A
Learned
and
Fruitfull
Exposition
vpon
the
ninth
Chapter
of
the
Prouerbes
of
Salomon
.
Prouerbs
Cap
9
Ver.
1.
THis
Chapter
doth
containe
a
briefe
recapitulation
or
summarie
almost
of
all
the
former
eight
Chapters
:
containing
.
First
the
holy
instructions
of
Wisedome
,
in
the
person
of
a
Princesse
or
great
Lady
making
a
banquet
.
Secondly
,
the
deceiueable
and
entising
slatteries
of
Sinfulnesse
and
Folly
,
in
the
person
of
a
smoth
and
guilefull
harlot
.
Wisedome
hath
built
her
house
,
&c.
Verse
1
(
Wisedome
or
Wisedomes
)
viz.
the
most
absolute
and
soueraigne
Wisedome
,
the
Lord
Iesus
Christ
,
who
is
the
perfect
wisedome
of
his
father
,
(
hath
built
her
house
)
that
is
the
Church
,
which
is
so
called
.
1.
Tim.
3.
15.
(
and
hewen
out
her
seauen
pillars
)
that
is
,
hath
most
firmely
founded
,
and
perpetually
supporteth
it
with
his
owne
hand
,
which
is
more
powerfull
for
it
,
than
many
pillars
and
buttresses
are
to
sustaine
a
materiall
building
,
whereby
also
is
intended
that
the
Churches
safetie
is
accompanied
with
beautie
,
as
hauing
pillars
hewen
out
and
pollished
,
and
not
made
of
rough
stones
without
garnishing
.
Wisedome
,
&c.
All
true
wisedome
is
contained
in
the
holy
Doct.
1
word
of
God
,
he
nameth
not
power
,
iustice
,
truth
,
or
mercie
,
All
true
wisedome
is
in
Gods
word
.
though
these
be
also
there
in
fulnesse
,
but
wisedome
in
this
case
taketh
the
first
place
,
and
shineth
out
in
greatest
brightnesse
:
In
regard
whereof
,
the
Apostle
with
a
kind
of
insultation
,
doth
expostulate
with
worldly
wise
men
,
where
is
the
wise
?
where
is
1.
Cor.
1.
the
Scribe
?
hath
not
God
made
the
wisedome
of
this
world
foolishnesse
?
that
is
,
whatsoeuer
policie
or
reason
doth
compare
with
the
wisedome
of
the
spirit
,
or
is
repugnant
to
it
,
or
not
sanctified
by
it
,
that
the
Lord
in
word
reproueth
,
and
in
deede
confoundeth
.
First
,
it
ouermatcheth
and
ouerthroweth
all
the
craft
of
Reasons
.
1
cunning
men
,
and
the
subtiltie
of
Sathan
himselfe
:
for
whatsoeuer
plots
or
practises
of
mischiefe
hee
hath
seemed
most
to
preuaile
in
,
haue
alwayes
turned
to
the
ruine
of
his
owne
kingdome
,
and
albeit
he
suggest
new
temptations
,
and
raise
vp
new
errors
,
and
deuise
sinnes
of
new
fashions
,
yet
the
Scriptures
are
euermore
readily
appointed
with
new
arguments
to
repell
them
.
Secondly
,
it
is
the
fountaine
,
from
whence
is
deriued
all
sound
vnderstanding
,
without
which
no
man
can
attaine
to
true
wisedome
:
it
sharpeneth
the
wit
of
the
most
sillie
and
ignorant
,
Chap.
1.
4.
5.
and
addeth
to
the
knowledge
of
the
most
iudicious
and
learned
.
Reprofe
of
them
that
condemne
Gods
holy
ordinances
of
Vse
.
1
folly
,
and
be
ashamed
of
the
practise
and
profession
of
them
:
but
as
for
the
inuentions
of
flesh
and
bloud
,
the
sayings
of
men
and
the
painted
shewes
of
humane
wit
,
those
they
haue
in
high
admiration
.
Instruction
,
to
renounce
and
put
off
our
owne
carnall
reason
,
and
to
be
directed
onely
by
the
commaundements
and
counsels
of
God
in
the
Scriptures
.
Chap.
3.
5.
6.
Consolation
against
the
craftie
heads
of
subtile
foxes
,
which
goe
about
to
circumuent
poore
simple
and
harmelesse
christians
:
if
we
can
pray
against
their
practises
,
as
Dauid
did
,
their
purposes
and
counsels
shal
be
turned
into
folly
,
as
Achitophels
was
.
Built
her
house
.
&c.
It
belongeth
onely
to
Christ
,
both
to
Doct.
2
build
and
beautifie
the
Church
,
which
caused
Dauid
though
he
Christ
onely
is
the
builder
&
beautifier
of
the
Church
.
Psal.
51.
18.
was
king
,
and
seemed
to
haue
the
whole
disposing
of
the
matter
in
his
owne
hand
,
yet
to
intreate
the
Lord
to
shew
mercie
to
Zion
and
to
build
vp
the
wals
of
Ierusalem
:
that
is
,
to
prouide
for
the
safetie
,
increase
and
good
estate
of
the
godly
.
If
no
man
,
no
not
Salomon
bee
able
by
his
industrie
to
build
an
earthly
Psal
127.
1.
familie
,
much
lesse
can
any
erect
a
Church
which
is
Gods
spirituall
habitation
,
and
to
this
purpose
tends
all
that
is
heere
ascribed
to
Wisedome
,
her
house
,
her
pillars
,
her
vittailes
,
her
wine
,
her
table
,
her
maides
:
that
is
Christ
his
spirituall
house
,
protection
,
feast
,
and
messengers
,
for
notwithstanding
the
ministers
be
men
and
not
spirits
,
yet
their
function
is
spirituall
,
and
not
humane
.
First
,
hee
alone
hath
the
disposing
of
the
word
,
vouchsafing
Reasons
.
1
it
to
some
and
denying
it
to
others
,
according
to
his
owne
God
giues
his
word
where
he
will
.
will
.
Psal.
147.
19.
20.
Secondly
,
no
man
,
nor
meanes
can
bee
sufficient
to
make
sufficient
ministers
,
vnlesse
hee
both
furnish
and
send
them
forth
,
Rom.
10
25.
Thirdly
,
his
spirit
conuerteth
mens
soules
,
and
begetteth
them
to
euerlasting
life
,
and
so
they
become
stones
of
this
building
,
for
were
not
the
word
made
mightie
and
effectuall
by
him
,
Sathan
would
keepe
his
hold
against
the
preachers
,
and
proude
hearts
would
neuer
be
brought
into
subiection
.
2.
Cor.
10.
4.
5.
So
far
as
wee
wish
well
to
the
Church
,
let
vs
by
prayers
to
Vse
1
God
procure
the
welfare
thereof
,
as
was
practised
by
Daniell
,
Psal.
122.
6.
Nehemiah
,
and
others
,
notwithstanding
the
great
accompt
they
were
in
with
their
Princes
.
Reproofe
of
Papists
and
others
that
resist
God
in
his
work
,
attempting
to
plucke
downe
that
which
hee
hath
set
vp
,
as
to
hinder
the
increase
of
Christians
,
to
stop
the
passage
of
the
Gospell
,
and
as
much
as
in
them
is
,
to
restraine
the
course
of
all
Christianitie
,
who
as
they
walke
in
the
steps
of
their
brother
Elimas
,
so
may
they
looke
for
the
like
successe
with
him
.
Act.
13.
10.
Consolation
,
that
the
case
of
the
Church
were
not
desperate
,
though
it
should
come
to
passe
,
that
men
eyther
durst
not
,
or
would
not
,
or
could
not
promote
religion
,
or
protect
such
as
proues
it
:
for
Christ
will
not
faile
of
his
faithfulnesse
,
Isa.
59.
16.
as
hee
is
no
way
disappointed
of
his
help
,
for
his
sufficiencie
is
in
himselfe
,
and
the
worke
belongeth
to
himselfe
,
and
he
will
neuer
desist
from
it
,
vntill
it
be
accomplished
.
Seauen
pillars
.
The
best
way
for
good
safetie
is
to
become
a
Doct.
3
faithfull
Christian
.
Of
such
the
Prophet
speaketh
,
Psal.
125.
Christians
onely
are
in
safety
.
They
that
trust
in
the
Lord
shall
be
as
mount
Zion
,
which
cannot
be
remoued
,
wicked
men
be
like
to
chasse
or
dust
that
hath
no
stabilitie
,
but
is
easilie
driuen
by
the
winde
into
puddles
and
Psal.
4.
all
other
filthie
places
,
without
any
resistance
:
but
it
is
as
easie
to
ouerturne
a
great
mountaine
,
as
to
ouerthrow
the
hope
and
good
estate
of
the
godly
.
First
his
tender
care
is
continually
watchfull
for
their
safetie
,
Reasons
.
as
the
eye
and
wings
of
the
henne
are
alwayes
ready
to
succour
her
young
ones
,
Psal.
91.
4.
and
nearer
are
they
to
him
,
than
the
chickens
to
their
damme
,
as
beeing
members
of
his
owne
body
,
and
the
very
apple
of
his
eye
.
Zach.
2.
8.
Secondly
,
his
power
is
alwaies
exercised
for
their
preseruation
,
which
was
figured
by
the
two
brasen
pillars
in
the
Temple
,
the
one
called
Iachin
,
that
is
,
the
Lord
will
establish
,
and
1.
Kings
.
21.
the
other
Boaz
,
that
is
,
in
him
is
strength
:
both
these
conioyned
doe
make
the
safetie
of
his
seruants
compleate
,
if
he
had
power
,
and
not
applyed
it
for
our
help
,
our
case
were
nothing
the
better
,
if
he
should
set
himselfe
to
vphold
vs
and
faile
of
power
,
we
could
not
stand
,
and
therefore
they
were
assured
by
these
signes
both
of
the
one
and
the
other
.
Thirdly
,
it
concerneth
him
in
equitie
,
to
stand
for
his
owne
people
,
that
haue
cast
themselues
vpon
him
,
and
labour
in
his
seruice
,
especially
he
giuing
warrantize
for
their
safety
.
Psal.
91.
4.
Obiect
.
But
they
are
wronged
and
spoyled
and
sometimes
also
killed
.
Answer
.
Gods
prouidence
doth
not
free
vs
from
troubles
,
but
preserue
vs
in
them
,
for
then
it
is
most
seasonable
.
Wisedome
did
foresee
that
there
would
bee
assaults
,
else
why
did
shee
make
her
castle
so
strong
?
But
this
is
the
happy
estate
of
Christians
,
that
though
they
bee
persecuted
,
yet
they
bee
not
forsaken
:
and
though
they
bee
slaine
,
yet
not
ouercome
;
beecause
the
loue
of
God
remayneth
with
them
,
and
a
blessed
reward
is
prepared
for
them
.
Reproofe
of
fearefull
persons
which
haue
no
courage
for
Vse
.
1
the
truth
,
that
dare
not
shew
themselues
in
any
good
cause
,
which
may
procure
displeasure
,
nor
exercise
those
seruices
which
are
necessary
for
their
saluation
.
Secondly
,
terrour
for
persecutors
and
such
as
oppose
themselues
against
godly
Christians
:
they
set
themselues
to
beate
downe
Gods
house
vpon
his
head
,
to
hew
out
the
stones
,
and
dig
downe
the
walles
,
to
plucke
downe
the
timber
from
off
the
roofe
:
and
they
imagine
that
there
is
neither
difficultie
nor
danger
in
this
attempt
,
but
that
they
may
easily
and
with
impunitie
effect
their
purpose
.
But
howsoeuer
they
esteeme
it
a
cottage
that
standeth
on
rotten
props
,
they
shall
finde
it
a
castle
that
standeth
on
mightie
pillars
:
and
if
it
stand
,
they
shall
fall
.
And
looke
how
much
safety
is
to
the
house
&
them
that
be
in
it
;
so
much
perill
is
to
the
enimies
and
them
that
assault
it
:
for
he
is
not
onely
a
wall
of
defence
round
about
his
people
,
but
a
wall
of
site
to
consume
their
enimies
.
Zach.
2.
5.
Thirdly
,
consolation
,
though
the
enimies
of
the
Church
be
neuer
so
many
or
mightie
,
yet
doth
it
stand
still
impregnable
and
inuincible
:
the
gates
of
hell
,
that
is
,
the
power
of
all
the
Mat.
16.
18.
Diuels
shall
not
preuaile
against
it
.
And
such
is
the
safety
of
euery
particular
Christian
,
both
for
soule
and
body
,
for
if
one
stone
could
bee
cast
downe
,
the
whole
building
might
bee
demolished
.
Shee
hath
killed
her
vitailes
,
mingled
her
wine
,
&c.
Verse
.
2
Mention
was
made
before
of
Wisedomes
house
,
and
the
strength
of
it
;
and
heere
of
her
hospitalitie
and
house
keeping
in
it
;
where
heauenly
things
are
represented
by
earthly
,
and
the
bountie
and
magnificence
of
the
Lord
,
by
the
plentifull
prouision
of
a
liberall
feast-maker
.
For
the
graces
of
his
spirit
by
the
ministery
of
the
word
,
are
compared
to
daintie
meates
and
delicious
wines
,
either
spiced
,
or
mingled
with
choise
kinds
of
coole
waters
,
whereby
in
those
hot
countries
they
were
much
refreshed
.
Wherevnto
is
added
the
circumstances
of
readinesse
;
that
there
needeth
no
tariance
,
or
long
wayting
,
but
all
things
are
in
order
and
commodiously
prepared
for
the
present
refection
of
the
guests
.
Killed
her
vitailes
,
&c.
The
best
cheere
is
that
which
is
Doct.
1
made
for
the
soule
in
Gods
house
:
which
is
declared
by
diuers
The
soules
food
is
the
best
fare
.
circumstances
in
the
Parable
of
the
great
feast
.
Mat.
22.
2.
3.
As
that
it
was
made
by
a
King
;
and
therefore
not
common
,
but
costly
according
to
his
royall
state
and
greatnesse
:
and
was
also
a
wedding
feast
;
which
is
vsually
great
and
full
of
solemnitie
:
and
made
at
the
marriage
of
his
owne
sonne
;
which
consequently
would
cause
it
to
bee
much
more
sumptuous
and
magnificent
,
then
if
it
had
beene
for
a
seruant
or
kinsman
,
or
ordinary
person
.
By
all
which
is
meant
the
Gospell
,
wherein
euery
faithfull
man
is
feasted
,
and
made
Gods
sonne
,
and
maried
to
Christ
himselfe
.
One
reason
to
proue
this
doctrine
is
,
the
resemblance
and
Reason
.
1
agreement
that
is
betweene
the
spirituall
foode
and
corporall
meates
:
it
is
delightfull
to
the
soule
as
they
bee
to
the
sence
:
that
reuiueth
the
afflicted
and
troubled
conscience
,
as
they
refresh
the
spirits
of
a
faint
and
feeble
person
;
and
addeth
increase
of
strength
and
stature
to
the
inward
man
,
as
they
doe
to
the
outward
.
Another
reason
is
,
the
differences
that
are
betweene
them
,
wherein
this
heauenly
&
celestiall
banquet
doth
far
surmount
the
earthly
.
First
,
this
onely
is
perpetuall
,
day
&
night
,
through
the
whole
yeere
,
and
whole
life
,
and
at
death
and
euermore
:
whereas
all
others
are
but
for
a
few
daies
,
and
commonly
not
for
many
houres
.
Secondly
,
heere
is
no
surfet
or
danger
by
excesse
,
though
wee
continue
eating
and
drinking
vncessantly
without
intermission
;
which
is
contrary
in
corporall
repasts
.
Thirdly
,
this
is
a
durable
meate
,
and
doth
minister
an
abiding
nourtriture
,
that
hee
that
hath
once
digested
it
,
shall
neuer
after
perish
by
hunger
.
Fourthly
this
doth
not
onely
sustaine
life
for
a
time
,
but
giue
it
and
preserue
it
for
euer
.
Fiftly
,
wheras
all
other
meates
and
drinkes
,
though
neuer
so
plentifull
,
are
onely
for
the
belly
,
and
helpe
against
nothing
but
the
present
hunger
and
thirst
;
this
bringeth
with
it
safetie
,
wealth
,
dignitie
,
and
all
happinesse
.
Sixtly
and
lastly
,
heere
is
open
house
kept
continually
for
all
commers
,
nations
,
ages
,
and
states
,
without
any
disparagement
to
the
greatest
,
or
contempt
of
the
meanest
:
none
is
excluded
that
is
willing
to
bee
admitted
:
none
is
vpbrayded
for
comming
too
often
,
the
more
they
frequent
the
house
,
the
more
they
shall
be
made
of
,
and
the
better
welcome
.
Confutation
of
such
as
stand
vpon
the
merit
of
man
for
saluation
:
Vse
.
1
all
the
grace
wee
partake
of
,
is
bestowed
vpon
vs
at
Wisedomes
royall
feast
;
and
that
is
franke
and
free
,
and
from
his
owne
goodnesse
.
Great
personages
,
especially
Princes
vse
not
to
take
a
shot
when
they
haue
giuen
entertainement
.
Instruction
,
that
wee
come
to
the
word
and
Sacraments
and
all
the
holy
ordinances
of
God
as
an
hungry
man
to
a
good
feast
,
with
a
willing
minde
,
a
large
desire
,
a
good
appetite
Isa.
55.
1.
and
a
certaine
expectation
to
bee
satisfied
.
Consolation
for
poore
Christians
that
finde
such
plenty
of
spirituall
prouision
in
Gods
house
:
though
they
feele
penury
of
earthly
things
in
their
owne
.
For
the
fruition
of
the
greater
,
doth
counteruaile
the
want
of
the
lesse
:
and
the
comfortable
refreshings
of
the
soule
,
will
make
men
more
patiently
to
endure
the
distresses
of
the
body
.
Psal.
63.
1.
&
5.
Mingled
her
wine
,
&c.
It
is
not
the
wit
of
man
but
the
Doct.
2
wisedome
of
God
that
doth
make
the
ministery
of
the
word
comfortable
.
This
doth
hee
assume
to
himselfe
in
a
peculiar
manner
,
saying
:
I
create
the
fruit
of
the
lippes
to
bee
peace
.
It
is
Isa.
57
19.
as
proper
to
him
to
giue
peace
by
the
preaching
of
the
word
,
Gods
wisedome
,
not
m●ns
wit
,
makes
the
word
comfortable
.
as
to
giue
being
and
forme
to
a
creature
;
or
to
take
away
the
corruption
and
punishment
of
sinne
.
Else
what
need
had
Dauid
to
call
vpon
him
to
make
him
heare
of
ioy
and
gladnesse
?
if
it
had
beene
in
mans
power
,
hee
might
haue
commaunded
it
at
his
subiects
hands
;
and
the
Priests
and
Prophets
would
Psal.
51.
8.
haue
thought
it
a
preferment
to
be
admitted
to
that
seruice
:
but
he
knew
it
was
no
more
possible
for
the
best
qualified
of
them
to
remoue
his
sorrow
without
Gods
blessing
,
then
for
a
surgeon
to
cure
a
wound
with
his
white
hand
without
a
plaister
.
First
,
ioy
is
a
fruit
of
the
spirit
.
Gal.
5.
22.
Secondly
,
to
giue
Reasons
.
1
true
comfort
is
to
speake
to
the
hart
,
and
to
assure
it
of
the
pardon
of
all
iniquitie
.
Isa.
40.
1.
True
it
is
that
men
may
bee
the
instruments
of
both
these
,
but
the
author
of
neither
.
Thirdlie
,
it
is
seene
by
wonted
experience
,
that
they
which
haue
the
finest
wits
,
the
greatest
art
,
and
sweetest
tongues
(
not
guided
by
the
counsell
of
God
)
are
lesse
profitable
in
their
Ministrie
,
than
men
of
meaner
parts
,
bringing
onelie
the
power
of
the
word
and
spirit
in
their
doctrine
.
Ier.
23.
31.
Reproofe
of
such
ministers
as
iudge
it
a
base
thing
to
content
Vse
.
1
themselues
with
the
plaine
simplicitie
of
the
Scriptures
,
but
powder
their
doctrine
with
the
dust
of
mens
deuises
,
and
authorities
.
Secondly
,
of
such
hearers
as
depend
vpon
the
persons
of
the
preachers
,
esteeming
so
far
of
the
Sermon
,
as
the
minister
is
graced
with
outward
ornaments
,
and
according
to
that
rule
they
measure
all
the
doctrine
that
is
deliuered
,
and
so
many
times
they
thinke
good
wine
to
bee
harsh
,
because
it
is
brought
in
a
pewter
slagon
,
and
vineger
very
pleasant
,
because
it
is
brought
in
a
siluer
goblet
.
Terrour
to
them
that
distast
all
kinde
of
sincere
teaching
,
the
more
Christ
dealeth
with
it
,
the
more
they
loath
it
,
nothing
is
so
offensiue
vnto
them
as
the
mixture
he
maketh
:
they
more
abhorre
it
then
gall
and
wormewood
.
Prepared
her
table
.
Gods
sauour
and
grace
is
alwaies
ready
Doct.
3
to
be
found
when
it
is
faithfully
sought
.
Our
faith
can
neuer
They
that
●aithfully
seek
●ods
sauour
,
●oe
surely
●nde
it
.
take
him
ta●dy
in
desiring
that
at
the
present
which
he
cannot
giue
till
heereafter
,
or
in
beeing
before
hand
to
demaund
that
which
his
ability
is
behinde
hand
to
performe
.
The
messengers
say
not
in
the
gospell
,
be
there
at
such
a
time
,
and
in
the
meane
while
things
shall
be
prepared
,
or
goe
with
mee
now
,
and
dinner
will
be
ready
anone
,
but
come
,
for
all
things
are
now
ready
.
●uke
.
14.
17.
The
first
cause
is
in
respect
of
God
himselfe
,
whose
prouident
Reasons
.
1
care
hath
foreseene
what
things
would
be
expedient
,
and
his
power
so
sufficient
to
supplie
all
wants
,
that
there
cannot
be
the
least
defect
for
any
one
moment
.
Secondly
,
in
respect
of
his
Church
and
children
,
whose
state
doth
as
much
require
continuall
grace
,
as
the
light
of
a
lampe
hath
neede
of
oyle
to
maintaine
it
.
Confutation
of
their
impious
error
,
that
thinke
the
word
Vse
.
1
and
Sacraments
containe
onely
emptie
shewes
of
happines
long
to
come
in
another
world
,
and
nothing
present
,
but
dry
and
withered
promises
.
What
is
this
,
but
to
charge
God
to
be
a
deceiuer
,
and
being
voide
of
all
mercie
and
fidelitie
,
to
starue
his
people
?
We
would
deem
him
a
miserable
maister
or
householder
,
that
hauing
corne
and
store
of
prouision
in
present
,
should
yet
keepe
his
familie
fasting
,
and
feede
them
onely
with
a
bare
hope
of
haruest
to
come
.
The
Scripture
teacheth
it
not
to
bee
agreeable
to
mercie
to
put
off
our
needy
neighbour
Ch.
3
28.
till
to
morrow
,
when
we
haue
wherewith
to
relieue
him
to
day
,
and
certaine
it
is
,
that
the
Lord
doth
not
require
more
iustice
and
compassion
of
his
creatures
,
then
himselfe
will
shew
his
owne
children
.
But
those
men
finde
the
case
to
be
so
:
they
speake
by
experience
,
they
neuer
got
any
good
by
comming
to
such
exercises
,
it
is
like
to
bee
true
,
but
why
?
they
came
not
as
friends
,
but
as
spies
,
and
spies
will
bee
espied
out
and
turned
away
emptie
.
The
comforts
of
the
word
and
spirit
be
prepared
for
them
that
loue
God
.
1.
Cor.
2.
9.
Instruction
,
that
if
we
at
any
time
faile
of
good
successe
in
the
seruices
of
God
,
that
wee
impute
it
to
our selues
,
and
not
lay
the
blame
vpon
his
ordinances
:
they
were
not
barren
of
vertue
and
power
,
but
we
were
wanting
in
faith
or
repentance
,
or
in
performance
of
some
such
duties
,
whereby
we
should
haue
beene
better
prepared
.
Consolation
,
that
if
we
feele
want
of
any
grace
,
or
of
power
against
any
sinne
,
it
is
neuer
out
of
season
to
seeke
supply
,
we
shall
be
sure
to
preuaile
whensoeuer
wee
faithfully
labour
for
it
,
and
that
as
God
hath
grace
alwaies
ready
for
vs
in
this
life
,
so
is
glory
and
blessednesse
from
euerlasting
prepared
for
vs
in
the
life
to
come
.
Mat.
25.
34.
Shee
hath
sent
forth
her
Maides
.
&c.
Verse
.
3
In
the
former
words
was
shewed
what
preparation
wisedome
made
for
her
feast
at
home
,
and
in
these
what
course
she
taketh
to
inuite
the
guests
abroade
,
her
maides
are
sent
forth
as
messengers
into
the
streetes
,
and
gates
,
and
market
place
,
which
commonly
are
frequented
with
greatest
multitude
and
concourse
of
people
,
to
call
as
many
as
they
can
meete
with
:
not
that
maides
or
matrons
or
any
women
are
allowed
to
bee
ministers
,
but
hee
prosecuteth
the
allegory
euery
part
of
it
correspondent
and
sutable
to
other
,
as
Christ
himselfe
vnderstood
by
wisedome
is
compared
to
a
Lady
,
so
his
Prophets
,
Apostles
,
pastors
,
and
teachers
are
resembled
to
maides
,
which
in
regard
of
sex
are
most
meete
to
waite
vpon
women
.
God
in
his
wisedome
hath
appointed
that
they
that
will
Doct.
1
come
to
saluation
,
must
bee
brought
to
it
by
the
ministrie
of
The
ministry
of
the
word
the
meanes
of
saluation
by
Gods
ordinance
.
2.
Cor.
5
18.
his
messengers
,
so
the
Apostle
teacheth
,
that
all
things
are
of
God
,
which
hath
reconciled
vs
vnto
himselfe
by
Iesus
Christ
,
and
hath
giuen
to
vs
(
saith
hee
)
the
ministrie
of
reconciliation
:
the
father
of
his
owne
goodnesse
hath
vouchsafed
to
be
at
one
with
vs
:
hee
hath
appointed
his
sonne
to
make
the
peace
,
and
his
word
to
declare
the
performance
of
it
by
the
sonne
,
and
his
ministers
to
publish
it
by
warrant
of
his
word
.
First
,
Chirst
hath
substituted
them
to
bee
his
deputies
,
and
Reasons
.
1
still
doth
speake
to
his
people
by
them
.
2.
Cor.
5.
19.
Secondly
,
our
necessitie
is
such
as
doth
require
the
help
of
their
ministrie
:
for
wee
haue
no
inclination
of
our selues
to
come
to
this
feast
vnlesse
wee
bee
sent
for
:
many
are
readie
to
presse
to
corporall
banquets
,
where
they
haue
neither
calling
nor
countenance
,
but
be
many
times
repelled
that
they
cannot
get
in
,
or
extruded
and
turned
out
at
the
dores
before
they
be
satisfied
:
but
to
this
commeth
none
without
bidding
,
nor
vsually
without
much
vrging
.
Thirdly
,
the
Lord
doth
so
highly
esteeme
of
their
seruice
,
and
so
far
obserue
them
that
reiect
their
councels
and
holy
instructions
that
they
that
will
not
be
directed
to
euerlasting
life
by
them
shall
neuer
attaine
vnto
it
without
them
.
Luke
.
14.
24.
Instruction
to
be
teachable
and
tractable
to
their
perswasions
Vse
.
1
so
farre
as
they
bring
their
message
from
their
master
,
and
call
vs
from
the
poyson
of
our
owne
sinfulnes
,
to
the
wholesome
food
of
wisedomes
feast
.
Isa.
50.
20.
Reprofe
of
such
as
account
them
vnnecessary
and
vnprofitable
,
and
thrust
vpon
the
people
as
a
trouble
,
burthen
,
and
charge
vnto
them
:
who
many
times
both
dispise
their
doctrine
,
and
persecute
their
persons
.
Mat.
22
6.
Consolation
for
such
as
haue
them
in
singular
loue
for
their
works
sake
,
dealing
kindly
with
the
ministers
and
taking
the
benefite
of
their
ministrie
:
the
kindnesse
they
shew
is
accepted
,
as
done
to
Christ
,
and
the
promises
they
receiue
be
as
solide
and
sure
,
as
if
they
were
deliuered
by
Christ
.
Christ
Iesus
hath
appointed
the
preaching
of
the
gospel
to
Doct.
2
be
most
publike
,
that
all
might
be
instructed
by
it
.
This
moued
Christ
would
haue
the
gospell
openly
taught
that
all
might
bee
instructed
.
the
Apostle
to
be
so
industrious
in
his
function
,
and
desirous
euery
where
to
preach
,
both
to
the
Iewes
&
Gentiles
.
It
was
his
bounden
duetie
so
to
doe
:
he
did
owe
them
that
seruice
:
the
Lord
bequeathed
vnto
them
the
ministry
of
saluation
,
and
made
him
an
executor
of
his
will
,
and
therefore
hee
Rom.
1.
13.
14.
was
in
their
bebt
,
vntill
he
had
discharged
it
.
First
,
all
the
doctrine
of
God
is
perfectly
true
and
will
Reasons
.
1
hold
out
at
the
triall
:
the
more
it
commeth
into
the
light
to
bee
looked
vpon
,
the
more
it
will
bee
iustified
,
to
the
glorie
of
the
author
,
the
clearing
of
the
ministers
and
saluation
of
the
faithfull
hearers
.
Secondlie
,
his
goodnesse
is
such
that
hee
would
haue
no
man
to
perish
,
but
would
all
men
to
come
to
repentaunce
.
2.
Peter
.
3.
9.
Thirdlie
,
hee
hath
ordained
it
to
bee
necessarie
and
effectuall
for
the
saluation
of
all
sorts
of
people
.
Titus
.
2.
11.
Fourthly
,
it
is
expedient
for
the
rebuke
of
sinfull
men
.
Isa.
58.
1.
and
the
comfort
of
godlie
men
.
Isa.
40
9.
and
the
edification
of
all
men
.
Rom.
16.
26.
Reproofe
of
Iesuites
,
Seminaries
,
and
Brownists
,
which
delight
Vse
.
1
to
creepe
into
corners
.
Secondlie
,
of
ignorant
and
insufficient
ministers
which
neuer
dwelt
in
wisedomes
familie
,
nor
receiued
any
message
from
her
,
and
therefore
are
vtterlie
vnable
to
declare
her
minde
.
Who
so
is
simple
&c.
Verse
.
4
Heere
is
a
discription
of
the
guests
that
be
meete
for
this
feast
,
which
in
shew
seeme
most
vnmeete
,
as
being
most
vnlike
the
Mistresse
of
the
feast
:
and
these
are
simple
persons
,
destitute
of
spirituall
vnderstanding
,
yet
so
as
they
feele
the
want
of
knowledge
,
and
the
waight
of
their
ignorance
,
and
leane
no
longer
on
worldly
wisedome
.
Who
so
.
Ignoraunce
is
not
a
cause
that
should
stay
men
from
Doct.
hearing
the
word
of
God
,
but
rather
incite
them
to
it
.
The
more
ignorant
we
are
,
the
more
need
we
haue
of
instruction
.
First
,
their
necessitie
doth
require
it
:
for
who
hath
more
neede
of
eie-salue
,
then
they
whose
eies
are
sore
?
And
who
haue
more
neede
of
guides
,
then
they
who
haue
lost
their
sight
and
are
bee-come
blinde
?
And
especially
when
the
way
is
difficult
and
full
of
daunger
.
The
vertue
and
efficacie
that
is
in
the
word
should
allure
them
vnto
it
:
for
it
is
sufficient
to
illuminate
,
and
giue
light
to
all
that
seeke
it
.
Psal.
19.
7.
8.
&c.
Instruction
for
the
ministers
of
Christ
so
to
deliuer
the
doctrine
Vse
.
1
as
it
may
be
most
plaine
and
perspicuous
to
the
simple
people
.
1.
Cor.
14.
19.
24.
Reproofe
of
such
as
affect
obscuritie
,
that
the
vulgar
sort
should
not
vnderstand
them
,
taking
it
to
be
for
the
glorie
of
their
learning
to
mount
aboue
the
capacitie
of
their
hearers
.
Consolation
for
poore
vnlearned
men
when
they
come
to
the
Church
of
God
:
let
them
not
bee
discouraged
if
their
appetite
serue
them
.
They
are
bidden
guests
,
and
Christ
hath
prepared
meate
for
them
,
and
it
doth
his
hart
good
to
see
them
eate
it
.
That
is
,
hee
is
well
pleased
,
and
doth
reioyce
that
God
doth
bestow
his
graces
vpon
them
.
Mat.
11.
52.
Fourthly
,
for
the
confutation
,
first
,
of
the
Popish
seruice
in
a
strange
language
,
wherein
the
simple
people
bee
so
farre
from
receiuing
any
comfort
by
the
matter
that
is
vttered
,
as
that
they
vnderstand
not
the
very
woordes
that
are
spoken
,
and
therfore
God
neuer
ordained
it
for
the
vse
of
his
Church
.
Wherupon
also
followeth
,
that
those
priests
bee
none
of
wisedomes
attendants
,
beeing
neither
fit
to
bee
messengers
abroad
to
call
the
guests
,
nor
to
bee
officers
at
home
to
giue
them
entertainment
.
Secondlie
,
of
such
as
make
ignoraunce
their
appologie
for
persistance
in
ignoraunce
.
It
is
,
say
they
,
for
schollers
,
and
men
of
iudgement
to
heare
sermons
,
and
not
for
the
vnlearned
.
Here
is
that
excuse
taken
away
,
and
so
hath
this
text
hetherto
mette
with
many
other
shifts
and
euasions
which
men
haue
deuised
to
exempt
their
necks
from
Christ
his
yoke
.
First
say
they
,
this
preaching
and
other
exercises
of
religion
be
foolish
and
rediculus
:
but
wisedome
is
the
authour
thereof
.
Secondlie
,
they
be
dangerous
to
deale
with
:
but
she
hath
hewen
out
seauen
pillars
.
Thirdlie
,
they
bee
tedious
and
vnpleasant
:
but
she
hath
made
a
banquet
.
Fourthlie
,
wee
can
learne
as
much
by
reading
good
bookes
,
as
the
best
Preacher
can
teach
vs
:
but
she
hath
sent
foorth
her
maides
.
Fiftly
,
sermons
are
hard
to
come
by
,
where
should
wee
haue
them
?
She
cryeth
vpon
the
hye
places
.
Sixtly
,
wee
are
simple
men
and
want
vnderstanding
:
but
she
saith
:
Who
so
is
simple
let
him
come
hether
,
and
he
that
is
destitute
of
vnderstanding
&c.
Come
and
eate
,
&c.
Verse
.
5
The
exhortation
which
wisedome
vttered
by
her
maides
is
againe
repeated
,
to
expresse
the
serious
desire
and
true
meaning
of
the
messengers
and
masters
in
calling
of
the
guests
,
and
to
let
them
know
also
,
that
as
they
are
bidden
by
way
of
inuitation
,
so
they
are
commanded
by
way
of
summons
,
and
therefore
to
addresse
themselues
thereunto
with
all
expedition
.
And
because
it
is
not
their
presence
onely
that
is
required
,
but
a
profitable
vse-making
of
the
vndeserued
fauour
that
is
shewed
vnto
them
,
therefore
they
are
beefore
hand
informed
to
what
end
they
are
sent
for
,
to
eate
and
drinke
of
the
delicates
prepared
,
which
is
to
receiue
the
merits
and
graces
of
Christ
,
with
the
promises
of
God
,
and
to
make
them
their
owne
by
faith
,
and
particular
application
.
It
concerneth
vs
duely
to
imbrace
the
mercies
of
God
when
Doct.
hee
doth
offer
them
vnto
vs
.
It
is
his
good
pleasure
that
wee
When
God
offers
instruction
we
ought
to
receiue
it
.
should
enioy
them
:
otherwise
they
should
neuer
haue
beene
prouided
.
So
by
the
Prophet
he
proclaimeth
Isa.
55.
1.
Ho
,
euery
one
that
thirsteth
,
come
yee
to
the
waters
,
and
yee
that
haue
no
siluer
,
come
,
buy
,
and
eate
:
&c.
There
is
no
vitailer
so
desirous
of
guests
for
his
owne
gaine
,
as
Christ
is
of
our
company
for
our
saluation
,
hee
would
haue
vtterance
of
his
heauenly
food
that
it
stand
not
vpon
his
hand
,
and
therefore
calleth
vppon
all
that
feele
themselues
in
want
,
to
come
take
their
part
with
him
.
And
because
they
be
needy
and
vnable
to
discharge
the
reckoning
,
he
is
content
to
be
paid
with
a
good
stomacke
to
fall
to
,
he
would
haue
them
worke
it
out
at
eating
and
drinking
,
that
is
,
hee
doth
bestow
it
vpon
them
of
his
owne
free
fauour
without
all
desert
of
their
part
.
First
,
God
neuer
offereth
any
thing
vnto
vs
,
which
is
not
Reasons
.
1
meete
and
expedient
for
vs
.
Secondly
,
it
is
a
grieuous
ingratitude
to
reiect
the
kindenesse
of
God
.
Luke
14.
Isa.
7
13.
Thirdly
,
not
to
receiue
the
gifts
which
the
Lord
doth
proffer
vnto
vs
,
is
to
dispise
them
.
Ca.
1.
24.
25.
Act.
13.
41.
Fourthly
,
benefits
not
accepted
,
draw
iudgements
after
them
that
cannot
be
auoyded
.
Cap.
1
27.
Admonition
to
make
vse
of
the
ministry
of
the
word
,
not
Vse
1
sparing
this
holy
meate
,
before
the
table
be
taken
vp
,
for
howsoeuer
for
corporall
food
,
though
we
loose
the
opportunitie
at
one
time
,
we
may
finde
it
at
another
,
though
at
one
place
we
eate
nothing
,
yet
at
another
wee
may
haue
plentie
:
though
no
man
would
feast
vs
abroade
,
we
may
prouide
for
our selues
at
home
,
yet
the
case
standeth
not
so
concerning
this
spirituall
meate
,
neither
our selues
,
nor
any
other
beside
Christ
,
can
any
where
,
at
any
time
sustaine
our
soules
,
and
being
not
fed
by
him
we
perish
for
euer
.
Ioh.
6.
53.
Reproofe
of
Recusants
and
Brownists
,
that
will
not
repaire
with
the
congregation
of
Gods
people
to
the
place
whether
Christ
calleth
them
.
Secondly
,
of
such
as
being
present
are
yet
without
all
fruit
of
Gods
ordinances
,
they
neyther
eate
,
nor
drincke
of
the
spirituall
graces
,
but
onely
see
the
dressing
of
the
meate
,
and
the
dishes
set
before
others
.
Consolation
to
them
whose
hearts
do
feele
the
comfort
of
these
graces
,
they
be
their
owne
by
a
principall
propertie
,
as
a
man
hath
a
peculiar
right
in
his
foode
,
whereof
no
man
is
partaker
with
him
,
but
is
made
his
owne
by
the
surest
possession
,
being
turned
into
nor
triture
,
&
made
not
onelie
his
,
but
a
part
of
him
;
and
Christ
is
made
more
certainelie
,
and
properlie
,
and
constantlie
ours
,
then
the
foode
that
is
conuerted
into
our
owne
substance
,
for
it
will
abate
againe
and
be
consumed
,
but
hee
remaineth
our
owne
for
euer
.
Forsake
the
foolish
.
&c.
Verse
.
6
Now
she
giueth
rules
of
direction
to
them
that
were
called
,
the
better
to
fitte
them
for
her
familie
:
as
first
for
their
companie
,
that
since
they
are
to
haue
societie
with
the
saints
in
the
church
,
they
are
to
seperate
themselues
from
the
sinners
of
the
world
.
Whereunto
shee
perswadeth
them
by
the
good
effect
ensueing
,
that
the
gaine
of
euerlasting
life
will
counteruaile
and
ouerpoise
the
losse
of
all
worldlie
and
fleshlie
friends
.
The
other
is
for
conuersation
,
that
for
as
much
as
they
are
to
dwell
with
wisedome
(
for
all
the
guestes
are
domesticall
and
of
the
household
)
that
therefore
all
their
waies
and
behauiour
,
bee
holie
and
agreeable
to
wisedome
.
When
wee
begin
to
cleaue
to
God
and
good
men
,
we
must
Doct.
forthwith
breake
off
all
league
with
wicked
men
.
It
was
one
of
If
we
will
bee
good
men
,
wee
must
forsake
ill
companie
.
the
first
points
of
counsell
that
Peter
gaue
to
the
three
thousand
whom
he
then
presentlie
conuerted
,
and
that
which
with
manie
words
hee
did
exhort
them
vnto
,
that
they
would
saue
themselues
from
that
froward
generation
.
Yf
they
would
haue
God
to
saue
them
from
damnation
,
they
must
saue
themselues
from
the
fellowship
of
damnable
men
.
Act.
2.
40.
First
,
in
regard
of
the
case
wherein
they
stand
,
as
appeareth
Reasons
.
1
by
the
consequence
of
this
text
,
that
such
as
bee
at
vnion
with
dead
men
,
bee
in
state
of
death
,
and
therefore
saith
hee
,
leaue
them
,
and
liue
.
Secondlie
,
in
respect
of
behauiour
,
as
the
coherence
importeth
:
Forsake
the
foolish
&
so
walke
in
the
way
of
wisedome
;
for
sooner
they
cannot
,
being
corrupted
with
examples
,
companiè
;
counsels
,
and
all
pestilent
and
contagious
courses
:
and
therefore
saith
the
Prophet
.
Away
from
me
ye
Psal.
119
115.
wicked
,
for
I
will
keepe
the
commaundements
of
my
God
.
Thirdlie
,
it
bringeth
them
that
vse
such
haunts
,
into
suspition
with
Christians
whereby
they
be
depriued
of
that
communion
,
which
they
might
haue
with
them
.
A
defence
of
them
that
shew
their
obedience
therein
,
ceassing
Vse
.
