CHAPTER
XIII
.
Verse
1.
A
wise
Sonne
harkeneth
to
the
instruction
of
his
Father
:
but
a
scorner
will
heare
no
rebuke
,
A
Wise
Sonne
,
that
is
,
a
godly
and
prudent
child
of
either
sex
,
male
,
or
female
,
sonne
,
or
daughter
,
will
receiue
,
obserue
,
and
obey
the
good
lessons
,
and
counsell
both
of
father
and
mother
.
But
a
scorner
,
that
is
,
an
obstinate
,
sinfull
person
,
will
heare
no
rebuke
,
that
is
,
hee
will
be
so
farre
from
profiting
by
the
reproofes
of
any
,
though
he
be
a
friend
,
though
a
brother
,
though
a
most
tender
father
,
that
he
will
not
so
much
as
brooke
,
or
beare
it
,
without
contempt
at
least
,
of
the
party
which
rebuketh
him
.
The
wholsome
precepts
of
parents
are
not
to
be
light
set
by
.
Doct.
1
It
is
the
vsuall
course
and
custome
of
the
Scripture
to
intimate
necessary
duties
by
praysing
their
wisedome
which
carefully
performe
them
,
and
censuring
their
folly
which
negligently
omitte
them
.
As
the
wise
builder
layeth
his
foundation
on
the
rocke
,
and
Mat.
7.
26
the
foolish
on
the
sand
.
The
wise
virgins
tooke
oyle
in
their
vessells
with
their
lampes
,
and
the
foolish
tooke
no
oyle
with
them
.
Mat.
25.
4.
And
so
for
our
present
purpose
in
an
other
place
of
this
booke
,
A
foole
despiseth
his
fathers
instruction
,
but
he
that
regardeth
a
rebuke
is
prudent
.
And
why
is
the
one
called
foolish
?
because
he
Prou.
15.
5.
playeth
the
parte
of
a
foole
,
and
must
therefore
beare
the
burden
of
his
folly
.
And
why
is
the
other
called
prudent
?
because
he
walketh
in
the
way
of
wisedome
,
and
shall
accordingly
inioye
the
welfare
of
the
wise
.
First
,
the
authority
is
so
ample
,
and
amiable
,
as
that
in
euery
Reasons
.
1
respect
,
it
challengeth
duety
at
the
childs
hand
without
gainesaying
.
Who
besides
such
as
are
brutish
,
and
voyde
of
all
humanity
,
would
except
against
his
fathers
admonitions
,
and
say
,
you
speak
from
malice
,
I
take
you
not
for
my
friend
,
you
beare
me
no
good
will
?
Who
,
without
extreame
,
and
barbarous
arrogancy
,
nay
grose
and
most
shameful
disloialty
,
can
say
vnto
him
,
you
haue
nothing
to
doe
with
me
,
meddle
with
them
that
belong
vnto
you
,
I
am
too
good
to
learne
at
your
hands
,
and
you
are
too
base
to
be
my
commander
?
Fatherhood
containeth
loue
,
and
greatnesse
,
and
whatsoeuer
may
either
allure
the
child
to
subiection
,
or
compell
him
to
submission
.
The
gouernment
of
the
greatest
masters
is
then
commendable
,
when
they
deale
as
parents
:
the
gouernment
of
the
mightiest
Princes
is
then
renowmed
,
when
it
is
paternall
,
and
the
subiects
are
vsed
like
sonnes
:
the
gouernment
of
the
high
God
of
heauen
is
therefore
most
glorious
,
because
it
is
fatherly
,
and
gracious
,
and
all
his
people
are
also
become
his
children
.
Secondly
,
the
lessons
of
godly
parents
be
very
forcible
,
when
they
be
duely
imbraced
of
obedient
children
.
Their
instructions
and
praiers
ioyne
together
:
their
tongues
and
hearts
go
together
:
and
their
exhortations
and
Gods
blessing
worke
togeather
for
good
effect
and
profite
.
And
by
this
meanes
are
many
prepared
to
liue
as
holy
Christians
,
vnder
the
minister
in
the
Church
:
and
as
faithfull
subiects
.
vnder
the
magistrate
in
the
common
weale
:
and
as
fruitfull
persons
for
themselues
and
others
,
in
their
seuerall
callings
.
Thirdly
,
the
perill
of
contemptuous
children
is
so
great
,
and
their
punishment
shall
be
so
grieuous
,
as
that
happy
is
euery
one
that
auoydeth
that
their
sinne
.
The
eie
that
mocketh
his
father
,
or
Prou.
30.
17.
despiseth
the
instruction
of
his
mother
,
let
the
Rauens
of
the
vallie
picke
it
out
,
and
the
young
Eagles
eate
it
.
Such
a
one
is
like
to
suffer
a
violent
,
and
shamefull
death
,
and
to
want
an
honourable
,
and
honest
buriall
,
either
hanging
on
a
gibbet
,
or
lying
in
a
ditch
,
and
so
exposed
to
crowes
,
and
Kites
,
and
other
rauenous
soules
,
that
feede
on
carrions
.
Now
though
it
be
true
,
that
many
of
them
escape
this
ignominious
end
here
,
yet
neither
is
this
a
wish
without
successe
,
nor
a
threatning
without
execution
.
Though
their
bodies
come
not
at
the
gibbet
,
yet
if
their
soules
go
to
hell
,
what
are
they
the
better
for
being
buried
,
as
the
rich
man
was
?
Luke
16.
Though
their
flesh
,
and
eies
be
not
deuoured
of
Rauens
and
Eagles
,
yet
if
their
soules
and
bodies
be
an
euerlasting
pray
to
eternall
death
,
how
much
is
their
misery
abated
?
Admonition
to
children
,
as
in
all
good
seruices
to
be
officious
,
Vse
.
1
and
dutifull
to
their
parents
,
so
in
a
principall
manner
to
bee
teachable
,
and
tractable
when
they
are
instructed
by
them
.
Jt
is
a
sufficient
motiue
to
make
thee
attentiue
to
thy
fathers
words
,
if
there
be
any
equity
in
them
,
because
he
is
thy
father
.
When
he
only
commandeth
for
himselfe
he
is
to
be
heard
,
and
obeyed
,
sithence
thou
canst
not
performe
so
much
vnto
him
,
as
he
hath
deserued
at
thine
hands
.
He
was
the
instrument
of
thy
life
and
being
he
was
by
consequence
the
meanes
and
occasion
of
all
the
happinesse
which
euer
thou
shalt
enioy
.
Much
more
respect
then
is
to
be
had
of
his
speaches
which
proceed
from
his
meere
loue
,
and
kindnesse
to
thee
:
which
wholly
tend
to
thy
profit
and
benefite
:
which
God
hath
sent
by
him
in
mercy
,
for
the
good
of
thy
soule
and
body
,
present
,
and
euerlasting
.
When
the
Lord
opened
the
mouth
of
Balaams
Asse
,
onely
to
reproue
Balaams
foolishnes
,
it
was
Balaams
great
fault
and
folly
,
that
he
tooke
no
more
heed
to
that
which
was
spoken
to
him
,
and
therefore
when
he
chuseth
so
honorable
a
messenger
,
as
is
the
parent
to
the
child
,
and
not
so
much
to
reproue
,
as
to
direct
and
assist
him
,
what
regard
ought
to
be
had
of
his
admonitions
?
Reproofe
of
sinfull
Sonnes
,
contemptuous
,
and
refractary
children
,
which
distast
nothing
so
much
as
their
fathers
instructions
.
They
gape
for
his
goods
,
and
long
for
his
liuings
,
&
greedily
couet
after
their
patrimony
:
but
they
reiect
his
goodnes
,
and
loath
his
graces
,
and
will
haue
no
portion
of
his
wisedome
.
If
their
father
haue
any
faults
,
or
frailty
,
which
they
should
beware
of
,
or
giue
them
allowance
in
ought
that
is
vnlawfull
,
his
facts
are
authenticall
presidents
for
them
to
follow
,
his
words
are
all
oracles
,
for
their
warrant
:
but
if
he
propose
vnto
them
many
holy
examples
of
true
piety
,
if
he
faithfully
informe
them
in
the
way
of
godlinesse
and
vertue
,
his
course
of
life
is
too
austere
for
them
to
imitate
,
and
his
precepts
so
strict
,
that
they
are
not
bound
to
the
practise
of
them
But
is
it
in
the
choise
of
children
to
inlarge
,
or
extenuate
the
power
of
patents
at
their
pleasure
?
Will
they
authorize
them
to
be
commanders
for
the
seruice
of
sinne
,
&
disclaim
their
iurisdiction
when
they
deale
for
the
Lord
?
Let
them
know
(
for
in
time
they
are
like
to
feele
it
)
that
this
contempt
is
the
forerunner
of
some
iudgement
.
Though
the
father
happily
can
not
punish
them
,
yet
God
is
able
;
though
the
father
would
pardon
them
,
yet
the
Lord
will
plague
them
.
Eli
was
more
willing
to
haue
his
admonitions
neglected
,
then
his
sonnes
to
be
destroied
,
but
God
would
not
suffer
them
so
to
escape
,
and
therefore
it
is
sayd
,
That
they
obeied
not
the
voice
of
their
Father
,
because
the
1
Sam.
2
:
25.
Lord
would
slaie
them
.
Instruction
to
parents
to
teach
their
children
,
seeing
the
Lord
so
commandeth
children
that
learne
of
the
parents
,
the
duety
of
one
sort
is
collected
out
of
the
praise
of
the
other
.
And
as
it
is
here
gathered
by
necessary
consequence
,
so
is
it
in
other
places
expreslie
declared
.
As
to
the
Ephesians
;
Children
(
saith
he
)
obey
Ephes.
6.
1.
4.
your
parents
in
the
Lord
.
And
ye
fathers
bring
them
vp
in
instruction
,
and
information
of
the
Lord
.
This
will
be
a
meanes
to
frame
them
to
obedience
:
this
will
be
a
meanes
to
make
them
wise
,
whereas
the
neglect
thereof
worketh
in
them
stubbornnesse
and
folly
.
Of
which
of
all
his
sonnes
had
Dauid
so
much
comfort
,
as
of
Salomon
.
And
which
of
all
Dauids
Sons
was
so
well
taught
as
Salomon
?
Which
of
all
Dauids
sonnes
were
so
proude
and
rebellious
,
as
Absolom
and
Adonijah
?
And
which
of
them
all
were
so
much
without
good
education
and
gouernment
as
they
?
It
is
noted
by
the
Holy
Ghost
concerning
one
of
them
,
that
his
father
would
not
displease
him
from
his
childhood
,
to
say
,
why
hast
thou
done
so
?
It
vsually
commeth
to
passe
,
and
it
is
to
be
seene
in
most
places
,
that
a
dumbe
parent
maketh
a
deafe
child
,
and
a
fond
father
a
foolish
Sonne
.
But
a
scorner
,
&c.
They
that
most
deserue
to
be
reproued
,
can
least
of
all
others
endure
reproofes
.
The
more
guilty
any
man
is
,
the
more
vnwillingly
he
heareth
Doct.
2
of
his
faults
:
it
is
death
for
a
peruerse
sinner
to
be
checked
for
his
sinfull
behauiour
.
Rebuke
not
a
scorner
,
sayth
the
wisedome
of
God
,
least
he
hate
thee
.
And
againe
,
A
scorner
loueth
not
him
that
Prou:
9.
8.
rebuketh
him
,
neyther
will
he
goe
vnto
the
wise
.
Prou.
15.
2
First
,
they
are
all
proude
men
,
as
appeareth
by
the
opposition
Reasons
.
1
which
the
Lord
himselfe
maketh
:
with
the
scornefull
he
scorneth
,
but
he
giueth
grace
vnto
the
humble
.
Now
to
be
taxed
for
misdemeanours
,
Prou.
3.
34.
is
to
such
,
a
matter
of
reproach
,
and
disgrace
,
and
that
an
haughtie
heart
,
and
lofty
minde
,
can
neuer
well
disgest
.
They
affect
nothing
more
then
applause
and
commendation
,
nor
minde
any
thing
lesse
then
repentaunce
,
and
reformation
,
and
rebukes
without
amendment
,
worke
them
nothing
so
much
as
shame
and
discredite
,
and
therefore
how
can
they
chuse
but
abhorre
them
?
Of
such
our
Sauiour
speaketh
,
when
he
sayth
,
That
euerie
man
that
euill
doeth
,
hateth
the
light
,
neither
Ioh.
3.
20.
commeth
to
the
light
,
least
his
deedes
should
bee
reprooued
,
And
accordingly
Saint
Paule
testifieth
,
that
all
thinges
when
they
Ephes.
5.
13.
are
reproued
of
the
light
▪
are
manifest
:
for
it
is
light
that
maketh
all
things
manifest
.
Such
as
keepe
their
houses
vncleane
,
wold
not
haue
the
filthines
thereof
discouered
by
a
lamp
,
and
they
that
haue
stolne
goods
lying
by
them
in
corners
,
delight
not
to
haue
their
roomes
searched
with
a
candle
.
Secondly
,
scornfulnes
groweth
from
an
habite
of
many
great
sinnes
.
which
men
haue
formerly
committed
and
liued
in
,
like
an
vlcer
gathered
of
diuers
corrupt
humours
.
No
Man
is
borne
a
scorner
,
nor
becommeth
such
a
one
at
the
first
,
but
is
made
so
by
degrees
,
as
appeareth
in
the
first
Psalme
▪
After
he
hath
walked
a
while
,
in
the
Counsell
of
the
wicked
,
he
commeth
to
stand
in
the
way
of
sinners
,
and
then
at
the
last
hee
takes
vppe
his
rest
,
and
sittes
himselfe
downe
in
the
Seate
of
the
scornefull
.
So
that
by
their
owne
sinnefull
custome
,
and
GODS
righteous
curse
,
their
heartes
are
hardened
to
worke
Jniquitie
with
ouer
greedynesse
,
and
then
will
they
maligne
all
those
that
dislike
their
course
,
with
bitternesse
.
And
adde
yet
further
,
that
there
is
in
their
consciences
a
hidden
discouragement
,
and
priuy
despaire
,
both
of
pardon
of
their
sinfulnesse
,
and
possibility
to
leaue
it
,
and
that
doth
exasperate
them
against
such
as
shall
be
dealing
with
it
.
Who
is
willing
to
haue
his
filthy
wound
vnwrapped
and
layed
open
to
his
disgrace
,
and
raked
into
,
and
tented
to
his
torment
,
when
he
taketh
it
to
be
altogether
vncurable
?
Jnstruction
,
to
declare
our selues
to
be
no
scorners
by
opening
Vse
.
1
our
eares
to
Christian
admonitions
,
and
rebukes
,
which
is
a
note
of
vnfayned
piety
and
wisedome
.
An
vngodly
man
may
be
reproued
,
but
he
cannot
harken
to
a
reproofe
:
and
a
foole
may
haue
rebukes
offred
to
him
,
but
he
will
neuer
imbrace
them
,
nor
rebuke
his
owne
sinfull
hart
,
when
he
is
rebuked
by
others
for
his
wicked
waies
.
Who
can
say
he
is
so
innocent
,
that
he
deserueth
no
blame
for
his
faults
?
who
can
say
,
he
is
so
well
natured
,
that
he
can
amend
his
faults
,
though
he
be
neuer
tould
of
any
?
who
can
say
,
that
he
is
too
good
for
any
man
to
giue
him
admonition
?
Dauid
looked
as
well
to
his
waies
as
other
men
doe
,
and
had
as
good
a
nature
as
other
men
haue
,
and
was
of
as
great
place
as
other
men
be
,
and
yet
he
maketh
request
to
God
,
to
giue
him
friends
that
woulde
helpe
his
soule
against
his
sinnes
,
Oh
,
let
the
righteous
smite
me
,
Psal.
141
5.
(
saith
he
)
for
that
is
a
benefite
:
and
let
him
reproue
me
,
and
it
shall
be
a
precious
oile
,
&c.
Reproofe
of
them
that
shew
themselues
scorners
by
professing
that
they
scorne
all
manner
of
censures
and
admonitions
It
is
the
stoutnesse
of
their
heroicall
stomacks
,
and
the
vigour
of
their
ripe
wit
,
that
they
will
not
be
controlled
at
any
mans
hand
.
But
is
it
from
their
valure
and
courage
that
they
will
not
beare
a
reprofe
,
or
from
then
impotency
,
or
bondage
that
they
cannot
?
is
it
the
vertue
of
their
wisedome
that
maketh
them
repell
such
wholsom
instructions
,
or
the
venome
of
their
blindnesse
,
as
not
knowing
how
to
make
vse
of
them
?
As
valiant
as
they
be
,
they
are
commanded
and
dealt
with
,
like
seruile
slaues
by
Satan
;
and
as
wise
as
they
be
,
they
are
condemned
&
plagued
,
as
most
miserable
fooles
by
the
Lord
.
How
frequent
are
places
to
this
purpose
in
the
scriptures
?
Be
no
mockers
,
least
your
bonds
increase
,
Instruction
is
euill
to
Isa
28
:
22
:
him
that
forsaketh
the
waie
,
and
he
that
hateth
correction
shall
Prou.
15.
10
die
.
Because
ye
haue
despised
all
my
counsell
,
and
would
none
of
my
correction
,
Prou.
1.
25.
26
I
will
laugh
at
your
destruction
,
and
mocke
when
your
feare
commeth
,
&c.
Consolation
to
them
that
disdaine
not
to
heare
of
their
sinnes
,
though
they
were
not
carefull
ynough
to
auoyde
them
.
Their
case
is
not
so
desperate
,
so
long
as
they
are
not
obstinate
:
and
no
mans
hurt
is
incurable
,
if
he
be
not
incorrigible
.
Verse
2.
A
good
man
shall
eate
the
fruit
of
his
mouth
:
but
the
soule
of
the
transgressors
,
violence
.
THe
meaning
of
the
first
part
of
this
verse
is
,
that
godly
men
shall
be
blessed
both
for
,
and
by
their
gracious
,
wise
,
&
seasonable
speeches
,
and
consequently
for
their
religious
,
and
righteous
behauiour
;
and
to
this
,
in
the
other
part
is
opposed
the
condition
of
the
godlesse
,
that
their
soules
,
that
is
,
themselues
,
at
least
in
their
soules
,
shall
be
required
with
violence
for
their
cruelty
,
and
other
euill
deeds
which
they
haue
done
,
and
consequently
for
their
wicked
words
which
they
haue
spoken
.
So
it
is
all
one
in
sence
with
the
fourteenth
verse
of
the
twelfth
Chapter
,
where
it
is
sayd
,
that
a
man
shall
be
saciate
with
good
things
by
the
fruite
of
his
mouth
,
and
the
recompence
of
a
mans
hands
,
shall
God
giue
vnto
him
.
Verse
3.
He
that
keepeth
his
mouth
,
keepeth
his
life
:
but
destruction
shal
be
vnto
him
that
openeth
his
lips
wide
.
HE
that
keepeth
his
mouth
)
which
is
considerate
and
warie
in
his
words
,
neuer
speaking
but
when
he
ought
,
nor
vttering
any
thing
but
which
is
true
,
and
conuenient
,
he
keepeth
his
life
,
prouideth
for
his
safety
,
peace
and
quietnes
.
But
he
that
openeth
his
lips
,
or
strideth
too
wide
,
to
lewde
speaking
(
for
so
the
word
signifieth
,
as
a
harlot
prostitutes
her selfe
,
or
spreadeth
her
body
to
filthy
companions
.
Ezech.
16.
25.
destruction
shall
be
to
him
,
he
is
like
to
meete
with
much
trouble
,
and
at
one
time
or
other
,
to
be
quite
ouerthrowne
.
The
safety
and
happines
of
the
whole
life
dependeth
vpon
the
Doct.
1
well
ordering
of
the
tongue
.
That
is
commonly
a
meanes
,
when
it
is
guided
aright
,
to
lengthen
the
yeares
of
mens
liues
:
and
that
is
vsually
an
occasion
,
when
it
is
misgouerned
,
to
lessen
their
daies
&
make
them
shorter
.
That
being
wisely
and
religiously
imployed
,
will
procure
supply
of
all
their
wants
,
and
that
being
rashly
and
sinfully
vsed
,
will
quickly
dispatch
them
of
great
abundance
.
That
being
peace
able
,
discreete
,
and
modest
,
will
helpe
to
ridde
them
out
of
their
troubles
:
but
that
being
boysterous
,
hasty
,
and
arrogant
is
like
to
entangle
them
with
molestations
.
Death
and
life
(
saith
Salomon
Prou.
18.
21.
in
the
eight
Chapter
)
are
in
the
power
of
the
tongue
.
And
therefore
it
is
both
a
prudent
and
holy
direction
,
which
the
Spirit
of
God
doth
giue
vs
in
the
Psalmes
.
What
man
is
he
that
desireth
life
,
and
Psal.
37.
12.
13
loueth
long
daies
for
to
see
good
?
Keepe
thy
tongue
from
euil
,
and
thy
lips
that
they
speake
no
guile
,
&c.
First
,
it
is
proper
only
to
good
men
to
moderate
and
gouerne
their
tongues
in
due
manner
;
they
that
can
do
that
,
are
able
to
order
Reasons
.
1
their
actions
iustly
,
and
they
that
do
performe
it
,
will
not
fayle
to
make
conscience
of
the
rest
of
their
waies
.
If
anie
man
sinne
not
in
word
,
saith
S.
Iames
,
he
is
a
perfect
man
,
and
able
to
bridle
all
the
Iames
3.
2
:
bodie
.
And
contrariwise
,
If
anie
seemeth
religious
,
and
refraineth
not
his
tongue
,
but
deceineth
his
owne
heart
,
this
mans
religion
is
Iames
i.
36
in
vaine
.
So
that
if
it
be
peculiar
to
godly
persons
to
keepe
their
mouthes
,
and
vnseparably
annexed
to
religion
,
it
doth
necessarily
argue
theyr
happy
condition
,
which
haue
attayned
vnto
it
,
and
their
dangerous
case
which
be
carelesse
thereof
.
Secondly
,
all
our
actions
are
sutable
to
our
speeches
,
and
a
good
tongue
is
the
meanes
whereby
they
are
well
managed
.
And
therfore
S.
Iames
calleth
it
the
rudder
of
the
man
,
by
which
his
life
is
directed
,
and
he
that
wanteth
it
,
is
in
as
great
perill
,
and
is
like
to
perish
,
as
a
shippe
in
the
roughest
seas
,
without
either
stearne
or
Pilote
.
Jnstruction
to
set
a
guard
of
attendance
and
watchfulnes
before
Vse
.
1
our
lips
in
euery
place
,
and
at
all
times
,
that
pernitious
words
issue
not
out
to
other
mens
dammage
,
and
destruction
.
It
is
as
safe
to
let
poyson
come
into
our
mouthes
,
as
pestilent
speeches
to
goe
out
thence
:
for
that
would
worke
on
our selues
alone
,
but
these
will
hurt
our
brethren
with
vs
:
that
would
onely
kill
the
body
,
and
take
away
naturall
life
:
and
these
will
endanger
both
body
and
soule
,
and
depriue
vs
of
eternall
life
.
Neither
is
it
an
easie
matter
to
keepe
them
in
,
vnlesse
a
continuall
and
serious
care
be
had
thereof
.
There
are
no
malefactors
more
ready
to
breake
out
of
prison
,
nor
waters
to
flowe
out
of
fountaines
,
then
lewd
,
or
foolish
,
or
fruitlesse
words
are
to
proceed
out
of
mens
mouthes
.
How
quickly
shall
the
best
forgette
themselues
in
their
talke
,
if
they
be
not
very
vigilant
,
and
warie
?
How
many
vnfit
,
at
least
friuolous
,
and
idle
speeches
will
steale
away
,
and
slip
from
them
,
if
they
giue
any
passage
vnto
them
without
examination
of
their
purpose
and
businesse
?
The
Prophet
Isaiah
was
in
good
earnest
,
and
spake
as
he
found
,
and
felt
,
when
he
said
,
that
he
was
a
man
of
polluted
lippes
,
and
dwelt
in
the
middest
of
Isai.
6.
5.
a
people
of
polluted
lippes
.
Saint
Iames
was
well
aduised
,
and
knew
what
he
writ
,
and
had
the
Holy
ghost
to
warrant
him
,
when
hee
calleth
the
tongue
An
vnrulie
euill
,
more
vntameable
then
the
wilde
beasts
,
or
any
other
liuing
creature
:
and
if
it
were
not
Iam.
3.
6.
7.
8.
well
looked
too
,
Hell
,
the
Diuell
,
that
hellish
fiende
,
would
fire
it
,
and
it
woulde
set
the
whole
course
of
nature
on
fire
.
And
Dauid
did
not
without
cause
,
or
neede
,
directe
his
petition
to
GOD
for
helpe
from
heauen
,
saying
,
Sette
thou
O
Lord
Psal.
141.
3.
a
watche
before
my
mouth
,
and
keepe
the
doore
of
my
lippes
.
If
it
were
a
matter
of
no
difficulty
to
gouerne
the
Tongue
,
his
owne
witte
and
reason
would
haue
sufficed
him
for
it
.
If
it
were
a
matter
of
no
perill
,
to
giue
it
head
without
gouernment
,
he
wold
not
haue
asked
ayde
to
keepe
it
:
but
knowing
it
to
be
impossible
with
his
owne
strength
to
rule
it
,
and
as
dangerous
to
leaue
it
at
liberty
without
restraint
,
he
craueth
the
assistance
of
the
spirit
,
for
supply
of
his
wants
.
Terrour
of
them
that
turne
their
tongues
loose
,
and
yeelde
them
liberty
to
vtter
whatsoeuer
the
malice
,
or
pride
,
or
luste
of
their
heartes
,
can
suggest
:
yea
,
whatsoeuer
the
Diuell
shall
put
into
their
mindes
and
mouthes
,
and
prompte
them
withall
.
Their
case
is
a
thousand
times
more
cursed
then
that
of
the
Serpents
whome
Satan
spake
by
,
to
beguile
Euah
:
and
farre
worse
is
it
with
them
for
their
euerlasting
state
,
then
with
Marke
5.
5.
7.
the
possessed
man
for
his
present
condition
,
whom
the
diuel
made
to
strike
himselfe
with
stones
,
and
compelled
his
tongue
to
crie
out
against
Christ
,
which
came
to
deliuer
him
.
He
was
driuen
to
this
extremity
so
to
do
,
and
so
to
speake
,
by
compulsion
,
but
these
doe
voluntarily
offer
the
vse
of
their
lips
to
Satan
,
and
willinglie
apply
them
to
his
seruice
,
against
God
,
and
their
owne
soules
.
And
therefore
the
misery
of
that
distressed
captiue
,
moued
the
Lord
to
commiseration
and
mercy
,
and
the
sinfulnesse
of
these
blasphemous
wretches
,
prouoketh
his
wrath
and
vengeance
.
Such
sinfull
persons
yet
may
be
sayd
to
keepe
their
mouthes
,
though
not
as
our
Text
doth
admonish
vs
,
by
shutting
them
vp
against
all
vnlawfull
discourses
,
but
as
musketours
hauing
them
alwayes
churged
,
with
some
impious
,
false
,
and
corrupt
matter
,
and
leuelling
euery
where
at
such
as
they
minde
to
infect
or
depraue
by
them
.
But
it
were
safer
for
them
to
shoote
with
rustie
pieces
,
though
peraduenture
they
might
marre
their
faces
,
then
with
venemous
mouthes
that
will
surely
wound
their
soules
.
Their
virulent
and
wicked
speeches
will
euery
one
recoile
vpon
themselues
and
strike
them
to
the
heart
,
besides
their
shame
and
misery
,
that
is
like
to
forgoe
their
death
and
damnation
.
Consolation
to
all
those
which
haue
power
ouer
their
tongues
and
haue
learned
to
hold
their
peace
when
it
is
time
to
be
silent
,
and
to
open
their
mouthes
with
wisedome
,
when
it
is
meete
to
speake
:
the
Lord
hath
giuen
his
word
that
their
life
shall
be
safe
,
and
comfortable
.
They
that
blesse
when
they
are
rebuked
,
they
that
pray
when
they
are
reuiled
,
they
that
refraine
their
lips
from
deceipt
and
guile
,
Saint
Peter
assureth
,
that
they
are
heyres
of
1
Pet.
3.
9.
10.
12.
blessing
,
that
the
eies
of
the
Lord
are
ouer
them
,
that
his
eares
are
open
to
their
praiers
,
and
what
can
then
be
amisse
with
them
?
His
beholding
is
with
pity
and
compassion
,
his
hearing
hath
alwayes
in
it
a
readinesse
of
granting
,
and
he
cannot
but
helpe
,
when
he
seeth
their
misery
,
and
they
seeke
for
succour
at
his
hand
.
Albeit
therefore
they
seeme
to
expose
themselues
to
perills
that
will
not
requite
wrongs
with
the
edge
of
their
tongues
,
yet
they
ward
of
iniuries
,
they
haue
the
Lord
for
their
refuge
.
Albeit
they
séeme
to
run
vpon
the
point
of
the
sword
,
that
will
speake
bouldly
for
the
cause
of
God
,
and
set
themselues
against
the
wicked
wayes
of
the
world
,
yet
they
only
prouide
for
their
safety
,
they
are
neuer
disarmed
of
their
buckler
.
Faithfull
and
plaine
dealing
doth
oft
and
commonly
procure
euill
will
,
and
blame
,
and
troubles
,
but
neuer
bring
any
hurt
:
the
greatest
molestations
for
trueth
and
equity
are
not
harmefull
:
death
it selfe
in
that
case
is
desirable
,
and
not
dangerous
.
Vers.
4.
The
sluggard
lusteth
,
but
his
soule
hath
nought
:
but
the
soule
of
the
diligent
shall
be
made
fat
.
THe
sluggard
lusteth
)
that
is
,
negligent
and
idle
persons
haue
strong
affections
to
riches
and
credit
,
and
all
things
which
are
in
request
and
estimation
,
but
his
soule
hath
nought
,
they
go
without
that
which
they
long
for
,
their
wishes
get
no
wealth
,
they
faile
of
their
desires
,
through
the
want
of
constant
indeuours
to
effect
them
.
Bu
the
soule
of
the
diligent
shall
be
made
fat
,
that
is
,
the
industrious
persons
themselues
which
painfully
labour
in
some
honest
vocation
,
shall
all
be
competently
prouided
for
,
and
many
of
them
,
diuers
times
shall
attaine
to
plenty
and
abundance
.
The
sluggard
lusteth
,
&c.
No
men
are
more
couetous
,
then
they
Doct.
which
are
most
slothfull
.
Where
the
hands
and
other
parts
of
the
body
be
negligent
&
remisse
in
working
,
the
minde
and
thoughts
of
the
heart
are
wholy
intent
,
and
occupied
in
wishing
.
