is
giuen
of
God
vnto
man
for
his
ease
,
helpe
,
and
comfort
,
that
man
being
not
alone
,
might
the
better
mainteine
and
vpholde
his
house
,
and
preserue
the
same
in
a
good
state
,
and
that
al
thinges
shoulde
bee
doone
betweene
them
for
the
edification
of
their
familie
,
and
that
it
shoulde
not
fal
into
decay
and
destruction
.
Wherefore
,
when
wee
wil
marry
,
wee
must
not
looke
vnto
high
estates
,
neither
to
riches
,
neither
to
nobilitie
,
or
to
an
ancient
stock
,
neither
to
credite
,
authoritie
,
or
to
the
power
therof
:
but
the
chiefe
point
standeth
in
enquiring
after
the
honestie
,
genlenesse
,
humanity
,
wisedome
,
holinesse
:
and
innocencie
of
the
partie
that
wee
desire
to
haue
in
marriage
.
For
it
may
come
to
passe
that
wee
may
bee
married
highly
and
rightly
,
for
to
raise
our
house
,
and
to
liue
at
our
ease
:
but
therewith
wee
may
meete
with
a
loftie
and
arrogant
partie
,
whome
nothing
may
please
:
and
there
shal
be
continual
criyng
and
soule
wether
,
wherevpon
strifes
and
debates
wil
arise
,
and
one
of
the
parties
shal
withdrawe
on
the
one
side
,
and
the
other
on
the
other
:
the
which
is
cause
of
great
ruine
and
destruction
:
as
Solomon
A
continuall
dropping
in
the
day
of
raine
,
&c.
Albeit
that
hee
doth
not
speake
but
of
the
wise
,
yet
when
the
husband
is
contentious
,
the
dropping
is
very
dangerous
.
And
as
by
the
continual
dropping
an
house
falleth
to
decay
:
euen
so
when
either
the
man
or
the
woman
is
giuen
vnto
contention
,
the
children
and
housholde
seruants
areeuil
edified
.
The
which
is
much
worse
than
if
any
sumptuous
and
gorgeous
house
fal
into
decay
,
without
being
repaired
.
For
the
children
and
seruants
which
are
brought
vp
by
an
euil
example
,
do
not
only
perish
concerning
the
body
,
but
the
soules
also
go
vnto
eternal
destruction
:
yea
if
the
children
folow
the
euil
trade
of
their
fathers
and
mothers
.
Wee
ought
then
to
bee
very
careful
to
looke
narrowly
and
straightly
what
partie
wee
take
in
marriage
:
for
if
16
He
that
hideth
her
,
hideth
the
winde
,
and
shee
is
as
the
Oyle
in
his
right
hande
that
vttereth
it selfe
.
The
more
that
we
labour
to
withstande
the
winde
,
the
more
doe
we
feele
it
vehement
and
stormie
:
and
the
more
that
the
ointment
is
pressed
in
the
hande
,
the
more
greater
is
the
odour
:
euen
so
also
when
we
labour
to
suppresse
a
riotous
woman
,
and
to
make
her
to
holde
her
peace
,
so
much
the
more
wil
shee
crye
out
,
and
take
on
the
more
.
Neuerthelesse
it
is
not
to
say
,
that
we
should
not
labour
to
reduce
women
vnto
modestie
and
humilitie
:
as
S.
Paule
doeth
in
diuers
places
,
shewing
what
ought
to
be
the
conuersation
of
the
wiues
:
euen
as
hath
beene
alleadged
heretofore
.
Now
when
Solomon
speaketh
thus
at
diuers
times
of
women
,
making
them
like
vnto
the
couering
of
a
house
perced
through
in
a
stormy
wind
,
and
because
that
for
their
sakes
he
doeth
attribute
crying
vnto
the
oyntment
,
they
shoulde
be
greatly
ashamed
,
and
carefull
to
keepe
themselues
silent
,
and
to
behaue
themselues
humbly
and
modestly
.
And
forasmuch
as
the
husbandes
ought
to
bee
the
more
wise
,
and
to
shewe
the
way
vnto
the
wife
,
who
is
the
weaker
vessel
,
let
them
therefore
vnderstande
,
that
their
lesson
is
heere
giuen
them
,
that
they
may
learne
not
to
liue
in
theyr
houses
like
fierce
&
cruel
Lions
,
but
to
be
modest
&
quiet
.
It
were
expedient
to
shewe
heere
the
decay
and
destructions
that
commeth
of
the
riots
and
contentions
betweene
the
husbandes
and
the
wiues
:
but
17
Iron
sharpeneth
yron
:
so
doth
a
man
sharpen
the
face
of
his
freende
.
Wee
knowe
by
experience
that
when
we
rubbe
or
whet
the
edge
of
a
knife
that
is
blunt
,
vpon
some
harde
or
sharpe
thing
,
as
vpon
some
peece
of
yron
,
or
whet
the
same
vpon
an
other
knife
,
it
is
made
to
cut
better
then
it
did
before
:
euen
so
also
when
man
,
which
of
himselfe
,
is
not
throughly
awake
,
nor
quick
vnto
worke
,
is
stirred
vp
,
and
as
it
were
pricked
&
spurred
vp
by
an
other
,
which
wil
not
let
him
sleepe
,
then
is
his
face
sharpened
:
then
doth
he
take
courage
,
and
shewe
himselfe
free
and
willing
to
yeelde
his
duetie
,
and
to
doe
his
office
more
readily
then
he
was
before
,
except
he
be
vntractable
,
obstinate
,
and
hardened
.
For
then
so
farre
it
is
of
,
that
hee
should
be
sharpened
to
doe
wel
,
that
rather
his
minde
is
stirred
vp
vnto
wrath
and
furie
,
to
contentions
and
debates
,
vnto
murmurings
and
seditions
against
him
that
prouoketh
him
:
as
Noe
,
Lot
,
Moses
,
the
Prophets
,
Iesus
Christ
and
his
Apostles
haue
tried
it
by
experience
:
and
also
nowe
we
haue
trial
thereof
,
in
the
scorners
and
contemners
of
the
woorde
of
the
Lorde
,
when
wee
labour
to
sharpen
and
quicken
them
vp
by
wholesome
doctrine
,
by
holy
admonitions
,
exhortations
,
and
declarations
,
by
reprehensions
,
corrections
,
and
threatninges
.
Such
kind
of
men
are
like
vnto
swords
which
haue
their
edge
so
thicke
and
so
blunt
,
that
it
wil
not
cut
,
doe
what
you
can
,
albeit
that
you
take
great
paines
to
whet
and
sharpen
it
.
Now
to
the
end
that
we
may
not
be
of
the
number
of
such
indurates
,
let
vs
be
counselled
to
awake
out
of
our
sinnes
,
when
dayly
we
are
laboured
to
be
sharpened
by
the
word
of
the
Lord
,
without
any
regarding
whither
we
be
strong
&
mighty
,
learned
and
wyse
.
We
must
therfore
be
folowers
of
Dauid
,
in
that
that
hee
patiently
suffred
Nathan
to
sharpen
his
face
:
and
of
S.
Peter
,
which
wept
,
when
Iesus
Christ
sharpened
his
face
by
his
countenance
:
and
resisted
not
:
when
S.
Paule
did
also
sharpen
by
his
reprehension
.
18
Hee
that
keepeth
the
Fig
tree
,
shal
eate
the
fruit
thereof
:
so
hee
that
waiteth
vpon
his
maister
,
shal
come
to
honour
.
By
the
Fig
tree
,
we
may
vnderstand
al
things
that
are
brought
out
of
the
earth
,
and
carie
fruite
.
And
so
,
Solomon
doeth
signifie
,
that
he
which
is
careful
of
keeping
the
blessings
that
his
lande
bringeth
foorth
,
shal
be
sustained
and
nourished
with
them
,
so
that
hee
shal
neuer
want
,
nor
neuer
shal
be
constrained
to
begge
his
bread
,
nor
neuer
shal
bee
blamed
for
negligence
,
nor
for
contempt
of
the
good
creatures
that
God
hath
giuen
vnto
him
for
his
vse
:
as
are
the
slouthful
,
the
prodigal
,
and
light
people
,
which
haue
no
consideration
of
not
wasting
the
substance
that
God
giueth
them
,
for
to
keepe
it
wel
,
and
for
to
distribute
the
same
wel
vnto
their
houshold
,
and
to
the
poore
that
neede
and
want
.
Solomon
doeth
signifie
this
same
,
when
he
saieth
,
Hee
that
keepeth
the
Fig
tree
,
&c.
Neuerthelesse
,
this
is
not
onely
to
shewe
vs
of
the
foresaide
care
,
but
to
make
comparison
:
as
he
doeth
shewe
it
,
when
he
addeth
,
So
he
that
keepeth
his
maister
,
&c.
Wherein
he
warneth
seruantes
not
to
forsake
their
maisters
,
promising
vnto
them
,
that
as
the
Fig
tree
bringeth
foorth
his
fruite
for
his
vse
,
that
keepeth
good
watche
,
euen
so
,
the
maister
shal
helpe
al
the
necessities
of
his
seruaunt
that
forsaketh
him
not
,
but
doeth
keepe
him
at
home
with
him
,
and
is
careful
to
serue
him
.
And
thus
,
as
he
honoureth
his
maister
,
keeping
him
,
and
not
forsaking
him
:
euen
so
,
his
maister
wil
honour
him
,
not
blaming
,
nor
casting
him
off
,
but
wil
succour
him
in
al
his
necessities
.
Wee
haue
heere
then
,
diuers
instructions
.
The
first
is
,
that
wee
should
not
contemne
the
earthly
blessinges
as
vnprofitable
,
but
that
we
should
keepe
a
good
watche
,
for
to
vse
them
as
God
hath
ordeined
.
So
doing
,
wee
shal
not
be
beggers
,
but
enriched
by
the
blessing
of
God
,
who
wil
giue
vs
the
right
and
19
As
in
water
,
face
answereth
to
face
:
so
the
hart
of
man
to
man
.
When
a
man
looketh
into
a
cleare
spring
of
water
,
he
seeth
his
image
,
euen
as
if
he
sawe
himselfe
in
a
glasse
,
or
little
difference
:
and
so
he
seeth
howe
taul
he
is
,
by
the
correspondancie
or
representation
that
is
shewed
in
the
water
:
and
as
he
remooueth
and
changeth
place
,
euen
so
doeth
his
representation
:
and
if
he
stande
stil
,
it
standeth
stil
also
:
so
that
it
might
seeme
to
them
which
are
not
accustomed
to
see
suche
a
thing
,
that
the
representation
had
moouing
,
life
,
&
vnderstanding
:
the
which
is
false
neuerthelesse
,
as
we
know
:
for
it
is
nothing
but
a
dead
shadowe
,
and
which
soone
vanisheth
away
.
Euen
so
,
when
we
apply
our
heartes
and
mindes
to
behold
the
natures
,
customes
,
&
maners
of
our
neighbours
,
we
see
our
image
,
and
may
iudge
what
we
are
:
for
wee
are
like
vnto
ourselues
,
and
are
the
liuely
images
,
and
the
true
representations
one
of
an
other
,
in
as
much
as
we
are
al
the
children
of
Adam
.
And
so
,
if
we
see
any
malice
in
our
neighbours
,
let
vs
not
be
pleased
in
ourselues
,
&
flatter
vs
,
in
praysing
ourselues
more
then
they
:
for
we
haue
the
roote
of
al
euil
in
vs
,
as
we
shewe
wel
,
when
God
doeth
slacke
vs
the
bridle
.
It
may
seeme
at
the
first
sight
,
that
Solomon
doeth
admonishe
vs
hereof
,
when
he
saieth
,
As
in
water
,
&c.
But
there
is
another
sense
and
meaning
,
which
agreeth
better
according
to
the
nature
which
is
in
the
water
and
in
the
heart
of
man
.
For
as
one
water
agreeth
&
is
like
vnto
another
,
but
yet
it
runneth
,
&
hath
no
stedfastnesse
to
come
and
stande
by
the
other
:
euen
so
albeit
that
the
hearts
of
men
are
one
like
to
another
,
and
that
they
haue
some
likenesse
togither
,
and
some
knitting
and
coniunction
,
yet
is
there
no
tenure
and
holde
:
for
as
one
man
doeth
easily
separate
himselfe
from
another
,
and
turneth
away
his
minde
,
not
caring
for
his
acquaintance
,
alliance
,
or
confederacy
:
To
day
,
a
man
wil
shew
himself
wel
minded
towards
his
neighbour
,
&
in
lesse
while
then
turning
of
a
hande
he
wil
be
gone
,
and
shewe
disdaine
,
or
wil
declare
to
be
his
enemie
.
And
thus
Solomon
teacheth
vs
,
that
we
must
not
looke
to
men
to
trust
in
them
,
no
more
then
to
the
water
which
rometh
,
and
is
not
knowne
where
it
becommeth
:
but
the
Lord
is
faythful
,
and
changeth
not
,
in
whome
we
must
trust
:
and
say
with
an
assured
heart
with
Dauid
,
it
is
better
to
trust
in
the
Lord
,
then
to
trust
in
men
,
&c.
Thus
dooing
,
though
the
heartes
of
20
The
graue
and
destruction
can
neuer
be
ful
,
so
the
eyes
of
man
can
neuer
be
satisfied
.
At
the
beginning
man
was
created
after
the
ymage
of
God
,
after
the
which
he
was
exempted
from
death
and
destruction
:
into
the
So
the
eyes
of
man
can
neuer
be
satisfied
.
Wherin
we
haue
to
note
,
that
hee
speaketh
of
the
man
that
is
left
in
his
natural
corruption
,
who
suffereth
himselfe
to
be
transported
by
his
euil
concupiscences
and
disordinate
affections
.
For
they
that
are
regenerate
,
and
made
newe
creatures
by
the
holy
Ghost
,
are
satisfied
,
and
craue
nothing
further
,
but
onely
that
the
good
wil
of
God
should
be
done
and
fulfilled
.
And
for
to
conserue
this
satisfying
wel
,
they
fight
,
labouring
for
to
destroy
and
kil
the
relikes
of
sin
,
which
are
stil
in
their
fleshe
,
the
which
,
because
of
the
same
relikes
,
lusteth
against
the
spirite
.
And
so
,
Solomon
speaketh
not
of
the
eyes
of
the
children
of
God
,
but
of
the
euil
affections
of
the
children
of
Adam
,
which
also
21
As
is
the
fining
pot
for
siluer
,
and
the
furnace
for
gold
:
so
is
euerie
man
according
to
his
dignitie
.
Wee
haue
alreadie
had
this
same
sentence
,
sauing
that
in
place
of
,
So
doeth
the
Lorde
trye
the
heartes
:
we
haue
heere
,
So
is
euerie
man
according
to
his
dignitie
.
This
is
not
to
say
,
that
man
of
himselfe
hath
any
dignitie
or
excellencie
,
wherby
he
should
deserue
to
be
so
handled
:
or
thus
,
or
to
haue
suche
and
suche
reputation
:
for
al
men
of
themselues
are
nothing
worth
,
they
are
nothing
but
earth
and
durt
,
filthinesse
and
corruption
,
and
are
filled
with
malice
and
wickednesse
:
and
so
they
deserue
not
to
be
esteemed
nor
praysed
.
But
as
the
gold
is
more
precious
then
the
siluer
not
of
it
owne
selfe
,
for
it
is
a
dead
creature
,
and
serueth
to
no
vse
,
except
because
that
we
trimme
and
dresse
it
for
to
serue
vnto
profite
,
S
:
vnto
delight
:
euen
so
,
one
man
shal
be
more
woorthie
and
more
excellent
then
an
other
,
because
that
God
by
his
fauour
esteemeth
him
,
and
dresseth
him
for
to
make
him
serue
as
he
shal
thinke
good
:
as
Saint
Paul
saith
:
For
who
separateth
thee
?
and
what
hast
thou
,
that
thou
22
Though
thou
shouldest
braye
a
foole
in
a
Morter
,
among
wheate
brayed
with
a
Pestel
,
yet
wil
not
his
foolishnesse
depart
from
him
.
When
we
bray
wheate
in
a
Morter
,
we
vnhuske
the
skinne
,
so
that
afterwards
it
is
easie
to
separate
the
good
floure
from
the
bren
:
but
the
foole
is
so
obstinate
and
hardened
in
his
follie
,
that
for
any
chasteninges
,
howe
grieuous
and
sharpe
soeuer
they
be
,
yet
can
he
not
be
depriued
of
it
:
as
in
diuers
places
here
before
,
Solomon
hath
complayned
of
it
:
and
as
we
may
shewe
by
examples
of
the
scripture
:
and
amongest
other
of
Pharao
and
of
the
Iewes
,
which
God
corrected
by
diuers
and
sharpe
afflictions
.
Wherein
wee
haue
to
note
,
that
albeit
naturally
we
are
al
fooles
,
yet
the
scripture
calleth
the
mockers
and
contemners
of
God
&
of
al
religion
chiefly
fooles
,
which
wil
not
amend
for
any
thing
that
may
happen
.
And
so
,
though
he
loose
his
time
in
correcting
and
chastening
such
kinde
of
people
,
23
Be
diligent
to
knowe
the
state
of
thy
flocke
,
and
take
heed
to
the
heardes
.
Many
doe
thinke
it
a
vile
and
a
base
thing
,
and
greatly
to
bee
contemned
,
that
man
should
be
contented
to
rule
his
familie
,
and
the
affayres
of
his
house
in
simplicitie
,
which
are
fit
and
meete
to
helpe
the
necessities
of
his
children
and
housholde
,
and
should
not
aspire
as
concerning
the
matters
of
this
worlde
no
higher
.
Suche
a
man
shal
be
counted
faint
hearted
,
and
a
man
nothing
woorth
:
and
they
wil
say
,
he
is
a
cowarde
and
a
foole
.
And
therefore
they
that
would
exalt
themselues
,
set
vp
their
feathers
(
as
is
said
)
and
labour
to
flye
,
higher
and
higher
:
and
to
doe
this
,
they
folowe
the
Eryers
,
which
finde
no
house
worse
then
their
owne
.
And
so
,
these
men
which
would
be
esteemed
and
be
aloft
,
doe
go
away
farre
from
their
familie
,
and
seeke
to
dwel
with
Kinges
,
Princes
,
and
Lordes
of
the
earth
,
for
to
get
riches
,
and
to
obtaine
glorie
and
honour
,
credite
and
authoritie
,
and
to
make
their
name
perpetual
for
euer
.
This
desire
is
verie
disordinate
:
and
therefore
Solomon
woulde
not
haue
vs
to
folowe
them
:
as
he
doeth
shewe
it
vs
,
when
he
saieth
,
Be
diligent
to
knowe
,
&c.
Notwithstanding
,
let
vs
not
thinke
that
it
is
euil
done
for
a
man
to
giue
vp
and
forsake
his
lowe
estate
,
when
God
doth
place
him
in
higher
state
,
and
doeth
exalt
him
.
As
we
wil
not
accuse
Ioseph
,
when
from
the
going
out
of
the
prison
,
receiued
flocke
and
heardes
.
For
in
olde
time
men
were
verie
diligent
to
rayse
and
bring
vp
cattel
:
as
we
may
see
it
in
Abraham
,
Isaack
,
Iacob
,
and
other
children
of
Iacob
,
which
were
Pastours
,
and
had
many
great
flockes
.
If
we
be
not
contented
therewith
,
and
that
we
aspire
more
high
after
the
worlde
,
thinking
to
bring
vs
ease
for
a
long
time
,
and
during
which
time
,
to
possesse
great
riches
,
and
to
enioy
glorie
and
honour
,
&
to
be
in
credite
and
authoritie
,
we
are
deceiued
:
as
Solomon
doth
shew
vs
,
saying
.
24
For
riches
remaine
not
alway
,
nor
the
crowne
from
generation
,
to
generation
.
The
worldlings
and
carnal
men
,
by
the
experience
that
is
seene
in
the
worlde
,
wil
speake
according
to
this
sentence
:
they
wil
say
,
that
there
is
nothing
here
beneath
that
is
sure
and
stable
,
and
that
al
thinges
are
subiect
vnto
changinges
,
and
that
sodeinly
they
are
remooued
and
altered
,
yea
,
that
easily
they
vanish
away
.
We
shal
see
riches
to
vanish
out
of
their
handes
which
possesse
them
,
either
by
fire
,
or
by
water
,
or
by
theeues
and
robbers
,
or
by
suttle
meanes
,
or
by
lawe
and
sutes
,
or
by
excesse
and
dissolutenesse
:
we
shal
see
at
this
day
,
great
Lordes
to
flourish
and
prosper
,
to
be
mightie
and
fearful
,
which
quickly
vanish
away
,
either
by
warre
,
or
by
death
,
either
violent
or
natural
.
As
these
alterations
are
seene
with
the
eye
,
euen
so
do
they
confesse
them
,
but
it
is
not
as
they
ought
.
For
al
they
which
haue
not
knowne
,
neither
doe
know
the
prouidence
of
God
,
doe
attribute
such
alterations
vnto
the
violence
and
malice
of
men
,
or
to
fortune
and
chance
,
and
so
much
as
in
them
lieth
,
they
depriue
God
of
his
gouernment
,
and
doe
spoile
him
of
his
Maiestie
,
glorie
,
&
power
.
And
so
,
it
is
not
true
,
that
the
worldlings
and
carnal
men
speak
agreeable
to
this
sentence
,
but
in
apparance
onely
:
for
Solomon
doeth
not
here
in
any
wise
pretende
to
derogate
the
gouernment
,
glorie
,
power
,
and
Maiestie
of
God
,
but
rather
to
mainteine
them
,
when
hee
pronounceth
that
the
riches
and
honours
of
the
worlde
are
of
no
long
continuance
:
and
heerein
hee
confesseth
the
prouidence
of
God
.
Otherwise
,
he
should
not
haue
spoken
in
true
wisedome
:
25
The
heye
discouereth
it selfe
,
and
the
grasse
appeareth
,
and
the
hearbes
of
the
mountaines
are
gathered
.
He
speaketh
thus
,
after
the
situation
of
the
lande
that
the
Lord
had
giuen
to
the
children
of
Israel
,
wherein
there
were
a
multitude
of
mountaines
.
And
as
we
must
be
diligent
to
gather
the
goods
that
God
giueth
vs
,
euen
so
also
,
ought
wee
not
to
be
curious
of
braue
and
costly
garments
,
which
may
be
of
great
shewe
,
and
great
price
,
nor
a
multitude
of
men
liuing
of
our
wages
,
for
to
doe
our
worke
with
so
great
superfluous
exspences
,
or
to
be
about
vs
to
reuerence
vs
:
but
according
to
the
profite
that
we
can
lawfully
spend
by
our
reuenue
,
let
vs
be
clothed
,
and
holde
seruantes
to
doe
our
worke
,
Solomon
doeth
teach
the
same
,
saying
,
26
The
Lambes
are
for
thy
clothing
,
&
the
Goates
are
the
price
of
the
field
.
Likewise
we
should
not
be
greedie
of
daintie
and
delicate
dishes
,
nor
to
be
superfluous
and
excessiue
in
eating
and
drinking
,
as
wantons
,
gluttons
,
drunkardes
,
nor
to
deny
foode
to
those
which
doe
our
worke
,
as
vnmerciful
and
cruel
men
which
sucke
the
blood
and
the
substance
of
their
hirelinges
as
much
as
they
can
:
but
let
vs
be
sober
and
temperate
,
contenting
ourselues
with
litle
:
and
as
we
would
be
nourished
,
euen
so
,
let
vs
administer
necessities
vnto
our
seruantes
,
maydes
,
and
hirelings
:
according
to
that
which
Solomon
doeth
teach
vs
,
saying
,
27
And
let
the
milke
of
the
Goates
bee
sufficient
for
thy
foode
,
for
the
foode
of
thy
familie
,
and
for
the
sustenance
of
thy
maydes
.
And
as
we
must
be
sober
,
so
must
wee
mainteine
our
familie
,
our
children
and
houshold
seruantes
in
sobrietie
.
And
thus
in
these
fiue
last
sentences
,
we
are
taught
to
flye
couetousnesse
,
and
to
content
ourselues
with
thinges
present
,
not
to
be
ambitious
,
but
to
continue
and
holde
stil
the
state
wherein
God
hath
placed
vs
,
walking
in
the
same
with
al
humblenesse
,
to
abhorre
al
brauenesse
and
gorgeous
attires
,
walking
with
simple
and
honest
garments
:
and
to
hate
daintinesse
,
gluttonie
&
drunkennesse
,
vsing
common
meates
with
sobernesse
and
temperancie
.
The
xxviii
.
Chapter
.
1
The
wicked
flye
,
when
none
pursueth
:
but
the
righteous
are
bolde
as
a
Lyon
.
WE
do
al
naturally
desire
to
haue
peace
and
rest
,
to
liue
safely
and
without
feare
,
and
also
to
flourishe
,
to
triumphe
and
to
prosper
in
this
world
.
This
desire
of
it selfe
is
not
euil
:
but
the
meanes
most
often
times
are
vnlawful
and
wicked
,
by
the
which
men
labour
to
inioy
their
desires
:
and
also
our
minde
and
heart
is
fixed
and
set
so
much
therevppon
,
that
wee
suffer
ourselues
by
them
to
bee
transported
and
carried
away
,
neither
doe
wee
care
what
wee
doe
,
prouided
that
wee
may
come
to
enioy
them
.
The
wicked
for
to
accomplish
their
desires
,
will
not
care
what
they
doe
,
but
wil
runne
hyther
and
thither
,
vp
and
downe
,
doing
oppression
and
violence
vnto
the
innocent
,
which
can
not
bee
reuenged
:
as
Cain
against
Abel
his
brother
:
the
sonnes
of
Iacob
against
Ioseph
their
brother
,
Pharao
against
the
children
of
I-Isreal
,
and
Iudas
against
Iesus
Christe
.
But
as
these
haue
obteined
nothing
by
their
violence
and
oppression
,
euen
so
al
wicked
men
shal
profite
little
better
.
And
albeit
that
in
mans
iudgement
&
outward
apparance
wee
tremble
and
quake
vnder
them
,
and
that
wee
on
the
one
side
doe
greatly
feare
their
presence
,
and
that
they
on
the
other
side
are
bolde
and
safe
,
and
feare
no
man
,
yet
for
al
that
in
spyte
of
them
,
and
let
them
doe
what
they
can
,
their
conscience
doeth
reprooue
and
rebuke
them
so
liuely
,
that
though
no
man
doe
pursue
and
hunt
them
,
but
that
al
the
world
(
as
a
man
mightsay
)
doth
commende
and
praise
them
,
yet
doe
they
not
cease
to
feare
and
tremble
within
:
as
wee
may
knowe
by
the
confessions
which
the
wicked
before
alledged
haue
made
,
and
by
witnesses
of
the
scriptures
.
And
according
vnto
the
threatenings
conteyned
in
the
lawe
,
Solomon
saith
,
The
wicked
flye
,
&c.
Wherein
wee
haue
to
note
,
that
Solomon
speaketh
of
the
flight
of
the
wicked
in
the
plural
number
,
and
of
the
But
the
righteous
,
&c.
Wherein
let
vs
note
,
that
as
the
Lion
of
himselfe
hath
no
power
to
defend
and
saue
his
pray
,
and
cannot
assure
himselfe
,
and
be
bolde
,
except
that
God
had
giuen
him
suche
a
nature
,
and
mainteined
him
therein
:
euen
as
wee
of
our
owne
selues
are
not
righteous
,
but
the
same
commeth
of
the
grace
and
mercy
of
God
,
which
changeth
our
nature
and
imputeth
the
righteousnesse
of
his
Sonne
Iesus
Christ
vnto
vs
:
euen
so
of
ourselues
wee
shoulde
fly
as
wicked
,
but
by
the
free
promises
he
assureth
and
maketh
vs
bolde
,
printing
them
in
our
heartes
by
his
holy
spirite
.
And
this
is
the
cause
for
the
which
we
see
the
poore
faithful
to
bee
so
constant
in
bearing
the
persecutions
with
ioy
and
patience
.
And
as
the
Lyon
,
(
according
to
the
nature
hee
hath
receiued
of
God
)
knoweth
wel
how
to
vse
his
strength
,
to
assure
himself
,
and
be
bolde
:
euen
so
the
righteous
trusting
in
the
righteousnesse
of
Iesus
Christ
,
the
which
is
imputed
vnto
them
,
doe
feare
no
power
,
whither
it
bee
earthly
or
hellish
,
carnal
or
spiritual
:
but
say
with
Dauid
,
The
Lorde
is
my
light
and
my
saluation
,
of
whome
shal
I
bee
2
For
the
transgression
of
the
lande
there
are
many
Princes
thereof
:
but
by
a
man
of
vnderstanding
and
knowledge
,
a
realme
likewise
endureth
long
.
If
we
diligently
read
the
holie
scriptures
,
wee
shal
finde
that
the
children
of
Israel
in
smal
time
haue
had
many
Gouernours
,
Iudges
,
and
Kings
.
And
if
we
ouerlooke
the
profane
Chronicles
,
we
shal
see
that
in
al
nations
there
hath
beene
often
mutation
and
changing
of
gouernors
,
Princes
,
&
Kings
.
The
worldlings
&
carnal
,
do
not
think
from
whence
these
alterations
come
,
but
doe
chiefly
attribute
them
vnto
fortune
:
yea
,
when
a
King
hath
bene
ouercome
by
his
enemy
,
we
wil
say
,
That
fortune
was
against
him
.
But
the
holie
Ghost
by
the
scripture
doeth
teach
vs
farre
otherwise
:
to
wit
,
that
it
is
God
who
changeth
Kinges
,
and
kingdomes
,
as
seemeth
him
good
:
and
albeit
that
hee
doeth
change
them
after
his
wil
,
yet
is
it
not
without
For
the
transgressions
of
the
lande
,
there
are
many
,
&c.
And
because
that
oftentimes
we
see
it
happen
,
that
the
people
followe
the
maners
of
their
King
and
of
his
gouernours
,
wee
ought
to
bee
verie
careful
&
diligent
to
pray
vnto
God
,
that
it
would
please
him
not
to
giue
vs
a
King
in
his
wrath
,
but
that
hee
woulde
place
ouer
vs
suche
rulers
as
are
of
a
sounde
and
perfect
conscience
,
and
that
wil
walke
honestly
and
religiously
,
iustly
and
vprightly
before
vs
,
to
the
end
,
that
after
their
example
,
we
might
liue
holily
and
chastly
vnder
them
,
separating
ourselues
from
al
iniquitie
,
foolishnesse
,
and
wickednesse
.
Thus
doing
,
the
Lorde
wil
not
sodeinly
change
our
gouernours
,
after
he
hath
giuen
vs
good
,
for
to
punish
our
iniquities
:
but
because
that
through
vnderstanding
and
knowledge
,
we
haue
bene
turned
from
al
offences
,
dissolutenesse
,
and
insolencie
,
from
al
maliciousnesse
,
wrong
dooing
,
and
crueltie
,
the
Lorde
wil
haue
pitie
vpon
vs
,
and
hauing
giuen
vnto
vs
by
his
grace
,
good
Superiours
and
vpright
Magistrates
,
he
wil
continue
his
grace
towardes
vs
,
in
prolonging
,
and
making
their
kingdome
and
gouernment
long
to
endure
.
This
is
it
that
Solomon
meaneth
,
when
hee
sayeth
,
And
by
a
man
of
vnderstanding
.
&c.
Albeit
that
Solomon
speaketh
in
the
singular
number
,
yet
because
of
the
Antithesis
,
we
must
vnderstande
that
he
speaketh
of
many
men
,
by
whose
wisdome
and
good
counsel
,
Kinges
and
Rulers
are
confirmed
and
stablished
,
and
are
not
sodeinly
changed
.
True
it
is
,
notwithstanding
that
whatsoeuer
commeth
to
passe
by
the
vnderstanding
&
knowledge
of
many
,
may
also
be
done
by
the
wisedome
and
good
counsel
of
one
:
as
the
Ecclesiast.
declareth
.
We
may
also
say
,
that
a
King
3
A
poore
man
,
if
he
oppresse
the
poore
,
is
like
a
raging
raine
,
that
leaueth
no
foode
.
It
is
a
verie
euil
thing
that
is
daily
committed
in
the
worlde
,
that
the
mightie
&
rich
do
polle
&
eate
the
litle
&
poore
:
though
God
raging
raine
,
that
carieth
away
with
it
the
seed
&
trees
with
the
fat
of
the
earth
:
and
after
the
same
,
is
great
want
&
scarcitie
of
vittailes
.
Such
a
raging
raine
doth
not
onely
not
profite
it selfe
,
but
also
bringeth
great
hurt
vnto
the
earth
,
&
to
them
which
haue
dressed
,
sowne
,
&
planted
it
.
Euen
so
,
such
a
poore
man
as
extorteth
&
wringeth
from
an
other
poore
man
,
hath
soone
consumed
that
which
he
hath
rauished
,
&
cannot
be
enriched
therewith
:
for
that
which
hee
can
get
,
&
take
from
a
man
in
necessitie
,
is
not
much
,
but
a
verie
smal
thing
,
in
comparison
of
the
great
desire
wherwith
he
is
caried
to
make
a
spoile
vpon
the
needy
.
And
not
gaining
ought
therby
,
he
doth
great
hurt
&
destruction
to
him
whom
he
pilleth
and
spoileth
:
and
afterwardes
he
cannot
helpe
him
,
though
he
would
.
But
if
he
that
is
rich
&
mightie
,
doth
take
pitie
&
compassion
of
the
poore
man
that
he
robbed
,
he
hath
wherewith
to
help
him
.
And
so
,
as
it
may
seeme
,
he
is
not
so
dangerous
nor
hurtful
,
as
is
the
poore
that
extorteth
from
the
needie
.
Wherefore
,
let
vs
vnderstand
that
the
poore
which
haue
neede
of
charitable
almes
,
reliefe
,
and
mercie
shewed
vnto
them
,
are
admonished
to
turne
away
from
al
rauening
and
extortion
,
and
chiefly
of
the
needie
:
otherwise
as
the
worldlinges
and
carnal
,
which
looke
not
to
the
hande
of
God
,
which
sendeth
suche
seasons
as
him
pleaseth
,
doeth
curse
the
raging
rayne
that
bringeth
famine
:
euen
so
,
the
poore
which
doe
extort
vpon
the
needie
,
shal
be
cursed
of
God
,
who
wil
cast
them
into
an
horrible
necessitie
,
wherein
they
shal
be
perpetually
tormented
.
4
They
that
forsake
the
lawe
,
prayse
the
wicked
:
but
they
that
keepe
the
lawe
,
are
angrie
with
them
.
There
is
none
howe
wicked
soeuer
he
is
,
that
doeth
not
desire
to
haue
good
reputation
,
and
to
be
placed
in
the
number
of
honest
men
,
as
if
he
submitted
himselfe
vnto
the
lawe
of
God
as
he
ought
to
doe
.
And
for
to
haue
this
reputation
,
they
wil
doe
many
goodly
things
which
shal
haue
some
sight
of
goodnesse
,
righteousnesse
,
and
religion
,
the
which
shal
dazel
the
eyes
of
the
simple
&
ignorant
:
but
they
that
haue
a
quick
and
sharp
sight
,
&
diligent
eares
,
&
wil
apply
themselues
rightly
,
to
know
what
they
ought
either
to
say
or
to
do
,
for
to
submit
themselues
vnto
the
lawe
of
God
,
and
not
to
decline
either
on
the
right
,
or
on
the
left
hande
,
may
iudge
and
discerne
,
that
suche
shadowes
are
of
no
value
.
Solomon
doth
giue
vs
markes
and
tokens
thereof
,
by
the
which
we
may
so
iudge
,
when
he
saieth
,
They
that
forsake
the
lawe
,
&c.
When
we
shal
know
what
it
is
to
praise
the
wicked
,
we
shal
vnderstand
who
they
are
that
forsake
the
lawe
.
And
therefore
wee
must
note
,
that
to
praise
the
wicked
,
is
to
commend
him
,
to
allow
of
him
,
to
fauour
him
,
to
reuerence
him
,
to
helpe
him
,
to
mainteine
and
vphold
him
,
to
take
his
part
,
to
defende
and
to
iustifie
him
:
as
doe
flatterers
,
lyers
,
slanderers
and
false
witnesses
:
as
doe
al
Iudges
and
Magistrates
,
which
are
corrupted
with
couetousnesse
,
ambition
,
acception
and
regarding
of
persons
,
with
crueltie
and
tyrannie
:
as
do
al
Kings
,
Princes
,
and
Superiours
of
the
earth
,
which
care
not
to
folowe
right
and
equitie
,
but
wil
haue
their
wil
for
euerie
lawe
:
as
also
doe
al
they
which
cal
themselues
Prelates
and
men
of
the
Church
in
Poperie
,
which
are
ledde
with
auarice
,
and
ambition
,
and
desire
to
liue
in
pleasures
&
wantonnes
.
All
suche
kinde
of
people
do
forsake
the
lawe
:
for
they
haue
no
reuerence
vnto
the
worde
of
God
,
nor
loue
to
their
neighbours
,
and
despise
al
good
order
,
and
al
pollicie
wel
ruled
.
The
present
exposition
But
they
that
keepe
the
lawe
,
are
angrie
with
them
.
For
against
praysing
,
hee
setteth
to
bee
moued
,
or
to
bee
angry
.