1
to
associate
themselues
with
vngodly
companions
.
It
is
not
their
singularity
,
and
puritie
,
that
they
would
seeme
better
then
other
men
:
it
is
not
their
proud
spirits
disdaining
their
neighbors
,
and
thinking
that
no
company
is
good
enough
for
them
:
It
is
not
because
they
are
new fangled
,
and
so
forsake
their
old
friends
,
and
cast
of
all
good
fellowshippe
:
but
it
is
the
commaundement
of
God
that
doth
require
it
,
and
their
dutie
to
performe
it
.
Instruction
to
such
as
desire
good
men
to
bee
sociable
with
them
,
let
them
bee
also
good
men
that
their
societie
may
bee
good
and
warrantable
,
for
so
Christians
may
safelie
and
will
cheerefully
adioyne
themselues
vnto
them
.
Otherwise
there
neither
is
,
nor
must
bee
,
nor
can
bee
any
good
agreement
beetweene
2.
Cor.
6.
16.
light
and
darknesse
,
righteousnesse
and
vnrighteousnesse
,
God
in
the
one
,
and
Beliall
in
the
other
.
Reproofe
of
them
that
can
indifferently
brooke
all
companies
,
and
conuerse
with
all
manner
of
persons
:
If
they
bee
ruffians
,
blasphemers
,
&
drunkards
,
they
can
play
the
good
fellowes
with
them
:
If
they
be
Christians
and
such
as
feare
God
,
they
can
discourse
of
points
of
religion
,
they
can
giue
testimonie
of
godly
preachers
,
they
can
relate
what
excellent
Sermons
they
haue
beene
at
.
Certaine
it
is
,
that
they
doe
but
counterfaite
on
the
one
side
?
Then
is
their
behauiour
naturall
when
they
conuerse
with
the
worst
,
and
meerely
artificiall
,
when
they
come
among
the
best
.
The
other
two
clauses
of
this
verse
are
reserued
to
bee
handled
in
sit
place
.
Hee
that
rebuketh
,
&c.
Verse
.
7
Hitherto
hath
beene
shewed
how
the
message
of
saluation
was
sent
by
Christ
,
and
brought
by
his
ministers
:
now
heere
is
declared
how
it
is
receiued
of
the
people
.
And
first
,
hee
bringeth
in
such
as
be
vncapable
of
it
,
namely
,
desperate
wicked
men
,
being
altogether
incurable
,
whom
the
Scripture
termeth
skorners
.
And
these
will
attempt
to
blemish
and
shame
all
those
that
shall
admonish
them
:
As
charging
them
sometimes
with
arrogancie
,
mallice
,
indiscretion
and
hipocrisie
:
sometimes
with
scisme
,
sedition
,
couetousnesse
and
other
misdemeanours
:
and
if
these
imputations
can
take
no
holde
on
them
,
as
grounded
on
no
probabilitie
,
then
they
fall
vpon
their
meane
estate
,
and
parentage
,
and
education
:
for
so
they
dealt
with
the
Lord
Iesus
Christ
himselfe
.
Mat.
13.
55.
The
most
faithfull
Ministers
bee
commonly
exposed
to
Doct.
greatest
reproches
.
If
they
begin
to
disgrace
sinne
iustly
;
sinfull
The
best
men
most
defamed
men
will
not
spare
to
depraue
them
vniustly
.
And
for
this
purpose
whatsoeuer
commeth
to
hand
will
serue
their
turne
:
If
they
can
proue
no
euill
by
them
,
it
is
inough
to
traduce
them
for
too
much
goodnesse
.
So
was
Iohn
accused
to
bee
a
diuellish
wretch
,
for
being
,
as
they
made
it
,
too
precise
and
pure
in
mortification
:
and
Christ
on
the
other
side
condemned
Mat.
11.
18.
19.
of
intemperancie
,
for
inioying
a
more
free
libertie
in
the
holie
vse
of
the
creatures
.
First
,
heereby
they
vse
a
pollicie
to
shift
for
themselues
,
Reasons
.
1
striuing
to
fence
their
hearts
from
feare
,
and
their
names
from
infamie
.
For
if
they
could
perswade
their
owne
soules
,
that
these
sharpe
censurers
were
as
bad
as
other
men
,
they
thinke
it
would
ward
off
the
stroake
of
their
rebukes
:
if
they
could
make
others
beleeue
that
all
their
accusations
were
but
calumniations
,
it
would
free
them
from
ignominie
and
discredit
.
Secondly
,
they
seeke
to
reuenge
themselues
in
this
,
by
drawing
their
admonitors
into
contempt
and
danger
.
They
purposely
take
the
way
not
onely
to
quench
the
loue
and
good
liking
which
the
people
bare
to
them
,
but
to
kindle
the
displeasure
of
the
maiestrate
against
them
.
Amos.
7.
10.
Isa.
29.
21.
Instruction
not
to
deale
like
scorners
,
in
seeking
to
blemish
Vse
.
1
them
that
would
wipe
out
our
blemishes
.
If
they
haue
faults
to
be
reproued
,
let
vs
shew
our
loue
at
some
other
time
,
&
not
our
spleene
at
this
time
:
It
is
no
good
way
of
clearing
,
to
plead
guiltlesse
by
recrimination
.
Secondly
,
that
ministers
and
such
as
are
to
admonish
,
be
not
shielded
onely
with
patience
,
but
with
innocencie
,
and
vpright
behauiour
.
For
if
wicked
men
be
growen
to
that
impudency
,
as
to
giue
assault
to
the
names
of
harmelesse
persons
,
(
their
obtrectations
requoyling
vpon
themselues
,
to
their
owne
shame
)
how
would
they
insult
ouer
vs
,
if
they
had
iust
aduantage
against
vs
?
Thirdly
,
not
to
bee
credulous
to
the
clamorous
reports
of
vngodly
men
,
which
raise
vp
rumours
against
Christians
.
You
shall
find
the
greatest
offendours
,
to
be
the
most
grieuous
accusers
:
they
would
couer
their
faults
by
bearing
the
world
in
hand
that
such
as
vse
to
finde
fault
with
them
,
bee
most
faultie
.
Rebuke
not
a
scorner
,
lest
hee
hate
thee
:
&c.
Verse
.
8
In
the
former
verse
was
shewed
how
scorners
vse
to
deale
with
them
that
rebuke
them
:
and
heere
the
holy
Ghost
teacheth
how
wee
must
deale
with
scorners
.
Namely
,
sithens
wee
shall
needelessely
stirre
vp
hatred
against
our selues
,
and
performe
no
good
to
them
,
that
therefore
we
desist
from
them
,
and
let
them
alone
.
Wheerein
notwithstanding
good
discretion
is
to
be
vsed
,
that
none
which
may
bee
corrigible
be
reiected
for
a
scorner
,
but
such
as
vpon
sufficient
triall
haue
declared
themselues
by
a
continued
obstinacie
to
bee
so
.
And
in
this
case
also
,
though
priuate
reproofes
are
to
be
spared
,
yet
must
they
publikely
bee
pursued
by
the
ministrie
,
and
censured
by
the
Church
,
and
punished
by
the
magistrate
.
The
benefite
of
Christian
counsell
is
no
to
bee
offered
to
Doct.
an
obstinate
sinner
.
So
doth
the
holy
Ghost
teach
in
another
Obstinate
persons
are
vnworthie
a
reproofe
.
place
of
this
booke
.
Cap.
23.
9.
Speake
not
in
the
eares
of
a
foole
,
for
he
will
despise
the
wisedome
of
thy
words
.
He
would
not
haue
the
gracious
speaches
of
godly
Christians
to
bee
powred
into
his
eares
which
is
well
knowen
not
to
suffer
them
to
sinke
into
his
heart
to
worke
grace
there
,
but
setteth
hart
,
and
lippes
and
life
contemptuously
to
despise
them
.
First
,
it
is
a
certaine
losse
of
labour
to
deale
with
them
,
and
Reasons
.
1
to
as
good
purpose
to
lay
a
plaister
to
a
dead
mans
wound
,
as
to
endeauour
to
heale
them
.
Secondly
,
it
is
a
losse
of
those
precious
admonitions
:
the
holie
things
of
God
are
throwen
to
dogs
,
and
the
pearles
and
ornaments
of
Christians
are
cast
to
vnteachable
swine
that
will
trample
them
vnder
feete
.
Mat.
7.
6.
Thirdly
,
it
cannot
bee
without
perill
to
our selues
which
God
doth
not
call
vs
vnto
:
for
their
hatred
is
like
to
worke
disgrace
,
or
violence
,
or
other
hurts
which
their
distempered
affections
doe
threaten
.
So
Christ
sayth
that
dogs
will
all
to
rent
them
that
so
offer
to
feede
them
.
Instruction
to
bee
very
circumspect
what
persons
we
deale
Vse
.
1
with
,
that
there
bee
some
hope
of
successe
,
If
after
walking
and
standing
in
wicked
wayes
,
they
sit
at
rest
in
the
scorners
chaire
,
let
vs
leaue
them
there
and
disquiet
them
no
further
.
For
if
wee
molest
them
,
they
will
trouble
vs
,
and
going
beyond
our
bounds
against
the
rule
of
Christ
,
where
is
our
warrant
of
safetie
against
their
malice
,
or
of
patience
,
wisedome
,
and
moderation
to
containe
our selues
.
But
rebuke
a
wise
man
,
&c.
Verse
.
8
Now
hee
commeth
on
the
contrary
side
to
commend
the
competent
hearers
of
Wisedome
,
vpon
whom
good
lessons
are
well
beestowed
.
And
they
are
described
,
first
by
their
willing
receiuing
of
instruction
,
that
they
loue
them
the
better
that
shall
deale
plainely
with
them
:
Secondly
,
by
the
good
vse
they
make
of
it
,
increasing
both
in
knowledge
and
practice
of
vnderstanding
,
and
therefore
are
called
,
wise
and
righteous
.
Rebuke
.
Men
of
best
knowledge
and
pie●●●●ust
sometimes
Doct.
1
bee
admonished
of
their
faults
.
So
was
Dauid
,
so
was
The
best
may
mend
.
Iehosaphat
,
Ezechias
,
Peter
,
and
many
other
.
Rich
garments
require
brushing
,
and
fine
linnen
hath
neede
of
washing
,
and
the
most
pleasant
and
delightfull
gardens
must
oftentimes
be
weeded
.
First
,
originall
corruption
doth
cleaue
vnto
their
nature
and
Reason
.
1
infect
their
hearts
,
and
many
times
defile
their
behauiour
,
and
though
they
make
it
langish
through
wounds
that
they
giue
it
:
yet
it
will
neuer
be
starke
dead
,
so
long
as
they
be
aliue
.
Secondly
,
God
hath
ordained
it
as
a
medecine
for
humilitie
against
pride
,
that
they
shall
stand
in
neede
of
the
helpe
of
their
brethren
,
and
sometimes
also
come
vnder
their
censures
.
Thirdly
,
it
is
a
bond
whereby
one
Christian
is
knit
to
an
other
,
when
the
one
doth
declare
loue
by
giuing
of
faithfull
counsell
,
and
the
other
by
thankefull
receiuing
of
it
.
Instruction
,
First
,
that
the
good
gifts
of
Gods
children
cause
Vse
.
1
vs
not
to
denie
this
duetie
to
them
,
when
their
wants
and
our
oportunitie
call
for
it
.
Secondly
,
to
conceiue
louingly
of
them
that
shew
vs
this
kindenesse
:
they
doe
good
to
our
soules
,
and
befriend
vs
in
our
names
,
by
couering
our
sinnes
from
others
,
and
shewing
them
to
our selues
,
which
else
might
breake
out
to
our
infamie
.
Iac.
5.
20.
And
by
this
meanes
God
shall
bee
serued
,
and
his
Scripture
obayed
on
both
sides
:
whiles
the
one
part
doth
brotherly
admonish
according
to
the
precept
that
heere
is
giuen
,
and
the
other
part
doth
kindely
accept
it
according
to
the
reason
anexed
.
Confutation
of
them
that
too
far
iustifie
the
waies
of
good
men
,
approuing
their
errours
in
opinion
,
their
slips
in
speaches
,
their
slidings
in
actions
,
and
all
else
to
bee
well
,
and
warrantable
,
and
imitable
,
if
the
men
bee
wise
and
godly
.
Nothing
of
them
is
to
bee
misliked
that
hath
an
example
of
any
good
men
practising
the
like
:
but
they
consider
not
that
some
things
may
grow
on
the
slips
that
spring
from
the
roote
,
and
not
all
on
the
sience
that
is
ingrafted
.
It
is
a
note
of
a
man
that
is
truely
religious
to
increase
in
Doct.
2
grace
and
vnderstanding
.
It
appeareth
that
they
liue
by
their
Hee
is
truely
gracious
,
that
growes
in
grace
.
meate
,
and
haue
good
digestion
of
it
,
when
they
grow
in
stature
,
strength
,
and
stomacke
.
So
was
it
said
in
the
first
Chapter
:
A
wise
man
shall
heare
and
increase
in
learning
.
The
bare
hearing
doth
not
necessarily
argue
a
wise
man
.
For
fooles
doe
often
bring
their
eares
to
the
word
,
but
to
heare
,
and
learne
,
and
to
learne
with
increase
,
that
doth
testifie
an
holy
wisdome
.
Gods
blessing
doth
accompany
such
as
haue
sinceritie
in
Reasons
.
1
them
to
adde
to
their
stocke
:
and
from
such
as
haue
no
more
but
a
shew
,
he
taketh
away
that
also
,
that
they
may
appeare
to
be
dissemblers
.
Luke
.
8.
18.
Secondly
,
sound
vnderstanding
doth
discouer
the
defect
of
vnderstanding
:
what
great
neede
they
haue
,
what
little
store
they
haue
,
and
the
dore
of
Gods
storehouse
and
treasure
opened
to
them
for
their
full
supplie
.
Thirdly
,
they
know
the
wants
of
these
heauenly
Iuels
,
that
their
price
is
inestimable
,
and
therefore
they
grow
insatiable
in
their
desires
,
and
though
they
get
much
,
yet
still
they
labour
for
more
,
and
bee
as
greedie
and
hauing
,
as
though
they
had
nothing
at
all
.
Fourthly
,
the
former
tasting
&
feeding
on
this
coelestiall
food
hath
brought
them
to
a
perpetual
longing
after
it
:
the
more
they
receiue
,
the
more
hungrie
they
are
:
the
exercise
of
eating
hath
so
sharpened
their
appetite
,
as
they
desire
continually
to
eate
.
Instruction
to
approue
our
wisedome
and
righteousnes
in
Vse
.
1
proceeding
to
be
more
wise
and
righteous
:
and
so
shall
wee
best
please
God
himselfe
.
1.
Thes.
4.
1.
So
shall
we
be
inriched
with
more
full
holinesse
.
2.
Cor.
7.
1.
So
shall
wee
bee
established
more
firmely
,
and
kept
from
all
apostacie
and
backesliding
.
2
Pet.
3.
17.
18.
Reproofe
of
Non-proficients
,
which
are
taught
much
and
learne
little
,
and
practise
nothing
at
all
.
Secondly
,
of
full
persons
which
thinke
they
haue
attained
to
a
sufficiencie
:
they
haue
plyed
it
hitherto
,
and
now
they
may
giue
ouer
their
labours
,
they
haue
gotten
inough
and
now
what
neede
they
seeke
any
more
?
But
let
them
heare
what
the
spirit
of
God
testifieth
of
their
case
to
the
conceited
Laodicians
,
when
they
Apoc.
3.
17.
said
they
were
rich
and
increased
with
goods
,
and
wanted
nothing
,
then
they
were
wretched
,
and
miserable
,
and
poore
,
and
had
nothing
.
Hee
that
hath
as
much
grace
as
euer
hee
did
desire
,
did
neuer
truely
desire
to
haue
any
.
And
hee
that
doth
purpose
neuer
to
bee
better
,
will
presently
grow
to
bee
worse
,
and
last
of
all
proue
to
bee
starke
naught
.
Consolation
for
such
as
bee
of
the
mending
hand
,
though
they
haue
defects
and
imperfections
,
and
bee
drawne
aside
,
sometimes
with
lusts
,
and
corruptions
:
yet
if
they
still
get
ground
of
these
enimies
,
and
some
addition
come
daily
to
their
vnderstanding
and
desires
by
euery
Sermon
and
other
good
exercise
,
let
them
beleeue
the
testimonie
of
the
holy
Ghost
,
they
bee
in
the
number
of
the
wise
and
righteous
.
The
beginning
of
Wisedome
is
the
feare
of
the
Lord
,
and
Verse
.
10
the
knowledge
of
holie
men
is
vnderstanding
.
Hauing
so
much
commended
Wisedome
and
so
earnestly
perswaded
men
vnto
it
,
he
sheweth
now
wherein
it
doth
consist
,
that
men
might
not
be
deceiued
by
the
counterfait
colour
of
it
,
discriding
it
.
First
,
by
the
matter
,
that
is
,
true
pietie
and
religion
,
called
commonly
in
the
word
the
feare
of
God
,
because
it
is
an
essentiall
part
thereof
:
and
this
is
not
a
case
contingent
,
as
though
wisedome
and
pietie
might
sometimes
concurre
in
one
person
and
sometimes
bee
disseuered
:
but
necessary
and
perpetuall
,
the
one
being
alwayes
the
beginning
of
the
other
.
Secondly
,
by
the
manner
,
that
it
is
not
the
knowledge
of
naturall
things
that
is
in
Philosophers
:
nor
the
knowledge
of
ciuill
affaires
that
is
in
Politicians
:
nor
the
historicall
and
artificiall
knowledge
of
points
of
Religion
that
is
in
hypocrites
:
but
the
misticall
knowledge
of
the
misteries
of
saluation
,
which
the
spirit
of
God
doth
reueale
to
the
hearts
of
Christians
.
1.
Cor.
2.
10.
11.
No
man
can
be
truely
wise
before
he
be
vnfainedly
religious
,
Doct.
1
Salomon
had
experience
both
of
heauenly
wisedome
and
Religious
men
onely
are
wise
.
humane
wisedome
,
of
the
shew
of
the
one
,
and
soundnesse
of
the
other
,
and
thus
doth
hee
declare
his
iudgement
:
Let
vs
Eccle.
12.
13.
feare
God
and
keepe
his
commaundements
,
for
this
is
the
whole
man
,
nothing
but
this
can
make
a
man
to
be
a
man
,
without
which
he
is
in
worse
state
then
a
beast
:
his
glory
and
excellencie
consisteth
in
it
,
and
all
his
profit
and
comfort
proceedeth
from
it
.
First
,
God
himselfe
doth
vsually
in
his
word
call
all
vnregenerate
Reasons
.
1
men
fooles
,
especially
euery
where
in
this
booke
,
&
Deut.
32.
28.
29.
now
he
seeth
all
things
as
they
be
,
and
not
as
they
seeme
to
be
:
and
foreseeth
all
euents
that
shall
fall
out
heereafter
,
and
therefore
his
testimonie
is
to
be
receiued
.
Secondly
,
Wisedome
is
a
streame
that
floweth
onely
from
the
word
,
and
that
to
them
that
make
conscience
,
and
not
a
bare
profession
of
it
.
So
hee
speaketh
by
the
Prophet
concerning
hippocrites
:
Loe
they
haue
reiected
the
word
of
the
Lord
,
and
what
wisedome
is
there
in
them
.
Ier.
8.
9.
Many
infallible
fruites
of
the
spirit
be
inclosed
in
it
and
issue
from
it
,
and
are
euermore
in
company
with
it
,
as
puritie
,
gentlenes
,
readines
to
be
intreated
,
mercie
and
fulnesse
of
good
fruites
,
sinceritie
,
&c.
Iam.
3.
17.
The
miserable
condicion
of
all
irreligious
people
,
whereas
euery
one
is
happy
that
is
wise
.
Instruction
,
that
if
we
would
haue
the
estimation
,
comfort
,
Vse
1
direction
,
successe
,
or
any
benefite
of
wisedome
,
let
vs
not
labour
for
a
polliticke
head
,
but
a
holy
and
sanctified
hart
:
not
so
much
for
learning
and
abilitie
to
dicourse
and
dispute
of
points
of
religion
,
as
for
faith
to
beleeue
,
and
a
good
conscience
to
performe
obedience
,
Deut.
4.
6.
Confutation
of
them
that
esteeme
all
to
bee
wise
that
goe
beyond
others
in
wittand
them
especially
that
compasse
great
liuings
and
wealth
:
was
not
Achitophell
more
wittie
then
any
?
and
did
he
not
●●t
play
the
foole
more
then
all
?
hath
not
Sathan
more
subtilty
and
cunning
then
all
the
men
in
the
world
?
and
yet
the
most
foolish
creature
to
worke
his
owne
woe
that
euer
God
made
in
the
world
.
The
Scripture
calleth
him
a
principallitie
and
a
power
and
speaketh
of
his
craft
,
but
no
where
giueth
him
the
testimonie
of
wisedome
.
And
to
them
that
know
how
to
feather
their
nests
and
increase
their
state
.
The
rich
man
in
the
gospell
may
be
a
president
:
he
could
get
,
and
saue
,
and
keepe
,
and
thriue
as
long
as
hee
liued
,
and
yet
God
Luke
.
12.
20.
22
called
him
foole
when
he
died
:
and
so
(
saith
he
)
is
euery
one
that
gathereth
riches
to
himselfe
and
is
not
rich
in
God
.
Consolation
against
the
reproches
,
that
are
cast
vpon
men
when
they
set
themselues
to
feare
the
Lord
:
now
(
saith
the
world
)
they
begin
to
be
fooles
,
hitherto
they
haue
liued
in
good
account
,
esteemed
for
sensible
wise
men
,
and
henceforth
they
will
bee
nothing
set
by
:
now
(
saith
the
Lord
)
they
beegin
to
be
wise
:
hitherto
they
could
haue
no
approbation
from
God
or
good
men
,
but
now
they
take
the
way
for
good
vnderstanding
.
And
the
knowledge
.
Sound
and
sanctified
knowledge
is
the
Doct.
1
mother
of
all
Christian
deuotion
,
where
that
faileth
,
there
can
No
true
deuotion
without
true
knowledge
.
be
no
sincere
pietie
:
so
saith
God
himselfe
in
the
first
Chapter
,
ver.
29.
They
hated
knowledge
,
and
did
not
chuse
the
feare
of
the
Lord
.
Which
Iob
reproues
in
the
wicked
worldlings
of
his
time
:
they
say
to
God
,
depart
from
vs
,
we
desire
not
the
knowledge
of
thy
Iob.
21.
14.
15.
wayes
,
who
is
the
Almightie
,
that
we
should
serue
him
?
and
what
profit
shall
wee
haue
if
we
should
pray
to
him
?
wherein
they
declare
that
they
hate
his
presence
,
and
reiect
the
knowledge
of
his
will
,
and
cast
off
all
care
of
his
worship
,
and
so
there
is
an
irreligious
heart
,
an
ignorant
minde
,
and
an
impious
behauiour
.
First
,
faith
doth
neuer
goe
without
it
:
for
faith
is
a
perswasion
,
Reasons
.
1
and
that
perswasion
is
an
high
degree
of
knowledge
,
the
heart
beeing
firmely
assured
of
the
truth
of
that
which
Gods
promise
did
giue
them
to
vnderstand
.
Secondly
,
the
vnderstanding
is
the
eye
of
the
soule
to
giue
direction
,
and
the
fountaine
from
whence
all
good
affections
doe
spring
.
Thirdly
,
there
can
bee
no
exercise
of
godlinesse
(
which
is
the
very
breath
of
all
religion
)
where
the
commandement
and
promise
of
God
is
not
apprehended
.
Fourthly
,
the
diuell
hath
the
dominion
of
them
that
liue
altogether
in
blindnesse
:
for
hee
is
the
Prince
of
darkenesse
:
●he
.
6.
12.
he
taketh
,
and
holdeth
,
and
leadeth
them
according
to
his
will
:
and
he
will
neuer
be
willing
that
either
God
should
be
serued
,
2.
Tim.
2.
26.
or
any
man
should
be
saued
.
Instruction
to
vse
all
industrie
and
diligence
to
get
knowledge
:
Vse
.
1
especially
that
which
hath
the
stampe
of
grace
vpon
it
,
and
is
proper
to
the
people
of
God
.
Send
to
heauen
for
it
by
prayer
to
the
Lord
:
search
in
the
word
for
it
with
all
good
indeuours
:
by
hearing
and
reading
,
by
meditation
and
conference
,
by
obseruation
and
experience
,
and
all
other
good
exercises
.
Confutation
of
such
as
bee
altogether
carelesse
of
vnderstanding
,
that
haue
past
a
state
of
their
soules
to
ignorance
for
tearme
of
life
:
they
would
be
reputed
religious
and
godly
,
and
yet
want
both
mettall
and
making
of
all
religion
and
godlines
:
but
they
though
they
be
without
knowledge
haue
(
as
they
say
)
a
good
minde
.
But
why
saith
the
Scripture
?
without
knowledge
the
minde
is
not
good
.
Prou.
19.
2.
yet
they
hope
in
another
world
to
speede
as
well
as
the
best
:
and
yet
the
Apostle
teacheth
that
Christ
shall
come
in
flaming
fire
,
rendring
vengeance
to
them
that
doe
not
know
God
:
doe
they
speede
so
well
that
be
condemned
?
2.
Thes.
1.
8.
Secondly
,
of
them
that
haue
gotten
some
knowledge
,
but
are
voyde
of
all
sinceritie
and
obedience
:
it
is
not
a
vertue
for
their
good
,
but
a
sin
for
their
hurt
:
and
though
for
a
time
they
make
it
serue
their
turne
for
a
shew
,
yet
it
will
turne
to
their
sorrow
in
the
end
,
for
they
increase
the
hardnes
of
their
hart
,
and
the
guiltinesse
of
their
conscience
,
and
the
number
of
their
stripes
,
according
to
the
measure
of
their
fruitles
knowledge
.
Luke
.
12.
47.
For
thy
dayes
shall
be
multiplyed
by
me
,
and
the
yeares
of
Verse
.
11
thy
life
shall
be
augmented
.
If
thou
be
wise
,
thou
shalt
be
wise
for
thy
sel●●
▪
and
if
thou
Verse
.
12
be
a
sinner
,
thou
alone
shalt
suffer
.
After
the
discription
of
wisedome
,
whereby
it
may
be
rightly
discerned
is
heere
proposed
the
profit
and
reward
of
it
,
whereby
we
are
perswaded
to
imbrace
it
:
and
that
is
.
First
,
in
a
perticular
,
namely
,
long
life
:
which
is
not
so
to
be
vnderstoode
as
though
it
were
perpetuall
and
so
of
absolute
necessitie
:
for
then
good
men
must
grow
to
be
old
men
,
and
all
which
dye
young
,
should
dye
wicked
and
damned
:
but
that
God
hath
the
keeping
of
their
liues
in
such
good
safetie
as
they
shall
neuer
be
taken
away
before
due
season
:
they
shall
not
die
so
soone
as
that
it
would
be
better
for
them
to
liue
longer
:
nor
liue
so
long
as
that
it
might
be
hurtfull
that
they
died
not
sooner
.
This
point
doth
Eliphas
truely
expound
to
Iob
,
and
all
other
righteous
persons
Iob.
5.
26.
Thou
shalt
goe
to
thy
Iob.
5.
26.
graue
in
a
full
age
as
a
crop
of
corne
commeth
in
due
season
into
the
barne
.
Now
all
graine
is
not
of
equall
proportion
of
grouth
:
some
is
sowen
before
others
,
and
yet
is
cut
downe
after
them
:
some
is
sowen
after
others
,
and
commeth
to
maturitie
beefore
them
:
so
that
good
husbands
dispose
not
of
their
haruest
by
measure
of
time
,
but
by
the
ripenesse
of
their
corne
:
and
two
extremities
they
prouidently
auoide
:
neither
too
has●y
to
inne
the
fruits
of
their
fields
or
trees
,
for
so
they
would
wither
away
:
neither
to
defer
the
gathering
of
them
after
they
bee
ripe
,
for
so
they
would
drop
off
,
and
shedde
,
and
grow
to
rottennesse
.
Afterwards
he
declareth
the
recompence
of
wisedome
ingenerall
:
that
the
possession
and
practise
thereof
is
not
onely
a
seruice
to
God
,
nor
alone
for
his
sake
so
often
required
:
but
redoundeth
also
to
the
profit
of
them
that
bee
owners
and
performers
of
it
.
And
to
this
is
opposed
the
contrary
state
of
those
peruerse
and
wilfull
scorners
,
that
howsoeuer
their
desire
and
purpose
is
to
doe
mischiefe
to
others
,
yet
all
their
malice
returneth
on
their
owne
heads
.
Thy
dayes
shall
be
multiplyed
,
&c.
Wisedome
and
grace
doe
Doct.
1
not
onely
procure
our
life
to
bee
euerlasting
in
heauen
,
but
of
Grace
giues
maintenance
for
this
life
as
well
as
for
eternall
life
.
good
and
sufficient
continuance
in
earth
.
So
is
she
said
to
come
like
a
liberall
and
bountifull
Lady
.
Chap.
3.
16.
which
brought
her
hands
full
to
bestow
vpon
her
friends
:
length
of
daies
being
in
her
right
hand
,
and
in
her
left
hand
riches
and
glory
:
because
life
it selfe
is
more
precious
then
wealth
and
aduancement
which
depend
vpon
it
,
and
are
but
ornaments
of
it
,
therefore
she
bringeth
the
continuance
of
that
in
her
right
hand
,
as
a
gift
of
greater
value
:
and
the
other
in
the
left
as
inferiour
to
it
,
but
all
very
excellent
comming
out
of
those
glorious
hands
.
First
,
that
prouidence
and
power
of
God
doth
protect
vs
Reasons
.
1
from
all
the
euils
that
might
befall
vs
:
as
wee
vse
to
deale
in
our
gardens
and
orchards
,
plucking
vp
the
nettle
and
weedes
and
preseruing
the
good
hearbes
:
rooting
out
the
bryars
and
brambles
and
nourishing
the
fruitfull
trees
.
Secondly
,
his
angels
haue
a
charge
to
keepe
vs
,
by
whose
ministrie
our
life
is
defended
.
Psal.
91.
10.
11.
Thirdly
,
the
feare
of
God
doth
make
the
heart
good
,
and
a
good
heart
is
made
cheerefull
,
and
a
cheerefull
heart
procureth
good
health
,
and
good
health
prolongeth
the
life
.
Fourthly
,
a
good
man
will
seeke
to
God
by
prayers
,
in
the
good
estate
of
his
body
to
haue
it
continued
,
in
weakenesse
and
infirmities
to
bee
cured
:
and
this
will
they
doe
ordinarily
as
Ezekias
did
in
a
case
extraordinary
,
alwayes
resigning
themselues
to
his
will
.
Fiftly
,
a
godly
man
will
bee
trusty
to
himselfe
in
the
keeping
of
his
owne
body
,
auoyding
surfetings
,
and
distempers
,
and
disorders
,
whereby
wicked
men
doe
weaken
themselues
,
and
will
consionably
vse
all
fit
meanes
of
comfort
,
health
&
safetie
.
Confutation
,
of
them
that
thinke
the
seruices
of
wisdome
Vse
.
1
to
bee
the
greatest
meanes
to
shorten
mens
daies
.
They
will
kill
themselues
(
say
they
)
by
fasting
,
and
praying
,
and
musing
,
and
reading
,
and
running
to
Sermons
:
but
thus
to
complaine
,
is
indirectly
to
blaspheme
God
;
either
with
imputation
of
vnfaithfulnesse
towards
them
that
seeke
him
,
or
with
impotencie
,
and
defect
of
power
:
for
they
inferre
that
hee
windeth
them
into
daunger
by
promise
of
safetie
,
or
that
the
repaire
of
the
soule
,
must
needes
bee
the
ruine
of
the
body
,
and
so
he
cannot
heale
the
one
part
of
man
,
without
hurting
of
the
other
.
Instruction
to
take
this
holy
receipt
,
which
is
a
medicine
for
all
diseases
,
and
a
remedie
,
to
preuent
all
kinde
of
mischiefes
.
No
Phisicke
so
forcible
or
healeth
,
nor
plentie
so
sufficient
against
want
,
nor
any
multitude
of
men
,
and
munition
is
so
able
to
defend
vs
from
violence
.
Consolation
,
to
them
that
haue
a
good
conscience
that
they
alwaies
euery
where
haue
their
safetie
with
them
,
because
they
carry
grace
in
their
harts
,
and
God
carryeth
them
in
his
handes
.
That
is
true
of
euery
faithfull
seruant
of
God
,
that
Abigail
did
speake
concerning
Dauid
:
that
their
soule
is
1.
Sam.
25.
29.
bound
in
the
bundell
of
life
with
God
,
it
lyeth
not
loose
,
and
scattered
for
enimies
to
finde
,
and
take
vp
,
or
tread
vpon
at
their
pleasure
:
but
it
is
in
Gods
owne
custodie
,
and
bound
vp
,
that
it
shall
neither
drop
downe
,
nor
bee
wrested
from
him
.
Hee
will
defend
them
in
warre
,
and
feede
them
in
dearth
,
and
preserue
them
in
pestilence
,
and
death
shall
neuer
come
before
they
may
comfortablie
bid
it
welcome
.
Iob.
5.
19.
20.
If
thou
bee
wise
,
&c.
Of
all
men
Christians
bee
most
prouident
Doct.
2
to
procure
their
owne
good
prosperitie
.
That
testimony
Onely
Christians
are
good
husband
.
is
giuen
of
them
by
the
Lord
himselfe
.
Chapter
3.
13.
14.
Blessed
is
the
man
that
findeth
Wisedome
,
and
the
man
that
getteth
Vnderstanding
.
For
the
marchandise
thereof
is
better
than
the
marchandise
of
siluer
,
and
the
gaine
thereof
is
better
than
gold
.
They
that
obtaine
not
onely
the
knowledge
of
wisedome
but
the
sound
and
sure
possession
thereof
,
which
is
meant
by
finding
,
are
all
in
a
blessed
state
,
not
destitute
of
any
happinesse
.
The
marchants
which
trafficke
with
the
Indians
for
gold
,
and
pearles
,
and
precious
stones
,
make
not
their
commoditie
,
in
any
proportion
comparable
to
theirs
that
deale
with
the
god
of
heauen
for
the
graces
of
his
spirit
.
First
,
in
respect
of
outward
state
they
are
in
good
case
,
the
Reasons
.
1
blessing
of
God
neuer
fayling
to
minister
vnto
them
all
good
things
,
in
fittest
season
,
in
meetest
manner
,
and
most
competent
,
and
conuenient
measure
.
They
haue
euery
thing
that
they
neede
,
and
enioy
the
vse
of
euery
thing
that
they
haue
.
God
blesseth
their
labours
that
thereby
they
get
substance
:
God
Psal.
128.
2.
blesseth
their
substance
that
thereby
they
are
nourished
by
them
:
God
blesseth
their
nourishment
,
that
there-withall
they
haue
ioy
and
comfort
:
and
if
at
any
time
they
fall
into
afflictions
they
haue
supportation
in
them
,
deliuerance
from
them
,
and
benefit
by
them
.
All
sicknesse
shall
be
wholesome
to
them
,
all
disgraces
for
their
honour
:
all
losses
for
their
gaine
:
all
danger
for
their
safeticall
:
troubles
for
their
peace
and
quietnesse
.
Secondly
,
in
respect
of
the
state
of
their
soules
,
the
blessednesse
wherof
consisteth
in
righteousnesse
:
and
that
doth
yeeld
such
a
benefit
which
as
the
Apostle
doth
truely
testifie
,
doth
farre
surpasse
the
capacitie
of
all
sence
and
humane
reason
,
which
will
appeare
,
first
,
if
we
consider
,
the
misery
out
of
which
they
haue
escaped
:
they
were
the
enemies
of
God
,
and
are
reconciled
to
him
:
they
were
most
deepely
in
debt
,
and
are
discharged
of
it
:
they
were
bond
men
,
and
are
made
free
:
they
were
condemned
,
and
are
pardoned
:
they
were
dead
in
sinnes
and
trespasses
,
and
are
quickned
to
euerlasting
life
.
Secondly
,
if
we
respect
the
giftes
that
God
vouchsafeth
them
:
their
nature
is
healed
,
their
soules
are
sanctified
,
they
haue
a
free
accesse
to
God
,
the
holy
Ghost
is
in
them
,
Iesus
Christ
is
bestowed
vpon
them
:
all
his
merits
,
and
all
his
graces
,
and
all
his
prerogatiues
are
communicated
vnto
them
.
Thirdly
,
the
fruite
of
their
wisedome
is
apparant
at
their
death
:
for
then
doth
their
faith
,
and
faithfull
behauiour
stand
to
them
,
and
visite
their
hearts
,
and
animats
them
with
hope
against
the
temptations
of
Sathan
,
and
feare
of
hell
,
and
damnation
,
and
all
kindes
of
desperation
,
if
it
bee
true
that
a
good
conscience
is
a
continuall
Prou.
15.
15.
feast
,
then
especially
is
it
most
forcible
and
comfortable
at
that
time
.
Fourthly
,
the
full
and
perfect
reward
of
it
shall
bee
rendred
vnto
them
in
the
life
to
come
,
and
chiefely
at
the
last
day
,
in
the
presence
of
God
,
and
men
,
and
Angels
,
elect
and
reprobate
,
and
euery
particular
of
euery
sort
,
who
shall
heare
their
praises
,
and
see
their
glorious
aduancement
.
Confutation
of
them
,
that
esteeme
mortified
Christians
of
Vse
.
1
all
other
creatures
to
be
most
sillie
,
and
voide
of
prudencie
,
and
most
carelesse
,
and
voide
of
all
forecast
for
their
affaires
.
Secondly
,
of
them
that
thinke
all
the
precepts
,
and
doctrines
of
obedience
are
onely
for
the
exercise
of
the
ministers
authoritie
,
and
nothing
for
the
furtherance
of
the
peoples
commoditie
,
so
they
call
it
,
Psal.
2.
3.
Let
vs
breake
their
bonds
,
and
cast
their
cordes
from
vs
.
As
who
would
say
,
it
is
an
imprisonment
,
and
grieuous
restraint
,
to
be
vnder
Christ
&
his
ministrie
.
Whereas
instruction
is
for
his
vse
that
doth
receiue
it
,
and
not
for
his
will
,
that
doth
deliuer
it
:
It
is
not
a
packe
or
burthen
laid
vppon
his
shoulders
to
carrie
for
others
:
but
as
money
put
into
his
purse
to
vse
for
himselfe
.
Instruction
to
take
greatest
paines
in
husbanding
the
hart
,
to
labour
most
for
the
crop
of
grace
,
and
to
be
most
diligent
in
doing
of
good
Corne
,
and
cattell
,
and
money
,
and
other
wealth
may
be
gotten
for
other
men
:
and
happely
for
our
enemies
:
but
the
holy
lessons
that
we
conscionably
learne
,
the
gratious
speaches
that
we
seasonably
vtter
,
and
all
the
good
workes
that
we
duely
performe
,
are
treasured
vp
in
heauen
for
our
owne
soules
.
Consolation
against
the
manifold
discouragements
which
might
weaken
the
hearts
of
such
as
be
possessed
with
this
wisdome
.
They
are
railed
vpon
by
some
to
be
hurtfull
men
:
they
are
iested
at
by
others
to
be
foolish
men
,
they
are
threatned
,
they
are
persecuted
,
and
euery
way
iniuriously
dealt
with
:
yet
let
none
of
these
things
driue
them
from
their
wisedome
,
and
make
them
turne
fooles
,
to
cause
them
to
leaue
of
friendship
with
themselues
,
and
to
forsake
their
owne
gaine
.
It
is
more
beneficiall
for
them
to
be
godly
,
then
it
can
be
hurtfull
to
be
molested
.
A
slight
of
snow
,
or
shower
of
raine
,
or
flash
of
lightning
,
or
clap
of
thunder
,
cannot
compell
a
thriftie
farmer
to
disclaime
his
good
ground
,
and
surcease
his
husbandrie
.
If
thou
be
a
scorner
,
&c.
The
wicked
bee
most
their
owne
foes
,
Doct.
3
which
poynt
this
holy
wisedome
confirmeth
in
the
former
The
wicked
man
hath
no
foe
like
himselfe
.
Chapter
ver.
35.
Hee
that
sinneth
against
mee
hurteth
his
owne
soule
,
and
all
that
hate
mee
loue
death
.
In
all
the
attempts
,
and
proceedings
against
good
men
,
wisedome
it selfe
is
smitten
at
,
for
their
quarrell
is
against
the
seruants
for
the
mistrisse
sake
:
but
they
onely
sinne
against
it
,
but
can
doe
no
hurt
vnto
it
:
for
that
redoundeth
wholy
vpon
themselues
.
And
though
they
be
all
for
themselues
,
and
carried
strongly
with
selfe
loue
in
affection
,
yet
they
doe
the
worke
of
mortall
hatred
,
and
become
their
owne
deadly
foes
in
effect
.
The
reasons
which
were
alledged
for
the
former
point
,
will
Reason
.
also
make
this
manifest
by
the
contrary
.
For
as
wise
men
and
scorners
serue
contrary
maisters
,
and
haue
contrary
harts
,
and
behauiours
:
so
there
is
also
a
contrarietie
of
condition
,
and
of
euery
thing
that
beefalleth
vnto
them
.
Whatsoeuer
miseries
therefore
those
other
escaped
,
these
shall
surely
fall
into
:
and
whatsoeuer
happinesse
the
other
attained
vnto
for
body
,
soule
,
state
,
or
name
,
in
life
,
at
death
,
departed
,
heere
,
and
at
the
resurrection
,
these
shall
be
depriued
of
them
.
Terrour
for
sinfull
men
which
seeme
to
bee
in
safetie
and
Vse
.
1
,
very
good
case
hauing
yet
suffered
nothing
but
hardnesse
of
heart
and
the
poyson
of
sinne
working
in
their
soules
,
which
they
least
of
all
doe
feele
,
they
must
suffer
also
the
paine
of
sinne
,
as
well
as
the
pleasure
,
and
who
knoweth
how
soone
,
and
sodainely
it
will
come
vpon
them
.