The
best
Bee
in
the
hiue
,
is
not
more
desirous
of
hony
than
the
idle
drone
,
nor
the
most
laborious
husband
in
a
country
more
willing
to
be
rich
,
than
the
luskish
loyterers
.
The
Prophet
Isaiah
reprehending
the
blinde
Isai
,
56.
10.
11.
watchmen
the
dumb
dogs
that
could
not
barke
,
saith
,
that
they
lie
&
sleepe
,
and
delight
in
sleeping
.
And
these
greedy
dogs
can
neuer
haue
enough
.
First
,
this
may
appeare
by
the
causes
of
it
:
for
they
want
the
Reasons
.
medicine
of
faithfull
trauell
which
serueth
to
represse
lust
,
and
abound
with
pride
and
voluptuousnesse
which
are
wont
to
feed
it
.
It
is
very
ordinary
and
common
,
that
slothfull
persons
be
high
minded
and
luxurious
.
And
that
testimony
is
giuen
of
them
by
the
Lord
himselfe
,
who
narrowly
looketh
both
into
their
hearts
and
waies
.
He
telleth
vs
,
that
the
sluggard
is
wiser
in
his
own
conceit
Prou.
26.
16.
then
seauen
men
that
can
render
a
reason
.
And
likewise
that
the
sleepy
doggish
shepheards
as
they
were
insatiable
for
their
gaine
so
were
they
sensuall
for
their
bellies
,
saying
,
Come
,
I
will
bring
wine
,
and
we
will
fill
our selues
with
strong
drinke
&c.
And
Ezechiel
Isai
65.
12.
lynketh
them
all
together
as
three
lewde
companions
in
the
example
of
the
Sodomites
,
saying
,
This
was
the
iniquitie
of
thy
sister
Ezech.
16.
49
,
Sodome
,
pride
,
fulnes
of
bread
,
and
abundance
of
idlenes
was
in
her
,
and
in
her
daughters
.
And
though
the
Scriptures
should
be
silent
herein
,
yet
their
owne
practise
woulde
publish
the
trueth
of
this
point
.
Who
seeth
not
apparantly
that
they
which
do
least
good
seruice
to
God
or
man
,
be
most
vaine
,
garish
,
and
luxurious
?
doe
not
they
that
mind
to
set
vp
the
trade
of
lazinesse
desire
to
creep
into
such
families
as
where
they
may
fare
well
,
and
goe
fine
,
&
looke
bigly
,
and
do
nothing
,
vnlesse
it
be
to
play
the
ruffians
,
&
commit
wickednes
?
Now
then
if
it
be
certaine
,
that
they
are
proude
and
voluptuous
,
it
will
follow
also
that
they
must
needs
be
greedy
minded
and
couetous
to
maintaine
,
if
it
were
possible
their
credit
and
pleasures
.
This
cause
ariseth
from
their
owne
sinfull
corruption
,
but
an
other
proceedeth
from
Gods
iust
iudgement
vpon
them
.
jf
they
lusted
,
and
obtained
that
which
they
wished
for
,
it
would
be
a
pleasure
to
them
:
though
they
wanted
that
which
they
desired
not
,
they
would
not
greatly
feele
it
:
but
now
that
they
are
so
hungry
for
wealth
,
and
yet
kept
fasting
from
it
,
when
they
see
others
so
stored
with
plenty
,
this
is
a
stroake
of
the
Lords
owne
hand
,
as
a
punishment
of
their
sinne
,
and
addition
to
their
misery
.
Hereof
he
speaketh
in
another
place
,
saying
,
The
desire
of
the
slothfull
Pro.
21.
25.
26.
slaieth
him
,
because
his
hands
refuse
to
worke
.
He
coueteth
euermore
greedilie
,
but
the
righteous
giueth
and
spareth
not
.
Secondly
,
this
is
manifest
by
the
effects
of
it
:
for
who
will
vse
so
many
shifts
and
deuises
to
come
by
goods
,
as
slothfull
men
vse
to
doe
.
They
will
pawne
and
forset
all
their
credit
to
get
any
mans
money
by
borrowing
.
They
will
aduenture
all
their
state
to
winn
away
mens
mony
by
gaming
.
And
in
that
case
they
spare
not
any
friend
,
either
kinsman
or
brother
,
either
such
as
feast
them
,
or
come
to
visite
them
,
or
be
inuited
by
them
,
all
is
one
,
so
that
they
may
come
by
the
coyne
,
they
care
not
who
they
be
that
loose
it
.
They
will
hazard
their
liues
to
wrest
and
extort
away
mens
money
by
robbery
,
and
filch
away
their
cattell
by
stealing
:
doth
not
this
declare
a
violent
affection
of
hauing
,
when
they
straine
themselues
so
far
to
get
substance
?
Confutation
of
them
that
charge
none
but
rich
men
with
couetousnes
,
as
if
it
were
impossible
for
any
to
affect
wealth
,
that
Vse
.
1
cannot
effect
their
desires
to
inioy
it
.
All
vnthrifty
persons
should
be
acquited
of
that
sin
,
and
euery
one
that
is
faithfull
in
his
caling
and
prosperous
in
his
state
,
should
be
condemned
thereof
,
if
God
would
allow
of
their
verdit
.
But
he
hath
not
empannelled
them
vpon
the
iury
,
they
may
iustly
be
challenged
for
partiality
,
and
being
parties
,
neither
speake
they
according
to
law
,
nor
yet
haue
any
sufficient
euidence
for
the
facts
:
for
the
Lord
himselfe
testifieth
that
such
as
get
little
,
be
desirous
of
much
,
and
they
that
haue
nothing
,
by
their
wills
would
haue
all
.
Instruction
,
that
we
be
not
sluggards
in
spirituall
things
,
satisfying
our selues
with
wishing
for
grace
and
saluation
without
further
labour
and
trauaile
for
them
.
Striue
saith
Christ
,
to
enter
in
at
the
straite
gate
:
for
manie
I
say
vnto
you
,
will
seeke
to
enter
in
,
Luke
13.
24
and
shall
not
be
able
.
If
all
should
be
saued
that
are
not
willing
to
be
damned
,
we
should
haue
swarmes
of
reprobates
in
heauen
.
The
foolish
Virgines
would
gladly
haue
gonne
in
with
the
Mat.
25.
Bridegroome
,
but
they
thought
it
too
much
paynes
and
charges
to
prouide
themselues
of
oyle
in
due
time
.
And
the
riche
Mat.
19.
man
had
good
liking
of
eternall
life
,
but
no
will
,
to
part
with
his
wealth
for
it
.
And
so
are
there
innumerable
with
vs
,
now
,
like
as
there
haue
beene
allmost
in
all
ages
,
that
woulde
neuer
fall
into
destruction
,
if
words
and
desires
without
Christian
behauiour
and
mortification
,
would
preserue
them
from
it
.
For
the
other
part
of
the
verse
,
concerning
the
plenty
,
which
they
that
be
diligent
are
stored
with
,
see
Chap.
10.
4.
in
the
second
doctrine
.
Vers.
5.
A
righteous
man
hateth
a
false
matter
:
but
it
causeth
the
wicked
to
stinke
and
be
ashamed
.
THe
meaning
is
,
that
all
that
are
truely
iust
and
godly
,
〈◊〉
decline
from
bad
causes
,
words
and
deeds
,
with
hatred
therof
,
so
far
as
they
appeare
vnto
them
to
be
vnlawfull
.
At
least
it
is
the
duty
of
all
good
men
so
to
do
,
though
somtimes
peraduenture
they
faile
in
practise
.
But
contrarywise
the
wicked
do
not
so
,
but
take
pleasure
in
sinfulnes
,
and
thereby
are
brought
to
disgrace
&
reproache
,
especially
in
the
sight
of
God
and
good
men
,
and
oft
also
ordinary
men
,
such
as
are
merely
ciuill
,
yea
vngodly
men
and
sinners
do
loath
them
,
and
speake
euill
of
them
for
their
lewdnes
.
Thus
standeth
the
opposition
.
The
righteous
hateth
a
false
matter
and
therefore
gaineth
reuerence
and
honour
:
but
the
wicked
loueth
a
false
matter
,
and
therefore
is
made
odious
and
shamefull
.
True
righteousnes
consisteth
not
only
in
forbearing
that
which
Doct.
is
euill
,
but
in
nating
of
it
.
The
affections
are
of
as
great
force
in
the
seruices
of
God
,
as
the
words
and
actions
,
and
the
heart
hath
no
lesse
place
then
the
members
of
the
body
.
Jt
must
be
one
and
the
principall
agent
in
loue
,
where
they
haue
calling
to
deale
:
and
it
must
deale
alone
with
detestation
of
those
abominations
which
they
are
discharged
to
intermeddle
with
.
To
this
purpose
it
is
that
Amos
saith
,
Seeke
good
and
not
euil
,
that
ye
may
liue
:
and
the
Lord
God
of
hoasts
shall
Amos
5.
14.
15
be
with
you
,
as
you
haue
spoken
.
But
hate
the
euill
,
and
loue
the
good
,
and
establish
iudgement
in
the
gate
,
&c.
And
to
the
same
purpose
tendeth
the
description
which
Isaiah
maketh
of
a
righteous
man
that
liueth
in
safety
,
when
others
are
in
perill
,
and
retayneth
his
Isa
33
:
15
:
boldnes
when
others
liue
in
feare
.
He
that
walketh
in
iustice
,
and
speaketh
righteous
things
,
despising
gaine
of
oppression
,
shaking
his
hands
from
taking
of
gifts
,
stopping
his
eares
from
hearing
of
blood
,
and
shutting
his
eies
from
seeing
of
euill
.
First
,
it
is
the
effect
of
sound
prety
,
and
the
worke
of
a
heart
Reasons
.
truly
religious
,
as
it
is
sayd
.
The
feare
of
the
Lord
is
to
hate
euill
.
Prou.
8.
13.
Secondly
,
it
maketh
men
carefull
&
constant
in
shunning
that
which
is
vniust
and
sinfull
:
as
Dauid
saith
,
I
hate
the
work
of
them
that
fall
away
,
it
shall
not
cleaue
vnto
me
.
No
man
taketh
delight
to
conuerse
with
his
enemie
,
or
to
put
his
hand
to
that
which
his
hart
riseth
against
.
Why
doe
not
men
and
weomen
vse
to
play
with
Adders
and
Snakes
,
and
serpents
,
aswell
as
with
whelpes
,
&
birds
,
and
such
like
creatures
?
because
they
hate
them
.
Why
will
they
put
sweete
flowers
and
those
things
that
are
odoriferous
to
their
noses
,
and
stop
their
noses
at
vnsauory
smelles
?
because
their
nature
is
delighted
with
the
one
sort
,
and
abhorreth
the
other
.
Though
sometimes
men
make
shew
of
reformation
of
things
that
are
amisse
,
yet
if
it
arise
not
from
an
internall
enimity
against
them
,
they
are
very
like
to
fall
backe
againe
vnto
them
:
as
Saul
returned
to
listen
to
witchery
,
notwithstanding
his
former
sharpe
proceeding
against
witches
.
Thirdly
,
though
godly
men
are
sometimes
surprized
by
sinne
,
being
either
deceiued
by
the
subtilty
thereof
,
or
ouerborne
with
the
violence
of
it
,
yet
if
it
be
bitter
vnto
their
soules
,
and
their
harts
haue
a
quarrell
against
it
,
the
Lord
will
neuer
impute
it
to
them
.
Hereof
the
Apostle
speaketh
to
the
Romanes
:
I
allow
not
Rom
7
:
15.
16
17
:
that
which
I
doe
:
for
what
I
would
,
that
doe
I
not
:
but
what
I
hate
,
that
doe
I.
If
I
doe
then
that
which
I
would
not
,
I
consent
to
the
lawe
that
it
is
good
.
Now
then
it
is
no
more
I
that
doe
it
,
but
the
sinne
that
dwelleth
in
me
.
Instruction
,
to
informe
our
hearts
against
all
manner
of
wickednes
,
Vse
.
1
that
they
may
be
the
more
incensed
against
it
.
The
worse
we
like
of
sin
,
the
more
righteous
we
are
,
and
the
better
the
Lord
will
loue
vs
.
And
the
more
agreement
there
is
between
sinne
and
our
soules
,
the
lesse
peace
there
is
between
our
soules
and
God
.
All
the
hurts
and
miseries
that
euer
haue
come
vpon
vs
,
or
on
Christ
for
our
sakes
,
do
giue
vs
iust
occasion
to
fall
out
with
sinfulnes
,
that
hath
bin
the
cause
thereof
.
The
loue
that
we
beare
to
God
who
hath
bin
dishonoured
by
our
sinfull
life
,
should
induce
vs
to
abhor
all
vngodlinesse
.
The
danger
of
persisting
impenitent
,
and
the
hope
of
pardon
and
happinesse
,
when
we
cast
off
our
iniquities
,
are
iust
motiues
to
make
vs
take
vp
weapons
against
them
by
iudging
our selues
for
that
which
is
past
,
and
resisting
strongly
all
the
assaults
of
the
same
hereafter
.
Conuiction
of
many
to
be
vnrighteous
men
,
by
countenancing
those
foule
faults
in
others
,
which
they
are
ashamed
(
for
the
grosnes
of
them
)
to
practise
themselues
.
Though
they
dare
not
lie
impudently
,
and
periure
,
least
the
trueth
should
come
to
light
,
yet
they
desire
that
some
other
would
doe
it
for
them
:
though
they
will
not
violate
the
Sabbaoth
,
by
open
breache
of
it
in
their
owne
persons
,
yet
they
giue
liberty
to
their
sonnes
,
and
seruants
,
and
all
their
people
to
do
what
they
list
on
the
Lords
day
:
though
they
breake
not
out
into
oathes
,
or
drunkennesse
,
or
wanton
behauiour
,
yet
they
will
be
sociable
with
blasphemers
,
and
drunkards
,
and
filthy
persons
,
and
willingly
heare
and
see
them
exercising
such
abhominations
,
and
allow
them
to
defile
their
houses
therewith
,
yea
and
permit
their
owne
children
and
people
to
be
chiefe
doers
in
it
.
Where
is
righteousnesse
?
where
is
the
hatred
of
an
euill
matter
?
How
vnlike
are
they
to
iust
Lot
,
who
was
2
Pet.
2.
7.
dailie
vexed
with
the
vncleanlie
conuersation
of
the
wicked
?
Jt
is
euident
,
that
whatsoeuer
the
heart
hateth
,
the
eyes
will
abhorre
,
and
our
sences
will
loath
euery
thing
that
is
offensiue
to
vs
.
Who
without
necessity
would
stand
by
and
behould
him
,
that
were
plucking
off
the
skinne
of
an
vnsauory
carrion
?
Woulde
not
euery
man
in
such
a
case
stoppe
his
nose
,
and
turne
away
his
face
,
&
make
hast
to
be
gone
?
The
comparison
is
homely
,
but
that
which
is
compared
is
incomparably
more
homely
,
&
therefore
we
take
leaue
to
describe
such
filthy
behauiour
by
that
which
doth
most
nearely
resemble
it
,
though
it
be
not
foule
ynough
to
expresse
the
loathsomnesse
of
it
.
But
it
causeth
the
wicked
to
stinke
.
&c.
The
loue
of
sinne
bringeth
Doct.
2
losse
of
credit
and
estimation
.
He
that
nourisheth
rotten
affections
in
his
hart
,
and
expresseth
the
same
by
vnholy
and
corrupt
conuersation
,
is
farre
from
hauing
reuerence
and
true
honour
.
As
grace
,
like
Spikenard
,
or
other
redolent
oyntments
,
doth
make
the
godly
to
be
amiable
,
and
much
set
by
:
so
foule
sinnes
,
like
filthy
diseases
,
or
ill
sauours
,
doe
cause
the
wicked
to
be
vile
and
loathsome
.
And
so
is
the
Prou.
10
7.
meaning
of
the
Holy
ghost
in
the
tenth
Chapter
,
as
we
haue
there
shewed
,
that
their
names
shall
be
turned
into
infamy
,
as
dead
corpses
are
into
putrefaction
:
God
and
wise
men
,
will
take
as
little
delight
in
them
,
as
people
vse
to
doe
in
sents
that
be
noysome
.
Reasons
.
1
First
,
the
threatning
and
curse
of
God
is
directed
against
such
,
which
will
surely
take
hold
of
them
,
and
not
faile
.
The
Lord
,
saith
the
law
,
shall
send
vpon
thee
cursing
,
trouble
,
and
shame
,
in
all
that
Deu.
28.
20.
37
which
thou
settest
thine
hand
to
doe
,
vntill
thou
be
destroied
.
And
thou
shalt
be
a
wonder
,
a
Prouerbe
,
&
a
common
talke
among
all
people
.
Yea
this
was
denounced
against
,
and
executed
vpon
the
very
Priests
themselues
that
were
impious
and
sinfull
,
notwithstanding
their
place
and
function
was
so
venerable
.
Behold
,
saith
he
,
I
will
Mal.
2.
3.
9.
cast
dung
vpon
your
faces
.
And
I
haue
made
you
to
bee
despised
and
vile
before
all
the
people
,
because
ye
keepe
not
my
waies
,
but
lift
vp
your
faces
against
the
law
.
Secondly
,
it
is
a
iudgement
that
carrieth
waight
with
it
,
and
lyeth
heauy
on
them
that
are
vnder
it
.
Mans
nature
abhorreth
shame
,
&
desireth
to
be
well
thought
of
:
and
specially
to
proude
men
,
of
which
sort
are
all
,
or
the
greatest
number
of
sinfull
men
,
contempt
is
as
bitter
as
death
.
And
therefore
,
at
the
last
day
,
the
principall
reward
of
the
godly
shall
be
Honour
and
glorie
,
Rom.
2.
10.
with
euerlasting
life
;
and
one
of
the
grieuousest
punishments
of
the
wicked
,
that
they
shall
arise
to
shame
and
perpetuall
contempt
.
Dan.
12.
2.
Thirdly
,
it
answereth
proportionably
to
their
behauiour
,
and
so
their
wages
is
correspondent
to
their
worke
.
They
despise
God
by
their
iniquity
,
and
he
will
make
them
to
be
despised
by
his
iustice
:
they
sought
his
dishonour
by
doing
contrary
to
his
commandement
,
and
he
will
bring
them
to
dishonour
by
doing
according
to
his
threatning
.
And
so
is
that
daily
verified
,
which
he
once
spake
by
Samuel
:
Them
that
honour
me
,
I
will
honour
,
and
2.
Sam.
2
30.
they
that
despise
me
shall
be
despised
.
Confutation
of
them
that
perfume
all
their
words
,
and
works
Vse
.
1
with
prophanenes
,
to
be
the
better
liked
in
all
companies
,
and
vse
sinne
as
a
preseruation
against
shame
and
reproache
.
Pride
is
a
chaine
vnto
them
,
and
cruelty
couereth
them
as
a
garment
,
and
notorious
impiety
and
licentiousnesse
,
are
their
principall
ornaments
,
and
holy
dayes
attire
,
wherewith
they
deck
themselues
for
greatest
brauery
.
Such
is
the
corruption
of
our
times
,
that
it
is
esteemed
the
best
way
for
men
to
grace
themselues
in
the
world
,
by
professing
themselues
gracelesse
and
voide
of
all
godlines
.
But
either
Salomons
affirmation
is
false
(
which
were
impious
to
imagine
)
when
he
saith
,
that
sinne
is
a
shame
to
a
people
,
or
Prou.
14.
34.
else
their
expectation
is
foolish
(
which
will
surely
so
appeare
)
when
they
thinke
to
gaine
glory
by
that
whereby
so
many
others
are
made
contemptible
.
Vaine
,
needs
must
the
hope
be
,
of
washing
faire
in
a
foule
puddle
,
or
of
making
ones
selfe
sweet
by
wallowing
in
a
sinke
,
or
filthy
priuy
.
Vers.
6.
Righteousnesse
preserueth
him
that
is
vpright
in
his
way
:
but
wickednesse
ouerthroweth
the
sinner
.
RIghteousnes
,
&c
)
that
is
,
Gods
fauour
,
grace
and
goodnes
for
righteousnes
,
and
by
it
,
doth
protect
both
the
bodies
&
soules
of
such
,
as
are
of
a
sincere
heart
and
holy
behauiour
.
And
wickednesse
ouerthroweth
the
sinner
,
or
man
of
sinne
,
as
it
is
in
the
originall
text
,
it
is
alwaies
a
cause
by
desert
,
and
many
times
a
meanes
by
occasion
to
draw
downe
misery
and
destruction
vpon
him
.
The
sence
doth
little
differ
from
the
third
,
fift
,
and
sixt
verses
of
the
eleuenth
chapter
.
Verse
7.
There
is
that
maketh
himselfe
ritch
and
hath
nothing
,
and
that
maketh
himselfe
poore
,
hauing
great
riches
.
THere
is
,
&c
)
that
is
to
say
,
diuers
men
take
diuers
vnlawfull
courses
concerning
their
estate
.
Some
boast
themselues
to
be
rich
when
they
haue
nothing
,
being
poore
and
in
debt
they
make
shew
of
great
wealth
,
by
keping
a
great
port
.
Others
,
faine
themselues
poore
,
when
they
haue
great
substance
,
they
complayne
of
want
,
and
goe
barely
,
and
fare
hard
,
and
would
make
the
world
beleeue
that
they
are
nothing
worth
at
all
.
It
is
a
sin
for
men
to
dissemble
their
estate
,
by
making
it
eyther
Doct.
better
or
worse
then
they
know
it
to
be
.
The
Lord
is
not
pleased
with
such
as
faine
prosperity
that
he
gaue
them
not
,
nor
with
those
that
counterfet
crosses
which
he
inflicteth
not
vpon
them
.
It
is
not
safe
for
any
man
to
arrogate
to
himselfe
that
which
he
hath
not
,
nor
to
deny
that
portion
which
he
hath
,
least
need
and
penury
make
the
falshood
of
his
bragging
manifest
,
and
the
curse
of
God
cause
his
murmuring
to
prooue
true
.
First
,
the
one
sheweth
his
pride
,
and
lifteth
vp
himselfe
,
when
Reasons
.
1
God
would
haue
him
to
be
cast
downe
and
humbled
,
&
the
other
his
discontentment
,
when
he
ought
to
acknowledge
the
liberall
hand
of
God
towards
him
.
The
former
deale
like
those
creatures
that
raise
vp
their
backs
,
and
bristles
,
and
feathers
,
and
seeme
to
be
double
as
great
as
they
are
in
deed
:
and
the
latter
like
those
that
wrap
vp
their
bodies
,
and
suffer
scarce
the
one
halfe
of
themselues
to
be
seene
.
Secondly
,
the
one
endangereth
his
brethren
by
his
fayr
show
,
imboldening
them
both
to
lend
to
him
,
and
promise
for
him
,
and
trafick
with
him
to
their
great
hurt
and
dammage
,
and
the
other
defraudeth
his
brethren
by
casting
his
burden
for
publick
expences
vpon
them
,
and
robbeth
both
Prince
and
country
of
those
dues
which
in
right
he
oweth
vnto
them
.
Thirdly
the
one
staieth
the
other
mens
hearts
and
hands
from
shewing
them
mercy
for
reliefe
of
his
necessity
:
and
the
other
dealeth
cruelly
with
himselfe
by
refusing
the
needfull
vse
of
those
things
which
he
holdeth
in
his
owne
hands
.
Reproofe
of
them
that
are
ashamed
of
their
pouerty
,
but
farre
Vse
.
1
from
being
humbled
by
it
.
They
count
it
a
base
thing
to
be
in
need
,
and
yet
themselues
to
be
no
base
persons
though
they
be
most
needy
.
If
they
iudge
not
their
state
contemptible
,
why
doe
they
cloke
it
?
if
they
acknowledge
it
to
be
meane
and
vile
,
why
do
they
take
so
much
vpon
them
?
The
complaint
of
the
Prophet
against
Jsraell
may
iustly
be
charged
vppon
this
kind
of
people
:
their
pride
doth
testifie
to
their
face
,
and
they
doe
not
returne
to
the
Hosea
7.
10
,
Lord
their
God
,
nor
seeke
him
for
all
this
.
For
it
is
a
contempt
of
corrections
,
when
they
striue
against
his
strokes
,
and
stubbornly
resist
his
hand
that
smiteth
them
.
The
particular
manner
we
haue
briefly
spoken
of
in
the
ninth
verse
of
the
former
chapter
.
Onely
one
sort
of
men
we
may
not
passe
by
in
silence
,
but
somewhat
must
be
spoken
of
them
,
and
that
is
such
as
being
acquainted
fully
with
the
insufficiency
of
their
owne
state
,
are
yet
most
greedy
of
getting
all
bargaines
into
their
hands
,
to
the
defrauding
of
all
those
that
haue
any
dealing
with
them
.
They
are
like
to
quagmites
ouergrowne
with
greene
grasse
,
wherein
is
no
appearance
of
perill
,
before
a
man
be
plunged
in
them
.
These
easily
fall
to
both
the
extremities
here
specified
.
So
long
as
they
are
borowing
though
they
haue
nothing
,
yet
they
will
make
themselues
very
rich
,
that
they
may
be
trusted
:
but
when
they
should
make
payment
,
though
they
haue
wherewith
to
discharge
many
of
their
debts
,
yet
then
nothing
is
to
be
found
to
satisfie
any
man
.
In
the
next
place
it
serueth
to
reprehend
those
niggardly
persons
,
which
swimming
in
plenty
and
great
abundance
,
doe
yet
almost
statue
with
penury
and
want
;
God
offereth
them
meanes
and
oportunity
of
doing
,
and
inioying
good
,
that
like
flowing
fountaines
they
might
send
forth
streames
vnto
others
,
and
be
largely
refreshed
with
comforts
themselues
,
and
they
become
bottomles
gulfes
,
&
whirle
pooles
,
which
draw
away
,
and
swallow
vp
all
from
others
,
and
yet
themselues
haue
vse
of
nothing
.
Jnstruction
,
that
we
deale
plainly
concerning
the
state
of
our
soules
,
and
neither
grow
conceited
of
more
goodnes
then
is
in
vs
,
nor
extenuate
those
gifts
which
the
Lord
hath
bestowed
vpon
vs
.
It
was
too
great
a
bragge
of
the
Laodiceans
to
say
that
they
were
rich
,
and
increased
with
goods
,
and
had
neede
of
nothing
,
when
they
Apoc.
3.
17
were
wretched
,
and
miserable
,
and
poore
,
and
blind
,
and
naked
;
and
it
proceeded
from
too
great
a
discouragement
in
the
godly
Eunuches
,
to
say
that
they
were
dry
trees
,
when
God
hath
giuen
Isay
56.
3.
them
the
fruitfull
sappe
of
grace
.
Verse
8.
The
riches
of
a
man
are
the
ransome
of
his
life
:
but
the
poore
heareth
not
the
rebuke
.
THe
meaning
of
these
words
seemeth
to
be
,
that
howsoeuer
there
is
in
diuers
respects
,
very
good
vse
of
wealth
&
riches
,
yet
many
times
they
bring
dangers
to
the
owners
thereof
,
who
are
driuen
to
depart
with
them
for
the
preseruation
of
their
liues
.
And
though
pouerty
be
not
without
sundry
inconueniences
,
yet
poore
men
are
more
free
from
the
contrutions
of
enuious
persons
then
those
of
higher
place
and
degree
.
Notwithstanding
it
commeth
not
to
passe
alwaies
,
necessarily
,
that
euery
riche
man
is
brought
into
such
troubles
,
nor
that
euery
poore
man
escapeth
from
all
rebukes
and
molestations
,
but
he
speaketh
of
that
which
oft
befalleth
the
one
,
and
seldome
the
other
,
especially
in
regard
of
his
estate
.
Life
is
more
precious
then
wealth
and
riches
.
Doct.
1
Euery
godly
man
,
euery
prudent
man
,
euery
naturall
man
,
that
is
not
stript
of
all
humanity
,
and
the
very
nature
of
a
man
,
will
be
at
charges
to
redeeme
his
life
with
his
goods
.
That
which
our
Sauiour
speakes
concerning
foode
,
and
apparrell
,
the
most
needfull
outward
things
,
is
consequently
true
in
all
other
things
Mat.
6.
25.
being
lesse
necessary
.
Is
not
the
life
more
worth
then
meate
?
and
the
bodie
then
raiment
?
And
it
is
ascribed
to
the
Lords
mercy
that
Lot
Gen.
19.
16.
and
his
daughters
were
deliuered
from
the
destruction
of
Sodom
,
though
,
as
it
appeareth
by
due
consequence
,
all
his
goods
did
perish
.
Iobs
cause
doth
also
make
it
manifest
,
whose
life
the
Lord
so
dearely
tendered
,
when
he
gaue
Satan
liberty
to
spoile
him
of
all
his
substance
.
First
,
all
manner
of
goods
and
possessions
are
for
the
seruice
of
Reasons
.
1
life
,
eyther
to
be
for
the
necessary
vse
,
and
reliefe
thereof
,
or
as
ornaments
and
delights
vnto
it
,
to
make
it
the
more
comfortable
.
Secondly
,
the
fruition
of
riches
dependeth
vpon
life
,
&
whereas
life
may
well
be
without
opulency
,
and
wealth
,
when
any
man
dyeth
his
estate
vanisheth
,
his
right
in
all
earthly
things
ceaseth
,
and
his
substance
and
liuings
are
transferred
to
newe
owners
.
Thirdly
,
Gods
iustice
in
putting
a
difference
betweene
him
that
stealeth
a
mans
goods
,
and
of
him
that
taketh
away
a
mans
life
,
doth
euidently
show
,
that
life
is
more
excellent
than
wealth
.
The
one
is
inioyned
by
the
Lawe
to
make
restitution
with
double
recompence
,
and
sometimes
with
threefold
,
and
sometimes
with
foure
folde
,
or
to
be
made
a
bond
man
:
but
the
other
is
adiudged
to
dye
for
shedding
of
bloud
,
vnlesse
it
were
done
at
vnawares
,
and
altogether
against
his
will
,
Reproofe
of
them
that
either
by
immoderate
labour
and
trauaile
,
Vse
.
1
or
by
carking
and
caring
,
or
by
denying
to
themselues
competent
apparell
,
wholsome
foode
and
needfull
physick
,
doe
weare
out
themselues
,
and
cut
their
liues
the
shorter
,
that
they
may
multiply
their
riches
,
and
make
their
liuings
the
larger
.
And
this
is
yet
a
greater
fault
,
that
many
preferre
the
earthly
goods
before
an
heauenly
life
,
and
relinguish
the
one
and
that
for
euer
,
to
obtaine
the
other
,
though
but
for
a
short
season
.