Wherein
hee
declareth
that
they
which
giue
and
apply
themselues
rightly
and
with
a
pure
desire
to
refourme
their
spirite
and
vnderstanding
,
their
maners
and
conuersation
according
vnto
the
word
of
God
,
and
to
keepe
good
order
and
pollicie
wel
ruled
,
that
they
shal
be
so
farre
of
,
from
praising
the
wicked
,
or
shoulde
fauour
them
any
thing
,
that
rather
being
inflamed
and
stirred
vp
against
them
,
because
of
their
wickednesse
,
they
will
rebuke
,
chide
,
and
reprooue
them
,
they
wyll
threaten
and
condemne
them
,
and
according
to
the
power
that
God
hath
giuen
them
,
they
wil
destroy
and
roote
them
out
:
the
5
Malicious
men
vnderstande
not
iudgement
:
but
they
that
seeke
the
Lorde
,
vnderstand
al
thinges
.
When
a
man
delighteth
not
to
doe
a
thing
,
or
doth
not
accept
and
take
in
good
part
that
which
is
tolde
him
,
hee
wil
say
he
Malicious
men
vnderstande
not
iudgement
:
for
when
men
are
giuen
vnto
malice
and
wickednesse
,
and
that
they
thinke
to
doe
nothing
but
hurt
,
they
vnderstand
not
iudgement
:
that
is
to
say
,
they
take
not
in
good
part
,
that
they
are
shewed
what
is
good
and
right
,
neither
delight
to
apply
themselues
thereto
,
yet
,
forasmuch
as
for
to
punishe
the
malicious
,
God
doth
abandon
and
giue
them
vp
vnto
a
reprobate
sense
,
we
may
say
that
the
malicious
are
so
dul
,
ignorant
and
blinde
,
that
they
cannot
knowe
what
is
good
and
right
:
and
for
this
cause
doe
turne
away
,
and
doe
cleane
contrary
,
as
if
they
had
conspired
to
turne
al
vpside
downe
.
In
the
number
of
suche
,
we
may
chiefly
place
al
wicked
iudges
,
But
they
that
seeke
the
Lorde
,
&c.
And
therewith
hee
sheweth
vs
that
if
wee
wil
take
delight
in
goodnesse
and
righteousnesse
,
and
willingly
to
heare
admonition
,
and
to
bee
set
in
the
right
way
,
wee
must
seeke
God
,
in
calling
vpon
him
,
praising
,
thanking
and
confessing
that
hee
is
the
authour
of
al
goodnesse
,
&
therfore
must
needes
wholy
submit
ourselues
vnto
his
worde
,
which
is
the
rule
of
al
righteousnesse
and
equitie
.
Thus
doing
,
wee
shal
vnderstand
whatsoeuer
we
ought
to
doe
,
for
to
serue
God
in
a
sounde
conscience
,
and
our
neighbours
in
true
loue
.
Heerein
consisteth
&
standeth
the
right
vnderstanding
of
the
iudgement
that
God
requireth
of
vs
:
as
we
may
vnderstand
by
the
scripture
,
when
Dauid
ioyneth
vnderstanding
with
the
seruice
of
God
.
To
the
end
therefore
that
we
may
vnderstand
iudgement
as
we
ought
,
and
that
wee
wee
vnderstand
all
,
if
wee
seeke
the
Lord
:
let
vs
therfore
imagine
a
state
of
perfection
in
this
life
,
whervnto
nothing
may
be
added
:
but
that
wee
haue
a
right
sounde
,
and
true
vnderstanding
,
according
as
the
Lorde
shal
see
to
be
expedient
,
and
as
it
shal
please
him
to
giue
the
measure
and
portion
of
his
graces
.
And
when
wee
see
that
the
wicked
are
mooued
to
seeke
the
6
Better
is
the
poore
that
walketh
in
his
vprightnesse
,
then
he
that
peruerteth
his
waies
,
though
he
be
rich
.
When
Solomon
is
not
contented
to
haue
exalted
the
poore
that
walketh
in
his
integritie
,
therby
the
poore
ought
to
be
admonished
to
bee
contented
with
their
state
,
without
murmuring
,
or
dispiting
of
God
,
and
without
giuing
themselues
to
deceipt
,
to
euil
trades
,
or
to
rauishing
and
the
euery
.
And
when
hee
suppresseth
and
blameth
the
riche
which
is
peruersly
and
wickedly
ledde
,
then
let
vs
al
remember
the
admonition
of
the
Apostle
Saint
Iames
,
Let
the
brother
of
lowe
degree
,
reioyce
when
hee
is
exalted
:
contrarily
,
hee
that
is
riche
,
in
that
hee
is
made
lowe
,
&c.
And
also
let
the
riche
tremble
at
the
thereatninges
of
Iesus
Christ
,
who
saith
,
Woe
be
to
you
,
yee
riche
men
:
for
ye
haue
your
consolation
,
&c.
and
of
Saint
Iames
,
Nowe
goe
to
,
yee
rich
men
,
7
Hee
that
keepeth
the
lawe
is
a
childe
of
vnderstanding
:
but
hee
that
feedeth
the
gluttons
,
shameth
his
father
.
When
fathers
and
mothers
are
godly
,
wise
,
and
prudent
,
and
doe
followe
the
word
of
God
,
then
are
they
careful
to
instruct
their
children
,
and
to
shew
them
howe
they
shoulde
followe
God
,
and
howe
they
shoulde
liue
vnder
the
lawe
▪
For
when
the
parentes
are
wise
,
they
greatly
delight
that
their
family
shoulde
bee
giuen
vntoo
wisedome
,
that
God
may
bee
honoured
and
serued
amongst
them
,
and
that
the
house
and
affaires
thereof
should
bee
in
good
state
,
and
that
nothing
shoulde
bee
wasted
nor
consumed
.
The
children
which
follow
the
minde
of
their
parentes
(
which
is
this
,
)
are
wise
:
as
Solomon
doeth
pronounce
,
saying
,
Hee
that
keepeth
the
lawe
,
&c.
By
the
law
,
Solomon
doth
not
onely
vnderstande
the
chiefe
commandements
of
God
,
which
doe
teach
vs
to
serue
him
with
true
religion
,
but
also
al
instructions
which
shewe
vs
howe
wee
shoulde
gouerne
our
houses
in
al
sobernesse
,
modestie
,
and
temperancie
,
that
may
shunne
and
auoide
all
superfluities
,
excesse
,
dissolutenesse
and
wantonnesse
,
by
the
which
the
goods
of
an
housholde
are
vnprofitably
spent
.
Solomon
doeth
shewe
it
,
when
he
addeth
,
But
hee
that
feedeth
,
&c.
Wherein
he
sheweth
rightly
vnto
children
,
that
if
they
wil
keepe
the
lawe
wel
,
that
is
to
say
,
the
doctrine
that
is
giuen
them
by
their
godly
wise
parentes
,
&
wil
themselues
also
bee
wise
,
that
they
ought
to
bee
contented
to
liue
soberly
in
their
house
,
without
desiring
the
company
of
gluttons
and
drunkardes
,
for
to
spende
excessiiuely
with
them
:
for
if
they
feede
gluttons
,
so
much
as
lyeth
in
them
,
they
shewe
that
their
fathers
&
mothers
neuer
made
any
account
to
teach
them
:
and
so
they
doe
dishonour
vnto
their
parents
and
make
them
ashamed
.
This
that
is
saide
of
fathers
and
sonnes
,
may
wel
bee
applied
vnto
superiours
and
subiectes
.
8
Hee
that
increaseth
his
riches
by
vsury
,
and
interest
,
gathereth
them
for
him
that
will
giue
almes
vnto
the
poore
.
Riches
are
the
good
creatures
of
God
,
and
to
get
them
and
possesse
them
is
lawful
:
but
al
wayes
and
meanes
to
come
by
them
are
not
lawful
,
because
that
God
doeth
blame
,
forbid
,
and
condemne
them
,
for
that
,
that
in
following
them
we
do
distrust
the
prouidence
of
the
Lorde
,
and
wounde
the
charitie
of
our
neighbour
,
not
helping
him
in
his
necessitie
,
but
rather
bringing
him
to
more
pouertie
:
Hee
that
increaseth
his
riches
,
&c.
It
may
seeme
at
the
first
fight
that
he
alloweth
vsury
,
and
that
he
praiseth
and
commendeth
him
who
by
vsury
and
increase
doeth
augment
his
riches
:
seeing
it
is
a
meane
and
instrument
by
the
which
hee
that
is
merciful
getteth
wherewith
to
giue
almes
vnto
the
poore
:
the
which
is
a
very
9
He
that
turneth
away
his
eare
from
hearing
the
lawe
,
euen
his
prayer
shal
be
abhominable
.
For
to
serue
God
as
we
ought
,
it
is
not
ynough
,
to
heare
that
which
hee
teacheth
vs
,
but
also
we
must
giue
our
heartes
theretoo
,
He
that
turneth
away
his
eare
,
&c.
For
he
straightly
commandeth
vs
to
heare
his
worde
,
and
hath
in
al
times
ordeined
ministers
thereof
.
And
also
whosoeuer
despyseth
to
heare
the
doctrine
,
doeth
fall
to
al
disobedience
and
rebellion
:
and
as
hee
detesteth
all
honestie
and
vertue
,
euen
so
doeth
God
abhorre
al
the
seruice
that
such
a
contemner
doth
offer
vnto
him
,
howe
faire
and
holy
soeuer
it
appeare
.
And
thus
al
the
seruice
that
the
Papistes
doe
call
diuine
,
is
nothing
but
filthinesse
and
stinking
puddle
.
Wee
must
therefore
bee
carefull
to
heare
the
doctrine
,
that
wee
man
obtaine
faith
,
which
is
the
true
foundation
of
our
prayers
.
As
except
wee
haue
faith
,
beeing
assured
that
God
doeth
loue
vs
,
13
Hee
that
causeth
the
righteous
to
goe
astray
by
an
euill
way
,
shall
fal
into
his
owne
pit
,
and
the
vpright
shall
inherite
good
things
.
By
the
corruption
and
malice
of
our
nature
we
are
all
blinde
and
ignorant
,
and
knowe
not
howe
to
gouerne
ourselues
,
nor
what
way
wee
must
holde
to
walke
,
and
to
saue
ourselues
from
dangers
,
and
chiefly
from
them
which
leade
our
soules
to
destruction
.
Now
albeit
that
by
our
transgressions
and
disobedience
wee
had
wel
deserued
to
haue
remained
in
darknesse
and
blindnesse
,
and
to
go
vnto
destruction
,
yet
God
hath
had
mercy
on
vs
,
and
for
to
open
the
eies
of
our
vnderstanding
,
hee
hath
giuen
vs
his
worde
,
the
which
Nowe
as
the
Lorde
of
his
meere
grace
doeth
giue
vs
suche
a
guide
,
euen
so
woulde
he
haue
vs
direct
the
blinde
,
the
simple
,
&
ignorant
:
and
that
so
much
as
wee
possibly
can
,
wee
shoulde
keepe
them
from
going
astray
into
the
euil
way
.
And
for
to
doe
the
same
,
let
vs
exhort
them
to
ascende
vp
to
the
hil
,
following
the
prophesie
Hee
that
causeth
the
righteous
to
goe
astray
by
an
euill
way
,
shal
fal
into
his
owne
pit
,
&c.
And
in
this
threatening
he
doth
wel
shewe
vs
,
that
when
God
hath
refourmed
our
heartes
by
his
worde
,
wee
must
take
diligent
heede
with
what
people
wee
walke
,
and
wee
must
needes
flie
a
company
of
offendours
and
dissolute
men
,
whose
liues
are
an
euil
example
.
Otherwise
,
what
righteousnesse
&
integritie
soeuer
there
is
in
vs
,
yet
are
we
in
danger
to
be
corrupted
,
and
to
forsake
the
good
way
for
to
stray
by
the
euil
.
For
also
without
such
companions
wee
are
so
weake
,
that
without
the
offence
of
other
wee
doe
easily
runne
astray
by
an
euil
way
.
Beholde
Dauid
(
of
whome
we
say
that
hee
was
a
righteous
and
perfect
man
,
seeing
that
God
doeth
giue
him
witnesse
,
that
hee
had
found
a
man
according
to
his
owne
hearte
)
who
by
the
regarde
of
his
eies
went
Nowe
albeit
that
suche
going
astray
is
wicked
,
dangerous
,
and
mortal
vnto
them
which
giue
offences
,
and
not
contented
too
bee
corrupted
themselues
,
labour
to
corrupt
others
and
to
destroy
them
:
albeit
(
I
say
)
that
the
going
astray
of
suche
men
is
deadly
:
as
Solomon
doth
marke
it
,
when
he
saith
,
Shall
fall
into
his
owne
pit
:
yet
is
it
not
deadly
vnto
the
righteous
and
perfect
,
to
whome
God
of
his
grace
and
goodnesse
doeth
reueale
,
giuing
faith
and
repentance
,
to
the
end
:
that
in
steede
of
the
pit
of
ruine
and
destruction
,
they
might
obteine
the
eternal
blessednesse
which
God
hath
prepared
for
his
children
,
for
their
inheritance
:
as
Solomon
doth
note
it
,
saying
,
And
the
vpright
shall
inherite
good
thinges
.
Wherein
wee
haue
first
of
al
to
note
,
that
sith
that
Solomon
,
against
the
pit
,
setteth
good
thinges
,
hee
speaketh
not
onely
of
worldly
thinges
,
which
are
common
both
to
the
good
and
euil
,
and
are
of
no
continuance
:
but
hee
speaketh
chiefly
of
the
kingdome
of
heauen
,
and
of
euerlasting
life
.
True
it
is
neuerthelesse
that
the
iust
&
faithful
doe
inherite
the
good
things
of
this
worlde
,
and
do
obteine
11
The
rich
man
is
wise
in
his
own
conceite
:
but
the
poore
that
hath
vnderstanding
,
can
try
him
.
The
riches
of
this
worlde
are
the
good
creatures
of
God
,
and
by
them
in
wisdome
and
prudence
,
we
may
and
we
ought
to
bring
foorth
good
fruites
of
loue
,
pitie
,
compassion
and
mercy
,
in
helping
with
a
free
heart
and
readie
wil
,
the
poore
and
needy
.
And
suche
fruites
are
of
sweete
sauour
before
God
,
who
desireth
mercy
,
and
not
sacrifise
.
And
they
that
are
careful
to
bring
them
foorth
,
are
very
wise
and
prudent
,
in
the
wisedome
of
the
Lorde
,
but
such
wisemen
are
very
rare
and
thinly
sowne
.
As
we
may
see
by
the
great
contempt
and
disdaine
that
the
poore
are
in
,
by
the
negligence
,
vnmercifulnesse
,
crueltie
,
rauening
&
theuery
of
the
rich
:
who
are
neuer
satisfied
,
and
haue
neuer
made
an
end
in
gathering
of
riches
,
but
heape
vp
stil
without
ceassing
:
and
so
doing
,
they
thinke
they
worke
diligently
and
carefully
.
For
as
saith
Solomon
,
The
rich
man
is
wise
in
his
owne
conceit
.
He
saith
expresly
,
in
his
owne
conceite
:
for
to
shew
vs
that
albeit
the
rich
esteeme
themselues
wise
,
&
that
they
would
be
so
counted
of
other
,
yet
are
they
not
such
indeede
,
for
God
iudgeth
them
far
otherwise
:
as
we
may
see
it
,
when
he
rebuketh
,
threateneth
and
condemneth
such
rich
men
,
calling
them
fooles
theeues
,
robbers
,
&
murderers
,
&
depriueth
them
of
the
heauenvly
heritage
.
Euen
so
when
by
the
worde
of
the
Lord
,
we
haue
learned
to
despise
riches
,
&
to
gouerne
vs
wisely
in
being
contented
with
that
which
the
Lord
shal
giue
vs
,
we
may
try
the
worldly
rich
men
&
hauing
found
what
they
are
by
the
worde
,
to
iudge
them
fooles
.
Solomon
doeth
declare
it
so
,
saying
,
But
the
poore
that
hath
vnderstanding
,
can
trie
him
out
.
Yet
Solomon
doeth
not
simply
say
,
the
wise
shal
try
him
out
:
but
he
saith
,
The
poore
that
hath
vnderstanding
.
And
this
commeth
because
that
the
poore
being
in
necessitie
,
is
more
inclined
and
hath
more
occasion
to
enquire
out
the
riche
,
and
to
iudge
that
they
are
not
suche
as
they
esteeme
themselues
to
bee
,
when
they
are
voide
of
pitie
and
compassion
,
and
vse
not
their
riches
as
they
ought
.
But
either
they
locke
them
too
fast
(
as
doe
the
couetous
and
vsurers
,
which
are
afearde
that
the
earth
wil
faile
them
)
or
els
they
fat
themselues
onely
as
hogges
in
a
stye
,
or
els
do
spende
them
in
play
,
in
sumptuousnesse
and
pompes
,
in
superfluities
and
excesse
,
in
gluttonies
and
drunkennesse
,
in
whoredome
and
other
filthinesse
,
as
prodigal
persons
:
and
yet
neuerthelesse
care
not
a
whit
for
the
crie
of
the
poore
.
He
also
saith
not
simply
,
the
poore
:
For
if
the
poore
beee
not
wise
and
learned
,
hee
wil
desire
to
bee
like
vnto
the
rich
:
and
thus
hee
shal
not
try
him
out
for
too
iudge
him
to
bee
other
then
wise
,
seeing
hee
is
of
the
same
affection
.
Furthermore
,
let
vs
knowe
that
Solomon
giuing
such
wisedome
of
imagination
vnto
the
riche
,
doeth
priuily
denounce
their
malediction
:
for
it
is
said
,
Woe
be
vnto
you
that
are
wise
in
your
owne
12
When
righteous
men
reioyce
,
there
is
great
glory
:
but
when
the
wicked
come
vp
,
the
man
is
tryed
.
Wee
mightily
reioyce
when
we
are
at
ease
,
and
prosper
,
and
come
to
the
ende
of
our
enterprise
,
and
that
wee
are
not
gaine
saide
nor
resisted
:
and
for
these
very
causes
doe
wee
reioyce
,
as
experience
teacheth
.
And
therefore
when
Solomon
saith
,
When
the
righteous
,
&c.
it
is
as
much
as
if
hee
saide
,
the
people
feele
themselues
exceeding
happie
,
and
doe
much
reioyce
when
the
righteous
doe
prosper
and
haue
such
credite
and
authoritie
,
that
they
wil
rule
quietly
,
without
troubling
or
molesting
their
neighbours
:
then
haue
wee
also
matter
of
reioysing
and
gladnesse
:
as
also
Solomon
hath
declared
the
same
heere
before
,
when
he
saith
,
In
the
prosperitie
of
the
righteous
,
the
citie
reioyceth
.
Nowe
that
wee
must
so
vnderstande
this
first
part
of
the
present
sentence
,
the
seconde
part
doeth
plainly
shewe
it
,
when
it
is
saide
,
But
when
the
wicked
come
vp
,
&c.
The
which
is
as
if
hee
saide
,
when
the
wicked
doe
prosper
,
and
haue
credite
and
authoritie
,
euery
where
they
treade
vnder
feete
,
and
doe
greatly
vexe
their
neighbours
,
and
trouble
them
,
greatly
extorting
,
doing
wrong
and
violence
,
robbing
,
spoyling
,
and
murthering
them
.
Beholde
how
the
man
is
tried
,
or
sifted
out
,
in
the
lifting
vp
of
the
wicked
.
For
the
ioy
that
wee
haue
for
the
righteous
,
wee
may
bring
foorth
Ioseph
the
sonne
of
Iacob
,
Moses
,
Iosua
,
Dauid
,
Iosias
,
and
Ezekias
.
And
for
the
trial
of
the
man
,
when
the
wicked
are
raised
vp
,
wee
bring
foorth
Pharao
,
Saule
,
Achab
,
and
other
wicked
ones
which
troubled
the
people
of
Israel
.
Moreouer
,
let
vs
note
that
Solomon
doeth
shewe
vs
that
wee
ought
greatly
to
desire
the
prosperitie
of
the
iust
,
and
to
pray
that
God
would
mainteine
them
,
and
not
suffer
them
to
bee
greeued
and
vexed
.
Contrarily
,
hee
sheweth
,
that
wee
ought
to
hinder
and
to
stoppe
so
muche
as
wee
possibly
can
,
that
the
wicked
may
not
come
into
credite
and
authoritie
,
to
haue
power
and
gouernement
:
for
in
their
exaltation
and
lifting
vp
,
the
world
is
troubled
and
molested
,
and
chiefly
those
which
liue
religiously
and
godly
.
13
Hee
that
hydeth
his
sinnes
,
shall
not
prosper
:
but
hee
that
confesseth
,
and
forsaketh
them
,
shall
haue
mercy
.
Albeit
that
the
hypocrites
are
wicked
and
malicious
,
and
are
filled
with
diuers
filthinesse
and
infections
,
and
are
very
abhominable
before
God
,
yet
as
if
they
were
righteous
and
innocent
,
as
if
they
were
pure
and
cleane
,
they
bragge
not
onely
before
men
,
for
to
bee
counted
of
them
holy
and
righteous
,
and
to
obteine
praise
and
glory
before
them
:
for
they
do
the
workes
which
haue
a
goodly
Hee
that
hideth
his
sinnes
,
shall
not
prosper
.
Caine
(
as
hee
thought
,
and
as
he
woulde
faine
haue
had
it
)
did
hide
his
sinne
,
saying
,
Am
I
my
brothers
keeper
?
but
hee
prospered
neuer
the
more
,
But
he
that
confesseth
and
forsaketh
them
,
&c.
Wherevnto
agree
these
places
of
scriptures
,
Seeke
the
Lorde
,
whiles
hee
may
bee
founde
▪
cal
vpon
him
whiles
hee
is
nigh
.
Let
the
vnbeleeuing
man
forsake
his
way
,
and
the
Lorde
wil
haue
mercy
vpon
him
.
Returne
you
,
and
repent
you
for
your
offences
,
and
your
sinne
shal
not
destroy
you
.
Wherein
wee
see
that
to
obteine
pardon
&
forgiuenesse
,
it
is
not
enough
to
confesse
ourselues
sinners
:
as
Pharao
,
Saul
,
and
Iudas
haue
proued
it
,
and
felte
it
:
but
in
confessing
of
our
sinnes
,
we
must
leaue
them
:
as
did
the
holy
olde
fathers
:
and
amongst
others
Dauid
,
Peter
,
Matthew
and
Zacheus
.
But
some
wil
say
that
during
this
life
sinne
doeth
cleaue
so
fast
and
vnseparably
vnto
vs
,
as
wee
may
wel
feele
,
and
as
the
Apostle
Saint
Paule
doeth
wel
shewe
it
,
by
the
complaint
hee
maketh
:
and
therefore
they
conclude
that
wee
cannot
shall
obteine
mercy
.
Wherein
wee
ought
to
learne
that
wee
doe
neuer
so
cleane
forsake
our
sinnes
,
but
that
wee
bee
alwayes
stil
faultie
:
otherwise
wee
shoulde
haue
no
neede
of
mercy
,
and
shoulde
not
neede
to
aske
forgiuenesse
of
our
sinnes
:
but
that
wee
shoulde
bee
rewarded
according
to
our
desertes
.
The
which
wee
neither
ought
to
thinke
nor
say
,
except
that
wee
wil
be
vnthankeful
vnto
the
goodnesse
of
our
God
,
and
renounce
his
mercy
.
14
Blessed
is
the
man
that
feareth
alway
:
but
he
that
hardeneth
his
hearte
,
shall
fall
into
euill
.
Wee
are
often
admonished
by
the
holy
scripture
to
feare
the
Lorde
,
by
admonitions
,
promises
,
and
examples
.
Gather
the
people
vnto
me
,
and
I
wil
make
them
to
heare
my
words
,
the
which
they
shal
learne
,
that
they
may
feare
mee
al
the
dayes
of
their
life
,
&c.
Blessed
is
the
man
that
feareth
alwayes
,
&c.
Him
,
that
he
calleth
now
blessed
,
he
hath
before
called
wise
,
saying
,
The
wise
man
feareth
,
and
departeth
from
euil
.
And
indeed
,
he
that
departeth
from
euil
,
doth
shewe
great
wisedome
,
wherin
there
is
great
prosperitie
&
felicitie
.
But
he
that
hardeneth
his
heart
,
shal
fal
into
euil
.
That
which
nowe
he
calleth
,
hardening
of
the
heart
,
he
calleth
before
,
is
carelesse
,
saying
,
But
a
foole
rageth
,
and
is
carelesse
.
Therefore
hee
that
hardeneth
his
heart
,
is
a
foole
:
whereupon
it
doeth
wel
folow
,
15
As
is
a
roaring
Lion
and
a
hungrie
Beare
,
so
is
a
wicked
ruler
ouer
the
poore
people
.
It
is
knowne
that
the
Lyons
and
the
Beares
are
wilde
and
cruel
beastes
:
and
chiefly
when
they
desire
the
pray
,
after
they
haue
bene
long
without
meate
,
to
meete
with
them
is
verie
dangerous
:
for
if
they
haue
once
caught
their
praye
,
they
teare
,
and
deuoure
it
,
without
any
remedie
:
for
asmuch
as
they
are
mightie
,
and
do
proceede
therein
with
so
great
violence
,
that
none
can
deliuer
the
pray
from
their
pawes
or
iawes
.
Euen
so
the
holie
scripture
willing
to
declare
the
crueltie
,
violence
,
and
power
of
men
,
doeth
compare
Ouer
the
poore
people
,
feebled
and
brought
downe
,
the
which
is
for
to
taxe
the
cowardize
and
slacknesse
of
the
wicked
,
which
dare
doe
nothing
against
their
equals
and
like
,
but
doe
counterfeit
the
valiant
captaines
against
those
that
cannot
be
reuenged
.
We
may
daily
see
that
wicked
rulers
wil
fauour
the
wicked
,
which
shal
be
amongst
the
people
,
&
wil
oppresse
the
poore
simple
.
We
need
not
to
go
farre
of
,
to
seeke
examples
hereof
.
It
is
not
long
since
,
that
we
might
haue
said
to
the
Citie
which
did
boast
herselfe
of
the
reformation
of
the
Gospel
,
that
which
Esai
reprocheth
to
the
Citie
of
16
A
Prince
destitute
of
understanding
,
is
also
a
great
oppressour
:
but
he
that
hateth
couetousnesse
,
shal
prolong
his
dayes
.
It
seemeth
vnto
the
Princes
of
this
word
,
that
they
haue
nothing
to
doe
to
labour
to
learne
wisdome
,
either
humane
or
diuine
:
and
therefore
they
are
blockishe
and
brutishe
,
and
doe
suffer
themselues
to
be
transported
with
a
loose
bridle
,
by
their
lustes
and
carnal
affections
:
but
God
hath
wel
shewed
them
,
that
they
ought
not
to
be
so
beastly
and
ignorant
,
when
for
to
guide
his
people
of
Israel
,
he
ordeined
Moses
,
who
was
instructed
in
al
wisedome
of
the
Egyptians
,
and
was
mightie
in
doings
and
sayings
:
and
that
for
his
A
Prince
destitute
of
vnderstanding
,
&c.
When
he
is
not
contented
to
say
destitute
of
vnderstanding
,
but
in
the
plural
number
,
saieth
,
Of
vnderstandings
:
hee
sheweth
that
it
is
not
enough
for
Princes
to
be
wise
,
gentle
,
and
prudent
,
after
the
iudgement
of
the
flesh
,
but
that
they
must
be
verie
diligent
to
heare
the
word
of
God
,
the
which
is
our
wisedome
and
prudence
.
And
that
they
doe
commit
extortions
,
of
couetousnesse
of
getting
.
Solomon
doeth
shewe
it
when
hee
setteth
the
hatred
of
couetousnesse
against
extortions
,
saying
,
But
he
that
hateth
couetousnesse
,
&c.
Hee
sheweth
also
that
the
fruites
of
couetousnesse
are
extortions
,
&
that
they
which
doe
them
,
are
couetous
,
though
they
doe
excessiuely
wast
the
riches
that
they
rauishe
.
He
sheweth
also
that
they
which
are
giuen
vnto
extortions
,
are
of
no
long
continuance
,
when
he
affirmeth
,
that
hee
which
hateth
couetousnesse
,
shal
prolong
his
dayes
.
The
which
is
true
.
For
albeit
that
after
mans
iudgement
,
it
seemeth
that
the
oppressours
and
rauishers
doe
liue
long
,
yet
forasmuche
as
when
they
thinke
least
,
and
rather
then
they
woulde
,
they
are
taken
out
of
this
worlde
,
they
doe
not
prolong
their
dayes
.
But
though
they
which
hate
couetousnesse
,
should
decease
this
life
in
the
flower
of
their
age
,
yet
forasmuch
as
they
despise
the
worlde
,
and
aspire
vnto
the
heauenly
riches
,
they
content
themselues
with
suche
number
of
dayes
as
it
pleaseth
God
to
giue
them
,
and
had
rather
to
dye
then
to
liue
:
and
thus
they
prolong
their
dayes
:
for
also
they
obteyne
eternal
dayes
:
and
contrarily
the
couetous
which
worke
extortions
,
doe
perish
eternally
.
And
before
their
ende
it
often
happeneth
,
that
they
which
doe
extortions
are
hated
,
and
meete
with
many
euil
thinges
which
shorten
their
dayes
,
after
mans
iudgement
.
Contrarily
,
they
which
hating
couetousnesse
,
doe
no
extortions
,
but
vse
gentlenesse
and
liberalitie
,
are
loued
:
and
therefore
they
are
preserued
and
saued
,
so
much
as
may
be
.
The
Princes
here
then
,
are
admonished
to
giue
themselues
vnto
wisedome
and
prudence
,
and
therby
to
flye
auarice
.
For
so
farre
is
it
of
,
that
wee
shoulde
prolong
our
dayes
by
couetousnesse
,
that
rather
thereby
we
are
destroyed
.
For
,
17
A
man
that
doeth
violence
against
the
blood
of
a
person
,
shal
fly
vnto
the
graue
,
&
they
shal
not
stay
him
.
Violence
against
the
blood
of
a
person
,
is
done
in
diuers
sorts
.
First
of
al
,
in
killing
of
our
neighbour
,
as
Cain
slue
his
brother
A-bel
:
and
as
the
infidels
and
Idolaters
doe
,
persecuting
and
burning
A
man
that
doeth
violence
,
&c.
And
for
to
shewe
that
they
shal
not
auoide
destruction
,
he
maketh
them
like
vnto
them
which
flye
and
can
not
be
kept
backe
,
and
also
finde
no
man
to
pul
them
backe
,
if
they
meete
with
a
pit
,
they
fal
therin
.
In
the
number
of
such
people
we
may
place
Pharao
,
which
perished
in
the
sea
:
Saul
,
who
slue
himselfe
with
his
own
sword
:
Absolom
,
who
remayned
hanging
by
the
heare
of
his
head
:
Iudas
,
who
hung
himselfe
.
These
haue
done
violence
against
the
blood
:
and
also
they
hasted
to
their
destruction
,
without
that
any
man
hath
preserued
them
.
We
may
here
place
the
conspirators
of
this
Citie
,
which
had
earnestly
determined
(
as
they
thought
)
to
haue
done
violence
against
the
blood
:
but
by
the
iust
vengeance
of
God
,
they
haue
of
themselues
run
vnto
the
pit
,
and
could
finde
no
helpe
to
profite
them
.
18
He
that
walketh
vprightly
,
shal
be
saued
:
but
he
that
is
froward
in
his
wayes
,
shal
once
fal
.
The
worldlings
and
carnal
men
haue
in
their
heart
and
mouth
this
diuelishe
prouerbe
,
Hee
that
becommeth
a
sheepe
,
maketh
himselfe
a
praye
for
the
Wolfe
:
and
therfore
they
gouerne
themselues
in
al
vngentlenesse
,
violence
&
crueltie
,
for
to
mainteine
themselues
not
onely
against
them
which
labour
to
do
them
wrong
,
and
to
be
reuenged
of
them
,
but
also
to
oppresse
the
simple
,
feeble
,
and
innocentes
.
And
indeede
,
they
make
them
to
suffer
much
:
as
experience
teacheth
:
and
also
the
innocents
do
complaine
therof
.
And
euen
because
of
the
infirmitie
of
their
flesh
,
they
think
that
God
maketh
no
hee
that
walketh
vprightly
,
shal
be
saued
.
But
the
principal
part
of
saluation
lyeth
not
in
that
which
is
saide
,
but
in
the
remission
of
our
sins
,
&
in
the
possession
of
the
crowne
of
immortalitie
,
the
which
they
that
walk
vprightly
&
innocently
,
&
in
the
same
suffer
temptation
.
Contrarily
,
But
he
that
is
froward
in
his
wayes
,
shal
once
fal
.
As
also
,
they
which
haue
conspired
to
destroy
the
Church
of
God
haue
felt
.
But
the
principal
part
of
their
fal
,
lieth
in
the
hardening
of
themselues
in
their
frowardnesse
,
they
are
not
only
contented
to
do
frowardly
in
one
sort
,
but
run
vnto
many
wickednesses
:
as
Solomon
doth
note
it
in
his
tongue
,
when
hee
saith
not
singularly
,
hee
that
is
frowarde
in
his
waye
:
but
in
the
plurall
number
,
Hee
that
is
frowarde
in
his
wayes
.
And
thus
hardening
themselues
,
they
obtaine
not
remission
of
their
sinnes
,
but
perish
in
them
,
&
go
vnto
eternal
death
.
19
He
that
tilleth
his
land
shal
be
satisfied
with
bread
:
but
he
that
foloweth
the
idle
,
shal
be
filled
with
pouertie
.
Solomon
knew
wel
enough
,
that
God
had
not
created
man
to
be
as
a
stone
,
or
some
other
vnmooueable
thing
,
but
to
the
end
that
he
should
spend
the
time
about
some
good
work
.
He
knew
also
that
man
,
because
of
his
corruption
&
vitious
nature
,
is
much
more
enclined
to
cease
from
wel
doing
,
then
to
occupie
himselfe
faithfully
.
And
in
this
sort
,
rebelling
against
the
ordinance
of
his
Creator
,
hee
wel
deserued
to
bee
depriued
of
the
vse
of
the
good
creatures
that
God
had
giuen
him
from
the
beginning
of
his
creation
,
and
to
be
brought
to
great
necessitie
.
And
therfore
,
hauing
compassion
of
his
neighbours
,
he
doth
admonish
them
to
labour
,
&
to
be
occupied
aboutsome
worke
:
and
doeth
the
same
sometimes
in
threatning
the
idle
and
slouthful
,
&
sometimes
in
making
large
promises
vnto
the
careful
and
diligent
:
as
we
haue
alreadie
verie
often
seene
.
But
because
we
are
deafe
,
&
wil
not
vouchsafe
to
occupie
ourselues
about
that
which
we
ought
,
Solomon
is
not
contented
with
the
former
admonitions
&
promises
,
but
to
stir
vs
vp
the
more
,
he
setteth
downe
here
word
for
word
the
promise
that
hee
hath
made
heretofore
,
saying
,
He
that
tilleth
his
land
,
shal
be
satisfied
with
bread
.
Wherunto
He
that
foloweth
the
idle
,
shal
be
filled
with
pouertie
.
As
touching
the
promise
,
it
hath
bin
handled
alreadie
,
&
concerning
the
threatning
,
it
hath
bin
also
explicated
&
expounded
.
But
besides
that
which
hath
bin
said
,
we
haue
to
note
,
that
Solomon
compareth
20
A
faythfull
man
shall
abound
in
blessings
:
and
hee
that
maketh
hast
to
be
rich
,
shall
not
be
innocent
.
The
worlde
is
filled
with
falshood
,
vntrothe
,
deceites
,
lyes
,
rauishinges
and
euill
trades
,
as
it
is
both
heard
and
seene
indeedes
and
wordes
,
in
such
wise
,
that
it
is
not
certainly
well
known
whom
a
man
may
trust
.
For
this
cause
also
the
holy
scripture
maketh
great
complaintes
of
such
wickednesses
,
and
condemneth
all
the
world
:
and
amongst
other
places
it
is
sayd
,
The
earth
is
filled
with
wronges
A
faythfull
man
shall
abound
,
&c.
Let
vs
not
imagine
that
there
may
bee
found
in
all
the
world
a
man
that
is
faythfull
of
himselfe
:
but
let
vs
confesse
that
it
hath
pleased
God
of
his
meere
mercie
,
eternally
to
electe
whome
hee
would
,
whome
also
afterwardes
hee
And
therefore
,
if
the
faythfull
man
doe
abounde
in
blessinges
,
that
is
to
say
,
if
GOD
doe
endowe
him
with
his
graces
and
giftes
,
if
hee
giue
vnto
him
abundaunce
of
wealth
,
if
he
giue
him
rest
and
peace
,
if
he
place
him
in
glory
and
in
honour
amongst
his
neighbours
:
to
be
shorte
,
if
althings
come
to
passe
as
he
woulde
haue
it
,
and
that
hee
wanteth
nothing
:
and
that
which
is
much
more
worth
,
if
God
giue
him
witnesse
by
his
spirite
that
hee
is
of
the
number
of
his
children
,
and
inheritours
of
those
number
to
whome
Iesus
Christ
wil
say
,
Come
ye
blessed
children
of
my
father
,
And
hee
that
maketh
hast
to
bee
riche
,
&c.