But
in
the
meane
time
they
plague
such
as
set
against
them
and
pursue
them
that
goe
about
to
crosse
their
courses
,
and
this
they
glory
in
,
as
a
matter
of
great
contentment
.
But
heerein
they
make
others
happie
,
and
themselues
miserable
,
they
procure
the
blessing
of
God
vpon
them
whom
they
maligne
as
enemies
,
and
bring
the
curse
vpon
their
owne
soules
and
bodies
.
But
yet
they
preuaile
further
in
their
purposes
by
feare
,
or
flattery
,
by
company
,
counsell
,
or
constraint
,
they
draw
men
into
sinne
,
and
this
they
take
to
be
a
victory
,
and
now
others
be
in
as
bad
case
as
they
,
and
if
things
fall
out
to
be
amisse
with
them
,
they
shall
haue
company
in
sorrow
:
but
this
will
be
noe
case
of
their
burden
for
that
shall
lye
wholy
vpon
themselues
.
They
that
suffer
themselues
to
be
seduced
by
them
,
shall
likewise
suffer
punishment
with
them
,
but
not
detract
any
from
theirs
,
but
adde
much
more
vnto
it
according
as
the
case
standeth
with
Sathan
.
A
foolish
woman
is
alwaies
babling
,
shee
is
ignorant
,
Verse
.
13
and
knoweth
nothing
.
Thus
much
hath
beene
spoken
of
Wisdomes
wholesome
banquet
,
which
the
louer
to
that
end
proposed
,
that
we
might
bee
allured
vnto
it
.
Now
followeth
the
feast
of
Follie
,
which
shee
maketh
to
that
end
that
shee
may
poison
her
guests
,
and
God
discouereth
for
this
purpose
that
wee
might
auoide
it
.
And
heere
,
as
also
in
that
which
followeth
,
shee
is
described
by
her
qualities
and
behauiour
,
carrying
the
right
stampe
,
and
print
of
an
harlot
.
One
thing
is
that
shee
is
giuen
to
much
talke
to
make
an
noise
,
which
was
the
note
of
the
whorish
woman
.
Chap.
7.
11.
The
meaning
heere
is
,
that
sinfulnesse
and
Sathan
by
the
mouthes
of
sinfull
persons
,
doe
pretend
manie
reasons
to
iustifie
any
wicked
cause
,
and
vse
cunning
perswasions
to
draw
men
thereunto
,
as
the
vnchast
woman
doth
slow
with
intising
speaches
.
And
though
she
haue
a
lauish
tongue
,
yet
we
knowledge
,
according
as
wee
vse
to
say
,
that
none
is
so
bold
,
as
blinde
Bayard
.
The
drift
is
that
the
factors
for
Follie
such
as
labour
to
promote
sinne
,
be
vtterly
destitute
of
sauing
vnderstanding
,
which
was
called
before
the
knowledge
of
holy
men
.
Shee
is
babling
,
&c.
It
is
no
sure
note
of
a
good
cause
to
Doct.
1
bee
set
foorth
with
many
words
.
Hananiah
maintayned
his
Many
words
make
not
a
matter
good
.
cause
more
stifly
than
Ieremie
,
for
hee
after
a
sort
gaue
place
to
the
others
confident
asseuerations
:
but
Ieremie
maintayned
his
cause
more
truely
than
Hananiah
,
for
God
and
experience
confirmed
his
testimonie
.
Ier.
28.
Zidkijah
and
his
companions
the
false
Prophets
were
more
violent
in
giuing
incouragement
to
Ahab
for
his
voyage
to
Ramoth
Gili●d
:
but
Michaiay
was
more
faithfull
in
diswading
him
from
it
.
1.
Reg.
22.
First
,
wickednesse
hath
many
tongues
to
speake
by
,
all
vnregenerate
Reasons
.
1
men
being
ready
to
plead
for
it
.
Secondly
,
Sathan
doth
sharpen
mens
wits
,
and
fine
their
tongues
,
and
euery
way
asist
them
,
that
stand
in
defences
of
his
causes
,
and
kingdome
.
Thirdly
,
all
vngodly
men
by
their
owne
disposition
are
earnestly
affected
to
folly
,
and
lewdenesse
,
being
as
their
right
hand
,
and
dearest
member
of
their
body
,
and
therefore
will
speake
in
the
behalfe
thereof
,
as
if
the
case
did
nearely
concern
their
owne
estate
.
Fourthly
,
all
the
arguments
,
that
are
brought
for
any
bad
cause
,
are
light
and
vtterly
voide
of
force
,
and
therefore
that
which
faileth
in
qualitie
,
they
will
fill
vp
in
quantitie
,
and
so
supply
the
want
of
weight
by
multitude
of
words
.
Fiftly
,
successe
doth
much
animate
folly
,
and
her
adherents
to
speake
much
:
for
be
the
matter
neuer
so
vniust
,
and
false
:
be
the
reasons
neuer
so
slight
,
and
slender
:
bee
the
person
neuer
so
base
and
abiect
:
yet
if
a
sinner
stand
vp
for
sinne
,
all
sinfull
men
euery
where
will
giue
him
allowance
.
Admonition
that
we
neuer
conclude
the
equitie
of
a
cause
Vse
.
1
by
the
number
of
woordes
,
as
though
the
force
of
the
matter
stood
in
the
violence
of
speech
,
and
all
were
weake
that
eyther
wanted
strong
breath
for
it
,
or
else
had
vehement
opposition
against
it
.
The
multitude
of
allegations
is
of
no
value
,
where
soundnesse
is
wanting
in
the
points
alleadged
.
And
it
is
vsuall
that
innocent
persons
bee
least
forward
to
speake
,
and
such
as
be
faultie
be
seldome
giuen
to
scilence
.
When
Moyses
came
to
take
vp
the
matter
betweene
the
two
Israelites
,
he
that
was
most
lewde
,
was
most
lowde
,
the
offendour
that
did
the
wronge
,
was
most
readie
to
complaine
of
wrong
offred
.
What
wilt
thou
kill
me
,
as
thou
didst
the
Egyptian
?
Act.
7.
27.
27.
Confutation
of
them
that
iustifie
Popery
,
and
the
corruptions
of
it
by
this
,
that
many
take
part
with
it
.
Much
is
said
for
it
,
great
commendation
is
giuen
of
it
.
All
this
is
true
,
it
is
much
praised
,
but
onely
by
the
foolish
babling
woman
:
they
are
full
of
speech
,
and
frequent
in
writing
,
and
yet
doe
nothing
else
,
but
fome
out
froth
,
and
falsehoode
.
If
multitude
,
or
cries
of
commendations
were
sufficient
to
credit
a
cause
,
and
clea●e
it
.
Diaua
,
were
a
glorious
goddesse
,
so
highly
magnified
,
by
the
generall
applause
of
the
Ephesians
.
Act.
19.
28.
Secondly
,
of
such
as
take
it
for
an
inuincible
testimonie
against
the
Gospell
,
and
the
sincere
professors
of
it
,
that
they
be
so
much
blamed
,
and
so
many
professe
their
dislike
of
them
So
they
dealt
with
Ieremie
,
though
he
neither
bought
,
nor
sould
with
them
,
nor
offred
any
colour
of
iniurie
to
them
,
yet
euery
man
spake
euill
of
him
.
Ier.
1●
.
10.
So
Christianitie
in
Paules
time
was
counted
a
sect
,
and
euery
where
spoken
against
.
And
so
our
Sauiour
himselfe
had
the
sentence
of
death
inforced
vpon
him
by
the
violent
cry
of
the
people
.
Ignorant
,
&c.
So
farre
as
any
man
giueth
himselfe
to
be
an
Doct.
2
agent
for
sinne
,
so
farre
he
bewrayeth
his
owne
ignorance
.
All
Follies
friends
are
most
fooles
deceiuers
and
euill
men
are
first
deceiued
.
2.
Tim.
3.
13.
The
Diuell
first
catcheth
one
,
and
maketh
him
a
baite
to
take
an
other
,
as
it
fell
out
in
the
ouerthrow
of
our
first
parents
.
First
,
many
of
them
haue
their
mindes
darkened
with
want
Reasons
.
1
of
knowledge
that
they
cannot
discerne
betwixt
light
,
and
darknesse
,
truth
,
and
falsehood
.
Secondly
,
all
the
rest
haue
their
hearts
blindfolded
with
wilfulnesse
,
that
they
will
not
vnderstand
.
For
if
they
know
the
will
of
God
,
and
the
meaning
of
his
word
,
they
discerne
not
of
his
nature
that
he
is
offended
with
euery
thing
which
is
contrary
to
his
word
.
Or
if
they
apprehend
that
,
and
conceiue
it
to
bee
so
:
yet
they
thinke
him
remisse
,
that
hee
will
not
so
seuerely
punish
them
that
offend
him
.
Or
if
they
haue
not
such
an
erroneous
opinion
of
his
dealing
towards
all
,
yet
they
hope
for
indulgence
to
themselues
,
that
he
will
cast
off
some
part
of
his
iustice
to
dispense
with
them
howsoeuer
the
case
standeth
with
others
.
Deut.
29.
19.
Reproofe
of
their
folly
that
seeke
to
gather
the
praise
of
Vse
.
knowledge
out
of
the
practise
of
ignoraunce
,
that
contradict
,
and
disgrace
all
sound
points
of
sanctification
.
Of
which
sort
also
are
they
that
trouble
the
Church
by
setting
abroach
new
,
fruitlesse
,
fantasticall
,
and
pernicious
opinions
,
or
reuiuing
those
that
haue
beene
formerly
suppressed
:
or
managing
those
that
be
presently
in
question
.
These
men
beguile
themselues
and
beguile
the
world
with
a
shew
of
learning
,
but
God
and
good
men
doe
deeme
it
want
of
learning
.
For
so
the
Apostle
testifieth
.
If
any
man
teach
otherwise
,
and
consenteth
not
to
the
wholesome
words
of
our
Lord
Iesus
Christ
,
and
to
the
doctrine
which
is
according
to
godlinesse
,
he
is
puft
vp
and
knoweth
nothing
.
1.
Tim.
6.
3.
Their
skill
,
and
readinesse
in
this
case
to
crosse
the
truth
,
proueth
not
a
spirituall
growth
,
but
a
fleshly
grosenesse
,
they
are
not
filled
with
grace
,
but
swolne
with
carnall
conceitednesse
.
Shee
sitteth
at
the
doore
of
her
house
on
a
seate
in
the
hie
Verse
.
14
places
of
the
Citie
.
Hee
continueth
still
the
allegorie
,
resembling
wickednesse
to
an
harlot
,
whose
propertie
is
to
be
abroad
in
the
streetes
to
meete
with
companions
,
&
to
intise
man
to
folly
by
her
lookes
and
beehauiour
,
which
sinne
doth
also
by
her
subtilties
to
seduce
mens
soules
.
And
yet
shee
goeth
not
as
an
ordinarie
strumpet
,
or
vagabond
,
but
taketh
state
vpon
her
like
a
courtizan
.
Shee
sitteth
on
a
seate
in
the
streete
,
which
was
wont
to
bee
a
signe
of
honour
.
Iob.
29.
7.
And
the
word
signifieth
a
throne
,
or
chaire
of
estate
,
which
were
for
Princes
or
principall
persons
.
On
a
seate
,
&c.
Great
men
without
grace
bee
as
much
subiect
Doct.
to
sinne
and
folly
as
poore
men
.
The
scripture
confirmeth
Great
men
vngratious
may
be
as
sinfull
as
any
.
this
when
it
compareth
such
kinde
of
persons
to
viler
creatures
.
Psal.
49.
20.
Man
in
honour
which
vnderstandeth
not
is
like
to
beastes
that
perish
.
He
dispraiseth
not
all
men
of
honour
:
for
when
wisedome
and
dignitie
meete
together
,
the
one
is
an
ornament
to
the
other
:
but
those
that
bee
destitute
of
vnderstanding
,
hee
matcheth
not
with
common
men
or
vilest
people
,
but
maketh
equall
to
the
basest
kinde
of
brutish
beastes
.
First
,
they
haue
the
same
roote
,
and
fountaine
of
corruption
Reasons
.
1
which
is
in
all
other
men
.
Secondly
,
they
haue
more
allurements
to
induce
them
vnto
euill
than
other
men
haue
:
their
great
aboundance
to
draw
them
on
to
voluptuousnesse
:
their
might
and
power
to
imbolden
them
to
oppression
:
their
high
degree
,
with
the
charmes
and
inchauntments
of
flatterers
to
make
them
high
minded
,
and
to
keepe
them
from
all
humiliation
,
and
repentance
.
Thirdly
,
Sathan
doth
in
a
speciall
manner
seeke
to
make
a
pray
of
them
.
For
they
bring
whole
flockes
and
flights
of
other
into
the
net
with
them
.
Some
they
leade
with
counsell
and
companie
,
and
some
they
driue
by
force
,
and
violence
,
and
their
example
,
and
countenance
doth
bring
some
into
credite
,
whereby
it
is
made
exceeding
infectious
.
In
all
which
respects
it
was
said
of
Rehoboam
the
sonne
of
Nebat
,
that
hee
made
Israell
to
sinne
.
Instruction
to
such
as
bee
in
eminent
places
,
and
are
great
Vse
.
1
personages
,
that
they
be
as
watchfull
ouer
their
soules
as
the
vulgar
sort
and
meanest
persons
.
The
assault
of
the
diuell
vpon
them
is
certaine
and
forcible
.
Their
owne
strength
as
small
,
their
ouerthrow
as
dangerous
,
and
their
punishment
as
grieuous
.
And
therefore
it
is
not
a
contemptible
worke
,
&
vnmeet
for
their
places
to
pray
often
,
to
heare
the
word
and
exercise
all
other
seruices
of
religion
;
vnlesse
it
be
an
honourable
thing
to
bee
a
slaue
to
Sathan
,
and
fit
for
their
degree
to
perish
.
Confutation
of
their
opinions
,
which
so
admire
the
state
of
men
of
wealth
and
worship
,
as
if
euery
one
that
had
power
,
and
titles
,
were
necessarily
wise
and
happy
,
whereas
heere
it
appeareth
that
follie
doth
so
possesse
many
of
them
that
they
are
wholy
transformed
into
her
,
and
instead
of
being
reputed
reuerent
,
and
wise
men
,
they
are
called
by
the
name
of
this
foolish
woman
.
The
like
in
effect
is
spoken
of
them
Eccles.
10.
7.
That
follie
is
set
in
great
excellencie
,
and
seruants
bee
riding
on
horses
,
when
seruile
men
whose
hearts
bee
in
bondage
to
sinfull
lusts
,
attaine
to
greatnesse
.
In
the
high
places
,
&c.
Assemblies
and
meetings
of
men
be
seldome
without
the
company
of
sinfulnesse
,
and
Sathan
.
For
Doct.
2
Sinne
and
Sathan
frequent
great
assemblies
.
hee
will
be
one
in
the
congregation
of
God
,
where
they
come
together
to
pray
against
him
,
where
the
Lord
striketh
at
him
,
and
woundeth
him
with
his
words
and
therefore
will
more
boldly
come
to
other
assemblies
,
which
bee
onely
for
ciuill
affaires
,
and
chiefely
when
they
bee
for
sinfull
exercises
,
as
may
appeare
by
the
effect
of
Baal-Peors
wake
.
Num.
29.
First
,
there
bee
many
to
worke
vpon
,
and
therefore
greater
Reason
.
1
is
the
likelihood
of
successe
.
Secondly
,
there
is
vtterance
and
vent
for
many
sinnes
which
men
vse
not
to
practise
alone
by
themselues
:
as
swearing
,
lying
,
bragging
,
scoffing
,
rayling
,
flatterie
,
and
all
kinde
of
euill
speaches
,
besides
many
actions
,
and
gestures
which
bee
proper
to
company
.
Thirdly
,
hee
hath
more
helps
with
him
there
,
than
when
hee
dealeth
with
one
alone
in
secret
.
For
they
that
bee
peruerted
ioyne
with
him
to
peruert
others
,
and
they
which
were
bad
before
,
are
so
made
much
worse
.
It
would
haue
ben
hard
to
raise
a
rebellion
against
Dauid
,
if
euery
one
had
ben
singly
solicited
,
before
there
was
any
assemblie
.
Instruction
not
to
walke
streets
,
or
haunt
much
company
Vse
.
1
without
due
cause
,
and
calling
.
It
is
righteous
from
God
that
the
diuell
should
play
the
marshall
to
take
vp
them
which
stragle
abroad
without
any
warrant
.
And
that
was
the
cause
of
Dinahs
woe
,
which
would
needes
goe
forth
to
see
fashions
.
Gen.
34.
1.
When
our
occasions
doe
iustly
call
vs
to
such
places
,
that
we
prepare
to
preuent
all
perils
,
let
the
word
of
God
be
in
our
hearts
to
keepe
vs
from
sinne
,
as
we
would
take
preseruatiues
for
our
bodies
against
the
pestilence
,
when
the
aire
is
infected
.
If
the
Diuell
cast
his
fiery
darts
at
vs
,
let
saith
be
ready
to
quench
them
:
If
folly
intise
vs
with
guilefull
speaches
,
let
wisdome
shape
her
an
answere
,
and
send
her
packing
.
To
call
them
that
passe
by
the
way
,
that
goe
right
on
Verse
.
15
their
way
.
This
is
the
end
,
and
purpose
of
her
being
in
the
streetes
to
doe
mischiefe
there
:
not
onely
to
confirme
,
and
harden
such
as
be
already
entred
into
lewd
courses
,
but
to
peruert
and
draw
away
those
that
be
inclined
to
any
goodnesse
.
So
soone
as
any
man
beginneth
to
set
himselfe
to
seeke
God
,
Doct.
the
Diuell
,
and
diuellish
men
will
bee
ready
to
turne
him
out
The
diuel
an
vtter
aduersary
to
all
good
endeauours
.
of
the
way
.
So
stoode
the
case
with
the
Corinthians
,
Galathians
,
and
some
other
of
the
Churches
,
as
soone
as
euer
they
imbraced
the
doctrine
of
the
Apostles
,
presently
the
false
Apostles
attempted
to
corrupt
them
.
Gal.
1.
7.
&
3.
1.
And
so
was
Paulus
the
proconsull
dealt
with
:
Act.
13.
8.
Whiles
Paul
was
preaching
to
him
,
Elimas
was
peruerting
of
him
:
whiles
the
one
built
,
the
other
battered
,
and
pluct
downe
:
whiles
the
one
laboured
to
make
him
a
Christian
,
the
other
indeauored
to
keepe
him
an
insidell
,
and
vnbeleeuer
.
First
,
they
bee
enemies
to
the
feast
of
wisedome
,
maligning
Reasons
.
1
the
glory
of
the
Gospell
,
and
the
prosperous
successe
of
the
same
.
Secondly
,
they
be
enemies
to
the
messengers
of
wisedome
,
thinking
that
they
shall
haue
too
much
loue
,
and
reuerence
yeelded
to
them
,
if
men
receiue
comfort
,
and
profit
by
their
ministrie
.
Galat.
4.
17.
Thirdly
,
they
bee
enemies
to
mankinde
,
as
touching
the
soule
,
repining
that
any
man
should
bee
in
a
better
state
then
themselues
(
though
themselues
refuse
to
be
in
a
good
state
)
according
to
the
disposition
of
their
old
father
,
who
for
the
same
cause
so
soone
supplanted
our
first
parents
Adam
and
Eue.
Fourthly
,
they
feele
some
preiudice
to
themselues
,
by
the
departure
of
men
from
the
seruice
of
Sathan
:
they
want
their
wonted
companions
,
to
ioyne
with
them
in
their
wicked
practises
:
besides
the
blemish
that
cleaueth
to
them
for
vices
,
by
meanes
of
the
credit
that
accreweth
to
others
by
their
vertue
,
and
goodnesse
.
Instruction
,
how
to
carry
our selues
toward
such
as
bee
Vse
.
1
nouices
in
religion
,
as
we
come
too
short
of
Christian
loue
,
if
we
be
too
suspicious
&
ouermuch
mistrustfull
of
their
proceeding
:
so
wee
goe
beyond
the
bounds
of
godly
discreation
,
if
we
be
too
confident
of
them
,
and
so
expose
our selues
to
perill
.
Secondly
,
to
lay
a
good
foundation
,
and
to
set
on
surely
,
when
we
enter
the
profession
of
Christianitie
,
that
our
ground
work
faile
not
in
the
time
of
triall
.
Mat.
7.
24.
&c.
For
certaine
it
is
,
that
the
diuell
by
temptations
,
and
our
aduersaries
by
oppositions
will
make
manifest
what
firmenesse
,
&
soundnesse
is
in
euery
one
.
Either
they
will
Satanically
assault
vs
with
carnall
perswasions
,
or
else
we
shall
bee
terrified
with
comminations
,
and
threatnings
,
or
else
wee
shall
bee
derided
with
scoffes
,
and
reproches
,
or
we
shall
be
traduced
with
false
imputations
:
or
we
shall
be
disquieted
with
wrongefull
molestations
.
Thirdly
,
that
we
should
be
as
industrious
to
lead
men
in
the
right
way
,
as
they
be
to
call
them
out
:
and
to
help
them
out
of
the
snares
of
the
Diuell
,
as
they
be
to
hold
them
in
.
For
that
is
their
sinne
,
which
they
are
forbiden
to
practise
,
this
is
our
dutie
which
we
are
commanded
to
performe
.
Theirs
is
falsehood
,
and
cruelty
tending
to
hurt
,
and
mischiefe
:
ours
is
faithfulnesse
and
mercie
for
good
,
and
great
profit
.
They
be
the
vassals
of
Sathan
,
and
instruments
of
his
mallice
:
wee
bee
the
seruants
of
Christ
,
and
messengers
of
his
graces
:
all
the
euill
that
they
do
shall
be
punished
with
their
confusion
,
all
the
good
that
we
do
shall
be
rewarded
with
glory
.
Dan.
12.
3.
Who
so
is
simple
,
let
him
come
hither
,
and
whosoeuer
is
Verse
.
16
:
voide
of
vnderstanding
to
him
shee
speaketh
.
Who
so
is
simple
,
&c.
That
is
,
which
being
ignorant
discerneth
not
his
blindnesse
,
but
hath
conceit
of
wisedome
,
and
knowledge
.
Let
him
come
hither
,
&c.
To
the
company
,
counsell
,
and
practise
of
Folly
.
And
to
him
that
is
destitute
of
vnderstanding
shee
speaketh
,
viz.
that
haue
no
knowledge
of
their
owne
,
nor
be
willing
to
goe
to
wisedomes
house
to
get
any
.
Ignorant
persons
that
regard
not
knowledge
are
the
sittest
Doct.
pray
for
deceiuers
.
Ephe.
4.
14.
The
Apostle
in
the
Epistle
to
They
are
easily
misled
that
loue
not
to
learne
.
the
Ephesians
perswading
them
to
knowledge
,
sheweth
the
great
neede
thereof
;
That
wee
henceforth
bee
no
more
children
,
wauering
,
and
carryed
about
with
euery
winde
of
doctrine
,
by
the
deceit
,
or
dice
of
men
.
Wherein
hee
declareth
the
dangerous
case
of
such
as
want
vnderstanding
by
two
similitudes
:
one
comparing
them
to
little
children
,
and
the
false
teachers
to
craftie
gamsters
,
that
vse
to
cogge
at
dice
,
who
can
easily
beguile
a
young
boy
,
and
strippe
him
of
all
that
hee
playeth
for
,
though
his
whole
inheritance
lye
vpon
the
game
.
The
other
comparing
them
to
ships
,
that
neither
haue
anchor
to
holde
them
,
nor
sterne
,
and
pilote
to
guide
them
,
and
therefore
the
tides
,
&
tempests
doe
driue
them
euery
way
without
resistance
.
First
,
they
are
already
taken
by
the
diuell
,
and
bee
in
his
Reasons
.
1
power
,
and
therefore
as
vnable
to
escape
the
snares
of
his
foulers
,
as
the
birds
that
lie
fluttering
in
the
net
.
2.
Tim.
2.
26.
Secondly
,
they
are
altogether
destitute
of
all
iudgement
,
nothing
discerning
truth
from
errour
,
light
from
darkenesse
,
safetie
from
perill
,
and
therefore
may
bee
made
to
beleeue
euery
thing
.
Thirdly
,
their
hearts
and
affections
bee
corrupted
,
and
therefore
corrupt
counsell
will
the
more
preuaile
with
them
,
&
corrupt
conuersation
be
the
more
pleasing
to
them
.
Eph.
4.
18.
Confutation
of
them
that
diswade
men
from
seeking
of
Vse
.
knowledge
,
because
there
bee
so
many
seducers
that
goe
about
to
deceiue
.
It
is
dangerous
dealing
with
scriptures
(
say
they
)
wee
know
not
well
whom
to
trust
,
the
world
is
so
full
of
dissemblers
,
and
therefore
wee
will
neither
heare
,
nor
beleeue
any
Preacher
of
them
all
.
But
they
will
heare
and
beleeue
Iesuits
,
and
seminaries
,
and
popish
persons
that
intice
them
to
Idolatrie
and
disloyaltie
:
they
will
heare
and
beleeue
gamesters
,
and
filthie
fellowes
that
will
leade
them
to
lust
,
lewdenesse
,
riot
,
and
vnthriftinesse
:
they
will
heare
and
beeleeue
such
as
will
fill
their
eares
with
false
report
,
and
poyson
their
harts
with
malice
,
couetousnesse
,
craft
,
and
crueltie
.
As
though
there
were
no
infectious
people
but
ministers
;
no
perill
of
contagion
,
but
at
sermons
;
none
subiect
to
bee
miseled
,
but
such
as
vse
the
best
meanes
to
know
the
right
way
.
But
consider
the
force
of
their
reason
whereby
they
would
induce
men
to
persist
in
their
blindnes
:
there
be
many
slips
,
and
much
counterfait
mettall
,
and
therefore
no
vse
of
a
touchstone
:
there
is
poyson
prepared
for
vs
,
and
therefore
beware
of
preseruatiues
:
our
enemies
come
armed
against
vs
,
and
therefore
let
vs
cast
away
our
weapons
:
their
purpose
is
to
surprise
vs
in
the
darke
,
and
therefore
put
out
at
any
hand
all
the
light
What
is
it
but
wisedome
that
doth
inable
vs
to
try
all
things
,
and
to
hold
that
which
is
good
?
what
is
it
but
knowledge
that
doth
discrie
the
venome
of
all
pestiferous
,
and
pestilent
opinions
?
what
is
it
but
vnderstanding
that
doth
discouer
the
dangerous
occurrents
that
will
insue
vpon
pernicious
counsell
?
For
other
vses
of
this
poynt
,
see
verse
10.
Doct.
2.
Stollen
waters
are
sweete
,
and
hid
bread
is
pleasant
.
Verse
.
17
This
verse
containeth
an
euent
that
followeth
their
yeelding
to
follies
allurements
,
that
at
the
first
they
finde
delight
and
pleasure
,
and
great
contentation
in
their
intertainement
.
Hee
alludeth
,
as
it
seemeth
,
to
the
disorders
that
are
wont
to
be
in
harlots
houses
,
wherein
at
the
meeting
of
companions
they
vse
to
haue
a
feast
,
and
all
the
prouision
is
of
stollen
stuffe
.
Eyther
seruants
filtch
from
their
masters
,
or
otherwise
they
steale
from
their
neighbours
,
hennes
,
and
geese
,
and
duckes
,
and
connies
,
and
venison
,
and
such
things
as
they
can
come
by
:
which
is
called
hid
food
,
because
as
they
cannot
iustifie
it
,
so
they
dare
not
let
it
be
seene
,
but
dresse
it
couertly
,
and
eate
it
secretly
in
the
middest
of
the
night
,
in
the
most
inward
and
closest
rome
of
the
whole
house
.
And
whatsoeuer
is
so
gotten
,
and
there
made
ready
is
very
delicious
vnto
them
,
though
it
were
but
bread
and
water
.
Those
things
that
bee
most
vnlawfull
doe
best
satisfie
the
Doct.
humors
of
vnregenerate
men
.
Though
wisedome
make
a
feast
Things
the
more
vnlawfull
,
the
better
liked
of
bad
men
.
of
meates
that
be
daintie
and
wholesome
,
and
prepare
spiced
cups
,
with
wine
that
is
sweete
and
delicate
,
yet
shee
hath
few
guests
that
will
visite
her
table
:
but
let
folly
prouide
only
bread
and
water
(
which
they
must
also
eat
in
a
corner
,
and
hide
their
heads
like
malefactours
)
and
shee
shall
haue
great
store
that
will
flocke
to
her
house
,
and
accept
of
their
cheare
with
very
good
liking
,
in
this
sence
it
is
said
Chap.
20.
17.
that
the
bread
of
deceit
is
sweete
to
a
man
.
The
vnrighteous
trade
and
course
of
getting
is
to
many
a
kinde
of
sauce
to
procure
a
relish
to
their
possessions
.
They
esteeme
euery
thing
to
bee
so
much
the
more
worth
,
if
a
craftie
head
,
a
violent
hand
,
a
guilefull
tongue
,
or
any
fraudulent
meanes
hath
brought
it
vnto
them
.
The
same
proportion
holdeth
in
all
other
cases
.
How
many
bee
carried
with
brutish
lusts
and
affections
to
strange
flesh
,
that
haue
nothing
in
them
of
beautie
,
and
in
the
meane
time
loath
their
owne
wiues
which
bee
well
fauoured
,
personable
,
and
comely
:
and
who
almost
taketh
delight
in
any
recreation
which
is
neither
vnseasonable
in
respect
of
the
time
,
nor
yet
vnwarrantable
in
regard
of
the
manner
,
yet
it
is
altogether
too
fresh
and
vnsauery
for
their
taste
,
vnlesse
the
Diuell
powder
it
with
some
enormious
abuses
.
And
hence
it
proceedeth
,
for
that
all
which
is
fleshly
and
most
contrary
to
the
spirit
of
God
,
is
alwaies
acceptable
to
Reason
.
them
that
be
fleshly
,
and
most
agreeable
to
the
corrupt
nature
of
man
.
And
so
saith
the
Apostle
Rom.
8.
5.
They
that
are
after
the
flesh
,
sauour
of
the
things
of
the
flesh
.
And
it
falleth
out
in
this
case
,
as
it
doth
in
the
infirmities
of
the
body
,
euery
maladie
doth
desire
that
which
will
feede
and
maintaine
it
,
as
it
is
to
be
seene
in
cholericke
persons
,
and
such
as
be
inclining
to
the
dropsie
;
the
one
sort
best
liking
meate
that
increaseth
choler
,
the
other
thirsting
still
after
drinke
whereby
the
dropsie
is
nourished
.
Confutation
of
Popery
,
that
hath
dishes
for
euery
carnall
Vse
.
1
mans
diet
,
the
whole
body
of
it
tending
to
sensualitie
.
Euery
sence
is
thereby
fed
with
fleshly
delights
,
insomuch
as
any
infidell
may
be
greatly
refreshed
therewith
,
and
yet
not
led
one
step
nearer
to
saluation
.
And
as
it
is
for
euery
mans
turne
,
readie
to
satisfie
their
carnall
humors
,
so
men
be
of
their
owne
accord
,
very
strongly
and
vehemently
affected
to
it
.
It
is
as
naturall
for
them
to
be
superstitious
,
as
it
is
for
netles
,
and
thistles
,
and
other
weedes
to
grow
without
sowing
or
setting
.
And
this
is
the
cause
why
men
bee
so
hardly
reclaimed
from
it
,
and
so
easily
vpon
weake
reasons
ready
to
reuoult
back
vnto
it
.
Instruction
that
the
spirituall
delights
of
the
word
,
doe
repell
the
carnall
lusts
of
the
world
,
and
the
comforts
of
heauenly
things
doe
swallow
vp
the
pleasures
of
all
earthly
vanities
.
For
vnlesse
our
hearts
bee
well
fenced
against
them
by
grace
,
they
will
returne
to
their
natiue
home
,
and
take
possession
of
their
ancient
habitation
.
Thirdly
,
Consolation
to
them
that
distrust
these
fleshly
delights
which
be
so
pleasing
to
other
mens
appetites
,
it
argueth
that
they
haue
beene
well
fed
at
wisedomes
feast
,
and
that
is
the
cause
why
their
stomackes
can
no
better
disgest
the
voluptuous
messes
of
folly
,
it
is
a
cleare
case
that
no
man
can
loath
the
inchanted
meate
that
Sathan
and
sinne
haue
dressed
,
but
such
as
haue
been
nourished
by
the
bread
of
life
which
Iesus
Christ
himselfe
hath
prepared
.
But
hee
knoweth
not
that
the
dead
are
there
,
and
that
her
Verse
.
18
guests
are
in
the
deepe
of
hell
.
Heere
followeth
another
euent
insuing
vpon
the
former
,
that
as
they
had
pleasure
at
the
first
,
so
they
must
haue
paine
at
the
last
:
as
their
intertainment
was
with
delight
,
so
shall
their
reckoning
be
with
destruction
.
It
is
said
,
he
knoweth
not
:
that
is
,
euery
one
of
them
that
bee
tractable
to
her
call
haue
the
perill
of
their
state
hid
from
their
eyes
.
That
the
dead
are
there
,
&c.
That
all
that
giue
themselues
to
such
courses
are
strangers
from
the
life
of
God
,
and
in
the
power
of
the
first
death
;
and
in
the
depth
of
hell
,
that
is
,
are
as
certaine
to
bee
damned
in
the
world
to
come
(
vnlesse
God
giue
them
repentance
)
as
if
they
were
already
in
hell
fire
.
According
as
euery
sinne
is
more
delightfull
,
so
is
it
more
Doct.
dangerous
and
deceitfull
.
The
sweet
meates
of
wickednesse
Sin
the
more
pleasing
the
more
pernicious
.
will
haue
the
sowre
sauce
of
wretchednesse
and
misery
.
Sinnefulnesse
wil
be
the
bane
of
transgressors
,
as
the
harlot
is
commonly
of
adulterers
.
It
is
the
holy
Prouerbe
of
God
,
that
when
the
bread
of
deceit
is
sweet
to
the
tast
,
it
turneth
to
grit
,
and
grauell
,
to
the
torment
of
the
teeth
.
Chap.
20.
17.
First
,
as
it
appeareth
heere
,
men
be
willingly
ignorant
of
Reasons
.
1
the
euills
to
come
,
when
their
desires
be
satisfied
for
the
present
.
Which
thing
our
Sauiour
doth
also
intimate
by
the
example
of
the
old
world
:
when
once
they
gaue
ouer
themselues
Mat.
14.
39.
to
profit
,
and
pleasure
:
as
feasting
,
and
marying
,
&
planting
,
and
building
,
and
traffaquing
:
they
knew
nothing
till
the
flood
came
,
though
Noah
had
foretold
them
aboue
an
hundred
yeares
together
.
Secondly
,
when
they
be
possest
with
the
delights
of
sinne
,
they
are
with
much
difficultie
brought
to
leaue
them
.
As
Zophar
sheweth
.
Iob.
20.
12.
&c.
that
when
wickednesse
is
sweet
in
their
mouthes
,
they
will
fauour
it
,
and
not
forsake
it
till
it
turne
to
a
poyson
in
their
bowells
.
Thirdly
,
in
respect
of
the
present
condition
of
voluptuous
persons
which
liue
in
pleasure
,
that
they
are
dead
whiles
they
liue
.
1.
Tim.
5.
6.
They
are
sensible
carkeses
,
&
breathing
carrions
.
For
though
they
haue
a
reasonable
soule
which
maketh
them
to
bee
men
,
yet
they
want
the
spirit
of
grace
which
maketh
them
to
be
Christians
.
Fourthly
,
in
regard
of
their
future
misery
,
for
which
Saint
Iames
wisheth
them
to
weepe
,
and
howle
,
and
make
all
kinde
of
lamentation
.
For
howsoeuer
all
reprobates
shall
be
damned
,
yet
they
shall
sink
to
the
bottome
of
terrors
and
torments
in
hell
that
haue
risen
vp
to
the
top
of
pleasures
,
&
cursed
prosperitie
on
earth
.
Instruction
,
First
,
to
foresee
that
which
will
follow
,
when
Vse
.
1
baytes
are
layde
,
for
vs
by
Sathan
or
wicked
men
,
and
accompt
the
threatnings
of
God
,
as
certaine
as
executions
:
and
feare
the
plagues
to
follow
heereafter
,
as
if
wee
were
foorthwith
to
feele
them
.
Secondly
,
that
no
example
preuaile
so
far
as
to
draw
vs
into
a
wicked
way
.
Consider
not
what
they
bee
in
outward
appearance
that
dwel
in
follies
house
,
but
what
their
state
is
presently
by
Gods
testimonie
,
and
how
they
shal
finde
it
heereafter
by
their
owne
experience
.
Thirdly
,
that
wee
illude
not
our
owne
hearts
by
hoping
to
shift
for
one
:
for
neuer
any
one
could
auoid
the
punishment
by
shifting
.
Sinne
maketh
sure
work
withall
her
guests
,
to
giue
them
their
deadly
wound
at
the
entrance
,
so
that
death
waites
on
folly
to
take
them
presently
at
her
hands
,
&
hell
followeth
death
,
to
receiue
them
afterwards
at
his
hands
.
A
Plaine
Exposition
vpon
the
tenth
Chapter
of
the
Prouerbes
of
Salomon
.
CHAPTER
.
X.
The
Parables
of
Salomon
:
A
wise
sonne
maketh
a
Verse
.
1
glad
Father
,
but
a
foolish
sonne
is
a
heauinesse
to
his
mother
.
PARABLES
.
That
is
,
wise
and
graue
sentences
written
by
Salomon
,
but
inspired
by
the
spirit
of
God
,
for
the
imformation
of
the
minde
,
and
the
institution
of
the
life
,
according
to
the
rules
of
Wisedome
,
Iustice
,
and
Pietie
The
other
nine
Chapters
being
presixed
as
a
preface
to
these
,
contained
a
continued
discourse
,
wherein
the
commendation
of
Wisedome
,
and
the
exhortations
to
manie
good
duties
were
prosecuted
with
varietie
of
arguments
:
wheras
in
these
that
follow
,
for
the
most
part
,
are
set
downe
briefe
sayings
,
euery
verse
almost
comprehending
a
whole
point
in
it selfe
,
not
growing
vpon
dependance
of
that
which
went
before
,
nor
ministring
th'
occasion
of
that
which
commeth
after
.
Yet
sometimes
it
falleth
out
otherwise
,
and
diuers
verses
together
haue
dependance
one
with
another
,
as
will
appeare
in
some
place
of
this
present
Chapter
.
A
wise
sonne
,
that
is
,
a
vertuous
&
towardly
sonne
or
daughter
,
maketh
a
ioyfull
father
,
or
mother
:
and
a
foolish
sonne
,
that
is
,
a
sinfull
and
vngratious
childe
,
is
an
heauinesse
,
and
griefe
to
his
mother
or
father
:
yet
it
is
not
without
cause
that
the
mother
is
rather
put
in
the
latter
clause
,
than
the
father
:
for
that
sex
is
the
weaker
,
&
more
impatient
of
such
a
crosse
:
and
vsually
contemptuous
children
be
bolder
to
contemne
the
mother
then
the
father
,
as
Chap.
15.
20.
A
foolish
man
despiseth
his
mother
,
as
Rebeccah
was
more
troubled
with
Esau
then
Isaac
was
:
and
very
often
the
mothers
by
too
much
indulgence
and
fondnesse
,
are
meanes
of
their
childrens
vices
,
and
so
it
is
said
,
A
childe
set
at
libertie
maketh
his
mother
ashamed
.
Chap.
29.
15.
The
comfort
or
sorrow
of
parents
standeth
much
in
the
behauiour
Doct.
of
their
children
.
This
is
euident
by
the
example
of
A
good
sonne
makes
a
glad
father
.
Iacobs
sonnes
:
whereof
Ioseph
a
gracious
child
,
was
neuer
but
a
refreshing
to
him
:
but
Simeon
,
and
Reuben
,
and
Leny
,
and
most
of
the
rest
,
by
their
sinfull
actions
did
fill
him
with
griefe
and
afflictions
:
and
so
had
Dauid
experience
both
waies
,
being
peirced
with
sorrow
on
the
one
side
,
by
the
villanous
practises
&
miserable
ends
of
Absolon
and
Ammon
:
and
abounding
with
ioy
on
the
other
side
for
the
singular
wisedome
of
Salomon
.
First
,
these
affections
doe
proceede
from
the
loue
that
godly
Reason
.
parents
doe
beare
vnto
God
,
that
thinking
all
too
little
that
is
done
in
his
seruices
,
they
haue
now
helpers
euen
out
of
their
owne
loynes
,
that
will
ioyne
with
them
in
the
same
:
and
when
they
haue
finished
their
course
and
ended
their
owne
daies
worke
,
yet
the
worke
shall
still
bee
continued
by
their
posteritie
.
We
see
in
humane
affaires
,
that
euery
good
subiect
will
be
glad
to
breede
vp
a
sonne
that
will
bee
sit
and
able
to
serue
his
soueraigne
:
and
how
can
it
then
but
cheere
vp
the
heart
and
refresh
the
spirits
of
Christian
fathers
or
mothers
to
haue
their
children
the
Lords
Souldiers
,
valiantly
sighting
his
battailes
against
sinne
and
Sathan
,
and
that
in
their
owne
sight
and
presence
?
euery
good
master
,
as
was
Abraham
,
will
think
it
a
benefite
to
haue
his
seruants
to
be
the
seruants
of
the
Lord
:
and
euery
Christian
will
gladly
heare
of
Godly
men
,
in
another
familie
,
in
another
towne
,
in
another
countrie
,
in
another
kingdome
,
and
therefore
much
more
will
religious
parents
be
rauished
with
ioy
to
see
with
their
owne
eyes
the
feare
of
God
in
their
owne
houses
,
in
their
owne
children
by
the
blessing
of
God
vpon
their
owne
gouernement
,
and
prayers
:
but
they
cannot
but
conceiue
as
great
griefe
by
the
sinfulnesse
of
impious
children
,
which
wholy
cast
off
the
yoke
of
all
holy
obedience
:
that
dispite
him
whom
they
honour
,
and
blaspheme
that
name
which
they
sanctifie
,
and
reiect
that
word
which
their
soules
doe
liue
by
.