But
of
all
,
and
all
,
those
cursed
homicides
are
to
be
condemned
which
in
desperate
manner
lay
violent
hands
vpon
themselues
,
when
riches
will
not
come
to
them
,
or
stay
with
them
according
to
their
full
contentment
.
If
they
cannot
increase
their
substance
,
they
wilfully
increase
their
owne
sorow
:
if
God
take
away
any
part
of
their
wealth
,
they
throw
away
their
life
after
it
,
and
reiecting
both
the
continuance
of
this
temporall
life
,
and
the
hope
of
that
which
is
euerlasting
,
do
purposely
cast
their
soules
into
hell
,
and
make
themselues
miserable
for
euermore
.
Consolation
to
Gods
people
that
haue
assurance
of
the
eternall
life
to
come
,
which
incomparably
surmounteth
not
onely
golde
,
siluer
,
pearles
,
precious
stones
,
and
all
other
treasures
,
but
also
this
naturall
life
,
the
preseruation
whereof
were
not
ouer
bought
,
though
wee
should
giue
as
much
as
euer
Salomon
had
,
for
the
same
.
But
the
poore
,
&c.
As
the
state
of
rich
men
is
more
fenced
then
Doct.
2
poore
mens
,
so
is
the
state
of
poore
men
lesse
impugned
then
rich
mens
.
The
one
sort
are
like
to
tall
trees
and
well
rooted
,
but
subiect
to
wind
and
weather
on
the
top
of
the
hill
,
and
the
other
like
to
low
shrubs
with
little
rootes
,
but
sheltered
from
all
strong
blasts
in
the
bottome
.
If
Isaacks
beards
&
flockes
had
beene
fewer
,
the
Gen.
26.
14.
15.
Philistines
would
haue
suffered
him
to
dwell
in
more
peace
and
quietnes
by
them
.
If
Iacob
had
gained
no
more
in
Labans
seruice
,
than
he
brought
thither
with
him
when
he
came
first
,
Laban
and
his
Sons
would
haue
continued
as
mild
towards
him
,
as
they
shewed
themselues
at
his
first
comming
.
First
,
God
his
prouident
hand
doth
so
dispose
of
the
matter
,
that
Reasons
.
1
they
which
are
most
vnarmed
shall
be
least
assaulted
,
and
where
helpe
is
wanting
,
there
ordinarily
violence
shall
not
be
offered
.
Secondly
,
there
is
no
fitte
subiect
for
enuy
to
worke
vpon
;
for
that
alwaies
picketh
a
quarrell
at
prosperity
,
and
those
things
which
cary
a
shew
of
excellency
.
Thirdly
,
there
is
no
pray
or
booty
to
be
gotten
by
contending
with
them
.
Fowlers
vse
not
to
bestow
their
trauell
and
time
in
catching
of
litle
wrens
,
but
of
such
fowles
as
either
will
be
meate
for
their
tables
,
or
bring
mony
to
their
purses
.
It
is
to
be
obserued
,
that
when
Iudah
was
sacked
by
the
Babylonians
,
the
poore
of
the
land
were
most
spared
from
the
captiuity
.
And
among
vs
,
who
2
Kings
:
5.
12.
may
trauell
so
safely
by
the
way
,
&
sing
so
merily
in
sight
of
the
theefe
,
as
they
that
are
known
to
haue
litle
money
in
their
purses
?
Who
may
liue
more
securely
at
home
,
without
feare
of
robbers
by
day
or
night
,
than
they
that
haue
neither
plate
,
nor
coyne
in
their
chests
,
nor
any
good
stuffe
in
their
houses
?
And
who
are
freed
so
much
from
molestations
and
suites
of
law
,
as
they
that
are
neither
able
to
pay
the
fees
of
the
Court
,
nor
to
answer
the
charges
of
the
plaintiffe
?
Instruction
to
helpe
our selues
to
contentment
,
though
our
condition
be
inferior
to
sundry
others
,
by
beholding
the
discommodities
Vse
.
1
of
higher
places
,
and
the
immunities
of
our
owne
.
Many
cast
their
eies
on
other
mens
plenty
,
and
their
owne
scarcity
,
but
neuer
look
to
their
owne
peace
,
and
other
mens
troubles
:
to
their
owne
safety
and
other
mens
hazards
:
to
the
boldnes
which
they
might
inioy
,
if
they
would
imbrace
the
oportunity
,
&
the
dread
that
falleth
on
others
by
diuers
occasions
.
The
very
vnreasonable
creatures
would
willingly
be
exempted
from
heauy
burdens
,
but
foolish
men
would
haue
loade
layd
vpon
themselues
,
though
they
be
altogether
vnable
to
beare
it
.
Wherefore
it
is
a
point
of
wisedome
for
Christians
that
haue
but
litle
to
recount
with
themselues
,
that
God
seeth
the
smalnesse
of
their
strength
to
manage
great
matters
,
and
to
beare
great
troubles
,
and
therefore
is
indulgent
to
them
to
chuse
an
easier
state
for
them
.
Verse
9.
The
light
of
the
righteous
shall
reioyce
:
but
the
candle
of
the
wicked
shall
be
put
out
.
THe
light
of
the
righteous
)
that
is
,
the
good
estate
and
prosperity
of
godly
men
,
reioyceth
,
is
stable
and
increasing
,
as
it
is
sayde
of
the
Sunne
,
from
whence
the
similitude
is
taken
that
he
reioyceth
like
a
mightie
man
,
to
runne
his
course
.
And
likewise
here
is
ioy
ascribed
to
it
in
respect
of
the
effect
,
for
that
it
maketh
righteous
men
,
not
without
due
cause
to
be
ioyfull
.
But
the
candle
of
the
wicked
,
their
wealth
credit
,
dignities
,
and
pleasures
,
or
whatsoeuer
fleshly
men
haue
in
admiration
,
or
delight
in
,
are
but
like
to
a
candle
light
in
comparison
of
sunne
shine
,
and
shall
be
put
out
,
euen
suddainly
be
taken
from
them
,
or
by
degrees
,
in
continuance
of
time
consume
away
,
and
vanish
to
nothing
.
The
opposition
standeth
in
this
manner
:
The
light
of
the
righteous
endureth
for
euer
,
and
therefore
is
full
of
ioy
:
but
the
candle
of
the
wicked
will
soone
bee
put
out
,
and
therefore
is
full
of
sorrowe
.
Onely
good
men
inioy
a
comfortable
estate
.
Doct.
It
is
alwayes
day
with
them
,
though
they
endure
stormes
and
foule
weather
,
now
and
then
for
a
season
:
and
sinfull
persons
trauell
all
in
the
night
,
without
any
moon
shine
,
or
starre-light
,
their
guidance
,
and
comfort
,
and
safety
consist
altogether
in
their
lanthorne
and
candle
.
This
is
the
meaning
of
the
Prophet
when
he
speaketh
to
the
Church
:
Behold
darknesse
shall
couer
the
earth
,
Isay
60
2.
and
grosse
darknesse
the
people
:
but
the
Lord
shall
arise
vpon
thee
,
and
his
glorie
shall
be
seene
vpon
thee
.
First
,
the
ioy
and
gladnesse
of
Gods
people
is
in
the
assurance
Reasons
.
1
of
Gods
fauour
and
loue
,
which
is
testified
by
these
externall
blessings
.
It
is
not
the
fulnesse
of
their
barnes
,
nor
the
greatnesse
of
their
reuen●●s
,
nor
the
largenesse
of
their
stockes
,
nor
the
fayrnesse
of
their
houses
,
nor
the
plenty
of
their
plate
and
Iewels
that
bring
gladnesse
to
their
hearts
,
but
the
omnificence
and
bounty
of
the
Lord
,
who
in
this
manner
expresseth
his
goodnesse
towards
them
.
His
light
,
saith
Iob
,
shined
on
my
head
,
and
Iob.
29.
3
,
4.
his
prouidence
was
on
my
tabernacle
.
Now
vngodly
men
contrary
to
this
,
rest
satisfied
in
the
desire
of
these
earthly
things
,
and
looke
no
further
,
then
to
the
corruptible
treasures
of
golde
and
siluer
,
and
such
like
commodities
.
Of
this
nature
is
that
confused
good
which
many
so
earnestly
wish
for
in
the
fourth
Psalme
,
Psal.
4.
6.
and
in
such
thinges
,
is
the
hope
of
all
wicked
worldlinges
reposed
.
Secondly
the
condition
of
all
good
men
,
both
within
,
and
without
,
for
grace
and
glory
is
growing
to
be
better
,
neuer
ceasing
to
increase
,
vntill
it
come
to
fulnesse
,
and
neuer
to
decay
after
it
shall
be
full
:
and
the
vngodly
are
fading
away
as
fast
,
and
hasten
towards
their
destruction
with
incredible
swiftnes
,
neuer
staying
till
they
fall
into
ruine
,
and
neuer
to
be
repaired
after
they
are
ruinated
.
And
to
this
purpose
it
is
sayd
in
the
fourth
chapter
of
this
booke
:
The
waye
of
the
righteous
shineth
as
the
light
Prou.
4.
18.
19
that
shineth
more
and
more
vnto
the
perfect
day
.
The
waie
of
the
wicked
is
as
the
darknesse
:
they
know
not
wherein
they
shall
fall
.
Consolation
for
godly
and
religious
persons
whom
no
man
Vse
.
1
can
bereaue
of
their
blessed
estate
.
The
Sunne
of
righteousnes
ariseth
vnto
them
,
and
shineth
perpetually
within
their
horizon
,
though
the
windes
of
malice
and
temptation
blowe
vp
neuer
so
many
clowdes
of
feares
and
troubles
against
them
.
Gods
chastisements
for
their
humiliation
and
triall
,
their
owne
sorrowe
for
their
sinnes
and
offences
,
and
their
aduersaries
violence
for
their
ouerthrow
and
ruine
,
will
neuer
take
away
their
comfort
and
glory
from
them
.
The
foggy
mistes
of
tribulations
and
afflictions
doe
seeme
diuers
times
to
ouerwhelme
them
wholy
;
and
yet
sayth
the
Prophet
in
the
name
of
the
Church
;
Though
Mica
7.
8.
I
fall
,
I
shall
arise
:
when
I
shall
sitte
in
darknesse
,
the
Lord
shall
be
a
light
vnto
mee
.
The
hideous
blacke
clowdes
of
disgrace
and
contempt
,
of
slaunders
and
iniurious
accusations
doe
threaten
to
couer
them
for
euermore
,
and
yet
sayth
Dauid
,
Psal.
37.
6.
Committe
thy
waie
vnto
the
Lord
,
and
hee
shall
bring
foorth
thy
righteousnesse
,
as
the
light
,
and
thy
iudgement
as
the
noone
day
.
So
that
whiles
there
is
a
God
to
send
helpe
to
his
people
from
heauen
,
or
to
call
them
to
glory
in
heauen
,
they
are
not
destitute
of
happines
.
Reproofe
and
terrour
of
the
vngodly
,
who
by
louing
a
sinfull
darke
behauiour
,
doe
chuse
to
themselues
a
miserable
darke
estate
.
For
they
that
will
be
the
children
of
darknesse
by
sinne
and
rebellion
,
shall
abide
the
blacknes
of
darknesse
,
with
shame
and
confusion
.
Though
the
Lord
cause
the
sunne
in
the
firmament
,
that
visible
planet
to
rise
vpon
the
wicked
aswell
as
the
godly
,
to
minister
warmth
and
light
to
their
bodies
for
the
present
,
yet
he
will
withhold
the
shine
of
his
sauour
from
yelding
ioy
and
glory
to
their
soules
for
euer
.
But
in
the
meane
time
,
say
they
,
who
is
brightest
?
who
is
richest
?
who
is
greatest
?
See
whether
there
be
more
of
them
that
giue
themselues
to
religion
,
in
eminent
places
and
honour
,
or
of
them
that
take
their
liberty
according
to
the
course
of
the
world
.
Sol.
True
it
is
indeed
,
that
most
commonly
worldlings
goe
before
Christians
,
in
earthly
preferments
,
though
not
alwaies
;
for
by
Gods
mercy
many
good
men
attaine
also
to
riches
and
dignities
.
But
know
that
your
case
is
lamentable
,
when
you
haue
nothing
else
to
comfort
your
hearts
with
but
this
,
that
you
are
wealthy
and
mighty
.
What
maketh
your
small
candle
seeme
to
giue
you
so
great
light
?
Because
you
haue
bin
alwaies
shut
vp
in
a
darke
prison
,
and
were
neuer
acquainted
with
the
bright
beames
of
Gods
gracious
presence
.
But
what
shall
become
of
you
when
your
candle
shall
bee
wasted
?
when
your
light
shall
be
extinguished
?
when
your
prosperity
shall
perish
?
It
is
certaine
that
all
carnall
excellency
will
come
to
an
end
,
either
being
blowne
out
by
violence
,
or
worne
out
by
time
.
Remember
that
Haman
had
,
as
it
were
,
a
lynke
carried
before
him
,
and
yet
it
was
put
out
suddenly
,
snuffe
and
all
,
at
one
blast
,
and
he
left
in
hellish
darknes
of
shame
and
misery
.
The
king
of
Babel
in
greatnes
was
like
to
Lucifer
,
the
brightest
morning
Isa
14
:
12
:
star
,
and
yet
fell
from
the
heauen
of
his
magnificence
,
and
lost
all
his
glory
in
a
moment
.
Vers.
10.
Through
mere
pride
doth
man
make
contentions
;
but
with
the
well
aduised
is
wisedome
.
ONlie
by
pride
,
&c
)
that
is
,
wheresoeuer
strife
groweth
,
there
is
pride
,
at
least
in
one
of
the
parties
contending
,
if
not
on
both
sides
.
Sometimes
it
stirreth
vp
men
,
and
imboldeneth
them
to
offer
wrongs
:
sometimes
imbittereth
men
;
and
maketh
them
way
ward
against
the
right
:
sometimes
it
causeth
the
one
to
be
carelesse
of
dealing
according
to
equity
,
and
the
other
to
be
impatient
of
bearing
any
iniuries
.
Yet
notwithstanding
this
condemneth
not
all
kinde
of
contending
,
but
the
frowardnes
of
the
faulty
persons
in
it
.
It
is
lawfull
to
giue
a
rebuke
and
correction
,
if
it
be
done
vpon
good
grounds
,
with
an
vpright
heart
,
and
in
due
manner
,
though
it
be
the
occasion
of
some
iarre
or
debate
,
and
he
onely
is
to
be
blamed
,
which
receiueth
not
the
admonition
.
Is●y
59
4
And
so
to
stand
in
the
cause
of
God
is
commendable
(
for
the
Prophet
reproueth
them
that
contend
not
for
the
trueth
)
and
they
are
to
be
charged
with
the
sinne
of
contention
,
which
oppose
themselues
against
good
causes
.
Neither
are
such
here
to
be
taxed
as
defend
their
state
,
or
by
the
helpe
of
the
magistrate
&
lawes
against
those
which
goe
about
to
defraude
or
defame
them
Neither
yet
are
they
to
be
reproued
by
this
,
that
follow
suites
against
malefactors
to
bring
them
to
iust
punishment
.
Prouided
alwayes
,
that
in
these
cases
the
cause
be
waighty
,
their
proceedings
equall
,
and
their
harts
free
from
all
malice
and
reuenge
.
But
with
the
well
aduised
is
wisedome
,
they
which
haue
discretion
and
iudgement
in
themselues
,
or
be
willing
to
harken
to
aduise
&
counsell
of
others
,
will
beware
of
vnnecessary
controuersies
.
The
opposition
is
this
:
Onely
by
pride
and
folly
doth
man
make
contentions
:
but
with
the
well
aduised
is
wisedome
and
humility
to
follow
peace
.
So
far
as
any
man
is
contentious
he
is
proude
.
Doct.
1
Humility
is
euer
ioyned
with
loue
;
and
both
of
them
with
mildnes
and
patience
,
and
all
of
them
are
enemies
to
bitternesse
and
debate
.
No
man
was
more
ready
to
passe
by
wrongs
and
iniuries
Numb.
12.
3.
done
vnto
him
then
Moses
,
and
that
was
because
Moses
exceeded
all
the
men
of
his
time
in
humility
and
meeknes
.
And
Iesus
Christ
was
the
most
patient
and
peaceable
of
any
that
euer
was
in
the
world
,
because
neuer
any
was
so
humble
and
lowly
as
he
.
And
thus
very
reason
among
diuers
others
,
is
brought
in
the
twelfth
chapter
of
Saint
Mathew
to
proue
it
:
He
shall
not
striue
Mat.
12.
19.
nor
crie
,
neither
shall
any
man
heare
his
voice
in
the
streetes
.
And
contrarywise
it
hath
appeared
in
all
ages
that
where
pride
is
deepest
,
there
patience
is
shallowest
,
and
they
that
ouerflow
with
the
one
,
are
voide
and
empty
of
the
other
:
And
therefore
the
wise
man
opposeth
them
together
as
contraries
,
saying
,
the
patient
in
spirit
Eccl.
7.
10.
is
better
then
the
proude
in
spirit
.
And
in
another
place
:
He
that
is
of
a
proude
heart
stirreth
vp
strife
.
And
this
will
appeare
the
better
Prou.
28.
25.
if
we
obserue
the
principall
branches
which
the
venemous
sappe
of
pride
breaketh
out
into
.
The
first
is
self-liking
,
a
high
estimation
of
their
owne
worthines
Reasons
.
1
and
desert
,
which
they
take
for
a
great
indignity
,
not
to
be
asmuch
respected
of
others
.
And
this
maketh
them
so
angry
and
fierce
and
implacable
against
those
,
which
crosse
them
in
theyr
commodities
,
or
be
not
tractable
to
yeeld
to
all
their
desires
.
The
second
is
emulation
whereby
they
enuiously
repine
and
quarrell
at
those
gifts
and
good
things
which
they
behold
in
others
,
whom
themselues
are
vnable
to
match
,
or
at
least
to
surmount
and
ouerpasse
therein
.
The
third
is
contempt
and
disdaine
,
when
they
conceiue
a
base
opinion
of
their
brethren
,
as
of
vnworthy
and
vile
persons
,
and
feare
not
to
loade
them
with
despite
and
contumelies
,
or
to
neglect
all
manner
of
duty
towards
them
.
The
fourth
is
ambition
,
when
they
striue
for
victory
,
and
propose
to
themselues
praise
,
or
seeke
like
Lamech
to
be
feared
for
Gen.
4.
23.
their
force
and
boysterousnes
.
Reproofe
of
them
that
being
most
vnquiet
and
troublesome
,
Vse
.
1
do
cast
all
the
blame
vpon
them
that
beare
all
the
burden
.
None
barke
so
much
with
their
tongues
,
as
they
that
bite
most
with
their
teeth
;
none
calumniate
so
much
with
lips
of
falshood
,
as
they
that
smite
with
the
fists
of
iniquity
:
the
wrong
doers
are
the
greatest
fault-finders
;
and
they
that
are
iniuriously
oppressed
,
are
commonly
also
maliciously
depraued
.
How
many
exclaime
of
euil
neighbors
,
that
they
cannot
liue
peaceably
amongst
them
,
and
will
not
looke
to
the
pride
of
their
owne
harts
,
which
breedeth
the
contentions
?
Wheresoeuer
they
dwell
they
are
dashed
with
waues
of
strife
and
dissension
,
and
then
they
accuse
the
times
,
and
places
,
and
people
,
when
they
themselues
excite
the
tempest
,
and
cary
in
their
bosomes
the
blasts
that
raise
the
billowes
.
Confutation
of
them
that
thinke
none
to
be
proude
,
but
such
as
are
pompous
,
and
that
none
can
haue
great
hearts
,
that
be
not
clad
with
gorgeous
apparell
.
They
that
are
to
exercise
their
ministery
among
the
vulgar
and
poorer
sort
,
shall
find
it
a
difficult
matter
to
conuince
them
of
the
sin
of
pride
.
It
seemeth
a
strange
paradox
vnto
them
,
and
a
palpable
wrong
and
indignity
offered
to
tax
them
with
suspition
of
that
,
as
though
it
were
impossible
for
them
to
be
touched
with
it
,
sithence
their
garments
and
houses
and
furniture
,
and
all
doe
apparantly
shew
the
contrary
.
But
how
doe
they
demeane
themselues
?
what
agreement
haue
they
with
their
neighbours
?
Indeede
they
cannot
deny
,
but
that
there
is
great
discord
between
them
and
other
without
dores
,
the
whole
towne
is
at
variance
with
them
,
and
within
dores
they
cannot
but
fall
out
with
the
whole
houshold
:
for
there
is
none
abroade
or
at
home
which
doth
not
abuse
them
.
Who
seeth
not
a
high
mind
in
alow
state
,
and
much
pride
in
small
wealth
,
and
a
great
stomacke
vnder
ragged
rayment
?
Instruction
if
we
would
shew
our
mildnes
,
and
not
vexe
our
selues
and
others
with
brawles
and
contentions
,
let
vs
purge
our
hearts
of
this
turbulent
humour
,
which
is
a
perpetuall
make-bate
.
And
if
we
would
inioy
peace
from
others
,
and
not
be
molested
with
contention
,
let
vs
conu●rse
and
haue
fellowship
with
such
as
are
religious
and
humble
.
For
they
that
haue
peace
with
God
,
against
whome
they
formerly
warred
,
and
are
at
war
with
sinne
,
wherein
they
formerly
liued
,
cannot
but
be
peaceable
and
louing
towards
all
those
which
are
friends
to
God
,
and
enemies
to
sinne
.
But
with
the
well
disposed
,
&c
)
As
euery
one
is
more
discreete
Doct.
2
and
wise
,
so
he
is
more
inclined
to
be
quiet
and
peaceable
.
Folly
loueth
to
feede
on
strife
and
debate
,
and
true
wisedome
auoydeth
it
,
as
a
thing
that
is
dangerous
and
hurtfull
.
Saint
Iames
teacheth
vs
that
to
be
apt
and
forward
to
bitter
behauiour
,
is
earthlie
,
sensuall
,
and
diuelish
.
But
the
wisedome
that
is
from
aboue
,
is
first
pure
,
then
peaceable
,
gentle
,
and
easie
to
be
intreated
.
First
,
a
man
of
vnderstanding
feeleth
the
waight
and
burden
Reasons
.
of
his
owne
faults
,
against
GOD
and
man
,
and
therefore
is
rather
mooued
to
pittie
other
men
for
theyr
infirmities
,
then
to
pursue
them
,
And
as
hee
hath
found
mercie
at
GODS
hand
in
forgiuing
his
sinnes
,
so
will
he
deale
mercifully
with
his
brethren
in
passing
by
their
trespasses
.
Secondly
,
they
well
discerne
that
they
shall
gaine
nothing
by
the
losse
that
they
cause
other
men
to
sustaine
:
their
neighbours
infamy
will
not
heale
their
credite
:
and
the
trouble
that
they
put
others
vnto
,
will
not
be
a
meanes
of
their
owne
quietnes
.
Jt
is
impossible
that
the
hurt
of
one
member
by
violence
offered
to
it
,
should
turne
to
the
helpe
of
an
other
that
hath
wounded
it
.
Thirdly
,
they
foresee
and
ponder
of
the
perills
that
may
growe
to
themselues
by
vnnecessary
contentions
.
Should
they
not
vexe
their
minds
by
distempers
,
and
perturbations
?
Should
they
not
hinder
their
state
by
expences
and
charges
?
Should
they
not
get
themselues
enemies
siding
and
diuision
?
Should
they
not
indanger
themselues
of
shame
and
ignominy
by
taking
the
foyle
,
and
being
ouerthrowne
in
the
suit
?
All
these
they
looke
into
before
they
enter
into
the
strife
,
and
therefore
in
consideration
of
them
,
they
forbeare
to
striue
at
all
.
Reprofe
of
them
that
take
it
to
be
the
best
meanes
for
making
Vse
.
their
wisedom
notyfied
,
and
known
to
the
world
,
to
be
stirring
and
ready
to
pursue
euery
quarrell
.
It
seemeth
to
them
a
title
of
honour
to
be
sayd
to
haue
a
shrewd
head
,
and
therfore
they
make
themselues
masters
of
molestation
,
that
few
can
liue
in
peace
and
quietnes
by
them
.
But
if
Christ
Iesus
was
wise
(
as
who
can
deny
him
to
be
very
wisedome
it selfe
)
then
these
are
necessarily
to
be
accounted
fooles
,
as
taking
a
course
directly
contrary
to
his
.
For
he
esteemed
it
as
a
matter
of
true
praise
to
be
meeke
and
gentle
as
a
lamb
,
receiuing
many
wrongs
rather
then
reuenging
one
;
but
they
glory
in
being
like
to
bulles
and
Rams
,
and
fiercer
beasts
,
that
offer
violence
to
such
as
neuer
prouoked
them
with
any
iniuries
.
Vers.
11.
The
riches
of
vanitie
shall
diminish
:
but
he
that
gathereth
with
the
hand
shall
increase
them
.
GOods
ill
gotten
,
and
wealth
attained
vnto
by
vnlawfull
meanes
,
shall
not
prosper
,
but
either
waxe
lesse
and
lesse
,
or
perish
together
on
a
sudden
,
or
at
least
depart
from
the
vniust
owner
,
and
become
another
mans
:
but
he
that
vseth
honest
labour
and
diligence
,
doth
take
the
right
way
to
thriue
,
&
dayly
to
grow
richer
.
See
chapter
10.
v.
2.
3.
4.
and
12.
v.
27.
Vers.
12.
The
hope
that
is
deferred
,
maketh
the
heart
sicke
:
but
when
a
desire
commeth
,
it
is
a
tree
of
life
.
THe
hope
deferred
)
that
is
,
when
the
thing
hoped
for
is
not
obtained
according
to
his
expectation
that
hoped
for
it
,
but
is
put
off
from
one
time
to
another
,
it
bringeth
great
griefe
and
affliction
;
but
when
the
desire
cometh
,
when
a
man
hath
that
which
he
long
wished
for
,
it
is
a
tree
of
life
,
that
is
,
very
pleasant
and
comfortable
,
and
healeth
the
spirits
which
were
weakned
by
the
former
delay
.
As
hope
is
neuer
conceiued
without
comfort
,
so
it
is
seldome
Doct.
protracted
without
sorrow
.
The
elder
sort
and
euery
sort
of
people
are
like
to
litle
children
in
this
point
:
that
which
they
hope
for
,
and
long
for
,
they
would
not
long
waite
for
,
and
their
hearts
will
cry
if
they
be
not
soone
satisfied
.
The
Prophet
thought
the
time
not
short
wherein
he
had
continued
expecting
deliuerance
and
comfort
at
Gods
hand
,
when
he
sayd
,
mine
eies
haue
failed
in
waiting
for
thy
saluation
.
Especially
Psal.
119.
123.
in
the
13.
Psalme
doth
Dauid
declare
his
ardent
desire
of
speedy
helpe
by
multiplying
of
how
long
.
How
long
wilt
thou
forget
me
O
Lord
,
for
euer
?
How
long
wilt
thou
hide
thy
face
from
me
?
How
long
shall
I
take
counsell
within
my
Psa.
13.
1
2.
selfe
,
hauing
wearines
daily
in
mine
heart
?
First
,
that
which
men
desire
with
hope
and
yet
cannot
haue
it
,
Reasons
.
doth
worke
in
them
a
more
sensible
feeling
of
their
need
,
and
so
they
are
punished
with
the
paine
of
hunger
and
thirst
.
And
so
,
as
foode
long
kept
from
the
stomack
,
doth
bring
the
body
to
weaknes
;
euen
so
the
thing
longed
for
,
prolonged
,
doth
driue
the
soule
to
faintnes
.
Secondly
,
it
commonly
commeth
to
passe
euen
to
good
men
,
and
those
of
the
best
gifts
,
and
greatest
graces
,
that
they
shall
be
assaulted
with
many
feares
after
they
lay
hold
on
the
couenant
of
God
,
vntill
it
be
performed
vnto
them
.
The
defect
of
their
faith
,
the
sence
of
their
wants
,
their
carnall
reason
,
their
fleshly
friends
,
the
temptations
of
Sathan
will
altogether
attempt
to
draw
them
to
doubt
,
that
either
they
were
illuded
in
apprehending
the
promise
,
or
that
the
Lord
is
remisse
in
fulfilling
of
it
.
Instruction
to
hope
for
nothing
but
that
which
is
haueable
,
&
Vse
.
1
may
well
be
had
,
and
whereof
we
are
capable
,
and
that
doth
belong
vnto
vs
:
for
if
protection
cause
the
heart
to
languish
,
what
will
●rustrat●on
and
disappointment
doe
?
It
is
one
of
the
threatnings
against
the
wicked
in
Deuteronomie
,
that
their
goods
,
and
cattell
,
and
children
,
Should
be
giuen
vnto
another
people
,
and
their
Deut
28.
32.
eies
should
still
looke
for
them
till
they
failed
,
and
there
should
be
no
power
in
their
hand
.
Now
what
is
meant
by
this
,
that
their
eyes
should
fayle
?
That
their
expectation
deceiued
should
turne
them
to
asmuch
woe
,
as
if
their
eies
had
lost
their
sight
.
And
that
was
because
that
they
incurring
the
curse
by
their
sinfull
behauiour
,
did
yet
presume
of
a
restitution
to
happinesse
,
as
though
nothing
had
appertayned
to
them
but
blessings
.
So
slothfull
persons
,
expell
and
chase
from
them
all
wealth
and
ritches
,
by
violence
,
and
yet
trust
,
that
in
time
,
they
shall
bee
able
to
compare
with
the
best
of
them
all
,
in
wealth
and
riches
.
Not
to
limitte
God
,
nor
prescribe
to
him
in
what
space
he
shall
fulfill
his
promises
.
Jt
was
an
impious
,
and
heathenish
speache
of
the
King
of
Jsraels
messenger
,
when
he
sayd
in
blasphemous
manner
,
and
that
in
the
hearing
of
Elisha
,
that
he
neyther
would
,
nor
ought
to
attend
on
the
Lord
anie
longer
.
But
we
neede
not
drawe
admonitions
against
this
from
the
infidelity
of
the
wicked
,
but
from
the
infirmities
of
the
godly
,
as
Abraham
and
Sarah
had
much
adoe
to
beleeue
,
that
a
childe
should
be
begotten
and
conceiued
of
their
bodies
,
after
theyr
naturall
vigour
was
consumed
,
and
therefore
Hagar
was
brought
in
to
helpe
the
matter
,
and
to
supply
that
which
was
wanting
in
Sarah
.
Not
to
depend
on
man
,
nor
to
repose
our
hope
in
flesh
and
bloud
:
for
thereby
we
shall
not
onely
be
delayed
of
our
helpe
too
long
,
but
defeated
of
it
altogether
.