Hee
saieth
not
,
which
is
riche
:
for
albeeit
that
for
the
greatest
parte
,
the
riche
are
cursed
and
depriued
of
the
kingdom
of
God
,
because
they
trust
in
their
riches
,
and
are
not
stayed
vppon
the
prouidence
of
the
Lorde
,
and
because
they
fil
themselues
,
and
haue
their
comforte
,
and
care
nothing
at
all
for
the
affliction
of
the
poore
,
and
passe
not
to
feede
the
hungry
soule
:
and
also
because
they
rise
vp
and
waxe
proude
,
despysing
the
little
ones
,
and
so
much
as
they
can
,
doe
treade
them
vnder
feete
,
and
that
worst
is
,
not
caring
for
God
nor
his
woorde
,
but
blaspheming
his
holy
name
,
and
by
their
violences
and
oppressions
,
cause
him
to
be
blasphemed
,
yee
the
riches
are
the
good
creatures
of
God
,
and
the
riche
men
that
vse
them
wel
,
are
blessed
of
God
:
as
Abraham
,
Isaack
,
Iacob
,
Iob
,
and
the
good
kings
of
the
people
of
God
.
But
hee
saieth
,
that
maketh
hast
,
which
is
transported
by
his
vnbrydeled
concupiscences
and
affections
,
and
burneth
with
couetousnes
,
&
runneth
about
in
such
wise
that
he
careth
not
what
he
doeth
,
be
it
good
or
euil
,
be
it
wrong
or
right
,
prouided
that
hee
can
soone
bee
riche
.
Such
a
man
wil
hold
neither
fayth
nor
trueth
,
and
therefore
hee
shal
not
abounde
in
blessings
:
but
forasmuch
as
hee
serueth
strange
Gods
,
setting
his
hearte
vpon
riches
,
and
turning
his
hearte
from
God
,
and
that
againstloue
hee
proceedeth
against
his
neighbours
by
vnlawefull
meanes
,
to
enriche
himselfe
and
to
make
them
poore
,
hee
shal
bee
accursed
:
as
Solomon
doeth
signifie
,
saying
,
that
he
shal
not
be
innocent
.
And
it
is
according
to
the
manner
of
speaking
of
the
scripture
,
the
which
threatening
the
wicked
with
malediction
and
punishement
,
saith
,
that
they
shal
not
bee
innocent
.
True
it
is
that
the
21
To
haue
respect
of
persons
,
is
not
good
:
for
such
a
man
for
a
peece
of
bread
wil
deale
vnfaithfully
.
Hee
saith
,
that
God
is
no
acceptour
of
persons
.
S.
Peter
speaketh
thus
after
Moyses
and
the
Prophetes
.
And
because
that
the
superiours
for
such
a
man
,
for
a
peece
of
bread
,
&c.
And
indeede
it
is
a
thing
very
dishonest
and
fowle
,
that
they
whome
God
hath
placed
in
seate
,
and
doeth
so
much
honour
vnto
them
,
as
to
call
them
Gods
,
should
fall
into
the
order
of
the
most
vile
and
abiectes
of
the
world
,
and
should
become
knaues
and
villaines
.
It
is
not
to
say
,
that
they
which
haue
respect
of
faces
,
in
iudgement
are
contented
with
the
offering
of
a
peece
of
bread
:
we
will
giue
so
much
to
a
dog
:
but
by
a
peece
of
bread
Solomon
doeth
signifie
great
presentes
and
giftes
that
are
giuen
vnto
Gouernours
,
Iudges
and
Magistrates
,
for
to
corrupt
them
,
and
to
cause
them
to
giue
wrong
iudgement
:
And
doeth
shew
them
,
that
it
is
no
great
matter
,
nor
of
any
great
profit
,
for
to
take
gifts
,
and
that
if
they
had
a
noble
heart
,
right
&
perfect
,
they
would
in
no
wise
take
giftes
,
how
great
and
excellent
so
euer
they
were
,
no
more
then
a
varlet
,
which
feeleth
not
himselfe
an
hungred
,
woulde
not
gladly
receiue
an
almes
of
bread
,
but
would
haue
a
peece
of
money
:
and
euen
so
a
daintie
curre
being
vsed
to
the
greasie
kitchen
,
will
not
care
for
a
peece
of
bread
.
And
thus
the
wicked
superiours
are
heere
compared
vnto
hungry
dogges
,
which
cannot
bee
filled
.
22
A
man
with
a
wicked
eie
hasteth
to
riches
,
and
knoweth
not
the
pouertie
that
shall
come
vpon
him
.
An
enuious
man
is
vexed
,
when
he
seeth
that
his
neighbours
do
prosper
,
and
he
that
is
not
stayed
vpon
the
prouidence
of
God
,
feareth
that
he
shall
not
be
soone
enough
rich
.
For
this
cause
both
the
one
and
the
other
do
poste
hither
and
thither
to
get
riches
,
so
much
are
they
caried
away
with
sinister
and
euil
affection
,
the
which
Solomon
doeth
signifie
by
a
wicked
eye
,
saying
,
A
man
with
a
wicked
eye
,
&c.
It
is
not
needful
to
expounde
what
it
meaneth
,
to
haste
after
riches
:
for
it
hath
beene
expounded
heere
before
in
the
20.
vers.
and
also
it
may
be
vnderstoode
by
that
which
hath
beene
saide
at
the
beginning
:
but
wee
must
note
that
it
seemeth
to
them
which
haste
both
by
enuie
and
by
distrust
,
that
if
they
can
gather
riches
,
that
they
shal
neuer
want
.
Solomon
doeth
pronounce
it
so
,
saying
,
and
knoweth
not
the
pouertie
shal
come
vpon
him
.
He
speaketh
after
the
opinion
of
those
which
haste
to
bee
riche
,
and
yet
for
all
that
hee
threateneth
them
with
pouertie
,
and
declareth
vnto
them
that
their
actiuitie
shal
not
exempt
them
from
want
:
as
wee
dayly
see
the
experience
thereof
:
and
this
commeth
because
that
God
bloweth
vpon
the
riches
of
such
men
,
&
their
riches
consume
as
smoke
:
and
S.
Paule
doeth
note
it
well
,
when
hee
attributeth
vncertaintie
23
Hee
that
rebuketh
a
man
,
shall
finde
more
fauour
at
the
length
,
then
hee
that
flattereth
with
his
tongue
.
Those
that
are
feeble
and
needie
,
or
that
are
not
contented
with
their
state
,
desire
to
make
their
gaine
at
them
that
are
great
&
riche
,
and
seeke
by
al
meanes
for
to
obtaine
good
wil
,
and
to
get
the
fauour
of
those
which
may
raise
their
state
.
And
amongest
other
meanes
they
vse
to
flatter
,
knowing
that
such
woordes
are
pleasant
and
acceptable
in
the
eares
of
such
as
are
delicate
,
boasters
and
proude
,
which
seeke
after
nothing
but
the
praise
of
men
,
and
would
be
exalted
as
high
or
rather
more
high
then
God
.
But
they
which
walke
in
the
feare
of
God
,
and
in
al
humblenesse
,
doe
confesse
,
that
they
haue
neede
to
bee
admonished
,
yea
corrected
and
rebuked
,
and
not
flattered
,
but
rather
are
thankeful
to
them
,
which
are
seuere
&
sharpe
.
As
Dauid
did
receiue
the
reprehention
of
Nathan
with
all
humblenesse
:
as
also
Ezekias
did
patiently
heare
the
threateninges
of
the
Prophete
Esay
.
They
then
that
feare
God
,
which
are
wise
&
Hee
that
rebuketh
a
man
,
&c.
Dauid
doeth
well
shewe
vs
,
that
they
which
rebuke
vs
,
ought
to
be
best
welcome
,
saying
,
Inclyne
not
my
heart
to
euil
,
that
I
shoulde
commit
wicked
woorkes
with
men
that
worke
iniquitie
:
and
let
mee
not
eate
of
their
delicates
,
let
the
righteous
smite
mee
:
for
that
is
a
benefite
,
&c.
Let
vs
then
learne
,
not
to
resist
,
nor
despite
them
,
which
reprooue
vs
,
but
rather
let
vs
giue
them
thankes
,
and
to
loue
and
reuerence
them
:
for
in
rebuking
vs
,
they
seeke
not
our
hurte
,
but
they
seeke
our
benefite
,
our
honour
and
saluation
:
where
they
which
dissemble
to
see
24
Hee
that
robbeth
his
father
and
mother
,
and
saith
,
it
is
notransgression
,
is
the
companion
of
a
man
that
destroyeth
.
The
fathers
and
mothers
which
gouerne
and
guide
their
children
as
it
behoueth
,
are
not
without
great
care
and
great
paine
:
for
they
desire
that
their
children
shoulde
profite
and
prosper
,
and
shoulde
chiefly
growe
in
wisedome
and
discretion
:
and
heerein
they
beare
a
great
loue
vnto
their
children
.
For
this
cause
,
God
not
willing
that
children
should
be
vnthankful
towardes
their
parents
doeth
commande
,
Heare
thy
Father
,
who
hath
begotten
thee
,
&c.
The
same
doeth
our
Lorde
,
and
S.
Paule
.
Wherefore
,
:
He
that
robbeth
his
Father
and
Mother
&c.
This
sentence
might
well
seeme
straunge
vnto
children
,
which
will
not
obey
their
Fathers
and
Mothers
,
but
will
bee
maisters
ouer
the
goodes
of
their
parents
,
and
spend
them
at
their
pleasure
,
because
they
thinke
themselues
to
be
heires
of
them
.
But
Solomon
doeth
handle
them
very
gently
,
when
hee
compareth
them
but
vnto
theeues
:
for
truely
,
they
are
woorse
,
seeing
they
are
bounde
vnto
their
fathers
and
mothers
by
a
double
bande
,
yea
threefolde
:
to
wit
,
for
creation
,
generation
and
bringing
vp
:
and
very
theeues
wil
haue
respect
to
doe
no
wrong
nor
violence
vnto
them
of
their
blood
:
and
to
holde
their
hande
,
wil
goe
farre
from
them
,
and
bee
afraide
to
meete
with
them
.
Children
then
are
admonished
to
preserue
the
wealth
of
their
fathers
and
mothers
,
&
in
no
wise
to
spoyle
them
of
it
:
otherwise
they
shal
be
like
theeues
,
and
consequently
deserue
death
.
25
He
that
is
of
a
proude
heart
,
stirreth
vp
strife
:
but
hee
that
trusteth
in
the
Lorde
▪
shal
be
fat
.
The
worldlinges
and
carnall
minded
,
which
desire
to
prosper
&
to
be
riche
,
and
to
make
their
particular
profite
,
bee
it
to
the
hurte
of
another
,
or
otherwise
,
are
led
and
caried
with
an
ouerboldnesse
,
arrogancie
&
proude
heart
,
so
that
where
they
esteeme
their
neighbours
to
giue
them
some
let
,
whereby
they
cannot
attaine
to
their
purpose
,
they
are
incontinently
ready
to
shewe
that
they
are
not
fain
thearted
,
but
that
it
is
whole
right
,
as
it
is
said
.
And
for
to
shew
the
same
,
they
beginne
to
braule
and
contende
against
them
which
minde
them
no
hurte
,
and
doe
dogge
them
,
labouring
to
destroy
them
,
for
to
come
vnto
their
purpose
and
desire
,
that
is
,
to
be
fat
,
and
to
be
at
their
ease
,
to
the
hurt
of
their
neighbors
:
as
did
Caine
,
Pharao
,
Saule
,
and
other
proude
heartes
:
and
as
wee
haue
seene
it
,
and
do
stil
see
by
experience
.
According
to
the
which
Solomon
pronounceth
,
saying
,
Hee
that
is
of
a
proude
heart
,
stirreth
vp
strife
.
Heereunto
agreeth
S.
Iames
,
from
whence
commeth
strife
and
debate
amongest
but
hee
that
trusteth
in
the
Lorde
,
shal
bee
fat
.
And
also
therewith
hee
sheweth
that
the
highminded
do
not
come
to
that
whereunto
they
pretende
,
and
obtaine
not
their
desires
:
for
it
is
asmuch
as
if
hee
saide
,
yee
lust
,
and
haue
not
:
yeenuie
,
and
haue
indignation
,
and
cannot
obtaine
:
yee
fight
and
warre
,
and
get
nothing
,
because
yee
aske
not
:
but
the
humble
and
patient
which
stirre
vp
no
strifes
to
maintaine
themselues
thereby
in
prosperitie
,
and
to
lyue
in
wealth
,
at
their
ease
,
but
rather
suffer
to
bee
spoyled
:
such
humble
minded
trusting
in
the
Lorde
,
and
depending
of
his
prouidence
,
goodnes
and
liberallitie
,
shall
abounde
in
wealth
.
For
the
26
Hee
that
trusteth
in
his
owne
hearte
,
is
a
foole
:
but
hee
that
walketh
in
wisedome
,
shall
bee
deliuered
.
The
gentle
hearted
doe
take
great
matters
in
hande
,
and
doe
put
themselues
in
hazarde
of
many
dangers
,
and
it
commeth
of
the
greate
courage
they
haue
,
and
that
they
thinke
they
haue
witte
and
vnderstanding
ynough
,
for
to
end
their
matters
,
and
to
knowe
to
auoyde
the
dangers
.
When
they
doe
thus
,
they
thinke
themselues
to
be
wise
and
quicke
witted
,
but
the
holy
Ghost
pronounceth
contrarily
,
saying
,
He
that
trusteth
in
his
owne
heart
,
is
a
foole
.
Wherein
we
haue
too
note
,
that
to
trust
in
our
heart
,
is
too
make
account
of
ourselues
,
and
to
be
gouerned
and
ruled
after
our
owne
fantasie
,
without
taking
heede
what
ende
wee
shall
come
to
,
and
haue
,
and
without
knowing
whether
GOD
doeth
allowe
our
enterprise
,
or
not
,
and
if
we
put
ourselues
in
daunger
,
whether
hee
will
giue
deliuerance
,
or
no.
Solomon
doeth
shew
it
by
the
Antithesis
,
attributing
deliueraunce
vnto
wisdom
,
when
he
saieth
,
But
he
that
walkethin
wisdome
,
shal
be
deliuered
.
Many
haue
tried
it
by
experience
,
as
the
Patriarkes
,
and
other
Saintes
.
And
albeit
,
that
in
mans
iudgement
and
outward
apparaunce
,
the
most
wise
doe
perishe
,
yet
doe
they
not
cease
to
haue
deliueraunce
:
for
dying
temporally
,
they
are
set
free
,
and
deliuered
from
the
power
and
tyranny
of
sin
,
death
,
and
the
deuill
,
and
are
exempted
from
the
torments
of
hell
.
For
walking
in
wisdome
,
we
renounce
ourselues
,
and
cleaue
vnto
the
guiding
of
the
Lord
,
as
he
teacheth
vs
by
his
word
,
which
is
our
wisdome
and
prudence
.
27
He
that
giueth
vnto
the
poore
,
shall
not
want
:
but
hee
that
hideth
his
eies
,
shall
haue
many
curses
.
There
is
none
that
desireth
want
,
nor
that
wisheth
to
be
poore
.
And
therefore
the
worldly
and
carnally
minded
,
for
to
saue
themselues
from
it
,
and
carefully
to
gather
together
,
and
enclose
so
much
wealth
,
as
they
can
by
any
meanes
possible
:
and
they
thinke
,
that
by
such
meanes
they
shall
auoyde
lacke
:
and
indeede
,
after
mans
iudgement
,
it
is
the
best
way
that
a
man
can
take
:
but
the
holy
Ghost
doth
teach
vs
an
other
meanes
,
cleane
contrary
to
natural
reson
,
when
he
saieth
by
Solomon
,
Hee
that
giueth
to
the
poore
.
This
is
much
against
naturall
reason
,
the
which
saieth
,
that
we
must
gather
and
hold
fast
,
for
to
auoyde
pouertie
.
She
looketh
not
to
that
God
can
and
wil
doe
:
she
is
blinde
in
the
workes
of
the
Lord
,
and
chiefly
in
those
that
he
worketh
according
to
his
free
promise
:
the
which
notwithstanding
are
vnfallible
:
for
it
is
true
,
He
hath
promised
28
When
the
wicked
ryse
vp
,
a
man
hideth
himselfe
:
but
when
they
perish
,
the
righteous
encrease
.
They
that
haue
the
election
and
free
choyce
of
placing
rulers
and
gouernours
,
either
in
the
Church
for
to
preach
the
worde
,
and
to
administer
the
Sacraments
:
or
in
the
common
wealth
for
to
minister
iustice
,
in
rendring
right
to
him
,
to
whome
it
appertaineth
,
in
maintaining
the
good
,
and
punishing
the
badde
,
ought
diligently
to
take
heede
to
commit
the
same
to
such
people
,
as
S.
Paule
teacheth
vs
,
writing
to
Timothie
and
Titus
,
and
Iethro
and
Moyses
.
For
if
in
such
offices
and
authorities
we
raise
vp
wicked
men
,
or
that
they
themselues
rise
vp
,
vsurping
the
places
and
seates
,
orders
and
degrees
consecrated
for
to
serue
God
and
his
people
,
the
good
,
When
the
wicked
rise
vp
,
&c.
Wherin
we
haue
to
note
:
first
of
al
,
that
he
speaketh
of
the
wicked
in
the
plural
number
because
the
worlde
is
fall
of
them
:
as
the
scriptures
doe
complaine
thereof
.
And
also
,
when
the
wicked
rise
vp
,
many
cleaue
vnto
them
,
and
shewe
their
wickednesse
,
the
which
before
they
helde
couered
vnder
the
cloake
of
hypocrisie
,
and
of
feare
to
be
taken
:
but
when
they
perceiue
themselues
to
be
a
great
company
,
then
are
they
bold
to
followe
their
wicked
enterprises
,
to
oppresse
and
torment
the
good
and
innocent
,
then
they
thinke
none
can
resist
them
,
nor
let
them
to
accomplishe
fully
their
euil
wil
,
as
it
seemed
wel
vnto
Pharao
,
vnto
Saule
,
and
vnto
Achab
,
to
the
Scribes
and
Pharisees
,
&
to
al
the
persecutors
of
the
faythful
.
Secondly
let
vs
note
,
that
when
he
speaketh
of
the
good
,
wise
,
iust
,
and
innocent
,
which
are
not
hearde
so
long
as
the
wicked
,
and
their
tyranny
beareth
rule
,
and
cannot
tell
where
to
hide
themselues
,
so
that
they
are
compelled
to
flye
,
and
not
to
be
seene
:
he
saith
not
,
that
men
hide
themselues
:
for
the
number
of
them
is
so
small
in
comparison
of
the
wicked
,
that
as
we
haue
already
alledged
once
,
the
scripture
complayneth
that
there
is
none
righteous
,
none
that
vnderstandeth
,
none
that
seeketh
after
God
:
and
therefore
he
saieth
in
the
singular
number
,
a
man
hideth
himselfe
.
For
as
it
hath
beene
saide
,
the
number
is
very
small
:
And
euen
so
the
Preacher
concludeth
.
Now
that
by
the
man
that
hideth
but
when
they
perish
,
&c.
This
is
not
to
say
that
the
destruction
and
perdition
of
the
wicked
is
cause
of
the
great
number
of
the
righteous
:
for
there
is
none
but
the
grace
of
God
which
maketh
vs
righteous
,
and
that
for
Iesus
Christ
his
sake
,
whose
righteousnes
he
imputeth
vnto
vs
:
but
it
is
that
when
we
see
the
wicked
are
reiected
and
punished
,
or
otherwise
we
see
their
destruction
manifest
,
and
that
the
vertuous
and
people
fearing
God
,
are
in
authoritie
and
beare
rule
,
many
feare
,
and
abstaine
from
doing
of
euill
before
the
world
,
and
also
wil
doe
the
workes
of
the
righteous
,
that
they
may
bee
had
in
good
estimation
,
and
auoyde
rebuke
,
shame
and
punishment
.
And
also
the
good
people
which
did
not
appeare
,
and
had
no
credit
during
the
authoritie
of
the
wicked
,
and
seemed
to
haue
beene
cleane
gone
,
come
againe
into
light
,
are
commended
and
honoured
,
as
they
are
worthy
:
they
florish
and
prosper
,
and
liue
in
peace
.
Now
albeit
that
we
must
stoppe
and
let
so
much
as
we
can
,
that
the
wicked
rise
not
vp
,
yea
euery
man
in
his
place
,
yet
it
belongeth
to
none
,
but
vnto
the
Magistrates
to
punish
them
,
neyther
is
it
lawfull
for
any
man
to
wish
or
desire
their
destruction
,
but
rather
we
must
pray
for
their
conuersion
:
except
that
we
see
manifestly
they
be
obstinate
,
and
past
amendment
,
and
are
of
the
number
of
the
reprobate
.
The
xxix
.
Chapter
.
1
A
Man
that
hardeneth
his
necke
,
when
he
is
rebuked
,
shal
sodainely
be
destroyed
,
and
cannot
be
cured
.
THe
doctrine
of
God
,
which
consisteth
in
commandements
,
admonitions
,
exhortations
,
declarations
,
corrections
,
reprehensions
and
threateninges
,
is
compared
vnto
a
yoake
that
is
bound
vpon
the
necke
of
oxen
.
Nowe
as
there
are
some
oxen
which
cannot
bee
tamed
,
nor
made
to
carie
the
yoake
:
euen
so
is
A
man
that
hardeneth
his
necke
,
&c.
And
thus
we
are
admonished
to
bende
our
necke
to
the
yoake
of
the
Lorde
,
that
is
to
say
,
to
become
gentle
and
tractable
,
easie
to
bee
taught
and
humble
,
when
in
his
name
and
by
his
worde
we
are
exhorted
,
admonished
,
corrected
,
rebuked
,
and
threatened
:
yea
,
if
we
wil
bee
preserued
and
2
When
the
righteous
are
in
authoritie
the
people
reioyce
:
but
when
the
wicked
beareth
rule
,
the
people
sighe
.
There
is
no
people
or
nation
howe
ignorant
and
barbarous
soe-euer
it
is
,
which
doeth
not
desire
to
floorish
and
to
prosper
,
to
liue
at
ease
and
in
rest
,
to
reioyce
and
triumph
.
And
for
to
obtain
such
pleasures
,
we
arme
and
fortifie
ourselues
,
we
gather
vittalles
together
abundantly
,
and
labour
to
growe
riche
mightily
:
wee
seeke
friendship
and
couenantes
of
them
,
whom
we
esteeme
most
mightie
,
or
the
meetest
to
helpe
vs
,
and
saue
vs
from
daunger
.
And
when
we
are
thus
armed
,
we
thinke
ourselues
happy
,
and
are
pleased
:
And
therefore
we
laugh
,
wee
reioyce
,
we
leape
,
we
daunce
,
we
sleepe
,
wee
rest
,
and
make
vs
good
cheere
,
without
caring
for
any
man
.
The
When
the
righteous
are
in
authoritie
,
&c.
Hee
setteth
the
ruling
or
multiplying
of
the
righteous
.
For
the
people
is
neuer
more
happy
,
neither
ought
they
at
any
time
more
to
reioyce
,
then
when
the
iust
doe
rule
and
reigne
ouer
them
,
and
is
gouerned
by
a
multitude
of
them
.
It
is
a
very
commodious
and
profitable
thing
,
for
a
nation
,
when
it
wanteth
not
righteous
men
,
as
we
may
well
vnderstand
it
:
first
of
all
when
God
preserued
,
and
deliuered
the
family
of
Noe
from
the
flood
,
because
he
was
righteous
:
Not
that
he
had
deserued
so
they
reioyce
.
For
to
reioyce
,
after
this
sorte
,
is
to
haue
the
possession
of
the
thinges
for
the
which
wee
ioy
.
Contrarily
,
to
lament
them
(
when
Solomon
addeth
,
But
when
the
wicked
are
in
authoritie
)
it
is
to
be
depriued
of
prosperity
,
&
to
be
in
misery
&
trouble
,
&
to
go
vnto
ruine
&
destruction
.
Otherwise
,
the
present
sentence
could
not
be
verified
.
For
the
worldly
&
carnally
minded
,
do
not
delight
that
the
righteous
shold
multiply
,
or
haue
domination
,
but
they
reioyce
when
the
wicked
,
which
are
their
like
,
doe
growe
in
number
,
&
beare
the
authoritie
.
They
cannot
taste
the
prosperitie
they
haue
vnder
the
reigne
of
the
righteous
:
euen
as
the
children
of
Israel
,
when
Dauid
,
Iosias
,
Ezekias
,
&
other
righteous
reigned
.
As
they
haue
wel
shewed
,
when
they
confessed
not
the
blessings
and
graces
that
God
bestowed
vpon
them
,
when
such
men
ruled
,
and
when
they
triumphed
during
the
reigne
of
the
wicked
,
as
if
they
had
won
al.
They
were
accursed
,
not
knowing
that
the
wrath
of
God
was
kindled
against
them
,
&
his
vengeance
prepared
for
to
destroy
them
.
Let
vs
therefore
vnderstande
,
that
we
haue
good
cause
to
be
glad
,
when
we
are
ruled
by
righteous
men
:
for
therin
God
doth
shew
vs
that
he
loueth
vs
,
fauoureth
&
mainteineth
vs
.
And
when
he
giueth
vs
wicked
rulers
,
we
haue
cause
to
sigh
and
lament
,
and
to
confesse
that
we
haue
grieuously
offended
:
and
therefore
,
that
God
reiecteth
vs
to
destroy
vs
,
except
wee
returne
vnto
him
.
Let
vs
also
vnderstande
,
that
the
principal
of
the
world
are
admonished
to
giue
themselues
vnto
righteousnesse
,
whereby
they
handle
the
wicked
rigorously
and
sharpely
,
and
the
good
,
gently
and
softly
,
that
their
subiectes
may
liue
vnder
them
in
peace
,
and
therein
to
reioyce
,
not
after
the
desires
of
the
fleshe
,
but
after
God
:
and
that
they
which
haue
to
ordeine
Magistrates
,
let
them
diligently
and
straightly
looke
of
what
conuersation
they
haue
bene
from
their
youth
,
that
they
bring
not
in
suche
wicked
men
as
were
Pharao
,
Saule
,
Roboam
,
Achab
,
and
other
wicked
:
vnder
whome
the
people
suffered
much
,
as
the
holie
histories
doe
witnesse
.
And
if
in
the
common
wealth
and
administration
of
the
ciuil
pollicie
,
we
ought
to
be
thus
careful
to
choose
good
men
,
by
a
stronger
reason
then
must
we
haue
regard
vnto
the
Ecclesiastical
ministrie
,
where
the
gouerning
of
soules
is
required
,
which
are
farre
more
precious
then
the
bodie
and
the
goods
.
For
the
wicked
Prelates
,
by
the
tyrannie
of
their
traditions
and
inuentions
,
doe
greatly
torment
mens
soules
,
and
so
do
make
them
to
lament
and
sigh
:
first
of
al
,
in
this
worlde
:
secondly
,
in
hel
.
But
the
good
and
faithful
Preachers
of
the
pure
truth
,
do
confort
the
children
of
God
,
assuring
them
of
their
saluation
:
as
they
are
commaunded
to
doe
.
And
the
people
which
haue
suche
Ministers
,
ought
to
reioyce
:
as
they
are
3
A
man
that
loueth
wisedome
,
reioyceth
his
father
:
but
he
that
feedeth
harlots
,
wasteth
the
substance
.
Solomon
hath
saide
before
,
that
the
wise
sonne
reioyceth
the
father
:
and
nowe
he
saieth
,
A
man
that
loueth
.
&c.
Wherein
hee
By
louing
of
wisedome
.
For
whosoeuer
loueth
wisedome
,
is
also
againe
,
loued
of
her
:
and
shee
instructeth
him
in
al
knowledge
and
vnderstanding
,
and
armeth
him
with
counsel
&
discretion
,
with
power
and
constancie
,
with
modestie
,
sobrietie
and
temperancie
:
shee
decketh
him
with
chastitie
and
shamfastnesse
.
Solomon
doeth
shewe
this
same
,
when
against
louing
of
wisedome
,
hee
setteth
to
feede
or
to
entertaine
harlots
:
and
against
reioycing
of
the
father
,
he
setteth
,
wasting
of
the
substance
,
saying
,
But
he
that
feedeth
harlots
,
&c.
Vnder
feeding
of
harlots
,
hee
comprehendeth
al
maner
of
vntemperancie
:
as
pompes
&
sumptuousnesse
,
gluttonies
and
drunkennesse
,
daunces
and
games
,
and
other
dissolutenesse
,
whereby
wee
are
ledde
to
make
excessiue
exspenses
,
and
to
spoyle
muche
substance
vnprofitablie
,
and
to
the
hurt
of
other
:
the
which
is
not
to
reioyce
him
,
but
rather
for
to
vexe
him
and
to
bring
him
sorowe
.
Let
vs
also
note
,
that
reioycing
of
the
father
,
is
by
wisedome
to
mainteine
him
,
and
to
preserue
his
goods
,
and
to
feede
him
therewith
:
or
if
he
haue
no
substance
,
that
the
sonne
should
learne
to
bee
a
wise
stewarde
of
that
which
hee
possesseth
,
so
that
hee
may
helpe
the
necessitie
of
his
father
.
Solomon
had
good
regarde
heereunto
,
when
he
saide
not
,
He
wasteth
the
substance
of
his
father
:
but
generally
and
indefinitely
he
saith
,
He
wasteth
the
substance
.
For
where
the
fathers
and
mothers
want
,
the
children
are
bounde
to
bestowe
their
owne
substance
for
to
succour
them
.
Diuers
doe
vnderstande
by
wasting
of
the
substance
,
the
loosing
of
the
goods
and
waxing
poore
:
as
the
prodigal
sonne
.
And
after
this
sense
,
a
man
doeth
reioyce
his
father
,
when
hee
behaueth
himselfe
honestly
in
his
hoshold
,
and
4
A
King
by
iudgement
mainteineth
the
countrie
:
but
a
man
receiuing
giftes
,
destroyeth
it
.
They
that
haue
kingdomes
,
rule
,
and
Lordship
,
that
haue
credite
,
authoritie
,
and
power
,
that
haue
administration
,
preheminence
and
gouernment
in
their
countries
,
and
ouer
any
people
,
doe
much
desire
that
their
subiectes
should
not
breake
foorth
and
rebel
,
but
to
liue
peaceablie
vnder
their
iurisdiction
,
&
would
that
their
countrie
shoulde
flourishe
and
prosper
vnder
their
obedience
.
But
there
are
verie
fewe
Lordes
that
knowe
howe
&
by
what
meanes
to
mainteine
their
countrie
in
such
estate
.
Some
thinke
that
by
haughtinesse
and
pride
,
by
crueltie
and
oppression
they
should
reigne
ouer
their
subiectes
,
and
hold
the
countrie
in
their
obedience
.
Some
labour
to
gather
riches
and
to
take
of
al
hands
to
be
wondered
at
of
the
people
because
of
their
great
substance
,
and
to
the
end
,
that
none
should
dare
doe
any
thing
against
them
:
and
they
thinke
that
being
riche
,
they
haue
enough
wherewith
to
reuenge
and
to
defend
their
countrie
against
them
that
woulde
inuade
and
assault
the
same
:
and
also
to
tame
,
and
order
them
,
who
by
rebellions
,
vprores
,
seditions
and
treasons
,
would
reuolt
from
their
obedience
&
subiection
.
And
in
the
meane
while
,
they
passe
not
though
the
weake
bee
oppressed
,
as
fatherlesse
children
,
widowes
&
strangers
:
they
neither
reuenge
,
nor
mainteine
their
cause
,
but
are
giuen
to
flatterers
,
to
mealemouthed
men
,
to
players
,
to
iesters
,
and
to
suche
as
can
make
them
passe
their
time
merily
,
and
also
to
them
that
labour
too
corrupt
them
by
giftes
and
by
presentes
.
And
so
dooing
,
they
will
in
no
wise
yeeld
vnto
them
which
in
the
name
of
the
Lord
and
by
his
word
do
declare
,
that
they
ought
to
do
iustice
and
iudgement
.
And
because
that
in
this
maner
they
are
rebels
,
not
to
men
only
,
but
to
God
also
,
who
commandeth
them
to
iudge
iustly
:
for
this
cause
,
in
steed
of
mainteining
A
King
by
iudgement
mainteineth
the
countrie
.
Hee
sheweth
also
what
people
we
ought
to
place
in
the
gouernment
of
a
countrie
:
and
that
they
which
labour
by
giftes
and
presents
to
win
the
fauour
of
their
Superiors
and
Magistrates
,
are
deceiued
and
beguiled
:
for
by
suche
meanes
they
thinke
to
make
their
profite
,
but
because
they
labour
to
hurt
their
neighbours
,
and
to
destroy
them
,
their
owne
wrong
shal
light
vppon
their
owne
heades
:
and
thus
they
destroy
themselues
,
as
they
shal
one
day
feele
,
come
it
early
,
come
it
late
.
Furthermore
,
let
vs
note
,
that
the
Kinges
,
Princes
,
and
Superiours
of
the
earth
ought
to
offer
themselues
to
defende
those
that
are
iniured
and
oppressed
,
and
to
deliuer
them
:
otherwise
,
they
doe
no
iudgement
:
and
that
they
which
suffer
oppression
,
ought
not
to
reuenge
themselues
,
but
to
haue
their
refuge
vnto
iudgement
,
and
without
being
ledde
with
desire
of
vengeance
.
For
it
is
not
lawful
to
aske
the
helpe
of
superiours
for
to
hurt
our
neighbours
,
but
to
the
ende
that
we
may
liue
in
peace
,
&
obteine
that
which
is
ours
.
5
A
man
that
flattereth
his
neighbour
,
spreadeth
a
nette
for
his
steppes
.
They
that
vse
sweete
and
flattering
words
to
their
neighbors
,
and
vphold
them
in
whatsoeuer
they
say
,
labour
by
this
meanes
to
be
welcome
vnto
them
,
&
to
gaine
something
by
them
,
not
caring
whither
they
doe
any
pleasure
or
seruice
to
them
whom
they
flatter
,
or
is
profitable
for
them
:
yet
neuerthelesse
they
persuade
both
themselues
&
them
whom
they
flatter
,
that
whatsoeuer
they
do
and
say
,
flatteringly
,
they
doe
,
&
speake
it
for
their
pleasure
&
seruice
.
But
when
they
know
wel
they
lye
,
they
are
conuinced
in
their
conscience
that
they
goe
about
nothing
els
but
to
beguile
&
deceiue
them
whom
they
flatter
,
euen
with
a
most
dangerous
deceite
,
which
bringeth
death
:
as
Solomon
doeth
signifie
By
the
nettes
that
they
spread
for
his
steppes
whom
they
flatter
.
For
as
the
bird
that
is
taken
in
the
net
,
is
in
danger
of
death
,
euen
so
,
they
also
which
beleeue
flatterers
,
fal
into
great
perils
:
to
wit
,
either
into
shame
,
reproche
,
and
euill
name
,
or
into
losse
of
goods
or
friendes
,
or
losse
of
life
.
Our
first
father
Adam
,
beleeuing
and
obeying
the
flattering
speeches
of
the
deuil
,
fel
not
onely
into
reproche
and
losse
of
goods
,
but
also
hee
lost
his
life
:
Dalila
flattereth
Sampson
,
and
spreadeth
the
nette
for
him
:
6
In
the
transgression
of
an
euil
man
is
his
snare
:
but
the
righteous
doth
sing
and
reioyce
.
When
the
wicked
doe
giue
themselues
to
thinke
or
to
do
euil
,
it
is
for
to
hurte
their
neighbours
,
to
take
them
vnprouided
and
to
destroy
them
,
though
they
be
innocent
,
and
neuer
thought
once
to
In
the
transgression
of
an
euil
man
is
his
snare
:
wee
may
vnderstande
that
the
wicked
deuise
the
destruction
of
the
righteous
:
and
therefore
must
wee
beware
of
them
,
and
pray
vnto
the
Lorde
But
the
righteous
doth
sing
&
reioice
.
Dauid
in
his
afflictions
hath
trusted
in
GOD
:
as
hee
witnesseth
in
diuers
Psalmes
.
And
as
he
is
assured
,
euen
so
doeth
he
exhorte
others
7
The
righteous
knoweth
the
cause
of
the
poore
,
but
the
wicked
regardeth
not
knowledge
.
For
as
much
as
the
poore
are
not
able
to
succour
their
neighbours
,
but
haue
great
neede
themselues
to
bee
succoured
,
they
are
therefore
commonly
destitute
of
friendes
,
though
they
haue
many
parentes
and
kindred
.
Solomon
heretofore
,
folowing
experience
,
The
righteous
knoweth
,
&c.
Hee
hath
noted
it
,
I
say
in
two
sortes
:
first
of
all
,
forasmuch
as
he
saith
,
that
it
is
the
righteous
which
knoweth
.
For
it
is
very
harde
to
finde
a
iust
man
:
as
we
haue
shewed
it
heeretofore
by
the
scripture
.
Secondly
,
when
he
saith
not
,
the
righteous
men
doe
know
,
but
saith
in
the
singular
number
,
the
righteous
man
knoweth
:
for
to
shew
the
scarcity
of
such
as
haue
care
to
doe
right
vnto
the
poore
,
and
consequently
the
difficultie
to
finde
them
out
.