The
Prophets
eyes
gushed
out
with
riuers
of
waters
because
strangers
,
and
aliants
,
and
euen
his
very
enemies
obserued
not
the
commandements
of
God
:
and
therefore
much
Psal.
119.
136.
more
would
he
haue
mourned
when
his
owne
sonnes
rebelled
against
them
.
Secondly
,
loue
to
the
people
of
God
will
worke
gladnesse
,
when
faithfull
men
discerne
their
children
to
bee
inclining
to
goodnesse
.
For
they
are
growing
to
be
fruitfull
plants
in
the
Lords
orchard
,
and
so
many
shall
haue
profit
by
them
many
waies
,
whereas
the
wicked
are
as
thornes
and
bryars
and
noysome
brambles
.
Thirdly
,
the
happy
condition
of
gracious
and
godly
children
themselues
doth
procure
to
the
parents
much
consolation
:
for
besides
their
spirituall
promotion
and
dignitie
,
being
made
the
sonnes
of
God
,
and
kingly
heires
of
euerlasting
glory
,
the
fauour
and
blessing
of
God
doth
vsually
appeare
towards
them
for
the
things
of
this
life
:
when
rebellious
and
wicked
children
haue
the
curse
of
God
vpon
them
,
doing
mischiefe
and
hurt
,
and
receiuing
the
reward
of
it
,
by
shame
and
infamy
,
by
debts
and
arearages
,
by
slight
and
lurking
,
by
bonds
and
imprisonment
,
and
oftentimes
by
an
ignominious
death
and
destruction
.
Fourthly
,
wise
children
yeeld
matter
of
comfort
to
their
parents
in
being
officious
vnto
them
,
and
vsing
all
good
behauiour
towards
them
:
for
they
are
most
forward
to
obay
their
commandements
,
they
are
most
cheerefull
to
releeue
their
necessities
:
they
are
most
faithfull
and
prouident
to
preserue
their
life
,
and
health
,
and
welfare
.
In
which
respect
the
Scripture
compareth
them
to
arrowes
or
any
other
weapons
,
whereby
men
may
be
defended
.
Psal.
127.
4.
And
as
they
are
prest
and
ready
to
performe
euery
duetie
that
is
required
of
them
,
so
will
they
also
carefully
regard
their
parents
dealings
towards
them
:
the
father
giueth
counsell
,
and
the
sonne
is
directed
by
it
:
the
father
giueth
rebuke
and
the
sonne
trembleth
at
it
:
the
father
giueth
correction
,
and
the
sonne
doth
humbly
submit
himselfe
vnto
it
.
Now
at
the
handes
of
a
foolish
child
,
what
is
to
be
expected
,
but
folly
:
contempt
of
commaundements
and
counsell
:
murmuring
against
admonition
and
reproofes
:
resistance
against
correction
and
chastisements
?
if
their
parents
bee
in
wants
,
they
are
ashamed
of
them
,
and
thincke
it
an
intollerable
burthen
to
bee
charged
with
them
:
and
so
shorten
their
dayes
by
opprobtious
and
hard
vsage
:
if
they
haue
wealth
,
they
seeke
to
make
a
spoyle
of
them
:
if
they
be
like
to
leaue
them
patrimonie
or
inheritance
,
no
enemie
doth
so
much
desire
their
death
:
if
they
bee
simple
and
want
vnderstanding
,
they
eyther
vse
contemptuously
to
checke
and
s●●b
them
,
or
else
to
mocke
and
deride
them
.
If
they
declare
their
wisedome
and
true
pietie
,
they
shew
then
bitternesse
against
their
godly
zeale
and
sincere
profession
.
Instruction
,
First
,
to
children
to
take
it
as
a
motiue
to
stirre
Vse
.
1
them
vp
,
&
prouoke
them
to
Christian
conuersation
,
that
they
shal
minister
comfort
to
their
parents
,
and
pleasure
themselues
,
and
please
the
Lord
:
for
all
those
concurre
and
meete
together
in
one
.
The
sonne
doth
neuer
giue
iust
occasion
of
gladnesse
to
his
father
,
but
hee
hath
a
iust
cause
to
be
glad
for
his
owne
sake
;
because
God
hath
so
seasoned
him
with
grace
,
and
made
him
acceptable
to
his
friends
,
and
vouchsafed
vnto
him
his
owne
fauour
.
Whereas
on
the
contrary
side
when
the
parents
are
much
grieued
for
the
childes
misdemeanours
,
the
child
ought
to
bee
more
grieued
for
his
owne
wretchednesse
;
for
he
shall
bee
most
punished
for
his
rebellion
.
Secondly
,
to
parents
that
for
as
much
as
their
childrens
vice
,
or
vertue
is
their
woe
or
welfare
,
therefore
they
doe
their
best
indeauour
to
haue
their
seede
to
be
vertuous
and
holy
.
And
he
that
will
How
a
man
may
be
a
ioyfull
father
.
doe
this
,
must
lay
the
foundation
of
beeing
a
comfortable
father
,
beefore
hee
bee
a
father
,
and
take
the
way
to
haue
good
children
,
beefore
hee
haue
children
:
and
that
is
by
a
due
care
that
himselfe
doe
marry
in
the
Lord
:
that
he
propose
such
an
ende
,
and
vse
such
proceeding
,
and
match
with
such
a
wife
,
as
will
bring
the
blessing
of
God
vpon
his
house
and
posteritie
.
Secondly
,
if
he
be
desirous
that
his
children
should
yeeld
him
the
crop
of
comfort
,
he
must
bestow
vpon
them
the
seede
of
instruction
,
and
the
tillage
of
good
education
.
Thirdly
,
great
care
is
to
be
had
for
the
wise
and
orderly
disposing
of
them
in
marriage
,
that
all
the
former
hopes
be
not
cut
off
through
the
neglect
of
this
dutie
:
For
diuers
times
good
people
in
this
regard
are
like
to
corne
that
prospereth
well
in
the
blade
,
but
afterwards
is
either
blasted
or
withered
in
the
eare
.
Many
ingenious
and
towardly
young
men
and
maidens
haue
beene
vtterly
ouerthrowne
by
coupling
themselues
to
profane
yoke-fellowes
,
and
being
ingrafted
into
sinfull
families
.
Reproofe
of
those
that
take
least
care
to
get
wisedome
for
their
children
,
but
onely
labour
to
prouide
them
wealth
,
and
thereby
they
are
made
idle
,
and
proude
,
and
vnthriftie
,
and
prepared
to
wast
with
riot
all
that
they
haue
gotten
with
care
and
trauell
.
And
yet
they
bee
far
worse
and
altogether
vnworthie
of
the
name
of
fathers
,
that
grieue
at
the
graces
of
the
children
,
and
restraine
them
from
all
the
meanes
whereby
they
might
attaine
vnto
knowledge
and
wisedome
.
Consolation
to
them
that
be
inriched
with
this
treasure
of
good
children
,
howsoeuer
the
world
goeth
with
them
in
their
state
otherwise
.
If
they
be
wealthy
and
stored
with
possessions
,
they
haue
such
to
leaue
them
vnto
,
as
are
fitted
for
them
,
and
know
how
to
vse
them
,
and
are
like
long
to
inioy
them
.
Wheras
many
parents
doe
leaue
portions
that
are
better
than
the
children
to
whom
they
are
beequeathed
:
and
the
good
creatures
of
God
are
put
into
the
hands
of
vnworthie
men
,
who
are
therefore
vnable
long
to
retaine
them
.
If
they
be
pore
and
destitute
of
other
riches
,
&
maintenance
,
yet
the
want
of
things
of
lesse
value
,
is
supplied
by
that
which
is
of
more
worth
,
one
good
child
is
better
then
many
wedges
of
gold
:
and
no
earthly
inheritance
is
so
faire
a
demaines
,
as
a
religious
seede
,
which
God
doth
giue
in
goodnesse
,
and
by
his
owne
testimonie
commendeth
as
a
blessing
that
maketh
a
man
to
be
happy
.
Psal.
127.
3.
4.
The
treasures
of
wickednesse
profit
nothing
,
but
righteousnesse
Verse
2
deliuereth
from
death
.
The
treasures
of
wickednesse
,
that
is
,
the
greatest
abundance
of
wealth
,
which
is
euill
gotten
,
and
euill
vsed
,
or
possessed
by
an
euill
owner
,
profit
nothing
,
doe
him
no
good
at
any
time
,
but
least
of
all
at
his
death
,
or
in
time
of
misery
,
for
so
it
is
intended
by
the
Antithests
and
expressed
,
Chap.
11.
4.
But
righteousnesse
,
that
is
,
vprightnesse
of
heart
,
and
holynesse
of
behauiour
,
deliuereth
from
death
,
that
is
,
from
destruction
,
and
all
other
hurtfull
dangers
.
Yet
not
by
any
merit
of
man
,
but
by
the
mercie
of
God
through
Iesus
Christ
.
The
riches
of
iniquitie
.
No
wicked
worldling
is
any
thing
Doct.
the
better
for
his
wealth
which
thing
the
Prophet
Dauid
had
Wicked
mens
wealth
doe
them
no
good
well
considered
of
,
and
therefore
confidently
affirmeth
.
Psal.
39.
6.
doubtlesse
(
saith
hee
)
Man
walketh
by
a
vaine
image
,
hee
heapeth
vp
riches
,
&
cannot
tell
who
shall
gather
them
.
He
speaketh
not
of
a
particular
,
as
though
some
one
man
were
falne
into
that
errour
,
but
of
the
whole
body
of
mankinde
,
in
that
case
as
they
are
descended
from
Adam
.
Euery
man
that
hath
nothing
but
the
nature
of
man
,
doth
take
a
shew
for
a
substance
,
the
image
in
the
glasse
for
the
face
represented
by
it
:
the
picture
of
happinesse
which
is
painted
on
riches
,
for
true
and
solide
felicitie
:
and
therefore
they
misse
of
that
which
they
make
most
account
of
,
for
they
haue
gathered
together
goods
,
and
others
shall
gather
the
good
comfort
and
fruite
of
them
:
and
whether
they
haue
prouided
for
their
owne
,
or
for
aliants
,
for
friends
,
or
for
foes
,
they
are
altogether
vncertaine
.
But
if
it
be
said
,
that
thus
far
it
profiteth
them
to
bee
wealthie
,
that
they
eate
and
drinke
and
liue
thereby
:
our
Sauiour
answeareth
that
no
mans
life
consisteth
in
the
abundance
of
his
riches
:
doe
not
poore
men
liue
also
?
are
not
sheepe
,
and
Luke
.
12.
15.
kine
,
and
all
other
cattell
nourished
?
Obiect
.
But
they
fare
better
then
others
,
and
in
that
respect
they
haue
a
commoditie
in
their
wealth
aboue
others
?
Answere
.
But
better
fare
doth
not
make
their
state
better
:
it
helpeth
not
their
health
,
it
sweetneth
not
their
sleepe
,
it
refresheth
Eccles.
5.
11.
not
their
harts
,
it
furthereth
them
to
no
good
seruice
.
That
meate
doth
a
man
good
which
inciteth
him
to
prayer
,
&
thanckfulnesse
,
which
moueth
him
to
compassion
&
mercie
,
and
which
maketh
him
able
and
readie
to
exercise
euery
good
dutie
in
his
calling
.
First
,
the
store
and
plentie
of
riches
and
possessions
doth
Reasons
.
1
nothing
help
the
state
of
vnrighteous
men
in
the
time
of
their
prosperitie
;
for
that
which
they
haue
is
none
of
their
owne
:
they
haue
neither
right
nor
vse
of
any
thing
that
is
about
them
.
Isay
.
61.
5.
They
plow
other
mens
grounds
,
and
plant
Isa.
61.
5.
other
mens
orchards
,
and
keepe
other
mens
cattell
,
and
beecome
other
mens
diudges
.
And
for
this
cause
the
Prophet
Habbakuk
doth
cry
out
shame
vpon
their
follie
,
when
they
thinke
themselues
to
bee
very
wise
and
prudent
;
Ho
,
hee
that
Hab.
2.
6.
increaseth
that
which
is
not
his
,
and
hee
that
hideth
himselfe
with
thicke
clay
.
They
make
themselues
packhorses
,
or
at
least
seruile
porters
which
bow
their
backes
to
other
mens
burdens
,
and
shall
bee
recompensed
onely
with
feeling
the
weight
of
the
same
.
Or
let
the
best
be
made
of
it
,
and
be
it
their
owne
,
yet
their
owne
is
nothing
but
a
loade
of
heauy
morter
.
And
this
were
well
if
this
were
all
;
but
the
worst
remayneth
to
bee
spoken
of
:
namely
their
burdens
of
wicked
treasures
bee
as
it
were
bags
or
purses
obtayned
by
stealth
,
or
robberie
,
which
will
therefore
bring
their
liues
into
perill
.
Secondly
,
the
abundance
of
outward
things
cannot
succour
them
in
the
time
of
their
calamitie
:
for
so
the
Prophet
threatneth
;
Neither
their
siluer
nor
their
gold
shall
bee
able
to
deliuer
them
in
the
day
of
the
Lords
wrath
Zeph.
1.
18.
If
their
danger
grew
from
the
heat
of
mens
wrath
there
might
bee
hope
that
wealth
would
help
them
:
for
either
a
summe
of
mony
would
quench
the
flame
of
the
aduersaries
displeasure
,
or
kindle
courage
in
some
others
to
defend
them
.
But
now
that
God
is
prouoked
against
them
,
it
is
in
vaine
to
offer
gold
or
siluer
to
pacifie
him
or
to
ransome
themselues
;
for
hee
standeth
in
no
Psal.
49.
7.
neede
of
them
,
hee
admireth
them
not
as
men
doe
,
and
they
be
his
already
,
and
at
his
owne
will
,
to
be
disposed
of
.
Then
to
oppose
them
against
him
,
in
way
of
resistance
,
it
were
absurd
:
for
there
is
no
power
in
them
to
doe
vs
good
without
him
:
and
much
lesse
therefore
to
maintaine
any
man
against
him
.
Nay
they
be
so
far
from
ayding
sinfull
men
against
the
Psal.
62.
10
11.
hand
of
God
,
as
that
they
bee
many
times
weapons
in
their
hand
;
to
plague
them
with
stroaks
of
iudgement
.
It
hath
neuer
beene
heard
that
the
purse
hath
preserued
the
man
from
the
sword
of
the
robber
,
or
the
chest
from
the
assault
of
the
theefe
:
but
the
contrary
falleth
out
often
,
that
men
bee
made
a
spoile
for
their
money
,
and
brought
to
ruine
,
as
a
tree
that
hath
great
bowes
and
a
little
roote
is
ouerturned
in
a
mightie
tempest
.
But
there
especially
doth
wealth
bring
woe
to
wicked
men
,
when
God
awaketh
their
consciences
,
●o
behold
their
owne
crueltie
and
falsehood
,
and
the
heauie
punishment
now
readie
to
be
inflicted
vpon
them
for
the
same
.
This
was
Iudas
his
case
and
such
the
Prophet
speakes
of
Ezek.
7.
19
They
shall
cast
their
siluer
into
the
streetes
,
and
their
gold
shal
be
cast
a
far
off
:
That
which
was
dearest
to
their
hearts
beefore
,
and
brought
them
to
sinne
,
they
remoue
furthest
from
them
now
:
when
they
feele
the
sorrow
of
it
.
And
beesides
this
although
riches
had
some
greater
vertue
,
and
power
in
themselues
,
yet
they
could
stand
vngodly
men
in
no
stead
,
because
they
cease
when
misery
beginneth
,
when
death
commeth
to
men
,
and
they
c●me
before
the
iudgement
seate
of
Christ
,
the
wicked
haue
horrible
sorrowes
and
terrors
vpon
them
,
and
all
their
wealth
Reue.
6.
15.
and
substance
is
fled
from
them
.
Instruction
that
we
neuer
corrupt
our
hearts
or
peruert
our
Vse
.
1
waies
to
encrease
our
estate
,
and
augment
our
wealth
.
This
maketh
a
wound
,
but
ministreth
no
plaister
to
heale
it
.
It
will
assuredly
bring
trouble
and
affliction
,
but
neuer
any
strength
and
abilitie
,
eyther
to
preuent
or
to
beare
it
.
And
therefore
it
shall
be
our
wisedome
to
foresee
the
euents
that
will
ensue
,
vpon
any
vnlawful
course
of
gayning
.
We
would
not
willingly
enter
into
an
house
visited
with
the
pestilence
though
great
cheare
were
prouided
for
vs
.
We
would
not
put
on
infectious
apparell
though
they
were
made
of
silke
or
satten
,
or
stuffes
that
were
dearest
.
And
shall
we
be
more
prouident
for
the
body
then
for
the
soule
?
Nay
for
body
singly
,
more
then
for
body
and
soule
together
?
Nay
for
meate
body
more
then
for
body
,
and
soule
,
and
state
,
and
name
,
and
seede
and
posteritie
?
For
iniquitie
will
bring
a
curse
vpon
all
these
,
and
goods
preserue
not
one
of
them
.
Terrour
to
the
wicked
that
thriue
by
iniustice
,
as
vsury
,
oppression
,
or
any
indirect
meanes
of
getting
.
Euery
good
man
may
say
of
them
,
as
Iob
did
say
in
the
like
case
:
Let
the
counsell
Iob.
21.
16.
of
the
wicked
be
far
from
mee
:
their
candell
will
be
put
out
,
and
distruction
will
come
vpon
them
,
vnlesse
they
breake
off
their
iniustice
.
All
their
commoditie
is
to
them
as
the
ba●t
vnto
the
fish
,
with
the
hooke
:
as
the
corne
that
is
scattered
for
the
birds
vnder
the
net
:
and
as
the
sweete
sops
that
are
set
for
the
rats
with
poyson
.
But
righteousnesse
,
&c.
The
goodnesse
of
a
Christian
will
Doct.
2
worke
him
that
happinesse
which
no
outward
goods
could
euer
A
Christian
mans
happinesse
consisteth
in
his
grace
not
in
his
goods
.
Hab.
2.
4.
procure
.
This
was
the
message
that
Habba
.
was
to
deliuer
to
the
people
of
God
,
to
confirme
them
against
the
dangerous
inuasion
of
the
Babylonians
,
that
the
righteous
should
liue
by
his
faith
.
It
is
opposed
to
the
proud
conceits
of
the
wicked
on
both
sides
.
The
high
minded
Chaldeans
intended
to
destroy
all
,
and
the
stubbern
hearted
Iewes
presumed
to
escape
all
destruction
.
Now
the
Lord
shewed
that
neither
side
of
them
should
haue
their
wils
.
For
the
faithfull
should
be
deliuered
from
death
,
or
the
euill
of
it
,
nowithstanding
all
the
power
and
weapons
of
the
Babilonians
.
And
onely
the
faithfull
had
assurance
of
happy
deliuerance
notwithstanding
all
the
armour
and
riches
of
the
Israelites
.
First
,
the
efficacie
of
the
spirit
,
and
the
merit
of
Christ
doth
Reason
.
1
free
them
from
the
first
death
,
and
giue
them
a
part
in
the
first
resurrection
.
Ephes.
2.
1.
Secondly
,
the
prouidence
and
power
of
God
,
doth
sheeld
them
from
the
hurtfull
sword
,
which
would
bring
them
to
an
vntimely
end
.
And
they
can
at
all
times
open
heauen
gates
,
by
the
key
of
prayer
,
and
haue
accesse
to
God
in
all
distresses
.
Haman
was
stored
with
riches
,
and
aduanced
to
dignitie
,
and
backed
with
great
friends
:
and
yet
on
a
sodaine
with
the
turning
of
an
hand
his
life
,
and
power
,
and
whole
estate
was
ouerturned
.
And
Mardocay
was
a
poore
man
,
a
captiue
,
maligned
,
and
condemned
,
and
came
so
neere
to
the
chawes
of
death
,
that
after
a
sort
it
breathed
vpon
him
:
yet
being
a
righteous
man
,
and
crying
to
the
Lord
,
he
obteined
a
glorious
deliuerance
.
Iehosophat
seemed
to
be
in
as
great
perill
as
Ahab
,
and
Ahab
was
of
as
great
wealth
as
Iehosophat
,
yet
God
gaue
direction
to
the
hand
of
one
archer
,
vnwittingly
to
shoote
,
and
to
the
arrow
to
light
vpon
him
,
and
to
finde
a
chincke
in
his
armour
,
and
to
hit
him
in
such
a
place
,
as
through
which
it
pearced
to
his
life
.
And
contrariwise
hee
perswaded
the
hearts
of
many
others
who
pressed
vpon
Iehosophat
to
withdraw
their
hands
,
and
to
let
him
alone
in
safetie
.
Thirdly
,
the
death
of
Iesus
Christ
hath
plucked
out
the
sting
,
and
taken
away
the
venome
of
their
naturall
death
,
as
that
it
is
conuerted
into
a
quiet
and
comfortable
rest
.
Fourthly
,
the
Resurrection
of
Iesus
Christ
shall
at
the
last
day
subdue
and
destroy
this
death
,
that
now
houldeth
their
bodies
in
the
graue
,
and
death
shall
dye
,
and
they
shall
liue
in
immortalitie
and
euerlasting
blessednesse
.
Instruction
to
euery
one
to
get
a
sure
possession
of
sound
Vse
1
and
vnfained
righteousnesse
,
such
as
will
hould
weight
in
the
ballance
of
Gods
righteousnesse
,
before
his
iudgement
seate
:
and
therefore
let
him
obserue
these
three
generall
rules
which
bee
effectuall
and
necessarie
.
First
,
that
he
put
off
the
old
man
,
with
the
carnall
reason
and
shewes
thereof
:
disclayming
for
authentick
and
alowable
goodnesse
,
all
counterfait
,
natural
and
ciuill
vertues
,
and
bee
clothed
with
Christ
and
his
merites
,
and
sanctified
with
his
holy
Spirit
,
Phil.
3.
9.
10.
Secondly
,
that
hee
make
a
narrow
search
to
finde
out
all
his
sinnes
,
and
that
with
godly
sorrow
and
repentance
for
the
same
:
obtaining
also
pardon
and
remission
for
them
,
through
the
bloud
of
Iesus
Christ
.
Thirdly
,
that
he
make
a
conscience
,
constantly
,
and
totally
to
walke
in
the
commandements
of
God
,
endeuoring
to
please
him
in
all
things
.
For
hee
that
leaueth
off
well
doeing
in
the
end
,
shal
loose
all
the
comfort
of
his
beginning
.
And
he
that
is
content
to
serue
God
but
in
a
part
,
may
bee
suppected
to
serue
him
soundly
in
no
part
.
Consolation
to
them
that
haue
attained
to
this
righteousnesse
,
and
bee
furnished
with
it
,
in
heart
and
behauiour
:
they
are
throughly
armed
not
onely
with
the
brestplate
,
but
with
the
whole
and
complete
armour
of
God
,
against
Sathan
and
all
his
forces
.
And
so
likewise
are
they
in
safety
from
the
perill
of
all
places
;
the
violence
of
all
persons
,
and
the
terrours
of
all
times
,
and
seasons
.
When
they
are
in
health
they
neede
not
to
feare
sicknesse
,
when
they
are
sicke
,
they
neede
not
to
feare
death
:
when
they
are
to
die
,
they
neede
not
to
dread
the
daunger
of
damnation
.
The
Lord
will
not
famish
the
soule
of
the
righteous
,
but
Verse
.
3
hee
casteth
away
the
substance
of
the
wicked
.
These
words
bee
inferred
vpon
the
former
,
as
an
answere
to
a
secret
obiection
,
that
might
bee
made
against
them
:
why
should
it
bee
thought
that
men
get
no
good
by
gathering
riches
in
what
manner
soeuer
?
They
stand
them
in
steade
in
time
of
dearth
&
scarcety
▪
when
others
that
want
them
,
though
neuer
so
iust
,
are
like
to
perish
.
Now
heere
hee
sheweth
the
case
to
bee
otherwise
,
good
men
are
not
vnprouided
of
foode
because
they
are
vnfurnished
with
wealth
:
and
sinfull
men
haue
no
assurance
of
prouission
though
they
haue
riches
:
for
the
Lord
will
not
famish
the
soules
of
the
righteous
,
that
is
,
will
not
suffer
the
men
themselues
to
starue
,
though
they
haue
neuer
so
little
.
But
will
cast
away
the
substance
of
the
wicked
,
that
is
,
he
will
depriue
them
of
the
possession
or
vse
,
or
vertue
of
it
when
they
are
in
greatest
neede
.
The
Lord
will
not
,
&c.
Poore
Christians
be
in
better
estate
Doct.
then
wealthie
wicked
men
,
euen
in
respect
of
bodily
prouision
A
poore
Christian
better
then
a
rich
worldling
.
and
maintenance
.
Such
a
comparison
is
made
Psal.
34.
10.
that
lyons
,
that
is
,
mightie
,
strong
,
and
boysterous
men
suffer
hunger
,
and
sustaine
want
(
as
was
notably
seene
in
the
case
of
Nabucadnezzer
,
who
in
the
middest
of
his
greatest
power
,
his
ample
dominions
,
and
large
possessions
,
was
yet
turned
a
grasing
like
a
beast
,
amongst
the
beasts
)
But
they
that
seeke
the
Lord
shall
want
nothing
that
is
good
.
They
may
sometimes
bee
without
that
which
they
wish
for
,
because
they
may
wish
for
that
which
will
not
well
agree
with
their
safetie
.
But
whatsoeuer
is
good
,
and
there
neede
requireth
it
,
that
shall
vndoubtedly
be
ministred
vnto
them
.
Obiect
.
But
may
not
a
godly
man
dye
of
hunger
?
shall
wee
condemne
all
that
are
afamished
.
Answ.
There
is
no
doubt
but
many
men
:
euen
faithfull
seruants
of
god
in
sieges
,
&
extreame
dearthes
&c.
be
brought
to
their
ends
,
through
penury
and
want
of
food
,
but
then
it
is
good
for
them
so
to
come
to
their
end
.
The
Lord
doth
call
them
home
to
heauen
by
such
a
messenger
.
In
the
like
sence
it
is
said
in
the
former
Psal.
34.
20.
that
not
one
of
their
bones
is
broken
,
that
is
,
to
their
hurt
,
or
through
neglect
of
gods
prouident
care
ouer
them
.
But
one
may
haue
his
bones
broken
,
&
be
hewed
or
sawed
asunder
,
in
great
mercie
.
Heb.
11.
37.
So
there
is
a
promise
to
Gods
people
to
preserue
them
from
the
pestilence
,
Psal.
91.
7.
and
yet
many
blessed
saints
bee
taken
away
by
it
to
euerlasting
glory
.
Else
Dauid
would
not
haue
giuen
them
that
testimonie
who
so
dyed
at
that
time
calling
them
poore
harmelesse
sheepe
:
or
haue
offred
himself
to
that
kinde
of
death
to
preserue
them
aliue
.
The
meaning
is
then
that
religious
men
shall
neuer
bee
plagued
with
the
venome
and
sting
of
scarcetie
and
famine
,
hauing
it
executed
as
a
curse
vpon
them
as
it
falleth
out
with
sinners
.
First
,
they
haue
the
good
prouidence
of
God
continually
Reasons
.
1
for
them
:
his
eyes
are
open
,
to
see
their
neede
,
his
eares
are
open
to
heare
their
prayers
,
his
hand
is
open
to
releeue
their
necessities
,
his
treasury
and
rich
store
house
is
open
and
able
to
supply
all
their
wants
.
They
haue
his
loue
and
fauour
,
they
haue
his
power
and
sufficiencie
,
they
haue
his
word
and
promise
,
they
haue
his
truth
and
fidelitie
,
that
the
will
neuer
faile
them
.
Heb.
13.
5.
Secondlie
the
wealthie
misers
of
the
world
haue
the
hand
of
God
against
them
to
consume
that
which
they
haue
augmented
,
to
scatter
that
which
they
haue
gathered
together
,
and
to
cast
away
that
,
as
a
cursed
thing
,
which
they
haue
laid
vp
as
a
precious
treasure
.
They
trust
not
in
him
,
but
make
that
their
hope
,
and
therefore
hee
will
make
that
to
deceiue
them
when
they
haue
greatest
neede
of
helpe
.
They
doubt
not
but
it
shall
goe
well
with
them
,
when
others
be
in
extremitie
,
and
therefore
they
shall
bee
brought
into
straits
,
when
it
shall
goe
well
with
others
.
And
so
much
the
rather
beecause
they
doe
not
onely
glory
in
their
wealth
,
and
lift
vp
themselues
aboue
poore
Christians
,
but
arme
themselues
therewith
and
make
it
a
weapon
of
oppression
.
Consolation
to
good
men
that
haue
inward
store
of
grace
,
Vse
.
1
though
their
outward
state
of
money
,
or
other
substance
bee
very
slender
and
small
:
And
though
their
friends
should
also
faile
as
well
as
their
wealth
,
yet
they
bee
neither
destitute
of
friendship
,
or
welfare
.
Because
the
Lord
himselfe
is
all
sufficient
in
himselfe
and
most
neerely
vnited
,
and
knit
vnto
them
by
the
bond
of
fatherhood
.
The
Prophet
professed
,
and
published
his
assurance
to
all
the
world
,
that
he
should
want
nothing
,
in
this
regard
that
God
was
his
shepheard
.
Psal.
23.
1.
And
how
can
he
possiblie
then
bee
forlorne
,
that
hath
him
to
his
father
?
Euen
wicked
men
will
be
tender
of
their
children
,
and
the
Beares
and
Dragons
will
be
carefull
of
their
young
ones
.
Lam.
4.
3.
and
shall
the
God
of
all
goodnesse
withdraw
his
hand
to
helpe
his
sonnes
and
daughters
?
especially
sithens
hee
teacheth
it
out
to
minister
foode
to
euery
liuing
creature
,
and
amongst
them
to
his
very
enemies
?
And
from
his
owne
kindnesse
he
can
bow
mens
affections
to
be
kinde
,
and
make
their
very
enemies
,
friends
,
and
friendly
vnto
them
.
And
let
that
fall
out
that
the
times
should
bee
heard
,
and
the
prices
of
victuals
high
,
yet
Gods
store
is
not
diminished
,
nor
his
plentie
abated
,
but
he
can
afford
his
familie
sufficient
allowance
as
well
in
the
dearest
yeares
,
as
when
things
bee
at
the
cheapest
.
And
then
indeed
his
prouidence
is
most
seene
,
and
his
goodnesse
most
felt
,
and
the
truth
of
his
word
most
clearely
manifested
.
For
so
he
promiseth
.
Psal.
37.
19.
They
shall
not
be
confounded
in
the
perillons
times
,
and
in
the
dayes
of
famine
they
shall
haue
enough
.
Whereof
Iacob
had
experience
in
a
speciall
manner
,
he
neuer
fa●ed
better
then
in
the
yeares
of
dearth
,
when
all
others
wanted
,
he
abounded
:
when
the
Egiptians
themselues
that
lowed
the
corne
were
ready
to
perish
for
want
of
corne
:
he
with
his
household
was
plenteously
prouided
for
amongst
them
,
and
that
for
nothing
.
Terror
for
them
whose
whole
happinesse
doth
hang
on
their
riches
,
though
they
bee
full
now
,
they
may
quickly
bee
emptied
,
and
though
they
seeme
to
want
nothing
,
the
curse
of
god
may
speedily
bring
them
to
be
destitute
of
euery
thing
.
So
did
Mary
sing
by
the
spirit
of
God
in
her
song
of
reioycing
.
Luke
1.
53.
Hee
hath
filled
the
hungry
with
good
things
,
and
the
rich
hee
hath
sent
emptie
away
.
And
so
did
Hanna
also
praise
the
Lord
for
the
same
.
1.
Sam.
2.
5.
They
that
were
full
,
are
hyred
foorth
for
bread
,
and
the
hungry
are
no
more
hired
.
A
great
alteration
was
made
in
their
states
on
both
sides
.
The
poore
which
laboured
in
other
mens
woorke
for
wages
were
sufficiently
prouided
for
at
home
,
and
the
rich
and
wealthie
which
were
maisters
ouer
many
,
were
compelled
by
need
to
frame
themselues
to
bee
other
mens
seruants
.
A
deceitfull
hand
maketh
poore
:
but
the
hand
of
the
diligent
Verse
.
4
maketh
rich
.
This
verse
also
containeth
an
answere
to
an
other
obiection
,
which
might
rise
out
of
the
words
immediately
going
before
:
if
food
and
maintenance
be
the
gift
of
God
,
and
they
that
haue
little
shall
be
kept
from
want
,
and
they
that
haue
great
store
shall
bee
stript
of
all
,
to
what
end
should
men
trauell
and
take
paines
?
the
wisest
way
is
to
giue
ouer
all
labour
.
Now
this
hee
refuteth
by
shewing
the
meanes
whereby
righteous
men
vse
to
receiue
this
food
and
prouision
from
Gods
hand
,
and
that
is
by
sedulitie
and
diligence
in
their
vocations
.
And
therefore
he
demonstrateth
the
contrary
effects
of
contrary
men
,
namely
,
of
slouthfull
persons
,
and
such
as
be
industrious
,
and
painefull
.
Slothfull
persons
fall
into
two
euills
,
the
one
is
the
practise
of
deceitfulnesse
,
called
heere
a
deceitfull
hand
,
the
other
is
the
burthen
of
pouertie
,
which
is
a
punishment
inflicted
vpon
them
,
both
for
fraud
and
idlenesse
.
They
that
bee
diligent
haue
their
reward
yeelded
vnto
them
,
that
they
thriue
,
and
prosper
by
the
labour
of
their
hands
:
and
though
their
wealth
bee
not
so
great
in
quantitie
,
yet
the
smalnesse
thereof
is
recompensed
in
qualitie
,
and
good
vse
of
it
,
and
therefore
is
called
precious
riches
.
Chap.
12.
27.
And
so
they
haue
neither
neede
nor
disposition
to
giue
themselues
to
deceitfull
shifts
,
as
sluggards
.
A
deceitfull
hand
,
&c.
False
dealing
is
no
profitable
trade
Doct.
1
to
gaine
by
,
it
rather
hurteth
then
helpeth
them
that
vse
it
.
Guiles
bring
no
gaine
.
Tending
to
this
purpose
are
many
Parables
in
this
booke
,
as
Chap.
13.
11.
The
riches
of
vanitie
shall
bee
diminished
,
they
may
bee
gotten
,
but
not
long
kept
,
and
though
they
perish
not
,
nor
bee
taken
away
all
at
once
,
yet
they
will
consume
and
bee
wasted
by
degrees
.
And
as
this
euent
is
heere
declared
to
come
vpon
euill
gotten
goods
,
so
in
an
other
place
hee
telleth
the
miserie
that
shall
ouertake
the
men
themselues
,
that
so
fish
for
them
.
Chap.
19.
15.
A
deceitfull
person
shall
bee
affamished
.
As
wealth
will
forsake
them
,
so
friends
will
faile
them
,
and
God
will
curse
them
,
and
pouertie
will
oppresse
them
.
First
,
the
Lord
doth
hate
,
and
curse
both
deceit
,
and
deceiuers
,
Reasons
.
1
as
being
abhomination
vnto
him
,
and
therefore
his
displeasure
will
kindle
a
fire
in
their
estate
to
consume
them
.
Secondly
,
consider
from
whence
very
often
this
deceitfulnesse
proceedeth
,
from
idlenesse
and
remisnesse
of
men
in
their
callings
,
as
many
texts
doe
testifie
,
and
the
antithesis
especially
,
and
opposition
in
the
two
places
before
alleadged
.
Now
if
single
sloathfulnesse
of
it selfe
will
so
eate
vp
a
mans
estate
,
as
heereafter
is
to
bee
shewed
,
much
more
when
it
hath
such
a
companion
to
take
part
with
it
.
And
for
experience
heereof
,
looke
vpon
gamesters
,
and
consoners
,
and
shifters
,
and
all
such
kinde
of
people
,
and
see
whether
their
owne
negligence
,
and
vniust
courses
doe
not
like
hungry
and
greedy
beastes
deuour
and
swallow
vp
all
their
portions
.
Thirdly
,
it
is
a
righteous
thing
with
God
so
to
requite
them
with
penurie
,
that
by
fraud
,
and
falsehood
seeke
to
bring
other
men
to
it
.
Instruction
,
if
wee
bee
visited
with
beggerie
or
needinesse
Vse
.
1
(
the
burden
of
pouerty
pressing
vs
so
heauily
that
wee
can
not
well
beare
it
)
let
vs
examine
our
owne
courses
,
and
call
our
waies
to
account
,
to
see
whether
our
owne
fraud
and
guile
haue
not
brought
such
a
guest
to
our
houses
:
and
so
doing
,
wee
shall
turne
the
poyson
vnto
a
medicine
,
and
that
which
is
to
others
a
iudgement
,
may
bee
to
vs
a
singular
mercy
to
draw
vs
to
repentance
,
from
such
vnrighteous
behauiour
.
Secondly
,
wee
be
yet
spared
from
the
stroak
of
God
,
that
he
hath
not
arrested
our
substance
being
forfaited
by
falsehoode
,
nor
depriued
vs
of
the
same
.
Let
vs
then
speedely
preuent
the
punishment
by
breaking
off
the
sinne
by
repentance
,
by
mercie
,
by
reformation
and
restitution
to
the
right
owners
,
so
far
as
possibly
wee
shall
be
able
.
Reproofe
of
their
folly
which
hope
to
inrich
themselues
by
deceit
and
wrongfull
dealing
,
trusting
to
rise
by
that
which
bringeth
others
to
a
fall
,
and
to
turne
that
to
a
gaine
,
which
is
to
others
a
losse
.
But
by
triall
they
shall
bee
taught
,
that
they
may
as
well
looke
to
thriue
by
vnthriftinesse
,
as
to
increase
their
stock
by
deceit
:
or
profit
themselues
by
rapine
,
and
wrong
doeing
.
Obiect
.
But
it
appeareth
that
their
successe
is
correspondent
to
their
expectation
,
the
euent
proueth
that
they
make
a
gaine
of
it
.
The
Prophet
testifieth
,
that
as
a
cage
is
full
of
Birds
,
so
their
houses
are
full
of
deceit
,
and
thereby
they
are
Ierem.
5.
27.
become
great
,
and
waxen
rich
.
Answere
,
They
may
get
things
into
their
hands
,
and
yet
be
preuented
of
the
fruition
of
them
.
They
may
haue
them
for
a
time
,
and
lose
them
at
the
last
,
as
the
same
Prophet
also
teacheth
:
as
the
Partridge
gathereth
,
or
layeth
egges
,
and
hatcheth
Ier.
17.
11.
not
,
so
he
that
getteth
riches
,
and
not
by
right
shall
leaue
them
in
the
middest
of
his
daies
,
and
in
the
end
dye
like
a
foole
.
They
haue
not
a
broode
of
comforts
,
so
soone
as
they
sit
vpon
their
nest
of
riches
,
they
may
be
trodden
vpon
,
or
addle
,
or
eaten
vp
.
Euill
may
befall
them
beefore
they
can
doe
them
any
good
,
or
if
their
goods
remaine
,
themselues
may
soone
be
remoued
from
their
goods
:
and
in
the
meane
time
haue
the
crosse
of
God
on
soule
,
&
bodie
,
which
is
much
more
grieuous
,
then
to
be
smitten
in
outward
estate
.
But
the
hand
of
the
diligent
,
&c.
They
greatly
help
their
Doct.
2
owne
estate
that
are
painefull
,
and
faithfull
in
their
vocations
.
A
man
faithfull
in
his
calling
betters
his
estate
.
Among
many
testimonies
whereby
this
point
is
confirmed
,
that
is
to
be
noted
which
is
in
the
13.
Chapter
of
this
booke
.
The
soule
of
the
diligent
shall
haue
plentie
,
or
be
made
fat
,
as
the
Prouerb
.
13.
4.
word
signifieth
.
Where
though
by
soule
he
vnderstandeth
the
whole
man
,
yet
that
part
is
not
named
in
vaine
.
Their
bodie
,
and
outward
man
shall
haue
inough
,
and
the
soule
and
inward
man
shall
be
content
and
satisfied
with
inough
,
and
much
refreshed
by
it
.
First
,
it
is
appointed
to
man
by
the
decree
of
God
,
not
onely
Reasons
.
1
as
a
dutie
to
trauell
,
and
labour
,
but
also
as
a
portion
to
eate
his
bread
thereby
,
and
inioy
the
fruit
of
his
labour
,
Gen.
3.
19.
Psal.
128.
2.
Secondly
,
diligence
,
and
painefulnesse
,
is
a
seruice
to
God
,
and
they
that
here
haue
the
promise
made
to
them
,
are
such
as
performe
their
works
in
conscience
,
and
obedience
to
his
will
,
&
therfore
may
wel
be
assured
of
allowance
to
maintain
them
.
As
for
such
as
work
for
the
worlds
sake
,
in
pride
,
and
couetousnesse
,
or
vpon
coaction
and
necessitie
,
or
for
any
other
sinister
respect
,
they
may
be
said
to
be
great
doers
that
medle
in
much
dealing
,
but
nothing
diligent
:
and
therefore
it
is
no
maruell
,
though
all
their
toyle
and
trauell
doe
seldome
take
any
good
effect
.
Thirdly
,
their
paines
and
labours
are
for
the
common
good
,
they
serue
for
the
vse
and
profit
of
mankinde
,
(
for
they
that
spinne
the
spiders
web
,
and
are
more
busie
then
well
occupied
,
are
not
to
be
counted
in
the
number
of
these
)
and
therfore
shall
not
faile
of
the
benefit
of
it
themselues
.
Fourthly
,
faithfull
imployment
,
and
paines
taking
is
a
medicine
against
pride
,
and
helpeth
to
worke
humilitie
,
and
Eccles.
1.
13.
therefore
maketh
ready
the
way
for
all
good
prosperitie
.