For
it
is
a
righteous
thing
with
GOD
,
that
they
which
will
deifie
creatures
by
confidence
,
should
be
deceiued
by
creatures
,
with
confusion
.
The
poore
Israelites
sound
this
,
and
felt
it
,
and
cryed
out
vpon
their
owne
folly
for
it
.
Whiles
we
waited
for
our
vaine
helpe
,
our
eies
fayled
:
for
in
our
wayting
we
looked
for
a
nation
that
could
not
Lam.
4.
17.
saue
vs
.
Where
we
vndertake
to
minister
succour
,
and
can
accordingly
effect
it
,
let
vs
not
grieue
the
hearts
of
them
that
are
already
in
affliction
,
by
lingring
too
long
before
we
relieue
them
.
So
doth
God
teache
vs
to
shew
mercy
and
beneficence
timely
,
Prou:
3.
28.
and
in
due
season
.
Saie
not
vnto
thy
neighbour
,
go
and
come
againe
,
and
to
morrowe
will
I
giue
thee
,
if
thou
now
haue
it
.
And
this
was
one
among
sundry
other
testimonies
of
a
good
conscience
,
whereby
Iob
was
comforted
in
his
extremities
,
that
he
had
not
restrained
the
poore
of
their
desire
,
nor
caused
the
eies
of
the
widdowe
Iob.
31.
16.
to
faile
.
But
when
the
desire
commeth
,
&c
)
The
longer
we
stay
for
any
Doct.
2
good
thing
,
the
more
ioy
we
shall
haue
at
the
receiuing
of
it
.
See
Chapter
10.
v.
28.
Doct.
1.
Verse
13.
He
that
despiseth
the
word
,
he
shall
be
destroied
:
but
he
that
feareth
the
commandements
,
he
shall
be
rewarded
.
HE
that
despiseth
the
word
,
&c
)
that
is
,
euery
one
is
in
a
dangerous
case
,
and
at
least
certaine
to
perish
in
the
end
,
who
contemptuously
reiecteth
the
holy
Scriptures
,
which
because
the
Lord
doth
as
it
were
,
speake
in
them
,
&
declare
his
will
by
them
,
are
called
his
word
,
and
that
,
for
the
perfect
agreement
and
consent
of
all
the
parts
,
is
set
downe
in
the
singular
number
,
as
if
it
were
but
one
.
Neither
is
this
punishment
threatened
only
to
the
contemners
of
the
bookes
,
and
sentences
,
and
Texts
of
the
Scriptures
,
but
likewise
to
the
despisers
of
the
ministery
thereof
.
But
he
that
feareth
the
commandement
,
which
reuerenceth
,
and
loueth
,
and
maketh
conscience
of
the
whole
doctrine
of
God
he
shall
be
rewarded
with
peace
,
and
blessings
of
this
life
,
and
glory
and
blessednes
in
that
which
is
to
come
.
No
sinne
is
more
dangerous
and
hurtfull
,
then
the
contempt
Doct.
1
of
Gods
word
.
The
ignorance
and
neglect
thereof
in
them
which
haue
opportunity
to
know
,
and
imbrace
it
,
is
not
a
small
fault
,
nor
often
passed
ouer
without
punishment
,
much
lesse
may
they
look
to
escape
without
some
grieuous
plagues
and
iudgements
,
that
set
naught
by
it
,
that
despise
it
,
that
obstinately
reiect
and
deride
it
.
And
in
this
case
there
is
no
priuiledge
or
immunity
by
age
,
or
state
,
or
place
,
or
multitude
:
our
Sauiours
threatning
is
generall
,
without
any
respect
of
persons
:
Whosoeuer
shall
not
receiue
you
nor
Mat.
10
14.
15
he
are
your
words
,
when
ye
depart
out
of
that
house
,
or
that
City
,
shake
off
the
dust
of
your
feete
.
Truelie
I
saie
vnto
you
,
it
shall
be
easier
for
them
of
the
land
of
Sodome
and
Gomorrah
in
the
day
of
iudgement
,
then
for
that
Citie
.
Who
knoweth
not
that
the
mystery
of
the
Sodomites
is
very
grieuous
,
as
their
wickednes
was
very
hainous
?
Who
hath
not
heard
aswell
of
their
lamentable
plagues
,
as
of
their
damnable
sinnes
?
They
are
condemned
as
Saint
Peter
saith
,
already
,
and
therefore
not
like
to
be
saued
hereafter
:
and
what
then
shall
be
the
condition
of
those
which
are
subiect
to
a
greater
destruction
than
these
?
First
,
all
the
threatnings
of
the
law
be
due
vnto
them
,
and
will
Reasons
.
1
in
time
accordingly
be
executed
,
as
is
sayd
in
Deuteronomie
:
All
these
curses
shall
come
vpon
thee
,
and
shall
pursue
thee
,
and
ouertake
Deut.
28
45.
thee
,
till
thou
be
dectroied
,
because
thou
obeiedst
not
the
voyce
of
the
Lord
thy
God
.
Secondly
,
they
renounce
the
Lord
himselfe
from
being
their
God
and
king
:
they
disclaime
his
crowne
and
scepter
,
his
authority
and
gouernment
:
they
actually
deny
his
nature
and
attributes
.
The
rebellion
of
such
vngodly
persons
the
Lord
complaineth
of
in
the
Psalmes
,
saying
:
My
people
would
not
heare
my
voice
,
and
Israel
Psa.
81.
11.
would
none
of
me
.
The
punishment
of
such
contemptuous
rebells
our
Sauiour
doth
foretell
in
the
gospell
,
saying
:
those
mine
enemies
which
would
not
that
I
should
raigne
ouer
them
,
bring
hither
,
Luke
19.
27.
and
slate
them
before
me
.
Earthly
Princes
will
not
endure
despite
at
their
greatest
subiects
hands
,
to
haue
their
dignity
defaced
,
or
their
lawes
violated
,
or
their
gouernance
trodden
vnder
foote
,
and
therefore
much
lesse
will
the
Lord
of
glory
,
of
iustice
,
&
power
beare
such
indignities
at
the
hands
of
sinfull
men
which
are
his
most
abiect
and
contemptible
creatures
?
Thirdly
,
they
cast
from
them
all
the
remedies
and
medicines
,
whereby
they
might
be
cured
of
their
sins
,
and
deliuered
from
their
euills
.
What
is
the
best
way
to
be
deliuered
from
pernitious
plagues
and
punishments
?
to
pacifie
Gods
wrath
and
displeasure
,
what
is
the
way
to
pacifie
Gods
wrath
and
displeasure
?
to
haue
a
communion
with
Christ
in
his
passion
,
merits
,
and
graces
,
what
is
the
way
to
attaine
to
this
communion
in
the
passion
,
merits
,
and
graces
of
Christ
?
to
bring
a
faithfull
and
humble
heart
to
lay
hold
on
his
promises
.
And
by
what
meanes
may
the
hart
be
seasoned
with
faith
and
humility
?
by
the
efficacy
and
vertue
of
the
word
.
So
then
they
that
contemne
the
word
refuse
to
be
faithfull
,
relinquish
the
promises
,
loose
all
right
in
Christ
,
liue
in
Gods
displeasure
,
and
consequently
expose
themselues
to
pernicious
plagues
and
iudgements
.
And
thus
much
the
Scripture
doth
testifie
by
shewing
vs
a
president
of
the
peruerse
and
froward
Israelites
.
The
Lord
God
of
their
fathers
sent
to
them
by
his
messengers
,
rising
earlie
and
sending
for
he
had
compassion
on
his
people
,
and
on
2.
Chron.
36.
15.
16.
his
habitation
.
But
they
mocked
the
messengers
of
God
,
and
despised
his
words
,
and
misused
his
Prophets
,
vntill
the
wrath
of
the
Lord
arose
against
his
people
,
and
till
there
was
no
healing
.
Terror
for
the
Papists
,
whose
religion
is
altogether
confected
Vse
.
and
made
of
seuerall
sorts
of
contempt
:
for
what
is
there
in
it
that
tendeth
not
wholly
to
the
disparagement
of
the
holy
Scriptures
?
Are
they
not
despised
,
when
mens
writings
,
and
many
of
them
mere
forgeries
,
are
made
of
equall
authority
with
them
?
Are
they
not
despised
when
the
commandements
and
traditions
of
men
,
when
trifles
and
toyes
,
when
legends
and
fables
,
and
shamefull
lyes
are
preferred
before
them
?
Are
they
not
despised
when
a
sinfull
man
,
that
man
of
sinne
,
shall
vsurpe
authority
ouer
them
,
and
prescribe
a
meaning
to
them
,
and
not
permit
them
to
haue
any
other
sense
or
power
than
he
shall
vouchsafe
to
giue
?
Are
they
not
despised
when
they
are
so
violently
impugned
?
when
doctrine
and
practice
is
directly
against
them
?
when
men
wilfully
refuse
the
knowledge
and
vnderstanding
thereof
?
when
they
labour
with
all
their
might
,
that
all
the
world
might
be
kept
close
prisoners
in
the
dungeon
of
darknes
,
and
depriued
for
euer
of
the
light
of
the
Gospell
.
2.
This
sentence
will
presse
sore
vpon
the
Brownists
,
who
are
become
bitter
despisers
of
the
ministery
of
Jesus
Christ
by
seperating
themselues
from
the
churches
of
God
,
and
deprauing
all
the
holy
meanes
of
saluation
.
Howsoeuer
they
pretend
to
stand
for
sincerity
,
yet
they
resist
it
:
and
taking
vpon
them
to
be
champions
for
Christ
his
kingdome
,
they
fight
against
it
:
and
though
their
arguments
seeme
to
be
grounded
on
the
word
,
yet
being
well
sifted
they
proue
meere
falacyes
,
&
haue
no
agreement
with
the
meaning
of
the
Holy
ghost
,
in
the
word
.
They
are
strongly
illuded
by
Sathan
,
and
made
his
agents
,
as
much
as
may
be
,
to
peruert
the
right
waies
of
the
Lord
.
3.
Jt
generally
condemneth
all
those
which
wish
that
Gods
will
might
be
put
backe
,
that
their
owne
might
be
set
forwards
:
that
would
haue
his
word
to
giue
place
,
that
their
lusts
might
take
place
:
that
be
readier
to
breake
all
his
commandements
,
then
willing
to
crosse
any
one
of
their
carnall
affections
.
He
shall
rather
lose
his
seruice
,
then
they
will
lose
their
sinfull
pleasures
:
his
lawes
shall
rather
be
transgressed
,
then
ought
of
their
commodities
lessened
:
they
care
not
how
low
his
glory
falleth
,
so
that
their
name
and
credit
may
mount
vp
aloft
.
Some
therfore
bitterly
professe
hostility
against
sincere
preaching
:
some
scoffingly
deride
the
faithfull
preachers
:
and
some
fainedly
make
semblance
of
loue
to
both
:
but
all
these
,
as
Dauid
saith
,
Doe
hate
to
be
reformed
,
and
cast
the
Psal.
50.
17.
words
of
the
Lord
behind
them
,
and
therefore
all
these
as
Ieremie
saith
,
shall
be
ashamed
,
and
afraide
,
and
taken
,
and
so
destroyed
.
Ier.
8.
9.
Many
hope
for
safety
in
regard
of
that
which
they
are
not
,
as
because
they
be
not
adulterers
,
nor
theeues
,
nor
grosse
offendors
against
mans
lawes
;
but
they
neuer
thinke
of
the
perill
in
respect
of
that
which
they
are
,
being
irreligious
and
prophane
,
and
impious
contemners
of
Gods
lawes
.
But
he
that
feareth
the
commandement
,
&c.
Whosoeuer
are
religiously
Doct.
2
affected
to
the
word
and
worship
of
God
,
are
sure
to
speede
well
for
it
.
Though
nothing
be
merited
by
desert
of
their
part
,
yet
all
happines
is
due
vnto
them
by
promise
,
on
Gods
part
.
And
if
any
one
of
them
should
fayle
to
be
blessed
,
the
whole
body
of
the
Scriptures
should
ceasse
to
be
true
.
For
it
is
the
current
of
all
those
holy
writings
,
and
the
couenant
which
is
confirmed
by
the
bloud
of
Christ
,
that
Gods
people
in
whose
heart
his
word
is
,
shall
neuer
want
safety
,
nor
comfort
,
nor
glory
.
They
that
loue
thy
lawe
,
saith
Psal.
119.
165.
the
Prophet
to
the
Lord
shall
haue
great
prosperitie
,
and
shall
haue
Psal.
119.
165.
none
hurt
.
And
to
him
will
I
looke
,
saith
the
Lord
by
the
Prophet
,
euen
to
him
that
is
poore
,
and
of
a
contrite
spirit
,
and
trembleth
at
Isay
.
66.
2.
my
words
.
His
looke
to
his
whome
he
loueth
is
very
effectuall
,
and
he
will
looke
that
nothing
shall
be
amisse
with
them
,
whome
he
in
mercy
beholdeth
.
First
,
this
reuerence
and
feare
which
is
here
spoken
of
,
is
compounded
Reasons
.
1
of
saith
and
humility
,
two
graces
very
acceptable
to
God
,
and
amiable
in
all
godly
Christians
.
Secondly
,
by
this
they
manifest
their
loyalty
to
him
,
and
subiection
to
his
kingdome
:
they
declare
themselues
to
be
his
people
and
really
acknowledge
him
to
be
their
soueraigne
.
Thirdly
,
where
the
word
is
truly
feared
,
there
it
is
saithfully
obeyed
:
they
that
reuerence
it
in
heart
,
will
obserue
it
in
deed
:
they
dare
not
take
liberty
to
doe
any
thing
against
it
:
they
will
not
be
heedlesse
of
duties
prescribed
by
it
.
Confutation
of
that
impious
error
which
by
temptation
and
Vse
.
1
frailty
commeth
into
the
thoughts
of
the
regenerate
:
and
by
infidelity
and
corruption
dwelleth
in
the
hearts
of
the
vnregenerate
:
and
by
impudency
and
audaciousnesse
,
breaketh
out
of
the
mouthes
of
blasphemers
,
that
it
is
to
no
purpose
to
be
so
deuoute
and
godly
,
and
that
they
are
most
wise
that
are
least
fearefull
to
follow
their
delights
,
and
to
satisfie
their
fleshly
desires
.
Iob
speaketh
of
such
,
and
bringeth
them
in
,
saying
;
Who
is
the
Almightie
Iob.
21.
15.
that
we
should
serue
him
,
and
what
profite
should
we
haue
,
if
we
should
praie
vnto
him
?
And
Malachie
speaketh
to
such
,
and
in
sharpe
manner
,
chargeth
them
to
haue
affirmed
that
it
is
in
Mal.
3.
14.
vaine
to
serue
God
,
and
what
profit
is
it
that
we
haue
kept
his
commandement
,
and
that
we
walked
humblie
before
the
Lord
of
hoasts
?
Such
haue
bin
in
euery
age
,
and
many
such
are
in
our
owne
age
,
which
are
all
refelled
by
this
worthy
sentence
,
whereby
it
appeareth
that
the
faithfull
are
so
far
from
loosing
the
recompence
of
their
holy
words
and
actions
,
as
that
their
religious
thoughts
and
affections
shall
not
be
vnrewarded
.
Consolation
to
all
them
,
whose
consciences
are
vpright
&
tender
in
the
loue
of
the
truth
against
the
troubles
that
are
to
be
looked
for
from
the
world
to
the
godly
,
for
goodnes
,
&
from
God
to
the
world
,
for
sinne
.
Do
the
wicked
molest
them
with
wrongs
,
and
vexations
,
because
they
runne
not
with
them
to
the
same
excesse
of
riot
,
and
euill
?
The
Lord
will
refresh
them
with
rest
and
comfort
because
they
cleaue
vnto
his
word
,
which
forbiddeth
euery
thing
that
is
not
good
.
Js
any
thing
taken
from
them
vniustly
for
his
sake
,
and
the
gospells
?
He
will
giue
all
things
vnto
them
abunddantly
in
recompence
of
the
same
.
In
this
world
,
as
our
Sauiour
saith
,
their
gaine
shall
an
hundred
fold
exceede
their
losse
,
if
it
be
Mark
.
10.
30.
expedient
and
needfull
for
them
,
and
in
the
world
to
come
,
they
shall
receiue
eternall
life
.
And
in
the
meane
time
when
plagues
shall
be
powred
downe
vpon
the
earth
,
for
the
iniquities
of
the
people
,
they
shall
either
altogether
escape
them
,
or
els
be
deliuered
from
the
venom
and
hurt
of
them
.
They
that
take
Habakuks
course
,
and
tremble
when
they
heare
the
word
spoken
,
shall
be
in
Habakkuks
case
,
and
rest
in
the
daie
of
trouble
.
Habak.
3.
16.
Vers.
14.
The
doctrine
of
a
wise
man
is
a
welspring
of
life
,
to
depart
from
the
snares
of
death
.
THough
the
meaning
of
these
words
hath
been
shewed
,
and
prosecuted
already
in
the
eleuenth
verse
of
the
tenth
chapter
,
yet
we
will
adde
somewhat
to
the
explication
thereof
.
When
it
is
sayd
therefore
that
the
doctrine
or
instruction
of
a
wise
man
is
of
such
force
,
it
is
to
be
vnderstood
of
wholsome
and
sound
doctrine
,
such
as
he
receiueth
from
God
,
and
deliuereth
to
his
brethren
:
for
wise
men
sometimes
draw
their
instructions
from
their
errors
,
and
now
and
then
from
grosser
corruptions
,
as
Dauid
did
,
when
he
gaue
direction
to
Ioab
how
he
should
cause
Vrijah
to
be
made
away
.
And
as
the
lesson
ought
to
be
sound
for
the
matter
,
so
must
it
be
seasonable
for
the
manner
,
as
spoken
in
due
time
,
in
meete
place
,
and
fitly
applied
,
wherein
Iobs
friends
much
failed
,
though
otherwise
the
men
were
godly
,
and
their
words
very
true
and
waighty
.
And
yet
further
to
these
must
be
added
of
his
part
that
will
drinke
of
this
liuely
fountaine
,
an
attentiue
eare
,
and
beleeuing
heart
to
heare
and
imbrace
the
doctrine
.
And
then
it
will
be
constant
and
not
dryed
vp
like
ditches
or
ponds
that
are
fed
with
raine
water
:
it
will
be
comfortable
,
and
refresh
the
hearts
of
them
that
are
in
affliction
:
it
will
be
profitable
,
and
make
them
that
receiue
it
,
fruitfull
:
it
will
be
necessary
and
forcible
to
deliuer
them
from
sinne
and
destruction
,
though
therein
the
similitude
be
altered
:
for
that
is
meant
by
turning
from
the
snares
of
death
.
To
depart
from
,
&c
)
Sinne
is
satans
snare
to
catch
men
to
perdition
.
Doct.
He
that
is
in
the
power
of
it
,
and
intangled
therewith
,
is
in
great
perill
of
perishing
,
being
caught
in
a
trappe
,
and
held
fast
there
,
till
either
grace
deliuer
him
,
or
death
deuoure
him
.
He
is
Iob
18.
8.
9.
taken
,
saith
Bildad
,
in
the
net
by
his
feete
,
and
walketh
vpon
the
snares
.
The
grinne
shall
take
him
by
the
heele
,
and
the
dreadfull
fowler
shall
come
vpon
him
.
There
is
no
safe
treading
any
where
but
in
the
wayes
of
God
,
euery
step
without
it
,
through
the
length
and
breadth
of
the
whole
world
,
hath
somewhat
set
in
it
to
intangle
vs
.
Without
the
direction
of
the
word
,
and
vertue
of
the
spirit
,
what
is
in
man
?
what
commeth
from
man
?
what
is
done
by
man
,
but
that
which
will
worke
his
woe
,
and
turne
to
his
ruine
?
First
,
euery
mans
nature
from
his
birth
and
conception
,
hath
Reasons
.
1
made
him
obnoxious
to
death
and
damnation
,
and
hath
closed
him
vp
in
such
a
sure
hold
of
corruption
that
he
can
neuer
escape
out
of
it
,
vnlesse
Christ
Iesus
do
set
him
at
liberty
.
Secondly
,
ignorance
,
errors
,
and
carnall
reason
of
the
mind
,
together
with
lusts
and
passions
,
and
inordinate
affections
of
the
heart
,
do
sharpen
mens
appetites
to
Satans
baites
,
whether
it
be
by
net
or
by
trap
,
by
snare
,
or
by
limetwigs
,
or
howsoeuer
he
is
disposed
to
come
by
them
,
they
are
ready
for
his
turne
,
and
taken
2.
Tim.
2.
26.
at
his
will
,
as
the
Apostle
testifieth
.
The
practice
of
sinfull
men
must
needs
be
damnable
,
when
their
disposition
to
it
is
very
dangerous
:
their
words
and
works
and
waies
are
exceeding
pernicious
,
when
their
harts
&
thoughts
and
natures
are
so
hurtfull
.
Eliphaz
had
made
a
sound
conclusion
against
Iob
,
if
Iob
had
been
liable
to
his
premisted
accusation
.
Is
not
thy
wickednesse
saith
he
,
great
,
and
thine
iniquitias
innumerable
?
Iob.
22.
5.
10.
Therefore
snares
are
round
about
thee
,
and
feares
shall
suddainlie
trouble
thee
.
Instruction
to
be
as
carefull
to
fly
from
euery
sinne
,
as
we
are
Vse
.
desirous
to
escape
from
any
perills
.
No
man
would
willingly
fall
in●o
his
enemies
hands
;
whome
he
knoweth
to
lye
in
waite
for
his
bloud
:
and
the
brutish
creatures
with
all
their
might
doe
fly
from
those
that
seeke
to
kill
them
;
and
shall
we
then
be
more
heedles
of
our
soules
then
they
are
of
their
liues
,
to
expose
our selues
to
the
baites
of
the
diuell
,
whereby
he
goeth
about
to
destroy
vs
?
True
it
is
that
he
proposeth
pleasures
and
delights
to
allure
vs
by
them
,
as
he
did
Euah
,
but
when
we
haue
consented
and
yeelded
vnto
him
,
there
will
follow
nothing
but
paine
and
misery
,
as
Euah
felt
.
Great
offers
he
will
make
vs
of
aduancement
&
credit
,
if
we
will
vse
his
meanes
to
attaine
vnto
it
,
but
shame
will
insue
vpon
it
,
and
confusion
,
when
we
giue
ouer
our selues
to
be
directed
by
him
.
Wealth
and
riches
he
knoweth
man
naturally
to
hunger
and
hunt
after
,
and
therefore
he
commonly
doth
feed
their
humour
with
hope
of
commodity
,
but
when
they
bite
at
his
bayt
they
swallow
downe
the
hooke
withall
,
and
so
are
made
his
pray
to
their
perdition
.
And
though
they
misse
of
the
gaine
which
they
looke
for
,
yet
he
misseth
not
of
their
soules
which
he
fisheth
for
if
he
can
fasten
his
angle
vpon
their
desires
,
and
catch
them
by
the
gills
.
For
so
the
Holy
ghost
himselfe
witnesseth
,
saying
,
They
that
will
be
ritch
fall
into
temptation
,
and
snares
,
&
into
many
1.
Tim.
6
9.
foolish
and
noysome
lusts
,
which
drowne
men
in
perdition
and
destruction
.
If
we
be
fallen
into
any
sinne
,
let
vs
seeke
to
this
welspring
for
remedy
against
it
:
for
as
it
preserueth
some
from
entring
into
Satans
nets
,
so
it
will
be
a
meanes
to
others
to
bring
them
forth
,
God
thereby
giuing
them
repentance
that
they
may
know
the
trueth
,
and
that
they
may
come
to
amendment
out
of
the
snare
of
the
diuell
.
2.
Tim.
2.
25.
26.
But
it
is
sit
that
we
make
all
possible
speede
to
procure
our
liberty
,
because
the
longer
we
continue
in
the
net
,
the
more
we
shall
be
intangled
,
and
with
greater
difficulty
get
out
.
This
holy
direction
is
giuen
to
rash
sureties
which
are
come
Prou.
6.
4.
5.
into
the
hands
of
their
neighbours
,
whose
state
is
insnared
with
the
words
of
their
mouthes
,
that
they
should
hasten
as
fast
to
auoyde
that
danger
,
as
the
nimble
hart
runneth
from
the
hunter
,
or
the
swift
bird
flyeth
from
the
fowler
,
and
not
sleep
vpon
it
one
night
,
before
they
haue
obtained
their
indēnity
,
much
more
then
it
concerneth
them
which
are
fallen
into
the
hands
of
satan
,
&
of
Gods
iustice
,
and
be
subiect
to
eternall
death
to
bestir
them
,
and
not
suffer
one
moment
to
passe
,
before
they
labour
effectually
for
their
freedome
.
Reprofe
of
their
ingratitude
and
folly
that
contemptuously
reiect
this
water
of
life
,
those
holy
instructions
which
are
deriued
out
of
Gods
word
,
and
louingly
giuen
vnto
them
,
to
rescue
their
soules
from
death
.
Is
it
not
a
currish
part
to
snarle
at
,
and
bite
that
hand
which
is
offered
to
them
for
helpe
to
draw
them
out
of
the
snares
of
destruction
?
And
yet
few
doe
better
requite
them
that
deale
vprightly
and
faithfully
with
them
.
They
account
them
their
enemies
because
they
tell
them
the
trueth
,
and
they
that
most
loue
them
,
are
least
beloued
of
them
.
Vers.
15.
Grace
giueth
good
successe
:
but
the
way
of
the
transgressours
is
rough
.
GRace
)
that
is
,
the
worke
of
Gods
holy
spirit
,
begetting
true
piety
&
righteousnes
,
doth
giue
good
successe
,
it
maketh
good
men
to
deale
wisely
and
prosperously
in
all
their
affaires
.
But
the
way
of
the
transgressors
is
rough
.
Their
life
is
vnhappy
,
and
full
of
many
vexations
.
The
sense
and
opposition
standeth
thus
:
Grace
giueth
good
successe
,
and
therefore
the
way
of
the
obedient
is
plaine
and
comfortable
:
and
sinfulnesse
bringeth
euill
successe
,
&
therefore
the
way
of
the
disobedient
is
rough
and
troublesome
.
So
farre
as
any
man
is
truely
religious
and
godly
in
heart
,
he
is
Doct.
1
sure
to
be
prosperous
and
happy
in
his
waies
.
This
is
a
point
that
is
scantly
beleeued
of
men
,
and
few
will
giue
credit
vnto
it
,
and
therefore
it
is
largely
set
downe
by
God
,
and
many
Scriptures
consent
in
the
confirmation
of
it
.
As
in
the
first
Psalme
,
the
man
that
delighteth
in
the
law
of
the
Lord
,
and
constantly
meditateth
in
the
same
,
is
promised
,
that
whatsoeuer
he
Psal.
1.
3.
shall
doe
shall
prosper
▪
In
the
third
chapter
of
this
booke
,
it
is
giuen
for
a
commendation
of
holy
wisedome
,
that
her
waies
are
waies
Prou.
3.
17.
of
pleasure
,
and
all
her
pathes
prosperitie
.
Jn
the
prophecy
of
Isaiah
the
carelesse
Iewes
are
vpbrayded
with
their
sinfull
folly
that
had
bereft
themselues
of
so
good
an
estate
,
whereunto
the
Lord
was
most
ready
to
haue
promoted
them
.
Oh
,
saith
he
,
that
thou
hadst
harkned
to
my
commandements
:
then
had
thy
prosperitie
beene
Isay
.
48.
18.
as
the
floud
,
and
thy
righteousnes
as
the
waues
of
the
sea
,
First
,
grace
will
conduct
men
to
the
right
way
of
truth
and
equity
,
Reasons
.
1
preseruing
them
from
all
vnrighteous
causes
&
restrayning
them
from
all
vnrighteous
courses
for
bringing
of
their
purposes
to
passe
.
Secondly
,
it
doth
aswell
make
them
prudent
to
deale
wisely
,
as
righteous
to
deale
warrantably
in
all
their
behauiour
&
where
wisedome
and
iustice
ioyne
hands
in
working
,
the
effect
must
needs
be
comfortable
which
they
ioyntly
produce
.
But
it
commeth
to
passe
commonly
,
as
is
daily
to
be
seene
in
Obiect
.
many
places
,
that
the
most
gracious
are
least
prosperous
,
and
the
best
men
seem
to
be
in
the
worst
state
.
Many
of
them
are
poore
,
many
of
them
are
despised
,
many
of
them
are
oppressed
,
and
all
of
them
are
afflicted
.
If
they
be
free
from
troubles
at
one
time
,
they
fall
into
them
at
another
:
if
they
escape
those
crosses
which
other
feele
,
they
feele
those
griefes
which
others
escape
:
if
they
be
exempted
from
outward
calamity
and
molestation
,
they
shall
be
assaulted
with
inward
anxiety
and
temptations
,
and
how
then
can
it
truly
be
sayd
,
that
grace
doth
giue
them
good
successe
?
Answ
.
As
good
men
do
faile
in
some
duties
,
and
haue
not
so
much
grace
as
they
might
attaine
vnto
,
so
are
they
many
times
corrected
of
God
for
the
same
,
whereby
it
commeth
to
passe
that
their
faults
and
defects
do
worke
their
woe
,
and
not
their
faithfulnes
and
graces
.
Moreouer
it
is
not
absurd
to
say
,
that
the
afflictions
and
troubles
of
Gods
children
,
in
regard
of
the
end
&
happy
issue
thereof
,
are
helpes
of
their
prosperity
,
as
raine
&
thunder
are
diuers
times
,
more
seasonable
weather
for
come
and
grasse
,
then
Sun-shine
.
Well
was
it
for
Iacob
at
the
last
,
though
maruailous
bitter
at
the
first
,
that
Ioseph
was
sould
and
sent
away
from
him
into
Egypt
.
And
Ioseph
was
highly
promoted
,
by
that
way
which
seemed
only
to
tend
to
his
ruine
.
The
violence
of
his
brethren
to
sell
him
,
the
falshood
of
his
mistrisse
to
defame
him
,
the
rashnes
of
his
master
to
imprison
him
,
all
these
were
occasions
and
meanes
to
aduance
him
.
Thirdly
,
they
deuolue
their
waie
vpon
the
Lord
,
as
he
biddeth
them
,
and
therefore
he
will
bring
it
to
passe
,
as
he
promised
them
.
Psal.
37.
5.
They
seeke
the
knowledge
of
his
will
for
direction
,
they
craue
the
aide
of
his
hand
,
they
propose
the
praise
of
his
name
,
for
the
end
of
their
enterprises
,
and
how
then
should
they
miscarry
in
their
affayres
?