Furthermore
,
attributing
knowledge
vnto
the
righteous
,
hee
sheweth
that
we
haue
knowledge
enough
,
if
wee
bee
righteous
:
for
God
doeth
not
leaue
them
in
ignorance
,
whome
hee
indueth
with
righteousnes
,
and
placeth
in
his
seate
,
for
to
administer
the
same
:
but
giueth
them
knowledge
and
wisedome
,
that
they
may
But
the
wicked
regardeth
not
knowledge
.
And
albeit
,
it
is
of
set
malice
that
the
wicked
iudges
wil
not
vnderstand
to
doe
well
acccording
to
the
duetie
of
their
office
,
yet
the
same
happeneth
not
without
the
secrete
and
iust
prouidence
of
God
,
which
blindeth
the
wise
of
the
worlde
,
for
to
punishe
the
sinnes
of
a
countrie
:
as
8
Scornefull
men
bring
a
citie
into
a
snare
:
but
wise
men
turne
away
wrath
.
Wee
haue
proued
by
experience
in
al
times
,
and
yet
doe
trye
that
the
kinges
and
princes
,
the
rulers
and
superiours
of
the
earth
rise
vp
,
and
fight
one
against
the
other
,
and
labor
to
destroy
houses
,
castles
,
villages
&
to
wnes
.
And
they
do
the
same
,
being
led
with
ambition
and
desire
of
reigning
,
to
waxe
riche
,
and
to
be
great
,
orels
being
mooued
with
wrath
and
indignation
,
with
hatred
and
desire
of
vengeance
.
And
albeit
that
men
doe
such
thinges
of
their
owne
will
and
set
malice
,
yet
doe
they
come
to
passe
by
the
iust
iudgement
of
God
,
which
by
such
vprores
,
dissentions
and
warres
doeth
punishe
the
contempt
of
his
worde
,
reuenge
the
violences
and
oppressions
,
the
filthinesse
and
vncleannesse
,
the
offences
and
dissolutions
,
the
deceite
&
guile
that
the
mightie
of
the
world
commit
&
the
common
people
,
who
despise
the
threatenings
that
God
maketh
them
by
his
seruants
,
scorning
at
his
iudgements
,
as
though
they
shoulde
neuer
bee
attainted
,
albeit
the
examples
are
set
before
their
face
:
as
the
iudgementes
that
hee
hath
exercised
in
the
time
of
Noe
by
the
flood
:
in
the
time
of
Lot
,
vpon
Sodome
and
Gomorrha
:
in
the
time
of
Moses
,
vpon
Pharao
and
his
people
,
in
the
time
of
Dauid
vpon
Saule
:
and
many
times
vpon
the
children
of
Israel
and
other
wicked
scorners
:
whome
wee
may
reproche
with
malediction
.
Woe
bee
to
them
that
drawe
wickednesse
as
it
were
with
scornful
men
bring
a
Citie
into
a
snare
.
For
looke
howe
the
destruction
of
birdes
is
,
when
they
are
taken
in
the
net
,
or
snare
:
euen
so
doeth
a
countrie
runne
to
destruction
,
when
the
people
thereof
is
giuen
vnto
the
foresaide
scornings
:
&
chiefly
when
the
Rulers
and
Superiours
are
infected
therewith
.
For
if
they
scorne
God
,
when
hee
sendeth
them
his
souldiours
for
to
chasten
them
,
they
wil
easily
also
mocke
at
men
:
and
so
they
wil
kindle
them
more
,
and
hasten
them
to
make
destruction
of
the
countrie
:
as
it
is
wel
prooued
by
the
warres
that
are
raised
vp
in
our
time
.
One
Prince
doeth
scorne
an
other
,
and
doe
so
mooue
and
stirre
vp
one
another
,
that
the
one
spoileth
of
the
one
side
,
&
another
of
the
other
.
Contrarily
,
if
through
the
feare
of
the
Lord
,
the
rulers
&
superiours
of
one
countrey
doe
giue
themselues
vnto
wisedome
,
and
that
they
are
careful
to
cause
the
people
to
walke
therein
,
then
they
shal
not
snarle
the
citie
,
but
shall
appease
and
swage
the
wrath
aswel
of
God
,
as
of
his
organs
and
instruments
,
and
shal
deliuer
the
people
from
perdition
.
This
is
that
which
Solomon
pronounceth
saying
,
But
wise
men
turne
away
wrath
.
Hereof
we
haue
diuers
examples
Fourthly
it
is
saide
that
a
little
towne
,
where
there
were
but
fewe
men
within
it
,
was
beseeged
of
a
greate
king
:
and
there
was
a
poore
wise
man
founde
,
who
saued
it
by
his
wisedome
,
&c.
Fifthly
,
it
is
saide
that
a
wise
woman
saued
a
citie
from
ouerthrowing
by
the
souldiours
of
Ioab
.
9
If
a
wise
man
contende
with
a
foolish
man
,
somtimes
the
foole
is
angry
,
sometimes
hee
laugheth
,
but
there
is
no
stay
.
It
is
not
without
cause
that
God
giueth
wisedome
to
men
,
but
it
is
to
the
ende
that
thereby
they
shoulde
guide
themselues
so
wisely
,
that
none
should
iustly
haue
occasion
to
contend
with
them
.
And
not
onely
so
,
but
also
to
the
ende
they
shoulde
knowe
howe
to
correct
the
foolish
,
and
to
contend
against
them
,
in
reproouing
them
,
rebuking
and
threatning
them
.
They
that
are
wise
,
doe
their
duetie
,
when
they
so
behaue
themselues
.
But
they
loose
their
time
in
the
sight
of
the
foolishe
:
for
the
foolishe
reiect
al
correction
,
and
doe
scorne
al
instruction
and
discipline
:
as
it
is
largely
shewed
here
before
in
the
first
Chapter
,
and
in
other
places
.
And
besides
that
they
despise
&
reiect
,
&
scorne
,
they
doe
also
furiously
persecute
the
wise
which
contend
with
them
,
for
to
bring
them
vnto
amendment
:
yea
,
they
persecute
them
without
ceasing
:
as
Solomon
doeth
pronounce
it
,
when
he
saith
,
If
a
wise
man
contend
with
a
foolish
man
,
sometime
he
is
angry
,
sometime
he
laugheth
&c.
By
the
anger
,
we
vnderstand
the
furious
persecutions
:
&
by
the
laughter
,
we
may
vnderstand
the
contempt
,
reiection
&
mockerie
,
euen
with
persecution
:
as
it
is
so
taken
,
in
Gen.
21.
9.
Albeit
,
that
the
Hebrewe
hath
diuers
that
there
is
no
stay
,
or
ceasing
,
or
rest
.
Yet
is
it
not
to
say
,
that
wee
shoulde
not
continue
to
striue
and
contende
against
fooles
,
in
rebuking
,
and
threatning
them
:
for
GOD
would
haue
his
woorde
to
be
declared
vnto
all
creatures
,
and
that
by
the
same
woord
we
should
labour
to
bring
al
men
vnto
faith
and
repentance
.
10
Bloodie
men
hate
him
that
is
vpright
:
but
the
iust
hath
care
of
his
soule
.
Because
that
at
the
first
sight
there
is
none
so
simple
but
seemeth
wel
to
vnderstand
that
the
murtherers
doe
hate
the
man
that
walketh
vprightly
and
sincerely
.
For
this
cause
it
might
seeme
that
Solomon
doeth
not
pronounce
heere
any
sentence
of
excellencie
.
But
there
is
great
difference
betweene
thinking
to
vnderstande
,
and
to
vnderstande
indeede
and
in
trueth
.
For
euery
man
howe
ignorant
soeuer
he
is
,
doeth
presume
to
vnderstand
:
but
it
is
very
hard
to
finde
such
as
truely
doeth
vnderstand
and
knowe
that
Bloody
men
hate
him
that
is
vpright
.
For
it
appeareth
not
that
a
man
is
a
murtherer
,
except
that
by
deede
of
violence
and
oppression
hee
kill
and
sley
his
neighbour
.
But
wee
thinke
not
that
hee
doeth
hate
his
neighbour
that
pursueth
him
in
iudgement
,
at
least
wise
of
hatred
,
for
the
which
he
is
to
be
rebuked
:
though
vnder
colour
of
good
right
he
labour
to
destroy
his
neighbour
.
And
also
for
too
shewe
that
they
may
well
hate
their
neighbour
,
in
pleading
against
him
,
they
wil
say
,
that
in
a
whole
booke
of
Lawe
,
there
is
not
one
ounce
of
loue
.
And
as
it
is
saide
,
so
it
is
practised
by
them
,
which
neither
can
demaunde
nor
desende
their
right
,
with
such
modestie
as
is
required
,
but
suffer
themselues
to
be
carried
about
of
their
affections
,
not
resisting
their
passions
.
Now
a
man
is
a
murtherer
that
hateth
his
neighbour
,
and
that
without
cause
is
angrie
with
him
,
and
who
hauing
the
riches
of
this
world
,
hath
no
compassion
of
his
needie
brother
,
is
voyde
of
loue
:
of
what
state
and
degree
soeuer
vpright
man
,
that
in
no
wise
thinketh
to
do
them
any
iniury
or
wrong
,
nor
to
vse
with
them
fraude
and
deceite
,
nor
with
any
other
person
.
Nowe
hee
iudgeth
of
hatred
:
not
that
hee
knoweth
the
harts
,
but
bicause
it
is
seen
by
his
euil
fruits
.
And
albeit
that
al
hateful
men
are
murtherers
,
yet
is
this
chiefly
against
wicked
kinges
,
princes
,
magistrates
&
iudges
,
that
he
pronounceth
this
sentence
:
for
seeing
that
God
,
who
is
right
and
iust
,
and
therefore
taketh
care
to
preserue
vpright
men
,
doeth
make
and
ordeine
them
his
liefetenantes
,
and
giueth
them
his
place
,
they
aboue
al
other
ought
to
bee
vpright
and
careful
of
the
liues
of
vpright
men
.
And
not
onely
,
not
to
do
them
any
iniurie
,
but
also
to
saue
and
defende
them
from
all
oppression
,
in
punishing
the
oppressours
and
wrong
doers
.
Solomon
doth
wel
teach
them
this
lesson
,
when
hee
saith
,
But
the
iust
haue
care
of
his
soule
.
Forasmuche
therefore
as
wee
woulde
not
bee
counted
murtherers
or
bloody
men
,
let
vs
take
heed
to
put
away
al
hatred
,
and
to
turne
ourselues
from
doing
any
iniurie
and
oppression
:
and
chiefly
,
that
wee
doe
no
hurt
vnto
them
that
walke
vprightly
and
sincerely
,
but
rather
let
vs
bee
careful
ouer
them
,
and
that
with
a
franke
and
free
hearte
wee
bee
ready
to
doe
them
al
the
pleasures
that
wee
possibly
can
.
And
thus
doing
,
wee
shall
not
bee
accused
of
murther
,
but
shal
bee
counted
vpright
,
euen
before
God
.
11
A
foole
powreth
out
al
his
minde
:
but
a
wise
man
keepeth
it
in
till
afterwardes
.
There
are
some
that
make
a
great
account
of
themselues
,
&
doe
also
desire
to
bee
reputed
of
towardes
other
:
and
therefore
they
bragge
so
much
as
they
can
,
and
pronounce
from
their
mouthes
all
thinges
that
they
thinke
may
serue
to
winne
praise
,
and
to
be
in
admiration
:
and
are
so
puffed
vp
with
vainglory
,
pride
and
arrogancie
:
their
heartes
are
so
infected
and
corrupted
with
malice
,
that
if
they
thinke
a
man
doeth
or
sayth
any
thing
that
is
contrarie
vnto
their
desire
and
affections
,
incontinent
they
shewe
the
poyson
that
lyeth
hid
in
their
thoughts
,
in
outraging
,
iniurying
,
and
cursing
them
which
either
doe
or
say
any
thing
that
liketh
them
not
.
And
when
they
vse
themselues
so
,
they
thinke
they
are
excellent
,
and
haue
their
heartes
in
good
estate
:
but
the
holy
Ghost
doth
declare
vnto
them
,
that
they
are
faynt
hearted
,
when
he
calleth
them
fooles
,
saying
by
Solomon
,
A
foole
poureth
out
all
his
minde
.
Now
when
the
foole
despiseth
and
reiecteth
all
counsell
,
all
admonitions
,
corrections
and
threatninges
,
it
followeth
rightly
that
he
not
his
hearte
armed
with
good
thoughtes
,
but
filled
with
all
malice
and
wickednesse
.
forasmuch
as
from
the
abundance
of
the
heart
the
mouth
speaketh
,
it
followeth
also
that
from
a
wicked
treasure
of
his
hearte
the
foole
bringeth
out
wicked
things
,
by
the
which
he
openeth
al
his
thought
and
sheweth
that
it
is
nothing
woorth
.
If
then
we
wil
not
be
fooles
,
nor
counted
such
,
let
vs
be
careful
to
arme
our
heartes
with
wholesome
doctrine
,
willing
to
receiue
admonitions
,
corrections
,
exhortations
,
and
threatnings
,
that
are
made
vnto
vs
in
the
name
of
God
and
by
his
word
,
that
we
shoulde
learne
to
walke
in
humblenes
of
hearte
,
and
in
no
wise
to
brag
,
and
not
sodeinly
to
doe
iniurie
,
outrage
,
and
to
curse
our
neighbours
,
that
make
no
great
count
of
vs
but
despising
vs
,
labour
to
prouoke
vs
vnto
wrath
and
anger
,
and
to
contende
with
them
.
Thus
dooing
we
shall
be
wise
as
followeth
,
But
a
wise
man
keepeth
it
tyll
afterwardes
.
That
is
to
saye
:
Albeeit
that
the
wise
,
after
his
wisedome
,
beeing
solde
vnder
sinne
,
is
prouoked
to
shewe
foorth
his
wrath
and
his
choler
,
yet
neuerthelesse
,
by
the
wisedome
wherewith
hee
is
indewed
,
hee
restraineth
it
,
and
powreth
not
foorth
his
thought
,
but
keepeth
it
backe
til
afterwardes
,
that
is
to
say
,
till
hee
see
that
it
is
needefull
to
declare
it
,
or
til
afterwardes
,
signifieth
,
that
hee
committeth
the
matter
vnto
God
,
who
can
at
the
last
wel
shewe
what
he
thinketh
,
of
the
foolish
,
and
to
bee
reuenged
of
them
.
12
Of
a
Prince
that
hearkeneth
vnto
lies
,
al
his
seruauntes
are
wicked
.
Forasmuch
as
the
Princes
of
the
worlde
haue
great
burdens
,
&
that
also
in
great
number
,
the
which
they
cannot
wel
execute
by
themselues
,
as
Iethro
doeth
declare
to
Moses
,
for
this
cause
they
haue
neede
to
haue
officers
and
Ministers
vnder
them
,
that
they
may
beare
a
part
of
the
charge
and
burden
:
as
sayth
Iethro
.
Nowe
the
right
and
true
Princes
,
do
desire
to
haue
good
ministers
and
good
officers
,
and
are
careful
to
admonish
them
to
doe
iustice
and
iudgement
:
as
did
king
Iosaphat
.
They
that
are
like
vnto
Of
a
Prince
that
hearkeneth
vnto
lyes
,
&c.
We
may
heere
alleadge
,
Pharao
,
Saul
,
Acab
,
and
other
.
Wee
may
say
also
that
there
is
a
threatning
enclosed
within
this
sentence
:
to
wit
,
That
God
for
to
punish
the
Princes
that
delight
to
heare
lying
tales
,
wil
not
suffer
that
they
shal
bee
serued
with
good
and
vertuous
men
:
but
as
they
are
wicked
,
euen
so
doth
God
giue
them
for
their
companions
wicked
men
,
which
wil
bee
very
readie
to
shew
them
some
wicked
act
of
vnfaithfulnesse
:
as
they
also
are
vnfaithful
vnto
God
,
when
in
steede
that
they
shoulde
continually
meditate
in
the
lawe
of
God
,
and
haue
al
their
delight
therein
,
for
to
learne
to
followe
the
way
of
trueth
,
they
giue
themselues
vnto
lyes
.
Therefore
,
let
the
princes
which
desire
to
be
wel
serued
,
become
the
true
&
good
seruants
of
God
,
who
loueth
trueth
,
the
which
they
ought
to
follow
,
for
to
serue
him
rightly
,
and
minister
iustice
truely
:
otherwise
they
serue
the
Diuel
,
and
iniquitie
reigneth
in
them
,
by
the
which
the
feeble
,
poore
,
and
innocent
are
oppressed
.
13
The
poore
and
the
vsurer
meete
together
,
and
the
Lord
lighteneth
both
their
eies
.
Solomon
hath
saide
heeretofore
,
The
rich
and
the
poore
meete
together
,
the
Lorde
is
the
maker
of
them
al
:
and
nowe
hee
they
meete
together
:
that
is
to
say
,
that
they
are
mingled
together
,
and
occupie
one
with
another
.
The
poore
man
hath
need
that
the
vsurer
should
helpe
him
with
his
abundance
:
and
the
vsurer
which
is
ful
and
riche
,
cannot
himselfe
doe
all
his
businesse
alone
:
wherefore
hee
must
needes
set
the
poore
man
on
worke
.
Beholde
howe
the
poore
and
the
vsurer
meete
together
.
Notwithstanding
it
often
happeneth
that
the
poore
man
being
pinched
&
greeued
with
his
needinesse
and
pouertie
,
and
distrusting
to
be
able
to
obteine
that
which
is
necessary
,
enuieth
the
prosperitie
of
the
vsurer
:
and
the
vsurer
that
hath
a
couetous
hearte
,
and
aboundeth
in
riches
,
doeth
contemne
the
poore
,
either
by
pride
,
or
for
feare
hee
shoulde
want
himselfe
.
Nowe
they
both
proceede
thus
,
through
want
that
they
know
not
that
God
made
them
,
and
that
as
hee
hath
made
them
,
so
wil
he
also
mainteine
them
in
this
life
,
and
giueth
them
wit
and
vnderstanding
for
to
knowe
howe
to
gouerne
themselues
in
this
worlde
:
as
Solomon
hath
wel
noted
,
saying
,
that
the
Lord
is
maker
both
of
The
Lorde
lighteneth
the
eies
of
them
both
.
For
,
to
lighten
the
eies
,
is
to
quicken
and
to
comfort
:
as
it
is
so
taken
in
diuers
places
of
the
scripture
.
Behold
howe
God
lighteneth
the
eies
both
of
the
poore
man
and
of
the
vsurer
,
quickening
&
giuing
them
knowledge
:
14
The
king
that
iudgeth
the
poore
in
trueth
,
his
throne
shal
be
established
for
euer
.
The
kings
&
superiors
of
the
earth
are
often
ambitious
,
proude
,
arrogant
,
and
high
minded
:
They
loue
to
be
exalted
,
to
be
had
in
reuerence
to
be
feared
and
doubted
.
And
to
the
ende
that
none
should
dare
to
doe
any
thing
against
them
,
they
wil
bragge
&
magnifie
themselues
,
and
as
the
same
shal
seeme
to
them
to
be
necessary
,
they
wil
arme
and
fortifie
themselues
against
those
whom
they
take
to
be
their
enemies
.
And
least
their
owne
subiectes
should
rebel
against
them
,
and
reuolt
from
them
,
they
wil
handle
them
most
seuerely
&
sharply
,
most
vngently
and
cruelly
.
In
dooing
the
same
,
they
think
to
make
their
name
perpetuall
,
and
it
seemeth
to
them
that
their
kingdome
shal
neuer
depart
from
their
house
,
so
long
as
the
worlde
shal
last
.
And
for
to
arme
themselues
strongly
in
their
fantasie
,
they
wil
hold
themselues
in
with
the
great
and
most
mightie
,
wil
honour
them
and
shewe
them
fauour
,
in
disdaining
and
treading
the
poore
vnder
feete
,
which
haue
neither
power
nor
mainteinance
,
and
wil
ouerthrowe
their
right
to
pleasure
therewith
the
stronger
.
Now
because
that
in
so
dooing
they
iustifie
the
wicked
,
and
make
wicked
decrees
,
they
are
cursed
,
and
so
they
cannot
prosper
,
nor
bee
permanent
and
established
for
euer
,
as
they
perswade
themselues
,
but
shal
The
king
that
iudgeth
.
&c.
But
against
this
sentence
wee
may
alledge
that
if
euer
there
were
gouernours
,
iudges
,
and
kinges
,
which
haue
iudged
the
poore
in
trueth
,
Moses
,
Iosua
,
Sampson
,
Gedeon
,
Dauid
,
Iosias
,
Ezekias
,
and
Iosaphat
,
haue
done
it
,
and
yet
they
haue
not
stablished
their
throne
eternally
.
For
,
as
we
may
see
,
they
haue
not
long
continewed
,
and
euen
betweene
the
raigne
of
the
one
and
the
other
there
haue
been
horrible
dissipations
,
&
after
them
al
,
&
yet
stil
the
people
ouer
whom
they
reigned
,
is
in
greate
desolation
.
Now
hereunto
we
may
answer
that
the
establishment
for
euer
ought
not
to
bee
referred
to
that
which
is
seene
to
the
eye
,
but
vnto
the
fayth
and
contentation
that
God
hath
giuen
vnto
those
kings
,
and
to
that
,
that
he
beareth
their
iustice
in
perpetual
memory
,
the
which
shal
neuer
be
abolished
.
We
may
also
say
that
the
good
kings
do
not
reigne
in
their
owne
name
,
but
doe
confesse
themselues
to
bee
the
lieftenants
of
Iesus
Christ
,
and
to
bee
ministers
of
his
kingdome
,
the
which
shal
endure
for
euer
,
and
that
at
the
last
they
shall
enioy
this
eternitie
.
15
The
rod
and
correction
giue
wisedome
:
but
a
childe
set
at
libertie
,
maketh
his
mother
ashamed
.
Forasmuch
as
wisedome
is
of
greatest
excellency
,
and
of
greatest
profit
,
not
only
vnto
olde
men
,
but
also
vnto
young
people
,
as
wee
haue
seene
by
the
admonitions
and
declarations
that
Solomon
hath
made
vs
heeretofore
oftentimes
,
therefore
the
fathers
and
mothers
that
desire
to
haue
their
children
to
profit
wel
,
must
bee
diligent
to
make
them
learne
wisedome
not
worldly
and
carnal
(
which
is
nothing
But
forasmuch
as
children
wil
not
giue
themselues
therto
,
except
they
be
constrained
by
corrections
and
roddes
,
therefore
Solomon
in
diuers
places
admonisheth
fathers
and
mothers
for
to
beate
their
children
with
roddes
:
now
he
affirmeth
that
the
rodde
and
correction
giue
wisedome
.
And
thus
if
we
desire
that
our
children
shoulde
be
wise
,
we
must
be
diligent
to
correct
and
chasten
them
.
Not
that
by
our
rods
and
corrections
we
can
atchiue
to
giue
them
wisedome
,
for
it
is
a
woorke
of
the
holy
Ghost
.
True
it
is
,
that
the
corrections
and
rods
are
instrumentes
ordeined
of
God
,
and
doe
profite
so
much
as
it
pleaseth
him
:
and
therefore
,
when
we
correct
and
chastice
our
children
to
make
them
wise
,
we
must
diligently
commende
our
woorke
vnto
God
:
For
also
if
the
roddes
and
corrections
of
themselues
giue
wisedome
,
then
none
of
those
children
that
are
corrected
But
a
childe
set
at
libertie
,
&c.
And
sith
that
Solomon
who
was
so
wise
,
standeth
so
long
in
declaring
that
wee
must
correct
and
chasten
children
,
therefore
let
vs
knowe
that
it
is
a
very
necessary
thing
:
and
therefore
ought
not
to
bee
despised
nor
neglected
.
16
When
the
wicked
are
increased
,
transgression
encreaseth
:
but
the
righteous
shall
see
their
fall
.
Wickednesse
hath
euer
raigned
,
as
wee
may
see
it
in
Cain
and
Lameth
,
but
when
the
worlde
was
growne
and
multiplied
,
by
the
Nowe
it
is
common
that
when
the
wicked
see
themselues
a
great
number
,
they
waxe
bolde
to
doe
infinite
euils
,
and
chiefly
against
the
poore
and
feeble
,
against
the
righteous
and
innocent
,
against
the
good
and
vpright
,
for
to
destroy
them
if
it
were
possible
:
and
doe
boldly
promise
too
themselues
that
whatsoeuer
they
doe
When
the
wicked
,
&c.
And
this
agreeth
with
that
which
is
written
in
diuers
places
.
Thus
we
see
that
the
wicked
,
how
mightie
17
Correct
thy
sonne
,
&
he
will
giue
thee
rest
,
and
will
giue
pleasure
to
thy
soule
.
There
is
neither
olde
nor
young
,
but
desireth
rest
and
peace
,
&
also
therewith
to
haue
wherewith
he
may
be
delighted
and
made
to
reioyce
.
And
as
it
is
a
thing
to
be
desired
,
euen
so
also
it
is
proper
vnto
the
nature
of
man
:
and
chiefly
vnto
the
aged
,
which
are
not
of
such
power
and
might
that
they
can
labour
,
as
can
they
that
are
in
their
floorishing
age
.
But
commonly
we
knowe
not
the
meanes
whereby
wee
may
come
to
obteine
these
desires
,
and
when
wee
knowe
them
,
yet
wil
we
not
holde
them
.
For
albeit
that
Solomon
hath
sometimes
exhorted
the
fathers
and
mothers
to
correct
and
to
chasten
their
children
with
roddes
,
and
that
hee
hath
promised
them
,
in
so
doing
that
they
shal
driue
out
and
expel
foolishnes
from
the
hearts
of
their
children
,
and
shal
deliuer
their
soules
from
hel
,
yet
for
the
most
part
the
fathers
and
mothers
doe
not
vnderstande
that
they
ought
to
chasten
their
children
,
and
doe
much
feare
to
anger
them
,
and
for
to
reioyce
and
to
giue
them
recreation
,
they
let
them
runne
where
they
list
.
Wherevpon
it
commeth
,
that
in
steede
of
resting
vpon
their
children
,
and
to
haue
pleasure
in
them
,
and
to
delight
in
their
good
gouernment
,
in
their
modestie
and
obedience
their
children
doe
torment
them
,
and
vexe
them
by
their
dissolutions
,
lewdnesse
and
rebellion
.
And
therefore
,
againe
Solomon
doth
admonishe
them
,
correct
thy
sonne
,
&c.
And
hee
promiseth
them
that
in
so
doing
they
shal
haue
rest
and
pleasure
.
For
in
correcting
their
children
,
foolishnesse
which
was
bounde
vnto
their
heartes
is
put
away
,
and
thereby
wisdome
is
giuen
them
:
whereupon
followeth
rest
and
pleasures
.
For
a
wise
sonne
reioyceth
his
father
:
18
Where
there
is
no
vision
,
the
people
decay
:
but
hee
that
keepeth
the
lawe
,
is
blessed
.
It
is
written
,
before
time
in
Israel
when
a
man
went
to
seeke
an
answere
of
God
,
thus
hee
spake
,
Come
&
let
vs
goe
to
the
Seer
:
for
he
that
is
called
nowe
a
Prophet
,
was
in
olde
time
called
a
Seer
.
And
Now
according
to
these
experiments
:
Solomon
saith
,
Where
there
is
novision
,
the
people
decay
.
Except
then
that
wee
receiue
the
worde
with
al
obedience
,
by
the
which
woorde
,
God
doeth
reueale
himselfe
vnto
vs
,
and
doeth
declare
his
wil
vnto
vs
,
wee
are
cursed
:
for
by
such
contempt
we
goe
to
perdition
:
though
for
a
time
it
seeme
that
wee
doe
prosper
and
florishe
.
Let
vs
therefore
receiue
the
vision
,
that
is
to
say
,
the
wholsome
doctrine
,
wherby
wee
are
instructed
what
the
wil
of
God
is
:
and
in
this
sort
,
wee
shall
not
decay
,
but
shal
be
happy
and
blessed
,
as
Solomon
doth
pronounce
,
saying
,
But
hee
that
keepeth
the
lawe
,
&c.
That
wee
may
wel
and
truely
keepe
this
lawe
or
doctrine
,
wee
must
hate
and
abhorre
our
sinnes
,
and
with
al
our
heartes
folowe
and
doe
the
good
deede
that
God
commandeth
vs
,
and
to
distrust
ourselues
,
and
to
cal
vnto
him
for
our
helpe
:
and
also
wee
must
bee
assured
that
hee
wil
not
fayle
nor
deceiue
vs
,
though
wee
accomplishe
not
perfectly
that
which
he
commandeth
vs
:
but
of
his
only
grace
and
goodnes
he
giueth
vs
faith
and
repentance
,
and
he
doth
accept
and
allow
them
for
the
fulfilling
of
his
lawe
,
and
doth
pardon
and
forgiue
vs
our
imperfections
,
so
that
they
do
truely
displease
vs
.
And
thus
though
it
is
saide
,
that
he
that
keepeth
the
law
is
blessed
,
yet
let
vs
not
thinke
that
we
can
fulfil
it
:
but
forsaking
our
merites
,
let
vs
weepe
and
lament
for
our
maliciousnesse
,
and
imperfections
,
desiring
of
God
that
hee
would
please
to
guide
vs
in
his
wayes
.
So
dooing
,
we
shal
not
walke
in
ouer
weening
and
arrogancie
,
for
boldly
to
giue
ourselues
vnto
al
kinde
of
sinnes
:
we
shal
not
abide
in
ignorance
,
for
to
dout
of
the
doctrine
,
and
religion
that
we
should
holde
:
neither
shal
we
be
destitute
of
consolation
,
for
to
fal
into
dispaire
:
nor
wee
shal
not
be
left
in
the
power
of
the
Deuil
,
for
to
be
troubled
in
our
consciences
by
his
crueltie
and
tyrannie
,
and
to
fal
vnder
his
temptations
,
Let
19
A
slaue
wil
not
be
chastized
with
wordes
:
though
hee
vnderstand
,
yet
he
wil
not
answere
.
It
is
a
common
thing
in
the
world
,
that
men
labour
to
do
contrarie
to
that
,
that
is
commanded
them
,
&
is
forbidden
them
,
though
they
wel
vnderstande
it
is
reason
to
obeye
.
And
therein
wee
shewe
ourselues
of
a
slauishe
condition
,
though
that
in
despising
the
forbiddings
,
and
resisting
the
commandementes
,
wee
thinke
to
be
exempted
from
bondage
,
and
to
liue
at
libertie
and
in
freedome
.
For
being
rebellious
against
that
which
is
,
and
that
we
know
to
be
reasonable
,
we
serue
and
obey
our
vnbrideled
lusts
and
wicked
desires
.
Contrarily
,
we
are
in
true
libertie
,
when
with
a
free
heart
&
minde
,
without
constraint
wee
submit
ourselues
vnto
that
which
is
reasonable
.
Whereupon
it
rightly
foloweth
,
that
we
are
not
at
libertie
of
ourselues
.
For
neither
we
wil
,
nor
can
be
gouerned
,
but
after
the
desire
of
our
fleshe
,
the
which
is
enimitie
against
God
.
And
thus
,
this
is
verified
in
vs
,
that
a
slaue
wil
not
be
chastized
,
&c.
It
were
in
vaine
to
preach
vnto
vs
,
to
admonishe
vs
,
to
reprooue
vs
,
and
to
20
Seest
thou
a
man
hastie
in
his
matters
?
there
is
more
hope
of
a
foole
,
then
of
him
.
As
we
haue
seene
heretofore
in
diuers
places
,
that
fooles
are
obstinate
&
past
correction
,
and
for
this
cause
,
they
are
rebuked
and
dispised
,
threatned
and
condemned
,
as
people
in
whom
there
is
looked
no
amendment
,
and
of
whome
we
vtterly
dispaire
.
And
therefore
,
when
Solomon
saith
,
That
there
is
more
hope
of
a
foole
then
of
him
,
that
is
hastie
in
his
matters
,
or
in
his
wordes
,
let
vs
not
vnderstand
that
wee
must
hope
for
any
thing
of
a
foole
:
but
that
the
hastie
man
in
his
matters
is
not
onely
a
foole
,
but
worse
than
a
foole
:
and
if
it
bee
a
harde
matter
to
bring
a
foole
to
goodnesse
,
it
is
a
thing
much
more
harde
to
be
done
with
him
that
is
hastie
in
his
matters
.
And
thus
,
albeit
that
Solomon
setteth
the
hastie
man
against
the
foole
:
yet
let
vs
not
thinke
that
Solomon
goeth
about
to
blame
the
diligence
that
a
man
giueth
to
folowe
his
vocation
:
whome
hee
hath
praysed
and
commended
before
,
by
rebuking
of
the
slouthfull
.
For
also
there
is
great
difference
betweene
the
diligent
and
hastie
man
:
the
diligent
doeth
carefully
looke
to
what
he
hath
to
doe
,
and
laboureth
not
to
loose
the
time
,
but
to
spende
the
same
in
woorkes
that
may
profite
him
,
and
bring
no
domage
vnto
his
neighbours
:
hee
is
not
enuious
towardes
his
neighbours
,
for
to
hinder
them
from
their
profite
,
but
wil
rather
helpe
them
,
and
bee
glad
of
their
prosperitie
.
A
hastie
man
is
without
care
:
he
is
feruently
minded
,
hee
is
earnest
about
his
matters
,
without
considering
what
shal
be
the
ende
:
hee
careth
not
though
hee
troubleth
his
neighbours
:
hee
proceedeth
ignorantly
,
and
suffers
himselfe
to
be
caried
with
a
loose
bridle
,
after
his
vnbrideled
lustes
:
hee
casteth
God
at
his
backe
,
hee
maketh
no
count
of
his
word
,
and
reiecteth
his
prouidence
.
This
same
,
is
gathered
partly
in
this
present
sentence
,
wherein
Solomon
more
dispaireth
of
the
hastie
man
,
then
of
the
foole
,
&
partly
in
the
nineteeneth
Chapter
,
and
2.
verse
:
and
partly
,
in
the
one
and
twentieth
Chapter
,
&
fifth
verse
.
And
because
the
hastie
man
is
such
,
he
shal
be
cursed
of
God
,
&
shal
feele
his
vengeance
,
as
hath
bene
handled
.
If
we
shal
say
hastie
in
his
words
the
sense
shal
be
fit
enough
:
for
the
tongue
is
a
dangerous
and
an
vnruly
euil
.
To
the
ende
then
,
that
wee
fal
not
into
the
number
of
21
Hee
that
delicately
bringeth
vp
his
seruaunt
from
his
youth
,
at
length
he
wil
be
euen
as
his
sonne
.
There
is
a
common
prouerbe
,
that
saieth
,
Saue
the
theefe
from
the
galowes
,
and
he
shal
kil
thee
:
or
,
Fat
the
villain
,
and
he
shal
prick
thee
.
And
this
is
according
to
experience
.
For
if
a
man
doe
graciously
intreate
a
villaine
,
hee
is
readie
to
be
vnthankful
,
and
in
place
to
acknowledge
the
humanitie
and
the
gentlenesse
that
is
vsed
and
shewed
towards
him
,
he
wil
vse
sharpnesse
,
&
do
extreeme
wrong
,
without
cause
,
rising
vp
against
him
,
to
whome
he
standeth
bound
,
and
wil
labour
to
subdue
him
,
and
persuade
men
to
beleeue
that
he
to
whome
he
is
detter
,
doeth
owe
vnto
him
:
and
in
steede
that
he
should
be
his
seruant
,
hee
would
reigne
ouer
him
,
yea
destroy
him
.
Nowe
according
to
this
experience
,
Solomon
saith
,
He
that
delicately
bringeth
vp
his
seruant
,
&c.
He
nameth
a
seruant
,
by
whome
hee
meaneth
al
persons
that
are
bounde
to
giue
honour
,
seruice
,
subiection
and
obedience
to
other
.
And
thus
,
hee
comprehendeth
al
those
that
are
vnder
the
power
of
Kings
and
Magistrates
,
of
fathers
and
mothers
,
of
Lordes
and
Maisters
.
And
albeit
that
such
inferiors
are
not
of
a
seruile
or
slauish
condition
,
as
were
the
slaues
bought
for
monie
,
or
taken
in
warre
,
notwithstanding
,
they
are
bounde
to
acknowledge
those
with
al
humblenesse
,
vnder
whose
tuition
they
are
,
to
be
their
superiours
:
and
to
vnderstande
that
they
ought
in
no
wise
to
rise
vp
against
them
,
but
the
more
gently
they
are
handled
,
so
much
the
more
to
humble
themselues
:
as
Saint
Paul
doeth
closely
teach
them
.
But
forasmuch
as
wee
see
most
commonly
to
happen
,
that
the
seruantes
and
other
of
vile
and
lowe
that
at
the
length
the
seruant
will
be
as
the
sonne
:
yea
euen
as
the
sonne
that
feeleth
and
knoweth
his
hearte
,
and
because
he
knoweth
himselfe
to
bee
his
fathers
heire
,
and
that
hee
thinketh
the
goods
doe
appertaine
and
belong
vnto
him
,
therfore
hee
wil
doe
after
his
pleasure
,
as
a
Lorde
and
Maister
,
and
wil
murmure
against
his
father
,
vnlesse
hee
suffer
him
to
haue
the
ruling
of
the
goods
of
the
house
at
his
pleasure
:
and
chiefly
when
the
fathers
are
waxen
old
,
the
children
,
which
haue
bin
most
delicately
brought
vp
,
do
curse
them
,
calling
them
olde
doaters
,
and
giuing
them
other
iniurious
words
,
except
they
be
permitted
to
doe
with
the
goods
as
they
wil.