Fiftly
,
by
this
meanes
they
are
kept
from
vicious
companions
,
and
sinfull
exercises
,
and
all
kinde
of
such
vnthriftie
courses
,
as
whereby
the
states
of
many
men
come
to
vtter
ruine
and
ouerthrow
.
Instruction
to
all
degrees
from
the
highest
that
sitteth
on
Vse
.
the
throne
,
vnto
the
lowest
that
clenseth
the
chanels
,
or
grinddeth
at
the
mill
,
that
euery
one
attend
with
heedefulnesse
to
the
duties
of
his
calling
without
remisnesse
,
or
negligence
.
Art
thou
great
,
and
substantiall
,
as
we
vse
to
say
?
take
this
way
to
increase
thy
greatnesse
,
and
inlarge
thy
substance
,
and
as
the
multitude
of
riches
and
titles
doth
not
diminish
thy
liking
and
estimation
of
them
,
so
let
it
not
abate
thy
industrie
and
diligence
in
any
seemely
seruices
.
And
thou
which
art
poore
,
and
of
inferiour
place
,
let
it
not
repent
thee
to
trauaile
in
woorkes
that
others
peraduenture
would
disdaine
to
exercise
,
but
proceede
in
hope
,
and
know
for
thy
comfort
that
in
all
labour
there
is
abundance
.
Chap.
14.
23.
And
albeit
now
thou
art
at
the
commandement
of
others
,
and
according
to
their
wils
art
wholy
vsed
in
their
workes
,
yet
remember
that
the
hand
of
the
diligent
shall
beare
rule
.
Chap.
12.
14.
From
a
seruant
thou
maist
grow
to
bee
a
master
,
from
a
labourer
or
hireling
,
thou
maist
attaine
to
be
an
officer
,
and
haue
others
at
thy
commandement
.
But
whatsoeuer
thy
state
proue
to
be
amongst
men
,
assure
thy selfe
of
the
reward
of
inheritance
from
God
,
for
thou
seruest
the
Lord
Christ
.
Col.
3.
24.
Hee
that
gathereth
in
sommer
is
a
sonne
of
vnderstanding
,
Verse
.
5
and
hee
that
sleepeth
in
haruest
is
a
sonne
of
confusion
.
The
drift
of
these
wordes
is
to
teach
men
to
redeeme
the
time
and
make
the
best
aduantage
of
the
seasons
,
comparing
oportunitie
to
sommer
or
haruest
,
when
the
fruits
of
the
earth
are
ripe
,
and
ready
to
be
gathered
;
and
the
persons
to
whom
it
is
offred
,
to
husbandmen
that
haue
commodities
growing
in
the
fields
.
And
therefore
we
iudge
him
prudent
which
so
stirreth
himselfe
,
and
hasteneth
his
people
to
cut
downe
his
corne
,
and
to
inne
it
when
it
is
ripe
,
and
the
weather
is
seasonable
:
so
God
heere
calleth
him
a
sonne
of
vnderstanding
,
that
is
,
a
wise
man
which
taketh
time
while
time
serueth
,
for
any
good
purpose
and
occasion
.
And
as
the
world
cryeth
,
fie
on
him
that
sleepeth
in
haruest
,
that
is
,
doth
no
more
labour
or
looke
to
his
affaires
,
then
if
hee
were
in
a
dead
sleepe
,
and
so
sustaineth
the
losse
of
all
his
croppe
,
by
meanes
whereof
hee
ouerthroweth
the
state
of
all
his
familie
:
so
the
Lord
termeth
him
a
sonne
of
confusion
,
or
which
bringeth
confusion
,
that
is
to
say
,
misery
,
and
shame
vpon
himselfe
,
and
his
friends
,
which
striueth
not
to
take
his
part
of
Gods
blessing
in
due
season
.
It
is
a
matter
of
great
importance
to
make
our
vse
of
a
good
Doct.
oportunitie
when
it
is
offred
.
The
example
of
the
Ant
is
to
that
Oportunitie
not
to
be
omitted
.
end
proposed
.
Chap.
30.
25.
That
we
might
learn
of
the
vnreasonable
creatures
,
and
those
which
are
also
of
no
account
and
reckoning
.
They
are
led
onely
by
sence
,
and
instinct
of
nature
,
we
haue
reason
that
may
perswade
to
it
:
they
haue
none
to
giue
them
admonition
,
or
to
call
vpon
them
:
we
haue
guides
to
direct
vs
and
the
word
of
God
seriously
instructing
vs
in
the
duetie
.
And
that
is
there
commended
in
them
,
which
incomparably
will
be
more
effectuall
in
Christians
:
namely
,
that
wisedome
supplyeth
the
defect
of
strength
and
prouidence
effecteth
that
which
other
things
cannot
bring
to
passe
by
their
power
.
Examples
heereof
we
haue
in
Ioseph
,
who
in
the
time
of
great
plentie
,
prouided
against
the
yeares
of
scarcitie
:
and
in
the
Church
of
Antiochia
,
who
beeing
foretold
of
the
famine
to
come
,
made
prouision
beefore
hand
for
the
Saints
of
Ierusalem
.
First
,
it
is
a
thing
pleasing
to
God
to
accept
of
his
gifts
when
Reasons
.
1
his
gracious
hand
doth
reach
them
out
vnto
vs
:
and
very
offensiue
to
him
when
we
put
by
the
fauour
and
kindenesse
that
he
maketh
offer
of
.
For
he
taketh
it
,
either
as
a
contempt
of
the
things
which
he
would
bestow
:
or
as
controlement
of
his
wisedome
,
as
though
he
did
not
see
far
inough
into
the
fitnesse
of
euery
season
.
Secondly
,
the
euents
that
fall
out
on
both
sides
doe
make
this
manifest
:
they
that
open
their
hands
to
receiue
,
when
God
openeth
his
to
giue
,
they
that
are
prepared
to
accept
with
thankefulnesse
,
as
hee
is
ready
to
bestow
in
mercie
,
such
shall
haue
the
blessings
of
God
confirmed
vnto
them
with
newblessings
;
and
to
them
will
he
communicate
much
and
often
,
and
that
which
is
excellent
,
which
vse
speedy
intertainment
to
his
graces
.
But
on
the
other
side
when
men
hold
him
off
with
delaies
,
and
grow
nice
,
and
coye
,
and
turne
his
benefits
backe
vpon
him
,
they
shall
be
soone
rid
of
them
,
and
stript
of
all
his
mercies
:
they
shall
call
and
cry
at
another
time
and
haue
no
answere
,
they
shall
search
and
seeke
,
and
finde
no
successe
,
they
shall
feele
their
wants
,
and
faile
of
supply
to
releeue
them
.
Reproofe
of
them
that
be
euill
husbands
for
themselues
,
in
Vse
.
the
things
of
this
present
life
,
pretermitting
the
precious
time
of
getting
skill
in
any
profitable
trade
or
science
,
and
onely
learne
the
art
of
vanitie
,
and
bee
many
yeares
apprentises
to
dogs
,
and
dice
,
and
hawkes
,
and
boules
,
and
to
euery
ruffianly
companion
,
that
shall
teach
them
to
swagger
,
and
sweare
,
to
swill
,
and
quaffe
,
and
play
all
the
parts
of
professed
Atheists
.
And
so
at
last
(
their
wits
beeing
worne
out
for
want
of
wisedome
,
which
would
haue
preserued
them
,
their
strength
consumed
in
striuing
to
doe
mischiefe
,
and
age
perishing
in
them
as
neuer
yeelding
fruite
to
themselues
,
or
any
others
)
they
come
to
that
condicion
as
did
the
vagabonds
that
Iob
speaketh
of
,
that
euery
man
will
be
readie
to
prefer
his
dogs
before
them
(
as
in
equirie
it
is
fit
for
the
master
to
take
the
better
hand
of
the
seruant
)
and
to
let
his
very
dunghill
haue
preheminence
aboue
them
.
Their
wretched
and
cursed
courses
in
mispending
their
time
do
worke
them
the
fulnesse
of
woe
and
misery
,
and
make
them
odious
and
hatefull
to
God
and
godly
men
,
and
to
ciuill
men
,
and
burthenous
and
loathsome
to
vngodly
and
sinfull
men
.
Secondly
,
of
them
that
be
vnthriftie
for
their
soules
,
which
neuer
apply
themselues
to
prepare
for
another
life
,
before
they
be
departing
out
of
this
.
They
doe
not
once
thinke
of
seeking
heauen
and
euerlasting
saluation
,
vntill
they
bee
sinking
into
hell
,
and
perpetuall
perdicion
They
imagine
that
earthly
things
will
require
long
labour
to
compasse
them
,
but
pietie
,
and
grace
,
repentance
,
and
faith
,
may
be
gotten
in
a
moment
:
they
be
ready
at
their
will
,
and
their
will
wil
be
flexible
to
their
wish
,
and
neither
abilitie
,
nor
will
,
nor
wish
will
bee
wanting
at
the
time
of
their
deathes
.
Oh
miserable
men
,
how
long
will
their
eyes
bee
blinded
?
How
long
will
their
hearts
be
hardned
?
do
they
not
perceiue
that
sinne
and
Sathan
haue
power
ouer
their
affections
and
desires
,
and
purposes
,
and
will
,
and
all
the
faculties
of
their
whole
soules
?
Euen
this
maketh
it
cleare
that
it
is
so
,
because
they
doe
not
perceiue
it
to
be
so
.
And
if
their
soules
bee
in
such
bondage
and
subiection
,
and
held
at
the
wil
of
the
diuell
,
that
now
in
their
fresh
age
&
health
(
their
sences
being
more
capable
of
instruction
,
and
the
ministerie
of
the
word
readie
to
yeeld
instruction
)
that
they
cannot
attaine
to
sound
and
godly
sorrow
,
and
conuersion
:
let
them
not
deceiue
themselues
,
as
though
in
sicknesse
,
and
paine
,
and
dotage
,
and
sencelesenesse
,
and
affected
blindnesse
of
minde
,
they
can
by
their
owne
disposition
returne
sincerely
to
the
Lord
.
Blessings
are
vpon
the
head
of
the
righteous
:
but
iniquitie
Verse
.
6
shall
couer
the
mouth
of
the
wicked
.
Blessings
,
That
is
,
all
kinde
of
happinesse
,
euery
good
gift
of
God
that
is
fitte
for
them
,
as
peace
,
plentie
,
grace
,
and
health
,
&c
All
shall
be
vpon
the
head
of
the
righteous
,
meaning
vppon
the
whole
soule
and
body
of
euery
faithfull
holy
man
.
And
they
are
said
to
be
on
the
head
,
because
they
come
downe
from
aboue
,
and
light
as
it
were
vpon
the
head
,
and
so
discend
to
the
other
parts
.
But
iniquitie
,
the
vengeance
of
God
executed
for
violence
and
sinne
,
shall
couer
the
mouth
of
the
wicked
,
shall
take
away
all
excuses
,
and
defences
from
him
.
Now
heere
is
somewhat
vnderstoode
in
the
former
clause
,
and
expressed
in
the
latter
:
and
somewhat
expressed
in
the
latter
,
and
to
be
supplyed
in
the
former
.
Blessings
are
vpon
the
head
of
the
righteous
,
and
therefore
doe
open
his
mouth
,
viz
,
to
praise
God
,
and
maintaine
his
owne
innocencie
,
and
iudgements
(
called
here
violence
or
iniquitie
,
by
a
metonymie
of
the
cause
)
they
are
vpon
the
head
of
the
wicked
,
and
so
close
vp
their
mouth
.
Blessings
,
&c.
The
greatest
reward
that
God
doth
giue
to
Doct.
1
his
seruants
in
this
life
,
is
to
blesse
them
.
That
is
very
ordinarie
Blessednes
is
the
greatest
gift
of
God
to
his
seruants
.
with
the
Prophets
in
the
Psalmes
,
and
other
places
of
Scripture
in
wishing
well
to
the
Church
,
to
pray
for
this
,
and
in
gratulations
to
commend
it
,
and
in
thankefulnesse
to
God
to
acknowledge
it
.
As
in
the
sift
Psalme
,
ver.
12.
desiring
the
comfort
and
ioy
of
faithfull
men
,
and
praying
the
Lord
to
worke
it
in
them
,
he
sheweth
what
iust
cause
,
they
had
to
bee
so
affected
:
For
thou
Lord
(
saith
hee
)
wilt
blesse
the
righteous
,
and
with
fauour
wilt
compasse
him
as
with
a
shield
.
First
,
such
blessings
as
are
heere
spoken
of
,
be
sure
testimonies
Reason
.
1
of
Gods
loue
,
and
proceede
meerely
from
his
gracious
goodnesse
,
they
are
infallible
pledges
of
his
fauour
,
as
it
appeareth
in
the
wordes
of
the
Psalme
last
quoted
.
Secondly
,
they
be
prerogatiues
peculiarlie
appropriated
to
godly
men
,
for
saith
hee
in
an
other
place
:
Saluation
belongeth
to
the
Lord
,
and
thy
blessing
is
vpon
thy
people
.
It
is
alwaies
accompanied
with
saluation
,
none
are
blessed
but
such
as
are
saued
,
and
none
are
either
blessed
or
saued
,
but
such
as
are
the
people
of
God
.
Thirdly
,
they
haue
all
good
things
infolded
in
them
which
readilie
according
to
our
neede
are
ministred
vnto
vs
.
Deut.
28.
Fourthly
,
Gods
blessings
doe
season
all
prosperitie
,
and
the
gifts
that
it
bringeth
,
and
maketh
them
comfortable
and
all
aduersitie
,
and
maketh
it
profitable
,
whereas
the
curse
doth
poyson
both
to
the
wicked
.
Instruction
that
whereas
we
desire
to
haue
the
Lord
poure
Vse
.
1
this
heauenly
gift
vpon
vs
,
so
let
vs
obserue
the
condicions
that
he
doth
prescribe
to
them
which
shall
receiue
it
.
Let
vs
get
holinesse
into
our
hearts
,
and
blessings
cannot
chuse
but
bee
vpon
our
heads
:
let
righteousnesse
haue
place
in
our
actions
and
behauiour
,
and
peace
will
haue
force
in
our
soules
and
bodies
.
Consolation
to
all
true
hearted
Christians
that
haue
this
blessed
gift
of
Gods
blessing
.
Hee
that
may
truely
be
said
to
possesse
the
blessing
,
cannot
possibly
say
how
much
he
doth
possesse
:
The
varietie
of
his
treasure
is
vnspeakeable
:
his
substance
exceedeth
all
estimation
:
his
inheritance
is
endlesse
,
and
without
all
bounds
and
limits
.
Though
wee
should
be
as
much
molested
with
malitious
men
,
as
Dauid
,
and
Paul
were
,
and
as
much
assaulted
by
Sathan
and
tryed
by
Gods
owne
hand
,
with
losses
,
or
bodily
infirmities
,
as
Iob
was
;
yet
if
we
be
blessed
of
God
as
they
were
,
what
cause
can
there
be
of
feare
,
or
griefe
,
or
discontentment
?
The
blessing
bringeth
strength
for
supportance
in
them
:
the
blessing
bringeth
issue
and
deliuerance
out
of
them
,
the
blessing
worketh
the
right
vse
of
them
:
the
blessing
yeeldeth
a
plentifull
reward
,
of
comfort
and
good
prosperitie
in
this
life
,
and
of
glorie
and
euerlasting
happinesse
in
the
life
to
come
.
When
God
entreth
into
iudgement
with
wicked
men
,
hee
Doct.
2
will
cause
the
plague
so
to
manifest
their
sinnes
,
that
they
shall
Wicked
mens
sin
shall
bring
them
to
shame
not
bee
able
to
denie
them
.
Though
hipocrites
can
make
the
greatest
shew
,
and
vsuallie
bee
most
forward
to
speake
for
themselues
:
yet
when
God
found
out
the
dissembler
in
the
Gospell
,
and
called
him
to
a
reckoning
for
intruding
himselfe
to
his
feast
without
a
wedding
garment
,
he
was
striken
dumme
Mat.
22.
12.
and
speechlesse
,
hee
could
plead
nothing
for
himselfe
.
Haman
standing
onely
before
the
minister
of
Gods
vengeance
,
hauing
beene
before
that
time
his
greatest
friend
,
yet
when
Hester
accused
Hest.
7.
6.
him
of
his
false
and
cruel
practices
:
he
stoode
mute
,
and
could
not
reply
.
He
that
attempted
to
stop
the
mouth
of
Mordocai
,
had
his
owne
mouth
stopped
with
his
violence
.
And
therefore
when
God
himselfe
commeth
to
indite
men
,
and
to
set
their
sinnes
in
order
before
them
,
all
mouthes
shall
be
stopped
,
Psal.
50.
21.
and
all
the
world
shall
be
culpable
before
him
.
No
sinful
Rom.
3.
19.
and
vnregenerate
person
which
hath
no
right
to
plead
Christs
merits
,
can
possibly
speake
any
thing
to
iustifie
himselfe
.
First
,
that
the
Lord
may
haue
his
words
verfied
to
be
all
Reasons
.
1
true
and
righteous
,
&
his
dealings
also
iust
and
holy
.
Psal.
51.
4.
And
for
this
cause
howsoeuer
sinfull
men
haue
their
mouthes
shut
vp
at
his
iudgements
that
they
can
say
nothing
for
themselues
,
yet
he
doth
sometimes
open
their
mouthes
,
to
draw
out
a
confession
against
themselues
,
as
in
the
case
of
Iudas
,
and
Pharao
and
Adonibezek
.
Mat.
27.
4.
Exod.
9.
27.
Iudges
.
1.
7.
Secondly
,
in
regard
of
the
elect
sinners
,
that
seeing
the
sin
and
punishment
mixed
together
,
and
themselues
guiltie
of
the
one
,
and
worthie
of
the
other
,
they
may
be
humbled
,
and
driuen
to
repentance
.
So
were
Iosephs
brethren
frighted
,
and
brought
to
make
this
confession
:
what
shall
we
speake
?
and
how
shall
we
iustifie
our selues
?
God
hath
found
out
the
wickednesse
of
thy
seruants
.
Gen.
44.
16.
Thirdly
,
it
maketh
the
torments
of
the
reprobate
to
be
exceeding
fearefull
and
terrible
.
Fourthly
,
it
is
for
admonition
to
others
to
take
heede
by
their
examples
.
This
hath
Zachary
.
Chap.
1.
4.
5.
6.
&c.
Be
not
like
your
fathers
that
would
not
heare
the
former
Prophets
.
Where
are
your
fathers
?
Did
not
my
words
take
hold
of
them
?
and
they
returned
and
said
,
as
the
Lord
hath
determined
to
doe
vnto
vs
,
according
to
our
owne
wayes
,
and
workes
,
so
hath
hee
done
.
Fiftly
,
for
the
ioy
and
comfort
of
Gods
people
,
seeing
the
Lord
vndertaking
their
cause
,
and
executing
his
wrath
vpon
their
enemies
.
Admonition
,
not
to
aduenture
to
commit
such
sinnes
as
Vse
.
1
wee
can
cloake
,
and
coulour
by
denials
,
defences
,
excuses
,
or
extenuations
:
or
if
wee
haue
that
way
faulted
already
,
let
vs
speede
our
confession
,
least
the
Lord
hasten
his
plagues
to
compell
vs
vnto
it
,
or
if
wee
will
not
bee
brought
to
acknowledge
them
our selues
,
the
iudgements
and
curses
which
he
will
send
forth
,
shall
openly
publish
and
declare
them
.
And
therefore
it
is
good
to
iudge
our selues
,
that
hee
may
spare
vs
:
to
open
our
mouthes
for
a
free
confession
,
and
to
shut
them
from
lessening
of
our
offences
.
So
did
Iob.
Chap.
39.
37.
Behold
,
I
am
vile
:
what
shall
I
answere
thee
?
I
will
lay
my
hand
vpon
my
mouth
.
Once
haue
I
spoken
,
but
I
will
answere
no
more
,
yea
twise
,
but
I
will
proceede
no
further
.
And
that
grace
doth
God
promise
to
his
people
by
the
Prophet
Ezechiell
.
I
will
establish
my
Ezechi.
16.
62.
63.
couenant
with
thee
,
and
thou
shalt
know
that
I
am
the
Lord
,
that
thou
mayest
remember
,
and
be
ashamed
,
and
neuer
open
thy
mouth
any
more
:
because
of
thy
shame
,
when
I
am
pacified
towards
thee
,
for
all
that
thou
hast
done
,
saith
the
Lord
God
.
The
memoriall
of
the
iust
shall
bee
blessed
:
but
the
name
Verse
.
7
of
the
wicked
shall
rotte
.
This
is
one
perticular
of
the
blessings
mentioned
in
the
former
verse
,
that
that
which
is
dearest
to
a
man
,
as
his
mane
,
shall
bee
in
estimation
,
and
good
account
.
The
remembrance
and
mention
of
him
being
absent
aliue
,
and
when
hee
is
dead
,
shall
bee
acceptable
,
and
with
his
praise
and
commendation
:
But
the
name
of
the
wicked
is
cursed
,
and
therefore
had
in
hatred
,
and
detestation
,
euen
as
much
loathed
as
the
stinke
of
his
carcasse
,
that
lyeth
rotting
in
the
graue
.
The
credite
and
honour
of
good
men
will
grow
to
be
better
,
Doct.
and
the
reputation
of
sinners
will
bee
turned
into
shame
.
Good
men
grow
in
credit
but
sinners
glory
ends
in
shame
.
Onely
godly
men
haue
good
names
,
and
it
is
one
difference
that
God
putteth
betweene
them
and
the
wicked
,
that
they
bee
blessed
heerein
peculiarly
,
and
all
others
excluded
from
the
benefit
of
it
.
Such
a
threatning
doth
Isaias
denounce
against
the
wicked
:
You
shall
leaue
your
name
as
a
curse
to
my
chosen
:
for
the
Lord
God
shall
slay
you
and
call
his
seruants
by
a
new
name
.
Though
sinfull
men
bee
magnified
of
sinners
,
yet
they
shall
bee
made
abhominable
to
Saints
,
and
that
is
the
greatest
reproach
:
and
though
good
men
bee
despised
of
the
world
,
yet
God
will
giue
them
glory
,
and
increase
it
,
and
vouchsafe
the
titles
,
not
onely
of
his
seruants
,
but
euen
of
his
owne
children
.
First
,
they
all
,
and
none
but
they
,
are
in
credite
with
God
Reasons
.
1
and
good
men
,
and
that
onely
is
to
be
accounted
true
honour
.
Secondly
,
the
graces
of
sound
hearted
Christians
,
will
more
and
more
appeare
,
and
shine
out
,
and
the
secret
sinnes
of
hipocrites
,
and
other
euill
men
will
bee
discouered
,
and
brought
to
light
,
and
both
sorts
shall
haue
estimation
in
time
,
according
to
their
behauiour
.
1.
Tim.
5.
24.
25.
Thirdly
,
glorie
is
an
vnseperable
companion
of
goodnesse
:
and
so
is
shame
of
sinne
:
for
God
hath
ioyned
them
together
,
and
therefore
hee
that
hath
one
of
them
cannot
bee
without
the
other
.
Confutation
of
their
errour
,
that
hope
to
be-come
honorable
,
Vse
.
1
and
famous
,
and
to
leaue
a
name
behinde
them
,
by
fleshly
courses
:
some
by
getting
much
,
and
raysing
vp
their
houses
,
and
performing
great
exploytes
.
But
the
vnhappie
successe
of
their
vaine
expectation
,
is
noted
in
the
Psalmes
,
that
though
they
thinck
their
houses
and
habitacions
shall
continue
from
Psal.
49.
11.
12.
generation
,
to
generation
,
and
call
the
lands
by
their
names
,
yet
they
shall
not
continue
in
honour
,
but
perish
like
beasts
that
dye
of
the
murraine
.
Who
in
all
the
world
preuailed
like
to
Nabucadnezzar
,
in
Nabucadnezzars
time
,
and
yet
howsoeuer
he
was
applauded
and
admired
at
the
first
,
he
was
derided
and
exploded
at
the
last
,
and
made
a
prouerbe
,
and
parable
of
reproach
?
Some
by
fine
wit
and
policie
,
and
dexteritie
in
speaking
But
let
Achitophel
,
and
Herod
be
examples
to
these
,
the
one
in
counsell
was
wonderfull
deepe
,
and
his
speeches
were
as
oracles
,
and
yet
wee
repute
him
not
to
be
a
man
of
famous
memory
,
but
behold
in
him
the
very
image
and
figure
of
infamie
.
The
other
for
his
eloquent
oration
,
was
deified
of
the
people
,
and
with
a
concordant
acclamation
extolled
for
a
god
;
but
yet
as
God
layd
a
present
stroke
vpon
his
bodie
,
and
deliuered
his
life
into
the
power
of
base
vermin
,
to
gnaw
out
his
bowells
:
so
he
layd
a
continuall
curse
vpon
his
name
,
which
will
cleaue
vnto
it
for
euer
.
Some
others
by
hipocrisie
,
and
pretence
of
mercie
and
pittie
:
and
yet
with
out
all
conscience
or
loue
of
either
.
But
praise
so
purchased
,
is
subiect
to
staines
and
losse
of
colour
.
The
Pharisies
had
obteined
the
opinion
of
goodnesse
;
godlinesse
,
righteousnesse
,
and
of
all
vertue
.
They
were
almost
of
all
men
,
thought
to
be
the
most
holy
men
:
and
can
there
now
bee
a
greater
indignitie
offered
to
a
man
then
to
call
him
a
Pharisee
?
for
that
name
carrieth
in
it
the
perfect
paterne
of
pride
,
hipocrisie
,
and
palpable
dissimulation
.
Consolation
to
righteous
men
that
God
vndertaketh
the
protection
,
of
their
names
:
it
is
not
in
the
power
of
any
creature
to
spoyle
them
of
their
credit
and
reuerence
:
it
is
as
surely
preserued
as
their
saluation
,
as
their
life
is
euerlasting
:
so
is
the
amiable
remembrance
of
them
.
Psal.
112.
6.
The
Prophets
,
and
Apostles
,
and
Christ
himselfe
,
and
good
men
in
their
times
were
euill
spoken
of
,
and
now
haue
a
most
blessed
memoriall
.
And
so
of
latter
yeares
,
it
was
a
great
dignitie
to
be
a
Wolsey
,
or
a
Gardiner
,
or
others
that
weere
of
great
place
,
and
cruell
disposition
,
but
now
wee
reuerence
the
names
of
Cranmer
,
Ridley
,
Latimer
,
Hooper
,
Bradford
,
and
the
meanest
of
them
that
suffered
for
the
Gospell
of
Christ
,
though
they
were
then
condemned
for
heretikes
.
The
Apostle
Peter
incourageth
vs
to
be
bold
and
cheerefull
though
we
should
be
railed
vpon
for
Christ
his
sake
:
for
the
spirit
of
God
is
a
spirit
of
glory
,
and
that
is
giuen
to
vs
and
resteth
vpon
vs
,
and
who
shall
remoue
it
from
vs
?
Nabothei
name
was
in
great
hazard
to
be
blemished
,
when
hee
was
conuicted
,
and
executed
for
treason
,
and
blasphemie
,
and
no
meanes
leaft
in
appearance
,
to
cleare
his
innocencie
:
yet
God
knowing
it
,
hath
made
vs
to
know
it
,
and
the
short
shame
that
he
bare
for
a
time
,
is
turned
to
a
durable
honour
through
all
generations
.
The
wise
in
heart
will
receiue
commandements
:
but
the
Verse
.
8
foolish
in
talke
shall
be
beaten
.
The
wise
in
heart
,
&c.
That
is
,
such
as
haue
sauing
knowledge
,
and
conscience
,
will
receiue
commaundements
,
will
heare
and
obey
the
word
of
God
without
replies
,
and
cauils
,
against
it
:
but
the
foolish
in
talke
,
he
that
abuseth
his
lips
to
murmuring
and
friuolus
obiections
:
shall
bee
beaten
,
that
is
,
shal
be
plagued
for
his
contempt
.
The
sence
will
be
plaine
,
if
the
supply
be
made
in
both
clauses
of
the
opposition
,
in
this
manner
:
The
wise
in
heart
will
readily
receiue
commandements
,
and
therefore
shall
be
rewarded
:
but
the
foolish
in
heart
will
bee
foolish
in
talke
to
reiect
commandements
,
therefore
shall
be
punished
.
We
ought
to
be
tractable
to
the
will
of
God
,
without
resisting
Doct.
or
gainsaying
.
To
this
duetie
Saint
Iames
doth
admonish
Men
most
obay
where
God
commands
.
Iames.
1.
19.
vs
saying
:
Let
euery
man
be
swift
to
heare
,
and
slow
to
speak
:
his
meaning
is
not
to
perswade
men
to
come
sodainely
,
and
rashly
to
the
word
without
preparation
:
but
to
hearken
desirously
,
with
reuerence
and
attention
when
they
are
prepared
,
and
not
to
picke
quarrels
against
that
which
is
deliuered
,
vnaduisedly
and
out
of
a
distempered
affection
,
but
vpon
mature
deliberation
with
a
minde
willing
to
be
resolued
,
to
propose
their
doubts
.
First
,
the
Lord
hath
absolute
authoritie
ouer
vs
,
and
therefore
Reasons
.
1
he
iustly
may
lay
his
commandements
vpon
vs
.
Secondly
,
his
whole
will
,
and
all
his
waies
are
perfectly
righteous
,
and
therefore
to
take
exception
against
them
must
needes
be
vnrighteous
.
Thirdly
,
they
are
altogether
full
of
wisedome
,
and
therefore
none
but
fooles
will
prefume
to
charge
them
with
folly
.
Instruction
to
cast
off
,
and
remoue
away
the
sinfull
lusts
of
Vse
.
2
our
hearts
,
the
fleshly
discourse
of
carnall
reason
,
and
the
resolute
and
setled
purpose
of
any
wicked
way
.
For
all
these
will
imbitter
the
soule
,
and
whet
the
tongue
to
withstand
and
resist
the
holy
commandements
of
God
.
Iames.
1.
21.
1.
Pet.
2.
1.
Ier.
44.
16.
17.
Reproofe
of
them
that
are
willing
to
receiue
the
promises
of
God
,
but
not
the
commaundements
:
or
if
they
doe
,
it
is
in
such
things
as
bee
agreeable
to
their
owne
will
,
or
at
least
not
contrary
to
it
.
So
they
dealt
with
Ieremiah
,
ntreating
him
to
Ier.
42.
20.
declare
vnto
them
,
all
that
the
Lord
should
say
,
and
they
would
doe
it
,
and
they
would
haue
beene
as
good
as
their
word
,
if
he
had
incouraged
them
to
take
their
voyage
into
Egypt
,
whither
they
were
bent
to
goe
:
but
when
he
diswaded
them
from
it
,
by
expresse
prohibition
and
threatnings
,
they
grew
to
another
point
,
that
it
was
not
God
which
spake
that
,
but
Ieremie
,
and
Ieremie
did
not
speake
truely
,
but
falsely
,
and
it
was
not
of
himselfe
,
but
from
Baruch
,
and
Baruch
had
no
good
meaning
in
it
,
but
to
deliuer
them
into
the
hands
of
the
Chaldeans
to
be
slaine
,
or
carryed
away
captiues
.
Ier.
43.
2.
3.
Consolation
for
them
that
submit
themselues
to
learne
and
obay
the
doctrine
of
gods
will
,
though
it
many
times
do
crosse
them
in
their
affections
,
and
desires
,
in
their
reason
and
conceits
,
in
their
pleasures
and
delights
,
in
their
profits
and
commodities
:
this
manifesteth
true
wisedome
,
this
declareth
a
faithfull
heart
,
this
giueth
a
cleere
testimony
of
sinceritie
.
The
rich
young
man
attained
not
to
this
,
nor
Herod
went
so
far
though
he
did
many
things
by
Iohns
perswasion
,
yet
hee
would
not
wholy
conforme
himselfe
as
to
the
will
of
God
,
to
doe
euery
thing
,
or
to
leaue
euery
thing
according
as
he
required
.
Mat.
19.
22.
Mar.
6.
17.
18.
20
Terrour
for
the
braue
gallants
of
our
age
which
exercise
their
ripe
heads
,
and
fresh
wits
in
wrestling
with
the
truth
of
God
,
and
take
it
for
a
glory
to
giue
it
a
foyle
.
But
howsoeuer
their
prompt
wits
,
&
ready
tongues
together
with
art
,
and
Sathans
assistance
,
may
sometimes
perplexe
and
trouble
a
poore
Christian
,
yet
shall
they
nothing
preuaile
against
Christ
,
and
his
veritie
,
nor
gaine
any
thing
at
his
hands
,
but
shame
and
punishment
.
It
were
safer
for
them
to
incounter
with
tenne
Sampsons
then
to
try
their
manhoode
with
one
point
,
or
article
of
Gods
holy
doctrine
.
But
their
case
is
worst
of
all
,
which
obstinately
,
peruersely
,
and
of
wilfull
malice
doe
reiect
all
that
is
taught
them
out
of
the
word
.
It
is
in
vaine
to
admonish
them
,
as
the
Prophet
saith
,
Hos.
4.
4.
Thy
people
are
as
they
that
rebuke
the
Priest
:
that
is
,
presumptuous
persons
,
sinning
with
an
high
hand
,
in
refusing
to
heare
,
or
be
directed
by
the
Priest
,
then
of
the
law
.
Deut.
17.
12.
or
to
giue
eare
to
the
ministers
of
the
Gospel
now
:
but
contentiously
disobey
the
truth
,
and
so
bring
vpon
their
owne
soules
indignation
,
and
wrath
,
tribulation
,
and
anguish
.
Rom.
2.
9.
Hee
that
walketh
vprightly
,
walketh
bouldly
:
but
hee
that
Verse
.
9
peruerteth
his
waies
,
shall
be
knowne
.
He
that
walketh
vprightly
,
that
is
,
doth
carefully
looke
to
his
waies
,
with
an
honest
heart
,
walketh
surely
,
hauing
both
the
affection
,
and
ground
,
and
effects
of
Christian
bouldnesse
:
but
hee
that
peruerteth
his
waies
,
that
is
,
doth
allow
himselfe
in
any
course
,
though
neuer
so
secretly
,
shall
be
knowne
,
his
sinnes
shall
be
detected
.
The
sence
of
the
whole
verse
may
be
thus
expressed
:
Hee
that
walketh
vprightly
,
walketh
surely
,
because
his
faithfulnesse
shall
bee
knowen
to
his
praise
;
And
hee
that
peruerteth
his
waies
,
walketh
dangerously
,
beecause
his
lewdenesse
shall
bee
knowne
to
his
shame
.
All
sound
safetie
,
and
boldnesse
proceedeth
from
sinceritie
Doct.
of
heart
,
and
integritie
of
life
.
liuery
religious
man
that
feareth
He
liues
safely
,
that
liues
sincerely
.
the
Lord
,
hath
this
promise
Psal.
112.
7.
8.
That
no
euill
tidings
shall
make
him
afraid
,
because
he
beleeueth
in
the
Lord
:
if
all
the
world
would
tell
him
of
perill
,
when
God
himselfe
doth
warrant
him
safetie
,
he
will
giue
most
credit
to
him
that
hath
most
truth
,
and
most
power
also
to
dispose
of
all
euents
.
And
his
heart
is
not
as
a
pole
that
is
pitched
vp
,
or
a
stake
that
is
sticked
vp
,
which
euery
hand
may
plucke
away
,
or
euery
blast
of
winde
may
blow
downe
,
nor
like
a
dry
wall
without
a
quoine
or
buttresse
,
or
any
other
binding
to
fortifie
it
:
but
it
is
fixed
and
established
as
a
tree
that
is
well
rooted
,
&
groweth
strongly
,
or
a
building
that
hath
a
sure
foundation
,
and
standeth
fast
,
and
so
is
freed
from
feare
and
all
slauish
terrour
.
First
,
his
heart
hath
Gods
owne
eye
to
behold
it
,
and
his
spirit
Reasons
.
1
to
testifie
the
faithfulnesse
of
it
,
and
so
receiueth
comfort
from
him
.
Iob.
31.
31.
whereas
the
hearts
of
hypocrites
beeing
searched
by
him
,
are
found
most
fraudulent
and
deceitfull
.
Secondly
,
the
course
of
their
actions
is
such
as
will
indure
light
,
and
the
more
they
are
examined
,
the
better
they
will
prooue
,
and
therefore
they
need
not
feare
any
might
or
malice
,
or
cunning
aduersaries
that
shal
seeke
their
disgrace
,
Isa.
50.
7.
8.
And
though
their
enemies
for
a
time
doe
falsely
slander
them
,
yet
the
Lord
in
due
season
will
make
their
righteousnesse
as
cleare
as
the
noone
day
.
Psal.
37.
6.
Thirdly
,
their
bodies
and
state
are
in
Gods
custodie
,
and
he
hath
vndertaken
the
defence
,
and
preseruation
of
them
.
Cap.
3.
26.
Psal.
91.
whereas
the
wicked
are
out
of
Gods
protection
,
and
goe
perpetually
in
perill
.
Fourthly
,
their
soules
are
prepared
for
death
and
the
iudgement
seate
of
Christ
,
and
therefore
more
desire
to
bee
dissolued
,
then
are
afraid
to
heare
of
the
neerenesse
of
their
dissolution
,
which
is
contrary
in
the
wicked
,
who
all
their
dayes
are
in
bondage
to
the
feare
of
death
and
damnation
.
Heb.
2.
15.
Instruction
to
get
apparant
and
euident
testimonies
of
Vse
.
1
vprightnesse
,
which
will
make
our
liues
comfortable
,
&
keep
off
many
miserable
vexations
,
and
horrors
,
that
come
vpon
the
wicked
.
And
this
wee
shall
doe
,
if
wee
labour
to
know
all
that
God
would
haue
vs
to
learne
,
&
to
indeuor
to
practise
all
that
wee
know
,
and
to
confesse
to
God
all
that
we
faile
to
practise
:
for
so
farre
as
wee
are
willingly
ignorant
of
any
dutie
,
or
carelesse
to
performe
it
,
or
secure
when
we
neglect
it
,
&
conceale
Psal.
32.
2.
3.
our
sinnes
,
not
acknowledging
them
that
the
Lord
may
remit
them
:
so
far
wee
come
short
of
a
good
conscience
.
Consolation
,
for
all
that
be
vpright
,
that
whether
they
walk
abroad
,
or
stay
at
home
:
whether
they
be
in
company
with
others
,
or
alone
by
themselues
:
whether
it
be
in
the
day
or
in
the
night
;
whether
they
bee
walking
,
or
sleeping
:
they
are
well
assured
of
certaine
safetie
.
Terrour
for
sinfull
men
,
whose
consciences
be
at
all
times
readie
to
assaile
them
.
Naturall
courage
will
not
help
them
in
the
time
of
extremitie
:
how
many
seeming
very
valient
,
as
Saul
for
example
,
haue
through
desperate
feare
,
laide
violent
hands
vpon
their
owne
bodies
.
And
let
power
and
courage
concur
to gether
,
yet
both
wil
be
insufficient
to
strengthen
a
heart
that
Gods
iudgement
,
and
their
owne
guiltinesse
doe
weaken
.
As
Balshazzar
being
bold
to
defie
Cyrus
,
and
to
bid
battell
to
the
Lord
himselfe
,
profaning
his
holy
vessells
in
despight
of
him
:
yet
now
in
the
middest
of
iolitie
,
amongst
his
friends
,
in
his
owne
house
,
in
a
strong
cittie
,
garded
with
an
hoast
of
armed
souldiers
,
hee
was
so
frighted
,
and
terrified
,
that
his
countenance
was
changed
,
his
heart
was
resolued
into
dastardlinesse
,
the
ioyntes
of
his
loynes
were
loosed
,
and
his
knees
smote
one
against
an
other
.
And
what
was
it
that
so
danted
him
?
the
sight
of
an
hand
,
writing
vpon
the
wall
.
There
were
neither
more
enemies
,
nor
fewer
friends
,
nor
any
other
alteration
then
beefore
,
but
God
wakened
his
conscience
,
and
his
conscience
shewed
him
his
guiltinesse
,
and
altogether
threatned
his
destruction
,
and
heereby
his
great
courage
was
so
quickly
killed
.
And
this
also
may
serue
to
take
away
the
vaine
confidence
of
foolish
men
that
be
bold
to
commit
iniquitie
,
&
yet
looke
to
escape
the
reproach
of
it
:
hoping
neuer
to
be
found
out
.
But
they
forget
that
the
Apostle
saith
that
mens
sinnes
come
to
light
in
diuers
maners
,
some
presently
vpon
the
fact
,
some
long
after
:
some
in
their
life
time
,
some
after
they
be
dead
,
some
reserued
to
the
last
day
:
but
so
that
all
shall
certainely
be
manifested
one
day
.
Caine
had
as
faire
possibilitie
1.
Tim.
5.
24.
25
and
likelihood
to
couer
his
crueltie
,
as
euer
any
sinner
had
,
or
possibly
can
haue
to
conceale
his
offences
,
no
man
but
himselfe
knowing
of
it
,
no
circumstances
beeing
to
sift
it
out
by
,
if
hee
would
keepe
his
owne
counsell
;
and
yet
what
fact
almost
is
more
notoriously
knowen
,
and
published
,
and
that
with
detestation
,
then
his
murdering
of
Abel
?
And
it
is
not
to
be
imputed
to
his
owne
sillinesse
,
or
carelesnesse
of
his
name
and
credit
,
as
though
negligently
he
had
discouered
it
himself
;
for
he
would
haue
hid
it
from
the
Lord
,
&
consequently
from
all
men
,
if
he
could
haue
so
carryed
the
matter
.
Hee
that
winketh
with
the
eye
worketh
sorrow
:
and
hee
that
is
foolish
in
talke
shall
bee
beaten
.
Verse
.
10
This
confirmeth
the
latter
clause
of
the
former
verse
,
that
they
that
peruert
their
waies
shall
bee
knowne
,
though
they
doe
it
neuer
so
secretly
:
which
is
meant
by
the
winking
of
the
eye
.
Yet
by
this
it
shall
appeare
that
it
is
knowne
,
because
it
shall
bee
punished
.
For
as
they
practise
mischiefe
against
others
,
and
many
times
worke
them
sorrow
:
so
they
certainely
bring
mischiefe
on
their
owne
heads
,
and
procure
sorrow
to
their
owne
soules
.