Fourthly
,
he
taketh
delight
to
conuerse
with
them
,
&
offereth
his
fauourable
,
his
helpfull
and
prouident
presence
vnto
them
,
according
as
he
incourageth
Ioshuah
,
and
all
other
that
are
faithfull
Ioshua
.
1.
5.
and
obedient
,
in
Ioshuah
his
person
,
saying
,
I
will
be
with
thee
,
I
will
not
leaue
thee
nor
forsake
thee
.
Instruction
to
kindle
our
harts
and
desires
more
ardently
and
Vse
.
with
greater
earnestnes
to
labour
and
striue
for
grace
,
sithence
it
is
euery
way
so
behouefull
.
Concerning
God
it
will
make
vs
fit
to
do
him
seruice
:
concerning
our
soules
it
will
make
vs
certaine
of
saluation
:
concerning
our
waies
it
will
make
vs
prosperous
:
and
with
the
Apostle
to
expresse
so
ample
matter
in
so
briefe
a
manner
,
1.
Tim.
4.
8.
Godlinesse
is
profitable
to
all
things
which
hath
the
promise
of
the
life
present
,
and
of
that
that
is
to
come
.
Reprofe
of
their
folly
that
begin
at
the
wrong
end
,
and
trust
to
wit
and
might
,
to
pollicy
and
power
to
bring
their
purposes
to
passe
.
Religion
and
piety
they
thinke
will
mar
all
,
and
therefore
will
haue
no
dealing
at
all
with
them
.
A
generation
and
brood
of
impious
Atheists
are
risen
vp
almost
euery
where
,
which
contemptuously
renounce
the
assistance
of
Gods
helpfull
hand
,
in
the
whole
course
of
their
liues
.
Nay
they
are
so
far
from
seeking
either
to
be
guided
by
his
counsell
,
or
blessed
by
his
prouidence
,
as
that
they
actually
bid
defiance
vnto
him
,
by
reiecting
his
wisedome
,
and
prouoking
his
wrath
,
as
though
there
were
nothing
in
him
but
folly
and
weaknes
.
And
yet
they
doubt
not
but
that
they
can
command
the
euent
of
their
actions
to
be
fortunate
,
&
create
to
themselues
prosperity
and
happinesse
.
But
the
waie
&c
)
As
vngodly
men
shall
fall
into
damnation
at
Doct.
2
their
death
,
so
they
shall
feele
many
vexations
during
their
life
.
Their
iournies
end
is
most
miserable
,
and
the
way
to
it
is
very
vncomfortable
:
they
take
more
paines
to
go
to
hell
,
then
Gods
people
do
to
obtaine
euerlasting
life
.
The
wicked
as
Isaiah
telleth
vs
,
are
like
the
raging
sea
that
cannot
rest
,
whose
waters
cast
vp
mire
Isa.
57.
20.
2●
.
and
d●rt
.
There
is
no
peace
,
saith
my
God
to
the
wicked
.
It
is
as
possible
for
the
sea
to
be
still
without
ebbing
or
flowing
,
or
waues
,
or
motion
,
as
for
sinfull
persons
to
be
voide
of
all
peturbations
.
Their
owne
hearts
are
seldome
without
a
tide
,
and
the
Lord
often
sendeth
blasts
of
trouble
vpon
them
,
that
either
within
,
or
without
,
somewhat
is
amisse
with
them
.
First
,
they
are
inheritors
of
Gods
curses
,
which
are
conueied
to
Reasons
.
1
them
by
threatnings
of
the
law
,
and
one
maine
article
thereof
is
,
that
the
Lord
shall
send
vpon
them
cursing
,
trouble
and
shame
,
in
all
Deut.
28.
20.
that
which
they
set
their
hand
to
doe
,
vntill
they
be
destroied
.
Secondly
their
owne
lewde
and
wretched
behauiour
in
matter
or
manner
,
or
effect
,
begetteth
them
paine
and
trouble
,
or
want
,
either
presently
together
with
the
practice
,
or
else
to
follow
not
long
after
.
And
this
will
the
more
euidently
be
seene
,
if
we
instance
in
some
seuerall
sorts
of
sinners
.
How
miserable
do
worldlings
make
their
liues
▪
by
tossing
and
toyling
,
and
tumbling
in
the
earth
?
They
rise
early
and
goe
late
to
bed
,
and
eate
the
bread
of
carefulnes
.
In
the
day
they
macerate
their
bodies
with
immoderate
trauaile
and
drudgery
,
in
the
night
they
torment
their
minds
with
excessiue
carking
and
caring
.
And
when
are
proude
,
and
ambitious
,
and
vainglorious
persons
at
rest
,
and
free
from
vexations
?
Quarrels
,
and
suites
,
and
contentions
are
as
ordinary
with
them
,
as
smoke
is
with
fire
.
Sometimes
their
big
stomack
vrgeth
them
in
malice
or
brauery
to
fly
vpon
others
:
and
somtimes
their
high
lookes
causeth
others
in
enuy
or
reuengement
to
set
vpon
them
,
and
so
wounds
,
or
strokes
,
or
foyle
,
or
charges
,
or
one
mischiefe
or
other
,
doth
vsually
ensue
vpon
it
.
As
for
voluptuous
liuers
,
and
such
as
giue
ouer
themselues
to
sensuality
,
the
world
may
see
how
painfull
their
displeasures
are
,
and
that
all
their
delights
be
meere
delusions
.
How
many
miles
will
gamesters
ride
?
how
many
howres
will
they
spend
,
how
many
sleepes
will
they
breake
to
passe
away
their
money
to
others
,
and
to
purchase
misery
to
themselues
?
to
loose
their
substance
and
comfort
,
and
to
win
penury
and
anguish
▪
What
other
consequents
do
commonly
follow
vpon
this
,
we
neede
not
to
shew
,
sithence
they
are
plainly
ynough
seene
by
their
borrowing
and
breaking
,
by
writs
and
arests
,
or
executions
,
or
outlaries
,
and
such
like
proceedings
against
them
,
besides
the
fellonies
that
diuers
fall
into
,
and
the
punishment
which
they
suffer
for
them
.
Now
for
Epicures
and
belly-gods
,
for
gluttons
and
drunkards
,
the
holy
ghost
describeth
their
Prou.
23.
29.
dolefull
condition
,
being
plagued
with
woe
,
with
sorrow
,
with
strife
,
with
wounds
,
with
rednesse
of
eies
,
&c.
And
how
offensiue
too
much
wine
,
and
strong
drinke
,
and
surfetting
is
to
the
brain
and
stomack
,
they
that
vse
it
feele
,
and
others
behold
by
their
loathsome
and
swinish
behauiour
.
We
speake
not
of
adulterers
,
nor
theeues
,
nor
of
sundry
kinds
of
wicked
malefactors
,
which
bestow
their
whole
time
in
making
their
wayes
foule
,
&
deepe
,
and
dangerous
,
and
tedious
.
Their
infidelity
,
and
pride
,
and
guiltines
doth
fill
their
hearts
with
distempered
passions
of
sorrow
,
&
enuy
,
and
anger
,
&
feare
,
and
such
like
.
That
which
the
Apostle
speaketh
of
the
couetous
,
holdeth
true
for
most
vngodly
persons
,
if
not
for
all
,
in
some
respect
or
other
,
that
they
pearce
themselues
through
with
sorowes
,
either
1.
Tim.
6.
10.
because
they
faile
wholly
of
their
wills
,
or
are
not
so
fully
satisfied
as
they
wish
,
or
others
succeed
and
prosper
,
as
wel
as
they
,
or
better
then
they
would
haue
them
.
But
if
there
were
nothing
els
that
did
make
any
sinfull
mans
life
vnpleasant
,
yet
this
were
sufficient
to
make
euery
sinfull
mans
life
vncomfortable
,
that
he
liueth
in
perpetuall
dread
&
danger
of
death
and
damnation
.
So
saith
the
Apostle
to
the
Hebrewes
,
for
feare
of
death
they
are
all
their
life
time
subiect
to
bondage
.
Heb.
2.
15.
Instruction
to
be
well
aduised
and
wary
,
that
we
be
not
illuded
Vse
.
and
carried
away
,
with
the
glozing
shewes
of
wicked
mens
felicity
,
but
iudicious
to
consider
of
their
manifold
griefes
&
gripings
wherwith
they
are
bitten
,
euen
then
when
they
seem
to
inioy
asmuch
happines
as
their
harts
can
desire
.
A
gorgious
garment
is
not
alwayes
the
easiest
,
and
a
faire
shooe
may
somtimes
pinche
the
foot
,
and
a
sinfull
life
,
how
delicious
so
euer
it
appeare
to
be
,
is
neuer
void
of
all
kind
of
calamities
.
Good
men
haue
their
afflictions
,
and
those
also
very
grieuous
,
but
there
is
a
liuely
force
in
the
feeling
of
Gods
fauour
,
that
swalloweth
vp
all
their
sorowes
,
&
refresheth
their
soules
with
gladnes
:
and
euill
men
haue
their
pleasures
,
&
those
also
very
plentifull
,
but
there
is
a
venemus
sting
in
them
by
Gods
iudgement
,
that
killeth
all
their
delights
,
and
filleth
their
hearts
with
bitternesse
.
Verse
16.
Euerie
wise
man
worketh
by
knowledge
:
but
a
foole
layeth
open
his
follie
.
EVerie
wise
man
)
whosoeuer
is
prudent
,
worketh
by
knowledge
,
enterpriseth
and
manageth
his
affayres
discreetely
and
with
iudgement
,
and
so
declareth
his
vnderstanding
.
On
the
contrary
side
,
he
that
is
vndiscreete
and
foolish
,
goeth
rashly
and
rawly
about
his
businesse
,
and
so
bewraieth
openly
,
and
publisheth
abroade
his
ignorance
and
foolishnesse
.
He
onely
dealeth
well
both
for
his
comfort
and
credit
,
that
Doct.
groundeth
his
affaires
on
certainty
,
and
not
on
likelyhoods
.
This
is
not
the
worke
and
behauiour
of
some
few
,
rare
,
and
speciall
wise
men
,
who
therein
are
singular
by
themselues
,
and
without
companions
,
but
it
belongeth
(
as
our
Text
saith
)
to
euerie
one
that
is
wise
,
to
walke
in
this
way
,
&
none
is
to
be
reputed
prudent
that
is
a
stranger
vnto
it
.
A
reall
example
hereof
we
haue
in
our
sauiour
Christ
,
whose
steps
we
ought
to
walke
in
,
and
who
will
impart
to
his
people
,
the
wisedome
of
his
spirit
,
that
they
may
be
able
to
walke
in
his
steps
.
He
,
as
the
Prophet
Isaiah
foretold
of
him
,
doth
Isay
.
11.
3.
not
iudge
after
the
sight
of
his
eies
,
neither
approue
by
hearing
of
his
eares
,
but
with
righteousnes
,
&c.
That
is
,
he
will
not
proceede
by
coniectures
vpon
slight
and
superficiall
shewes
,
without
a
cleare
insight
in
the
matter
,
nor
determine
any
thing
vpon
hearesay
,
with
out
full
hearing
and
examination
of
the
cause
:
for
if
he
should
so
doe
,
he
could
not
but
fayle
in
iustice
,
whereas
now
taking
due
knowledge
of
all
things
,
hee
ordereth
all
things
with
perfect
equity
.
First
,
they
that
doe
not
worke
by
knowledge
,
doe
not
walke
Reasons
.
1
in
obedience
:
for
then
men
shew
themselues
truely
obedient
,
when
they
duly
performe
those
duties
which
they
know
.
Secondly
,
whatsoeuer
is
not
done
in
knowledge
,
is
not
wrought
by
faith
,
and
whatsoeuer
is
not
of
faith
is
sinne
.
Thirdly
,
they
shame
themselues
,
as
the
latter
part
of
the
Text
notifieth
,
which
rush
headily
into
any
affaires
,
and
haue
not
before
hand
informed
themselues
of
the
state
of
the
same
,
and
how
they
may
deale
orderly
in
them
.
Instruction
therefore
to
be
as
diligent
to
get
knowledge
,
as
Vse
.
1
we
see
it
necessary
to
vndertake
any
actions
,
especially
to
performe
any
seruice
to
God
.
It
is
farmore
easie
to
worke
and
walke
without
light
or
eies
,
then
to
doe
any
thing
that
is
acceptable
to
him
without
vnderstanding
.
Nay
it
is
as
possible
for
a
man
,
without
the
knowledge
of
Gods
will
to
doe
any
thing
well
,
as
for
the
body
without
the
soule
to
doe
any
thing
at
all
.
Reproofe
of
them
that
put
hope
and
good
meaning
in
place
of
knowledge
,
whereas
knowledge
ought
to
be
the
mother
,
and
nurce
,
and
directer
of
hope
and
good
meaning
.
Without
it
though
they
make
themselues
beleeue
that
they
meane
well
,
yet
they
shall
not
be
able
to
deale
well
:
and
though
they
trust
that
their
hope
is
good
,
yet
they
shall
trie
that
their
successe
will
bee
bad
.
And
many
are
here
to
be
reprehended
for
their
temerity
,
and
rashnes
,
which
suddenly
and
without
good
grounds
,
set
their
tongues
and
hands
on
worke
to
their
ignominy
and
rebuke
.
Some
answer
a
matter
before
they
heare
it
,
and
so
,
as
the
Scripture
saith
,
it
turneth
to
follie
and
shame
vnto
them
.
Some
take
vpon
Prou.
18.
13.
them
to
be
sharpe
censurers
of
other
mens
liues
and
actions
,
and
that
with
clamorous
accusations
and
condemnation
,
and
yet
they
know
nothing
amisse
by
the
persons
,
further
then
they
haue
heard
by
false
flying
reports
,
&
the
causes
which
they
passe
so
peremptory
a
sentence
vpon
,
they
haue
no
skill
at
all
to
iudge
of
.
Let
such
men
heare
S.
Peter
telling
them
what
account
is
to
be
made
of
them
,
and
what
is
like
to
become
of
them
.
These
as
bruit
2.
Pet.
2.
12.
beasts
,
ledde
with
sensualitie
,
and
made
to
be
taken
,
and
destroied
,
speake
euill
of
those
things
which
they
know
not
,
and
shall
perishe
through
their
owne
corruption
.
Some
breake
out
into
conuitious
reuilings
,
many
times
into
violent
outrage
,
before
the
parties
so
rated
and
punished
be
conuicted
of
any
fault
.
Iob
was
farre
from
that
disposition
,
he
would
shew
cruelty
to
none
of
his
people
,
his
bondmen
,
and
handmaides
,
and
meanest
in
his
house
had
liberty
to
speake
for
themselues
,
and
were
sure
to
be
equally
dealt
with
,
as
their
cause
required
.
Some
are
forward
,
and
free
in
their
testimonies
,
being
ready
to
giue
commendations
of
any
that
will
speak
them
faire
,
though
they
haue
no
experience
of
any
goodnes
in
them
.
It
would
rise
to
a
volume
,
if
we
should
declare
all
the
euill
that
insueth
vpon
this
swiftnes
of
praysing
men
at
random
,
without
the
proofe
&
triall
of
them
,
for
the
countenancing
of
worthy
persons
:
for
the
beguiling
of
them
that
giue
credit
vnto
them
:
and
for
their
owne
disgrace
by
making
their
testimony
nothing
worth
.
If
saint
Iohn
had
taken
their
course
,
he
could
not
so
boldly
haue
challenged
a
right
to
be
beleeued
.
Demetrius
saith
he
,
hath
a
good
report
of
all
3.
Iohn
.
12.
men
,
yea
and
of
the
trueth
it selfe
:
yea
&
we
our selues
beare
record
,
and
ye
know
that
our
record
is
true
.
Verse
17.
A
wicked
messenger
falleth
into
euill
but
a
faithfull
ambassadour
healeth
.
A
Wicked
messenger
)
or
seruant
,
which
either
vndertaketh
vnlawfull
errands
,
or
seruices
,
as
Rabshakeh
did
,
when
he
was
sent
by
his
master
to
blaspheme
&
defie
the
Lord
&
his
Church
:
or
dealeth
vntrustily
with
them
that
vse
him
in
a
lawfull
busines
:
or
is
iniurious
to
them
to
whom
he
is
sent
,
either
by
concealing
any
thing
from
them
which
were
fit
for
them
to
heare
,
or
adding
any
thing
which
were
meet
to
be
suppressed
,
or
doing
his
message
in
vndecent
manner
,
or
returning
an
answer
so
as
may
turne
to
their
hurt
,
he
shall
fall
into
euil
,
Gods
heauy
hand
and
iudgements
by
one
meanes
or
other
,
shall
sooner
or
later
,
light
vpon
him
,
as
the
two
churlish
and
imperious
captaines
found
with
their
fistes
,
which
were
sent
for
Elijah
.
But
a
faithfull
ambassadour
or
messenger
,
he
that
faithfully
performeth
his
charge
,
whether
publick
or
priuate
,
doth
heale
,
is
a
meanes
and
instrument
of
good
to
his
master
,
whose
mind
he
freeth
from
feares
&
griefes
,
&
so
healeth
the
maladies
thereof
,
as
a
physitian
cureth
the
diseases
of
the
body
.
He
is
also
helpfull
to
them
,
to
whom
he
is
sent
,
by
deliuering
conforts
comfortably
,
&
lenifying
that
which
is
harsh
and
sharp
,
&
mending
that
which
is
amisse
,
&
by
loue
and
discretion
pacifying
contentions
,
&
furthering
peace
;
wherupon
by
consequence
he
also
procureth
his
owne
comfort
.
So
standeth
the
opposition
:
A
wicked
vnfaithfull
messenger
hurteth
,
&
therfore
shall
fall
into
euill
:
but
a
godly
faithfull
messenger
healeth
,
&
therfore
shall
receiue
good
.
He
that
doth
prosper
in
his
own
estate
,
let
him
deale
faithfully
Doct.
when
he
is
put
in
trust
with
other
mens
affaires
.
Some
good
men
are
wronged
with
euill
messengers
,
&
yet
neuer
know
it
,
or
passe
ouer
without
punishment
,
or
else
want
power
to
giue
correction
,
but
God
saith
,
and
obserueth
it
,
and
will
surely
plague
the
offenders
for
it
.
Others
are
truelie
dealt
with
,
&
yet
know
not
how
to
make
recompence
:
the
seruice
performed
to
them
they
find
to
haue
been
faithfull
,
but
themselues
are
vnable
to
requite
it
,
notwithstanding
the
Lord
is
ritch
in
substance
,
and
ready
in
goodnes
to
yeeld
them
a
proportionable
and
plentifull
paiment
.
The
wicked
spies
that
were
sent
to
search
the
land
of
Canaan
,
were
moe
in
number
then
the
good
:
for
there
were
ten
for
two
,
which
carried
the
matter
by
multitude
of
voices
,
and
colour
of
reason
,
and
the
peoples
forwardnes
to
giue
credit
vnto
them
,
but
the
few
good
were
more
happy
in
successe
,
then
the
many
wicked
.
Experience
and
the
holy
Scriptures
haue
made
all
succeeding
ages
&
nations
to
know
that
their
words
were
true
,
and
so
confirmed
,
and
the
others
false
,
and
so
confuted
;
they
were
presently
incouraged
by
Gods
fauour
and
promise
;
and
the
other
terrified
by
his
anger
and
threatning
:
it
was
to
them
according
to
their
faith
;
for
they
entred
and
dwelt
in
the
promised
land
,
and
it
Numb.
14.
37.
38.
came
to
the
other
according
to
their
vnbeliefe
;
for
they
were
all
destroied
by
a
plague
,
and
perished
in
the
wildernes
.
First
,
whosoeuer
is
perfidious
to
man
,
is
rebellious
against
Reasons
.
1
God
,
as
he
that
is
trusty
is
loyall
vnto
him
.
Secondly
,
a
wicked
messenger
infringeth
the
rules
both
of
loue
and
equity
,
disappointing
them
that
reposed
confidence
in
him
,
and
bringing
vexation
to
those
which
made
choise
of
his
seruice
for
their
comfort
.
Of
such
a
one
we
haue
already
intreated
in
the
tenth
chapter
.
As
vinegar
is
to
the
teeth
,
and
smoake
to
the
eies
,
so
Prou.
10.
26.
is
the
slothfull
to
them
that
send
him
.
Thirdly
,
good
messengers
are
not
onely
profitable
to
them
for
whom
they
deale
in
the
orderly
disposing
&
effecting
of
th'
affairs
wherin
they
are
vsed
,
but
comfortable
also
,
&
such
as
make
their
harts
to
reioyce
.
Me
thinkes
I
see
Ahinaas
come
running
saith
the
2.
Kin.
18.
27.
wachmam
then
shal
we
heare
good
newes
saith
Dauid
;
for
he
is
a
good
man
,
&
bringeth
good
tidings
.
And
to
this
point
speaks
Salomon
in
another
place
of
this
booke
:
As
is
the
coolnes
of
snow
water
in
the
time
of
haruest
,
so
is
a
faithfull
messenger
to
them
that
send
him
:
for
he
refresheth
the
soule
of
his
masters
.
Now
was
it
euer
heard
that
he
which
vprightly
doth
good
to
others
,
should
haue
nothing
done
for
himselfe
?
Or
that
any
by
honest
dealing
may
make
men
ioyfull
,
and
yet
haue
his
owne
hart
voide
of
gladnes
?
Jnstruction
to
them
that
are
appointed
to
be
messengers
,
or
to
Vse
.
1
performe
any
other
seruice
of
like
nature
,
that
they
consider
that
they
deale
not
only
for
others
,
but
principally
for
themselues
.
If
they
be
false
or
carelesse
,
the
greatest
hurt
will
be
their
owne
:
if
they
doe
their
duty
as
it
becommeth
them
,
their
trauell
will
turne
most
to
their
owne
commodity
.
And
therefore
it
shall
be
expedient
for
them
,
to
be
well
appointed
and
furnished
with
those
graces
whereof
his
faithfulnesse
is
compounded
.
Among
the
which
,
trueth
doth
duly
challenge
an
especiall
place
.
Truth
must
be
in
the
heart
,
trueth
must
be
in
the
hands
,
trueth
must
be
in
the
lips
,
trueth
must
be
in
their
labour
,
all
their
desires
and
speeches
and
actions
,
must
be
seasoned
with
trueth
.
To
this
must
be
adioyned
wisedome
and
discretion
,
whereby
their
affaires
may
be
the
better
graced
,
&
furthered
,
and
a
way
made
for
the
accomplishment
of
their
desires
.
What
is
so
daungerous
that
wisedome
cannot
escape
?
what
is
so
difficult
that
wisedome
cannot
effect
?
And
what
is
so
intricate
that
wisedome
cannot
find
out
?
And
it
is
meet
that
these
should
be
accompanied
with
boldnes
,
that
they
which
haue
a
good
cause
committed
vnto
them
,
should
manage
it
with
an
vndanted
courage
,
against
frownings
and
threatnings
,
and
all
manner
of
impediments
and
perill
.
And
now
speedinesse
may
and
ought
to
come
into
the
number
,
when
wisedome
is
present
to
put
rashnesse
back
:
for
lingring
and
delay
is
vsually
verie
dangerous
and
hurtfull
,
and
some
be
in
as
great
fault
for
doing
their
duety
too
late
,
as
others
be
for
practising
euill
too
soone
.
Jf
mischiefe
be
to
be
preuented
or
remoued
,
a
good
messenger
should
imitate
the
Angells
of
God
,
which
are
sayd
to
be
winged
and
as
it
were
fly
to
minister
helpe
:
and
in
such
hast
Elisha
sent
his
man
before
,
and
followed
after
himselfe
to
restore
the
Shunamites
sonne
to
life
.
If
any
good
chare
be
to
be
done
,
let
Abrahams
trusty
seruant
be
a
president
for
expedition
,
who
would
neither
Gen.
24.
eate
nor
drinke
,
before
he
had
set
his
masters
businesse
on
foote
,
and
make
a
speedy
returne
home
,
so
soone
as
he
had
well
dispatched
his
worke
.
If
comforts
are
to
be
brought
,
why
should
any
stay
be
made
to
refresh
the
harts
of
them
that
are
in
feare
,
or
sorow
,
or
in
any
kind
of
affliction
?
Ahimaas
ran
as
fast
,
and
as
long
as
he
was
able
to
take
breath
,
to
bring
report
to
Dauid
of
his
safety
and
deliuerance
from
Abshalom
.
And
among
all
these
,
secrecy
is
required
,
least
by
vntimely
disclosing
of
their
masters
counsels
,
or
their
own
purposes
,
men
should
betray
their
masters
causes
,
and
defeate
themselues
of
their
desired
successe
.
Admonition
to
the
ministers
of
the
word
,
who
are
,
as
the
prophet
calleth
them
,
the
messengers
of
the
Lord
of
hoasts
,
that
they
shew
themselues
industrious
,
and
diligent
in
the
worke
of
their
master
.
Their
ambassage
is
honourable
,
their
seruice
is
necessary
,
their
reward
will
be
ample
,
if
they
discharge
their
duty
well
,
and
their
punishment
will
be
exceeding
grieuous
,
if
they
be
faithles
in
it
.
They
are
sent
about
a
message
of
life
,
and
saluation
,
and
men
are
made
happy
foreuer
by
their
sincerity
in
the
ministery
:
and
their
falshood
and
corrupt
dealing
tendeth
to
death
and
destruction
,
and
how
many
doe
perish
through
their
vnfaithfulnes
?
When
they
that
are
treacherous
to
men
shall
not
faile
●●
fall
into
mischiefe
,
much
lesse
shall
they
that
are
traytors
to
the
Lord
.
When
negligence
in
things
of
smaller
importance
shall
be
so
seuerely
punished
,
much
more
shall
spirituall
murther
,
and
bloud
guiltines
.
And
when
they
that
are
healers
in
outward
respects
shall
be
so
fully
recompenced
,
it
cannot
be
that
the
faithfull
physitions
of
mens
soules
should
loose
their
labour
.
Vers.
18.
Pouertie
and
shame
shall
be
to
him
that
refuseth
instruction
:
but
he
that
regardeth
correction
shall
be
honoured
.
POuertie
,
&c
)
Euery
one
that
reiecteth
knowledge
,
or
the
meanes
whereby
it
is
to
be
obtained
,
shall
either
faile
to
get
wealth
,
or
not
long
keepe
it
,
or
haue
it
and
hold
it
in
iudgement
,
without
the
vse
and
comfort
.
And
as
he
shall
be
needy
,
so
shall
he
also
be
base
,
shame
shall
come
vpon
him
,
and
couer
him
.
Some
are
made
contemptible
and
vile
by
pouerty
and
want
,
and
some
by
the
filthines
of
their
sins
,
though
they
abound
with
wealth
.
They
may
haue
riches
,
but
not
honour
:
they
may
haue
cap
and
curtesie
,
but
not
reuerence
and
estimation
.
But
he
that
regardeth
correction
,
which
hearkeneth
and
yeeldeth
obedience
to
wholsome
councell
,
and
profiteth
by
chastisements
,
shall
be
honoured
,
shall
either
attaine
to
riches
and
preferment
,
or
be
of
good
account
,
and
well
thought
of
(
especially
among
the
wise
and
godly
)
in
a
meaner
condition
.
They
only
are
prouident
for
their
estate
and
credit
,
which
are
Doct.
carefull
to
get
grace
for
their
soules
.
No
path
doth
lead
to
true
prosperity
in
earth
,
but
that
which
doth
tend
to
happinesse
in
heauen
.
If
we
walke
in
this
way
,
we
haue
the
promises
for
vs
,
as
he
saith
;
The
reward
of
humilitie
,
and
the
feare
of
God
,
is
riches
,
and
glorie
,
and
life
.
If
we
wander
out
of
Prou.
22.
4.
this
way
we
haue
the
threatnings
against
vs
,
as
he
telleth
the
wicked
by
the
Prophet
:
I
spake
and
ye
heard
not
,
but
did
euill
in
my
sight
,
and
did
chuse
that
thing
which
I
would
not
.
Therefore
thus
saith
the
Lord
God
,
Behold
my
seruants
shall
eate
,
and
ye
shall
be
Isay
.
65.
12.
13.
hungrie
:
behold
my
seruants
shall
drinke
,
and
ye
shall
be
thirstie
:
behold
my
seruants
shall
reioice
,
and
ye
shall
be
ashamed
.
First
as
the
Scripture
saith
,
riches
and
honour
come
of
God
,
and
Reasons
.
1
in
his
hand
it
is
to
make
great
,
and
to
giue
strength
.
Whence
it
may
easily
be
collected
,
both
how
sinners
shall
be
dealt
with
,
and
1.
Cro.
29.
10.
how
the
Saints
shall
speede
.
What
tender
hearted
father
would
disinherit
and
begger
his
owne
towardly
children
,
and
giue
away
his
lands
and
goods
for
the
aduancement
of
his
mortall
enemies
?
or
who
will
thrust
out
a
tenant
,
that
is
euery
way
duetifull
and
seruiceable
,
and
let
his
Farme
to
him
,
whome
he
knoweth
that
he
will
neither
pay
him
rent
,
nor
acknowledge
him
for
his
Landlord
?
Secondly
,
contempt
of
instruction
is
commonly
coupled
,
eyther
with
some
vnthrifty
course
of
life
,
whereby
they
impouerish
their
estate
,
or
with
some
lewd
and
vicious
behauiour
,
whereby
they
blemish
and
staine
their
names
.
Whereas
on
the
other
side
,
wisedome
doth
furnish
them
that
are
teacheable
,
with
all
good
rules
of
husbandry
and
vertue
,
that
whosoeuer
will
follow
her
direction
,
shall
surely
be
led
to
that
which
is
best
for
his
profit
,
and
most
for
his
praise
and
commendation
.
Confutation
of
them
that
take
impiety
and
frowardnes
to
be
Vse
.
1
a
helpe
to
greatnes
and
glory
:
they
vse
it
as
stirrop
whereby
they
hope
to
mount
vp
to
wealth
and
preferment
:
they
doubt
not
but
to
purchase
prosperity
with
the
sale
of
saluation
.
Foolish
men
they
are
(
and
yet
how
many
then
doe
we
censure
for
folly
?
)
Is
glory
bequeathed
by
thy
diuell
,
and
is
hell
become
the
place
of
happines
,
that
they
will
haue
nothing
to
doe
with
God
,
least
they
should
liue
in
reproche
,
&
fly
from
wards
heauen
,
as
though
the
very
way
to
it
would
be
their
vndoing
?
Instruction
to
them
that
are
in
want
,
and
ignominy
,
to
examine
well
from
whence
their
pouerty
and
disgrace
ariseth
,
and
how
their
harts
and
wayes
are
disposed
.
Are
they
godly
?
are
they
religious
?
haue
they
an
hering
eare
?
haue
they
a
tractable
mind
to
be
ruled
by
the
word
?