Now
forasmuch
as
it
is
so
,
that
by
our
corrupted
nature
we
are
al
of
a
seruile
condition
(
for
we
serue
our
wicked
lustes
,
&
vnbriled
affections
,
&
the
law
of
sin
,
the
which
holdeth
vs
captiues
)
therfore
we
haue
need
that
our
God
(
who
is
our
Lord
,
that
hath
dearely
bought
vs
with
the
blood
of
his
only
sonne
)
should
hold
vs
vnder
his
yoke
and
discipline
,
and
not
to
nourishe
vs
vp
with
the
ease
of
our
fleshe
,
making
vs
to
enioye
his
riches
in
delicatenesse
and
pleasure
,
in
abundance
and
excesse
:
but
shoulde
tame
and
chasten
vs
,
that
we
rebel
not
against
him
,
nor
disobey
him
:
as
it
is
our
manner
and
custome
,
to
fal
away
when
we
enioye
our
pleasures
:
euen
as
wee
may
see
it
in
the
holie
histories
,
and
as
experience
teacheth
through
al
the
world
.
It
is
then
very
needful
for
vs
to
craue
of
our
God
with
Ieremie
,
let
him
correct
vs
,
not
in
his
wrath
but
in
iudgement
,
lest
22
An
angrie
man
stirreth
vp
strife
:
and
a
furious
man
aboundeth
in
transgression
.
As
it
is
saide
,
Behold
,
how
good
and
ioyful
a
thing
it
is
,
for
brethren
to
dwel
together
in
vnitie
:
euen
so
there
is
no
man
(
if
he
haue
An
angrie
man
stirreth
vp
strife
or
debate
:
and
nowe
he
saieth
againe
,
An
angrie
man
stirreth
vp
strife
,
&c.
And
forasmuche
as
wee
desire
,
or
that
wee
shoulde
desire
peace
,
let
vs
vnderstande
,
that
forasmuche
as
Solomon
is
so
careful
to
aduertise
vs
of
this
experience
,
hee
doeth
thereby
admonishe
vs
to
put
away
wrath
and
anger
,
and
also
to
flye
the
company
of
angriemen
,
which
are
sodeinely
angred
.
Thus
dooing
,
we
shal
liue
peaceably
with
our
neighbours
,
and
also
haue
peace
with
our
God
:
for
hee
loueth
the
peacemakers
,
calling
them
the
children
of
God
.
And
also
hauing
peace
,
and
seeking
A
furious
man
aboundeth
in
transgression
.
Whereupon
foloweth
,
that
as
hee
maketh
warre
against
his
neighbours
,
and
oppresseth
them
:
euen
so
wil
God
pay
them
again
,
and
knoweth
how
to
be
reuenged
on
them
in
his
wrath
and
anger
,
the
which
he
shal
feele
eternally
for
euer
.
Therfore
if
we
wil
haue
God
merciful
vnto
vs
,
let
vs
be
soft
and
gentle
vnto
our
neighbours
,
folowing
the
admonition
:
Cease
from
anger
,
and
leaue
of
wrath
:
fret
not
they
selfe
23
The
pride
of
a
man
shall
bring
him
low
:
but
the
humble
in
spirite
shall
enioy
glory
.
A
man
riseth
in
pride
diuers
wayes
.
First
of
al
,
when
hee
is
not
contented
with
the
state
wherein
God
hath
placed
him
,
being
high
The
pride
of
a
man
,
&c.
And
this
is
because
it
is
verie
harde
24
He
that
is
partner
with
a
theefe
,
hateth
his
owne
soule
:
hee
heareth
cursing
and
declareth
it
not
.
Albeit
that
wee
come
all
from
one
father
and
one
mother
,
and
that
wee
bee
al
of
one
fleshe
and
blood
,
and
that
for
this
cause
wee
shoulde
haue
such
fellowship
in
goods
,
as
wee
should
not
suffer
our
neighbours
to
want
:
neuerthelesse
wee
ceasse
not
to
be
partakers
of
the
riches
of
this
worlde
,
and
too
appropriate
and
holde
to
ourselues
that
which
commeth
to
vs
:
so
that
we
iudge
them
to
be
theeues
that
take
any
thing
of
that
which
we
possesse
,
against
our
willes
,
and
doe
esteeme
them
as
abhominable
,
yea
naturally
because
they
bring
vs
hurte
.
But
that
which
ought
to
make
them
more
detestable
vnto
vs
,
is
that
they
are
disobedient
vnto
God
,
who
forbiddeth
to
steale
.
For
the
honour
of
God
ought
to
bee
more
precious
vnto
vs
then
al
the
gaines
of
the
world
.
Nowe
albeit
that
we
count
the
theeues
for
abhominable
,
yet
as
there
are
theeues
that
perswade
themselues
,
or
labour
to
put
into
their
fantasie
,
that
it
is
not
yl
done
to
take
goods
where
a
man
can
find
them
:
euen
so
there
are
some
which
iudge
that
it
is
wickedly
done
to
robbe
,
and
also
if
they
can
,
wil
cause
them
to
be
taken
,
and
yet
wil
bee
glad
to
haue
part
with
the
theeues
:
as
it
is
reproched
vnto
them
that
are
such
.
When
the
theeues
and
their
partakers
doe
thus
behaue
themselues
,
they
wel
Hee
that
is
partener
with
a
theefe
,
&c.
The
destruction
of
their
soules
,
is
noted
by
the
hating
of
the
soule
.
For
no
man
preserueth
that
willingly
which
hee
hateth
,
but
striueth
to
loose
and
to
destroy
it
:
albeit
neuerthelesse
,
that
the
theeuse
persuade
themselues
that
their
intent
is
not
suche
,
when
they
steale
,
and
gather
the
booti●
together
,
and
vse
the
same
at
their
pleasure
:
but
indeed
and
truely
,
they
destroy
their
soules
:
for
theeues
and
robbers
shal
not
inherite
the
kingdome
of
God
.
The
shame
is
marked
,
when
it
is
He
heareth
cursing
When
the
theeues
and
their
partakers
or
accessaries
are
taken
,
they
are
compelled
to
heare
cried
,
out
vpon
the
theeues
,
out
vpon
the
wicked
:
&
if
they
heare
it
not
with
their
corporal
eares
,
they
know
wel
enough
,
that
they
are
condemned
and
euil
spoken
off
.
Now
that
they
can
not
repulse
the
shame
,
nor
purge
themselues
of
it
,
Solomon
doeth
shewe
it
,
when
hee
saieth
,
And
declareth
it
not
.
Some
expounde
this
same
as
if
hee
woulde
say
,
that
they
which
are
parteners
with
theeues
,
dare
not
complaine
of
the
rebukes
that
is
laid
to
their
charge
:
and
indeed
,
if
the
theefe
thinketh
that
any
good
and
sufficient
proofe
may
be
brought
against
him
,
hee
wil
take
good
heed
from
lamenting
of
his
case
:
but
if
hee
thinke
to
be
mainteined
,
or
that
he
knoweth
the
probation
is
not
plaine
enough
,
not
only
he
wil
complaine
,
but
also
wil
aske
amends
for
slaundering
and
taking
away
of
his
good
name
,
and
wil
doe
the
worst
he
can
against
those
which
blame
him
.
And
albeit
that
in
this
sort
,
he
doeth
signifie
some
what
the
cursing
that
he
hath
heard
,
yet
he
doeth
not
declare
it
for
to
repulse
,
and
to
cleare
himselfe
therof
.
For
though
he
laboureth
to
couer
his
shame
,
yet
it
can
not
bee
alwayes
hid
,
but
at
the
last
,
it
wil
come
to
light
,
so
that
he
shal
not
be
able
to
deny
but
that
he
is
wicked
:
as
Saint
Paul
saieth
,
The
sinnes
of
some
men
are
manifest
of
themselues
,
comming
before
to
iudgement
:
25
The
feare
of
man
bringeth
a
snare
:
but
he
that
trusteth
in
the
Lord
,
shal
be
exalted
.
The
snares
,
in
the
scriptures
,
doe
signifie
trouble
,
vexation
,
sorowe
,
affliction
,
destruction
,
and
ouerthrowe
.
And
this
,
by
a
similitude
borowed
of
beastes
which
are
taken
in
the
snares
,
in
the
toyle
,
or
in
pursenets
,
which
for
to
deliuer
themselues
,
doe
take
great
paynes
:
but
they
can
not
escape
,
but
must
needes
be
taken
,
and
perishe
.
Nowe
as
feareful
beastes
,
seeing
or
smelling
the
hunters
and
folowers
,
doe
flye
before
them
for
feare
of
them
:
and
it
commeth
to
passe
most
often
,
that
in
flying
and
thinking
to
saue
themselues
,
they
runne
and
fal
euen
into
the
toyles
and
snares
:
euen
so
,
men
which
are
easily
feared
,
doe
soone
fal
into
euil
.
For
their
aduersaries
seeing
their
fearefulnesse
and
faintheartednesse
,
do
take
thereof
greater
boldnesse
,
and
promise
themselues
that
they
shal
easily
ouercome
suche
feareful
men
.
The
which
the
Prophet
But
hee
that
trusteth
in
the
Lorde
,
shal
be
exalted
.
Hee
compareth
trust
in
the
Lorde
vnto
a
strong
and
high
Tower
,
or
vnto
so
sleepe
and
so
high
a
rocke
that
no
man
can
ascende
vp
to
the
same
,
so
that
if
a
man
can
come
thither
,
hee
shal
be
out
of
the
dangers
of
his
persecuters
.
And
heerein
,
hee
doeth
welshewe
vs
,
that
it
is
in
God
,
that
wee
ought
to
put
our
trust
and
confidence
,
if
we
wil
be
deliuered
from
feare
,
and
set
out
of
daunger
,
and
be
in
safetie
.
And
it
is
not
in
this
place
onely
that
the
scripture
vseth
this
comparison
,
to
teache
vs
,
where
we
ought
to
put
our
trust
,
but
also
in
diuers
other
places
,
it
calleth
God
26
Many
doe
seeke
the
face
of
the
ruler
:
but
euerie
mans
iudgement
commeth
from
the
Lord
.
The
Kinges
,
Princes
,
Rulers
and
Superiours
of
the
earth
,
are
of
a
great
Maiestie
:
as
wee
ought
to
vnderstande
,
when
God
placeth
them
in
his
throne
,
and
that
hee
calleth
them
Gods
,
and
sonnes
of
the
most
highest
.
And
therefore
we
must
take
good
heede
from
making
Many
doe
seeke
the
face
of
the
Ruler
,
&c.
Thus
dooing
,
they
thinke
to
belitle
Kinges
,
and
to
be
raised
vp
:
but
forasmuch
as
the
Kinges
heart
is
in
the
handes
of
the
Lorde
,
and
that
he
turneth
it
as
best
pleaseth
him
,
wee
must
not
therefore
thinke
to
make
our
state
better
,
yea
,
though
the
Kinges
and
Rulers
did
beare
vs
the
best
face
and
countenance
in
the
worlde
:
for
the
Lorde
turneth
the
heart
of
But
euerie
mans
iudgement
commeth
from
the
Lord
.
And
thus
,
hee
can
obteine
nothing
of
the
Ruler
,
whose
fauour
hee
desireth
,
but
what
God
hath
giuen
him
.
The
iudgement
then
in
this
place
,
is
taken
for
that
,
that
God
hath
iudged
and
sent
to
euerie
man
:
as
it
is
so
taken
,
Deut.
18.
verse
3.
What
fauour
soeuer
the
great
men
of
the
world
do
beare
vs
,
let
vs
take
heed
vnto
the
prouidence
of
God
,
and
let
vs
depende
wholly
vpon
this
same
:
and
so
dooing
,
he
wil
iudge
vs
,
and
sende
vs
suche
&
so
prosperous
state
,
as
hee
shal
knowe
to
be
expedient
for
vs
.
27
A
wicked
man
is
abhomination
to
the
iust
,
&
hee
that
is
vpright
in
his
way
,
abhomination
to
the
wicked
.
Albeit
that
al
men
are
of
one
flesh
,
and
of
one
blood
,
and
that
more
is
,
al
are
created
and
made
like
to
the
image
and
likenesse
of
GOD
,
the
which
wee
ought
to
haue
in
great
reuerence
,
and
to
holde
it
deare
,
and
for
this
cause
doe
wee
beare
honour
one
vnto
an
other
,
and
doe
not
contemne
no
man
,
howe
vile
and
lowe
soeuer
he
be
before
the
world
:
yet
there
are
some
which
of
set
malice
and
of
a
shameful
obstinacie
,
do
drowne
themselues
in
al
dissolutenesse
&
leaudnesse
,
are
delighted
to
despight
God
,
by
their
misdeeds
and
transgressions
,
and
to
oppresse
their
neighbours
by
wrong
dooings
and
cruelties
,
by
polling
and
pilling
,
by
lying
,
and
slaundering
,
false
swearing
and
false
witnesse
bearing
:
and
chiefly
rise
vp
against
the
weake
and
feeble
,
against
the
simple
and
innocent
.
And
in
this
manner
,
so
muche
as
in
them
lyeth
,
they
corrupt
and
put
out
the
image
of
God
in
them
,
and
also
in
their
neighbours
whom
they
labour
to
loose
&
destroy
.
And
so
,
they
shew
themselues
wicked
and
vngodly
,
and
vnworthie
of
that
image
:
and
therefore
they
are
abhominable
before
God
:
as
hee
hath
wel
shewed
,
when
hee
cursed
Caine
,
destroyed
the
world
by
the
flood
,
ouerthrew
Sodome
and
Gomorrhe
,
and
drowned
Pharao
,
&
al
his
armie
in
the
red
sea
:
and
that
he
rooted
out
the
inhabitants
of
the
land
of
Canaan
,
before
the
face
of
his
people
:
and
when
by
the
infidels
he
tormented
the
children
of
Israel
,
and
sent
them
into
captiuitie
amongst
the
idolaters
:
and
that
nowe
they
are
stil
in
an
horrible
confusion
.
And
as
we
see
this
same
by
examples
,
euen
so
also
may
wee
knowe
it
by
the
testimonies
of
the
scriptures
:
&
amongst
other
places
by
the
curses
that
God
pronounced
,
and
by
the
threatnings
that
he
maketh
in
diuers
places
by
his
Prophetes
.
We
haue
had
diuers
sentences
also
thereof
in
this
booke
of
the
Prouerbes
.
And
as
such
wicked
men
are
abhominable
before
God
the
Lord
:
euen
so
are
they
which
giue
themselues
to
walke
in
the
right
wayes
of
the
Lorde
,
and
delight
and
take
pleasure
therein
,
not
wel
pleased
with
these
wicked
men
:
but
as
Solomon
saith
,
A
wicked
man
is
abhomination
to
the
iust
.
And
this
commeth
chiefly
,
because
that
the
wicked
are
enemies
of
God
,
as
is
shewed
vs
.
For
so
farre
as
they
are
our
enemies
,
wee
must
not
And
he
that
is
vpright
in
his
way
,
is
abhomination
vnto
the
wicked
.
Hee
speaketh
here
according
to
experience
.
For
Cain
had
not
slaine
iust
Abel
,
if
hee
had
not
hated
him
and
abhorred
him
.
Abraham
,
Isaack
,
and
Iacob
,
were
yl
intreated
of
the
inhabitantes
of
the
lande
of
Canaan
,
because
they
hated
them
.
Lot
suffered
the
like
of
the
inhabitantes
of
Sodome
.
Moses
,
Dauid
,
the
Prophetes
,
Iesus
Christ
&
his
Apostles
were
abhorred
of
the
wicked
:
&
also
the
wicked
haue
thought
to
doe
good
seruice
vnto
God
,
by
killing
the
iust
:
as
stil
at
this
day
,
they
persuade
themselues
in
persecuting
them
which
professe
the
name
of
Iesus
Christ
.
But
forsomuch
as
in
so
doing
they
iustifie
the
wicked
,
and
condemne
the
innocent
,
&
cal
euil
good
,
they
are
therefore
cursed
,
Esai
.
5.
20.
23.
The
xxx
.
Chapter
.
The
wordes
of
Agur
the
sonne
of
Iaketh
.
1
The
prophecie
which
the
man
spake
vnto
Ithiel
,
euen
to
Ithiel
,
and
Vcal
.
ACcording
to
the
Hebrews
,
the
fourth
part
of
this
booke
beginneth
at
this
place
:
and
after
the
opinion
of
Aben
Ezra
,
Agur
was
a
man
that
liued
in
the
time
of
Solomon
,
which
walked
in
righteousnesse
,
experte
in
knowledge
,
and
honourable
amongst
those
of
his
age
:
and
for
this
cause
King
Solomon
hath
inclosed
his
woordes
of
wisedome
into
his
booke
:
and
that
Ithiel
&
Vcal
were
wise
men
,
that
were
the
companions
or
Disciples
of
Agur.
But
R.
Leui
the
sonne
of
Gerson
,
saith
,
that
it
seemeth
,
or
it
is
thought
howe
Solomon
was
named
Agur
,
because
of
his
words
or
sentences
which
he
hath
comprised
in
this
booke
:
&
that
Agur
,
signifieth
a
gatherer
together
:
and
that
he
did
name
himselfe
the
sonne
of
Iaketh
.
Howsoeuer
it
be
,
the
wordes
which
are
set
downe
hereafter
are
called
,
a
Prophecie
,
or
charge
,
for
their
excellencie
,
and
conteine
verie
graue
sentences
,
and
of
great
waight
.
2
Surely
,
I
am
more
foolish
then
any
man
,
and
haue
not
the
vnderstanding
of
a
man
in
me
.
Whosoeuer
he
be
that
speaketh
,
either
Solomon
,
or
an
other
,
hee
speaketh
of
himselfe
in
great
humilitie
,
though
hee
was
indewed
with
great
giftes
and
graces
,
and
hath
vttered
excellent
sentences
,
to
the
great
edification
of
those
which
consider
and
lay
them
vp
as
they
ought
.
Diuers
saints
(
though
they
knewe
that
God
did
greatly
esteeme
them
)
did
not
yet
boaste
of
their
greatnesse
and
excellencie
for
to
tread
downe
others
vnder
them
:
but
they
haue
shewwed
great
humilitie
.
Abraham
might
wel
knowe
,
howe
greatly
:
that
he
is
more
foolish
then
any
man
.
Yet
for
to
explicate
what
he
meaneth
by
foolishnes
he
addeth
,
that
he
hath
not
the
vnderstanding
of
a
man
:
and
for
more
ample
exposition
,
saith
consequently
.
3
For
I
haue
not
learned
wisedome
,
nor
attayned
to
the
knowledge
of
the
Saintes
.
And
yet
for
all
this
,
he
hath
a
spirite
gorgiously
decked
with
knowledge
,
both
humaine
and
diuine
,
and
sheweth
himselfe
very
wittie
and
of
a
settled
,
and
discreete
minde
,
by
the
sentences
and
woordes
that
shal
followe
heereafter
.
And
therein
he
teacheth
vs
,
that
our
owne
mouthes
shoulde
not
prayse
vs
,
as
Solomon
hath
Knowledge
of
the
saintes
for
diuers
causes
.
Frst
of
al
,
because
that
God
giueth
the
knowledge
of
his
word
vnto
his
elect
,
whom
he
sanctifieth
and
separateth
from
the
filthines
and
pollutions
,
wherevnto
the
wicked
and
reprobate
are
giuen
.
And
by
this
worde
are
they
sanctified
and
made
saints
:
Iesus
Christ
doeth
wel
shewe
it
,
saying
,
Sanctifie
them
by
thy
trueth
,
&c.
Secondly
,
it
may
bee
called
the
knowledge
of
the
saints
:
that
is
to
say
,
4
Who
hath
ascended
vp
to
heauen
,
and
descended
?
Who
hath
gathered
the
winde
in
his
fist
?
Who
hath
bound
the
waters
in
a
garment
?
Who
hath
established
all
the
endes
of
the
earth
?
What
is
his
name
,
and
what
is
his
sonnes
name
,
if
thou
canst
tell
?
Agur
hath
saide
himselfe
to
bee
foolishe
,
and
for
to
expound
howe
he
was
suche
,
he
hath
declared
that
hee
had
neither
humane
wisdome
,
nor
diuine
knowledge
.
Now
for
to
shewe
that
none
is
capable
of
that
whereof
he
confesseth
himselfe
to
bee
destitute
,
hee
maketh
many
questions
,
the
which
are
so
much
as
negatiues
.
And
this
is
for
to
shew
that
there
is
none
but
God
onely
,
that
hath
wisedome
and
vnderstanding
,
that
is
mightie
and
politike
,
that
is
wonderful
and
worthie
of
great
renowme
and
praise
.
The
first
question
,
(
Who
hath
ascended
vp
to
heauen
,
and
descended
?
)
ought
to
be
vnderstood
negatiuely
,
if
we
vnderslād
it
to
bee
spoken
of
men
.
For
albeit
that
some
by
special
priuiledge
haue
beene
translated
or
rauished
vp
into
heauen
,
as
Enoc
,
Elias
,
and
Paule
:
yet
it
is
true
that
no
man
euer
went
vp
into
heauen
or
descended
of
himself
.
For
if
we
take
the
heauens
for
this
great
heauenly
firmament
,
wee
knowe
that
they
are
vnaccessible
and
cannot
bee
reached
:
as
also
Moses
doth
giue
the
same
something
to
bee
vnderstoode
,
Thus
doing
,
wee
may
say
with
Saint
Paule
,
that
our
conuersation
is
heauen
.
And
so
albeit
that
our
bodies
,
yea
our
whole
persons
bee
on
earth
,
yet
are
we
ascended
vp
to
heauen
,
&
there
haue
our
dwelling
by
faith
and
hope
.
And
finally
as
Iesus
Christe
is
ascended
aboue
al
heauens
,
for
to
prepare
the
place
for
vs
,
so
shal
wee
rise
againe
by
his
power
,
by
the
which
also
wee
shal
ascende
vp
to
heauen
,
though
none
bee
ascended
:
as
it
is
giuen
vs
to
vnderstande
by
this
first
interrogation
.
The
seconde
,
Who
hath
gathered
the
winde
in
his
fist
?
Cannot
bee
answered
affirmatiuely
of
any
man
whatsoeuer
:
for
hee
hath
no
power
to
stay
the
winde
:
there
is
none
but
God
that
can
vse
it
at
his
pleasure
:
as
hee
hath
created
gathereth
the
winde
in
his
fist
?
that
is
to
say
,
which
hideth
it
,
and
Nowe
if
a
man
haue
not
the
winde
in
his
power
,
which
is
a
creature
made
for
his
vse
,
much
lesse
hath
hee
power
ouer
the
spirite
of
God
,
who
is
the
spirite
that
onely
inspireth
into
man
wisedome
and
prudence
,
and
indueth
him
with
graces
according
to
the
measure
of
the
giftes
of
Christe
,
who
hath
the
fulnesse
of
this
spirite
,
for
to
holde
the
same
as
it
pleaseth
him
,
and
also
to
distribute
the
same
to
whom
he
shal
see
good
:
&
chiefly
to
the
elect
of
God
his
father
,
which
confesse
him
.
And
we
al
haue
receiued
of
his
fulnesse
,
grace
for
grace
.
Grace
is
giuen
vnto
vs
according
vnto
the
measure
of
the
the
gift
of
Christ
.
Nowe
there
are
diuersitie
of
giftes
:
but
there
is
Who
hath
bounde
the
waters
in
a
garment
?
The
waters
of
their
nature
that
God
gaue
them
in
their
creation
,
couered
al
the
earth
:
and
for
the
commoditie
and
vse
of
man
hee
hath
discouered
the
earth
,
making
the
waters
to
withdrawe
themselues
which
he
hath
inclosed
in
their
limites
,
that
they
should
not
passe
their
bounds
without
his
leaue
or
commandement
:
as
the
The
fourth
,
Who
hath
established
all
the
endes
of
the
earth
?
It
may
be
answered
,
that
it
is
neither
one
man
,
nor
al
men
together
.
The
fifth
,
What
is
his
name
?
It
is
vnpossible
to
bee
named
,
seeing
that
(
as
hath
beene
saide
)
the
foresaide
thinges
are
not
in
no
mans
power
whatsoeuer
.
And
thus
,
man
can
haue
no
fame
nor
praise
for
the
thinges
aforesaide
.
But
the
mightie
God
is
he
alone
,
that
hath
al
those
thinges
in
his
hande
:
whose
name
wee
knowe
not
,
except
hee
reueale
it
vnto
vs
.
For
albeit
there
is
no
people
so
barbarous
,
but
knoweth
that
there
is
a
god
,
yet
whenhe
is
not
glorified
as
God
,
nor
thanks
giuen
vnto
him
,
but
that
the
most
part
of
the
worlde
and
almost
euery
where
,
they
are
become
vaine
in
their
thoughtes
,
as
saith
Saint
Paul
:
by
this
is
shewed
that
wee
know
not
The
sixth
,
And
what
is
his
sonnes
name
,
if
thou
canst
tell
?
If
wee
knowe
not
the
name
of
the
father
,
we
cannot
know
the
name
of
the
sonne
:
for
the
sonnes
do
oftentimes
beare
the
name
of
their
fathers
,
euen
from
sonne
,
to
sonne
that
they
may
boast
of
the
Nobilitie
and
long
continuance
of
their
stocke
and
linage
.
Likewise
,
if
the
fathers
were
neuer
men
of
renowme
,
the
children
are
little
regarded
to
bee
knowne
.
Wherefore
,
if
wee
speake
heere
of
men
,
we
may
rightly
answere
,
that
no
man
knoweth
the
name
of
his
sonne
,
that
is
ascended
vp
into
heauen
:
for
wee
cannot
knowe
the
name
of
that
which
cannot
bee
.
And
therefore
,
if
wee
wil
knowe
the
name
of
his
sonne
that
is
ascended
vp
into
heauen
,
wee
must
pul
away
our
regarde
from
men
,
and
come
to
God
,
and
hee
wyll
teache
vs
the
name
of
his
sonne
:
For
none
knoweth
the
sonne
but
the
father
.
None
can
come
vnto
mee
except
my
father
drawe
him
.
And
Secondly
,
he
doth
shewe
him
vnto
vs
,
mercifull
,
and
a
redeemer
.
And
al
nations
shal
be
blessed
in
thy
seede
,
who
is
Christ
.
The
Scepter
shal
not
bee
taken
away
from
Iuda
,
nor
a
law
giuer
from
betwene
his
feete
vntil
that
Silo
come
:
which
signifieth
the
sonne
,
or
Messias
.
And
in
Leuiticus
,
by
the
Sacrifices
,
which
were
figures
of
the
onely
sacrifice
,
by
the
which
hee
hath
founde
eternal
redemption
,
in
offering
vp
himselfe
.
Thirdly
hee
sheweth
him
a
Sauiour
vnto
vs
,
when
hee
saueth
&
deliuereth
his
people
from
Egypt
.
For
this
is
the
angel
that
guided
5
Euery
worde
of
God
is
pure
:
he
is
a
shielde
to
those
,
that
trust
in
him
.
We
neither
wil
nor
can
vnderstande
what
God
is
towards
vs
:
&
for
this
cause
,
when
he
speaketh
vnto
vs
,
wee
beleeue
him
not
,
nor
make
account
of
his
word
,
no
more
or
lesse
then
of
tales
and
fables
.
And
when
he
offereth
himself
vnto
vs
to
helpe
vs
,
to
defende
&
to
deliuer
vs
,
we
do
no
more
trust
him
then
the
most
miserable
man
in
the
world
.
And
albeit
that
he
might
iustly
reiect
vs
,
cast
vs
of
,
condemne
and
destroy
vs
for
our
malice
&
vngratitude
,
yet
taking
pitie
vpon
vs
,
he
yeldeth
himself
vnto
vs
&
beareth
with
our
rudenes
,
&
dissembleth
&
wil
not
know
our
malice
and
ingratitude
.
And
for
to
do
this
he
speaketh
vnto
vs
,
not
in
his
almightie
and
high
maiestie
,
but
by
similitudes
that
are
familiar
:
and
amongst
other
,
for
to
teach
vs
that
when
he
speaketh
to
vs
,
we
ought
greatly
to
praise
his
word
,
and
to
hold
it
true
and
infallible
,
without
any
douting
,
&
also
that
it
should
be
our
chiefest
delight
,
he
compareth
his
word
vnto
siluer
that
is
throughly
purified
&
clensed
from
al
his
drosse
,
&
whose
goodnes
&
purenes
may
easily
be
knowne
.
And
now
the
wise
man
doth
Euery
word
,
&c.
Not
that
we
can
find
any
thing
,
in
this
worlde
howe
precious
soeuer
it
is
,
that
is
worthy
to
haue
the
word
of
God
to
be
compared
vnto
him
:
for
it
surmounteth
infinitly
&
beyond
reason
,
al
things
which
are
and
that
may
be
ymagined
to
be
excellent
and
precious
.
Also
there
is
nothing
in
this
worlde
how
precious
soeuer
it
is
,
but
doth
participate
with
the
earth
,
&
needeth
is
pure
purged
,
or
tryed
as
it
were
in
the
fire
,
euen
as
we
purifie
and
try
golde
or
siluer
,
it
is
not
to
say
that
at
any
time
it
hath
beene
in
tangled
or
mixed
with
any
filthines
or
superfluities
,
but
only
that
it
is
vnfallible
,
true
and
faithful
,
and
shoulde
in
no
wise
feare
to
beleeue
our
God
,
when
he
speaketh
vnto
vs
by
his
scripture
,
by
his
seruants
,
Prophetes
,
Apostles
,
Pastours
,
&
Doctors
,
but
that
his
worde
shoulde
be
very
precious
and
deere
vnto
vs
,
as
the
worldlings
make
great
account
of
gold
and
siluer
,
of
Iewels
&
precious
stones
when
al
those
thinges
are
throughly
purged
from
their
superfluities
and
filthinesse
:
and
so
at
the
least
let
vs
giue
so
much
honour
vnto
our
God
,
when
it
pleaseth
him
to
speake
vnto
vs
,
and
to
offer
vs
his
gifts
and
spiritual
graces
,
his
fauour
and
mercy
by
his
worde
,
as
do
the
worldlings
giue
vnto
goldsmiths
whome
they
esteeme
,
to
bee
no
deceiuer
:
and
that
we
may
say
with
an
vnfained
heart
with
Dauid
.
The
lawe
of
the
Lorde
is
perfect
,
restoring
to
those
that
trust
in
him
,
let
vs
vnderstand
that
as
the
vnbeleeuing
do
despise
God
,
euen
so
doth
he
despise
&
cast
them
of
,
and
giueth
them
vnto
Sathan
.
For
this
cause
S.
Peter
doth
admonish
vs
to
withstand
him
,
being
strong
6
Put
nothing
vnto
his
wordes
,
least
he
reprooue
thee
,
and
thou
be
founde
a
lyer
.
Moses
hauing
admonished
the
people
of
Israel
to
heare
&
to
kepe
the
ordinances
and
statutes
that
he
taught
them
to
do
:
for
to
shew
the
people
what
obedience
,
submission
and
straight
obseruation
they
ought
vnto
those
ordinances
:
he
saith
,
Ye
shal
put
nothing
vnto
the
Put
nothing
vnto
his
wordes
.
Hee
saieth
not
,
and
take
nothing
from
them
:
albeit
that
we
must
vnderstande
,
that
as
we
ought
to
put
nothing
there
too
,
so
must
wee
not
also
take
any
thing
from
it
:
but
the
wise
man
woulde
defende
,
and
chiefly
forbid
that
wherein
wise
,
holy
and
deuout
men
in
their
owne
sight
doe
most
reioyce
,
and
challenge
merite
:
as
Monkes
and
Nunnes
,
which
bragge
of
their
workes
of
supererogation
,
by
the
which
they
perswade
themselues
that
they
merite
and
deserue
both
for
themselues
and
for
other
,
for
that
,
that
they
doe
more
(
as
they
thinke
)
then
is
commanded
them
.
But
this
their
bragging
and
boasting
is
against
their
owne
conscience
.
For
if
they
haue
seruantes
or
maydes
which
doe
more
then
they
are
commaunded
,
they
wil
say
,
that
they
are
seruantes
for
the
Deuill
,
because
they
doe
more
then
they
are
commanded
.
Wherevppon
followeth
,
that
so
farre
it
is
of
that
by
their
workes
of
supererogation
(
as
they
cal
them
)
they
deserue
any
thing
of
God
,
that
rather
,
they
forsake
and
renounce
him
for
their
Lord
and
maister
,
and
doe
auouche
the
Deuil
for
their
maister
,
whome
they
serue
as
may
be
iudged
by
their
own
mouths
.
Therefore
if
the
wise
man
forbiddeth
that
which
is
praise
worthy
before
men
,
which
forget
their
duetie
,
by
a
more
strong
reason
let
vs
vnderstande
that
hee
closely
forbiddeth
that
which
is
euil
without
contradiction
and
gaine
saying
.
For
albeit
that
al
men
by
their
natural
corruption
doe
take
from
the
words
of
God
,
in
not
giuing
vnto
him
perfect
obedience
,
in
not
trusting
onely
in
him
altogither
,
yet
there
is
no
man
whose
conscience
doeth
not
condemne
,
that
it
is
ill
done
to
diminishe
and
take
from
the
wordes
of
God
.
The
wiseman
therfore
laboureth
to
make
vs
forsake
our
own
wisedom
,
the
which
is
both
a
foule
folly
,
and
also
detestable
&
abhominable
before
God
,
and
would
not
haue
vs
to
mingle
it
with
the
worde
of
God
,
which
is
so
pure
and
cleane
,
so
faythful
and
true
.
By
this
foule
wisedom
and
foolish
rebellions
and
ouerweening
,
we
iudge
that
the
word
of
God
is
but
a
smal
matter
,
that
it
is
too
simple
&
plaine
,
and
that
it
is
of
no
great
shew
or
apparance
.
And
therfore
by
this
wisedome
,
eyther
we
despise
&
refuse
the
word
of
God
,
or
for
to
helpe
him
,
or
for
to
giue
it
more
goodly
shew
,
we
bring
in
our
deuotions
and
fantasies
,
our
traditions
and
customes
,
thinking
in
this
sort
to
haue
a
more
strong
staye
,
then
if
we
did
stand
to
the
simple
and
plaine
worde
of
God
,
and
to
be
better
armed
and
fenced
,
then
if
we
were
contented
that
God
only
should
be
our
buckler
and
shielde
.
In
which
doing
we
do
outragiously
misuse
our
God
,
who
only
is
most
good
&
most
mighty
,
and
treade
vnder
feete
holy
things
and
precious
pearles
,
to
wit
,
his
word
so
excellently
purified
.
And
in
this
manner
wee
make
ourselues
exceeding
giltie
and
reproueable
,
not
before
the
wise
worldlings
,
who
in
this
matter
doe
wel
allowe
vs
,
but
before
God
,
who
knoweth
the
heartes
,
and
searcheth
the
raines
.
And
also
hee
wil
not
faile
nor
misse
to
reprooue
those
which
are
so
arrogant
to
put
to
his
worde
:
for
euen
when
they
put
and
adde
too
,
they
doe
then
take
from
it
,
not
yelding
him
the
honour
,
that
belongeth
vnto
him
,
neither
rendering
the
obedience
they
owe
vnto
him
.
For
there
are
none
of
those
braggers
but
wil
omitte
many
things
,
and
sinne
fowly
also
in
diuers
things
.
And
those
that
we
shal
esteeme
the
most
holy
and
most
deuout
,
are
commonly
the
foulest
and
most
stincking
,
so
that
we
may
place
them
in
the
number
of
them
which
are
reprooued
&
rebuked
,
in
the
Psal.
50.
ver.
16.
And
also
the
wise
man
placeth
them
in
the
like
order
,
saying
,
least
hee
reprooue
thee
:
adding
theretoo
the
cause
,
&
thou
be
found
a
lyer
.
For
it
is
asmuch
as
if
he
said
,
God
only
is
truth
,
and
his
word
is
only
true
:
wherfore
thou
must
trust
vnto
it
,
and
not
presume
to
adde
vnto
his
word
.
For
albeit
that
for
a
certaine
time
he
dissemble
&
wincke
at
it
,
yet
at
the
last
he
wil
reproue
thee
,
and
conuince
thee
of
lying
and
falshoode
.
For
hee
that
presumeth
to
adde
vnto
this
pure
and
vnfallible
truth
,
is
alyer
:
not
only
because
he
putteth
forth
trifles
for
to
obscure
and
darken
the
truth
,
but
also
that
he
reproueth
God
of
lying
,
and
so
much
as
in
him
lyeth
doth
make
the
trueth
nothing
worthe
,
when
hee
hath
mingled
therwith
,
the
fantasies
and
inuentions
of
his
owne
head
.
And
thus
,
he
rightly
deserueth
to
be
reproued
and
rebuked
,
yea
with
sore
and
grieuous
punishment
:
wherewith
the
lyers
are
threatened
.
7
Two
things
haue
I
requyred
of
thee
:
deny
me
them
not
,
before
I
dye
.