And
yet
all
winking
is
not
condemned
:
but
that
which
tendeth
to
hurt
:
when
men
winke
wiles
.
The
Apostle
bekned
or
winked
at
Iohn
that
hee
should
aske
who
Ioh.
13
24.
it
was
that
should
betray
Christ
,
&
yet
this
was
well
done
of
him
;
for
he
shewed
a
reuerend
regard
of
Christ
,
that
he
would
not
bee
lowd
and
audacious
in
his
presence
.
If
they
peruert
their
waies
openly
by
beeing
foolish
in
speech
,
open
iudgement
shall
bee
executed
vpon
them
for
their
open
sinnes
,
and
thereby
their
mouthes
shall
bee
stopped
.
It
is
not
safe
to
vse
any
member
of
the
body
,
or
any
gesture
Doct.
though
neuer
so
closely
,
to
commit
sinne
.
The
sonnes
of
Sinne
must
●●ue
no
alowance
.
Beliall
,
vnthriftie
persons
,
are
so
described
by
their
behauiour
,
and
threatned
to
bee
punished
.
Chap.
6.
12.
13.
14.
15.
Hee
walketh
with
a
froward
mouth
,
hee
maketh
a
signe
with
his
eyes
,
hee
signifieth
with
his
feete
,
hee
instructeth
with
his
fingers
,
&c.
Therefore
shall
his
destruction
come
speedely
:
hee
shall
bee
destroyed
sodenly
without
recouerie
.
They
are
markes
and
messengers
of
a
sinfull
heart
within
,
Reasons
.
1
as
in
the
same
Chap.
ver.
14.
Lewde
things
are
in
his
heart
,
hee
imagineth
euill
at
all
times
.
Secondly
,
great
hurt
is
done
by
such
gestures
and
speeches
,
and
other
like
behauiour
.
Thirdly
,
the
members
of
our
bodies
,
as
eyes
,
and
tongue
,
and
such
like
,
were
created
for
the
seruice
of
God
,
and
are
required
to
bee
weapons
of
righteousnesse
against
sinne
,
and
not
of
sinne
,
against
God
and
his
righteousnesse
.
Rom.
6.
19.
To
looke
well
to
euery
one
of
them
,
that
none
of
them
be
Vse
1
in
pay
with
Sathan
,
or
lust
,
or
mallice
,
to
fight
the
battailes
of
the
flesh
,
against
the
word
and
spirit
of
God
.
The
Lord
forbiddeth
to
set
a
foote
towards
the
breach
of
the
Sabbath
,
or
to
smite
with
the
fist
of
wickednesse
,
or
to
lift
vp
a
finger
to
crueltie
or
hard
dealing
.
Isay
.
58.
4.
9.
13.
Terrour
for
them
that
haue
the
members
of
their
bodies
as
armed
rebels
against
the
Lord
,
all
following
a
sinfull
heart
which
is
their
captaine
and
leader
.
Consolation
to
the
seruants
of
God
,
that
the
Lord
beholdeth
euery
looke
of
the
wicked
aduersaries
,
euery
beck
,
euery
nod
,
and
all
their
plots
,
and
practises
,
and
therefore
euery
one
shall
bee
frustrate
and
defeated
.
And
so
the
Lord
heareth
the
boasts
and
insultations
,
the
threatnings
and
slanders
,
and
all
kinde
of
hurtfull
calumniations
,
that
are
breathed
out
against
his
people
,
hee
will
take
their
cause
in
hand
,
and
those
virulent
tongues
that
haue
beaten
others
with
false
accusations
,
and
lies
,
shall
be
beaten
themselues
with
the
rod
of
his
vengeance
,
and
the
innocencie
of
the
righteous
shall
bee
cleared
by
the
punishment
inflicted
vpon
their
enimies
.
The
mouth
of
a
righteous
man
is
a
welspring
of
life
:
but
Verse
.
11
iniquitie
couereth
the
mouth
of
the
wicked
.
In
Israell
,
and
in
the
countries
bordering
vpon
it
,
it
was
a
great
benefit
to
haue
wels
of
water
,
both
for
the
vse
of
men
and
of
the
cattle
,
&
therefore
things
of
great
account
be
many
times
compared
to
them
in
the
Scriptures
,
and
heere
the
mouth
of
a
righteous
man
is
so
called
in
a
double
respect
,
both
for
the
constancie
of
good
conference
(
according
to
the
similitude
,
for
such
springs
as
were
continuall
,
and
would
hold
out
as
well
in
Sommer
as
in
Winter
,
were
said
to
bee
wells
of
liuing
water
.
Gen.
26.
19.
)
as
also
,
and
especially
for
the
good
effect
,
that
they
be
instruments
sometimes
to
beeget
,
and
vsually
to
confirme
and
refresh
the
life
of
the
soule
.
The
latter
part
of
the
verse
hath
beene
expounded
in
the
sixt
verse
.
The
exposition
standeth
thus
:
The
mouth
of
a
righteous
man
doth
slow
alwaies
with
wholesome
words
,
and
therefore
shall
bee
continued
open
with
blessings
:
But
the
mouth
of
a
wicked
man
doth
slow
alwaies
with
hurtfull
words
;
and
therfore
shall
be
stopped
with
violence
.
The
mouth
of
the
righteous
,
&c.
A
good
man
is
neuer
barren
Doct.
of
good
speeches
.
It
is
giuen
as
a
precept
by
the
Apostle
Good
men
haue
euer
good
wordes
.
to
the
Collossians
.
4.
6.
that
their
speech
should
bee
alwayes
gracious
and
poudred
with
salt
,
that
is
,
holy
and
wholesome
for
the
matter
,
and
discreete
and
seasonable
for
the
manner
,
which
is
not
onely
a
commaundement
deliuered
by
God
,
as
a
thing
that
ought
to
bee
:
but
a
duetie
in
exercise
and
practise
with
all
godly
Christians
.
First
,
the
law
of
the
Lord
is
in
their
heart
,
and
therefore
Reasons
.
1
they
cannot
choose
but
talke
and
confer
of
it
.
Psal.
37.
30.
31.
Secondly
,
their
loue
to
God
and
the
conscience
of
their
dutie
constraineth
them
to
praise
him
for
his
word
and
nature
,
and
workes
:
and
to
make
his
glory
appeare
vnto
others
.
Thirdly
,
they
vse
it
as
a
meanes
to
refresh
their
owne
harts
,
and
to
procure
help
by
prayer
,
and
such
other
exercises
,
for
the
supply
of
all
their
wants
of
soule
and
body
.
Fourthly
,
their
loue
to
their
brother
and
desire
to
haue
men
brought
to
euerlasting
life
,
doth
stir
them
to
teach
and
exhort
,
to
rebuke
and
admonish
,
to
comfort
and
encourage
,
and
euery
way
to
help
them
to
saluation
.
Confutation
of
them
who
ascribe
the
abilitie
of
conference
Vse
.
1
and
prayer
wholy
to
men
of
wit
and
learning
,
that
therefore
they
can
say
nothing
because
their
education
,
hath
not
beene
in
such
exercises
,
it
belongeth
to
preachers
and
ministers
.
But
the
holy
Ghost
doth
impute
it
to
righteousnesse
heere
,
and
to
the
efficacie
and
power
of
the
spirit
,
Zack.
12.
10.
I
will
poure
vpon
the
house
of
Dauid
,
and
on
the
inhabitants
of
Ierusalem
the
spirit
of
grace
and
prayer
,
hee
saith
not
,
they
shall
attaine
vnto
the
art
and
methood
of
prayer
which
carnall
men
may
get
by
carnall
meanes
,
in
the
earth
,
but
it
is
a
blessing
poured
downe
from
aboue
,
as
a
gift
from
heauen
,
which
onely
his
owne
children
haue
descending
vpon
them
,
and
all
his
people
be
replenished
with
it
.
It
was
not
promised
onely
to
the
Priests
,
and
Leuites
,
and
Prophets
,
but
to
the
house
of
Dauid
,
as
in
former
times
it
had
beene
on
Dauids
owne
person
:
and
to
the
inhabitants
of
Ierusalem
,
as
well
as
to
the
house
of
Dauid
.
Hee
that
saith
expresly
that
hee
cannot
pray
,
saith
also
by
consequence
that
he
is
not
righteous
,
nor
yet
in
case
to
bee
saued
.
And
hee
that
wanteth
will
and
abilitie
to
talke
Christianly
,
doth
proclaime
by
silence
,
that
he
hath
not
the
spirit
of
faith
.
2.
Cor.
4.
13.
More
shall
bee
spoken
of
this
point
in
the
13.
Chap.
14.
verse
.
Hatred
stirreth
vp
contentions
:
but
loue
couereth
all
Verse
.
12
trespasses
.
Hatred
,
and
all
vncharitable
affections
,
as
enuie
and
wrath
,
Stirreth
vp
strife
,
worketh
all
kind
of
reuenge
and
mischiefe
,
as
backbiting
,
obbrayding
with
former
faults
,
and
very
often
procureth
iniust
criminations
.
But
loue
couereth
all
trespasses
,
by
forgiuing
them
and
reprouing
them
in
friendly
manner
,
and
by
concealing
them
from
all
those
,
to
whom
the
knowledge
of
them
hath
not
come
,
or
doth
not
appertaine
.
The
opposition
is
thus
framed
:
Hatred
stirreth
vp
contentions
,
and
blazeth
abroad
mens
infirmities
,
but
loue
seeketh
peace
and
couereth
all
trespasses
.
Hatred
.
The
actions
and
speeches
of
men
are
not
so
much
Doct.
a
cause
of
strife
and
debate
,
as
the
euill
affections
of
their
harts
.
An
ill
heart
raiseth
contention
.
Diuers
times
it
falleth
out
that
the
wrong
doer
,
is
not
so
much
faulty
as
he
that
shold
better
beare
it
:
&
no
iniuries
could
work
a
quarrelous
contention
,
vnlesse
there
were
a
defect
of
loue
on
both
sides
.
It
is
said
,
Chap.
18.
6.
That
a
fooles
lippes
come
with
strife
.
It
is
not
the
occasion
giuen
,
so
much
as
the
lips
that
make
the
breach
:
and
the
lips
could
not
doe
it
,
vnlesse
the
man
set
them
on
worke
,
and
the
man
would
not
so
set
them
on
worke
,
vnlesse
folly
and
sin
ouerruled
both
him
and
his
lips
,
So
Chap.
15.
18.
Angry
men
are
brought
in
for
the
authors
of
strife
,
but
hee
that
is
slow
to
wrath
hath
this
testimonie
giuen
him
,
that
he
will
appease
it
.
What
was
the
reason
why
Iosephs
brethren
had
such
a
quarrell
at
him
?
Beecause
they
saw
their
father
loue
him
more
then
all
the
rest
,
they
hated
him
,
and
could
not
speake
peaceably
to
him
.
Gen.
37.
4.
What
moued
Ahab
to
be
alway
so
bitter
against
Elijah
and
Micaiah
?
Hee
telleth
the
cause
himselfe
,
he
hated
them
,
and
reputed
them
to
bee
his
enemies
.
1.
Kings
.
21.
20.
&
22.
8.
First
,
wheresoeuer
hatred
is
,
&
one
man
maligneth
another
,
Reasons
.
1
there
is
pride
,
and
onely
by
pride
contentions
come
.
Chap.
13.
10.
Secondly
,
if
strife
did
not
more
proceede
from
the
inward
corruptions
,
then
the
outward
occasions
,
they
that
were
most
wronged
,
should
necessarilie
be
most
contentious
,
and
so
Moises
,
and
Dauid
and
Ieremie
,
and
Paul
,
and
Iesus
Christ
himselfe
of
all
other
should
haue
beene
most
vnquiet
and
clamorous
.
But
these
had
neuer
any
equall
vnto
them
for
peaceable
and
gentle
behauiour
.
Numb.
12.
2.
3.
Math.
12.
19.
1.
Pet.
4.
23.
Confutation
of
them
that
lay
the
blame
of
their
frowardnesse
Vse
.
1
vpon
the
vnkindenesse
of
their
neighbours
:
and
especially
of
such
as
charge
the
ministrie
of
the
word
,
and
the
preachers
of
it
with
all
the
scismes
,
and
sedicions
,
and
with
all
the
breaches
and
diuisions
that
are
in
the
Church
.
They
publish
the
Gospell
of
grace
which
teacheth
peace
,
and
maketh
peace
betweene
God
and
man
,
and
betweene
man
and
man
,
yea
a
man
and
his
owne
conscience
.
But
would
there
bee
so
great
oppositions
,
say
they
,
and
themselues
and
their
doctrine
so
much
crossed
and
resisted
,
vnles
the
cause
were
in
them
?
They
be
troublesome
men
and
busie
bodies
,
giuen
to
faction
,
and
no
man
can
liue
in
peace
by
them
.
The
Diuell
cannot
liue
in
quiet
by
them
,
and
therefore
hee
maketh
a
tempest
in
their
hearts
whom
hee
possesseth
,
and
so
their
waues
dash
against
the
ministers
and
all
other
good
Christians
Our
Sauiour
knew
that
such
would
bee
the
successe
of
his
Gospell
,
that
wicked
men
would
bee
in
as
great
a
hurlie bu●lie
at
it
as
if
he
had
come
with
fire
and
sword
against
them
.
Ieremie
cleareth
Math.
10.
34.
Ier.
11.
60.
himselfe
of
all
priuate
occasions
of
discontentment
amongst
the
people
,
hee
neither
borrowed
on
vsurie
,
nor
lent
on
vsurie
,
nor
had
any
trafficke
or
dealing
with
them
;
yet
all
contended
against
him
,
and
euery
man
cursed
him
.
But
what
moued
them
to
such
passion
and
distemper
?
the
Diuell
and
their
owne
sinfull
hearts
,
which
the
Prophet
so
mightely
warred
against
.
Instruction
,
if
our
hearts
rise
against
our
brethren
,
and
begin
to
grow
turbulent
and
vnpeaceable
,
that
then
wee
call
them
to
examination
.
As
S.
Iames
doth
them
that
would
not
Iames.
4.
1.
examine
themselues
,
from
whence
are
these
warres
and
contentions
?
are
they
not
from
lusts
that
fight
in
the
members
.
Not
to
trust
enuious
persons
,
for
they
haue
not
the
gouernment
of
themselues
,
though
they
speak
faire
,
and
offer
reconciliation
.
Yet
if
they
clense
not
their
soules
of
their
inward
ranker
of
malice
,
and
that
by
repentance
,
they
will
breake
out
againe
into
bitternesse
,
as
Saul
did
against
Dauid
.
But
loue
couereth
,
&c.
Christian
loue
doth
cause
men
to
be
Doct.
mercifull
to
the
soules
&
names
of
their
brethren
:
which
thing
Loue
is
the
least
fault
sinder
.
Saint
Peter
teacheth
,
alleadging
almost
the
very
same
words
of
this
scripture
.
Aboue
all
things
haue
feruent
loue
amongst
you
,
for
loue
couereth
a
multitude
of
sinnes
.
It
hideth
them
all
,
though
there
be
neuer
so
many
.
None
haue
this
loue
,
but
such
as
haue
felt
Gods
loue
to
Reasons
.
1
themselues
,
remitting
and
couering
their
owne
sinnes
:
and
that
maketh
them
mercifull
to
others
.
Col.
3.
13.
Secondly
,
they
esteeme
their
brethren
as
their
owne
flesh
,
and
members
of
the
same
body
,
and
therefore
will
not
willingly
discouer
the
deformities
,
or
vlcers
,
or
the
naked
or
vncomely
parts
thereof
.
Thirdly
,
they
propose
a
coppie
or
patterne
to
themselues
,
how
themselues
would
bee
dealth
with
in
the
like
case
,
according
to
the
rule
of
our
Sauiour
,
and
the
summe
of
the
law
and
Mat.
7.
12.
Prophets
.
Instruction
to
performe
this
dutie
with
faithfulnesse
and
Vse
.
1
good
discreation
to
our
neighbours
.
First
,
let
vs
take
doubtfull
things
in
the
best
part
,
for
loue
is
not
suspicious
but
hopeth
well
of
things
that
may
haue
good
construction
,
and
peruerteth
them
not
to
the
worst
sence
.
So
we
deale
with
our
children
in
their
distempers
,
imputing
them
to
some
griping
with
winde
,
or
breeding
of
teeth
,
or
that
some
pinne
pricketh
them
:
it
is
meere
necessitie
that
driueth
vs
to
see
their
frowardnesse
.
Secondly
,
though
it
be
a
fault
,
yet
if
it
be
a
small
infirmitie
,
and
especially
if
it
be
a
priuate
wrong
vnto
ourselues
,
let
vs
passe
by
it
,
as
the
Lord
doth
most
graciously
with
vs
,
whose
children
Ephe
5.
12.
Prou
20
3.
we
must
heerein
declare
our selues
to
bee
in
imitating
of
him
:
and
it
is
a
mans
honour
to
passe
by
an
offence
.
Thirdly
,
if
there
be
an
offence
committed
sit
to
be
reproued
,
let
vs
vse
all
holy
lenitie
,
if
it
may
preuaile
,
or
seueritie
in
compassion
to
draw
them
out
of
their
sinnes
,
for
that
is
the
best
couering
to
bring
them
to
repentance
,
that
their
iniquities
may
bee
couered
from
Gods
eyes
,
and
washed
away
for
euer
.
So
did
Nathan
Iob.
23.
17.
help
to
couer
Dauids
sinnes
,
and
was
the
best
instrument
of
his
clearing
,
by
his
free
&
faithfull
discouerie
of
them
.
Fourthly
,
Ia
5.
20.
if
it
belong
not
to
our
place
to
giue
them
admonition
,
or
they
receiue
it
not
at
our
hands
,
then
let
vs
shew
their
diseases
to
more
skilfull
Phisitions
,
and
their
wounds
to
better
surgeons
,
as
Ioseph
told
his
father
of
his
brethrens
infamie
.
Gen.
37.
2.
Gen
37.
2.
1.
Cor.
1.
11.
and
the
house
of
Cloe
shewed
Paul
of
the
dissentions
1.
Cor.
1.
11
,
of
the
Corinthians
.
Reproofe
of
them
that
take
it
for
their
owne
honour
to
bring
others
vnto
disgrace
,
they
thinke
that
the
blackenesse
of
their
brethren
will
make
them
white
,
when
they
haue
no
goodnesse
in
themselues
to
helpe
their
credit
,
they
goe
about
to
dig
it
out
of
the
dunghill
of
their
neighbours
corruptions
.
Consolation
to
the
seruants
of
God
,
that
if
the
weake
loue
of
creatures
,
that
haue
in
them
so
great
defect
of
loue
,
and
pronenesse
to
hatred
,
be
of
such
force
as
to
hide
their
sinnes
,
which
be
further
from
them
;
how
much
more
shall
the
infinite
loue
of
God
couer
all
their
sinnes
that
are
so
neare
vnto
him
.
No
man
in
his
best
loue
to
his
best
friend
can
either
forgiue
sinne
,
or
worke
repentance
that
sinne
may
bee
foregiuen
:
But
God
can
performe
both
,
and
hath
bestowed
vpon
vs
his
Son
,
and
his
Sonne
hath
bestowed
vpon
vs
his
life
and
bloud
to
effect
both
.
In
the
lips
of
him
that
hath
vnderstanding
wisedome
is
Verse
.
13
found
:
but
a
rod
shall
be
for
the
backe
of
him
that
is
destitute
of
vnderstanding
.
These
words
neede
no
further
explanation
,
then
the
supply
of
that
which
is
to
bee
vnderstoode
in
both
the
clauses
.
For
this
seemeth
to
be
the
sence
of
them
:
In
the
lips
or
speech
of
him
that
hath
vnderstanding
wisedome
is
found
,
which
keepeth
iudgements
and
punishments
from
him
:
but
in
the
lips
of
him
that
wanteth
understanding
folly
is
found
,
which
bringeth
iudgements
and
punishment
vpon
him
.
The
first
hemistich
,
or
former
part
of
the
verse
,
is
the
same
simply
set
downe
,
and
without
allegory
,
or
metaphore
,
as
was
comparatiuely
vttered
in
the
eleuenth
verse
,
by
the
similitude
of
a
well
spring
.
The
latter
part
is
the
same
in
sence
,
that
was
in
the
eight
,
and
tenth
verses
,
for
there
it
is
said
that
the
foolish
in
talk
shal
be
beaten
.
Wise
men
lay
vp
knowledge
:
but
the
mouth
of
the
foole
is
Verse
.
14
a
present
destruction
.
Heere
is
declared
by
what
meanes
wise
men
attaine
to
that
abilitie
,
and
sufficiencie
of
fruitfull
speeches
,
by
due
attention
to
that
which
is
spoken
to
them
,
or
which
they
read
:
or
by
diligent
obseruation
of
things
which
they
behold
.
Those
they
lay
vp
,
as
a
man
would
his
treasure
,
in
a
safe
place
.
As
therefore
a
prouident
thriftie
husband
which
hath
gathered
together
a
stocke
,
will
bee
ready
vpon
short
warning
to
make
a
purchase
,
or
vpon
any
good
occasion
to
disburse
a
summe
of
money
:
so
he
that
is
faithfull
in
seeking
knowledge
,
and
applyeth
both
heart
and
memory
to
hold
it
fast
,
and
keepe
it
,
shall
readilie
in
conuenient
time
draw
out
the
good
things
which
he
hath
learned
,
either
for
his
owne
vse
,
or
the
benefite
and
profit
of
others
.
Which
is
contrary
in
carelesse
and
heedlesse
persons
:
for
they
will
be
as
forward
to
speake
as
any
others
,
but
that
which
is
within
the
heart
,
will
quickly
bee
at
hand
to
come
out
at
the
lips
,
and
that
is
poyson
,
and
venome
,
and
pestilent
matter
,
which
will
certainely
hurt
themselues
,
and
be
dangerous
to
others
.
So
then
thus
standeth
the
opposition
:
wise
men
lay
vp
knowledge
,
and
therfore
their
mouthes
are
a
present
preseruation
:
but
foolish
men
reiect
knowledge
and
therefore
their
mouthes
are
a
present
destruction
.
Wise
men
,
&c.
It
is
not
inough
to
bring
the
eare
to
heare
holy
Doct.
1
instructions
,
but
the
heart
must
also
receiue
and
keepe
them
.
What
good
the
●●●e
layeth
in
,
that
the
heart
must
lay
vp
.
The
necessitie
of
this
duetie
appeareth
by
the
serious
exhortation
which
he
giueth
to
that
purpose
in
the
beginning
of
the
seuenth
Chapter
.
My
Sonne
keepe
my
wordes
,
and
hide
my
commandements
with
thee
:
keepe
my
commandements
,
and
thou
shalt
liue
,
and
mine
instruction
as
the
apple
of
thine
eyes
.
Hee
giueth
this
counsell
as
a
friend
,
to
a
neare
friend
,
as
a
father
to
his
owne
sonne
,
for
the
matter
of
it
is
not
of
small
importance
,
but
of
the
greatest
weight
and
moment
,
it
behooueth
men
not
onely
to
lay
sure
hold
of
holy
doctrines
in
regard
of
state
,
but
of
their
very
liues
.
And
therefore
not
to
looke
to
the
safe
keeping
thereof
as
we
are
chary
of
our
money
,
but
to
be
as
prouident
that
we
be
not
spoyled
of
them
,
as
we
are
watchfull
to
preserue
the
members
,
yea
the
dearest
members
of
our
bodies
from
violence
.
First
,
the
excellencie
of
wisedome
and
sauing
knowledge
Reasons
.
1
may
allure
vs
vnto
it
:
for
it
is
more
precious
and
profitable
then
all
earthly
treasures
,
which
earthly
minded
men
hord
vp
so
carefully
.
Chap.
3.
14.
15.
Secondly
,
it
concerneth
our
saluation
,
and
euerlasting
happinesse
,
faithfully
to
retaine
the
holy
word
of
God
in
our
soules
.
Heb.
2.
1.
3.
Thirdly
,
the
store
of
grace
that
is
congested
doth
minister
matter
,
and
oportunitie
,
and
readinesse
of
good
and
wholesome
speeches
to
the
lips
.
Psal.
49.
3.
4.
Fourthly
,
by
this
meanes
men
are
in
their
whole
liues
,
both
framed
to
be
good
,
and
declared
to
bee
good
,
and
deliuered
from
all
sinfull
courses
,
that
they
may
continue
to
bee
good
.
Psal.
119.
11.
Prou.
2.
10.
11.
And
in
this
point
the
good
ground
in
the
Gospell
,
hath
the
preheminence
aboue
all
the
others
,
it
receiueth
the
word
,
and
giueth
entertainement
vnto
it
by
attention
,
and
so
it
goeth
beyond
the
high
way
.
Secondly
it
hath
a
roote
in
it selfe
,
whereby
it
maketh
a
bold
profession
in
the
time
of
persecution
,
and
so
it
goeth
beyond
the
stony
ground
.
Thirdly
,
it
keepeth
a
constant
course
of
obedience
,
and
bringeth
the
fruit
of
the
seede
to
ripnesse
,
and
so
it
goeth
beyond
the
thornie
ground
.
Reproofe
of
them
which
through
the
greedy
desires
of
Vse
.
1
corruptible
▪
and
casuall
treasures
,
are
wholy
with-held
from
seeking
this
one
thing
onely
necessary
.
A
great
crop
of
wheat
is
offered
vnto
them
,
which
they
refuse
,
and
fill
their
barnes
and
garners
with
chaffe
and
stubble
.
They
may
loade
themselues
,
and
fill
their
houses
with
siluer
,
and
gold
,
with
pearles
,
and
diamonds
,
and
all
kinde
of
precious
stones
:
and
they
take
their
backe
burthen
,
and
pester
their
houses
with
old
rustie
iron
,
and
drosse
,
and
pebbles
,
and
other
things
that
be
heauy
and
combersome
,
but
of
no
value
.
They
haue
libertie
,
and
oportunitie
,
they
haue
perswasion
,
and
incouragement
to
gather
together
,
and
store
vp
abundance
of
durable
riches
,
which
can
neuer
perish
,
nor
be
taken
from
them
,
and
they
take
paines
to
heape
vp
snow
,
and
such
like
matter
,
that
will
melt
away
and
vanish
in
a
moment
.
Terrour
to
them
that
suffer
Sathan
to
rob
them
of
all
good
lessons
and
instructions
,
and
yet
thinke
that
no
hurt
at
all
is
done
to
them
.
If
their
houses
had
beene
broken
vp
by
men
,
and
their
money
taken
out
of
their
chests
,
their
neighbours
should
heare
their
clamours
,
and
the
whole
countrie
should
heare
their
outcries
,
but
let
the
diuell
himselfe
bereaue
them
of
that
portion
which
should
not
haue
beene
onely
for
liuing
,
but
life
,
not
for
this
present
state
,
but
their
euerlasting
state
:
in
this
case
they
be
quiet
,
no
wrong
is
offred
to
them
,
they
haue
sustained
no
manner
of
losse
.
It
is
set
downe
as
a
iudgement
and
curse
by
the
Prophet
,
that
men
shall
put
their
money
into
a
broken
bagge
,
and
what
a
fearefull
case
stand
they
in
then
Hag.
16
.
that
put
the
sacred
instructions
of
the
blessed
word
of
God
into
a
bottomlesse
heart
,
that
can
hold
nothing
,
but
that
which
will
peruert
and
hurt
them
?
The
Apostle
giueth
an
earnest
caueat
to
the
Hebrewes
,
admonishing
them
strictly
to
giue
Heb.
2.
1.
heed
to
the
things
which
they
heard
,
least
they
should
let
them
slippe
,
and
as
the
word
signifieth
,
should
leake
or
runne
out
.
For
it
were
better
to
haue
wounds
in
our
bodies
that
all
our
bloud
should
gush
out
,
then
to
be
rifted
vessels
,
hauing
chinkes
in
our
soules
,
that
the
doctrine
of
life
should
soake
away
,
and
oaze
out
from
vs
.
Consolation
to
them
that
haue
couetous
desires
after
spirituall
dishes
,
that
would
suffer
nothing
that
wayes
to
passe
from
them
,
but
inlarge
their
affections
vnsatiably
to
gather
all
.
It
is
no
point
of
folly
,
as
it
was
in
the
rich
man
.
Luke
.
12
to
multiply
worldly
wealth
,
but
these
haue
the
Lord
to
commend
their
wisedome
,
and
it
may
as
truly
be
affirmed
of
them
,
as
of
such
as
be
mercifull
(
because
they
bee
the
same
persons
,
though
the
respects
differ
)
that
they
lay
vp
store
for
themselues
,
a
good
foundation
against
the
time
to
come
,
that
they
may
obtaine
eternall
life
.
But
the
mouth
of
the
wicked
,
&c.
The
tongues
of
vngodly
Doct.
2
men
are
alwaies
pernitious
and
hurtfull
.
Of
them
Saint
Iames
An
ill
mans
mouth
worketh
much
woe
.
speaketh
largely
,
comparing
them
to
fire
breaking
out
in
an
house
,
or
whole
towne
,
especially
when
it
commeth
by
the
hostilitie
of
the
enemie
,
making
assault
to
it
,
by
meanes
whereof
men
are
stayed
from
extinguishing
of
it
,
and
haue
not
onely
their
goods
,
but
their
life
also
in
great
perill
.
And
this
flame
of
the
tongue
is
so
much
more
dangerous
then
materiall
fire
,
because
it
is
kindled
of
hell
,
that
is
,
the
diuell
himselfe
hath
set
Zac.
3.
5.
7.
it
on
worke
.
And
so
in
the
same
place
he
resembleth
them
to
poyson
,
and
that
not
of
the
common
sort
,
but
to
strong
poyson
,
which
is
deadly
,
and
faileth
not
to
worke
the
bane
of
them
that
drinke
it
.
First
,
they
are
hurtfull
,
and
bring
great
annoyance
,
and
mischiefe
Reasons
.
1
to
other
men
,
and
therfore
in
the
Scriptures
,
are
called
swords
,
and
arrowes
,
and
rasors
,
and
mortall
weapons
.
Ier.
9.
8.
Psal.
52.
2.
And
yet
such
similitudes
are
not
able
fully
to
expresse
,
and
set
out
the
euill
that
commeth
by
venemous
mouthes
,
and
virulent
speeches
.
First
,
the
tongue
most
commonly
causeth
weapons
to
bee
drawen
,
all
warres
,
all
rebellions
,
all
massacres
,
all
quarrels
,
all
manner
of
strifes
are
first
breathed
out
of
mens
mouthes
,
on
some
part
.
Secondly
,
the
hand
may
be
held
that
handleth
the
weapon
,
the
strokes
may
be
warded
,
armour
may
preserue
from
the
violence
of
them
,
or
there
may
be
refuge
and
couert
to
hide
them
that
are
pursued
:
but
who
can
stay
an
vnruly
tongue
?
What
defence
is
against
it
?
whither
shall
a
man
fly
from
a
false
accuser
?
what
distance
of
place
will
preuent
malicious
calumniations
?
Thirdly
,
they
which
fall
into
the
hands
of
most
fierce
and
cruell
enemies
,
which
are
pearced
,
and
wounded
with
keenest
and
sharpest
edge
tooles
,
haue
all
the
hurt
vpon
their
bodies
,
the
extreamitie
of
it
reacheth
but
to
take
away
their
naturall
life
,
but
a
slanderous
tongue
doth
smite
at
the
name
,
which
an
ingenious
man
would
forgoe
his
breath
,
to
preserue
:
and
a
pestiferous
seducing
tongue
doth
peruert
the
soule
,
and
by
the
poyson
thereof
are
many
thousands
brought
to
euerlasting
perdition
.
Secondly
,
they
bring
destruction
vpon
themselues
,
and
draw
mischiefe
vpon
their
owne
heads
,
as
the
Scripture
testifieth
:
The
words
of
a
wise
man
haue
grace
,
but
the
lips
of
a
foole
deuoure
●ccl.
10.
12.
13.
himselfe
.
The
beginning
of
the
words
of
his
mouth
is
foolishnesse
,
and
the
latter
end
of
his
mouth
is
wicked
madnesse
.
The
truth
of
this
shall
be
spoken
of
more
at
large
in
the
eightenth
Chapter
,
and
seauenth
verse
,
vpon
these
words
:
A
fooles
mouth
is
his
owne
destruction
,
and
his
lippes
are
a
snare
for
his
soule
.
Instruction
to
be
very
well
aduised
in
all
our
speeches
,
sithens
Vse
1
they
are
so
important
and
weightie
.
Who
would
not
heedefully
foresee
where
his
arrow
shall
hit
before
he
shoote
it
out
of
his
bow
,
least
it
should
destroy
any
person
,
or
other
creature
through
negligence
?
who
would
not
be
very
circumspect
and
wary
in
discharging
of
a
peece
,
least
hee
should
doe
mischiefe
by
it
?
And
yet
by
these
a
man
may
affray
,
and
not
hurt
;
and
hurt
,
and
not
kill
;
and
kill
,
and
not
dye
himselfe
:
but
what
arrow
?
what
shotte
?
what
artillery
?
what
murdering
peece
,
is
to
bee
compared
to
the
mouth
of
a
man
that
is
not
guided
by
a
wise
and
watchfull
foresight
?
Great
woe
it
worketh
to
other
men
,
but
it
surely
bringeth
death
it selfe
vnto
himselfe
,
euery
word
that
breaketh
an
other
mans
skinne
,
doth
certainely
breake
the
kall
of
his
owne
heart
:
and
he
that
doth
aime
at
an
other
to
giue
him
a
wound
,
can
not
misse
himselfe
,
to
violate
his
owne
life
.
For
so
wee
learne
in
this
booke
.
Hee
Prou.
13
3.
that
keepeth
his
mouth
keepeth
his
life
:
but
he
that
openeth
his
lips
destruction
shall
bee
to
him
.
It
concerneth
therefore
euery
man
to
be
as
prouident
,
yea
more
carefull
to
looke
to
that
which
goeth
out
of
his
lips
,
then
to
that
which
commeth
in
,
to
bee
more
affraid
to
vtter
blasphemous
,
reuiling
,
slaunderous
and
infectious
speeches
,
in
regard
of
the
soule
;
then
to
eate
,
and
deuour
vnwholesome
meates
in
regard
of
the
body
.
And
by
this
we
are
admonished
to
commit
our
mouthes
to
a
better
keeper
then
our
owne
wit
,
or
reason
,
or
ciuill
disposition
,
least
lust
and
Sathan
doe
ouer
rule
vs
,
to
let
in
what
they
will
,
and
to
let
out
sinfull
words
,
when
,
and
whither
,
and
as
oft
as
they
will
.
And
this
mooued
the
Prophet
to
pray
to
the
Lord
to
set
a
watch
before
his
mouth
,
and
to
keepe
the
doore
of
his
lips
.
Confutation
of
them
that
thinke
it
nothing
dangerous
to
speake
whatsoeuer
:
words
,
they
say
,
are
but
winde
,
when
a
man
hath
spoken
he
hath
done
,
and
so
there
is
an
end
of
that
matter
.
Nay
when
a
sinfull
man
hath
spoken
sinfully
,
much
hurt
is
done
,
and
so
there
is
but
the
beginning
of
a
bad
matter
:
for
all
the
mischiefe
followeth
after
.
So
it
may
be
said
of
a
cup
of
poyson
,
it
is
but
a
draught
,
and
when
a
man
hath
swallowed
it
,
he
hath
done
with
it
,
and
so
there
is
an
end
:
but
hath
it
done
with
him
?
will
there
be
no
further
working
of
it
?
●●
will
continue
his
paine
and
torment
vntill
it
haue
made
an
end
of
his
life
.
The
rich
mans
goods
are
his
strong
citie
:
and
the
feare
of
Verse
.
15
the
needy
is
their
pouertie
.
The
rich
mans
goods
are
his
strong
citie
,
&c.
That
is
,
wealthie
worldlings
doe
trust
to
their
possessions
when
they
haue
great
store
.
For
he
speaketh
not
of
any
safetie
that
they
haue
by
their
goods
,
but
which
they
seeme
to
themselues
to
haue
,
as
is
plainely
expressed
Chap.
18.
11.
And
it
is
sometimes
the
faults
of
good
men
in
their
infirmities
,
to
repose
too
much
confidence
in
outward
things
,
when
they
abound
with
them
.
Psal.
39.
6.
5.
On
the
other
side
,
the
want
of
earthly
substance
doth
fill
the
hearts
of
vnregenerate
poore
men
,
with
feares
of
famine
,
and
misery
.
And
Gods
owne
people
,
are
not
alwaies
free
from
the
assaults
thereof
,
by
reason
of
the
imperfection
of
their
faith
.
The
extreamitie
of
euery
state
is
dangerous
,
and
no
condition
Doct.
safe
without
grace
.
Of
this
had
Ag●r
a
sensible
apprehension
,
The
meane
estate
is
safest
.
when
he
put
vp
that
petition
to
the
Lord
,
that
hee
would
neither
giue
him
pouertie
nor
riches
:
but
foode
conuenient
for
him
:
that
is
,
a
moderate
estate
,
without
excesse
on
either
hand
.
Prou.
30.
8.
First
,
both
of
them
,
be
●●●ses
from
God
vpon
wicked
persons
.
Reasons
.
1
Psal.
69.
22.
Deut.
28.
48.
Iob.
30.
3.
Secondly
,
both
of
them
draw
their
hearts
from
all
good
meditations
,
thoughts
,
purposes
,
and
desires
,
and
fill
them
vp
with
fleshly
cogitations
.
Thirdly
,
both
of
them
bee
occasions
of
vniust
behauiour
,
procuring
them
by
indirect
dealing
to
prouide
for
themselues
.
Psal
62.
10.
Prou.
30.
9.
Instruction
to
labour
for
the
spirit
which
will
protect
vs
Vse
.
1
from
the
venome
and
hurtfull
effects
,
as
well
of
the
one
as
the
other
.
Doth
the
light
of
God
shine
on
our
habitations
?
hath
hee
filled
our
houses
with
good
things
,
and
giuen
vs
an
ample
portion
of
wealth
and
possessions
?
hath
hee
prepared
,
and
well
furnished
our
table
,
and
made
our
cup
to
run
ouer
?
Then
wil
the
holy
Ghost
prouoke
vs
,
when
we
haue
eaten
Deut.
8.
10.
and
filled
our selues
,
to
blesse
the
Lord
our
God
for
the
good
plenty
,
which
hee
hath
giuen
vs
.
Hee
will
effectually
admonish
vs
,
that
we
be
not
hie
minded
,
and
trust
in
vncertaine
riches
,
but
in
the
liuing
God
,
which
giueth
vs
abundantly
all
things
to
inioy
:
that
wee
doe
good
,
and
be
rich
in
good
workes
,
and
readie
1.
Tim.
6.
17.
18
to
distribute
and
communicate
,
laying
vp
for
our selues
store
against
the
time
to
come
.
Are
we
in
need
,
and
necessities
,
abridged
of
that
fulnesse
,
which
diuers
others
doe
,
as
it
were
,
swimme
in
?
This
holy
spirit
will
sustaine
our
hearts
,
and
perswade
vs
of
our
heauenly
fathers
all
sufficiencie
of
goodnesse
,
and
abilitie
of
prouidence
and
prouision
for
vs
.
That
will
teach
and
inable
vs
,
in
whatsoeuer
state
we
are
,
therewith
to
be
content
:
to
be
full
and
to
be
hungry
,
to
abound
and
to
haue
want
,
to
doe
all
things
through
the
help
of
Christ
which
strengtheneth
vs
.
Phil.
4.
12.
13.
Reproofe
,
first
of
them
that
too
greedily
labour
to
be
rich
,
hunting
continually
both
day
and
night
,
and
at
all
times
,
with
heart
,
and
hand
,
and
tongue
,
and
all
indeauour
after
these
dangerous
snares
,
desiring
vehemently
the
curse
of
God
vpon
their
owne
soules
.
Secondly
,
of
them
which
by
idlenesse
,
or
any
other
vnthriftie
courses
,
doe
cast
themselues
into
penury
and
want
.
When
the
Lord
doth
lay
pouertie
vpon
his
seruants
for
a
triall
or
exercise
,
he
doth
support
them
with
sundry
helpes
:
he
moueth
men
to
be
compassionate
towards
them
:
his
owne
prouidence
doth
succour
them
,
when
men
,
and
strength
,
and
forecast
,
and
all
other
externall
meanes
do
faile
them
.
And
especially
they
haue
hope
,
and
patience
,
and
all
inward
supportance
,
which
maketh
the
defect
of
outward
things
easie
vnto
them
.
But
when
men
will
draw
pouertie
vpon
themselues
as
a
punishment
,
the
mercies
and
commiserations
of
men
are
restrained
from
them
.
Psal.
109.
12.
and
their
hearts
being
ouercome
,
are
more
ready
to
pursue
them
,
with
feare
,
and
griefe
,
and
discontentment
,
then
all
their
necessities
.
The
labour
of
the
righteous
tendeth
to
life
:
but
the
reuenues
Verse
.
16
of
the
wicked
,
to
sinne
.
The
labour
of
the
righteous
tendeth
to
life
,
&c.
That
is
,
the
goods
which
good
men
vsually
get
by
trauell
,
(
though
many
times
they
are
descended
to
them
by
inheritance
,
or
bestowed
vpon
them
by
gift
,
or
by
some
other
lawfull
meanes
brought
to
their
hands
)
tendeth
to
life
,
viz.
both
of
soule
,
and
body
,
in
this
world
,
and
for
the
world
to
come
:
whereas
the
riches
of
vngodly
men
are
alwayes
abused
by
them
,
and
made
the
occasions
,
and
meanes
of
vnrighteousnesse
.
The
opposition
is
this
:
the
riches
of
the
righteous
do
tend
to
goodnesse
,
and
so
to
their
life
:
but
the
wealth
of
the
wicked
doth
tend
to
sin
,
and
so
to
their
death
.
Riches
are
either
profitable
or
hurtfull
according
to
the
Doct.
owners
,
and
vsage
of
them
.