There
is
no
cause
why
they
shold
be
troubled
with
their
afflictions
:
the
same
is
meant
to
them
which
was
spoken
to
the
Smirnians
.
I
know
thy
workes
,
and
tribulation
,
and
Reuel.
2.
9.
pouertie
,
but
thou
art
rich
.
And
that
also
wherewith
Isaiah
did
animate
the
despised
saints
of
his
time
:
Feare
ye
not
the
reproche
of
Isai.
51.
7.
8.
men
,
neither
be
yee
afraid
of
their
rebukes
.
For
the
moth
shall
eate
them
vp
like
a
garment
,
and
the
worme
shall
eate
them
likewooll
.
But
are
their
hearts
empty
of
grace
,
as
wel
as
their
houses
of
substance
?
haue
they
no
goodnes
in
their
liues
,
as
they
haue
no
goods
to
liue
by
?
Then
it
goeth
hard
with
them
,
and
it
may
be
truly
said
that
they
are
shamefully
behind
hand
,
and
in
miserable
want
.
What
though
Paul
did
reioice
in
his
pouerty
,
and
the
more
commended
some
of
the
Churches
for
theirs
?
Yea
what
though
Iesus
Christ
himselfe
became
poore
,
and
had
not
such
store
of
possessions
as
many
other
men
haue
?
yet
it
doth
not
lessen
the
shame
of
these
irreligious
vnthrifs
,
whome
God
plagueth
with
beggery
for
their
sinfulnes
,
&
they
by
sinfulnes
make
themselues
to
be
beggers
.
Consolation
to
such
,
as
for
their
faithfulnesse
in
the
seruices
of
God
,
or
lownes
in
their
outward
estate
,
are
contemned
in
the
world
.
Though
they
seeme
most
abiect
and
forlorn
creatures
,
and
be
euery
where
discountenaunced
of
men
of
great
countenance
▪
yet
they
shall
not
want
honor
from
the
Lord
,
though
they
be
without
promotion
among
men
.
They
may
haue
free
accesse
at
all
times
to
the
presence
of
the
Lord
,
the
doore
is
neuer
shut
against
them
,
nor
they
bid
to
stand
back
,
or
be
gone
.
And
the
Angels
neuer
thinke
themselues
too
good
to
beare
them
company
,
nor
them
too
base
to
be
garded
by
them
.
Good
mens
tongues
do
praise
them
,
and
bad
mens
harts
do
feare
them
,
and
all
mens
consciences
which
know
their
waies
,
doe
iustifie
them
.
This
is
their
state
now
at
the
worst
,
euen
while
they
grouel
on
the
ground
in
the
dust
,
or
rather
be
reputed
as
dust
on
the
ground
.
What
then
shal
be
their
condition
in
time
to
come
at
the
best
,
when
they
shall
ascend
aboue
the
starres
,
to
the
heauens
,
when
they
shal
be
more
glorious
then
Angels
,
when
they
shal
be
like
vnto
Iesus
Christ
himselfe
?
Though
the
Lord
then
doe
somtime
rebuke
vs
by
his
word
,
when
we
are
worthy
to
be
blamed
:
though
he
smite
vs
with
his
hand
when
our
faultes
deserue
correction
:
though
the
wicked
deride
vs
in
scorne
,
both
in
respect
of
the
word
and
corrections
:
yet
the
honour
wherewith
we
are
graced
presently
,
and
the
glory
wherewith
we
shall
be
crowned
hereafter
,
will
superabundantly
counteruaile
all
.
Vers.
19.
A
desire
when
it
commeth
is
pleasant
to
the
soule
:
but
it
is
abomination
to
fooles
to
depart
from
euill
.
THis
sentence
dependeth
vpon
the
verse
aforegoing
,
where
the
promise
in
the
later
clause
of
that
,
is
amplified
by
the
effect
in
the
former
of
this
:
for
there
it
is
said
,
that
he
which
regardeth
correction
shall
be
honoured
,
and
here
it
is
added
,
that
when
such
a
desirable
gift
is
bestowed
,
hee
shall
haue
ioy
with
his
honour
,
which
obtaineth
it
.
And
the
threatning
in
the
former
clause
of
that
,
is
aggrauated
by
the
cause
in
the
latter
of
this
:
for
there
it
is
said
that
pouerty
&
shame
shal
be
to
him
that
refuseth
instruction
:
and
here
it
is
prooued
to
be
iust
and
equal
,
that
it
should
be
so
,
because
he
is
whollie
deuoted
and
giuen
ouer
to
wickednes
.
The
coherence
and
agreement
of
one
part
with
the
other
will
be
the
more
euident
,
if
that
be
supplied
which
is
vnderstood
in
both
.
It
is
abhomination
to
wise
men
to
continue
in
euill
,
&
therfore
the
desire
accomplished
will
delight
their
soule
:
and
it
is
abhomination
to
fooles
to
depart
from
euill
,
and
therefore
the
punishment
inflicted
will
torment
their
soules
.
Though
godly
men
haue
manie
discomforts
in
the
performance
Doct.
1
of
their
dueties
,
yet
they
shal
be
all
recompenced
with
gladnesse
when
they
receiue
their
reward
.
The
delay
of
their
hope
and
desires
is
not
so
bitter
and
tedious
as
the
inioying
thereof
will
be
sweet
and
comfortable
.
This
point
hath
bin
already
handled
in
the
tenth
chapter
,
v.
28.
vpon
these
words
:
The
patient
abiding
of
the
righteous
shall
be
gladnesse
.
But
it
is
abomination
to
fooles
,
&c.
Nothing
is
more
offensiue
Doct.
2
to
wicked
men
than
to
be
brought
to
goodnes
.
Jt
is
death
vnto
them
to
take
a
good
way
,
and
to
be
honest
:
they
will
rather
depart
with
their
credit
and
comfort
,
and
wealth
and
safety
,
and
saluation
,
than
with
their
old
acquaintance
,
their
Psal.
50.
17.
deare
and
welbeloued
sinnes
.
We
read
in
the
Psalmes
,
that
God
saith
to
the
wicked
:
Thou
hatest
to
bee
reformed
,
and
hast
cast
my
words
behind
thee
.
He
doth
not
lay
to
their
charge
so
little
as
negligence
,
that
they
had
not
yet
amended
their
liues
,
but
as
much
as
obstinacy
that
they
would
not
:
as
rebellion
in
behauiour
,
that
they
shewed
contempt
to
his
words
,
as
bitternes
of
heart
that
they
detested
all
wholsome
erudition
.
Reasons
.
1
First
,
this
may
be
seene
by
their
demeanour
towards
such
as
would
draw
them
out
of
their
iniquities
,
and
perswade
them
to
holy
and
Christian
conuersation
.
How
do
they
fret
and
scorne
at
them
?
how
passionate
and
bitter
do
they
grow
against
them
,
as
if
they
had
offered
some
great
indignity
vnto
them
?
It
is
truely
verified
in
the
most
which
the
Lord
testifieth
against
the
Israelites
.
When
I
would
haue
healed
Israel
,
then
the
iniquity
of
Hose.
7.
1.
Ephraim
was
discouered
,
and
the
wickednes
of
Samaria
.
When
their
faults
are
spoken
against
,
they
stand
as
stifly
for
them
,
as
they
would
for
their
dearest
friends
,
traduced
by
makebates
.
When
they
are
disswaded
from
satans
seruice
,
they
more
abhor
the
motion
,
then
to
be
inticed
to
disloyalty
by
traytors
.
The
Sodomites
were
as
violent
against
Lot
,
dehorting
them
from
their
sinne
,
as
if
he
had
been
found
subuerting
their
City
.
Secondly
,
this
groweth
from
the
great
loue
they
beare
to
euil
,
and
the
good
liking
which
they
haue
of
it
.
Zophar
in
the
book
of
Iob
speaking
of
euery
such
one
,
sheweth
that
wickednes
is
sweet
in
Iob.
20.
12.
his
mouth
,
and
he
hideth
it
vnder
his
tongue
,
and
fauoureth
it
,
and
will
not
forsake
it
.
And
Dauid
sayeth
,
that
pride
is
a
chaine
vnto
Ps●l.
73.
6.
Col.
3.
5.
Mat.
5
,
24.
them
,
and
cruellie
couereth
them
as
a
garment
.
Saint
Paule
calleth
sins
by
the
name
of
members
:
and
our
Sauiour
compareth
them
to
our
right
hand
,
or
right
eie
.
Now
then
they
seeme
to
haue
reason
to
stick
to
their
sinfulnes
:
for
who
can
take
it
wel
to
haue
his
meate
plucked
out
of
his
mouth
,
or
chaine
of
his
necke
,
or
his
coate
from
his
back
,
or
his
limmes
from
his
body
,
or
his
eyes
out
of
his
head
?
Ye
offer
violence
to
his
life
,
if
ye
restrain
him
of
his
lusts
.
As
euery
godly
man
hath
a
double
life
,
one
of
grace
,
and
an
other
of
nature
,
so
hath
euery
wicked
man
also
two
liues
,
one
of
nature
,
and
an
other
of
corruption
,
and
hee
is
for
the
most
parte
,
equally
sensible
of
them
both
.
Thirdly
this
causeth
reformation
of
life
to
be
so
much
diseasted
because
it
is
so
little
,
exercised
:
they
which
will
enter
into
that
way
,
must
trauell
almost
solitary
,
hauing
fewe
companions
to
go
along
with
them
.
And
this
S.
Iohn
testifieth
saying
,
We
know
that
we
are
of
God
,
&
the
whole
world
heth
in
wickednes
.
And
yet
that
were
not
so
much
,
if
the
multitude
of
them
that
liue
in
their
lewdnes
,
1.
Iohn
.
5.
19.
would
permit
them
to
passe
peaceably
,
that
incline
to
leaue
their
lewdnes
.
But
whosoeuer
will
not
run
with
them
to
the
same
excesse
of
riot
,
must
look
to
be
maliciously
depraued
,
&
contemptuously
derided
,
insomuch
that
Jsaias
saith
,
that
he
which
refraineth
Isay
.
59.
15.
Vse
.
1.
from
euill
,
doth
cause
himselfe
to
bee
counted
a
mad
man
.
Instruction
to
labour
first
to
heale
them
of
their
folly
,
whome
we
would
haue
holpen
out
off
their
faults
.
They
will
neuer
bee
willing
to
relinquish
their
wickednes
,
vntill
they
bee
brought
to
imbrace
wisedome
.
The
idolatrous
Ephesians
had
the
same
nature
with
the
Christians
,
and
the
Christian
Ephesians
had
beene
subiect
to
the
same
corruptions
,
with
the
idolaters
,
and
yet
the
one
sort
hauing
learned
Christ
,
did
cast
off
their
sinfull
conuersation
,
as
an
old
rotten
,
and
ragged
garment
:
and
the
other
hauing
their
vnderstandings
darkned
,
kept
on
their
filthines
still
,
and
gloried
in
it
,
as
if
it
had
beene
a
pretious
ornament
.
When
mention
was
made
of
disgrace
offered
to
their
diuelish
idole
Diana
,
Act
19.
they
came
running
together
,
on
an
hurry
,
and
bellowing
for
her
,
like
a
tumultuous
droue
of
Oxen.
Mens
waies
can
neuer
bee
good
,
whiles
their
heart
is
without
soundnes
,
and
the
heart
canne
neuer
be
sound
,
whiles
the
mind
is
without
iudgement
.
As
therefore
it
commeth
to
passe
,
that
so
many
loose
their
labour
in
attempting
impossibilities
,
in
seeking
to
drawe
vp
a
sappe
of
knowledge
and
wisedome
,
our
of
the
roote
of
ignorance
&
folly
.
They
would
haue
their
people
to
be
at
their
back
,
ready
to
forbeare
euery
euill
which
they
forbid
,
&
to
performe
all
the
duties
which
they
require
,
and
yet
not
to
meddle
with
religion
,
or
haue
any
dealing
with
sermons
or
Scripture
.
So
they
would
haue
their
words
obeyed
,
and
Gods
resisted
:
so
they
would
haue
their
owne
willes
satisfied
,
rather
then
the
soules
of
the
parties
saued
;
but
so
they
shall
find
themselues
crossed
,
and
their
commandements
vtterly
contemned
.
And
besides
this
,
wee
may
learne
to
looke
for
strong
encounters
when
wee
assault
the
holes
of
Satan
,
and
strike
at
sinne
,
we
must
prepare
for
a
sharpe
conflict
,
a
short
skirmish
and
bickering
will
not
suffice
to
vanquish
him
.
Jt
is
expedient
to
bring
with
vs
all
sort
of
weapons
&
munition
to
this
battaile
:
especially
good
arguments
to
conuince
the
parties
whome
we
deale
with
,
that
that
which
appeareth
in
shewe
to
be
abhominable
,
may
be
prooued
in
truth
to
bee
reasonable
&
necessary
.
And
withall
it
must
be
prouided
that
patience
be
not
wanting
:
for
that
will
helpe
to
winne
those
at
the
last
,
which
cannot
be
induced
to
yeeld
,
at
the
first
:
and
that
will
bee
a
meanes
to
protect
vs
from
the
stroke
of
the
clamorous
outcryes
which
are
like
to
be
made
against
vs
.
If
it
be
thought
an
abhominable
course
for
them
to
depart
from
euill
,
it
wil
be
iudged
an
execrable
crime
for
vs
to
perswade
them
to
it
.
S
,
Peter
saith
,
that
they
will
speake
euill
of
them
which
leaue
theire
society
and
fellowshippe
,
and
therefore
much
more
will
they
doe
so
of
vs
,
which
both
leaue
it
our selues
,
and
leade
away
others
in
like
manner
1.
Pet.
4
,
4.
with
vs
.
Consolation
for
them
to
whome
nothing
is
so
acceptable
,
as
power
against
sinne
,
and
nothing
so
fearefull
,
as
backsliding
from
grace
,
which
against
their
corruptions
crie
out
with
the
Apostle
:
Who
shall
deliuer
me
from
this
body
of
death
?
and
for
constant
perseuerance
Rom.
7.
24.
do
pray
with
the
prophet
:
Establish
me
with
thy
free
spirit
.
When
euill
is
as
loathsome
to
them
as
a
prison
,
when
corruption
Psal.
51
,
12
,
is
as
bitter
as
death
,
when
their
hope
of
stability
&
freedome
dependeth
on
the
spirit
,
how
vnlike
are
these
men
to
the
fooles
which
abhorre
goodnes
?
what
though
they
loath
not
sinfulnesse
with
so
great
a
detestation
as
Paul
did
?
What
though
they
long
not
for
grace
with
so
ardent
a
desire
as
Dauid
did
?
Yet
if
they
hate
euill
truelie
,
though
not
so
vehemently
,
or
praie
for
the
spirite
faithfullie
,
though
not
so
feruentlie
,
they
haue
wisedome
in
the
same
nature
and
kind
that
these
holy
men
had
,
though
not
in
the
same
degree
and
measure
.
Verse
.
20.
He
that
walketh
with
the
wise
,
shall
be
the
wiser
;
but
he
that
vseth
the
company
of
fooles
,
shall
be
the
worse
.
BY
walking
heere
with
the
wise
,
is
meant
the
society
&
conuersation
with
wise
men
,
and
that
is
a
meanes
of
knowledge
,
and
vertuous
behauiour
to
them
that
haue
,
and
vse
the
oportunity
of
it
,
and
so
thereby
they
are
made
the
better
:
whereas
on
the
other
side
they
that
associate
themselues
with
sinfull
fooles
,
and
ioyne
in
fellowship
with
the
wicked
,
are
more
corrupted
with
sinne
and
folly
,
and
so
become
the
worse
.
Much
help
,
or
hurt
doth
come
to
men
by
the
company
which
Doct.
they
frequent
.
All
sorts
of
companions
are
market
men
,
and
the
vsually
traffique
together
,
when
they
meete
together
,
whether
they
bee
good
,
or
bad
,
the
wares
beeing
commonly
precious
,
or
vile
,
according
to
the
disposition
of
the
persons
which
vtter
them
.
When
the
Prophet
would
approoue
himselfe
to
God
to
be
diligent
to
seeke
him
,
and
faithfull
to
serue
him
,
he
sheweth
it
by
this
,
that
Psa.
119.
63.
hee
was
a
companion
to
all
them
that
feared
him
and
keep
his
precepts
.
When
he
would
cleare
himselfe
of
falshoode
and
guile
,
of
rebellion
and
wickednes
,
he
vrgeth
it
as
a
forcible
argument
that
Psal
,
26
,
5.
he
had
not
haunted
with
vaine
persons
;
neither
kept
company
with
the
dissemblers
.
When
hee
would
professe
his
integrity
and
vprightnes
,
with
desire
that
the
godly
should
not
doubt
of
his
standing
,
nor
the
wicked
haue
hope
of
his
falling
,
hee
maketh
his
Psal
;
119.
116
,
minde
manifest
in
this
manner
:
A
waie
from
me
ye
wicked
:
for
J
will
keepe
the
commandements
of
my
God
.
First
,
the
vnfained
loue
and
faithfulnes
that
is
in
good
men
maketh
Reasons
.
them
mercifull
and
helpfull
to
their
companions
.
No
men
are
so
liberall
as
they
,
and
they
are
not
more
liberall
of
any
thing
than
of
wholesome
counsaile
,
and
incouragements
to
piety
and
wisedome
.
They
are
most
ready
alwaies
to
bestow
that
,
which
is
of
greatest
value
,
and
will
yeeld
their
friends
the
largest
comfort
.
Such
as
are
truely
religious
do
esteeme
it
a
greater
gaine
to
procure
soules
to
God
,
and
increase
to
the
Church
and
grace
to
their
brethren
,
than
to
get
wealth
and
promotion
to
their
owne
selues
.
And
the
wicked
on
the
contrary
part
are
no
lesse
busie
then
they
,
though
not
so
well
occupied
:
for
they
bestir
themselues
about
their
masters
worke
,
to
corrupt
all
that
haue
fellowship
with
them
,
and
to
draw
as
many
as
they
can
possibly
,
into
their
felowship
.
It
is
noted
in
diuers
that
are
infected
with
the
pestilence
,
or
other
foule
diseases
,
that
they
are
very
desirous
to
infect
their
neighbours
:
and
so
is
euery
one
that
hath
the
plague
sore
of
sinne
running
vpon
him
,
he
wisheth
(
and
would
worke
it
also
,
if
it
lay
in
his
power
)
that
all
the
world
were
ouerwhelmed
with
iniquity
.
Our
Sauiour
condemning
the
notable
wickednes
of
the
sinfull
Pharisies
,
doth
charge
this
vpon
them
as
one
marke
of
vngratious
miscreants
,
that
they
would
compasse
sea
and
land
to
make
one
proselite
:
Mat.
13.
15.
and
when
he
was
made
,
they
would
make
him
two
fold
more
the
child
of
hell
then
themselues
.
Secondly
,
there
is
a
certaine
vertue
in
the
words
and
behauior
of
men
that
are
indued
with
heauenly
wisedome
,
which
also
by
the
blessing
of
Gods
holy
spirit
doth
worke
effectually
in
many
that
liue
with
them
.
That
which
they
say
is
very
forcible
to
illuminate
the
mind
,
and
quicken
the
heart
:
and
that
which
they
do
is
of
great
importance
as
a
president
for
their
actions
,
and
a
patterne
for
their
waies
.
The
brightnesse
of
their
shining
vertues
doth
make
them
better
sighted
,
which
see
them
with
good
liking
:
and
the
looking
vpon
such
examples
,
is
a
meanes
to
make
the
beholders
like
vnto
them
.
And
for
this
cause
the
Queene
of
Sheba
did
so
much
admire
the
preferment
of
Salomons
attendants
:
2.
Chro.
9.
7.
Happie
,
saith
she
,
are
thy
men
,
and
happie
are
these
thy
seruants
which
stand
before
thee
alwaie
and
heare
thy
wisedome
.
And
in
like
manner
there
is
a
venome
in
the
workes
and
words
of
the
vngodly
,
which
as
the
Apostle
saith
,
doe
fret
like
a
gangrena
,
and
mens
soules
are
much
more
subiect
to
the
contagion
of
sinne
,
than
their
bodies
are
to
any
diseases
.
Oh
,
how
many
waies
,
and
by
what
degrees
doth
mischiefe
and
ruine
growe
to
them
which
haunt
their
company
?
The
vse
of
hearing
of
lewd
or
blasphemous
speeches
doth
quickly
quench
zeale
,
and
make
them
seeme
to
be
nothing
affensiue
.
The
custome
of
seeing
of
abhominable
practises
,
doth
quell
their
hatred
of
them
,
that
they
can
be
lookers
on
without
dislike
.
And
so
from
the
eare
in
time
commeth
contagion
to
the
tongue
:
and
from
the
eye
infection
proceedeth
to
the
hand
,
that
that
which
they
heare
they
will
speake
,
and
that
which
they
see
they
will
doe
.
Moreouer
though
there
were
in
them
before
,
some
good
opinion
of
godly
men
,
and
Christian
exercises
,
yet
when
they
shall
dayly
heare
them
spoken
against
,
and
iested
at
,
and
none
to
refute
the
slanders
,
or
reproue
the
scoffing
,
it
will
at
length
estrange
,
and
vtterly
alienate
their
affection
from
them
.
When
a
brand
is
taken
out
of
the
fire
,
and
cast
into
the
snow
or
raine
,
it
cannot
but
be
extinguished
at
last
,
though
it
blazed
much
at
the
first
.
And
adde
yet
this
to
all
the
rest
,
that
they
shall
not
onely
be
peruerted
by
the
grosse
sinnes
and
vices
of
the
wicked
,
but
also
inchanted
by
their
euill
qualities
,
and
seeming
virtues
.
If
there
be
any
natural
or
counterfeit
humility
,
or
patience
or
courage
,
or
liberality
,
or
such
like
,
these
shall
giue
countenance
to
their
filthiest
corruptions
,
and
make
them
both
tollerable
,
and
imitable
.
Jnstruction
to
them
that
sincerely
affect
vnderstanding
,
and
Vse
.
truly
desire
to
be
made
wise
to
saluation
,
that
they
do
not
onely
read
good
books
,
frequent
diuine
seruice
&
heare
good
sermons
,
but
likewise
keep
good
company
:
for
that
is
also
one
ordinance
of
God
for
the
information
of
men
in
his
waies
.
He
would
haue
Iosua
prepared
for
gouernment
by
Moses
,
and
Elisha
for
prophetship
by
Elijah
,
and
the
disciples
for
Apostleship
by
Christ
.
The
schooles
of
the
prophets
were
fit
seminaries
for
the
ministery
that
was
vnder
the
law
,
and
the
vniuersities
are
meete
nurceries
for
the
ministery
that
is
vnder
the
Gospell
,
and
godly
society
hath
bin
a
forcible
helpe
to
Christian
conuersation
at
all
times
.
What
is
desirable
that
is
not
therein
to
be
found
?
They
whose
minds
are
ignorant
,
may
there
haue
a
dayly
market
to
buy
knowledge
,
and
that
good
cheape
with
diligent
attention
without
any
money
,
or
charges
.
They
which
are
distracted
with
doubtes
,
may
there
haue
meanes
for
their
resolution
,
to
ridde
them
out
of
their
perplexities
.
They
which
are
dull
and
lumpish
,
may
there
finde
such
quickning
,
as
whereby
their
spirits
shall
be
made
fresh
and
liuely
.
They
which
are
in
feares
and
anguish
,
may
there
recouer
comfort
,
and
be
deliuered
from
their
agonie
and
terrours
.
And
asmuch
heedfulnesse
is
to
be
vsed
for
the
abandoning
of
bad
companions
,
least
they
be
meanes
to
quench
good
desires
in
them
as
fast
as
the
godly
kindle
them
.
These
which
would
be
saued
from
damnation
S.
Peter
admonisheth
to
saue
themselues
from
a
froward
generation
.
2.
This
doth
teach
men
warines
,
&
great
circumspection
Act.
2.
40.
for
their
houses
,
that
they
giue
not
entertainment
to
wicked
fooles
that
will
infect
their
families
with
the
leprosy
of
lewdnes
▪
One
sinfull
seruant
that
dwelleth
in
their
house
:
or
one
graceles
ghest
that
haunteth
their
house
,
may
quickly
peruert
theire
whole
houshould
,
as
a
little
leauen
leaueneth
the
whole
lump
.
We
are
so
prouident
for
our
beasts
,
that
we
will
not
permit
such
others
as
haue
contagious
diseases
to
eate
with
them
,
or
to
stand
with
them
,
&
shall
we
be
lesse
carefull
for
our
,
frinds
,
for
our
seruants
,
for
our
children
,
for
our
yokefellowes
,
for
our selues
for
the
state
of
our
soules
?
Shall
plaguy
persons
haue
liberty
to
open
their
botches
,
and
carbuncles
,
among
our
people
,
and
in
our
presence
,
and
at
our
very
tables
?
Reproof
of
them
that
make
no
difference
of
any
company
,
the
worst
are
as
welcome
to
them
as
the
best
,
&
fools
as
much
made
of
,
as
wise
men
.
Either
they
know
not
wisedome
,
or
desire
it
not
;
either
they
discerne
not
of
folly
,
or
feare
it
not
,
otherwise
they
would
not
asmuch
affect
of
an
vnsauory
stinck
,
as
a
comfortable
welspring
.
And
many
are
iustlie
to
bee
charged
with
this
fault
,
who
hauing
choise
of
seruices
,
or
habitations
,
or
matches
,
consider
not
where
are
the
godliest
people
to
conuerse
with
,
but
where
is
the
greatest
wages
or
moste
commodity
to
be
gained
,
and
so
many
place
themselues
or
their
children
oftentimes
in
Sodome
it selfe
,
among
Papists
,
and
idolaters
,
among
the
blasphemers
,
&
Sabbath
breakers
,
among
whoremongers
and
drunkards
,
among
all
sortes
of
wicked
persons
.
Some
adioyne
themselues
to
such
as
neighbours
,
some
as
seruants
,
some
as
yoke
fellowes
,
of
whome
it
may
be
truely
saide
according
to
the
prouerbe
,
that
they
gette
the
diuell
and
all
.
And
this
is
a
sinne
so
much
the
more
hainous
,
if
they
bee
delighted
with
these
venemous
companions
.
As
it
is
to
bee
obserued
in
a
number
,
that
no
wine
is
so
sweete
vnto
them
,
as
the
company
and
talke
of
ruffians
,
and
scoffers
,
and
no
vineger
so
tart
,
as
the
presence
and
conference
of
such
as
feare
God
.
Verse
21.
Euill
pursueth
sinners
:
but
that
which
is
good
rewardeth
the
iust
.
BY
euill
is
meant
the
punishment
of
sinne
which
is
resembled
to
the
rauenous
,
strong
,
and
swift
kind
of
creatures
,
&
wicked
men
to
them
that
are
weaker
,
and
flower
,
and
so
chased
by
them
,
and
made
their
pray
.
Now
as
affliction
and
misery
will
in
this
maner
come
vpon
the
vngodly
as
the
wages
of
their
rebellion
,
so
blessings
and
comfort
shall
come
to
the
godlie
as
a
recompence
of
their
obedience
.
Sinfull
men
liue
in
perpetuall
perill
of
destruction
all
the
dayes
Doct.
1
of
their
life
before
they
perish
.
Their
daunger
foregoeth
the
misery
and
mischiefe
which
at
last
falleth
vpon
them
,
as
the
hare
runneth
in
hazard
and
ieopardie
before
the
greyhound
commeth
at
her
,
and
snatcheth
her
vp
.
And
yet
the
hare
doth
often
outrunne
the
greyhound
,
or
getteth
to
couert
,
whereas
the
wicked
can
neuer
auoide
Gods
iudgements
,
vnlesse
they
auoid
their
sinfulnes
.
For
so
doth
the
lord
De●t.
28.
45.
threaten
in
the
law
saying
.
All
these
curses
shall
come
vpon
thee
,
and
shall
pursue
thee
,
&
ouertake
thee
,
till
thou
be
destroyed
,
because
thou
obeiedst
not
the
voice
of
the
Lord
,
thy
God
.
First
,
the
plagues
which
follow
sinners
are
mightie
and
forcible
,
Reasons
.
1
God
sends
them
,
and
Angels
bring
them
,
and
who
canne
withstand
them
?
According
to
their
commission
,
they
may
strike
where
they
will
,
and
when
they
will
,
and
how
they
will
,
without
any
resistance
.
The
prophet
Amos
speaketh
home
to
this
Amos.
2.
14.
purpose
,
and
doth
fully
confirme
our
point
in
hand
.
The
flight
shall
perish
from
the
swift
,
and
the
strong
shall
not
strengthen
his
force
,
neither
shall
the
mightie
saue
his
life
;
Nor
hee
that
handleth
the
bowe
shall
stand
▪
and
he
that
is
swift
of
foote
,
shall
not
escape
,
neither
shall
he
that
rideth
the
horse
saue
his
life
.
Secondly
,
as
they
are
powerfull
and
puissant
,
so
are
they
also
iust
and
righteous
.
They
haue
pursued
their
pleasures
,
and
profittes
,
and
pride
,
and
all
their
sinfull
lusts
,
with
delight
,
and
therefore
it
is
equall
that
curses
should
pursue
them
for
punishment
therof
,
and
especially
those
which
with
violent
hands
,
or
virulent
tongues
haue
persecuted
their
brethren
.
Of
such
men
,
and
of
such
Psal.
140.
11
misery
,
for
that
cause
speaketh
Dauid
in
one
of
his
Psalmes
:
The
backbiter
shall
not
be
established
vpon
the
earth
▪
euill
shall
hunt
the
cruell
man
to
destruction
.
Terrour
for
all
them
that
are
in
the
power
of
their
sins
,
that
they
liue
in
continuall
danger
of
one
stroke
or
other
,
yea
of
death
,
yea
Vse
.
of
destruction
,
yea
of
hell
,
and
damnation
.
What
time
can
any
of
them
truly
say
,
I
am
now
in
safety
,
as
yet
I
shall
escape
Gods
vengeance
?
Doe
they
not
know
that
when
they
shall
say
,
peace
and
safetie
,
then
shall
come
vpon
them
sudden
destruction
;
as
the
trauail
vpon
1.
Thes.
5.
3.
a
woman
with
child
,
and
they
shall
not
escape
?
Who
can
say
with
warrant
,
I
am
heere
free
from
the
dart
of
death
▪
J
shall
surely
cary
my selfe
from
hence
,
my
life
shall
not
be
taken
away
in
this
place
?
Can
any
house
,
can
any
fort
,
can
any
caue
,
can
any
place
vpon
the
earth
,
or
in
the
earth
,
or
aboue
the
earth
,
keep
back
Gods
curse
,
and
make
a
seperation
betweene
sinne
and
misery
?