Albeit
that
he
which
speaketh
heere
,
hath
called
himself
brutish
,
confessing
what
he
was
of
himself
,
yet
we
see
here
that
he
was
very
wise
and
wel
learned
,
when
he
knew
that
it
was
to
God
,
to
whome
he
ought
to
direct
his
prayers
,
in
confessing
him
to
be
the
authour
,
and
also
giuer
of
al
good
things
,
and
that
no
where
else
we
can
finde
nothing
that
is
any
thing
worth
or
obtaine
it
.
And
knowing
this
,
he
sheweth
himselfe
very
discreete
,
when
hee
directeth
himselfe
vnto
God
,
who
hath
promised
to
helpe
and
to
succour
those
which
shall
require
him
in
truth
that
he
wil
heare
them
,
giuing
them
according
vnto
their
requestes
when
time
requireth
it
,
and
as
shal
be
expedient
.
The
which
promise
is
enclosed
in
the
couenant
that
the
Lorde
made
with
Abraham
And
in
performing
of
this
promise
,
hee
hath
prouided
for
the
generation
of
Abraham
,
for
to
deliuer
them
from
Two
things
haue
I
required
of
thee
.
When
he
saith
,
I
haue
required
,
and
that
againe
he
requireth
the
same
:
he
sheweth
that
he
was
neither
cold
nor
madde
,
neither
light
nor
vnpatient
to
looke
for
the
helpe
and
assistance
of
God
,
but
that
his
hearte
was
feruent
and
through
great
and
inuincible
constancie
he
perseuered
in
prayer
&
patience
,
looking
for
his
good
pleasure
,
nothing
distrusting
but
that
he
should
obtaine
his
request
:
as
he
doth
wel
shew
,
when
he
is
not
grieued
nor
wearied
to
continew
his
prayer
:
the
which
he
could
not
do
,
if
he
distrusted
God
.
And
therewith
by
this
continuation
hee
sheweth
that
he
beleueth
and
knoweth
how
God
only
is
the
author
of
al
goodnes
,
and
howe
we
must
not
seeke
for
that
which
is
profible
or
necessary
for
vs
elsewhere
,
or
of
any
other
:
and
also
this
word
thee
,
doeth
shew
it
.
For
it
is
asmuch
as
if
hee
saide
,
for
to
obtaine
whatsoeuer
I
shal
need
,
I
should
not
runne
vnto
the
creatures
,
how
holy
and
worthy
soeuer
they
be
:
but
as
I
beleue
that
thou
art
Creatour
of
al
things
,
euen
so
I
beleeue
that
of
thy
power
,
goodnesse
,
and
prouidence
,
thou
onely
gouernest
thy
creatures
,
giuing
vnto
them
,
whatsoeuer
thou
knowest
to
bee
expedient
vnto
them
:
and
therefore
,
it
is
thou
only
,
who
hast
the
power
and
the
wil
to
helpe
,
and
to
graunt
my
request
,
that
I
haue
alreadie
required
.
And
as
hee
doeth
expresse
,
his
request
tendeth
to
obtaine
twoo
thinges
:
also
twoo
things
chiefly
are
very
necessarie
for
vs
,
for
this
present
life
:
to
wit
,
an
holy
and
pure
conuersation
,
and
riches
for
to
sustaine
the
outwarde
man
,
that
wee
may
be
strong
for
to
do
our
office
.
It
may
seeme
after
a
sorte
,
that
Iacob
making
his
vowe
vnto
God
demandeth
Deny
me
not
them
,
before
I
dye
.
When
after
hauing
sayde
,
I
haue
required
,
he
addeth
,
Deny
me
them
not
.
He
continueth
stil
his
request
,
not
by
distrust
or
doubte
that
he
hath
,
howe
God
will
not
heare
him
,
but
rather
for
to
signifie
and
confesse
that
al
riches
both
temporal
and
spiritual
come
from
God
alone
,
and
that
if
he
shoulde
deny
them
vnto
vs
,
there
is
none
that
can
doe
vs
any
good
,
neither
can
obtaine
any
thing
healthful
for
vs
.
The
holy
fathers
did
wel
vnderstande
this
:
as
they
doe
declare
,
when
they
doe
,
as
it
were
importunatly
complaine
of
the
absence
of
God
,
&
that
they
demande
,
hee
woulde
arise
,
and
woulde
shewe
his
face
,
and
that
hee
woulde
not
hide
himselfe
,
nor
be
farre
from
them
.
He
sheweth
also
,
that
hee
prayeth
with
an
earnest
affection
,
without
fayning
,
and
that
he
feeleth
trulie
and
indeede
howe
he
had
greate
neede
that
God
shoulde
assist
and
helpe
him
.
For
also
euery
man
of
himselfe
,
wanteth
whatsoeuer
is
necessarie
for
him
:
but
there
are
none
but
the
faithful
which
feele
it
truly
:
and
therefore
they
pray
with
a
true
affection
of
hearte
.
Forasmuch
as
it
is
necessarie
for
vs
in
this
life
,
to
walke
holily
,
and
to
haue
victualls
and
foode
:
and
that
after
our
decease
and
departure
we
cannot
giue
remedie
,
and
amende
that
which
we
haue
done
amisse
,
and
that
the
dead
do
nothing
participate
with
the
liuing
:
Therfore
the
wise
man
requireth
that
God
would
graunt
vnto
before
he
die
.
Wherein
wee
ought
to
learne
,
that
wee
must
not
eate
our
bread
with
ydlenesse
,
but
to
spende
our
time
in
good
workes
,
the
which
wee
shoulde
labour
to
obtaine
by
praiers
and
requestes
:
for
of
ourselues
wee
can
doe
nothing
:
It
is
God
that
worketh
both
the
wil
&
the
deede
,
euen
of
his
good
pleasure
.
And
because
that
the
dayes
of
man
are
short
&
that
8
Remoue
farre
from
me
vanitie
and
lyes
:
giue
mee
not
pouertie
,
nor
riches
:
feede
mee
with
foode
,
meete
for
mine
estate
.
When
he
saith
that
God
hath
created
man
vnto
his
likenesse
&
ymage
,
we
ought
to
vnderstande
that
man
at
the
beginning
of
his
:
Remoue
farre
from
me
,
&c.
Wherin
first
of
al
he
sheweth
vs
,
that
if
we
wil
truely
pray
vnto
God
,
we
must
confesse
our
sinnes
vnto
him
:
as
doeth
the
wise
man
,
requiring
that
it
might
please
God
to
remoue
farre
from
him
vanitie
and
lying
.
And
in
this
maner
he
confesseth
that
hee
is
brutish
,
and
that
if
God
did
not
take
mercy
vpon
him
,
he
should
be
nothing
but
vaine
,
foolish
,
and
to
change
the
glorie
of
the
incorruptible
vanitie
&
lying
.
And
also
the
Prophets
do
cal
ydols
,
vanitie
giue
mee
not
pouertie
,
&c.
After
that
the
wise
man
hath
required
what
is
necessarie
for
the
life
of
the
soule
,
he
asketh
such
things
as
are
necessarie
for
the
body
,
the
which
wee
may
lawfully
demande
.
For
albeit
that
Iesus
Christ
doeth
shewe
vs
by
diuers
argumentes
and
reasons
that
wee
ought
not
to
care
for
not
giue
him
pouertie
.
Thus
praying
he
requireth
priuily
that
God
woulde
graunt
him
grace
that
he
might
be
able
to
labour
,
and
that
he
woulde
blesse
his
trauaile
,
the
which
otherwise
,
shoulde
be
vaine
and
of
no
profite
.
Wee
see
then
there
is
no
absurditie
in
the
request
of
the
wise
:
but
that
it
is
laweful
for
vs
to
make
the
like
request
:
as
also
Iesus
Christ
doeth
teache
Giue
mee
not
riches
,
&c.
Hee
doeth
not
condemne
them
,
but
hee
protes●th
that
hee
hath
not
set
his
hearte
vppon
them
:
and
prayeth
vnto
God
,
as
Dauid
did
,
Encline
my
heart
vnto
thy
testimonies
,
The
thirde
is
,
that
hee
requireth
that
God
woulde
feede
him
with
the
breadmeete
for
his
estate
.
Wherein
hee
desireth
according
the
bread
meete
for
his
estate
:
that
is
to
say
,
of
the
foode
that
God
hath
prepared
and
appointed
for
him
:
but
of
the
bread
of
other
men
:
and
so
,
he
shal
exceede
.
For
heere
,
the
state
is
not
taken
after
the
maner
of
worldlinges
,
who
commit
greate
abuses
for
to
maintaine
their
state
.
The
worde
that
is
heere
translated
,
state
,
commeth
of
a
verbe
which
signifieth
,
to
ordeine
and
appoint
.
And
so
,
when
it
is
saide
.
Maintaine
mee
with
the
bread
meete
for
my
state
:
it
is
not
to
say
,
according
as
I
thinke
to
belong
vnto
mee
,
because
of
my
highnesse
and
power
,
or
of
worthinesse
and
excellencie
:
but
as
the
bread
that
wee
eate
iustly
,
wee
cal
ours
,
because
God
doeth
giue
it
vs
,
and
maketh
it
ours
by
his
grace
:
euen
so
doe
wee
cal
the
bread
that
God
ordeineth
for
vs
,
the
bread
of
our
state
,
and
of
the
which
we
may
iustly
and
lawfully
eate
without
doing
hurte
to
other
.
Now
by
the
discourse
of
the
former
wordes
,
wee
may
see
,
howe
the
wise
man
hath
asked
of
God
holy
and
cleane
conuersation
,
and
wealth
wherewithal
to
liue
,
which
are
twoo
thinges
very
necessarie
for
this
present
life
:
as
hath
beene
handled
,
in
the
7.
verse
.
For
if
our
heartes
bee
purified
from
vanitie
,
and
our
mouthes
clensed
from
lying
tales
,
as
the
wise
man
desireth
,
the
rest
of
the
actions
and
workes
of
man
wil
bee
pure
and
cleane
.
And
also
that
the
wise
man
hath
desired
holy
conuersation
,
he
sheweth
,
by
the
reasons
following
,
when
he
saith
:
9
Least
I
be
ful
,
and
denye
thee
,
and
say
,
who
is
the
Lord
?
or
least
I
be
poore
,
and
steale
,
and
take
the
name
of
my
God
in
vaine
.
According
as
the
wise
man
was
the
sonne
of
Adam
,
hee
was
of
the
same
vicious
and
corrupted
nature
,
aswel
as
other
,
the
which
he
knewe
wel
ynough
:
and
therefore
distrusting
himselfe
,
he
feared
least
he
shoulde
fal
into
the
enormities
which
are
dayly
committed
by
the
word
,
whereby
the
wrath
and
anger
of
God
is
prouoked
,
and
so
come
to
destruction
.
Nowe
hee
sawe
that
the
riche
men
were
alwaies
ful
,
and
filled
themselues
:
that
is
to
say
,
that
they
enioyed
,
so
much
as
they
coulde
,
their
worldly
and
carnal
delightes
and
pleasures
,
and
wallowed
in
filthinesse
,
pollutions
,
and
abhominations
,
with
an
vnbrideled
lust
,
in
taking
their
delightes
and
pleasutes
,
in
sleeping
and
resting
,
in
gluttonie
and
drunkennes
,
in
whoredome
&
committing
other
shameful
actes
.
For
the
which
things
God
made
his
wrath
to
fal
vpon
them
,
sending
a
flood
of
waters
vppon
all
the
earth
:
making
fire
and
brimstone
to
raine
from
heauen
vppon
Sodome
:
sodainely
killing
of
the
riche
glutton
(
Luke
the
12.
)
who
boasted
of
his
abundance
:
and
condemning
the
riche
into
hell
,
of
whome
Luke
speaketh
in
his
16.
Chapter
.
When
these
men
were
at
their
ease
,
because
of
the
abundance
of
wealth
and
riches
they
had
,
therefore
they
made
no
account
of
any
admonitions
,
declarations
,
and
threatenings
:
as
may
be
knowne
in
that
that
they
amended
not
their
lines
,
when
Noe
,
the
Ambassador
of
righteousnes
,
condemned
them
by
building
of
the
Arke
:
and
when
the
Zodomites
dayly
afflicted
,
the
soule
of
righteous
Lot
:
also
when
poore
Lazarus
ful
of
sores
,
lay
at
the
rich
mans
gate
.
In
this
manner
they
denyed
God
by
deede
:
&
though
they
had
not
at
al
opened
their
mouthes
,
yet
had
they
in
great
contempt
&
scorning
said
at
the
least
in
their
harts
,
who
is
the
Lord
?
Whereunto
Iob
agreeth
,
where
hee
accuseth
the
riche
which
say
vnto
god
,
depart
from
vs
,
for
we
wil
none
of
the
knowledge
Who
is
the
Lorde
?
is
asmuch
as
negation
:
to
wit
,
that
there
is
no
Lorde
.
The
which
negation
agreeth
wel
with
the
riche
of
this
worlde
,
that
are
couetous
:
10
Accuse
not
a
seruant
vnto
his
maister
,
least
he
curse
thee
,
when
thou
hast
offended
.
Wee
say
commonly
,
that
wee
must
not
adde
to
,
or
encrease
his
affliction
that
is
already
afflicted
.
And
although
wee
shoulde
or
ought
to
vnderstande
rhis
same
naturally
,
yet
are
we
so
euil
,
that
we
resist
that
which
wee
knowe
to
be
our
natural
duetie
.
Because
of
this
malice
,
God
for
to
bring
vs
vnto
amendment
,
or
if
we
will
not
be
corrected
,
for
to
make
vs
the
more
giltie
and
vnexcusable
,
doeth
giue
vs
commandements
,
whereby
he
doth
shew
vs
that
we
should
not
afflict
the
afflicted
,
but
doth
forbid
it
vs
with
threatnings
.
But
there
are
no
commandements
nor
threatninges
that
can
hinder
or
let
many
to
delight
to
trouble
the
miserable
:
as
the
flatterers
,
slaunderers
,
Accuse
not
a
seruant
vnto
his
maister
.
And
this
that
he
saith
of
the
seruant
(
who
was
sometimes
in
a
miserable
state
in
respect
of
the
worlde
)
we
must
obserue
towards
al
persons
which
are
in
the
power
or
in
the
subiection
of
an
other
.
For
albeit
that
we
haue
no
such
seruants
,
yet
the
doctrine
ceasseth
not
,
but
to
appertaine
vnto
vs
:
and
in
obseruing
of
it
,
we
must
adde
nothing
vnto
the
worde
of
God
.
For
it
is
conteined
vnder
the
commandement
,
Thou
shalbeare
no
false
witnesse
against
thy
neighbour
:
and
it
teacheth
vs
to
walke
in
loue
,
the
which
couereth
a
multitude
of
sinnes
,
as
we
haue
seen
.
It
is
patient
,
it
beareth
the
infirmities
of
our
neighbors
:
so
far
is
it
of
Lest
he
curse
thee
when
thou
hast
offended
,
The
which
is
done
when
the
afflicted
complaine
of
them
which
oppresse
them
:
for
in
crying
out
vpon
,
and
complaining
of
the
oppressours
,
is
as
much
as
if
11
There
is
a
generation
that
curseth
their
father
,
and
doth
not
blesse
their
mother
.
God
at
the
beginning
created
man
like
vnto
his
image
and
likenesse
,
that
hee
shoulde
walke
in
al
holinesse
:
as
the
Apostle
Saint
There
is
a
generation
.
By
the
which
word
he
signifieth
a
very
great
number
,
and
a
continual
stocke
:
and
is
as
much
as
if
he
saide
,
that
from
father
to
sonne
,
and
from
sonne
to
sonne
,
the
euil
continueth
,
&
that
the
successours
doe
follow
the
corruption
and
the
wickednes
of
their
predecessours
,
in
a
great
number
,
and
in
a
long
time
together
.
And
as
touching
this
present
sentence
,
we
must
note
,
it
is
not
without
cause
why
the
wise
man
maketh
such
complaint
.
For
nature
teacheth
vs
that
we
should
greatly
esteeme
our
fathers
&
mothers
,
and
should
honour
them
in
obeying
them
,
in
helping
their
necessities
,
and
in
being
altogether
at
their
commandement
without
vexing
or
troubling
them
:
seeing
we
condemne
those
which
do
the
contrary
.
Although
that
young
children
doe
not
thinke
nor
take
suche
heede
vnto
this
natural
lawe
,
as
they
ought
to
doe
:
yet
is
it
not
to
say
,
but
that
it
shoulde
bee
grauen
in
their
heartes
:
as
wee
may
see
it
,
when
they
are
come
to
age
,
and
haue
children
:
For
without
the
Scripture
they
coulde
wel
enough
aske
their
children
the
duetie
they
owe
them
.
And
the
Heathen
likewise
,
which
neuer
knewe
any
thing
of
the
holy
scripture
,
coulde
very
wel
say
,
That
wee
cannot
yeelde
any
recompence
vnto
our
fathers
and
mothers
.
But
in
the
time
of
the
wise
man
,
and
long
time
before
,
God
,
for
to
helpe
nature
,
and
to
waken
him
vp
,
had
giuen
his
commandements
by
writing
:
amongest
the
which
hee
commandeth
,
Honour
thy
father
and
thy
mother
,
and
to
mooue
the
children
to
obey
them
,
he
addeth
a
promise
,
saying
,
that
thy
dayes
may
be
long
Curseth
his
father
,
but
addeth
,
and
doeth
not
blesse
his
mother
,
as
it
is
the
manner
of
the
Scripture
,
to
rehearse
one
very
thing
vnder
diuers
wordes
.
Orels
wee
may
say
that
the
wise
man
maketh
heere
an
argument
of
consequence
,
from
the
greater
to
the
lesser
:
as
if
he
saide
forasmuche
as
there
is
a
generation
of
children
,
so
corrupted
,
that
they
forbeare
not
to
curse
their
fathers
and
mothers
,
which
are
the
heads
and
lordes
of
the
house
,
it
followeth
wel
that
they
make
no
account
to
doe
any
good
vnto
their
mothers
,
who
are
inferiours
to
their
fathers
.
For
it
is
also
the
custome
of
wicked
children
,
that
though
verily
they
seeme
to
feare
and
honour
their
fathers
,
least
they
shold
be
beaten
or
driuen
out
of
the
doores
,
or
dishinherited
:
yet
wil
they
boldly
shewe
,
that
they
greatly
despise
their
mother
,
&
labour
to
perswade
themselues
,
that
they
need
not
to
make
any
account
of
them
,
because
they
are
women
,
and
haue
no
power
nor
authoritie
to
depriue
them
of
their
portion
of
the
goods
.
Wherein
there
is
great
pride
and
great
vnthankefulnesse
:
for
seeing
God
hath
giuen
them
this
honour
to
be
mothers
,
the
children
ought
to
be
subiect
vnto
them
in
al
humblenesse
and
obedience
.
And
sith
they
haue
they
blesse
not
their
mothers
.
And
forasmuch
as
it
happeneth
most
often
that
those
children
which
haue
beene
wantonly
brought
vp
,
are
the
soonest
ready
to
curse
their
fathers
,
and
to
greeue
and
trouble
their
mothers
,
the
fathers
and
mothers
ought
to
learne
that
they
are
heere
taught
too
nurse
and
bring
vp
their
children
in
instruction
and
doctrine
of
the
Lorde
.
And
when
also
it
is
saide
,
Thou
shalt
not
speake
euil
of
the
iudges
of
thy
people
,
&c.
princes
are
taught
to
be
careful
too
keepe
12
There
is
a
generation
that
are
pure
in
their
owne
conceite
,
and
yet
are
not
washed
from
their
filthynesse
.
He
complaineth
of
a
vice
that
hath
reigned
of
long
time
,
and
wrought
much
euil
:
that
is
,
that
in
place
that
we
shold
be
displeased
with
our
filthinesses
,
wee
haue
praised
&
esteemed
them
,
as
if
we
were
very
pure
and
cleane
,
and
that
there
were
in
vs
nothing
to
be
blamed
.
Cain
had
the
like
estimation
of
himselfe
,
when
he
sayde
,
My
punishment
is
greater
then
I
can
beare
.
The
people
in
the
time
of
Noe
,
the
messenger
of
righteousnes
,
which
had
no
repentance
,
haue
Now
that
these
people
haue
fallen
into
this
abhominable
vice
,
&
were
greatly
giltie
before
God
,
the
scripture
doth
declare
vnto
vs
:
First
ofal
,
when
God
regarded
not
the
offering
of
Cain
.
Secondly
,
13
There
is
a
generation
,
whose
eyes
are
hautie
,
and
their
eyeliddes
are
lifted
vp
.
In
the
former
sentence
he
hath
reproued
the
hypocrites
,
making
a
great
complaint
against
them
:
&
now
he
dealeth
with
the
proude
.
And
albeit
that
pride
ruleth
in
the
deepenesse
of
the
heart
,
yet
spareth
he
not
to
iudge
therof
,
marking
it
by
the
external
and
outward
signes
,
which
come
from
the
disposition
&
inclination
of
the
heart
.
Neither
must
wee
maruell
though
hee
deale
with
the
proude
,
framing
a
complaint
and
accusation
against
them
:
seeing
that
man
of
himselfe
is
nothing
:
for
God
made
him
,
and
not
hee
himselfe
.
And
although
he
be
created
according
to
the
ymage
and
lykenesse
of
his
Creatour
,
neuerthelesse
he
is
made
of
the
dust
of
the
earth
:
and
it
is
14
There
is
a
generation
,
whose
teethe
are
as
swoordes
,
and
their
iawes
as
kniues
,
to
eate
vp
the
afflicted
out
of
the
earth
,
and
the
poore
from
among
men
.
He
reprooueth
now
the
crueltie
of
the
great
men
of
the
earth
,
which
hath
continually
raigned
:
as
we
may
see
it
in
Caine
,
and
in
That
their
teeth
and
their
iawes
do
serue
them
as
kniues
and
swordes
,
to
eate
vp
the
afflicted
out
of
the
earth
,
and
the
poore
from
among
men
:
and
herein
he
sheweth
that
the
Prouerbe
is
true
,
which
saieth
,
the
great
eate
the
smal
.
And
also
commonly
we
see
that
the
great
wil
not
quarrel
with
their
equals
,
but
with
them
that
are
feeble
and
weake
,
and
which
haue
no
blood
(
as
it
is
said
)
in
their
nayles
,
to
be
reuenged
,
(
that
is
to
say
)
which
can
not
scratch
and
haue
none
to
support
them
,
but
rather
are
vexed
on
al
sides
,
and
knowe
not
to
whome
among
men
they
may
goe
to
haue
refuge
.
Wherein
there
is
great
crueltie
,
as
the
wise
man
hath
noted
,
when
he
compareth
them
vnto
wilde
and
cruel
beastes
,
which
haue
teeth
and
iawes
meete
to
deuour
the
praye
:
and
when
hee
compareth
them
vnto
theeues
,
and
murtherers
,
which
vse
knyues
and
swords
to
kil
the
passengers
,
and
suche
as
they
beare
malice
to
.
And
albeit
that
in
exercising
their
crueltie
,
they
shew
themselues
bolde
and
valiant
,
yet
are
they
villaines
and
cowardes
:
as
the
wise
man
marketh
,
when
he
saieth
not
,
that
it
is
to
fight
against
them
which
are
mightie
,
wel
armed
,
and
of
a
stout
stomake
,
but
for
to
eate
vp
them
which
are
of
no
resistaunce
;
and
are
altogether
naked
and
destitute
of
al
force
&
power
,
so
that
they
can
not
defende
themselues
,
from
the
violences
of
the
vnmerciful
and
cruel
.
And
thus
,
it
is
not
without
cause
that
the
wise
man
complaineth
thereof
.
And
herein
,
he
exhorteth
that
if
we
haue
any
greatnesse
and
power
,
that
we
should
haue
pitie
and
compassion
of
the
afflicted
,
and
such
as
are
poore
.
15
The
Horseleach
hath
two
daughters
,
which
crye
,
giue
,
giue
.
There
be
three
thinges
that
wil
not
be
satisfied
:
yea
foure
,
that
say
not
,
it
is
enough
:
16
The
graue
,
and
the
barren
wombe
,
the
earth
that
cannot
be
satisfied
with
water
,
and
the
fire
that
saieth
not
,
it
is
enough
.
If
in
these
two
sentences
wee
vnderstande
nothing
but
that
which
is
offered
at
the
first
sight
by
the
letter
,
they
shal
serue
vs
to
no
instruction
.
And
if
the
wise
man
woulde
teache
vs
none
other
thing
by
them
,
then
as
the
wordes
doe
sounde
,
he
hath
set
downe
no
excellent
thing
in
them
,
nor
that
is
worthie
of
admiration
.
The
which
we
neither
ought
to
thinke
nor
to
say
.
And
therefore
,
it
is
necessarie
for
vs
to
vnderstande
that
the
wise
man
speaketh
heere
in
parables
and
by
comparison
:
and
doth
greatly
touche
theeues
and
robbers
,
the
couetous
and
vsurers
,
the
spoylers
and
extortioners
,
the
whoremongers
and
adulterers
,
the
gluttons
and
drunkards
:
and
al
such
as
suffer
themselues
to
be
caried
away
of
their
vnbrideled
concupiscences
.
He
calleth
them
first
of
all
horseleaches
:
the
which
hath
her
tongue
forked
,
as
it
is
saide
,
and
with
these
twoo
forkes
,
which
the
wise
man
calleth
two
daughters
,
she
sucketh
mans
blood
,
and
wil
not
leaue
the
skinne
,
til
she
be
ful
,
euen
ready
to
burst
.
Euen
so
also
these
people
are
not
easie
to
be
pleased
,
but
hauing
twoo
daughters
,
that
is
to
say
,
diuers
wayes
and
meanes
to
hurte
,
and
to
oppresse
their
neighbours
,
and
to
vexe
themselues
,
they
cease
not
to
desire
more
and
more
to
folowe
their
lustes
.
The
which
the
wise
man
signifieth
,
when
hee
is
not
contented
to
haue
saide
once
,
giue
,
but
doeth
repeate
it
,
saying
,
Giue
,
giue
,
Wherein
hee
sheweth
an
vnsatiable
couetousnesse
in
such
people
:
and
therewith
also
hee
calleth
,
the
pollings
,
extortions
,
exactions
,
spoylings
,
whoredomes
,
delightes
,
voluptuousnesse
and
excesse
giftes
:
not
so
that
whatsoeuer
they
obtaine
is
giuen
them
with
a
free
and
liberall
minde
:
but
forasmuch
as
although
that
they
exact
and
constraine
,
or
vse
craft
and
subtiltie
to
get
what
they
desire
,
yet
doe
they
not
spare
to
vse
this
language
,
giue
,
giue
:
and
also
that
which
they
take
,
and
that
which
they
vse
doeth
cost
them
nothing
but
the
taking
.
Secondly
,
hee
compareth
them
vnto
foure
things
.
And
for
to
doe
this
,
hee
vseth
repetition
:
for
not
to
be
ful
,
or
not
satisfied
,
and
not
to
say
,
it
is
ynough
:
is
al
one
thing
.
Hee
vseth
also
Correction
:
for
hauing
affirmed
but
of
three
things
,
afterwardes
hee
affirmeth
of
foure
.
And
this
is
for
to
pricke
so
much
the
more
the
vnsatiable
desires
of
those
which
haue
no
care
but
to
serue
their
flesh
.
The
first
is
,
the
graue
,
which
for
the
sinne
of
man
,
the
more
bodies
either
great
,
meane
,
or
smal
that
are
giuen
too
it
,
yet
doeth
it
refuse
none
,
but
doeth
consume
them
al
,
and
bring
them
al
to
dust
,
as
an
executioner
of
the
sentence
of
God
,
In
the
sweate
of
thy
face
shalt
thou
eate
thy
bread
,
till
thou
returnest
to
the
earth
againe
,
The
seconde
is
,
The
baren
wombe
:
the
which
though
it
be
so
restrained
,
and
as
it
were
closed
vp
,
that
it
can
conceiue
no
children
,
yet
doeth
it
not
cease
continually
to
desire
seede
:
as
wee
may
see
by
Rachel
,
the
wife
of
Iacob
.
The
thirde
is
,
The
earth
that
cannot
bee
satisfied
with
water
,
and
yet
is
not
watered
with
the
raine
from
aboue
,
neither
with
fountaines
or
riuers
for
to
be
moistened
:
or
wee
shal
take
the
earth
that
is
not
satisfied
with
water
,
for
the
same
that
is
so
cleft
and
so
dry
,
that
albeeit
,
it
is
throughly
wette
with
water
,
yet
it
ceaseth
not
stil
to
want
,
and
to
receiue
thereof
somuch
as
commeth
and
falleth
:
as
wee
may
see
in
sandy
grounde
.
The
fourth
is
,
the
fire
,
that
consumeth
whatsoeuer
is
cast
into
it
,
howe
strong
and
hard
soeuer
it
be
.
When
the
wise
man
compareth
the
carnal
&
sensual
,
the
dissolute
and
thriftles
,
the
vnmerciful
and
cruel
,
vnto
these
foresaide
things
,
he
blameth
not
the
saide
things
:
for
they
followe
nothing
but
the
nature
giuen
to
them
of
God
.
But
as
hath
beene
saide
,
he
pricketh
men
which
are
corrupted
and
not
contented
to
folowe
the
good
nature
wherein
God
hath
created
them
at
the
beginning
,
but
doe
vsurpe
the
nature
of
those
thinges
which
haue
no
reason
,
and
doe
so
abuse
them
,
that
that
which
ought
in
no
wise
to
be
blamed
in
those
creatures
,
yet
is
it
very
detestable
&
abhominable
when
men
folowe
it
:
as
there
is
none
of
vs
,
but
doth
so
iudge
of
it
.
To
make
an
Allegorie
otherwise
,
it
shoulde
bee
vnprofitable
:
as
al
men
of
good
sense
may
iudge
it
.
But
let
vs
learne
to
be
modest
,
temperate
and
sober
,
being
contented
with
that
which
God
giueth
vs
,
without
abusing
the
natural
kinde
of
the
foresaide
creatures
:
otherwise
they
shal
bee
our
iudges
.
17
The
eye
that
mocketh
his
father
,
and
despiseth
the
instruction
of
his
mother
,
let
the
rauens
of
the
riuer
picke
it
out
,
and
the
young
Egles
eate
it
.
It
is
a
thing
contrarie
vnto
nature
(
as
hath
beene
handled
heeretofore
in
the
11.
ver.
)
that
children
should
be
rebellious
and
iniurious
to
their
fathers
and
mothers
:
as
also
it
is
against
the
commandement
and
threatening
of
God
.
And
so
it
cannot
bee
,
but
that
the
children
being
of
ful
age
,
and
yeeres
of
discretion
,
must
needs
sinne
against
their
consciences
,
and
of
set
malice
,
when
they
doe
iniurie
&
wrong
vnto
their
fathers
and
mothers
:
or
also
when
with
an
enuious
and
malicious
arrogancie
,
they
mocke
at
them
,
and
despise
to
heare
their
admonitions
:
it
is
a
thing
verie
wicked
,
detestable
,
shameful
,
and
highly
monstrous
.
For
this
cause
the
wise
man
feareth
not
to
praye
or
desire
that
suche
children
might
bee
forsaken
and
giuen
to
be
spoyled
,
as
they
doe
wel
deserue
.
The
which
desire
he
expresseth
,
saying
,
Let
the
Rauens
of
the
riuer
,
&c.
Wherein
wee
haue
to
note
,
that
the
Rauens
and
Eagles
doe
flye
and
folow
aftercarion
and
dead
bodies
:
and
because
they
are
often
times
cast
into
the
riuers
,
the
which
doeth
often
cast
them
vp
againe
vpon
the
shoare
,
the
Rauens
and
Eagles
resort
thither
for
their
foode
,
and
chiefly
pecke
out
the
eyes
,
as
we
may
see
it
by
experience
:
and
then
as
they
haue
neede
,
they
eate
the
rest
of
the
dead
bodie
.
And
thus
the
wise
man
compareth
the
mocking
and
contemning
children
vnto
carions
,
which
are
cast
out
vnto
the
deuouring
birdes
,
and
desire
to
haue
them
eaten
.
And
herein
he
desireth
nothing
of
his
owne
minde
,
but
according
to
the
threatning
that
God
maketh
against
the
rebels
,
which
care
not
to
obey
his
worde
.
And
because
we
see
in
the
gesture
and
instruction
of
the
mother
,
therefore
children
are
exhorted
in
feare
and
reuerence
to
receiue
and
obey
the
commandements
of
their
mothers
:
though
they
be
women
,
and
that
after
the
sense
of
the
mockers
and
scoffers
,
they
ought
not
to
regarde
their
wordes
.
Moreouer
,
when
instruction
is
attributed
vnto
the
mothers
,
women
shal
not
be
excused
for
the
weakenesse
of
their
kinde
,
for
hauing
learned
nothing
to
teach
their
children
.
18
There
be
three
thinges
hid
from
mee
,
yea
foure
,
that
I
knowe
not
.
19
The
way
of
an
Eagle
in
the
ayre
,
the
waye
of
a
Serpent
vpon
a
stone
,
the
way
of
a
ship
in
the
midst
of
the
sea
,
and
the
way
of
a
man
with
a
mayde
.
20
Such
is
the
way
also
of
an
adulterous
wcman
:
she
eateth
and
wipeth
her
mouth
,
and
saieth
,
I
haue
not
committed
iniquitie
.
Albeit
that
adulterie
is
a
verie
horrible
and
detestable
sin
before
21
For
three
thinges
the
earth
is
mooued
:
yea
,
for
foure
it
can
not
sustaine
it selfe
.
22
For
a
seruant
when
he
reigneth
,
and
a
foole
when
hee
is
filled
with
meate
,
23
For
the
hateful
woman
,
when
shee
is
maried
,
and
for
a
handmayde
that
is
heyre
to
hermaistresse
.
It
is
a
most
certaine
thing
that
the
earth
remoueth
neither
higher
nor
lower
,
neither
on
the
right
side
,
nor
on
the
left
side
,
but
remaineth
stedfast
in
his
place
,
that
God
hath
ordeined
for
it
,
except
he
himselfe
doe
remooue
and
shake
it
.
Now
that
it
remaineth
sure
,
the
scripture
doth
witnesse
it
,
And
therefore
,
when
it
is
saide
,
The
earth
is
mooued
,
we
wil
not
take
it
for
this
earthly
Element
,
but
for
th●●●habitants
therof
,
as
it
is
so
taken
in
diuers
places
of
the
scripture
.
And
also
the
worde
that
is
translated
,
moued
,
in
the
wise
mans
tongue
,
doeth
not
signifie
the
remoouing
of
one
place
vnto
an
other
,
but
to
tremble
,
to
be
angrie
,
and
to
be
stirred
vp
,
and
troubled
the
seruant
and
slaue
,
saying
,
that
when
suche
a
person
commeth
to
be
raised
vp
to
honour
,
and
power
,
hee
is
so
proude
and
high
minded
,
so
churlishe
and
sharpe
,
so
vnmerciful
and
cruel
,
that
none
can
continue
with
him
.
And
whatsoeuer
is
said
of
the
seruant
,
we
must
also
vnderstande
it
of
euerie
vile
man
,
and
abiect
person
,
who
hath
not
the
feare
of
God
,
and
is
not
contented
with
his
state
,
wherin
God
hath
placed
him
.
In
the
which
order
we
may
set
Saul
,
who
was
of
the
lowest
trybes
and
of
the
least
familie
Secondly
he
placeth
A
foole
when
he
is
filled
with
meate
,
that
is
to
say
,
the
wicked
foole
,
that
feeleth
himselfe
riche
and
at
his
ease
,
of
set
purpose
doeth
despise
his
neighbours
,
and
desireth
more
to
hurt
them
,
then
to
helpe
them
:
as
did
Pharao
King
of
Egypt
:
Nabal
,
the
Carmelite
and
others
.
Thirdly
,
the
hateful
woman
,
who
is
of
so
straunge
and
troublesome
manners
,
and
of
so
vnmerciful
and
cruel
conuersation
,
that
she
A
handmayde
,
who
of
her selfe
is
miserable
,
when
shee
commeth
to
succeede
her
maistresse
,
when
from
a
vile
and
low
degree
shee
is
raised
vp
to
honour
,
from
riches
to
pouertie
,
from
labour
and
payne
,
to
rest
and
pleasures
.
Most
commonly
such
handmaydes
keepe
no
modestie
nor
humilitie
,
but
are
so
arrogant
and
proude
,
so
churlishe
and
sharpe
,
that
no
man
can
abide
them
.
To
the
ende
therefore
that
we
stirre
not
,
nor
mooue
the
earth
,
let
vs
be
careful
to
behaue
ourselues
lowlie
and
gently
,
though
we
be
exalted
and
lifted
vp
.
24
There
be
foure
smal
things
in
the
earth
,
yet
they
are
wise
,
and
ful
of
wisedome
:
25
The
Pismyres
,
a
people
not
strong
,
yet
prepare
they
their
meate
in
sommer
:
26
The
Conies
,
a
people
not
mightie
,
yet
make
they
their
houses
in
the
Rocke
:
27
The
Grashopper
hath
no
King
,
yet
goe
they
foorth
al
by
bandes
:
28
The
Spider
taketh
hold
with
her
hands
,
and
is
in
Kings
Palaces
.
The
wise
man
continueth
stil
to
teach
vs
by
parables
,
setting
foorth
vnto
vs
,
foure
of
the
least
and
smallest
beastes
of
the
earth
,
to
be
our
teachers
and
guides
,
that
wee
should
learne
instruction
of
them
.