The
prosperitie
of
Abraham
,
Iob
,
Wealth
is
good
,
or
bad
,
as
it
is
vsed
.
and
other
holy
men
is
commended
in
the
word
of
God
,
for
the
great
good
that
they
did
,
and
receiued
thereby
:
and
the
Prophets
,
and
other
holy
writings
doe
asmuch
condemne
the
opulencie
,
and
wealth
of
the
enemies
of
God
,
as
making
them
to
be
most
mischieuous
and
miserable
.
Iob.
21.
16.
Iac.
●
.
1.
2.
3.
4.
&c.
First
,
the
one
sort
doe
honor
the
Lord
with
their
substance
,
Reason
.
1
beholding
the
hand
of
his
prouidence
,
confessing
the
truth
of
his
promises
,
ascribing
the
glory
to
his
name
,
and
consecrating
themselues
and
their
wealth
to
his
will
:
the
other
make
Idols
of
their
gold
and
siluer
,
and
all
their
possessions
:
or
else
dedicate
them
to
other
Idols
,
as
pride
,
and
lust
,
and
voluptuousnesse
,
&c.
Secondly
,
the
one
sort
giue
bread
to
the
hungry
,
and
drink
to
the
thirstie
,
and
clothing
to
the
naked
,
and
are
euery
way
readie
to
releeue
the
necessitie
of
their
poore
distressed
brethren
:
the
other
abuse
their
power
and
riches
to
tirannie
and
crueltie
,
oppressing
them
that
are
alreadie
in
affliction
,
or
contemning
them
that
are
their
inferiours
,
or
withholding
the
goods
from
the
needy
,
whom
God
hath
made
the
right
owners
of
them
.
Prou.
3.
27.
or
else
feeding
gluttons
,
and
dronkards
,
and
otherwise
sinfull
and
vnthriftie
persons
.
Thirdly
,
the
one
haue
for
themselues
the
prayers
of
poore
Christians
,
whose
bellies
haue
beene
filled
,
and
their
loynes
clothed
and
kept
warme
by
them
:
the
others
haue
the
sighes
,
and
teares
,
and
grones
,
and
sorrowes
of
them
that
be
wronged
,
ascending
to
heauen
,
and
making
a
continuall
cry
in
the
eares
of
the
Lord
against
them
.
Fourthly
,
the
one
sort
receiue
the
blessings
of
God
with
thankesgiuing
,
and
so
they
are
not
only
wholesome
vnto
them
,
but
holy
also
,
being
sanctified
by
the
word
,
and
prayer
:
1.
Tim.
4.
4.
5.
The
other
deuoure
,
and
swallow
vp
the
good
creatures
,
like
brute
beasts
,
led
altogether
by
sensualitie
.
Fiftly
,
and
lastly
,
the
one
sort
haue
laid
vp
a
treasure
in
heauen
,
and
shall
haue
the
full
fruition
of
it
,
with
greatest
glory
,
at
the
appearance
of
our
Lord
Iesus
Christ
:
and
the
other
haue
treasured
vp
wrath
against
the
day
of
wrath
,
when
all
their
violence
,
and
crueltie
shall
be
made
manifest
,
and
punished
,
and
all
their
neglect
of
mercie
,
and
compassion
shall
bee
published
to
their
shame
and
confusion
,
before
the
whole
world
.
Instruction
,
to
euery
man
that
he
doe
not
onely
suruey
his
Vse
.
1
state
to
see
what
he
hath
;
but
especially
to
know
what
hee
is
:
let
him
not
so
much
regard
the
value
and
quantitie
of
his
possessions
,
as
the
faithfull
,
and
fruitfull
imployment
of
them
.
If
the
happinesse
of
Iob
had
consisted
in
hauing
much
hee
could
not
but
haue
felt
much
miserie
,
when
so
much
wealth
was
consumed
to
nothing
:
but
now
hee
could
recount
with
comfort
,
how
wealthie
and
mightie
he
had
formerly
beene
,
because
he
could
truely
relate
also
,
how
righteous
,
and
mercifull
hee
had
beene
.
Hee
that
regardeth
instruction
is
in
the
way
of
life
:
but
Verse
.
17
hee
that
refuseth
correction
goeth
out
of
the
way
.
Hee
that
regardeth
instruction
.
That
is
,
which
yeeldeth
reuerence
,
attention
,
and
obedience
to
the
ministery
of
Gods
holy
word
,
is
in
the
way
of
life
,
hee
taketh
the
right
course
to
obtaine
euerlasting
saluation
:
but
hee
that
refuseth
correction
,
which
will
not
indure
to
heare
his
sinnes
rebuked
,
goeth
out
of
the
way
,
both
depriueth
himselfe
of
eternall
life
,
and
walketh
towards
destruction
.
The
doctrine
of
this
is
fit
to
bee
handled
in
the
first
Chapter
,
where
it
is
more
largely
set
downe
by
the
holy
Ghost
.
Hee
that
hideth
hatred
,
is
a
man
of
deceitfull
lippes
:
and
Verse
.
18
hee
that
vttereth
slander
is
a
foole
.
Hauing
in
the
former
words
declared
the
perill
of
them
that
refuse
admonition
,
hee
describeth
heere
the
persons
that
vse
to
doe
it
,
and
they
are
of
two
sorts
:
some
are
hipocrites
,
that
pretend
,
and
make
a
shew
of
fauour
,
and
good
liking
,
and
yet
nourish
deadly
hatred
in
their
hearts
:
others
are
professed
contemners
of
that
which
is
taught
,
but
yet
picking
a
quarrell
against
the
man
that
deliuereth
it
,
as
though
the
fault
were
wholy
in
him
,
and
iust
occasion
were
giuen
to
reiect
all
that
hee
teacheth
.
But
the
Lord
which
knoweth
the
ground
and
roote
of
their
calumniations
,
and
cauils
,
imputeth
them
to
their
proper
cause
,
and
that
is
the
sinfulnesse
,
and
folly
of
those
malicious
despisers
.
The
Lord
hath
hipocriticall
dissemblers
in
detestation
.
The
Doct.
1
Prophet
Dauid
maketh
mention
of
such
,
Psal.
28.
3.
4.
Draw
A
plaine
heart
pleaseth
God
.
mee
not
away
with
the
workers
of
iniquitie
,
which
speake
friendly
to
their
neighbours
,
when
mallice
is
in
their
hearts
.
Reward
them
according
to
their
deedes
,
and
according
to
the
wickednesse
of
their
inuentions
.
His
earnest
prayer
to
God
is
to
escape
their
hands
;
for
they
were
very
subtile
,
and
readie
to
take
him
;
and
verie
cruell
and
violent
if
he
should
come
into
their
clouches
.
Their
trade
and
occupation
was
to
worke
iniquitie
,
and
therefore
also
their
wages
,
and
hire
shall
bee
destruction
.
By
all
which
circumstances
it
manifestly
appeareth
,
that
there
is
enmitie
betweene
God
and
them
.
First
,
they
are
exceeding
dangerous
,
because
they
treacherouslie
Reasons
.
1
in
trap
them
that
trust
them
.
They
know
their
counsels
,
and
purposes
,
and
haue
all
meanes
of
aduantage
against
them
,
whereas
they
would
take
heede
of
a
professed
aduersarie
,
and
keepe
them
out
of
his
company
,
and
hide
themselues
from
him
.
And
that
made
Dauid
to
cry
out
vpon
the
execrable
fact
of
Achitophell
in
conspiring
against
him
.
Psal.
55.
12.
And
so
doth
hee
finde
himselfe
much
grieued
with
them
that
had
smooth
tongues
,
as
soft
as
oyle
,
and
butter
,
and
yet
were
as
sharpe
and
hurtfull
as
any
swords
.
Secondly
,
the
iudgements
of
God
will
declare
his
hatred
against
such
perfidious
Iudases
,
not
onely
in
executing
other
punishments
vpon
them
,
but
euen
in
bringing
to
light
the
falsehood
,
and
hidden
malice
of
their
wretehed
hearts
.
As
it
is
said
that
hatred
may
be
couered
by
deceit
:
but
the
malice
thereof
shall
bee
discouered
in
the
congregation
.
Prou.
26.
26.
Though
Saul
made
a
faire
shew
to
Dauid
,
cloking
his
secret
mischieuous
purpose
to
haue
him
killed
,
by
giuing
his
daughter
to
bee
his
wife
:
yet
now
it
is
notisied
,
and
made
knowen
to
all
nations
,
2.
Sam
18.
17.
and
posterities
.
Instruction
,
first
to
auoide
this
cursed
sin
,
that
bringeth
the
Vse
.
curse
of
God
vpon
the
sinners
.
Let
vs
learne
to
bee
plaine
hearted
towards
our
brethren
,
●nd
if
ought
bee
amisse
in
them
,
let
our
lippes
faithfully
admonish
them
in
loue
,
and
not
flatter
them
in
hatred
.
It
may
bee
a
courtly
tricke
to
dissemble
,
but
not
an
honest
part
to
practise
it
:
it
may
bee
agreeable
to
carnall
pollicie
,
but
it
is
altogether
contrarie
to
Christian
wisedome
.
Secondlie
,
to
bee
wary
how
wee
conuerse
with
such
cunning
dissemblers
,
and
if
wee
cannot
auoide
their
companie
,
yet
suffer
not
our selues
to
bee
deceiued
by
them
.
It
is
not
want
of
Charitie
,
not
to
giue
credite
vnto
them
,
but
an
holy
discreation
which
the
holy
Ghost
himselfe
perswadeth
vs
to
:
Hee
that
bateth
will
counterfait
with
his
lippes
,
but
in
heart
hee
layeth
vp
deceit
.
Though
hee
speake
fauourably
beeleeue
him
not
:
for
there
are
seauen
abhominations
in
his
heart
.
Prou.
26.
24.
25.
And
he
that
vttereth
slander
,
&c.
It
is
a
note
of
a
sinfull
foole
,
Doct.
2
to
haue
a
bitter
,
rayling
,
and
slanderous
tongue
.
Our
Sauiour
Raylers
are
fooles
.
reckoneth
this
amongst
many
other
foule
sinnes
,
proceeding
from
a
corrupt
heart
,
whereby
wicked
men
are
defiled
:
Out
of
the
heart
,
saith
he
,
come
euill
thoughts
,
murthers
,
adulteries
,
fornications
,
theftes
,
false
testimonies
,
and
slanders
.
Mat.
15.
19.
First
,
they
grieuously
wrong
the
partie
whose
name
they
Reasons
.
1
traduce
:
for
if
a
mans
estimation
be
of
greater
value
then
gold
or
siluer
,
Prou.
22.
1.
then
a
greater
iniurie
is
offred
by
them
which
depraue
him
in
that
,
then
by
those
that
shall
robbe
him
of
his
goods
,
and
spoyle
him
in
his
estate
.
Nay
many
times
the
violence
that
is
offered
to
ones
person
is
lesse
hurtfull
then
to
bee
reproched
in
his
name
;
and
therefore
they
that
shew
that
indignitie
are
compared
to
hammers
,
and
swordes
,
and
sharp
arrowes
.
Prou.
15.
18.
Secondly
,
they
take
the
way
to
poyson
the
hearts
of
all
that
shall
heare
their
obloquy
,
to
alienate
them
from
all
good
instructions
,
when
they
shall
raise
vp
rumors
,
and
false
reports
of
scandulous
behauiour
against
the
ministers
of
the
word
,
and
by
this
meanes
they
worke
a
publick
mischiefe
to
keepe
many
from
euerlasting
saluation
.
Thirdly
,
they
are
most
iniurious
to
their
owne
soules
,
excluding
themselues
from
the
priuiledge
of
gods
people
in
this
life
,
&
the
blessed
state
of
glory
in
the
life
to
come
.
Psal.
15.
3.
Instruction
,
if
we
desire
the
credit
of
wisedome
,
let
vs
vse
better
meanes
,
to
obtaine
it
,
then
obtrectations
,
and
artificiall
Vse
.
1
disgracings
of
our
brethren
;
for
that
commeth
not
from
aboue
,
it
is
no
gift
of
God
:
it
is
sensuall
,
carnall
,
and
diuellish
.
Secondly
,
not
to
hearken
to
the
reports
of
such
wicked
persons
that
seeke
to
defame
others
,
and
detract
from
their
good
name
:
they
are
but
foolish
and
base
pedlers
,
that
vtter
such
infectious
wares
;
and
therefore
they
cannot
be
wise
chapmen
that
trafficke
with
them
,
and
receiue
them
at
their
hands
.
It
is
the
propertie
of
the
wicked
to
giue
heede
to
false
lips
,
and
lyars
hearken
to
naughtie
tongues
.
Prou.
17.
4.
Consolation
,
for
them
that
are
molested
,
and
vexed
vniustly
,
for
the
Gospels
sake
by
clamorous
and
false
accusers
:
let
them
consider
what
account
God
maketh
of
their
malicious
aduersaries
:
he
calleth
them
fooles
,
and
derideth
their
practises
:
and
therefore
in
the
end
it
shall
be
seene
,
that
when
they
haue
spat
all
their
venome
,
they
haue
but
shotte
a
fooles
bolt
,
and
procured
shame
and
sorrow
to
themselues
.
The
sinne
ceaseth
not
by
the
multitude
of
words
:
but
hee
that
refraineth
his
lips
is
wise
.
Verse
.
19
He
seemeth
still
to
proceede
in
the
prosecution
of
the
matter
spoken
of
in
the
seauententh
verse
:
that
men
take
an
euill
way
for
themselues
,
which
refuse
to
be
reprooued
.
The
words
immediately
going
before
these
,
declare
how
some
reiect
it
,
by
inward
hatred
and
bitternes
of
heart
,
and
yet
outwardly
make
semblance
of
great
loue
,
and
friendship
:
others
breake
out
into
open
profession
of
their
discontentiment
,
and
malice
,
by
reproching
those
that
would
help
them
out
of
their
sinnes
:
and
heere
commeth
a
third
sort
,
which
would
shift
off
all
rebukes
,
by
denying
,
defending
,
cloaking
,
or
colouring
their
faults
,
by
excusing
,
and
extenuating
matters
that
are
charged
vpon
them
.
But
all
is
in
vaine
,
the
sinne
will
not
bee
blowen
away
with
breath
:
and
therefore
hee
sheweth
that
it
is
a
poynt
of
wisedome
to
giue
place
by
silence
,
and
to
take
the
blame
vpon
them
.
The
sinne
ceaseth
not
,
&c.
The
multiplying
of
words
doth
make
a
bad
cause
rather
worse
then
better
.
So
Ieremie
telleth
the
impenitent
people
,
that
were
very
forward
to
cleare
themselues
Doct.
of
their
sinnes
whereof
they
are
accused
:
Thou
sayest
,
A
fault
excused
is
oft
times
inrcesed
.
Ier.
2.
35.
because
I
am
guiltlesse
,
surely
his
wrath
shall
turne
from
mee
:
behold
I
will
enter
with
thee
into
iudgement
,
because
thou
sayest
I
haue
not
sinned
:
Their
excuses
were
accusations
,
their
denials
,
were
conuictions
,
their
seeking
impunitie
without
repentance
,
did
hasten
and
augment
their
punishment
.
First
,
when
they
defend
,
or
make
things
small
trifles
,
which
are
vnlawfull
to
be
done
,
they
contradict
the
word
of
God
,
and
his
truth
,
which
no
wit
,
nor
art
,
nor
eloquence
shal
be
able
to
preuaile
against
.
Secondly
,
when
they
hide
their
facts
by
deniall
,
or
labour
to
supply
their
omissions
,
by
assuming
that
to
themselues
which
they
neuer
performed
,
the
eye
of
the
Lord
doth
beehold
their
falsehood
,
his
eares
doe
heare
how
vntruly
they
iustifie
themselues
:
he
knoweth
all
their
guiltinesse
,
and
he
will
make
the
world
to
know
their
guilfull
haulting
.
Though
Saul
failed
of
obedience
,
to
the
will
of
God
,
yet
hee
arrogated
the
praise
of
fulfilling
it
:
though
Samuel
by
demonstration
declared
his
sinne
,
yet
he
sought
to
make
an
Apologie
for
himselfe
and
to
lay
all
the
offence
vpon
the
people
:
but
that
course
tooke
none
effect
;
it
did
him
no
good
for
body
or
soule
;
it
nothing
preserued
his
honor
,
or
state
:
he
was
conuicted
,
and
censured
,
&
sentenced
,
and
vtterly
cast
off
,
notwithstanding
all
his
excuses
.
Thirdly
,
their
owne
consciences
apprehend
euery
action
,
and
word
,
and
intent
of
the
heart
,
and
the
mouer
of
their
whole
life
:
and
they
will
not
bee
illuded
by
the
fraud
of
the
lips
,
but
take
occasion
thereby
to
passe
a
more
heauie
sentence
vpon
them
.
Fourthly
,
it
is
a
sinne
of
it selfe
to
bee
giuen
to
ouer
much
talke
,
as
hauing
selfe
liking
and
rashnesse
for
the
rootes
thereof
:
and
therefore
it
cannot
possibly
be
a
medecine
to
cure
other
sinnes
.
Instruction
,
to
leaue
off
speaking
to
men
for
the
mitigation
Vse
1
of
our
transgressions
,
and
to
speake
to
our
owne
hearts
for
iudging
,
and
aggrauation
of
them
to
the
Lord
,
by
acknowledgement
,
that
we
may
be
pardoned
.
Prou.
28.
13.
Consolation
,
to
them
that
humbly
yeeld
to
a
rebuke
without
replies
,
that
their
state
is
good
,
though
their
actions
were
bad
:
they
are
wise
now
in
restrayning
their
lippes
from
speaking
of
sinne
,
though
they
were
foolish
before
to
commit
it
.
The
tongue
of
the
iust
man
is
as
fined
siluer
:
but
the
heart
Verse
.
20
of
the
wicked
is
little
worth
.
Hee
setteth
foorth
the
excellencie
of
the
speech
of
Godly
men
by
comparison
,
resembling
it
to
siluer
that
is
purged
,
and
fined
from
the
drosse
that
was
in
it
.
Because
a
good
man
will
be
carefull
of
his
tongue
,
not
onely
that
there
bee
no
mixture
of
filthines
,
and
lewdenesse
in
his
words
,
but
also
to
auoyde
all
superstuous
,
and
idle
babling
,
and
so
to
open
his
mouth
with
holy
wisedome
.
Which
is
contrary
in
the
wicked
,
because
there
is
a
contrary
fountaine
in
him
of
sinfulnesse
and
corruption
,
and
no
matter
of
vertue
and
grace
,
which
are
the
springs
of
all
wholesome
speeches
.
Thus
therefore
standeth
the
Antithesis
:
the
tongue
of
the
iust
man
is
as
fined
siluer
,
because
his
hurt
is
precious
:
but
the
tongue
of
the
wicked
is
as
drosse
,
because
his
heart
is
nothing
worth
.
The
tongue
of
the
iust
man
,
&c.
The
best
wealth
of
a
Christian
Doct.
1
is
laid
vp
in
his
heart
,
and
disbursed
with
his
lips
.
And
Good
mens
wealth
is
in
their
hart
,
and
is
vttered
with
the
lippes
.
Math.
12.
25.
that
is
the
meaning
of
our
Sauiour
,
when
he
saith
,
that
a
good
man
out
of
the
good
treasure
of
his
heart
bringeth
foorth
good
things
.
An
euill
man
may
haue
coyne
,
and
plate
,
and
iuels
in
his
treasury
,
and
yet
haue
no
treasure
:
and
may
draw
money
out
of
his
purse
,
&
yet
haue
no
good
,
&
yet
haue
no
good
therewithall
:
but
to
haue
grace
in
the
soule
,
and
to
vtter
gracious
words
with
the
tongue
is
proper
to
a
good
man
,
and
the
exercise
good
,
and
the
fruite
of
it
good
to
himselfe
and
others
.
And
albeit
here
seeme
to
be
a
comparison
of
equall
,
as
though
the
tongue
were
iust
of
the
same
value
,
and
worth
,
that
fined
siluer
is
,
yet
it
is
to
be
vnderstoode
that
at
least
it
is
so
pure
and
precious
,
but
in
deede
far
beyond
it
in
excellencie
.
First
,
this
is
one
of
the
good
and
perfect
giftes
,
which
is
from
Reasons
.
1
aboue
,
and
commeth
downe
from
the
father
of
lights
:
whereas
Iames.
1.
17.
siluer
is
a
tertestiall
matter
,
euen
earth
it selfe
digged
out
of
the
earth
,
and
neuer
did
but
grow
in
the
ground
.
Secondly
,
this
is
currant
in
heauen
,
and
acceptable
to
God
himselfe
,
with
whom
gold
and
siluer
are
of
small
estimation
.
Thirdly
,
such
things
are
obtained
by
it
,
which
no
money
can
purchase
,
as
wisedome
,
and
grace
,
and
the
assurance
of
Gods
eternall
fauour
,
and
all
good
things
that
concerne
both
Prou.
2.
3.
5.
soule
and
body
.
Ezekias
,
and
Iehosophat
,
with
other
good
kings
,
could
not
haue
preserued
themselues
by
their
purses
,
and
treasures
,
as
they
did
by
their
prayers
,
and
holy
exercises
,
of
their
tongues
.
Ionah
could
not
haue
beene
comforted
,
nor
holpen
by
the
greatest
quantitie
of
money
,
in
the
whales
belly
,
where
his
prayer
was
very
effectuall
.
Peter
could
not
haue
giuen
so
good
an
almes
to
the
poore
creeple
,
if
hee
had
beene
stored
with
siluer
,
Act
3.
6.
7.
and
gold
,
as
hee
did
by
the
efficacie
of
his
words
through
the
name
of
Iesus
Christ
.
Instruction
,
to
shew
our selues
righteous
by
putting
away
Vse
.
1
all
obscenitie
of
speeches
,
that
neither
silthinesse
,
or
couetousnesse
,
be
once
named
amongst
vs
,
nor
foolish
talking
,
nor
seurrill
bitter
,
or
vncomely
iesting
,
or
any
kind
of
rotten
communication
,
as
the
Apostle
calleth
it
,
but
onely
that
which
is
for
the
vse
of
edifying
,
that
it
may
minister
grace
to
the
hearers
,
Ephe.
5.
4.
&
4.
29.
And
especially
let
vs
beware
of
the
drosse
of
dissimulation
,
vntruth
,
and
falsehoode
,
which
bee-seeme
not
righteous
persons
.
Make
no
report
for
certainiie
of
any
thing
that
is
vncertaine
,
neuer
make
a
promise
without
a
setled
purpose
,
and
resolution
of
performance
.
The
faithfulnesse
of
Boas
in
this
case
was
so
prooued
,
and
made
manifest
,
that
when
hee
had
once
giuen
his
word
to
Ruth
,
Naomy
biddeth
her
to
binde
vpon
it
,
and
not
further
to
trouble
her selfe
:
for
saith
she
,
the
man
will
not
bee
in
rest
,
vntill
hee
haue
finished
the
matter
this
same
day
.
Ruth
.
3.
18.
Consolation
,
if
good
men
,
notwithstanding
their
great
infirmities
,
and
corruptions
,
haue
yet
such
sinceritie
in
speaking
,
and
such
fidelitie
in
performing
that
which
they
speake
:
how
shall
not
the
righteous
God
(
in
comparison
of
whom
all
men
are
lyars
,
and
who
is
not
so
properly
called
true
,
as
truth
,
&
all
his
words
veritie
it selfe
)
how
shall
not
hee
,
I
say
,
fulfill
all
his
promises
,
and
stand
to
his
couenants
that
hee
hath
made
with
his
people
?
Hee
hath
vndertaken
for
their
saluation
,
their
maintenance
,
protection
,
safety
from
sathan
,
deliuerance
from
tirants
and
persecutors
,
and
shall
not
all
this
bee
accomplished
?
is
not
all
pure
mettall
that
he
pronounceth
?
is
it
not
as
siluer
tried
seauen
fold
in
the
sire
?
Psal.
12.
6.
If
hee
should
faile
of
his
word
,
he
should
forget
his
truth
,
and
in
forgetting
his
truth
,
should
forgoe
his
nature
,
and
consequently
should
forfeite
his
deitie
,
which
were
an
execrable
thing
so
much
as
to
conceiue
.
But
the
heart
of
the
wicked
,
&c.
Though
sinfull
persons
Doct.
2
make
neuer
so
great
a
shew
on
the
outside
,
yet
there
is
nothing
A
wicked
man
hath
his
worst
side
inward
.
within
them
worth
any
thing
.
To
that
purpose
tend
the
words
of
the
Apostle
collected
out
of
the
Psalmes
:
the
Lord
knoweth
the
thoughts
of
the
wise
to
bee
but
vaine
.
If
the
point
had
stood
vpon
mans
opinion
,
there
might
easily
haue
beene
an
errour
in
it
,
but
he
bringeth
the
testimonie
of
god
vpon
sure
&
infallible
knowledge
to
confirme
it
.
And
wheras
the
Prophet
nameth
man
indefinitely
,
that
is
,
euery
man
vnregenerate
Psal.
94.
11.
Hee
singleth
out
the
chiefe
,
and
choysest
of
all
the
sort
of
them
,
whose
purposes
seeme
to
bee
of
greatest
price
,
and
most
likely
to
preuaile
,
and
sayeth
that
the
thoughts
of
the
wise
men
best
qualified
with
art
,
and
naturall
parts
,
are
not
onely
vaine
,
but
very
vanitie
,
as
the
Psalmist
hath
it
.
Reasons
.
1
First
,
they
are
altogether
destitute
of
the
spirit
of
grace
.
Secondly
,
the
heart
of
man
,
without
the
spirit
,
is
foule
,
and
filthie
,
and
an
vncleane
sinke
of
all
abhominations
.
Thirdly
,
the
streames
that
issue
from
thence
declare
what
the
fountaine
is
,
when
all
their
words
,
and
actions
,
and
recreations
,
and
imaginations
are
onely
sinfull
and
wicked
.
Hag.
2.
15.
Tit.
1.
15.
Gen.
6.
5.
Fourthly
,
Gods
proceeding
against
them
in
his
displeasure
maketh
manifest
how
base
they
are
:
for
hee
knoweth
how
all
things
are
to
bee
priced
.
Since
therefore
hee
reiecteth
and
casteth
them
away
,
it
euidently
appeareth
that
there
is
no
goodnesse
in
them
.
So
sayth
Ieremie
,
They
shall
call
them
reprobate
siluer
,
because
the
Lord
hath
reiected
them
.
Ier.
6.
30.
Vse
1
Instruction
,
not
to
much
to
magnifie
and
admire
them
,
nor
too
farre
to
depend
vpon
them
.
For
better
things
are
not
certainely
to
be
expected
from
them
,
than
are
in
them
.
And
therefore
many
times
they
make
golden
promises
,
and
leaden
performances
,
because
they
haue
but
drossie
affections
.
Consolation
,
to
poore
Christians
in
regard
of
their
portion
,
notwithstanding
they
come
short
of
the
vngodly
in
goods
and
liuings
.
Many
sinners
bee
set
vp
in
state
,
and
much
worth
in
outward
wealth
,
when
as
they
bee
worse
than
bankroupts
in
their
soules
,
and
wholy
destitute
of
all
inward
substance
,
and
contrary
wise
though
the
Saints
haue
but
small
store
of
externall
riches
,
yet
they
bee
of
great
possessions
in
their
hearts
,
and
flow
with
plentie
in
their
inward
parts
.
The
lippes
of
the
righteous
doe
feede
many
:
but
fooles
die
Verse
.
21
for
want
of
wisedome
.
Before
was
declared
the
excellencie
of
a
good
tongue
,
and
well
seasoned
speech
,
and
heere
are
the
effects
of
it
commended
,
namely
the
good
that
is
wrought
by
it
,
the
soules
of
many
being
edified
therewith
,
and
receiuing
grace
,
and
groweth
for
saluation
,
and
comfort
,
as
the
body
doth
obtaine
strength
,
and
nouriture
,
and
refreshing
,
by
their
meanes
that
minister
wholesome
foode
vnto
it
.
And
this
is
illustrated
by
the
contrarie
effect
of
wicked
,
and
ignorant
persons
,
that
they
are
so
farre
from
feeding
others
with
knowledge
and
wisedome
,
that
they
suffer
themselues
to
be
starued
to
death
,
&
distruction
through
the
want
of
it
.
The
lippes
of
the
righteous
,
&c.
It
is
the
note
of
a
faithfull
Doct.
man
to
vse
his
knowledge
,
and
other
good
gifts
for
the
benefit
Hee
is
the
best
man
that
doth
others
most
good
.
of
his
brethren
.
In
this
sence
the
Apostle
sayth
that
though
he
were
poore
,
yet
he
made
many
rich
.
2.
Cor.
6.
10.
His
meane
estate
would
not
permit
him
,
to
bestow
mony
,
or
such
kinde
of
gifts
as
wealthie
men
vse
to
distribute
,
because
he
had
no
great
plentie
himselfe
:
but
that
which
hee
had
most
of
,
and
others
had
most
neede
of
,
that
he
most
liberally
communicated
to
all
that
would
receiue
it
,
wheresoeuer
hee
came
.
First
,
godly
men
doe
prouide
themselues
of
these
celestiall
Reasons
.
1
graces
,
and
thereby
are
made
able
to
participate
them
to
others
.
They
haue
a
learning
eare
,
&
therefore
also
a
teaching
tongue
:
Isa.
50.
4.
they
be
couetous
of
spirituall
gifts
,
and
therefore
also
liberall
of
them
:
they
are
great
eaters
,
and
as
we
may
say
,
haue
an
appetite
to
deuoure
all
,
and
therefore
would
haue
euery
man
to
take
part
with
them
.
In
earthly
commodities
,
men
are
of
a
contrary
disposition
:
for
as
they
are
the
more
greedie
of
getting
to
themselues
,
so
are
they
more
niggardly
in
witholding
from
others
:
and
as
any
one
doeth
swallow
vp
more
,
the
lesse
is
left
for
the
rest
of
the
company
:
but
in
heauenly
things
it
commeth
to
passe
that
none
be
so
frank
and
free
,
as
they
whose
desires
be
most
greedie
of
hauing
,
and
none
doe
saue
,
and
leaue
so
much
for
the
vse
of
their
brethren
,
as
they
that
take
their
full
meale
,
and
eate
as
much
as
possibly
they
can
.
To
take
the
fruition
of
the
graces
of
God
,
is
the
way
to
make
prouision
of
them
for
our
neighbours
:
and
to
bestow
vpon
others
is
the
meanes
to
retaine
and
augment
them
to
our selues
.
Secondly
,
they
haue
an
vnderstanding
heart
,
and
holy
discretion
to
giue
to
euery
one
such
a
portion
,
as
is
sittest
for
the
health
of
his
soule
:
some
are
ignorant
,
and
haue
need
of
instruction
:
some
are
vnruly
,
and
haue
neede
of
rebuke
:
some
are
weake
,
and
haue
neede
to
be
confirmed
:
some
are
fearefuil
,
and
feeble
,
and
haue
neede
of
comfort
,
and
incouragement
.
All
these
duties
will
a
wise
and
righteous
man
exercise
,
according
to
the
proportion
,
measure
,
and
degrees
of
his
wisdome
,
and
righteousnesse
.
Thirdly
,
their
lips
will
send
a
message
to
heauen
,
&
deale
with
the
Lord
to
releeue
them
,
whose
wants
themselues
are
not
able
to
supply
.
And
so
they
do
not
onely
feed
the
soules
,
but
euen
the
bodies
of
very
many
.
When
their
prayers
and
prayses
are
accepted
of
God
,
and
made
effectuall
,
for
the
fruitfulnes
of
the
earth
:
Psal.
67.
5.
6.
Ioel
,
2.
17.
19.
And
by
this
meanes
Eliah
did
feede
all
Israell
,
by
procuring
rayne
,
for
want
whereof
they
were
like
to
perish
.
All
Achabs
wealth
,
and
the
riches
and
power
of
the
whole
kingdome
,
were
insufficient
for
such
a
work
.
Reproofe
,
of
them
that
neuer
ministred
any
thing
,
but
infection
Vse
.
1
to
their
people
for
their
soules
.
No
child
,
no
seruant
,
no
not
the
wife
of
their
owne
bosome
,
had
euer
any
help
by
them
to
saluation
.
Their
houses
be
nurceries
,
&
seminaries
of
swearing
,
and
gamning
,
and
drinking
,
and
all
kindes
of
sinfulnesse
.
An
ignorant
and
vngodly
family
so
allowed
,
and
continued
,
doth
conuince
the
gouernour
to
be
a
sinner
,
a
foole
,
and
a
kind
of
murtherer
of
himselfe
,
as
the
other
part
of
the
verse
sheweth
,
which
shall
bee
passed
ouer
now
,
beecause
it
hath
beene
partly
handled
already
,
and
must
bee
againe
heereafter
.
Secondly
,
Instruction
to
make
choyse
of
habitation
,
and
societie
with
iust
men
:
for
much
commoditie
is
to
bee
had
in
their
company
,
by
the
benefite
of
their
fruitfull
tongue
.
The
blessing
of
the
Lord
,
it
doth
make
rich
,
and
he
addeth
Verse
.
22
no
sorrows
with
it
.
The
purpose
and
drift
of
these
words
is
,
to
shew
the
preheminence
that
Gods
people
haue
,
aboue
the
men
of
the
world
:
that
whereas
the
wicked
haue
nothing
but
their
owne
hands
,
and
carnall
meanes
to
trust
vnto
for
their
estate
;
such
as
be
Godly
,
haue
God
to
prouide
for
them
,
and
his
goodnesse
onely
doth
make
rich
,
and
they
onely
are
inriched
by
him
.
But
because
his
enemies
haue
vsually
more
store
of
goods
then
his
children
,
and
thereby
it
may
seeme
,
that
either
men
,
may
be
rich
without
his
blessing
,
or
else
that
he
is
more
prouident
for
sinners
,
then
for
saints
;
therefore
he
sheweth
the
difference
,
that
troubles
and
vexations
are
intermingled
with
the
goods
of
the
wicked
,
and
his
seruants
are
freed
from
them
.
Yet
it
is
not
so
to
bee
conceiued
,
as
though
no
good
men
had
any
troubles
with
their
riches
,
and
that
whosoeuer
doth
finde
griefe
,
and
perturbations
in
these
earthly
things
,
were
depriued
of
the
blessing
of
God
,
and
testimonies
of
his
fauour
:
but
this
is
the
meaning
,
that
so
farre
as
hee
doth
beestow
them
,
and
they
depend
vpon
him
for
them
,
so
far
they
escape
from
vexations
;
so
that
the
cares
and
troubles
grow
meerely
from
their
owne
infirmities
.
The
blessing
,
&c.
As
euerlasting
life
is
the
gift
of
God
,
so
is
Doct.
a
good
and
comfortable
estate
in
this
world
.
Dauid
in
his
A
comfortabl●
estate
is
a
blessing
of
God
.
thankesgiuing
to
God
maketh
a
free
confession
thereof
:
saying
,
both
riches
,
and
honour
come
of
thee
,
&c.
1.
Chron.
29.
12.
First
,
neither
the
commodiousnesse
of
any
trade
,
nor
skill
,
Reasons
.
1
nor
strength
,
nor
diligence
can
preuaile
,
vnlesse
hee
giue
successe
.
Deut.
8.
18.
Psal.
117.
1.
2.
Secondly
,
he
alone
worketh
contentment
,
which
is
an
high
degree
of
richnesse
.
Thirdly
,
he
giueth
a
chearefull
heart
with
the
portion
,
and
causeth
them
to
take
their
part
of
their
possessions
with
comfort
.
Eccle.
2.
24.
Fourthly
,
hee
preserueth
them
from
the
feares
of
losses
whiles
they
inioy
their
goods
,
and
from
immoderate
sorrow
if
their
substance
bee
taken
away
:
as
that
appeared
in
the
example
of
Iob
,
who
by
his
patience
declared
himselfe
to
be
as
rich
when
all
his
goods
were
gone
,
as
hee
was
at
that
time
when
he
possessed
them
all
.
Instruction
,
to
vse
the
meanes
that
we
may
be
blessed
,
and
Vse
.
1
partakers
of
his
promises
.
And
that
is
:
first
,
by
pietie
and
religion
.
Psal.
112.
1.
2.
Secondly
,
by
calling
vpon
the
name
of
God
,
and
exercise
of
prayer
for
such
things
as
are
needefull
for
vs
.
Iames.
4.
2.
Thirdly
,
by
the
good
imployment
and
vsage
of
those
things
which
wee
inioy
already
.
Prou.
3.
9.
10.
Fourthly
,
by
mercie
and
liberalitie
to
them
that
are
in
necessitie
.
Prou.
11.
24.
25.
Fiftly
,
by
faithfulnesse
and
diligence
in
our
places
and
callings
,
as
hath
beene
shewed
in
the
fourth
verse
.
Consolation
to
such
as
serue
him
,
that
they
shall
surely
be
stored
with
all
sufficiencie
.
Those
whom
he
will
raise
vp
to
wealth
,
shall
certainely
rise
,
though
neuer
so
many
seeke
to
hold
them
downe
:
for
who
shall
hold
backe
his
hands
from
giuing
his
owne
,
vnto
his
owne
.
How
maruailously
were
Abraham
and
Iacob
inriched
among
strangers
,
and
infidels
,
not
onely
aliants
from
their
religion
,
but
vowed
enemies
to
their
nation
?
And
where
in
his
wisedome
hee
seeth
it
not
sit
to
fill
their
houses
with
amplitude
of
substance
,
he
will
make
fewe
things
to
yeeld
many
comforts
,
and
small
things
to
bee
of
great
force
,
and
meane
things
to
be
very
precious
and
excellent
.
Psal.
37.
16.
Terrour
for
the
wicked
,
that
they
can
neuer
be
rich
:
though
they
haue
riches
,
yet
they
are
not
rich
,
but
onely
plagued
with
a
multitude
of
torments
and
vexations
.
Eccle.
2.
26.
It
is
a
pastime
to
a
foole
to
commit
wickednesse
:
but
wisedome
Verse
.
23
is
the
delight
of
a
man
of
vnderstanding
.
It
is
a
pastime
to
a
foole
to
commit
wickednesse
,
&c.
That
is
,
sinnefull
men
take
great
pleasure
in
doing
that
which
is
euill
,
as
if
it
were
a
sport
,
or
recreation
to
them
:
and
it
is
as
much
ioy
,
and
refreshing
to
him
that
is
Godly
wise
,
both
to
get
wisdome
,
and
to
performe
all
the
good
exercises
thereof
.
Sinne
is
the
delight
of
sinners
,
and
grace
of
good
men
.
Of
Doct.
the
one
sort
wee
haue
many
testimonies
in
this
booke
,
but
in
Sinne
is
a
pastime
to
sinners
,
and
grace
is
the
ioy
of
good
men
.
the
second
Chapter
especially
,
ver.
14.
They
delight
in
doing
euill
,
and
reioyce
in
wicked
frowardnesse
.
And
in
the
fourth
Chapter
ver.
17.
it
is
said
,
that
they
eate
the
bread
of
wickednesse
,
and
drinke
the
wine
of
violence
,
it
is
meate
and
drinke
vnto
them
to
doe
mischiefe
.
Of
the
other
sort
the
Prophet
is
an
example
and
patterne
,
in
the
hundred
and
ninetenth
Psalme
:
where
in
many
places
he
professeth
his
singular
comfort
and
delight
,
that
he
conceiueth
in
the
heauenly
word
of
God
,
as
when
hee
saith
:
how
sweete
are
thy
promises
vnto
my
mouth
?
yea
more
then
hony
vnto
my
mouth
.
And
they
are
the
ioy
of
mine
heart
.
Psal.
119.
103.
111.
First
,
this
contrarietie
ariseth
from
the
contrary
causes
of
Reasons
.
1
these
contrarie
likings
.
All
wicked
men
doe
loue
sinne
,
and
it
is
as
deare
vnto
them
as
the
members
of
their
owne
bodies
.
And
all
godly
men
doe
loue
righteousnesse
,
and
rather
desire
to
be
deliuered
from
life
,
then
separated
from
grace
,
and
the
seruices
of
God
.
Now
it
is
a
perpetuall
rule
which
neuer
faileth
,
that
whatsoeuer
any
man
loueth
most
,
that
hee
will
alwaies
most
delight
in
.
Secondly
,
wicked
men
are
fleshly
,
and
therefore
liue
after
the
flesh
,
and
sauour
of
the
things
of
the
flesh
,
and
delight
in
the
workes
of
the
flesh
.
And
godly
men
are
led
by
the
spirit
,
and
sauour
of
the
things
of
the
spirit
,
and
reioyce
in
the
fruites
of
the
spirit
.
Secondly
,
it
is
seene
in
the
contrary
effects
of
both
sides
.
First
,
wicked
men
runne
violently
to
sinne
,
and
will
not
desist
from
their
diuellish
purposes
,
before
they
haue
effected
them
:
though
godly
men
through
naturall
corruptions
,
and
temptations
,
haue
sometimes
a
pronenesse
,
and
inclination
to
euill
,
yet
they
may
be
easil●
retracted
by
counsell
,
and
admonition
,
as
Dauid
was
from
s●●●ing
of
Nabal
,
but
they
constantly
proceede
to
the
perfor●●●●e
of
euery
good
dutie
.
Secondly
,
wicked
men
doe
medi●●●e
in
●●e
night
,
and
indeauour
in
the
day
to
fulfill
their
sinfull
desir●
〈◊〉
Micah
.
2.
1.
Godly
men
doe
meditate
in
the
night
,
and
indeauour
in
the
day
,
to
know
and
obey
the
holy
will
of
the
Lord
Isa.
26.
9.
Thirdly
,
when
wicked
men
haue
accomplished
●●eir
sinfull
desires
,
they
surfait
with
gladnesse
:
when
they
a●●●●sapointed
they
are
filled
with
bitter
vexation
.
Prou.
4.
16.
〈◊〉
godly
men
haue
committed
sinne
,
it
bringeth
anguish
〈◊〉
their
hearts
,
when
they
haue
performed
any
Christian
seruice
,
it
is
a
comfortable
refreshing
to
their
soules
.
Fourthly
,
the
custome
of
sinning
is
so
sweete
to
the
wicked
,
that
they
will
not
forsake
it
,
but
take
them
for
Iob.