Yf
the
one
be
let
in
,
the
other
will
not
be
shut
out
:
for
it
hath
right
&
might
to
come
to
his
companion
.
Paradise
could
not
priuiledge
our
first
parents
from
the
punishment
,
after
that
they
committed
the
fault
,
and
heauen
could
not
help
the
reprobate
Angels
against
their
damnable
condition
,
when
they
had
fallen
into
rebellion
.
And
who
can
say
&
make
it
good
,
at
any
repast
or
recreation
,
I
shall
continue
this
feast
,
or
game
,
or
sport
,
to
the
end
before
my
fall
&
ruine
?
this
delight
shall
not
be
interrupted
and
broken
off
by
fear
&
torment
before
it
be
fully
finished
?
Doe
they
not
remember
that
the
wrath
of
God
came
vpon
the
lusting
Jsraelites
in
the
wildernes
,
whiles
they
were
eating
the
dainties
which
they
so
much
desired
,
that
he
slew
the
strongest
of
them
with
meate
in
their
mouthes
?
Was
not
Aminon
Dauids
wicked
son
killed
in
his
own
brothers
house
at
table
,
at
a
banquet
,
when
his
heart
was
most
merry
with
wine
?
Admonition
to
hasten
their
conuersion
to
the
Lord
,
that
their
speedy
repentance
may
outrunne
the
plagues
,
and
stay
them
in
due
season
,
their
humiliation
comming
into
the
presence
of
God
,
before
the
euills
do
come
at
them
.
The
Niniuites
dealt
wisely
this
waies
:
when
they
vnderstood
by
Ionah
that
their
desolation
approched
so
neere
vnto
them
,
they
foorthwith
set
themselues
to
fly
from
it
,
and
with
all
expedition
fell
to
fasting
,
&
by
that
means
preuented
it
.
It
is
not
safe
for
the
hunted
beast
to
stand
still
,
when
the
stronger
that
seeketh
his
life
,
hath
him
in
pursuite
,
and
much
lesse
for
wicked
men
to
be
secure
,
when
the
vengeance
of
the
Almighty
doth
follow
them
.
If
they
say
,
we
haue
power
,
and
friends
and
are
well
able
to
stand
for
our selues
,
let
them
remember
that
which
hath
bin
formerly
handled
,
that
though
hand
ioyn
in
hand
,
Prou.
11.
21.
the
wicked
shall
not
be
vnpunished
.
The
strongest
Wether
in
the
fold
,
and
all
the
rest
of
the
flock
with
him
,
cannot
incounter
with
the
Lyon
.
If
they
say
,
we
haue
policy
and
plots
to
helpe
our selues
by
,
and
know
how
to
prouide
for
our
safety
,
let
them
know
that
there
is
no
wisedome
,
neither
vnderstanding
,
nor
counsell
against
the
Prou.
21.
30.
Lord
.
If
they
say
,
why
should
we
now
be
more
afrayd
then
hitherto
we
haue
been
?
We
walked
in
the
same
way
before
,
and
the
same
punishments
were
threatned
before
,
and
sithence
we
had
no
hurt
till
this
time
,
what
likelihood
is
there
,
that
it
will
come
hereafter
,
especially
our
present
state
being
so
prosperous
.
Let
them
consider
,
that
in
the
course
,
the
poore
hunted
creature
,
though
vnreasonable
,
is
not
yet
so
silly
,
as
to
thinke
that
there
is
no
pursuite
after
her
,
because
shee
seeth
no
perill
before
her
,
her
feare
is
in
regarde
of
that
,
which
followeth
at
her
heeles
,
and
not
of
that
which
is
in
viewe
of
her
eyes
.
And
the
longer
they
haue
escaped
,
the
lesser
time
remayneth
to
escape
,
as
the
beast
is
nearer
to
her
death
,
towards
the
end
of
the
course
,
then
at
the
first
setting
foorth
.
It
is
the
argument
which
Saint
Peter
vseth
to
proue
,
that
the
perdition
of
such
impious
persons
,
approacheth
on
fast
,
and
is
at
hand
,
because
that
their
iudgement
long
agone
was
not
farre
off
,
and
their
damnation
sleepeth
not
,
that
is
,
hath
beene
iournying
towards
them
euer
since
,
both
night
,
and
day
,
without
any
stay
or
intermission
.
Doct.
2
But
that
which
is
good
,
&c
)
They
which
doe
God
good
seruice
,
shall
be
recompenced
with
good
wages
,
See
Chap.
11.
18.
on
these
words
,
he
that
soweth
righteousnesse
,
shall
receiue
a
sure
reward
.
Verse
.
22.
A
good
man
shall
leaue
inheritance
to
his
childrens
children
:
but
the
riches
of
the
sinner
is
laid
vp
for
the
iust
.
THe
meaning
is
,
that
the
godly
person
not
onely
himselfe
inioyeth
his
goods
whilst
he
liueth
,
but
when
he
dyeth
,
leaueth
the
same
to
his
children
,
in
such
sort
as
that
also
their
children
through
Gods
mercy
inherit
the
same
.
Againe
,
the
wicked
man
is
so
far
off
from
leauing
his
goods
to
his
posterity
,
as
that
by
Gods
prouidence
they
oftentimes
are
rolled
from
him
vpon
the
righteous
person
,
who
is
as
it
were
his
heyre
against
his
will
.
Yet
this
is
not
so
to
be
taken
,
as
though
it
held
vniuersally
and
perpetually
in
euery
person
.
Many
good
men
haue
no
children
at
all
;
many
good
men
haue
no
children
suruyuing
them
:
many
good
mens
posterity
endeth
in
their
immediate
issue
:
many
good
men
leaue
their
children
poore
,
and
in
meane
estate
.
Soon
the
contrary
side
,
diuers
wicked
men
leaue
their
lands
and
riches
to
their
owne
children
,
though
impious
also
like
their
parents
,
and
they
conuey
them
to
their
seede
after
them
,
which
in
like
manner
possesse
them
,
as
the
Prophet
sayth
in
the
Psalme
:
Thou
fillest
their
bellies
with
thine
hid
treasure
:
their
children
haue
enough
,
and
leaue
the
rest
of
their
substance
for
their
children
.
But
he
speaketh
of
that
which
cometh
often
to
passe
▪
though
not
alwaies
,
&
which
are
the
readiest
meanes
for
such
effects
.
He
that
wold
prouide
wel
for
his
posterity
,
cannot
find
out
any
way
so
good
for
his
childrens
estate
,
as
to
be
godly
himselfe
.
And
if
the
Lord
withhold
that
blessing
from
him
,
he
may
recompence
it
by
making
his
children
inheritors
of
grace
&
saluation
:
and
if
either
he
giue
him
no
children
,
or
children
of
no
piety
and
goodnes
,
he
will
vndoutedly
counteruail
it
with
increase
of
heauenvly
gifts
,
&
glory
for
his
own
soule
.
And
he
that
giueth
himselfe
to
iniquity
and
sinne
,
doth
as
much
as
in
him
lyeth
to
subuert
both
his
estate
and
family
,
and
if
that
both
stand
,
notwithstanding
the
course
he
taketh
,
to
bring
them
to
ruine
,
then
as
Dauid
said
in
the
forerecited
Psalme
,
his
portion
is
only
in
this
life
,
and
his
punishment
reserued
to
be
the
larger
in
the
world
to
come
.
They
make
the
best
prouision
for
their
posterity
,
which
inrich
Doct.
1
themselues
with
piety
and
goodnes
.
If
men
would
so
prouide
patrimonies
for
their
children
,
they
might
hope
that
the
Lord
would
become
their
executor
,
and
faithfully
performe
their
bequests
.
If
by
this
meanes
they
would
compasse
liuings
for
their
ofspring
,
they
should
haue
lesse
cause
to
feare
the
alienation
of
them
from
their
houses
,
and
to
incumber
themselues
and
their
seed
with
so
many
Intailes
.
Plentifull
experience
hereof
is
to
be
found
in
the
Scriptures
,
especially
concerning
the
progeny
of
Abraham
,
and
Isaacke
,
and
Iacob
,
whom
God
aboundantly
blessed
with
large
posterity
,
and
ample
possessions
for
many
hundred
yeares
togither
.
It
is
one
part
of
that
happines
wherewith
God
doth
often
recompence
Reasons
.
1
the
piety
and
godlinesse
of
his
seruants
,
according
as
is
promised
in
one
of
the
Psalmes
:
Blessed
is
the
man
that
feareth
the
Lord
,
and
delighteth
greatlie
in
his
commandements
.
His
seede
Psal.
112.
1.
shall
be
mightie
vpon
earth
:
the
generation
of
the
righteous
shall
be
blessed
.
Secondly
,
good
men
will
get
their
goods
well
,
and
vse
them
well
,
they
shew
to
others
commonly
mercy
and
liberality
,
and
that
returneth
and
continueth
both
vpon
themselues
and
theirs
:
whiles
their
owne
soules
are
glorified
in
heauen
,
the
state
of
their
issue
is
made
prosperous
on
earth
.
Their
receiuings
do
farre
surmount
their
bestowings
,
during
the
time
of
their
being
here
;
and
yet
as
it
were
an
annuity
is
faithfully
confirmed
,
&
duely
performed
vnto
their
posteriry
after
them
.
He
is
saith
Dauid
euer
mercifull
Psal.
37.
26.
and
lendeth
,
and
his
seede
inioyeth
the
blessing
.
Thirdly
,
godly
men
will
in
such
manner
educate
and
trayne
vp
their
children
,
that
they
shall
be
instructed
how
to
order
themselues
and
their
substance
,
so
as
God
shall
be
pleased
with
them
,
and
the
Church
holpen
by
them
,
and
they
preserued
as
fruitfull
plants
,
to
send
foorth
seed
and
sciences
to
the
succeeding
generations
.
See
the
21.
verse
of
the
11.
chapter
for
other
reasons
,
and
the
vses
of
this
point
,
where
it
hath
been
more
largely
handled
in
the
second
doctrine
.
Doct.
2
But
the
riches
of
the
sinner
,
&c
)
That
which
the
wicked
do
get
,
is
oftimes
appointed
for
the
godly
to
enioy
.
The
vngodly
hath
the
burden
layd
vpon
him
,
to
bring
goods
together
,
and
the
righteous
hath
the
prerogatiue
giuen
vnto
him
,
to
vse
them
.
And
it
is
not
a
new
fashion
taken
vp
of
late
,
for
wicked
men
to
worke
for
the
seruants
of
God
,
but
it
hath
been
anciently
,
time
out
of
mind
in
former
ages
.
The
Egiptians
tooke
great
paines
to
sowe
and
reape
and
prepare
corne
,
for
Iacob
and
his
family
,
and
were
themselues
pinched
with
great
penury
,
whiles
he
and
his
houshold
were
plentifully
replenished
with
it
.
The
Canaanites
built
houses
for
the
Israelites
to
dwell
in
:
and
planted
vineyards
for
the
Israelites
to
eate
the
fruit
of
:
and
digged
wells
for
the
Israelites
to
drinke
the
water
of
:
and
prepared
many
pleasant
things
for
the
Israelites
to
haue
the
inioyment
of
.
Neither
was
it
a
case
peculiar
to
them
,
as
though
it
had
been
an
accident
not
seen
before
,
nor
like
to
fall
out
againe
afterwards
,
but
Iob
declareth
it
to
be
a
iudgement
due
to
all
wicked
worldlings
,
and
ordinarily
inflicted
vpon
them
,
vnlesse
there
be
a
commutation
of
it
,
for
some
other
more
grieuous
punishment
▪
This
,
saith
Iob.
27.
13.
16.
he
,
is
the
portion
of
a
wicked
man
with
God
,
and
the
heritage
of
tyrants
,
which
they
shall
receiue
from
the
Almightie
.
Though
hee
should
heape
vp
siluer
as
the
dust
,
and
prepare
raiment
as
the
clay
,
He
may
prepare
it
,
but
the
iust
shall
put
it
on
,
and
the
innocent
shall
diuide
the
siluer
.
First
,
the
Lord
hath
in
his
power
,
the
hearts
,
and
hands
,
and
Reasons
.
1
wayes
,
and
successe
,
and
substance
of
the
wicked
to
dispose
of
at
his
will
he
maketh
them
do
what
pleaseth
him
,
and
to
speede
as
pleaseth
him
,
and
their
gaines
to
be
bestowed
as
pleaseth
him
:
and
he
hath
decreed
that
they
shal
labour
hard
,
and
get
much
&
spend
little
,
and
all
for
the
good
of
the
godly
.
So
saith
Salomon
in
the
booke
of
Ecclesiastes
:
Surely
to
a
man
that
is
good
in
his
fight
,
God
Eccl.
2.
26.
giueth
wisedome
,
and
knowledge
,
and
ioye
:
bus
to
the
sinner
he
giueth
paine
to
gather
,
and
to
heape
,
to
giue
to
him
,
that
is
good
before
God
.
Secondly
the
godly
are
the
sons
of
God
,
&
fellow
heirs
both
of
heauen
&
earth
together
with
Iesus
christ
,
&
the
sinners
but
as
slaues
&
boudmen
in
the
house
(
to
make
the
best
of
thine
estate
)
&
therfore
all
that
they
,
and
all
that
they
doe
is
destinated
to
the
vse
,
and
behalfe
of
the
children
.
Thirdly
,
iust
men
wil
iustly
administer
,
&
dispose
of
those
things
which
God
committeth
vnto
them
,
for
the
furtherance
of
his
seruice
,
and
the
refreshing
of
his
seruants
,
wheras
the
wicked
do
either
peruert
them
to
sinfull
abuses
,
or
else
detain
them
from
al
vse
,
&
therfore
it
is
iust
with
the
Lord
to
transfer
them
from
such
vnrighteous
stewards
to
the
hands
of
those
which
will
more
faithfully
dispence
them
.
And
according
to
this
,
is
that
saying
in
the
eight
&
Prou.
28.
8.
twentieth
chap.
He
that
increaseth
his
riches
by
vsurie
&
interest
,
gathereth
them
for
him
that
will
be
merciful
to
the
poore
.
Vse
.
1
Consolation
for
iust
men
though
poore
,
hauing
neither
stocke
aforehand
for
their
owne
maintenance
,
whiles
they
liue
,
nor
portion
to
leaue
to
their
children
when
they
die
.
Albeit
to
sence
and
in
mens
fight
their
case
seemeth
miserable
,
yet
to
saith
,
and
in
Gods
presence
their
state
is
comfortable
.
What
doth
theirneed
require
that
cannot
or
shall
not
be
readily
supplied
,
when
it
is
expedient
&
seasonable
for
them
?
There
is
corne
&
grain
enough
to
make
them
breade
:
there
is
great
store
of
flesh
and
fruites
for
theire
food
:
there
is
plenty
of
wool
,
and
flax
,
&
such
like
meanes
for
their
apparrel
:
there
are
diuers
buildings
and
houses
for
their
habitation
there
are
many
purses
&
bags
replenished
with
money
for
their
necessary
vses
.
So
long
as
others
abound
with
plenty
,
it
is
impossible
for
them
to
perish
with
penury
.
Good
men
in
mercy
will
minister
vnto
them
:
euill
men
vpon
necessity
,
must
prouide
for
them
:
for
to
that
end
both
they
themselues
,
&
those
things
which
they
haue
are
prouided
of
God
.
Instruction
not
to
be
distempered
with
enuy
or
anger
,
or
feare
or
any
other
kind
of
passions
,
when
we
see
sinners
gather
riches
in
heapes
,
and
keepe
them
in
holes
,
fithence
the
seruaunts
of
God
shall
haue
the
fruition
of
them
.
Hath
the
childe
anie
cause
to
repine
at
the
greatnesse
of
the
flocke
which
is
in
the
charge
of
his
fathers
sheepheard
?
or
at
the
sums
of
money
which
are
in
the
handes
of
his
fathers
bailiste
?
Hester
and
Mordecay
could
brook
no
man
lesse
then
Haman
,
and
yet
they
had
no
reason
to
grudge
at
the
building
and
furniture
of
his
house
,
though
Hester
.
8.
1.
2
it
was
sumptuous
,
because
hee
therein
did
onely
make
prouision
for
them
.
Admonition
to
those
simple
persons
whome
prosperity
doth
so
much
puffe
vp
&
make
to
swell
,
that
they
learn
more
moderation
&
sobriety
.
The
king
of
Babel
was
iustly
taunted
for
increasing
that
which
was
not
his
,
&
for
lading
himselfe
with
thick
clay
,
&
why
then
doe
not
these
that
are
so
proud
&
hie
minded
,
aswell
deserue
to
be
derided
,
for
boasting
of
that
which
is
not
theirs
,
even
of
thick
clay
wherewith
they
haue
laden
themselues
.
Were
it
not
absurde
for
a
Tayler
to
take
himselfe
to
be
a
beter
man
than
Hab.
2.
6.
all
his
neighbours
,
because
he
hath
a
garment
of
silk
or
veluet
hanging
in
his
shop
,
which
is
put
to
him
to
be
made
?
or
for
a
common
cowheard
to
ouercrow
al
his
masters
,
because
he
hath
more
cattle
before
him
euery
day
then
any
one
of
them
?
Let
all
wicked
worldlings
know
,
that
the
preferment
promised
to
the
godly
,
is
a
debasing
threatned
against
them
,
when
the
Lord
faieth
,
The
strangers
shall
stand
and
feed
your
sheepe
,
and
the
sonnes
of
strangers
shall
be
your
plowmen
,
and
dressers
of
your
vines
.
These
str●ngers
are
they
,
that
are
reputed
to
bee
the
natiue
inhabitants
,
these
keepers
of
the
sheep
pretend
to
be
the
owners
of
the
sheep
:
these
plowmen
and
dressers
of
vines
take
themselues
to
bee
Lords
of
Isai.
61.
5.
the
lands
and
vineyards
,
but
the
Scripture
describeth
them
according
to
that
which
they
be
,
and
not
which
they
think
to
bee
,
or
seeme
to
bee
:
for
that
is
altogether
contrary
to
the
condition
which
the
Lord
hath
appointed
them
vnto
.
Verse
.
23.
Much
food
is
by
tillage
for
the
poore
;
but
some
are
consumed
by
indiscretion
.
BY
foode
,
he
meaneth
all
such
things
as
are
needful
for
the
vse
of
mans
life
&
by
much
he
vnderstandeth
a
fit
and
competent
measure
,
which
diuers
times
groweth
to
bee
large
and
ample
.
And
this
do
poore
men
often
attaine
vnto
,
when
they
are
prouident
,
and
diligent
in
managing
of
theire
affaires
,
and
by
name
in
the
worke
of
husbandry
,
and
so
it
also
holdeth
in
all
other
honest
and
lawfull
vocations
.
Now
againe
on
the
contrary
side
,
some
are
consumed
by
indiscretion
.
For
many
a
one
who
hath
a
good
stock
,
and
faire
liuings
and
fruitfull
grounds
,
by
neglecting
labour
,
and
not
ordering
things
aright
,
wasteth
all
that
he
hath
,
and
falleth
into
great
want
and
necessity
.
A
little
with
good
husbandry
,
is
better
than
a
great
portion
Doct.
with
vnthriftines
.
It
is
not
greatly
materiall
how
much
men
haue
to
begin
with
,
but
how
well
and
wisely
they
guide
their
affaires
.
He
that
is
painfull
and
prudent
in
his
businesse
(
notwithstanding
his
wealth
be
small
)
is
rising
from
the
bottome
towards
the
toppe
:
and
he
that
is
remisse
and
carelesse
in
his
state
(
though
his
substance
be
great
)
is
falling
from
the
toppe
towards
the
bottome
.
Tending
to
this
purpose
there
are
many
sentences
both
in
this
booke
,
and
in
other
places
of
Scripture
,
as
where
it
is
sayd
,
that
by
wisedome
an
house
is
builded
,
and
with
vnderstanding
it
is
established
.
And
by
Prou.
24.
3.
4.
knowledge
shall
the
chambers
be
filled
with
all
pretious
and
pleasant
riches
.
By
house
here
,
like
as
els
where
,
he
meaneth
men
▪
whole
estate
,
the
founding
,
and
finishing
,
and
furnishing
whereof
being
all
ascribed
to
wisedome
(
of
which
one
especiall
point
is
to
be
industrious
)
as
is
also
the
establishment
and
supportance
of
it
.
And
contrary
by
slothfulnesse
(
which
is
a
great
branche
of
folly
)
the
Eccl.
10.
18.
roofe
of
the
house
goeth
to
decaie
,
and
by
idlonesse
of
the
hands
,
the
house
droppeth
through
.
And
for
this
cause
is
that
exhortation
giuen
in
the
27.
Chapter
:
Be
diligent
to
know
the
state
of
thy
flocke
,
and
Prou.
27.
23.
take
heede
of
the
beards
.
For
ritches
remaine
not
alwaies
,
nor
the
crowne
from
generation
to
generation
.
As
if
he
should
haue
sayde
,
let
not
thy
great
substaunce
bring
thee
to
neglect
thine
affayres
,
least
the
neglect
of
thine
affaires
bring
thy
great
subst●nce
to
nothing
.
What
though
thou
haue
large
and
ample
possessions
,
and
dignity
left
to
thee
by
thy
ancestors
?
Yet
if
thou
be
carelesse
,
and
heedlesse
in
thy
gouernment
,
thou
art
like
to
leaue
neither
welth
nor
honour
to
thy
posterity
.
First
,
the
earth
and
the
fruits
thereof
were
created
aswell
for
Reasons
.
1
the
poore
as
the
rich
,
and
appointed
for
their
vse
,
to
yeelde
them
foode
,
who
shall
painfully
trauaile
therein
.
Gen.
3.
19.
Secondly
,
discretion
and
industry
make
gaine
of
seasons
and
places
,
and
opportunities
,
and
many
commodities
,
which
indiscretion
and
idlenesse
,
either
see
not
,
or
marke
not
,
or
get
not
,
through
want
of
labour
and
paines
taking
.
Thirdly
,
the
promise
of
blessing
is
made
to
them
that
are
faithfull
and
diligent
,
without
respect
of
persons
,
and
the
slothfull
and
vnthrifty
haue
the
curse
threatned
against
them
,
whatsoeuer
their
conditions
be
.
He
that
tilleth
his
land
,
shall
be
satisfied
with
bread
;
Prou
28.
19.
but
he
that
followeth
the
idle
shall
be
satisfied
with
pouertie
.
Vse
.
1
Consolation
for
poore
beginners
,
that
haue
little
or
nothing
to
take
to
,
if
they
haue
wills
to
take
paines
,
and
wisedome
to
deale
discreetly
,
and
faithfulnes
to
walk
vprightly
in
their
callings
.
It
is
neither
vnpossible
nor
vnlikely
,
that
beginning
with
one
Cow
at
first
,
they
may
attaine
to
many
at
last
:
that
one
lamb
may
grow
to
a
flocke
of
sheepe
:
that
a
small
tenement
or
cottage
,
may
be
turned
into
a
freehold
or
Farme
.
When
Iacob
came
into
Padan
Aram
,
he
brought
onely
his
staffe
in
his
hand
,
but
when
hee
departed
thence
,
he
droue
away
sundry
flockes
,
and
diuers
sorts
of
cattell
.
For
God
had
ordained
the
fields
aswell
to
maintain
Iacob
,
though
he
was
but
a
stranger
there
,
and
in
place
of
a
seruant
,
as
it
did
Laban
,
who
was
an
inhabitant
in
the
country
,
and
had
hired
him
onely
for
his
owne
turne
.
And
albeit
that
many
diligent
men
find
not
the
earth
and
their
labors
to
yeeld
them
such
plenty
,
as
therby
to
become
opulent
,
&
haue
much
aforehand
,
yet
how
many
of
them
faile
of
sufficiency
,
as
not
annually
from
time
to
time
to
be
prouided
for
?
And
then
if
they
be
not
destitute
of
apparell
,
if
they
be
not
depriued
of
competent
meate
and
drinke
,
if
they
want
not
those
things
that
are
needfull
for
them
,
this
Scripture
is
truly
verified
to
the
comfort
of
all
that
apply
themselues
to
any
good
trauells
,
that
much
foode
is
by
tillage
for
the
poore
.
Confutation
of
them
that
when
their
state
is
shrunke
&
their
wealth
consumed
,
are
as
vnrighteous
in
misplating
their
complaints
as
the
very
vnthrifty
in
mispending
their
portions
.
Some
par●e
of
the
blame
must
lie
vpon
the
greatnes
of
their
charge
:
some
vpon
the
negligence
of
their
seruants
:
some
vpon
the
smalnesse
of
their
liuings
:
some
vpon
the
vnfaithfulnes
of
them
whom
they
trusted
,
and
gaue
word
for
:
some
vpon
the
hardnesse
of
the
season
,
&
vnseasonablenes
of
the
weather
:
but
nothing
vpon
their
owne
euill
husbandry
and
sinfulnes
.
But
why
did
they
entertaine
such
false
seruants
,
and
trust
such
vnfaithfull
friends
?
why
would
they
for
ostentation
burden
themselues
with
more
in
family
then
were
needful
?
As
for
the
other
causes
,
haue
not
some
of
their
neighbors
as
many
children
,
and
as
little
liuing
as
they
,
and
that
in
the
same
times
,
and
places
wherein
they
liue
?
And
they
prosper
,
and
decay
not
:
their
substance
is
augmented
,
and
not
diminished
:
they
haue
ynough
for
their
own
present
inioyment
,
and
surplusage
to
leaue
to
theirs
after
them
.
But
tillage
,
say
they
,
which
inforceth
a
necessity
of
housekeeping
,
hath
brought
vs
downe
,
and
therefore
we
lay
downe
tillage
,
and
giue
vp
housekeeping
,
and
so
we
hope
to
recouer
our selues
againe
.
But
sithence
God
doth
commend
tillage
as
profitable
to
euery
degree
and
yeelding
food
plentifully
to
all
,
why
do
they
traduce
it
as
a
thing
that
were
hurtfull
,
and
cause
of
vndoing
to
any
?
Doth
it
not
come
often
to
passe
,
that
many
by
ouerthrowing
of
that
,
do
ouerturne
their
whole
estate
,
and
they
that
pick
such
a
quarrell
at
housekeeping
,
are
driuen
to
make
sale
of
all
,
and
leaue
themselues
no
house
to
keepe
?
Reproofe
of
their
folly
,
that
thinke
the
very
hauing
of
lands
and
goods
sufficient
for
perpetuall
maintenance
,
howeuer
they
order
them
.
They
neuer
dreame
that
wealth
is
subiect
to
waste
,
when
it
is
not
well
managed
,
and
that
their
state
may
fall
into
a
consumption
,
if
it
be
not
heedfully
looked
vnto
.
Hence
it
is
that
they
are
so
greedy
to
prouide
liuings
and
riches
for
their
children
,
but
no
wisedome
&
discretion
how
to
vse
them
.
Nay
they
traine
them
vp
in
pride
,
and
idlenes
,
and
other
foule
sins
,
as
though
their
desire
were
to
haue
them
expert
and
skilfull
spendalls
:
they
set
them
betime
to
learne
the
art
and
trade
of
vnthriftines
whiles
themselues
liue
,
that
they
may
swiftly
run
through
their
patrimony
and
inheritance
,
when
they
are
dead
.
Verse
24.
He
that
spareth
his
rod
,
hateth
his
sonne
:
but
he
that
loueth
him
,
chastneth
him
betime
.
HE
that
spareth
his
rod
)
which
withhouldeth
due
correction
from
his
child
when
it
is
needfull
,
hateth
his
sonne
,
becommeth
his
enemy
,
though
not
in
affection
,
yet
in
effect
,
by
omitting
a
duety
so
necessary
for
his
welfare
.
But
he
that
loueth
him
vnfainedly
,
with
a
●●●nd
affection
,
and
the
loue
of
a
godly
father
,
correcteth
him
betime
.
The
words
in
the
Originall
tongue
are
of
great
force
:
for
this
betime
which
seemeth
to
be
an
aduerbe
,
is
there
a
verbe
,
and
signifieth
to
rise
timely
in
the
morning
,
and
diligently
to
seeke
,
so
that
it
signifieth
aswell
the
due
care
which
good
parents
haue
for
the
nurturing
of
their
children
,
as
their
prouidence
to
do
it
in
good
season
,
whiles
they
be
tender
,
&
yong
,
before
they
grow
to
strength
and
stomack
,
and
so
either
vtterly
refuse
,
or
little
regard
all
fatherly
correction
.
And
that
which
we
translate
correction
,
doth
also
signifie
instruction
,
so
that
the
sentence
may
thus
be
well
Englished
:
He
that
loueth
him
,
hastneth
chastisement
and
instruction
to
him
.
And
those
are
meet
to
be
ioyned
together
,
somtimes
stripes
with
admonitions
,
and
alwayes
admonitions
with
stripes
.
For
the
smart
of
the
flesh
,
and
the
paine
of
the
body
,
will
bring
small
profit
to
the
soule
,
vnlesse
they
heare
their
fault
declared
,
and
haue
direction
how
to
reforme
it
.
They
are
the
best
parents
which
shew
loue
to
their
children
,
Doct.
without
fondnes
.
Fond
loue
is
cruell
hatred
,
a
cockering
father
is
a
deadly
foe
,
and
they
that
most
faithfully
exercise
Gods
discipline
towardes
their
sonnes
and
daughters
,
doe
proue
to
be
their
surest
friends
.
The
admonition
which
is
giuen
to
parents
in
another
Chapter
of
this
booke
,
tendeth
wholly
to
this
purpose
.
Correct
thy
sonne
Prou.
19.
18.
while
there
is
hope
,
and
let
not
thy
soule
spare
,
which
is
to
kill
him
.
The
Holy
ghost
maketh
them
accessary
to
the
destruction
of
their
children
,
which
be
so
indulgent
vnto
them
,
and
tender
ouer
them
,
as
that
their
hearts
will
not
yeeld
to
giue
them
correction
.
The
example
of
God
himselfe
,
the
father
of
spirits
do●h
euidently
confirme
our
point
in
hand
.
His
loue
to
euery
one
of
his
children
doth
infinitely
surmount
the
loue
of
all
the
fathers
in
the
world
to
theirs
,
and
he
doth
not
only
declare
it
vnto
them
by
promises
,
and
blessings
,
but
likewise
many
times
by
chastisements
and
crosses
:
insomuch
that
the
Apostle
saith
to
the
Hebrewes
:
Whome
the
Lord
loueth
he
chasteneth
:
and
scourgeth
euery
Heb.
12.
6
,
8.
sonne
that
he
receiueth
.
If
therefore
ye
be
without
correction
,
wherof
all
are
partakers
,
then
are
ye
bactards
,
and
not
sonnes
.