And
to
the
ende
,
that
although
it
ought
to
shame
vs
,
that
we
must
be
taught
by
such
litle
beastes
,
yet
that
we
should
not
refuse
their
instruction
,
hee
doeth
attribute
wisedome
vnto
them
:
and
least
we
should
despise
this
wisedome
,
he
sheweth
that
it
is
not
fayned
by
them
,
when
he
saieth
,
Yet
are
they
wise
,
and
ful
of
wisedome
.
Whereupon
foloweth
that
it
is
God
,
who
hath
created
them
in
a
wise
nature
,
the
which
they
haue
not
lost
,
nor
yet
forsaken
,
as
man
hath
done
,
abolishing
by
his
transgression
and
rebellion
,
the
image
and
likenesse
of
God
,
wherein
he
was
created
:
And
is
so
spoyled
of
wisedome
,
and
become
so
ignorant
,
dul
,
and
blockish
,
that
the
least
beastes
,
must
teach
him
his
lesson
,
and
shewe
him
,
howe
hee
must
gouerne
himselfe
.
Nowe
albeit
we
shoulde
be
ashamed
thereof
,
yet
should
we
thanke
God
,
who
by
such
Doctours
,
helpeth
our
rudenesse
and
weaknesse
,
and
maketh
that
profitable
vnto
vs
,
which
at
the
first
sight
,
offereth
it selfe
before
our
eyes
,
and
in
our
fantasie
,
to
be
vile
and
contemptible
,
and
as
a
thing
of
no
price
nor
estimation
.
And
also
the
wise
man
doeth
cal
them
,
The
smal
thinges
of
the
earth
.
Wherein
againe
we
should
haue
shame
:
for
we
should
be
wholly
occupied
to
consider
spiritual
and
heauenly
thinges
,
for
to
be
preserued
in
wisedome
,
to
knowe
to
gouerne
ourselues
,
and
to
spende
the
time
as
we
ought
,
in
woorking
diligently
and
couragiously
,
without
dout
or
feare
,
and
should
not
suffer
our
weakenesse
to
make
vs
slouthful
&
negligent
,
or
our
highnesse
to
turne
vs
away
from
our
office
and
duetie
:
and
we
must
looke
downe
to
the
earth
,
and
towardes
lowe
,
smal
,
weake
,
&
contemptible
things
for
to
be
taught
of
them
.
Wherein
we
may
know
that
we
haue
nothing
to
bragge
ourselues
of
,
nor
to
challenge
any
excellencie
.
Notwithstanding
,
we
are
so
pleased
with
ourselues
,
that
eyther
we
can
not
,
or
we
wil
not
,
take
heed
from
esteeming
ourselues
,
if
wee
feele
and
perceiue
in
ourselues
any
strength
and
power
,
any
cunning
or
aptnesse
.
On
the
other
side
,
we
loue
so
much
the
ease
,
delightes
and
rest
of
our
fleshe
,
that
we
make
ourselues
beleeue
wee
are
weake
,
and
should
marre
ourselues
if
wee
should
labour
:
or
by
distrust
and
feare
,
giue
ourselues
ouer
to
the
gouernment
of
those
whom
we
esteeme
mightie
:
no
man
dare
come
neere
vnto
the
great
Lords
,
least
they
should
displease
them
,
though
with
them
he
might
employ
himselfe
to
doe
what
God
commaundeth
him
.
It
is
the
custome
of
those
which
wil
doe
nothing
,
to
alledge
they
are
feeble
and
weake
,
to
be
excused
and
borne
with
,
and
that
they
might
eate
their
bread
in
idlenesse
and
without
dooing
any
thing
.
But
the
wise
man
wil
receiue
no
suche
excuses
,
as
hee
doeth
plainly
shewe
,
when
he
bringeth
foorth
the
Pismyre
,
and
declareth
that
it
is
a
people
,
that
hath
no
strength
,
&
that
yet
they
labour
in
sommer
,
which
is
the
appointed
season
to
gather
and
to
lay
vp
victuals
in
store
.
And
the
Grashoppers
,
saying
,
they
haue
no
king
,
yet
are
they
strong
,
and
are
guided
valiantly
,
as
people
expert
in
the
warres
:
as
he
expresseth
,
saying
,
they
go
foorth
al
by
bandes
:
that
is
to
say
,
they
assemble
and
gather
together
a
great
multitude
and
by
heapes
:
as
those
which
God
sent
into
Egypt
.
And
also
the
holy
scripture
,
for
to
signifie
a
great
power
,
speaketh
so
of
grashoppers
.
Though
wee
bee
destitute
of
temporal
protection
,
yet
let
vs
not
the
Spider
,
that
is
verie
weake
,
yet
doeth
shee
not
feare
to
haunt
the
Pallaces
of
Kinges
,
and
there
to
spinne
her
webbe
,
crossing
and
trauersing
,
&
one
while
taking
one
side
,
and
an
other
while
an
other
,
for
to
spread
her
web
,
and
to
make
it
so
long
as
euer
she
can
.
Euen
so
,
let
no
highnesse
of
Princes
,
turne
vs
away
from
dooing
our
duetie
,
and
that
we
shoulde
not
largely
doe
whatsoeuer
belongeth
vnto
our
office
.
According
to
some
mens
iudgement
,
by
the
Pismire
that
laboureth
willingly
,
and
without
constraint
,
men
are
rebuked
for
that
they
wil
not
labour
but
by
compulsion
:
By
the
conies
,
they
are
reproued
for
their
ouermuch
boldnesse
:
By
the
Grashoppers
,
which
flie
keeping
their
orders
,
they
are
rebuked
that
though
they
haue
kings
,
princes
,
and
magistrates
,
yet
do
they
not
obey
them
,
but
would
rule
ouer
other
.
By
the
Spider
in
kings
pallaces
,
we
haue
an
example
of
labour
:
and
signifieth
that
they
that
rule
the
common
wealth
,
ought
aboue
al
thinges
to
be
vigilant
and
careful
.
29
There
be
three
things
that
order
wel
their
going
:
yea
,
foure
are
comely
in
going
.
30
A
Lyon
which
is
strong
among
beasts
,
and
turneth
not
at
the
sight
of
any
,
31
A
lustie
grayhounde
,
and
a
goate
,
and
a
king
,
against
whome
there
is
no
rising
vp
.
When
a
man
walketh
blamelesse
in
his
maners
and
conuersation
,
&
applyeth
diligently
himself
to
do
his
office
,
we
say
he
goeth
right
:
and
if
he
doe
the
contrary
,
we
say
he
goeth
astray
,
and
that
hee
walketh
not
in
the
right
pathe
:
and
so
wee
cal
the
life
of
man
,
a
pathe
,
a
step
,
or
a
way
.
After
the
which
manner
of
speaking
the
scripture
agreeth
,
The
Lyon
,
which
is
strong
among
beastes
,
not
onely
in
his
members
,
but
also
of
courage
,
and
by
the
same
his
courage
hee
walketh
fiercely
in
his
way
:
and
there
is
no
beast
howe
strong
or
great
soeuer
hee
be
,
that
may
turne
him
or
make
him
goe
out
of
his
way
:
and
so
he
ordereth
verie
wel
his
steppes
,
and
walketh
comely
.
The
wise
man
doeth
not
set
before
vs
the
crueltie
of
the
Lyon
:
for
if
we
did
folowe
him
therein
,
we
shoulde
be
like
vnto
the
Deuil
:
but
he
And
also
,
if
wee
be
Christians
,
wee
are
Kinges
.
And
in
this
,
that
wee
are
Kinges
,
it
is
not
to
reigne
worldly
.
For
our
kingdome
For
the
Lyon
vseth
no
crueltie
,
except
he
be
prouoked
:
&
holdeth
in
his
nayles
so
fast
as
doeth
the
catte
,
and
neuer
displayeth
and
vnclaspeth
them
but
only
in
the
fight
.
Euen
so
should
princes
neuer
exercise
their
wrath
and
displeasure
,
nor
take
weapon
in
hand
but
vppon
necessitie
.
The
Greyhound
doeth
not
persecute
his
guestes
,
but
onely
the
wilde
beastes
:
the
Goate
goeth
before
the
flocke
as
a
keeper
:
Euen
so
the
Prince
ought
by
good
lawes
to
rule
his
flocke
and
to
preserue
it
.
If
the
princes
doe
thus
gouerne
themselues
,
no
man
wil
rise
vp
or
rebel
agaynst
them
.
For
they
haue
GOD
for
their
keeper
,
and
defender
against
rebels
and
seditious
subiects
.
32
If
thou
hast
beene
foolish
in
lifting
thy selfe
vp
,
and
if
thou
hast
thought
wickedly
,
lay
thy
hand
vppon
thy
mouth
.
Of
our
vicious
and
corrupted
nature
,
we
are
all
senseles
,
and
doe
delight
in
our
malicious
foolishnes
,
and
doe
thinke
wee
are
something
and
are
readie
through
pride
&
arrogancie
to
exalte
ourselues
aboue
or
against
our
neighbours
,
and
which
worse
is
,
against
God
.
And
being
thus
senseles
,
we
can
not
so
much
as
think
a
good
thought
,
but
all
euil
.
Therefore
when
the
wise
man
speaketh
conditionally
,
If
thou
hast
.
&c.
We
may
resolue
his
woordes
casually
,
in
saying
,
forasmuch
as
thou
hast
been
folish
.
&c.
When
he
so
speaketh
,
he
teacheth
vs
,
that
although
we
of
ourselues
are
nothing
woorth
within
,
yet
ought
we
to
take
heede
to
be
defiled
in
our
conuersation
.
And
therefore
let
vs
vnderstand
,
that
he
doeth
exhort
closely
to
labour
to
refourme
our
thoughtes
,
desires
,
purposes
,
counsels
,
affections
and
lustes
.
For
otherwise
we
cannot
haue
a
quiet
&
modest
conuersation
:
the
which
he
signifieth
,
By
laying
the
hande
on
the
mouth
.
Mow
he
maketh
mention
of
the
hand
,
and
the
mouth
,
because
by
those
members
we
shewe
and
exercise
foolishnes
,
arrogancie
and
malice
which
is
within
:
with
the
hand
we
make
signes
of
iniquitie
,
we
steale
,
we
vse
shameles
touching
&
feeling
,
&
doe
violence
,
in
fighting
,
killing
,
&
sleying
.
And
for
this
cause
the
scripture
reprocheth
that
they
haue
stretched
out
their
hands
vnto
theuery
&
33
When
one
churneth
milke
,
hee
bringeth
foorth
butter
:
and
he
that
wringeth
his
nose
,
causeth
blood
to
come
out
:
so
he
that
forceth
wrath
,
bringeth
foorth
strife
.
Albeit
that
Saint
Paule
saieth
,
Be
angrie
,
but
sinne
not
:
yet
is
it
not
wel
done
at
any
time
nor
a
man
to
be
giuen
and
accustomed
He
that
forceth
wrath
:
that
is
to
say
,
which
often
and
sodeinly
is
angrie
,
bringeth
foorth
strife
.
The
wise
man
compareth
such
a
man
and
his
fruite
,
vnto
two
thinges
,
whereof
the
one
is
good
,
and
the
other
euil
:
that
is
to
wit
,
after
the
nature
&
kinde
of
butter
,
and
sheading
of
blood
.
But
the
same
maketh
not
the
similitude
fautie
.
For
in
a
comparison
it
is
not
required
that
al
the
partes
should
agree
and
be
like
in
euerie
pointe
:
it
sufficeth
that
there
bee
some
one
pointe
agreeable
to
the
matter
that
is
handled
:
otherwise
there
should
bee
in
the
Prophets
and
Euangelists
certaine
comparisons
verie
absurd
:
the
which
we
must
neither
thinke
nor
say
.
Therefore
,
albeit
that
it
is
profitable
to
beate
and
churne
the
mylke
,
to
bring
foorth
butter
,
yet
shoulde
it
be
verie
wickedly
doone
of
a
man
,
often
or
sodeinely
to
be
angrie
.
For
as
of
the
beating
and
churning
of
the
mylke
,
wee
bring
foorth
butter
,
euen
so
,
an
angrie
man
stirreth
vp
and
prouoketh
strife
.
And
as
by
too
muche
wringing
of
the
nose
,
wee
wipe
it
not
,
but
wring
and
make
blood
to
come
out
,
which
is
euil
:
euen
so
also
of
wrath
and
striefes
doe
oftentimes
rise
murders
.
The
xxxi
.
Chapter
.
1
THE
wordes
of
king
Lemuell
:
the
prophesie
which
his
mother
taught
him
.
AFter
the
Hebrwe
and
Latine
expositours
,
Solomon
is
called
Lemuel
,
his
wordes
:
Because
that
hee
hauing
hearde
them
of
his
mother
,
had
gathered
them
into
writing
.
Wherein
hee
sheweth
that
albeit
hee
had
beene
the
scholler
of
the
Prophet
Nathan
,
yet
did
hee
not
despise
the
instruction
of
his
mother
,
but
had
the
same
in
great
estimation
:
as
hee
sheweth
when
hee
calleth
it
a
Prophesie
,
that
is
to
say
,
doctrine
,
whereby
his
mother
hath
expounded
vnto
him
the
wil
of
God
,
as
hee
hath
declared
by
his
worde
:
as
it
is
so
taken
in
the
1.
Cor
,
14.
verse
.
1.
And
thus
,
this
mother
doeth
wel
shewe
vnto
the
the
great
Dames
and
Ladies
,
and
vnto
al
mothers
,
that
they
ought
not
to
spende
the
time
with
the
children
,
in
talking
of
vaine
things
:
but
that
they
should
haue
the
worde
of
God
in
their
heartes
,
for
to
bee
able
to
teache
their
children
both
by
mouth
and
by
example
:
as
the
Apostle
Saint
Paule
doeth
shewe
them
.
I
say
expresly
too
bee
able
to
teache
their
children
.
For
though
women
bee
neuer
so
2
What
,
my
sonne
?
and
what
,
the
sonne
of
my
wombe
?
and
what
,
O
sonne
of
my
vowe
?
The
mother
of
Solomon
doeth
wel
declare
how
much
she
loued
,
him
,
when
she
is
not
satisfied
with
saying
once
,
My
sonne
,
but
doth
repeate
it
.
And
in
the
same
repetition
shee
declareth
how
he
is
her
sonne
:
that
is
to
say
,
that
she
hath
conceiued
him
in
her
wombe
,
that
she
did
beare
him
with
trauel
and
paine
,
that
she
brought
him
foorth
with
sorow
,
and
nursed
him
vp
.
And
albeit
that
diuers
mothers
doe
perswade
themselues
that
their
children
ought
to
be
contented
therewith
,
yet
wil
not
she
stay
there
,
but
euen
as
shee
had
nursed
him
corporally
,
euen
so
woulde
shee
also
bee
a
spiritual
mother
.
And
also
there
with
in
remembring
her
wombe
,
shee
sheweth
him
that
he
ought
in
no
wise
to
despise
her
,
nor
to
refuse
her
holy
admonitions
,
&
that
she
would
teach
him
nothing
,
but
that
should
bee
for
his
profite
,
and
that
shee
woulde
not
abuse
him
,
to
worke
his
destruction
,
seeing
he
is
the
fruite
of
her
wombe
.
But
moreouer
for
to
declare
vnto
him
her
motherly
affection
,
and
howe
she
neuer
forgetteth
him
,
she
calleth
him
the
sonne
of
her
vowe
.
Nowe
wee
often
make
vowes
for
to
obteine
that
which
wee
greatly
desire
,
and
esteeme
to
be
profitable
,
or
necessary
:
as
Iacob
What
,
sonne
of
my
vowe
?
She
declareth
that
shee
neuer
ceasseth
to
pray
for
him
,
and
to
desire
his
health
and
prosperitie
.
And
it
is
as
much
as
if
shee
called
him
her
wel
beloued
sonne
,
on
whom
she
setteth
al
her
heart
:
as
she
did
shewe
the
same
indeede
,
1.
King
.
17.
When
shee
desireth
Dauid
for
to
erect
and
place
Solomon
in
the
kingdome
,
against
Adonias
.
Moreouer
,
let
vs
note
that
these
wordes
are
no
flattering
speaches
,
but
sweete
declarations
,
for
to
draw
her
sonne
vnto
obedience
,
and
to
teache
him
,
what
is
his
duetie
,
that
hee
shoulde
not
bee
vnthankeful
nor
rebellious
.
3
Giue
not
thy
strength
vnto
women
,
nor
thy
waies
,
which
is
to
destroy
kings
.
God
by
Moses
taught
kinges
their
lesson
and
what
they
should
Giue
not
thy
strength
&c.
That
is
to
say
,
Giue
not
thy
minde
to
followe
and
delight
in
many
women
,
for
to
weaken
thy selfe
,
both
body
and
minde
with
them
,
and
to
consume
thy
substance
in
mainteining
them
,
and
to
entertaine
them
in
pleasures
,
pompously
,
&
voluptuously
:
as
whoores
doe
dayly
desire
,
and
are
as
vnsatiable
as
graues
:
the
which
is
the
ouerthrowe
and
destruction
of
the
rich
and
mightie
:
as
the
Giants
,
Nor
thy
wayes
,
which
is
to
destroy
kings
.
For
this
is
as
much
as
if
she
said
:
howe
great
and
mightie
soeuer
men
be
,
yet
if
they
be
giuen
vnto
women
,
they
seeke
their
ouerthrowe
&
destruction
:
the
which
also
faileth
not
though
it
belong
before
it
come
:
as
Dauid
hath
tried
it
for
a
certaine
time
in
the
persecution
of
his
sonne
Absolom
:
as
God
had
threatened
him
.
And
with
the
same
destruction
is
Solomon
threatened
.
And
the
execution
thereof
was
doone
vpon
his
sonne
Roboam
.
We
might
also
say
,
that
she
saying
,
Giue
not
thy
wayes
,
&c.
doeth
admonish
him
that
by
his
manners
and
conuersation
he
should
not
giue
4
It
is
not
for
kinges
,
O
Lemuel
,
it
is
not
for
kinges
to
drinke
wine
,
nor
for
princes
strong
drinke
.
Wine
is
created
in
differently
for
al
men
.
Al
creatures
of
God
are
5
Least
hee
drink
,
and
forget
the
decree
,
and
change
the
iudgement
of
all
the
children
of
affliction
.
The
mother
of
Solomon
doeth
not
set
downe
the
former
reasons
:
but
to
auoide
prolixitie
and
tediousnesse
,
shee
toucheth
the
chiefest
and
principal
:
that
is
,
that
if
kinges
be
giuen
to
wine
,
there
is
danger
that
they
making
no
account
of
the
lawe
of
God
,
shoulde
ouerthrowe
the
right
of
the
poore
.
Wherevpon
we
must
first
note
,
that
which
is
written
:
When
the
king
is
placed
in
the
throne
of
his
kingdome
,
then
shal
he
write
out
for
himselfe
a
booke
of
this
Secondly
,
let
vs
note
that
the
great
men
of
the
earth
despising
the
decree
,
and
scorning
thereof
,
doe
giue
themselues
vnto
corruption
,
as
they
are
blamed
therewith
.
Wherevpon
God
complaineth
of
them
,
with
threatening
them
.
And
this
is
that
which
the
mother
exhorteth
her
sonne
to
do
,
fearing
least
by
wine
hee
shoulde
change
the
right
.
And
she
saith
expresly
,
of
al
the
children
of
affliction
:
that
is
to
say
,
of
the
miserable
:
for
they
are
they
whome
God
commendeth
vnto
vs
.
But
it
seemeth
that
they
woulde
despite
God
,
forasmuch
as
it
is
a
common
thing
through
the
world
that
the
great
doe
eate
the
smal
:
as
experience
teacheth
:
and
the
scripture
also
complaineth
thereof
.
And
the
same
is
wel
noted
heere
,
when
it
is
not
simplie
saide
,
The
sonne
of
affliction
,
but
al
the
sonnes
of
afflictions
:
as
if
it
were
said
that
a
drunken
king
wil
not
be
touched
nor
moued
with
compassion
towards
any
poore
,
but
wil
be
wicked
,
vnmerciful
and
cruel
towardes
al
the
miserable
,
for
to
shewe
fauour
vnto
those
that
doe
wrong
.
Thirdly
,
let
vs
note
that
she
speaketh
not
but
of
the
changing
of
the
right
and
iudgement
of
the
afflicted
.
For
albeit
,
it
is
saide
,
thou
shalt
not
respect
a
poore
man
in
his
cause
,
yet
doeth
God
chiefly
commende
them
vnto
vs
,
because
they
are
neuer
maintained
,
but
rather
troden
downe
,
and
the
riche
and
mightie
fauoured
:
euen
so
to
the
ende
that
iudges
shoulde
bee
aduertised
of
their
office
,
and
that
hauing
omitted
and
forgotten
it
,
they
might
be
more
giltie
and
worthy
of
greater
condemnation
:
and
in
steede
that
they
haue
despised
to
deliuer
the
sonnes
of
affliction
,
they
shal
bee
holden
vnder
affliction
,
from
the
which
they
may
neuer
be
deliuered
.
Fourthly
,
let
vs
note
,
that
although
the
kings
haue
diuers
magistrates
and
iudges
vnder
them
,
yet
ought
they
themselues
to
watche
,
for
to
yelde
and
to
make
other
to
giue
right
vnto
whome
soeuer
it
belongeth
,
and
not
to
liue
in
pleasures
.
6
Giue
ye
strong
drinke
vnto
him
,
that
is
readie
to
perishe
,
and
wine
vnto
them
that
haue
griefe
of
heart
.
Wyne
was
not
onely
created
for
necessitie
,
but
also
for
to
reioyce
a
mans
heart
.
According
heeretoo
the
mother
doeth
admonish
readie
to
perish
,
or
perishing
:
not
to
teach
vs
that
which
some
vnmercifull
and
cruel
men
doe
teach
in
poperie
,
that
a
man
is
not
bound
to
help
his
neighbour
,
but
in
extreme
necessity
.
For
she
calleth
them
not
perishing
or
readie
to
perish
,
which
are
past
helpe
,
as
are
they
which
are
in
extreme
necessitie
but
those
which
haue
sorowful
heartes
:
as
she
herselfe
doth
expound
it
,
when
she
commaundeth
wine
to
be
geuen
to
them
which
haue
greefe
of
hearte
.
For
except
we
care
to
helpe
them
,
they
tend
vnto
perdition
.
A
sorrowfull
spirite
drieth
the
bones
.
Wherein
wee
may
see
shee
7
That
he
may
drink
&
forget
his
pouertie
,
and
remember
his
miserie
no
more
.
She
declareth
to
what
end
we
ought
to
tende
in
giuing
strong
drink
or
wine
vnto
the
miserable
and
greeued
:
to
wit
,
to
make
them
merrie
,
so
that
they
may
feele
their
miserie
no
more
,
to
be
tormented
still
.
Wherein
she
sheweth
that
we
must
neither
giue
such
sorrowful
persons
drinke
too
pinchingly
,
nor
too
abundantly
,
but
meanely
and
indifferently
.
For
as
in
drinking
too
little
,
their
sorow
should
not
be
driuen
away
:
euen
so
by
drinking
too
much
,
they
might
forget
the
Law
of
God
,
the
which
might
because
afterwards
of
greatr
and
more
greeuous
sorow
,
that
is
to
say
,
that
forgetting
8
Open
thy
mouth
for
the
dombe
,
in
the
cause
of
al
the
children
of
destruction
.
It
seemeth
vnto
kings
and
gouernours
of
the
earth
,
that
they
do
their
duetie
wel
,
when
hauing
hearde
the
pleading
of
both
parties
,
they
iudge
according
as
the
matters
haue
beene
alledged
:
and
yet
they
see
some
simple
&
ignorant
man
that
cannot
alledge
his
right
,
nor
declare
his
cause
and
matter
,
the
which
of
it selfe
is
good
,
thus
they
wil
perswade
themselues
,
that
they
haue
done
their
duetie
very
wel
,
when
they
shal
suffer
their
senses
to
be
blinded
by
some
babler
and
prater
,
that
knoweth
cunningly
how
to
colour
his
pleading
,
to
make
his
matter
seeme
good
,
the
which
is
nothing
worth
.
Such
iudges
and
magistrates
,
for
to
iustifie
themselues
,
and
to
wash
their
handes
,
wil
say
,
The
case
and
right
is
open
and
plaine
to
euery
man
,
wee
cannot
iudge
but
according
as
the
matters
haue
beene
alledged
and
prooued
.
But
if
in
this
sorte
the
simple
and
ignorant
bee
depriued
of
his
right
,
the
iudges
are
not
absolued
before
God
,
who
will
examine
,
searche
out
and
consider
al
pointes
of
the
matter
throughly
.
And
forasmuch
as
they
are
his
lieftenants
,
they
ought
therefore
to
folowe
him
:
as
also
they
are
taught
by
his
woorde
.
And
also
it
is
nowe
shewed
them
,
when
it
is
said
,
Open
thy
mouth
,
&c.
For
they
Open
thy
mouth
,
&c.
yet
is
it
not
to
say
that
we
should
,
whether
the
malice
bee
right
or
wrong
,
fauour
the
simple
and
weake
:
seeing
it
is
said
,
Thou
shalt
not
regarde
a
poore
man
in
his
cause
.
And
it
is
not
of
all
the
sonnes
of
destruction
:
noting
the
great
multitude
of
clokers
and
painters
,
&
signifiyng
that
the
simple
are
sore
oppressed
of
al
sides
,
except
the
superiours
bee
very
diligent
too
make
enquirie
,
for
to
be
able
to
open
their
mouthes
to
pronounce
righteous
sentences
,
&
to
giue
right
vnto
the
simple
&
weake
.
After
this
sense
we
set
the
dumbe
against
the
children
of
variance
,
or
painting
.
But
there
are
some
which
in
place
of
variance
,
do
say
,
of
the
transitorie
worlde
:
and
othersome
of
destruction
and
death
,
and
other
,
of
those
which
are
forsaken
.
And
in
this
sort
there
shoulde
be
no
Antithesis
,
but
it
woulde
behoue
vs
to
resolue
this
present
sentence
,
as
if
it
were
saide
,
defend
him
that
is
not
able
to
defende
himselfe
,
susteining
their
cause
that
goe
to
destruction
,
because
no
man
maketh
account
of
them
,
but
rather
euery
man
seeketh
their
destruction
:
as
it
is
none
other
but
the
custome
of
the
worlde
.
9
Open
thy
mouth
:
iudge
righteousnesse
,
and
iudge
the
afflicted
,
and
the
poore
.
The
scripture
in
steede
of
saying
,
iudge
iustly
,
doeth
say
,
iudge
righteousnesse
,
or
also
iudge
after
righteousnesse
.
Such
wordes
are
chiefly
and
most
often
directed
vnto
the
rulers
of
the
earth
,
because
it
is
their
office
to
minister
righteousnesse
and
iustice
:
and
most
often
they
care
nothing
for
it
,
but
to
liue
deliciously
and
voluptuously
they
commit
the
same
vnto
such
persons
which
for
the
most
part
are
corrupted
,
and
doe
ouerthrowe
the
right
.
And
thus
in
steede
of
opening
their
mouth
to
iudge
righteousnes
,
they
open
their
hands
to
take
giftes
and
rewardes
.
They
open
their
eares
to
heare
flattering
tongues
and
praises
of
their
freendes
:
they
open
their
eyes
to
beholde
their
parentes
,
to
looke
vpon
the
riche
and
mightie
,
that
they
may
fauour
them
against
al
right
,
and
to
the
hurt
and
hinderance
of
those
which
haue
no
maintenance
,
nor
can
reuenge
themselues
.
The
which
is
a
great
wrong
doone
vnto
God
,
who
so
carefully
commendeth
the
poore
vnto
vs
:
as
it
hath
beene
diuers
times
shewed
vs
heeretofore
.
And
therefore
,
the
mother
admonishing
her
sonne
to
open
his
mouth
to
iudge
righteousnesse
,
or
to
iudge
iustly
,
doth
declare
howe
hee
shall
doe
the
same
,
when
hee
saith
,
That
he
should
open
his
mouth
to
iudge
the
afflicted
and
the
poore
:
that
is
to
say
,
that
hee
shoulde
defende
and
mainteine
the
cause
of
him
that
is
oppressed
and
lacketh
helpe
,
wanteth
power
and
wealth
:
as
also
all
iudges
are
exhorted
there
vnto
.
If
this
doctrine
were
wel
printed
in
the
heartes
of
kinges
and
rulers
,
the
poore
faithful
ones
,
shoulde
not
bee
so
cruelly
handeled
and
intreated
,
as
they
bee
.
10
Who
shall
finde
a
vertuous
woman
?
for
their
price
is
different
from
pearles
.
Women
of
their
nature
are
very
light
and
vnconstant
,
and
doe
marre
al
,
if
a
man
suffer
them
to
doe
what
they
wil
:
as
wee
haue
proued
by
experience
in
our
first
mother
:
whose
daughters
the
women
haue
at
al
times
shewed
themselues
to
bee
,
in
following
her
,
yea
in
doing
worse
:
as
amongst
other
wee
may
place
Dalila
,
Iezabel
and
Herodias
.
And
therefore
it
is
not
without
cause
that
the
wise
man
,
as
wondering
and
amased
at
the
vnprofitablenesse
of
the
malice
of
women
,
doth
aske
,
Who
shall
finde
a
vertuous
woman
?
a
woman
that
hath
good
courage
,
and
that
doth
diligently
apply
herselfe
to
doe
her
duetie
in
the
feare
of
the
Lorde
,
submitting
herselfe
and
pleasing
her
husbande
,
and
ruling
her
housholde
,
in
the
way
of
holynesse
and
righteousnesse
,
in
sobernesse
and
temperancie
,
with
diligence
and
care
.
An
husbande
that
findeth
such
a
wife
,
ought
not
to
hate
,
reiect
or
despise
her
,
except
hee
bee
out
of
his
wit
or
madde
:
but
if
the
worlings
do
greatly
delight
in
themselues
when
they
haue
thinges
and
iewels
of
great
price
,
as
siluer
,
golde
,
and
precious
stones
,
and
if
they
esteeme
these
thinges
greatly
,
how
much
more
ought
the
husband
to
esteeme
a
vertuous
,
and
a
valiant
wife
.
For
as
the
wise
saith
heere
,
For
her
price
is
different
from
pearles
:
that
is
to
say
,
farre
more
excellent
.
And
it
is
good
reason
that
the
husbande
(
whose
wife
is
valiant
)
shoulde
not
make
account
of
all
the
riches
in
the
world
,
somuch
as
of
his
wife
.
And
that
for
diuers
causes
.
First
of
al
,
shee
is
created
after
the
image
and
likenesse
of
God
.
Secondly
,
without
the
woman
,
man
was
not
perfect
.
Thirdly
,
shee
is
fleshe
of
his
fleshe
,
and
bones
of
his
bones
.
Nowe
as
touching
the
the
state
betweene
man
and
wife
it
is
this
,
they
ought
to
beecareful
to
walke
in
al
modestie
and
gentlenesse
one
with
an
other
:
let
the
wife
behaue
herselfe
vertuously
in
al
subiection
and
obedience
,
that
shee
may
compel
her
husbande
greatly
to
loue
her
:
and
let
the
husbande
for
his
part
,
be
so
gentle
,
and
shewe
her
suche
loue
that
hee
may
giue
her
occasion
to
be
vertuous
:
and
let
them
in
this
sort
edifie
their
families
,
by
good
examples
,
and
cause
them
to
liue
holyly
,
11
The
hearte
of
her
husbande
trusteth
in
her
,
and
he
shall
haue
no
neede
of
spoile
.
It
is
very
meete
that
the
worde
to
finde
,
which
the
wise
man
doth
vse
in
the
former
sentence
shoulde
conteine
in
it selfe
experience
:
for
a
man
cannot
bee
contented
with
the
wisedome
of
a
woman
,
neither
can
hee
bring
that
he
hath
founde
a
vertuous
woman
,
except
hee
hath
tryed
her
.
And
also
when
it
is
sai●●
,
The
hearte
of
her
husbande
,
&c.
The
wise
sheweth
plaine
that
hee
speaketh
of
experience
,
and
not
of
a
single
meeting
.
For
a
discrete
husbande
,
woulde
not
referre
al
to
his
wife
,
nor
rest
vpon
her
,
nor
commit
the
gouernment
of
his
house
vnto
her
,
nor
trust
in
her
,
vnlesse
hee
hath
had
good
witnesse
and
experience
of
her
.
Hee
sheweth
also
that
hee
speaketh
of
a
good
and
wise
husband
,
and
that
is
modest
and
of
a
setteled
minde
.
For
a
wicked
,
foolish
,
hastie
,
or
blockish
man
wil
make
no
account
of
his
wife
,
howe
vertuous
soeuer
she
be
:
and
so
cannot
trust
in
her
:
but
the
good
husbande
and
wise
,
hauing
good
testimonie
of
his
wife
,
or
hauing
wel
tried
her
,
wil
loue
her
,
and
so
wel
esteeme
of
her
,
that
hee
wil
not
enquire
of
her
gouernement
,
&
wil
not
feare
that
he
should
spoile
any
thing
,
but
will
trust
in
her
for
all
his
domesticall
and
housholde
affaires
,
and
wil
commit
them
al
vnto
her
gouernement
.
And
that
for
the
loue
he
beareth
vnto
his
wife
,
knowing
her
to
be
vertuous
according
to
that
which
S.
Paule
sayth
,
Loue
beleeueth
al
,
hopeth
al.
&c
,
not
that
and
hee
shal
haue
no
neede
of
spoyle
,
hee
sheweth
moreouer
that
he
speaketh
of
a
good
husband
.
For
an
euil
man
wil
not
bee
satisfied
with
the
vse
of
that
which
hee
may
lawefully
haue
,
but
wil
by
al
meanes
hee
can
,
spoyle
and
get
the
goods
of
his
neighbour
,
and
wil
neuer
haue
ynough
in
his
fantasie
.
But
the
manners
of
the
wise
are
without
couetousnes
,
and
is
contented
with
present
things
:
that
is
to
say
,
with
that
which
hee
and
his
wife
possesse
,
winne
and
get
iustly
,
without
dooing
wrong
,
or
oppressing
of
any
other
:
and
beeing
thus
content
he
shall
haue
no
neede
to
spoyle
his
neighbours
:
for
hee
hath
ynough
,
and
wanteth
no
riches
:
the
which
are
signified
by
the
spoyles
,
because
that
the
riches
of
a
familie
are
made
a
spoyle
and
a
pray
to
the
enemies
in
the
tyme
of
warre
.
Besides
this
same
,
let
vs
note
that
men
which
take
younge
maydes
in
mariage
(
forasmuch
as
the
marriage
according
to
the
ordinance
of
God
is
a
bande
not
to
bee
broken
)
are
heere
closely
admonished
to
loue
them
,
not
for
their
corporal
beautie
,
nor
for
their
riches
,
but
to
loue
them
in
God
:
in
such
wise
that
knowing
that
younge
maydens
are
not
commonly
wise
,
they
shoulde
bee
careful
and
diligent
to
teache
them
,
and
to
take
paines
to
make
them
vertuous
wyues
,
otherwise
their
hearts
coulde
not
trust
in
them
.
On
the
other
side
the
wiues
are
taught
to
become
and
yelde
themselues
to
learne
and
to
bee
gentle
,
humble
and
obedient
,
12
She
will
doe
him
good
,
and
not
euill
al
the
dayes
of
her
life
.
Hee
sheweth
that
the
good
husbande
shal
not
bee
deceiued
in
trusting
in
his
vertuous
wife
,
and
shal
not
bee
frustrate
of
his
hope
,
that
is
,
that
his
wife
wil
not
waste
the
goods
of
the
house
,
but
wil
duely
and
orderly
spend
them
,
&
wil
rather
labour
to
augment
&
increase
them
,
then
to
diminish
them
.
For
as
he
saith
,
She
wil
doe
him
good
:
that
is
to
say
,
shee
taketh
paines
to
encrease
the
riches
of
her
husbande
,
and
of
her
labour
commeth
profite
to
the
house
.
And
shee
doeth
no
euill
,
that
is
to
say
,
shee
doeth
him
no
hurt
,
nor
worketh
him
no
trouble
.
And
when
she
hath
thus
begunne
,
she
ceasseth
not
,
but
continueth
al
the
daies
of
her
life
.
Wherein
al
wiues
are
admonished
neuer
to
ceasse
from
wel
doing
vnto
their
husbandes
:
otherwise
they
are
rebelles
,
not
onely
against
men
,
but
also
against
God
,
who
hath
giuen
the
woman
to
man
for
his
benefite
,
and
to
be
an
helper
vnto
him
,
not
for
a
day
or
a
yeere
,
but
for
euer
:
for
God
13
She
seeketh
wooll
and
flaxe
,
and
laboureth
cheerefully
with
her
hande
.
He
beginneth
to
declare
howe
the
wife
for
to
shewe
herselfe
vertuous
,
yeeldeth
and
doth
good
vnto
her
husbande
.