20.
12.
their
enemies
that
shall
disswade
them
from
it
:
the
yoke
of
sinne
is
heauie
to
the
Godly
,
that
they
still
striue
to
be
disburthened
of
it
,
and
the
yoke
of
Iesus
so
easie
that
they
willingly
yeeld
themselues
to
it
,
and
account
them
their
best
friends
that
shall
help
them
against
the
one
,
and
further
them
to
the
other
.
Confutation
of
therronious
opinion
of
those
,
that
allowing
Vse
.
1
themselues
in
the
pursuite
of
all
sinfull
pleasures
,
and
profits
,
euen
seruing
their
lusts
with
delight
,
and
working
vncleannesse
with
greedinesse
,
doe
yet
vndertake
for
the
safetie
of
their
owne
soules
,
and
challenge
the
name
,
and
prerogatiue
of
righteous
men
.
Consolation
,
to
them
that
are
wearied
with
the
rebellious
motions
of
the
flesh
,
that
are
not
able
vtterly
to
subdue
the
remnants
of
sinne
,
and
their
owne
naturall
disposition
,
but
that
sometimes
their
pride
giueth
them
a
wound
;
sometimes
their
rage
breaketh
out
sodainly
,
&
striketh
them
so
that
the
prints
of
the
strokes
are
seene
,
and
the
scarres
which
remaine
after
them
;
sometimes
couetousnesse
presseth
so
hard
vpon
them
,
that
it
maketh
them
to
giue
ground
,
yea
it
taketh
,
and
imprisoneth
them
:
yet
if
they
hate
these
corruptions
the
more
because
they
haue
ben
hurt
by
them
,
if
they
labour
for
libertie
,
and
groane
for
deliuerance
out
of
their
captiuitie
,
they
are
still
reputed
wise
,
and
the
faithfull
souldiers
,
&
seruants
of
Christ
.
That
which
the
wicked
feareth
,
shall
come
vpon
him
:
Verse
.
24
but
God
will
graunt
the
desire
of
the
righteous
.
The
condemnation
in
the
world
to
come
,
which
vngodly
men
through
the
guiltinesse
of
their
consciences
are
often
summoned
vnto
,
when
God
shall
draw
their
soule
out
of
their
body
,
they
shall
certainely
fall
into
.
And
those
iudgements
,
and
miseries
of
this
life
,
which
they
most
hate
,
though
they
hope
to
escape
them
,
they
are
in
danger
to
bring
vpon
themselues
.
And
that
which
is
most
desirable
,
and
will
be
most
comfortable
to
Christians
,
the
Lord
which
knoweth
what
is
most
acceptable
to
them
,
and
profitable
for
them
,
will
in
due
season
bestow
vpon
them
.
That
which
the
wicked
feareth
,
&c.
Whatsoeuer
is
most
contrary
Doct.
1
to
the
affection
,
and
liking
of
sinfull
persons
,
that
they
That
which
ill
men
most
fear
shall
surely
befall
them
.
may
expect
to
be
plagued
withall
.
This
the
Lord
threatened
to
the
rebellious
and
obstinate
Iewes
by
the
Prophet
Ezekiell
,
I
will
take
from
them
their
power
,
the
ioy
of
their
honor
,
the
pleasure
of
their
eyes
,
and
the
desire
of
their
heart
,
their
sennes
and
their
daughters
.
Ezek.
24.
25.
The
things
which
they
are
altogether
vnwilling
to
depart
with
,
those
would
hee
strip
them
of
:
and
consequently
,
that
which
they
would
bee
very
loath
to
beare
,
should
heauily
bee
laid
vpon
them
.
First
,
ordinarily
they
feare
that
which
is
the
most
proportionable
,
Reason
.
1
&
proper
punishment
of
their
offences
.
As
proud
men
haue
nothing
in
so
great
detestation
,
as
reproach
,
&
contempt
,
and
nothing
is
so
much
due
vnto
them
as
to
bee
contemned
.
Secondly
,
their
feare
and
dread
of
falling
into
those
cuils
,
doth
cause
them
to
seeke
the
preuention
of
them
by
cuill
meanes
,
and
thereby
they
take
the
way
to
inforce
the
speedie
execution
of
them
.
As
they
that
would
flie
farre
from
necessitie
and
want
,
by
hasty
getting
of
riches
,
and
substance
,
doe
very
often
prouoke
pouertie
to
come
swiftly
with
violence
vpon
them
.
Prou.
28.
22.
Thirdly
,
the
Lord
doth
make
choise
of
,
and
singleth
out
such
manner
of
iudgements
as
shall
most
sting
them
,
&
come
nearest
to
their
hearts
,
and
those
are
they
which
are
most
terrible
to
them
.
What
could
haue
beene
so
grieuous
to
Haman
,
Ioel.
5.
Isa.
3.
16.
17.
&c
as
first
to
bee
made
Mordecayes
page
,
and
then
afterwards
to
bee
hanged
vpon
the
gallowes
,
then
which
nothing
could
bee
inuented
more
horrible
to
him
,
and
therefore
hee
had
prouided
it
for
Mordecay
whom
hee
most
mortally
hated
?
Instruction
,
first
to
fence
our selues
against
the
imitation
Vse
.
of
the
wicked
,
and
desire
of
their
state
,
by
considering
how
wretched
,
and
miserable
their
condition
is
.
Euen
presently
they
are
arrested
,
and
after
a
sort
apprehended
with
feares
:
hell
and
destruction
doe
sometimes
shew
themselues
vnto
their
soules
;
and
in
time
to
come
,
vnlesse
they
repent
,
they
shall
haue
full
possession
of
them
.
Secondly
,
to
free
our selues
from
all
our
feares
,
by
flying
to
the
Lord
for
succour
,
against
the
mischiefes
which
we
would
not
fall
into
,
&
for
repentance
&
humiliation
against
the
sins
that
wold
draw
them
vpon
our
heads
.
But
God
will
graunt
,
&c.
The
best
way
to
haue
our
wills
Doct.
2
satisfied
,
is
to
bee
Godly
.
For
to
such
there
is
a
promise
made
Good
mens
desires
shal
be
graunted
.
that
God
will
fulfill
the
desires
of
them
that
feare
him
.
Wherin
yet
these
rules
are
to
bee
obserued
:
First
,
that
our
will
bee
agreeable
to
Gods
will
,
the
desire
must
bee
holy
,
and
seasoned
with
the
spirit
;
and
not
carnall
,
and
corrupted
by
the
flesh
.
Dauid
in
a
passion
would
needes
know
how
long
hee
was
to
Psal.
145.
19.
liue
.
And
Iames
and
Iohn
would
haue
fire
to
come
from
heauen
to
destroy
a
whole
towne
,
and
an
other
time
they
made
sute
to
bee
the
second
men
of
the
whole
earth
.
These
petitions
were
not
graunted
,
because
they
were
not
aduisedly
asked
,
nor
safe
for
them
to
bee
obtained
.
Secondly
,
that
sometimes
lawfull
desires
are
not
performed
in
the
same
kinde
,
but
exchanged
for
better
,
and
that
which
doth
more
good
is
bestowed
in
steede
of
them
.
Moses
desired
to
enter
into
the
land
of
Canaan
,
hee
was
denied
that
,
but
hee
entred
sooner
into
the
heauenly
and
blessed
rest
of
euerlasting
life
.
Paul
would
haue
beene
perfectly
freede
from
all
originall
corruption
,
or
at
least
from
the
stirrings
,
and
working
of
it
,
but
it
stoode
not
with
the
wisedome
of
God
to
yeeld
that
vnto
him
:
but
hee
assisted
him
with
grace
against
it
,
which
was
much
more
for
his
owne
glory
,
and
the
sound
comfort
of
Pauls
conscience
.
Thirdly
,
that
wee
tarry
the
Lords
leasure
,
and
depend
on
his
hand
,
to
minister
in
fittest
time
,
all
those
good
things
which
our
soules
desire
,
and
so
wee
shall
not
faile
to
receiue
them
,
when
hee
seeth
that
they
will
bee
most
expedient
for
vs
.
First
,
hee
rayseth
vp
the
heart
to
seeke
for
them
,
hee
inclineth
Reasons
.
1
the
soule
,
so
much
to
long
after
them
,
and
therefore
it
was
his
purpose
to
bestow
them
.
Psal.
10.
17.
Secondly
,
he
giueth
the
spirit
of
faith
,
&
prayer
which
will
haue
no
nay
:
they
neuer
sustaine
any
repulse
,
whatsoeuer
they
lay
hold
on
,
they
make
it
their
owne
.
Iohn
.
15.
7.
1.
Iob.
5.
14.
15.
Thirdly
,
hee
calleth
vs
to
him
by
commandement
to
seeke
all
good
things
at
his
hand
,
and
incourageth
vs
to
the
same
by
promises
.
Psal.
27.
4.
and
therefore
his
owne
truth
is
our
securitie
for
them
.
Fourthly
,
his
all
sufficiencie
,
and
absolute
abilitie
for
performance
doth
aboundantly
exceede
all
the
desires
of
all
the
faithfull
,
yea
of
all
creatures
,
though
they
were
neuer
so
ample
,
and
feruent
.
Ephes.
3.
20.
First
,
consolation
to
righteous
men
,
against
the
defects
that
Vse
.
1
are
in
their
soules
,
and
the
necessities
of
state
,
and
body
,
they
are
best
prouided
for
both
:
for
so
great
is
the
credite
which
they
haue
in
the
court
of
heauen
,
and
their
fauour
with
the
king
of
heauen
,
that
they
aske
,
and
haue
:
desire
,
and
preuaile
:
and
if
they
bee
not
forward
inough
that
wayes
,
they
shall
bee
called
vpon
to
put
in
their
peticions
,
and
inlarge
their
desires
.
Iohn
.
16.
24.
Psal.
81.
10.
Secondly
,
terror
for
their
enimies
,
that
by
tiranny
,
and
violence
compell
them
to
complaine
of
them
.
So
far
as
the
Lord
is
readie
to
gratifie
them
by
granting
all
good
things
which
they
aske
,
so
far
is
he
also
prouoked
to
punish
their
aduersaries
and
oppressors
that
cause
them
to
cry
.
As
the
whirle
winde
passeth
,
so
is
the
wicked
no
more
:
Verse
.
25
but
the
righteous
is
an
euerlasting
foundation
.
The
meaning
of
the
words
is
,
that
vngodly
men
,
howsoeuer
they
flourish
for
a
time
,
yet
doe
sodainely
come
to
ruine
,
and
destruction
,
as
the
whirle-winde
swiftly
bloweth
ouer
,
and
is
lesse
constant
,
and
permanent
then
the
ordinary
winde
is
,
though
there
bee
no
stabilitie
in
any
.
But
when
it
is
said
,
they
are
no
more
,
he
doth
not
intimate
any
mortalitie
of
their
soules
,
as
though
they
should
be
wholy
dissolued
as
brute
beasts
:
for
their
soules
are
euerlasting
as
well
as
Gods
peoples
,
and
their
bodies
shall
be
raised
vp
againe
at
the
day
of
the
Lord
aswell
as
the
Saints
:
but
it
is
their
hope
and
happinesse
,
and
not
their
being
that
perisheth
,
they
shall
neuer
recouer
any
good
estate
any
more
.
Now
against
these
are
set
the
righteous
,
whose
soule
,
and
body
,
and
blessednesse
haue
a
setled
safetie
as
a
foundation
that
can
neuer
be
remoued
:
So
that
this
is
the
opposition
:
the
wicked
are
as
a
whirle-winde
,
and
so
are
no
more
:
but
the
righteous
are
like
a
firme
foundation
,
and
so
perpetually
remaine
.
Though
the
state
of
the
vngodly
be
more
ruffling
,
then
the
Doct.
seruants
of
God
,
yet
the
state
of
Gods
seruants
is
more
certaine
Vngodly
men
haue
fare
showes
:
but
good
men
haue
a
firme
foundation
.
and
stable
then
the
vngodly
ones
.
The
whirle
winde
mounteth
aloft
,
and
tosseth
vp
hay
,
and
straw
,
and
stubble
,
and
filleth
mens
eyes
with
dust
,
and
commeth
violently
vpon
them
with
a
blustering
blast
,
but
immediately
it
is
gone
,
&
passed
far
away
:
the
foundation
lyeth
low
in
the
ground
,
and
is
neither
seene
,
nor
heard
,
yet
there
it
continueth
immoueable
for
many
generations
.
The
vnconstant
,
and
tickle
estate
of
wicked
men
is
fitly
expressed
by
liuely
comparisons
in
the
prophesie
of
Hosea
.
They
shall
be
as
the
morning
cloud
,
and
as
the
morning
dew
Hos.
13.
3.
that
passeth
away
as
the
chaffe
that
is
driuen
with
a
whirle
winde
out
of
the
floore
,
and
as
the
smoake
that
goeth
out
of
the
chimney
.
The
contrary
stimitude
,
and
stabilitie
of
the
Godly
is
by
our
Sauiour
himselfe
likened
to
an
house
that
is
built
on
a
rocke
:
and
the
raine
fell
,
and
the
flouds
came
,
and
the
windes
blew
,
and
Mat.
7.
25.
beat
that
house
,
and
it
fell
not
:
for
it
was
grounded
on
a
rocke
.
First
,
the
one
sort
haue
beene
as
vnconstant
in
their
waies
,
Reason
.
1
and
as
easily
blowen
from
sin
to
sinne
,
as
the
chaffe
,
and
dust
,
and
withered
leaues
haue
beene
carried
vp
and
downe
with
the
winde
,
and
if
they
haue
entred
into
any
good
course
,
there
haue
beene
no
more
stedfastnesse
in
them
,
then
is
in
the
mornnig
cloud
,
and
morning
dewe
.
Isa.
64.
6.
Hos.
6.
4.
The
other
haue
rooted
and
setled
aswell
in
faith
,
as
in
all
faithfull
behauiour
:
and
for
these
causes
the
one
side
slitteth
away
,
and
is
gone
to
misery
,
&
the
other
remaine
happy
&
blessed
for
euer
.
Secondly
,
the
one
sort
haue
God
,
and
his
Angells
to
pursue
,
and
push
them
away
:
the
other
haue
God
,
and
his
Angells
to
vphold
,
and
confirme
them
,
that
they
be
not
moued
from
the
fruition
of
his
fauour
.
Terrour
,
for
sinfullmen
whose
short
and
momentanie
prosperitie
Vse
.
1
shall
so
speedily
and
sodainely
be
turned
into
miserie
.
Instruction
,
first
,
not
to
affect
the
pleasures
of
sin
,
wherein
may
be
a
continuall
expectation
of
suddaine
destruction
.
Secondly
,
not
to
repose
affiance
in
any
wicked
person
,
for
though
there
were
some
constancie
in
their
hearts
,
or
mouthes
,
which
seldome
or
neuer
falleth
out
,
yet
there
is
none
in
their
life
and
estate
.
Psal.
146.
3.
4.
Consolation
to
such
as
are
molested
with
the
boysterous
tempests
of
wicked
men
:
though
they
rore
lowd
,
they
shall
not
rage
long
,
the
Lord
will
put
a
speedie
end
to
their
crueltie
.
Isa.
29.
19.
20.
&
51.
13.
14.
As
vineger
is
to
the
teeth
,
and
smoake
to
the
eyes
,
so
is
the
Verse
.
26
slothfull
to
them
that
send
him
.
As
vineger
,
&c.
That
is
,
too
much
vineger
,
or
other
things
Doct.
that
be
sharp
,
and
soure
,
doe
set
the
teeth
an
edge
,
and
smoake
We
must
bee
carefull
who●
we
imploy
in
our
affaires
.
doth
bring
both
smart
,
and
hurt
to
the
eyes
:
so
doth
the
slothfull
person
,
or
he
that
is
giuen
to
any
other
lewd
behauiour
,
doth
worke
vexation
of
heart
to
them
that
send
him
,
or
commit
matter
of
moment
vnto
him
.
He
that
imployeth
in
any
seruice
,
vnworthie
and
carelesse
persons
,
shall
bring
sorrow
and
molestation
vpon
himselfe
.
There
is
another
prouerbe
which
tendeth
to
the
same
purpose
,
though
the
similitude
be
different
:
As
though
he
should
cut
off
his
messengers
feete
,
so
hee
drinketh
violence
,
or
hurt
,
that
sendeth
a
message
by
a
foole
.
Prou.
26.
6.
He
doth
as
much
iniurie
to
himselfe
,
as
if
he
should
maime
his
messenger
of
his
feete
,
or
make
him
lame
of
his
legs
:
for
as
the
one
in
that
case
should
not
be
able
to
dispatch
his
iourney
,
so
neither
can
the
other
well
performe
the
things
that
are
committed
to
his
care
and
wisedome
.
It
is
a
speech
that
is
ordinarie
in
vse
,
that
hee
must
neuer
looke
to
speede
well
that
sendeth
a
foole
on
his
errand
.
First
,
there
is
perill
of
falsehood
,
and
treachery
,
or
of
much
Reasons
.
1
remissenesse
,
and
negligence
,
or
want
of
discreation
,
and
skilfulnesse
,
by
all
which
there
groweth
hurt
,
or
losse
,
or
trouble
to
him
that
put
him
in
trust
with
his
affaires
,
as
Mephibosheth
,
and
Benhadad
found
by
the
seruices
of
Ziba
and
Hazaell
.
The
curse
of
God
doth
vsually
accompany
the
actions
and
waies
of
cursed
sinners
,
and
therefore
they
that
aduenture
to
entertaine
them
,
haue
many
times
a
part
of
the
punishment
with
them
.
Thirdly
,
all
the
faults
,
and
absurdities
in
word
,
or
worke
,
of
foolish
and
sinfull
seruants
are
imputed
to
the
reproch
of
their
maisters
that
imploy
them
,
and
so
the
sorrow
is
caused
by
shame
and
infamie
.
Fourthly
,
the
contrary
will
cleare
the
truth
of
this
point
.
For
if
good
seruants
and
faithfull
messengers
,
be
for
the
comfort
,
and
credit
,
the
safetie
&
profit
of
such
as
do
vse
them
,
then
they
that
are
altogether
of
an
other
manner
of
affection
,
and
disposition
,
cannot
but
worke
an
other
manner
of
effects
,
and
consequents
.
Admonition
,
to
bee
very
heedefull
to
auoide
that
noisome
Vse
.
1
sinne
of
slothfulnesse
which
bringeth
so
many
michiefes
with
it
,
both
to
our selues
,
for
soule
,
and
body
,
and
state
,
and
name
:
and
to
others
also
,
and
those
especially
whom
in
speciall
manner
we
owe
dutie
vnto
.
Secondly
,
to
make
a
wise
choise
prouidently
of
such
as
wee
haue
occasion
to
vse
in
any
businesse
,
that
their
industry
and
diligence
,
their
prudencie
and
discreation
,
their
faithfulnesse
and
sound
dealing
,
may
bee
a
refreshing
and
not
a
torment
to
vs
.
Prou.
25.
13.
3.
If
wee
haue
obtained
such
as
bee
not
as
smoake
to
offend
our
eyes
,
but
our
eyes
may
behold
them
,
and
their
good
behauiour
with
delight
,
let
vs
not
bee
vineger
to
their
teeth
,
or
smoake
to
their
eyes
:
let
not
our
sourenesse
and
discontentment
,
our
niggardlinesse
and
ouermuch
sparing
,
be
any
meanes
of
their
discouragement
.
Deale
kindely
with
them
,
and
bee
liberall
to
them
,
that
thou
maist
not
onely
retaine
them
still
to
be
thy
seruants
,
but
giue
all
good
furtherance
to
the
continuance
of
their
vprightnesse
.
The
feare
of
the
Lord
increaseth
the
daies
:
but
the
yeares
Verse
.
27
of
the
wicked
are
cut
short
.
The
feare
of
the
Lord
,
&c.
That
is
true
pietie
and
religion
,
with
the
exercise
also
of
iustice
,
and
righteousnesse
,
increaseth
the
dayes
,
That
is
,
as
a
meanes
it
preserueth
those
that
are
indued
with
it
,
from
an
vntimely
death
:
but
the
yeares
of
the
wicked
shall
bee
cut
off
.
Their
vngodly
and
sinfull
course
of
life
is
sometimes
an
instrument
to
bring
them
speedily
to
their
end
,
as
by
surfets
,
and
euill
diseases
,
or
falling
into
the
hands
of
the
magistrate
,
or
by
quarreling
,
and
such
like
.
Sometimes
it
prouoketh
the
Lord
to
stay
them
in
the
middest
of
their
race
,
and
not
to
suffer
them
to
come
to
that
age
which
by
their
strength
and
constitution
of
body
they
might
haue
attained
vnto
.
And
in
this
sence
the
Prophet
saith
in
the
Psalmes
,
that
the
wicked
Psal.
55.
23.
shall
not
liue
out
halfe
their
dayes
.
This
doctrine
of
this
verse
hath
beene
handled
already
in
the
eleauenth
verse
of
the
former
Chapter
.
The
patient
abiding
of
the
righteous
,
shall
be
gladnesse
:
Verse
.
28
but
the
hope
of
the
wicked
shall
perish
.
After
that
the
children
of
God
haue
once
imbraced
his
promises
,
afflictions
and
temptations
doe
vsually
ensue
thereupon
,
that
it
would
seeme
to
sence
and
fleshly
reason
,
that
misery
and
troubles
were
the
onely
rewards
of
pietie
,
and
obedience
,
and
nothing
else
performed
to
them
that
trust
in
his
word
.
Now
therefore
he
sheweth
that
a
better
state
and
condicion
remaineth
for
them
:
that
their
sorrow
shal
be
turned
into
ioy
,
&
their
mourning
into
gladnes
,
when
the
Lord
shall
deliuer
them
from
troubles
,
and
fulfill
all
his
promises
.
Which
is
illustrated
and
further
amplified
by
the
contrary
case
of
the
wicked
:
which
,
howsoeuer
now
they
seeme
to
haue
the
preheminence
,
and
are
most
likely
to
preuaile
heereafter
,
shall
yet
be
depriued
of
their
present
prosperitie
,
&
frustrated
of
all
future
expectation
.
This
then
is
the
opposition
:
The
hope
of
the
righteous
shall
preuaile
,
and
bring
them
gladnesse
:
but
the
hope
of
the
wicked
shall
perish
,
and
so
worke
them
sorrow
.
The
patient
abiding
,
&c.
They
which
depend
on
God
in
their
Doct.
afflictions
,
shall
in
due
season
be
deliuered
from
them
.
Vpon
They
that
in
affliction
wait
on
God
shall
timely
finde
ease
.
this
ground
an
exhortation
is
raysed
in
an
other
place
of
this
booke
.
Let
thy
heart
be
in
the
feare
of
the
Lord
continually
.
For
surely
there
is
an
end
,
and
thy
hope
shall
not
be
cut
off
.
Prou.
23.
17.
18.
Though
troubles
and
sorrowes
are
in
appearance
,
perpet●ll
,
&
endlesse
,
yet
they
are
but
temporarie
,
and
come
quickly
to
an
end
:
though
hope
,
&
possibilitie
of
help
seeme
readie
continually
to
vanish
away
,
yet
it
neuer
ceaseth
,
nor
is
taken
away
.
First
,
there
is
nothing
in
all
the
world
that
is
more
infalliblie
Reasons
.
1
assured
of
certaine
successe
,
then
the
hope
of
christians
.
It
neuer
misseth
of
that
which
it
aymeth
at
,
nor
any
time
disapointeth
them
that
possesse
it
.
Rom.
5.
5.
For
faith
doth
support
it
,
&
the
truth
and
fidelitie
of
God
himselfe
is
the
foundation
of
it
.
Secondly
,
that
which
is
long
delayed
,
and
much
waited
for
is
the
more
welcome
,
and
acceptable
when
it
is
performed
:
so
sayth
the
holy
Ghost
.
The
hope
that
is
deferred
,
is
the
Prou.
13.
12.
fainting
of
the
hart
:
but
when
the
desire
commeth
it
is
a
tree
of
life
.
The
vertue
of
it
cureth
al
the
former
faintings
,
&
the
delightfull
tast
doth
swallow
vp
all
the
sorrowes
.
If
Isaacke
had
beene
borne
to
Abraham
,
or
Iacob
to
Isaacke
the
first
yeere
after
they
were
married
,
their
ioy
would
haue
beene
but
ordinarie
,
wheras
the
long
barrennesse
made
their
birthes
exceeding
comfortable
to
them
,
as
the
benefits
were
memorable
to
posteritie
.
Thirdly
,
the
delay
doth
draw
out
manie
prayers
to
God
,
and
maketh
way
to
attention
at
the
ministerie
of
the
word
,
it
helpeth
meditation
,
it
leadeth
to
faithfull
comforters
,
it
furthereth
good
conferences
,
it
procureth
al
good
exercises
,
&
all
these
good
exercises
procure
a
proportionable
measure
of
comfort
.
Fourthly
,
it
giueth
men
experience
of
their
faith
,
and
patience
,
and
constancie
,
which
all
declare
,
and
testifie
the
soundnesse
and
sinceritie
of
the
heart
,
which
is
the
roote
of
sound
and
holy
comfort
.
Fiftly
,
the
longer
it
is
before
the
Lord
doth
performe
his
promises
,
the
larger
his
mercies
are
when
hee
doth
bestow
his
blessings
,
when
he
prolongeth
his
seeding
,
he
prouideth
a
plentifull
haruest
:
when
he
doth
not
presentlie
giue
the
reward
,
he
taketh
time
to
tell
out
much
,
that
his
gifts
may
be
the
greater
.
Incouragement
to
patience
in
all
distresses
,
let
vs
ta●rie
the
Vse
.
1
Lords
leasure
,
and
waite
vpon
him
,
and
he
hath
by
word
&
writing
,
by
seale
,
&
oath
vndertaken
to
deliuer
vs
out
of
them
.
Our
sauiour
promiseth
that
in
the
greatest
troubles
,
when
they
shuld
be
most
violently
,
&
treacherously
,
&
vnnaturallie
persecuted
,
not
onely
of
forraine
aduersaries
but
of
their
domestical
familiars
,
of
their
friends
,
of
their
kinsmen
,
of
their
brethren
,
of
their
owne
parents
;
yet
not
one
haire
of
their
heads
should
perish
.
Their
haires
and
heads
might
be
cut
off
,
and
life
might
be
taken
away
,
but
not
lost
,
they
should
not
bee
vainely
bestowed
,
without
good
effect
in
a
holy
cause
.
Onely
he
admonisheth
vs
Luke
.
21.
18.
19.
to
possesse
our selues
with
patience
.
If
we
keepe
all
sound
within
,
euery
thing
shall
be
safe
both
within
and
without
.
And
then
we
begin
to
lose
our
aduantage
when
we
leaue
the
possession
of
our selues
,
and
the
power
of
our
soules
through
distempers
.
Reproofe
of
them
that
make
more
hast
than
good
speede
to
shake
off
their
crosses
,
by
corrupt
courses
.
They
depriue
the
Lord
of
that
honor
which
they
should
yeeld
to
him
,
in
waiting
for
his
help
,
and
themselues
of
that
comfort
which
hee
would
haue
yeelded
to
them
together
with
his
help
.
Their
ioy
will
wither
as
corne
that
is
cut
downe
before
it
be
ripe
,
and
become
abortiue
as
a
stil-borne
childe
,
whereof
the
mother
miscarieth
.
But
the
hope
,
&c.
Vngodly
men
beguile
themselues
with
a
Doct.
2
deceitfull
expectation
of
happines
.
For
the
same
point
is
shortly
Ill
men
seckeing
to
be
happy
deceiue
themselues
.
after
repeted
againe
in
the
next
Chapter
,
ver.
7.
When
a
wicked
man
dyeth
his
hope
perisheth
.
When
good
men
enter
vpon
possession
of
their
happie
estate
,
the
terme
of
sinners
is
out
,
and
their
lease
determined
,
and
growne
out
of
date
.
First
,
the
Lord
knoweth
their
purposes
,
desires
,
and
expectations
,
Reasons
.
1
and
will
duely
defeat
them
of
the
same
.
Psal.
1.
6.
Secondly
,
their
hope
ariseth
not
from
faith
,
nor
is
grounded
on
the
promises
of
the
word
,
but
on
sence
,
&
sight
of
present
prosperity
.
Thirdly
,
they
hope
for
things
which
are
altogether
impossible
to
come
to
passe
.
As
first
,
to
see
the
euersion
and
ouerthrow
of
Gods
people
.
Psal.
112.
10.
Mica
.
4.
11.
12.
Secondly
,
that
God
should
faile
of
his
iustice
&
truth
in
executing
his
threatnings
denounced
against
them
.
Deut.
29.
20.
Thirdly
,
to
take
their
fill
of
sinfull
pleasures
heere
,
and
to
enioy
also
felicitie
and
happinesse
in
the
life
to
come
.
Luke
16.
21.
Confutation
&
terrours
for
them
that
liue
ignorantly
,
&
impiouslie
,
Vse
.
&
yet
trust
to
die
blessedly
,
&
obtaine
euerlasting
life
:
They
haue
no
other
euidence
for
safetie
from
damnation
,
but
their
opinion
that
they
haue
a
strong
faith
,
&
whatsoeuer
the
preachers
say
,
they
regard
it
not
,
they
trust
that
god
wil
be
more
mercifull
then
so
,
they
hope
to
be
saued
as
well
as
the
best
of
them
all
.
For
so
their
comparisons
run
:
ordinarie
Christians
are
too
base
for
them
to
compare
with
,
they
must
equalize
themselues
with
the
chiefe
and
principall
.
The
way
of
the
Lord
is
strength
to
the
vpright
man
:
but
feare
shall
bee
to
the
workers
of
iniquitie
.
Verse
.
29
By
the
way
of
the
Lord
,
is
meant
his
whole
administration
,
both
of
his
word
,
whereby
he
maketh
his
will
knowne
,
and
of
his
spirit
whereby
he
giueth
grace
,
&
of
his
prouidence
,
wherby
he
protecteth
his
seruants
,
and
performeth
all
good
things
vnto
them
.
By
euerie
one
of
these
meanes
,
doeth
he
establish
&
confirme
both
the
hearts
&
states
of
such
as
be
faithfull
.
But
as
for
the
wicked
,
howsoeuer
he
suffer
them
for
a
time
to
proceed
in
their
vngodly
waies
without
anie
great
crosses
,
yet
at
last
he
executeth
such
iudgements
vpon
them
,
as
the
verie
sight
therof
causeth
them
to
quake
and
tremble
.
Thus
standeth
the
opposition
.
The
way
of
the
Lord
is
strength
to
the
vpright
,
for
preseruation
,
and
therefore
it
worketh
boldnesse
:
but
it
weakneth
the
wicked
for
destruction
,
and
therfore
it
bringeth
feare
.
The
way
of
the
Lord
,
&c.
They
that
are
most
godly
,
are
in
best
safetie
.
The
point
hath
bene
handled
in
the
first
verse
of
Doct.
1
the
former
chapter
,
concerning
wisdomes
seauen
pillers
.
But
feare
,
&c.
They
that
be
most
bold
&
ventrous
to
sinne
,
Doct.
2
shall
be
most
frighted
with
the
punishments
of
it
.
In
the
14.
Ps.
They
that
are
most
forward
to
sin
are
most
terrified
at
the
sight
of
the
punishment
.
the
Prophet
describing
the
conceits
,
conuersation
,
&
condition
of
irreligious
miscreants
,
doth
bring
them
in
at
the
first
,
saying
that
there
is
no
God
,
and
therefore
they
corrupt
and
doe
abhominable
workes
:
but
afterwards
declaring
the
euent
,
hee
sheweth
that
there
they
are
taken
with
feare
,
and
as
the
words
are
,
they
feared
with
feare
,
intimating
the
greatnesse
of
their
dread
and
terrour
.
Psal.
14.
5.
An
example
whereof
we
haue
set
downe
before
;
namely
,
the
foole-hardinesse
,
and
cowardlinesse
that
was
found
in
Belshazzer
.
Dan.
5.
First
,
the
great
guiltinesse
that
is
in
their
consciences
doth
Reasons
.
1
dismay
their
harts
,
and
daunt
their
courages
.
Secondly
,
the
Lord
doth
shew
himselfe
terrible
in
his
iudgements
,
and
they
finde
and
feele
that
they
are
not
able
to
stand
before
him
.
Isa.
33.
14.
Apoc.
6.
16.
17.
Thirdly
,
their
foolish
flattery
whereby
they
haue
illuded
themselues
,
hath
brought
this
misery
vpon
them
.
For
they
presumed
of
peace
&
safety
,
and
so
their
destruction
commeth
sodainely
without
resistance
.
1.
Thes.
5.
3.
And
so
it
is
said
in
anoother
place
:
They
shall
bee
taken
with
feare
,
where
no
feare
was
,
that
is
,
where
was
no
suspition
of
feare
,
or
likelihood
of
danger
.
Psal.
53.
5.
Instruction
,
to
preuent
sin
by
fearing
the
iudgements
that
Vse
.
will
ensue
vpon
it
.
Iob.
31.
3.
Secondly
,
to
preuent
the
punishments
,
after
that
wee
haue
sinned
,
by
a
holy
voluntary
feare
and
humiliation
.
2.
Cor.
7.
11.
Thirdly
,
to
confirme
our selues
in
both
these
,
by
fearing
and
trembling
at
the
word
of
the
Lord
.
Isai.
66.
2.
Habac.
3.
16.
The
righteous
shall
neuer
be
remoued
,
but
the
wicked
shall
Verse
.
30
not
dwell
in
the
earth
.
The
righteous
shall
neuer
be
remoued
.
They
shall
neuer
be
remoued
from
Gods
fauour
:
they
shall
neuer
be
remoued
from
the
constant
graces
of
the
spirit
in
their
soules
:
or
hurtfully
,
in
the
way
of
a
curse
,
from
an
outward
good
estate
,
nor
vnseasonably
be
cut
off
from
the
earth
.
Now
because
some
of
these
iudgements
doe
seeme
sometimes
to
fall
vpon
some
righteous
persons
,
who
for
a
season
be
eclipsed
of
grace
,
and
separated
from
the
fruition
and
comfortable
sight
of
Gods
kindenesse
,
and
fauour
towards
them
,
&
their
estate
in
appearance
is
wholy
ruinated
and
ouerthrowne
,
therefore
the
word
doth
well
beare
it
,
agreeably
to
the
meaning
of
the
holy
Ghost
,
to
say
,
that
the
righteous
shall
not
be
remoued
for
euer
.
Though
they
seeme
to
be
cast
downe
for
a
time
,
yet
they
shall
be
restored
againe
afterwards
.
The
contrary
is
heere
affirmed
concerning
the
case
of
the
wicked
,
who
shall
certainly
fall
vnlesse
they
repent
:
they
shall
not
continue
in
that
estate
wherein
they
are
most
grounded
,
and
haue
greatest
establishment
,
they
are
so
far
from
inioying
eternall
life
in
heauen
,
as
that
the
vengeance
of
God
will
not
permit
them
long
to
keepe
their
owne
breath
,
or
to
hold
the
outward
possessions
of
the
earth
.
The
opposition
therefore
in
effect
is
this
:
The
righteous
shall
neuer
be
remoued
,
but
haue
an
habitation
for
euer
in
heauen
:
but
the
wicked
shal
be
remoued
,
and
not
suffered
so
much
as
to
dwell
in
the
earth
,
the
sence
is
the
same
with
,
verse
.
25.
The
mouth
of
the
righteous
will
be
fruitfull
in
wisedome
,
Verse
.
31
but
the
tongue
of
the
vnrighteous
shall
be
cut
out
.
This
verse
agreeth
altogether
in
substance
of
matter
with
the
cleauenth
:
onely
the
comparison
is
altered
:
for
there
the
tongue
of
a
good
man
for
the
constant
store
of
holy
speeches
,
was
resembled
to
a
plentifull
fountaine
,
and
heere
to
a
fruitfull
tree
,
or
fertile
field
:
&
there
the
wicked
for
lewd
speeches
was
threatned
to
haue
his
mouth
stopped
,
and
heere
to
haue
his
tongue
cut
out
,
that
is
,
the
iudgements
of
god
vpon
him
for
his
vngracious
and
cursed
speakings
shall
strike
him
as
mute
and
dumbe
,
as
if
the
tongue
were
cut
out
of
his
head
.
The
lips
of
the
righteous
know
what
is
acceptable
,
but
the
Verse
32
mouth
of
the
wicked
speaketh
froward
things
.
The
meaning
of
these
words
is
,
that
a
righteous
man
knoweth
&
regardeth
what
is
best
pleasing
to
God
for
him
to
speak
,
and
what
is
most
gratefull
to
good
men
to
heare
,
&
what
doth
deserue
acceptation
at
any
mans
hand
for
faithfulnes
&
truth
,
and
therefore
he
will
vse
his
lips
to
vtter
it
:
but
the
wicked
neither
knoweth
nor
regardeth
these
things
,
and
therefore
he
vomiteth
out
onely
peruerse
speeches
,
such
as
tend
to
rebellion
against
God
,
the
damnifying
of
men
,
and
the
annoyance
and
hurt
of
his
owne
selfe
.
The
lips
.
It
is
a
point
of
godly
wisdome
for
a
man
so
to
speak
Doct.
as
his
words
may
be
accepted
for
his
best
aduantage
.
This
appeareth
He
speakes
wisely
whose
words
make
most
for
his
aduantage
.
by
manifold
examples
of
holy
men
in
the
Scriptures
of
God
,
when
the
Ephraimites
were
imbittered
against
Gedeon
,
and
chide
with
him
sharply
,
how
easily
did
he
still
them
,
abating
their
spirits
with
a
mild
and
modest
answere
?
Iudg.
8.
2.
When
Dauid
was
in
a
great
rage
,
comming
with
a
purpose
to
destroy
Nabal
&
his
whole
familie
:
how
readily
was
Abigails
mind
instructed
with
vnderstanding
,
and
her
lips
prouided
of
prudent
speeches
,
wherby
she
presently
pacified
his
displeasure
?
1.
Sam.
25.
23.
24.
This
skill
also
had
Dauid
himself
to
win
the
harts
of
his
people
,
&
to
hold
them
fast
vnto
him
by
the
wisdome
of
his
words
:
yea
by
the
force
and
efficacie
thereof
he
made
the
heart
of
bloudy
Saul
his
cruell
and
implacable
enemie
for
a
time
to
relent
.
What
shall
we
say
of
Paul
,
who
knew
what
words
would
draw
his
mortal
foes
to
turne
after
a
sort
to
be
his
friends
,
his
persecuters
to
preserue
him
,
the
Priests
and
Pharises
to
stand
for
the
defence
of
th'
apostle
of
Christ
?
First
,
the
word
and
spirit
of
God
doth
informe
his
seruants
Reasons
.
1
in
this
knowledge
,
and
giue
them
discreation
to
apply
themselues
to
the
state
of
the
persons
and
season
.
Isa.
50.
4.
Secondly
,
the
vse
&
exercise
of
gracious
&
religious
speeches
doth
bring
a
dexteritie
to
iudge
what
is
most
meete
to
be
spoken
,
and
to
deliuer
the
same
in
the
aptest
manner
:
and
so
(
as
trained
souldiers
)
they
are
in
a
continuall
readinesse
,
vpon
due
occasion
,
to
deale
with
God
and
all
sorts
of
people
.
Col.
4.
6.
Confutation
of
all
Popish
praiers
which
are
offred
without
Vse
.
1
any
assurance
of
acceptance
,
and
consequently
it
conuinceth
all
Popish
persons
to
be
vnrighteous
men
,
because
they
know
not
what
is
acceptable
:
for
so
much
they
plainelie
declare
,
when
they
pronounce
they
know
not
what
,
in
a
strange
language
,
when
they
call
vpon
the
dead
which
hear
them
not
at
all
:
when
they
intertaine
strange
aduocates
to
vsurp
Christ
his
office
:
when
they
aske
things
needlesse
,
as
the
saluation
of
such
as
are
actually
and
absolutely
saued
:
when
they
aske
things
which
are
botelesse
,
as
the
deliuerance
of
such
as
are
irrecouerablie
damned
.
And
their
best
apologie
for
these
things
is
,
that
if
they
doe
no
good
,
they
will
doe
no
harme
,
whereby
they
make
profession
that
they
are
vncertaine
whether
their
prayers
bee
like
to
please
God
,
or
otherwise
be
vaine
and
idle
.
Reprofe
,
with
terrour
for
them
whose
mouthes
speake
froward
things
,
which
may
know
that
their
words
are
gratefull
to
none
but
the
diuell
,
and
damnable
men
,
who
wittingly
and
willingly
,
and
spitefully
with
greedy
desire
,
doe
belch
out
such
bitter
blasphemies
,
and
other
cursed
speeches
,
as
may
offend
the
maiestie
of
God
,
and
grieue
the
hearts
of
his
children
:
which
they
doe
of
purpose
to
professe
that
they
are
neither
seruants
to
the
one
,
nor
members
of
the
other
,
but
vowed
enemies
of
both
:
but
doe
they
prouoke
the
Lord
to
wrath
,
and
not
themselues
to
the
confusion
of
their
owne
faces
?
doe
they
assault
the
glorious
name
of
god
,
&
strike
at
him
with
their
virulent
&
venemous
tongues
,
and
shall
not
he
set
vpon
them
,
and
destroy
their
soules
and
bodies
with
his
grieuous
plagues
and
fearefull
iudgements
?
Euen
this
is
a
principal
cause
,
together
with
whordome
,
and
other
sinnes
of
death
,
that
casteth
so
many
into
the
magistrates
hand
,
and
bringeth
them
to
an
ignominious
end
,
for
stealth
,
and
robberies
,
for
murthers
,
and
most
hellish
and
abhominable
treasons
.
Consolation
to
them
that
order
their
lips
aright
,
they
shote
not
at
an
vncertaine
marke
:
they
may
as
well
know
how
they
shall
speede
,
as
how
they
speake
,
though
their
counsels
or
rebukes
be
not
sometimes
well
taken
of
men
,
yet
at
all
times
they
are
pleasing
to
the
Lord
,
who
will
also
requite
them
with
a
glorious
and
blessed
reward
.
FINIS
.