Shee
is
not
idle
,
nor
negligent
,
shee
is
not
curious
in
running
from
house
too
house
,
for
to
learne
newes
,
nor
to
babble
&
to
speake
things
which
are
not
meete
,
and
so
to
passe
away
the
time
vnfruitfully
and
vainely
:
but
she
is
careful
to
handle
&
to
deale
with
that
which
is
meete
for
the
degree
and
estate
of
women
,
as
is
heere
signified
,
when
it
is
saide
,
shee
seeketh
wooll
and
flaxe
:
and
she
is
not
greeued
to
apply
and
occupie
herselfe
aboute
these
vile
and
contemptible
things
:
but
knowing
that
they
agree
with
her
estate
,
shee
deighteth
to
woorke
on
them
.
She
thinketh
not
herselfe
dishonoured
,
nor
also
wearied
though
with
her
handes
shee
spinneth
wool
and
flaxe
,
but
her
delectation
is
to
doe
that
which
is
profitable
for
her
housholde
.
And
also
it
is
the
duetie
of
wiues
to
take
the
care
of
the
house
:
and
the
Apostle
Saint
Paule
woulde
haue
them
to
gouerne
the
housholde
,
and
to
keepe
the
house
.
The
which
is
not
doone
,
if
so
bee
that
the
wiues
are
delicate
,
and
thinke
highly
of
themselues
,
and
that
they
14
Shee
is
like
the
shippes
of
merchantes
:
shee
bringeth
her
foode
,
from
a
farre
.
It
is
a
very
profitable
thing
to
haue
merchantes
,
that
may
sende
ships
to
the
Sea
and
to
the
riuers
,
to
fetch
prouision
from
far
countries
,
to
helpe
the
countrie
that
hath
neede
.
And
for
this
cause
God
hath
made
the
Sea
and
the
riuers
nauigable
:
as
it
is
after
a
sort
giuen
vnto
vs
to
vnderstande
,
when
God
gaue
man
Lordship
ouer
Shee
bringeth
her
foode
from
farre
:
that
is
to
say
,
she
tarieth
not
to
worke
,
til
her
family
bee
in
extreeme
necessitie
,
but
shee
prouideth
from
a
farre
,
and
laboureth
to
preuent
pouertie
,
without
distrust
in
God
.
For
hee
woulde
haue
vs
to
labour
,
to
sow
,
to
reape
,
and
to
lay
vp
:
&
also
he
giueth
fit
&
conuenient
seasons
therfore
:
and
those
which
despise
them
,
are
so
farre
from
trusting
in
God
,
that
rather
they
tempt
him
,
because
they
would
liue
without
the
meanes
that
hee
hath
ordeined
.
And
if
the
wiues
:
which
are
the
most
weakest
vessels
,
must
be
such
puruieours
,
by
a
more
strong
reason
then
ought
the
men
to
bee
very
vigilant
,
without
caring
for
to
morrow
:
as
they
are
admonished
.
15
And
shee
riseth
,
whiles
it
is
yet
night
:
and
giueth
the
portion
to
her
housholde
,
and
the
ordinary
to
her
maides
.
For
too
shewe
that
it
is
not
by
auarice
,
nor
of
desire
to
bee
finely
kept
,
that
the
vertuous
wife
doeth
bring
her
foode
from
farre
,
the
wise
woman
doeth
well
declare
,
howe
vigilant
and
careful
she
is
,
when
she
lyeth
not
in
bedde
til
the
day
is
come
,
but
riseth
,
whiles
it
is
yet
night
.
She
declareth
also
that
she
spareth
not
to
giue
whatsoeuer
is
necessarie
and
expedient
vnto
her
housholde
,
not
only
vnto
her
owne
children
,
but
also
to
those
which
serue
her
,
and
doe
the
businesse
of
the
house
.
Wherein
wee
haue
to
note
,
first
of
al
,
that
in
praysing
the
vertuous
woman
for
that
shee
riseth
before
day
,
she
admonisheth
al
strong
persons
&
such
as
are
in
health
,
not
to
be
giuen
to
loue
sleepe
,
but
to
be
readie
to
rise
vp
early
,
after
hauing
taken
conuenient
and
necessarie
sleepe
,
to
make
them
more
apte
and
meete
to
holde
out
and
continewe
al
the
day
in
their
vocation
,
and
not
that
they
shoulde
waxe
slouthful
and
negligent
,
as
do
those
which
sleepe
too
long
.
This
admonition
ought
to
be
receiued
of
al
persons
of
good
health
,
and
also
kept
,
vnlesse
they
wil
bee
blamed
with
the
slouthful
,
and
be
in
danger
of
pouertie
as
they
are
.
And
though
they
came
not
into
the
like
danger
,
yet
should
they
loue
giuing
the
portion
to
her
housholde
,
&c.
That
it
is
not
meete
for
women
to
prepare
delicates
,
but
they
must
bee
diligent
to
prouide
for
the
housholde
,
and
to
flye
ydlenesse
.
Thirdly
,
when
she
giueth
the
ordinarie
portion
,
women
are
taught
to
beware
that
their
houshold
make
no
excesse
in
eating
and
drinking
too
abundantly
:
and
also
that
they
doe
not
deny
them
such
things
as
are
necessary
for
them
,
but
that
they
do
faithfully
distribute
them
to
them
,
that
the
housholde
fal
not
in
to
sicknesse
,
but
being
susteined
,
nourished
,
and
fed
with
a
competent
portion
,
they
may
be
occupied
about
their
worke
as
it
behooueth
.
And
for
to
doe
this
wel
,
they
haue
neede
of
liberal
husbands
,
and
which
wil
not
be
too
hard
and
straight
:
for
suche
husbands
wil
not
suffer
willingly
that
there
shoulde
bee
an
ordinary
trade
,
and
reasonable
for
the
maintenance
of
their
housholde
seruants
,
and
cannot
see
expenses
to
bee
made
,
so
sparing
and
niggardly
are
they
.
After
the
iudgement
that
we
haue
giuen
vpon
this
sentence
,
there
is
a
repetition
:
but
there
are
some
which
by
the
ordinary
or
appointed
portion
,
doe
vnderstand
the
works
and
businesse
where
about
the
vertuous
woman
doth
set
her
maidens
giuing
vnto
euery
one
her
charge
and
taske
,
that
they
should
not
be
idle
,
but
shoulde
spende
the
day
in
labour
,
and
should
not
take
and
eate
their
meate
for
nothing
.
And
in
this
the
seruants
and
maidens
are
admonished
to
looke
wel
wherevnto
they
are
called
:
that
is
to
say
,
that
they
should
not
eate
the
goods
of
their
maisters
and
dames
,
but
onely
by
labouring
faithfully
.
This
admonition
belongeth
also
to
those
which
are
hyred
for
an
other
.
16
She
considereth
a
field
,
&
getteth
it
:
and
with
the
fruite
of
her
handes
she
planteth
a
vineyard
.
For
to
make
her
sentence
briefe
and
short
,
she
telleth
not
what
it
is
that
mooueth
the
vertuous
woman
to
consider
the
field
:
but
when
God
forbiddeth
vs
to
couet
,
we
must
vnderstande
,
that
the
vertuous
woman
doeth
not
desire
to
buy
away
the
goods
of
her
neighbour
,
except
that
he
himselfe
doeth
offer
it
,
and
set
it
foorth
to
sale
.
And
so
,
forasmuche
as
the
fielde
is
offered
vnto
her
,
and
that
shee
knoweth
not
of
what
value
it
is
,
nor
what
she
shal
giue
for
it
,
shee
considers
it
,
least
shee
should
buye
,
shee
knewe
not
what
,
as
it
is
saide
:
and
also
that
keeping
loue
(
whereunto
we
are
al
bound
)
she
should
not
take
the
field
of
her
neighbour
for
a
morsel
of
bread
,
but
that
she
would
giue
him
a
reasonable
price
for
it
:
as
she
would
haue
done
to
her
,
if
she
were
in
steed
of
the
seller
:
otherwise
shee
should
be
a
theef
,
yea
,
a
murtherer
:
as
are
al
those
which
draw
to
them
the
goods
of
other
men
almost
for
nothing
,
respecting
nothing
but
their
particular
profite
.
It
is
saide
that
she
considering
it
,
shee
getteth
it
:
not
for
nothing
,
nor
yet
of
the
substance
of
her
neighbors
:
as
there
are
diuers
which
suttlely
drawe
vnto
them
the
monie
of
their
neighbours
to
buy
land
withal
:
but
the
vertuous
woman
buyeth
lande
of
the
substance
that
she
iustly
possesseth
,
as
it
is
wel
signified
,
when
it
is
saide
,
With
the
fruit
of
her
handes
,
&c.
Shee
calleth
that
the
fruit
of
her
handes
,
which
she
iustly
possesseth
by
her
trauel
,
care
,
and
diligence
,
or
otherwise
,
without
the
hurt
of
her
neighbours
.
Nowe
when
the
vertuous
woman
is
thus
praysed
,
we
may
vnderstande
,
that
it
is
lawful
to
sel
and
to
buye
fieldes
and
vinyardes
,
but
yet
let
it
be
with
the
fruit
of
our
handes
,
and
not
with
other
mens
monie
:
and
also
God
in
his
lawe
permitteth
vs
to
buye
lande
.
Moreouer
,
when
shee
planteth
a
vineyarde
,
that
is
to
say
,
when
she
is
careful
in
woorking
in
the
field
that
shee
hath
bought
,
17
She
girdeth
her
loynes
with
strength
,
and
strengtheneth
her
armes
.
It
was
the
maner
of
our
elders
in
old
time
to
be
clothed
with
long
gownes
,
of
what
state
soeuer
they
were
.
And
we
knowe
that
long
gownes
do
much
hinder
:
and
for
this
cause
,
when
they
would
trauel
,
and
doe
any
thing
with
diligence
,
or
fight
against
their
enemies
,
She
girdeth
her
loynes
with
strength
,
&c.
The
girdle
buckeled
straight
,
sheweth
the
diligence
:
and
when
it
is
saide
,
And
strengthened
her
armes
,
there
is
shewed
that
shee
spareth
not
herselfe
:
for
to
strengthen
the
armes
,
is
nothing
els
but
strongly
&
with
great
courage
to
laye
the
handes
to
the
worke
.
Wherein
the
women
are
admonished
not
to
become
delicate
:
and
because
that
the
precious
garments
doe
often
hinder
vs
from
working
(
for
we
feare
to
soyle
18
Shee
feeleth
that
her
merchandise
is
good
:
her
candle
is
not
put
out
by
night
.
By
her
merchandise
we
vnderstande
al
the
workes
wherto
the
vertuous
woman
doeth
applye
herselfe
,
for
to
bring
in
riches
vnto
her
husbande
.
When
shee
feeleth
,
or
shee
tasteth
that
her
woorkes
please
her
husbande
,
and
bring
profite
vnto
the
house
,
shee
ceaseth
not
to
apply
the
same
:
as
it
is
signified
,
when
it
is
said
.
Her
candle
,
&c.
For
the
burning
candle
or
Lampe
,
signifieth
that
the
person
is
not
giuen
to
be
idle
,
but
that
she
waketh
about
her
businesse
,
and
guideth
herselfe
rightly
therein
,
foreseeing
what
shee
hath
to
doe
.
Whereunto
wee
are
al
called
:
and
chiefly
diligently
to
vnderstand
and
carefully
to
occupie
ourselues
about
that
which
belongeth
to
the
seruice
of
God
and
our
saluation
.
True
it
is
,
that
the
Lampe
or
candle
which
is
not
put
out
by
night
,
signifieth
in
other
places
,
continual
prosperitie
,
ioye
,
comfort
and
glorie
,
which
the
vertuous
do
19
She
putteth
on
t
her
handes
to
the
wherle
,
&
her
hands
handle
the
spindle
.
He
continueth
in
declaring
howe
the
vertuous
wife
doth
good
vnto
her
husbande
,
in
applying
herselfe
to
spinning
:
the
which
is
a
woorke
meete
for
women
:
the
which
ought
not
to
be
contemned
,
though
it
seeme
not
a
thing
of
any
great
profite
.
But
forasmuch
as
the
holie
Ghost
admonisheth
women
to
applye
themselues
thereto
,
therefore
they
ought
to
folowe
this
doctrine
,
neuerthelesse
without
refusing
greater
woorkes
,
when
they
can
applye
themselues
theretoo
.
And
when
their
mindes
is
not
able
to
reache
higher
after
the
worlde
,
let
not
the
husbandes
chafe
thereat
,
though
there
seeme
to
them
litle
gaine
to
come
therof
.
And
there
are
some
husbands
,
which
had
rather
they
should
playe
then
woorke
.
20
Shee
stretcheth
out
her
hand
to
the
poore
,
and
putteth
foorth
her
handes
to
the
needie
.
Albeit
that
the
vertuous
woman
is
verie
attentiue
vnto
her
woorke
,
and
that
by
this
meanes
shee
laboureth
to
doe
good
vnto
her
husbande
,
yet
is
shee
not
ledde
with
couetousnesse
,
nor
with
desire
of
decking
herselfe
:
and
hath
not
onely
care
to
prouide
for
her
housholde
seruantes
,
but
also
shee
hath
pitie
and
compassion
of
the
poore
and
miserable
:
not
with
wordes
onely
,
but
really
and
indeede
.
Shee
sheweth
mercie
towardes
them
,
for
she
woorketh
for
them
with
her
handes
,
helping
them
at
neede
:
as
it
is
declared
in
this
sentence
,
by
a
repetition
,
the
which
ought
to
serue
for
our
remembrance
,
that
both
men
and
women
which
haue
the
wealth
of
this
worlde
,
might
remember
to
succour
the
poore
and
needie
.
It
serueth
also
to
admonishe
the
husbandes
that
they
bee
not
vexed
though
their
wiues
do
giue
themselues
to
the
seruice
of
the
poore
:
but
that
rather
they
should
stirre
them
vp
theretoo
:
and
that
they
may
be
occupied
therein
,
to
giue
their
wiues
wherewith
to
do
it
.
21
Shee
feareth
not
the
snowe
for
her
familie
:
for
al
her
familie
is
clothed
with
double
garments
.
He
hath
saide
,
He
that
giueth
to
the
poore
,
shal
not
want
:
and
nowe
he
sheweth
the
effect
.
For
hauing
commended
the
mercy
of
the
vertuous
woman
,
hee
declareth
that
she
exerciseth
it
without
distrust
,
and
without
thinking
in
the
harde
time
that
either
shee
or
her
familie
shal
be
grieued
and
pinched
with
any
neede
:
for
as
hee
saieth
,
She
feareth
not
,
&c.
By
the
snowe
,
he
signifieth
the
sharpe
and
harde
seasons
and
weather
,
the
which
are
verie
harde
to
be
passed
of
the
poore
hungersteruen
which
are
al
too
true
,
yll
shod
,
and
haue
colde
nourishment
.
After
this
declaration
,
he
sheweth
that
being
liberal
towardes
the
poore
,
she
hath
no
neede
,
when
hee
saieth
,
For
al
her
familie
,
&c.
It
seemeth
at
the
first
sight
,
that
this
is
the
reason
,
for
the
which
the
vertuous
woman
doth
not
feare
the
snow
,
&c.
But
by
the
consideration
of
her
good
furniture
(
the
which
is
signified
,
by
double
garments
,
or
by
the
Scarlet
,
as
some
doe
interprete
it
)
shee
was
ledde
not
to
feare
,
she
should
be
carnal
,
if
she
trusted
in
the
abundance
of
her
riches
:
and
so
she
should
not
bee
vertuous
,
but
foolishe
:
as
was
the
riche
man
spoken
of
in
Luke
.
And
she
should
be
of
the
number
of
the
worldlings
,
which
think
themselues
And
let
vs
note
,
that
it
is
expresly
sayde
,
that
it
is
against
the
colde
,
and
not
to
cloath
her
familie
gorgiously
,
and
to
giue
them
chaunge
of
rayment
for
a
brauerie
:
as
do
the
proud
women
,
which
desire
to
goe
braue
,
and
also
to
shewe
their
children
braue
:
and
because
of
their
brauerie
,
they
thinke
that
other
are
not
woorthie
to
come
neere
them
.
Yet
this
is
not
to
say
,
but
that
it
is
lawful
to
haue
22
She
maketh
herselfe
Carpets
:
fine
linnen
,
and
Purple
is
her
garment
.
By
these
present
wordes
wee
may
knowe
that
it
is
not
onely
lawful
for
vs
to
vse
thinges
that
are
necessarie
for
vs
,
but
also
delectable
and
pleasant
:
and
chiefly
,
when
with
delectation
there
is
profite
,
and
that
they
serue
to
some
honest
and
decent
vse
,
and
not
to
excesse
,
dissolutenesse
,
vanitie
,
ostentation
and
brauerie
.
For
our
good
God
doeth
allowe
vs
that
we
shoulde
delight
modestly
in
cunning
woorkmanships
:
and
also
it
is
himselfe
that
giueth
man
the
knowledge
to
doe
them
.
And
thus
it
is
lawful
to
haue
ornaments
,
but
we
must
not
spende
al
our
time
therein
,
as
diuers
doe
.
The
wise
doth
shewe
it
,
when
after
hauing
made
mention
of
necessarie
woorkes
,
he
speaketh
of
delectable
,
preferring
them
vnto
the
necessarie
.
And
let
vs
not
thinke
that
the
wise
doeth
prayse
brauenesse
,
and
esteeme
it
:
but
let
vs
knowe
that
he
prayseth
the
vertuous
woman
,
because
that
shee
is
so
diligent
about
her
woorke
,
that
by
her
diligence
shee
prouideth
for
her
familie
,
not
onely
necessarie
thinges
,
but
also
pleasant
ornaments
,
which
are
not
vnprofitable
.
23
Her
husbande
is
knowne
in
the
gates
,
when
hee
fitteth
with
the
elders
of
the
lande
.
When
a
maried
wife
is
vertuous
,
and
that
she
is
knowne
such
an
one
,
her
husband
is
not
despised
,
except
he
be
altogether
a
foole
and
vnprofitable
:
but
forasmuch
as
it
belongeth
vnto
the
man
who
is
the
head
,
to
direct
his
wife
,
both
by
doctrine
and
by
deedes
,
therfore
when
it
is
seene
that
his
wife
proceedeth
vertuously
,
he
is
praysed
and
honoured
,
hee
is
raysed
vp
to
dignitie
and
authoritie
,
and
hath
a
good
name
among
the
great
which
are
truely
antient
in
maners
and
conuersation
,
and
not
onely
in
yeeres
.
The
good
name
is
noted
,
when
it
is
saide
,
That
he
is
knowne
in
the
gates
:
by
the
which
those
are
signified
which
haue
the
gouernment
of
the
people
,
because
that
in
them
they
gathered
themselues
together
to
commen
and
talke
of
their
matters
,
and
to
pleade
the
lawe
.
The
dignitie
and
authoritie
is
signified
,
when
it
is
saide
,
He
sitteth
,
&c.
Nowe
although
that
none
ought
to
affect
the
chiefest
roomes
,
yet
euerie
one
should
take
paine
to
make
himselfe
capable
,
that
he
may
duely
exercise
his
office
,
when
it
shal
please
God
to
make
him
sit
amongst
the
elders
.
For
by
the
wisedome
of
God
doe
Kinges
raigne
,
and
the
Counsellours
decree
24
She
maketh
sheetes
,
and
selleth
them
,
and
giueth
girdles
vnto
the
merchant
.
He
returneth
to
prayse
her
for
her
house
wiuerie
,
and
for
her
merchandise
,
the
which
she
gouerneth
carefully
to
make
it
to
profite
.
And
when
hee
saieth
,
She
maketh
,
and
then
,
selleth
and
giueth
,
He
sheweth
that
it
is
of
her
labour
shee
selleth
.
Wherein
the
Merchantes
and
shop
women
haue
their
lesson
:
that
is
to
say
,
that
they
ought
to
woorke
and
to
labour
to
gaine
their
liuing
,
and
not
to
be
idle
in
their
shoppes
,
for
to
marke
the
merchandises
that
passe
by
them
,
that
they
may
buye
them
at
a
lowe
price
,
afterwardes
for
to
make
them
deare
and
to
rayse
the
price
,
and
to
sel
them
them
so
deare
as
they
can
,
to
the
hurt
of
the
common
people
.
The
same
is
to
slea
of
the
skinne
,
to
eate
the
fleshe
,
and
to
breake
the
bones
.
And
this
trade
hath
the
verie
Heathen
greatly
blamed
,
to
wit
,
to
buye
that
which
we
wil
sel
againe
immediately
much
deerer
.
Such
as
folowe
this
trade
,
are
Ingrossers
,
and
are
woorthie
of
malediction
and
cursing
:
and
also
it
is
said
,
The
people
wil
curse
him
that
withdraweth
the
corne
:
but
a
blessing
shal
be
vpon
the
head
of
him
that
selleth
25
Strength
and
honour
is
her
clothing
,
and
in
the
latter
day
she
shal
reioyce
.
He
hath
spoken
of
the
corporal
vesture
and
cloathing
,
wherwith
the
vertuous
woman
is
cloathed
:
and
nowe
,
for
to
shewe
that
she
setteth
not
her
affection
vpon
such
ornamentes
,
as
doe
foolish
,
vaine
and
curious
women
,
which
desire
to
please
the
eyes
of
the
world
,
he
declareth
that
shee
hath
an
other
garment
farre
more
excellent
:
that
is
,
that
with
the
earnest
minde
shee
hath
to
doe
good
vnto
her
husbande
,
and
to
prouide
for
her
familie
,
and
not
to
be
weerie
nor
vnprofitable
,
shee
applyeth
herselfe
stoutly
vnto
good
woorkes
:
wherewith
she
is
strengthened
more
and
more
,
and
getteth
glorie
and
honour
.
And
thus
her
clothing
,
wherein
she
chiefly
delighteth
,
is
strength
and
honour
.
And
suche
clothing
is
much
more
excellent
,
then
are
the
gorgeous
garments
of
the
worldlinges
.
For
though
for
a
certaine
time
the
worldlinges
are
ioyful
in
their
pompe
,
yet
haue
they
afterwardes
sorowe
and
mourning
:
as
they
and
in
the
latter
day
she
shal
reioice
.
Wee
may
take
this
latter
day
after
three
sorts
.
First
of
al
for
the
time
of
olde
age
,
wherein
the
worldlings
do
commonly
lament
,
because
they
cannot
laugh
and
reioice
as
they
did
before
,
and
that
their
olde
age
is
filled
with
miserie
.
But
they
which
in
the
flower
of
their
age
haue
behaued
themselues
manly
and
valiantly
,
and
haue
of
a
free
minde
applied
themselues
to
doe
wel
,
are
not
grieued
for
old
age
,
but
beare
the
same
patiently
,
and
what
euil
soeuer
they
suffer
,
yet
they
cease
not
to
bee
glad
and
ioyful
.
Secondly
,
for
the
time
wherein
temporal
death
approcheth
.
Then
are
the
worldlinges
greatly
tormented
in
their
consciences
,
the
which
do
reproue
them
for
their
pompe
,
pride
,
vanities
and
follies
:
but
those
which
haue
bene
delighted
to
worke
righteously
,
do
then
reioice
,
being
assured
of
the
remission
of
their
sinnes
.
Thirdly
,
for
the
day
of
the
last
resurrection
,
wherein
those
which
haue
bene
wel
and
profitably
occupied
,
shal
haue
great
cause
of
ioy
.
For
they
shal
possesse
the
kingdome
of
heauen
,
&
the
worldlings
shal
haue
cause
of
mourning
for
the
tormentes
that
they
shal
suffer
.
Or
if
ye
wil
take
this
worde
,
in
the
latter
day
shee
shall
reioice
,
26
She
openeth
her
mouth
with
wisedome
,
and
the
lawe
of
grace
is
in
her
tongue
.
As
she
behaueth
herselfe
vertuously
in
her
busines
and
workes
,
euen
so
doeth
she
also
in
her
words
.
The
worldly
women
do
thinke
themselues
very
vertuous
when
they
can
open
their
mouthes
readily
to
pronounce
that
which
commeth
in
their
fantasie
,
without
discerning
whether
the
woordes
they
talke
bee
meete
or
no
:
but
the
vertuous
woman
is
guided
by
wisedome
to
speake
that
which
is
conuenient
.
Wherein
the
women
which
desire
to
speake
wel
,
are
admonished
to
giue
their
heartes
to
learne
wisedome
,
not
to
labour
to
please
the
wise
of
this
worlde
by
their
wordes
,
as
do
they
which
haue
sogred
mouthes
,
but
to
vtter
forth
wordes
of
edification
,
and
such
as
doe
not
prouoke
their
neighbours
vnto
wrath
or
despyte
:
but
by
softe
and
gentle
woordes
woulde
winne
the
heartes
of
their
neighbours
,
after
the
example
of
the
vertuous
woman
,
which
hath
the
lawe
of
grace
in
her
tongue
:
that
is
to
say
,
that
doeth
so
rule
and
guide
her
tongue
,
that
it
serueth
as
it
were
for
a
booke
,
out
of
the
which
is
learned
al
goodnesse
,
wherewith
wee
may
iudge
that
her
hearte
is
filled
.
For
from
the
abundance
of
the
heart
the
mouth
speaketh
.
And
thus
the
women
are
taught
,
that
for
to
bee
vertuous
and
to
shewe
themselues
such
,
they
must
suppresse
their
nature
,
the
which
is
sodainely
to
speake
foolishly
,
to
bee
spiteful
,
and
lightly
to
bee
angry
.
And
for
to
doe
this
suppression
,
let
them
followe
the
vertuous
woman
,
according
as
the
wise
doeth
briefly
at
this
present
teache
them
,
and
as
Saint
Paule
doeth
more
largely
in
diuers
places
.
And
therefore
they
ought
to
giue
their
mindes
vnto
the
reading
of
the
holy
scritpure
,
and
to
hearing
of
sermons
of
the
woorde
of
GOD
,
which
is
the
true
wisedome
of
all
the
faythful
.
27
She
considereth
the
wayes
of
her
housholde
,
and
eateth
not
the
bread
of
ydlenesse
.
The
vertuous
woman
hath
not
a
faint
nor
effeminate
heart
,
as
haue
they
which
are
contented
to
bee
d●intily
nourished
and
kept
,
and
yet
care
to
knowe
howe
they
shoulde
gouerne
in
the
house
.
They
rest
,
they
pastime
and
take
their
pleasure
,
and
labour
to
liue
in
wantonnesse
,
and
leaue
al
the
charge
vnto
their
husbandes
:
but
shee
considereth
howe
shee
shoulde
gouerne
her
children
and
other
her
housholde
seruantes
,
which
are
contained
vnder
the
word
of
housholde
:
that
shee
may
cause
them
to
spende
the
tyme
in
well
dooing
.
And
it
is
not
to
bee
discharged
in
charging
them
:
but
to
the
ende
to
shewe
them
the
way
that
they
shoulde
holde
,
she
herselfe
laboureth
diligently
:
as
the
wise
doeth
signifie
,
which
saith
not
only
,
She
considereth
,
but
also
that
she
eateth
not
the
bread
of
ydlenesse
.
In
the
same
she
giueth
an
instruction
to
her
housholde
that
they
ought
to
labour
,
and
to
eate
their
bread
in
the
sweate
of
their
face
.
And
also
she
sheweth
vnto
women
that
they
ought
not
to
eate
,
except
they
worke
.
28
Her
children
rise
vp
,
and
call
her
blessed
:
her
husbande
also
shal
praise
her
.
Because
that
the
vertuous
woman
taketh
care
both
of
the
bodies
and
soules
of
her
children
,
as
it
hath
beene
declared
in
the
former
sentences
,
therefore
it
commeth
to
passe
that
her
children
doe
growe
in
age
and
wisedome
,
in
counsel
and
discretion
:
as
the
wise
doth
signifie
it
,
saying
,
her
children
rise
vp
.
And
being
thus
growne
and
increased
corporally
and
spiritually
,
they
haue
a
true
knowledge
of
the
care
that
their
mother
had
of
them
,
and
howe
shee
hath
wrought
vertuously
,
for
this
cause
they
doe
greatly
esteeme
her
,
they
doe
praise
her
and
honour
her
,
and
speake
of
her
as
of
her
that
must
al
waies
prosper
,
and
neuer
be
ouercome
with
euils
.
The
which
the
wise
doth
signifie
,
saying
,
and
cal
her
blessed
.
On
the
other
side
,
her
husband
also
seeing
her
conuersation
so
vertuous
,
and
that
by
her
meanes
his
children
haue
wel
profited
,
cannot
blame
her
,
but
beeing
contented
with
her
,
speaketh
of
her
al
the
good
he
can
possibly
:
as
the
wise
addeth
,
saying
,
Her
husband
also
shal
praise
her
.
If
we
shal
take
this
word
rise
vp
,
more
simplie
,
that
is
to
say
,
for
they
come
forth
,
and
shew
themselues
to
declare
the
praises
of
their
vertuous
mother
,
and
to
bring
her
in
reputation
in
the
world
,
there
shal
be
no
inconuenience
.
But
in
what
sense
soeuer
it
is
taken
,
we
must
vnderstand
this
same
of
aged
children
,
wel
taught
,
&
wel
manneried
.
For
little
children
,
which
are
without
discretion
,
cannot
so
speake
,
except
that
we
wil
say
that
their
good
bringing
vp
,
sheweth
that
their
mother
is
wel
worthy
to
bee
praised
,
for
the
care
that
she
had
&
stil
hath
to
gouerne
&
to
bring
them
vp
godly
.
And
indeed
,
when
we
see
the
children
of
a
house
to
bee
godly
brought
vp
,
we
cannot
forbeare
,
but
must
praise
&
commend
their
mother
.
Wherein
children
are
taught
not
to
bee
vnthankeful
towards
their
mothers
,
and
not
to
be
ashamed
to
acknowledge
and
confesse
openly
,
howe
much
they
are
bounde
vnto
them
.
The
which
they
cannot
do
,
except
they
greatly
esteeme
her
,
&
greatly
loue
her
:
otherwise
also
their
praise
shoulde
be
but
dissimulation
.
The
husbands
also
are
heere
admonished
to
content
themselues
with
their
wiues
,
when
they
take
paines
to
do
their
office
and
duetie
.
And
we●
to
do
this
,
let
them
not
bee
seuere
and
sharpe
,
but
gentle
and
amiable
,
bearing
with
their
wiues
,
when
through
infirmitie
or
ignorance
they
do
not
so
wel
as
they
wishe
they
shoulde
doe
.
29
Many
daughters
haue
gotten
wealth
,
but
thou
hast
surmounted
them
all
.
We
shal
see
in
the
worlde
many
great
housewiues
,
who
by
their
care
and
diligence
,
by
their
greedinesse
and
couetousnesse
,
in
sparing
and
locking
vp
,
in
gathering
together
and
drawing
to
them
,
by
right
or
by
wrong
,
wil
become
riche
.
But
although
in
so
doing
they
heape
together
great
abundance
of
riches
,
and
that
they
come
to
great
wealth
,
yet
is
it
nothing
,
or
very
little
,
in
comparison
that
the
vertuous
woman
doeth
:
as
wee
may
see
it
by
that
which
hath
beene
rehearsed
of
her
,
from
the
10.
verse
hithertoo
.
It
is
most
often
seene
to
happen
,
that
the
wealth
of
those
great
housewiues
,
doth
sodainely
vanishe
and
come
to
nothing
:
but
that
which
the
vertuous
woman
getteth
,
continueth
,
as
wee
may
see
by
this
present
rehearsal
,
and
amongst
other
places
in
the
25.
verse
,
when
it
is
said
that
shee
shal
reioice
and
laugh
in
the
last
day
.
For
there
are
many
which
delighting
in
their
prosperitie
,
are
at
the
last
constrained
to
lament
their
miserie
,
as
they
are
threatened
therewith
in
Esay
chapter
32.
9.
but
the
wealth
righteously
gotten
shal
bee
of
continuance
by
the
blessing
of
the
Lorde
.
In
steede
that
wee
haue
saide
,
they
haue
gotten
wealth
:
wee
might
say
,
they
haue
wrought
valiantly
,
or
they
haue
done
vertuously
.
For
there
is
the
very
selfesame
worde
of
the
10.
verse
,
the
which
hath
beene
translated
,
vertuous
.
And
the
sense
shoulde
not
bee
vnfit
,
but
shoulde
bee
as
if
it
were
said
,
That
there
are
many
wiues
which
haue
some
kinde
or
parte
of
vertue
:
and
in
deede
they
doe
some
things
that
are
worthie
of
praise
:
but
yet
the
same
is
nothing
in
comparison
of
that
which
the
wife
truely
vertuous
doeth
.
30
Fauour
is
deceitful
,
and
beautie
is
vanitie
:
but
a
woman
that
feareth
the
Lorde
,
shee
shal
bee
praysed
.
The
maidens
and
wiues
of
their
corrupt
nature
are
curious
,
&
desire
to
see
such
things
as
profite
them
nothing
,
but
rather
do
hurt
them
and
bring
them
to
dishonour
:
as
Dina
and
Thamer
.
Likewise
fauour
and
beautie
.
And
such
painting
and
countenance
doeth
wel
like
the
worldlings
,
whose
eyes
are
ful
of
adulterie
:
they
praise
and
commende
such
women
as
can
disguise
and
trimme
vp
themselues
:
and
in
their
minde
and
fantasie
they
shall
seeme
to
bee
fine
and
honest
:
but
they
which
shal
walke
faithfully
and
plainly
,
shal
be
counted
foule
and
vncomely
.
Wherein
they
are
deceiued
,
as
the
wise
doth
shewe
,
when
hee
calleth
fauour
deceitful
,
and
beautie
vanitie
:
declaring
that
those
which
colour
themselues
with
such
fauour
and
beautie
,
are
deceiued
.
And
heerein
hee
saith
nothing
which
hath
not
alwaies
bene
proued
by
experience
,
euen
from
the
beginning
of
the
world
.
Adam
found
and
sawe
fauour
in
his
wife
when
he
yelded
to
take
the
forbidden
fruite
of
her
hand
.
The
sonnes
of
God
,
sawe
great
beautie
in
the
daughters
of
men
.
Sichem
but
a
woman
that
feareth
,
&c.
For
when
the
wise
man
saieth
,
shee
shal
be
praised
:
the
same
is
asmuch
as
if
hee
saide
,
that
she
ought
to
bee
praised
,
and
had
in
good
reputation
,
honour
and
to
be
blessed
&
saued
so
much
as
possibly
may
be
from
dishonor
.
For
it
is
good
reason
that
wee
shoulde
praise
and
esteeme
that
which
our
God
praiseth
and
loueth
.
Nowe
that
he
praiseth
the
vertuous
woman
,
the
wise
man
sheweth
,
when
hee
attributeth
vnto
her
,
the
feare
of
the
Lorde
:
for
al
they
which
feare
him
are
welcome
vnto
him
,
he
doeth
assist
them
and
keepe
them
:
as
hath
beene
handled
alreadie
in
diuers
places
.
Therefore
if
women
wil
obtaine
true
praises
,
they
must
haue
then
the
feare
of
the
Lorde
:
the
which
is
shewed
foorth
by
honest
and
holy
conuersation
,
and
when
they
apply
themselues
to
that
which
God
commandeth
in
his
lawe
.
31
Giue
her
of
the
fruite
of
her
handes
,
and
let
her
owne
workes
praise
her
in
the
gates
.
Although
that
of
ourselues
wee
doe
nothing
that
is
ought
worth
,
and
that
wee
wel
deserue
to
bee
blamed
,
euen
for
the
best
&
most
perfect
workes
which
proceede
from
vs
,
in
the
greatest
trueth
and
sinceritie
that
we
are
able
,
(
for
they
are
neuer
such
as
they
ought
to
bee
:
and
that
which
is
good
in
them
,
commeth
not
from
vs
,
but
from
God
,
who
worketh
in
vs
both
the
wil
and
the
deede
,
according
to
his
good
pleasure
)
yet
,
if
wee
wil
suffer
the
holy
Ghost
to
regenerate
and
to
sanctifie
vs
,
that
we
may
walke
in
newnesse
of
life
,
that
we
are
at
defiance
with
the
worlde
,
and
doe
not
yeelde
thertoo
,
but
doe
striue
to
folowe
the
good
wil
of
our
God
,
hee
wil
cause
vs
to
be
praised
,
as
though
we
ourselues
were
authors
of
the
goodnes
:
and
that
which
hee
worketh
in
vs
,
he
calleth
ours
.
And
therfore
,
after
that
the
wise
man
hath
rehearsed
the
good
workes
of
the
vertuous
woman
,
he
wil
haue
her
to
be
praised
,
not
only
priuately
of
her
husband
,
and
of
her
houshold
,
but
also
publikely
.
For
hauing
saide
,
Giue
her
of
the
fruite
of
her
handes
:
that
is
to
say
,
acknowledge
her
paines
and
labour
,
and
blesse
her
:
for
this
cause
he
addeth
afterwardes
,
or
we
must
cause
this
confession
to
be
made
,
when
he
saith
,
And
let
her
owne
workes
praise
her
in
the
gates
:
that
is
to
say
,
that
the
vertuous
woman
ought
to
bee
praised
and
commended
in
the
great
congregations
,
because
of
her
vertue
that
shineth
in
her
life
,
and
conuersation
.
Nowe
if
the
vertuous
woman
be
worthy
of
publike
praise
,
by
a
stronger
reason
ought
her
children
to
acknowledge
the
labour
that
she
hath
borne
for
them
,
and
neuer
to
forget
it
:
to
bee
wholy
at
her
commandement
,
and
to
helpe
her
with
all
their
power
,
according
to
the
commandement
of
God
,
Honour
thy
father
and
thy
mother
,
&c.