First
,
euery
child
whatsoeuer
his
estate
,
or
birth
,
or
disposition
Reasons
.
be
,
hath
need
correction
by
reason
of
deprauat●●●
of
nature
which
is
in
all
.
For
frowardnes
and
folly
would
ouerrunne
them
if
they
were
not
awed
,
and
ordered
by
feare
,
and
stripes
.
And
therefore
saith
Salomon
:
Foolishnesse
is
bound
in
the
heart
of
Prouer.
22.
15.
a
ch●ld
but
the
rodde
of
correction
shall
driue
it
awaie
.
It
is
in
vaine
to
bid
foolishnes
be
gone
,
vnlesse
it
be
expelled
:
and
to
as
small
purpose
to
perswade
him
to
cast
it
out
,
vnlesse
you
helpe
to
loose
it
.
Secondly
,
the
comfort
and
profite
that
insueth
to
children
by
castigation
and
stripes
,
doth
make
their
loue
appeare
that
therein
shall
be
friend
them
,
and
discouer
their
vnkinde
dealing
,
which
deny
them
that
benefit
.
It
is
one
of
Gods
ordinances
,
wherby
they
are
deliuered
from
many
euils
,
from
hurts
of
bodies
,
from
ruine
of
state
from
blindnes
of
mind
,
from
sinfulnes
of
hearte
,
from
wickednes
of
life
,
from
destruction
of
the
whole
man
.
And
therfore
doth
the
Lord
testifie
,
that
the
rod
and
correction
giue
Prou.
29
,
15.
wisdome
.
And
therefore
doth
he
also
require
that
our
children
be
not
defrauded
of
it
.
Withhold
not
,
saith
he
,
correction
from
the
child
if
thou
smite
him
with
the
rodde
he
shall
not
doe
.
Thou
shalt
smite
Prou
,
23
:
13.
him
with
the
rodde
,
and
deliuer
his
soule
from
hell
.
Now
what
inhumanity
is
it
for
a
man
to
see
his
son
in
daunger
,
and
will
not
succour
him
?
to
see
him
plunged
in
a
riuer
,
and
will
not
plucke
him
out
?
to
see
him
falling
into
the
fire
,
and
will
not
preserue
him
?
to
see
him
sinking
into
hell
,
and
will
not
helpe
to
saue
him
?
Reproofe
of
them
that
vse
all
the
shiftes
that
they
can
deuise
Vse
.
1
to
exempt
themselues
,
from
shewing
this
laud●ble
loue
,
and
also
their
children
,
from
receiuing
such
wholesome
correction
.
Of
all
professions
,
they
are
most
vnwilling
to
become
phisitions
,
neither
are
so
loath
to
minister
to
anie
,
as
to
their
owne
,
whom
God
hath
appointed
to
bee
theire
patients
.
Though
they
lye
,
and
sweare
,
and
steale
,
and
bee
stubborne
,
yet
theire
faul●s
bee
not
so
greate
,
they
saie
children
will
bee
children
,
and
did
not
wee
commit
as
grieuous
offences
our selues
when
we
were
yonge
.
But
are
not
childrens
faults
,
sinnes
againste
the
Lord
?
Are
not
childrens
sinnes
punishable
by
the
lawe
of
the
Almighty
?
Are
not
children
mortall
and
subiect
to
death
aswell
as
men
of
gr●●●●●
age
?
Shall
not
children
appear
before
the
iudgment
seate
of
Jesus
aswell
as
those
which
are
elder
?
And
sithence
we
had
the
same
corruptions
our selues
,
it
should
cause
vs
to
bee
more
pittifull
towards
them
,
and
watchfull
ouer
them
,
otherwise
it
is
to
be
doubted
whether
as
yet
we
be
healed
of
the
sins
of
our
youth
and
pardoned
for
them
.
But
it
is
needelesse
say
they
,
so
far
to
trouble
our selues
,
yeares
will
bring
wit
and
discretion
▪
or
at
least
their
owne
rod
will
be
ate
them
,
and
make
them
to
amend
.
But
who
tould
them
that
they
shall
liue
to
the
yeras
of
discretion
?
How
if
the
sword
of
iustice
cutte
them
off
before
for
theire
lewdnes
,
and
giue
no
time
for
theire
owne
rodde
to
worke
anie
goodnesse
in
them
?
And
though
they
should
remaine
,
and
smart
also
for
the
sinfulnes
of
their
childhood
,
yet
there
is
greater
danger
lest
their
hearts
wil
be
more
hardned
,
and
made
worse
,
than
hope
that
they
wil
repent
and
be
made
better
,
because
Gods
medicines
haue
beene
deteined
from
them
,
and
his
blessinges
are
not
promised
vnto
them
.
And
who
shall
make
any
praier
for
them
with
comfort
of
good
successe
?
The
sinfull
sonne
is
neither
able
to
doe
it
,
nor
willing
nor
accepted
,
if
he
shoulde
:
and
the
negligent
fath●r
hath
small
incouragement
to
intreate
the
Lorde
to
doe
that
wherein
hee
himselfe
hath
vtterlie
fayled
of
all
dueties
to
serue
his
prouid●nce
.
But
graunting
all
this
to
bee
true
,
that
so
much
euill
proceedeth
from
the
neglect
of
correction
,
and
so
much
good
by
the
seasonable
and
moderate
vse
thereof
,
yet
one
impediment
hindereth
them
that
they
cannot
bee
broughte
to
exercise
it
.
Theire
kinde
hearte
is
so
tenderly
affected
towardes
theire
little
ones
,
that
they
cannot
endure
to
heare
them
crie
,
or
see
them
weepe
,
and
the
rodde
will
make
them
doe
both
,
and
therefore
they
muste
needes
forbeare
it
,
But
you
mistake
the
cause
,
and
miscall
your
aff●ction
,
it
is
not
ki●dnesse
but
crueltie
,
nor
the
tendernesse
of
your
hearte
,
but
the
hatred
in
it
(
according
to
Gods
testimony
)
that
can
rather
indure
the
diseases
of
sinne
in
your
childrens
soules
,
then
the
curing
of
them
with
teares
,
and
sorow
.
And
yet
this
vnmercifull
fauour
doth
rather
prepare
them
to
sorowe
,
then
priuiledge
them
from
it
,
because
it
will
increase
their
misery
in
time
to
come
.
If
Dauid
had
mo●●●rieued
Adonitah
with
the
rod
&
rebukes
when
he
was
a
child
,
it
is
like
that
he
might
haue
escaped
the
sinne
of
treason
,
and
the
griefe
of
violent
death
,
when
he
was
a
man
.
But
the
scripture
noteth
that
hee
would
not
displease
him
to
saie
,
why
hast
thou
done
so
?
1.
Kings
.
1
,
6.
Instruction
to
children
to
take
notice
with
thankfulnes
of
their
parents
loue
,
not
onely
for
their
food
,
and
apparrel
,
for
their
portion
and
patrimonie
,
but
like
wise
and
that
in
a
principal
maner
,
for
their
good
education
,
for
their
holy
instructions
,
for
theire
wholesome
and
medicinable
corrections
,
though
for
the
present
they
seemed
somewhat
sharp
and
bitter
vnto
them
.
These
things
are
onely
profitable
to
their
bodies
,
and
yet
not
alwaies
,
nor
for
perpetuity
:
but
these
are
for
the
good
of
theire
soules
,
and
that
certainly
,
and
for
euermore
.
The
fathers
fondnes
,
and
Gods
anger
and
the
childs
ruine
,
goe
often
together
with
those
earthly
possessions
:
but
the
fathers
faithfulnesse
,
and
Gods
fauour
,
and
the
childes
happines
are
alwaies
conioyned
,
where
this
healthfull
discipline
is
duly
exercised
and
regarded
.
Vers.
25.
The
righteous
eateth
to
the
contentation
of
his
minde
:
but
the
bellie
of
the
wicked
shall
want
.
THe
righteous
,
)
all
those
which
are
religious
in
hearte
,
and
vpright
in
their
wayes
,
eate
,
that
is
,
inioy
all
good
things
,
as
they
shall
not
be
starued
through
want
of
food
,
so
they
shall
not
be
destitute
of
cloathing
,
or
lodging
,
or
habitation
,
or
any
other
thing
that
is
needfull
for
them
:
eyther
they
shall
abound
with
plenty
,
or
be
prouided
of
that
which
is
sufficient
.
Sometimes
they
haue
no
greate
store
for
their
eies
to
looke
vpon
,
yet
liuing
by
faith
and
not
by
sight
,
they
haue
alwaies
enough
for
theire
soules
to
be
satisfied
with
.
But
the
bellie
of
the
wicked
shall
want
,
and
their
backes
also
very
often
and
according
to
the
curse
of
the
lawe
,
manie
of
them
liue
in
hunger
,
and
in
thirst
,
and
in
nakednesse
,
and
in
need
of
al
things
.
And
albeit
this
iudgement
is
not
Deu.
28.
48.
executed
vpon
them
all
,
yet
commonly
some
other
more
heauy
and
hur●full
is
inflicted
vpon
them
that
escape
it
.
And
of
neither
of
them
which
get
most
,
nor
of
them
which
fare
best
,
it
can
be
truely
affirmed
,
that
they
eate
to
the
contentation
of
their
minds
.
For
though
they
haue
much
wealth
in
their
hands
,
&
much
meat
at
their
tables
,
and
much
wine
in
their
bowles
,
yet
they
haue
not
much
,
nor
any
contentment
in
their
hearts
,
for
they
remaine
vnsatiable
.
As
the
godly
are
in
better
case
than
the
wicked
for
their
soules
Doct.
in
regard
of
the
life
to
come
,
so
they
are
for
their
bodies
,
in
respect
of
their
present
state
.
He
onely
is
blessed
in
earth
,
that
is
to
be
glorif●ed
in
heauen
,
and
none
can
possibly
be
happy
here
,
so
long
as
he
standeth
in
state
of
damnation
for
hereafter
.
When
the
Spirit
of
God
giueth
grace
to
the
soule
,
his
prouidence
will
not
fayle
to
minister
all
good
things
to
the
body
.
And
therefore
the
Apostle
sayth
,
that
1.
Tim.
4.
8.
godlinesse
is
profitable
vnto
all
things
,
which
hath
the
promise
of
the
life
present
,
and
of
that
that
is
to
come
.
On
the
other
side
,
vngodly
men
hauing
no
piety
in
them
,
haue
likewise
no
promise
to
them
.
The
best
that
may
be
hoped
for
is
this
,
that
if
they
be
Gods
elect
,
he
will
drawe
them
to
himselfe
by
penury
and
wants
,
or
other
scourges
.
If
otherwise
,
let
them
know
,
that
he
neuer
giueth
any
thing
to
them
in
mercy
,
whome
he
is
minded
to
destroy
in
iustice
.
A
larger
prosecution
of
this
point
,
see
in
the
tenth
Chapter
,
verse
the
third
,
vpon
these
words
:
The
Lord
will
not
fam●sh
the
soule
of
the
righteous
:
but
he
casteth
away
the
substance
of
the
wicked
.
AN
EXPOSITION
OF
THE
FOVRTEENTH
CHAPTER
OF
THE
PROVERBS
.
CHAPTER
XIIII
.
Verse
1.
A
wise
woman
buildeth
her
house
:
but
the
foolish
destroieth
it
with
her
owne
hands
.
A
Wise
woman
)
Such
a
one
as
is
both
godly
and
discreet
,
buildeth
her
house
,
is
helpfull
and
profitable
,
to
the
state
&
family
of
her
husband
,
and
her
owne
.
But
she
that
is
foolish
,
being
destitute
of
grace
and
good
prouidence
,
how
much
wit
soeuer
she
hath
:
for
many
times
the
most
witty
wiues
,
are
the
least
thrifty
huswiues
,
destroieth
it
,
vndooeth
her
hus●and
,
her selfe
,
and
children
,
and
ouerthroweth
the
whole
houshold
.
It
behooueth
a
man
in
regard
of
his
whole
estate
,
to
be
wise
Doct.
and
wary
in
making
choyse
of
his
wife
.
Though
his
owne
skill
and
power
be
slender
▪
and
vnable
to
effect
any
matters
of
importance
,
yet
by
a
wise
diligent
helper
,
he
may
bring
great
things
to
passe
:
and
though
himselfe
be
neuer
so
industrious
and
expert
in
his
calling
,
yet
by
a
wretchlesse
and
wastfull
yoakefellow
,
his
labours
may
be
all
consumed
.
A
good
woman
comming
to
a
house
scarce
side-wall
high
,
will
set
vp
the
roofe
,
&
furnish
the
rooms
:
but
a
lewd
huswife
finding
an
house
already
built
and
stored
,
will
rase
the
foundation
of
it
,
and
quickly
empty
it
of
all
the
furniture
.
Some
by
their
sloth
&
carelesnesse
,
neglect
either
to
get
or
saue
:
others
by
their
pride
or
luxury
,
or
like
vices
,
spare
not
to
lauish
out
,
and
mispend
,
and
all
by
sinfulnes
and
rebellion
against
God
,
do
drawe
downe
his
curse
and
iudgements
vpon
them
.
Somewhat
hath
been
already
spoken
to
this
point
,
in
the
twelfth
chapter
and
fourth
verse
,
vpon
these
words
:
A
vertuous
woman
is
the
crowne
of
her
husband
:
but
she
that
maketh
him
ashamed
,
is
a
rottennesse
in
his
bones
.
And
more
remaineth
to
be
handled
in
the
one
and
thirtieth
chapter
,
where
the
Lord
himselfe
doth
at
large
illustrate
the
seuerall
properties
,
and
good
effects
of
a
prudent
,
godly
,
and
gratious
woman
.
Vers.
2.
He
that
walketh
in
his
vprightnesse
feareth
the
Lord
:
but
he
that
is
lewd
in
his
waies
,
despiseth
him
.
BY
walking
,
and
waies
,
is
meant
in
the
Scriptures
,
the
ordinary
,
vsuall
,
and
common
course
of
mens
behauiour
:
&
by
vprightnesse
,
the
sincerity
and
faithfulnes
of
their
harts
,
contrary
to
fraud
and
guile
,
which
pretendeth
one
thing
,
and
purposeth
another
,
in
them
which
make
a
shew
to
doe
seruice
to
God
in
that
wherein
they
only
,
or
principally
propose
some
carnall
end
to
themselues
:
and
by
fearing
the
Lord
,
is
vnderstood
true
piety
and
godlines
.
So
that
the
sence
of
the
former
clause
is
,
that
euery
one
which
accustometh
himselfe
to
well
doing
,
vnfainedly
,
without
hypocrisie
and
halting
,
is
vndoubtedly
the
child
of
God
,
and
truely
religious
.
But
he
that
is
lewd
in
his
waies
,
that
leadeth
a
wicked
life
,
whether
openly
,
in
the
sight
and
view
of
the
world
,
or
secretly
,
so
as
is
known
only
to
the
Lord
and
his
owne
conscience
,
despiseth
him
,
doth
actually
,
and
in
deed
shew
contempt
to
God
by
violating
his
lawes
,
howsoeuer
he
may
beare
himselfe
in
hand
,
and
make
others
to
beleeue
,
that
he
doth
much
reuerence
him
.
The
faithfulnesse
or
falslood
of
the
heart
,
may
be
discerned
by
the
Doct.
course
of
the
conuersation
.
The
grace
of
the
spirit
cannot
be
dammed
vp
in
the
soule
of
a
man
,
but
that
it
will
flow
forth
,
and
shew
it selfe
by
goodnesse
in
his
behauiour
:
neither
can
there
possibly
be
a
constant
streame
of
goodnes
in
his
behauiour
,
vnlesse
he
haue
a
spring
and
fountaine
of
grace
in
his
soule
.
The
Apostle
S.
Iohn
is
plentiful
in
this
point
1.
Ioh.
3.
7.
8.
9
&
maketh
discourse
thereof
with
many
words
.
Little
children
saith
he
,
let
no
man
deceiue
you
:
be
that
doth
righteousnesse
is
righteous
,
as
Christ
is
righteous
.
He
that
committeth
sinne
is
of
the
deuill
:
whosoeuer
is
borne
of
God
sinneth
not
:
for
his
seede
remameth
in
him
,
neither
can
he
sinne
because
he
is
borne
of
God
.
In
this
are
the
children
of
God
knowne
,
and
the
children
of
the
deuill
:
whosoeuer
doth
not
righteousnes
is
not
of
God
&c.
Where
,
to
do
righteousnes
,
is
the
same
as
heereto
walke
in
vprightnesse
:
to
bee
righteous
,
as
much
as
as
heer
to
feare
the
Lord
to
commit
sin
is
that
which
is
heer
to
be
lewd
in
his
wayes
,
and
to
be
of
the
diuell
,
is
nothing
different
from
that
which
is
here
the
despising
of
God
.
First
,
the
heart
is
in
the
man
,
as
the
sappe
in
the
tree
,
and
his
Reasons
.
1
waies
all
one
with
the
fruite
:
&
therefore
they
declare
what
the
man
and
his
heart
is
,
as
the
fruite
doth
shew
what
the
tree
&
the
sap
is
.
It
is
not
onely
meant
of
false
Prophets
,
but
likewise
of
false
hearted
professours
,
when
our
sauiour
said
,
that
a
bad
tree
cannot
Mat.
7.
18.
bring
forth
good
fruite
.
nor
onely
of
faithfull
ministers
,
but
also
of
sincere
christians
,
when
he
said
that
a
good
tree
cannot
bring
forth
bad
fruite
.
Secondly
,
the
communion
which
Christians
haue
with
Christ
,
doth
cause
their
conuersation
to
be
holy
,
&
the
want
of
the
same
in
the
wicked
,
doth
make
their
waies
to
be
onely
lewd
and
sinfull
.
And
so
much
S
Iohn
doth
intimate
,
saying
,
If
that
we
say
that
we
haue
fellowship
with
him
,
and
walke
in
darkenes
we
lie
,
and
doe
●
.
Ioh:
1.
6
,
7.
not
truely
.
But
if
we
walke
in
the
light
,
as
he
is
in
the
light
,
wee
haue
fellowshippe
,
one
with
an
other
.
Thirdly
God
himselfe
doth
iudge
&
reward
euery
one
according
to
his
works
,
and
therfore
the
works
are
correspondent
to
the
heart
,
and
the
heart
to
the
regenerate
,
or
vnregenerate
estate
of
the
man
,
I
the
Lord
,
saith
he
by
the
prophet
,
search
the
heart
,
&
Iere
,
17
,
10.
try
the
raines
,
euen
to
giue
euery
man
according
to
his
waies
,
and
according
to
the
fruite
of
his
workes
.
Consolation
to
faithfull
men
,
though
not
void
of
infirmities
,
against
Vse
.
1
the
temptations
of
Sathan
,
the
calumniations
of
wicked
men
&
the
feares
of
their
own
harts
.
None
are
so
much
accused
of
contempt
against
God
,
as
they
which
are
most
religious
,
in
his
seruice
:
none
are
so
much
burdened
with
imputations
of
hypocrisie
,
as
they
which
are
most
vpright
in
their
harts
.
The
deuil
in
his
malice
,
because
he
seeth
their
tender
consciences
easily
affrighted
doth
labour
to
perswade
them
that
there
is
nothing
in
them
but
fraud
,
&
falshood
.
Sinfull
men
when
they
can
charge
them
with
no
misdemeanors
not
lewdnes
of
life
,
take
vpon
them
Gods
office
to
be
come
iudges
of
the
heart
,
exclayming
that
they
are
hypocrites
,
and
dissemblers
,
yet
proceede
contrary
to
Gods
iustice
,
condemning
those
of
hypocrisie
and
dissimulation
:
whome
he
doth
commend
for
truth
and
sincerity
.
And
many
doubts
arise
in
theire
owne
soules
by
reason
of
the
manifold
imperfections
of
theire
liues
.
They
feele
want
of
knowledge
in
their
minds
,
and
disorder
in
their
affections
:
they
are
priuy
to
them selues
of
duties
neglected
,
or
negligently
performed
:
they
finde
a
guiltines
in
regard
of
sundry
sinnes
committed
,
and
of
diuers
not
soundly
auoided
:
they
see
still
in
their
nature
a
pronenes
to
pride
,
and
many
vanities
,
but
no
aptnes
to
that
which
is
good
and
needefull
to
be
exercised
.
All
these
things
trouble
their
harts
,
&
make
them
very
suspicious
of
themselues
,
least
all
their
piety
bee
nothing
but
an
outward
profession
,
and
all
their
former
comforts
but
meerly
illusions
.
But
are
they
desirous
vnpartialie
to
keepe
euery
commaundement
,
if
there
power
were
answerable
to
their
will
?
Doe
they
indeauour
truely
to
please
God
,
although
they
cannot
do
it
perfectly
?
Are
they
of
the
mending
hand
,
to
yeeld
more
obedience
to
the
commandements
of
God
,
though
they
cannot
fulfill
them
Then
there
is
no
cause
of
discomfort
:
then
they
are
vpright
in
their
waies
,
and
walke
in
the
law
of
the
Lord
:
then
God
testifieth
of
them
here
that
they
are
of
the
number
of
those
that
feare
him
:
and
else
where
he
testifieth
of
all
those
which
feare
him
that
they
are
blessed
.
True
happinesse
is
appropriated
to
them
,
that
none
but
they
can
be
pertakers
of
it
,
and
none
of
them
but
haue
a
portion
in
it
.
Conuiction
of
profane
persons
to
their
terrour
,
whose
onelie
hope
of
happines
consisteth
in
this
that
they
haue
a
good
soule
towards
God
,
howsoeuer
men
think
and
speake
of
them
:
for
they
loue
him
with
all
their
heart
,
&
with
all
their
strength
,
and
that
is
as
much
as
he
requireth
,
and
as
the
holiest
of
them
all
performeth
And
therefore
preachers
and
others
are
too
full
of
iudging
when
they
repute
him
to
be
so
bad
,
and
their
faults
to
be
so
haynous
,
and
their
state
to
bee
so
dangerous
.
But
will
you
haue
the
matter
to
be
referred
to
God
himself
,
as
it
must
be
whatsoeuer
your
will
is
?
And
will
you
stand
to
his
sentence
therein
,
as
you
shall
bee
compelled
,
though
it
bee
against
your
wills
?
Then
heare
what
he
pronounceth
of
you
that
he
which
is
lewd
in
his
waies
,
despiseth
him
,
nay
yet
more
for
the
greater
aggrauation
of
the
sinne
that
hee
is
a
despiser
,
or
despising
of
him
,
which
is
more
emphaticall
,
and
imployeth
an
habite
,
&
accustomable
practise
,
and
professed
contempt
.
You
imagine
that
men
are
too
sharpe
in
their
censures
,
and
condemnings
:
you
shall
feele
vnlesse
you
repent
,
that
the
Lord
will
bee
farre
more
seuere
in
this
sentence
,
with
the
execution
of
it
.
You
will
sweare
,
and
blaspheme
the
name
of
God
,
if
it
be
but
to
anger
them
that
like
not
of
it
you
will
vse
wanton
&
sinfull
exercises
on
the
Lords
day
,
in
despig
it
of
those
that
bee
grieued
at
it
:
You
will
proceede
on
your
owne
wayes
,
and
vilifie
all
such
as
shall
reprooue
you
for
it
:
but
whom
in
the
meane
time
,
doe
you
contemne
?
and
whome
haue
ye
sought
to
reproch
?
Euen
the
mightie
and
glorious
God
,
who
is
both
able
in
power
,
and
ready
i●
wrath
to
returne
your
waies
vpon
your
owne
heads
.
Hee
will
bee
honoured
and
you
shall
be
despised
:
he
will
haue
eternall
praise
,
and
you
shall
haue
euerlasting
confusion
.
But
for
those
that
sinne
not
so
presumptuously
,
nor
with
such
an
high
hand
,
if
that
they
be
in
the
power
of
sinne
and
without
repentance
,
this
point
is
very
vncomfortable
.
They
dreame
that
the
Lord
is
not
so
much
offended
with
them
,
and
their
behauiour
,
as
they
heare
spoken
in
sermons
,
but
that
he
will
lightly
passe
by
those
things
which
heere
are
counted
great
matters
:
but
let
them
know
that
he
is
more
righteous
then
man
,
and
hateth
euery
sinne
more
then
all
men
hate
all
sins
.
And
howsoeuer
through
Christ
,
he
passe
by
the
infirmities
of
the
godly
,
&
taketh
things
at
the
best
,
which
they
doe
,
yet
hee
dealeth
not
so
with
the
wicked
beeing
his
enemies
,
but
iudgeth
of
their
waies
according
to
the
nature
,
and
effects
,
and
consequents
of
the
same
.
As
he
will
doe
them
no
wrong
to
make
their
faults
more
or
more
grieuous
then
they
are
:
so
hee
will
shew
them
no
fauour
to
extenuate
their
sinnes
,
or
mittigate
the
punishment
which
they
deserue
.
This
he
testifieth
of
al
that
are
lewd
in
their
waies
,
whatsoeuer
their
cloakings
,
or
defences
,
or
excuses
be
,
but
they
are
no
better
then
despisers
of
him
,
and
therfore
to
be
plagued
no
lesse
than
they
that
despise
him
.
Verse
.
3.
In
the
mouth
of
the
foolish
is
the
rod
or
wand
of
pride
:
but
the
lippes
of
the
wise
preserue
them
.
IN
the
mouth
of
the
foolish
;
in
the
vsuall
talke
of
wicked
men
,
especially
,
when
they
are
of
any
hawty
heart
and
high
minded
is
the
rod
of
pride
,
such
speeches
as
proceed
from
pride
,
&
wherby
they
strike
at
others
,
&
are
commonly
smitten
themselues
,
either
man
taking
aduantage
of
them
,
or
God
inflicting
punishments
,
for
them
.
But
the
lippes
of
the
wise
,
such
words
and
answeres
as
in
humility
they
vtter
to
men
,
and
such
praiers
and
petitions
as
they
send
vp
to
God
,
preserue
them
protect
themselues
,
and
others
also
from
hurts
and
dangers
.
It
is
property
of
proude
men
to
haue
arrogant
and
hurtfull
Doct.
tongues
,
Jt
is
not
easie
for
them
to
speak
,
and
not
to
speak
to
the
extolling
of
themselues
,
and
di●grace
of
others
.
The
naturall
current
of
their
discourse
is
stopped
,
when
they
may
not
boaste
,
or
threaten
,
or
reuile
,
or
traduce
,
or
vtter
some
contemptuous
iests
against
their
neighbors
.
Behold
saith
Dauid
they
brag
in
their
talk
Psal.
59
,
7
,
8.
and
swords
are
in
their
lips
:
for
who
say
they
,
doth
heare
?
But
thou
O
Lord
,
shalt
haue
them
in
derision
,
and
thou
shalt
laugh
at
all
those
nations
.
As
this
their
sinne
is
common
and
frequent
,
so
are
the
scriptures
also
plent
full
of
complaints
against
it
in
many
places
,
and
so
are
they
in
denouncing
proportionable
punishmentes
,
and
so
are
they
in
declaring
how
they
haue
bene
executed
.
First
,
pride
doth
ingender
malice
,
and
enuy
,
and
fiercenes
,
and
it
came
no
way
more
readily
and
harmefully
exercise
them
by
Reasons
.
1
violent
speeches
,
and
therefore
it
vseth
them
,
as
ordinary
weapons
of
mischance
.
Secondly
,
in
striking
at
men
with
contumelious
and
proude
words
,
they
also
lift
vp
themselues
insolently
against
the
Lord
,
and
therefore
both
in
defence
of
his
people
,
and
reuenge
of
his
enemies
,
he
maketh
their
stripes
to
light
on
their
owne
backes
,
and
the
strokes
of
their
rods
to
fall
on
their
owne
faces
.
To
that
end
speaketh
Dauid
in
the
twelfth
Psalme
.
The
Lord
will
cut
off
Psal.
12.
3.
all
flattering
lippes
,
and
the
tongue
that
speaketh
proude
thinges
.
Which
haue
saide
,
with
our
tongue
will
we
preuaile
:
our
lippes
are
in
our
owne
power
:
who
is
Lord
ouer
vs
?
And
to
the
same
effect
he
Psal.
●9
.
11.
12.
13.
prayeth
in
another
Psalme
:
Scatter
them
abroad
by
thy
power
,
and
put
them
downe
,
O
Lord
our
shield
,
for
the
sinne
of
their
mouth
,
and
the
words
of
their
lips
:
and
let
them
be
taken
in
their
pride
,
euen
for
their
periurie
and
lies
.
And
let
them
know
that
God
ruleth
in
Iacob
,
euen
to
the
ends
of
the
world
.
Instruction
that
so
far
as
we
are
vnwilling
to
be
hurtfull
or
to
be
Vse
.
hurt
with
our
tongues
,
we
get
humility
in
our
hearts
.
If
we
giue
place
vnto
pride
,
our
pride
will
haue
the
comand
of
our
mouthes
,
and
set
our
lips
to
smiting
:
we
shall
vncessantly
be
offering
iniury
to
others
,
&
haue
them
all
at
last
returne
vpon
our selues
.
Are
we
therefore
desirous
to
liue
in
peace
without
vexation
and
perill
?
let
vs
put
away
pride
then
:
for
that
is
a
continuall
make-bate
,
and
indangereth
vs
dayly
.
Would
we
auoide
that
shame
and
disgrace
which
commeth
vpon
lyars
and
slanderers
,
when
their
falshood
is
found
out
?
let
vs
beware
then
of
arrogancy
:
for
that
is
impudent
and
bold
to
affirme
any
vntrueth
,
and
God
is
iust
and
righteous
to
bring
the
trueth
to
light
,
2.
Not
to
presse
our selues
without
need
,
into
the
place
or
company
where
foolish
prowde
persons
haunt
.
If
we
come
within
their
reach
,
we
must
looke
to
be
lashed
or
knocked
,
they
are
soone
ready
to
strike
,
euery
word
is
a
blow
with
them
.
True
it
is
that
they
offer
violence
also
to
them
that
are
absent
,
and
depraue
many
that
neuer
come
among
them
,
but
it
is
lesse
daungerous
when
we
prouoke
them
not
vnnecessarily
with
our
presence
,
nor
expose
our selues
to
their
bitter
or
scurrilous
speeches
.
But
the
lips
of
the
wise
,
&c.
)
The
vse
of
a
good
tongue
is
a
defensiue
Doct.
2
weapon
against
the
strokes
of
an
euill
tongue
.
See
chapter
the
twelfth
.
v.
13.
Doctrin
the
second
.
Vers.
4.
Where
none
Oxen
are
,
the
cribbe
is
emptie
:
but
much
increase
commeth
by
the
strength
of
the
Oxe
.
BY
Oxen
)
he
meaneth
those
kind
of
labouring
cattell
,
which
are
applied
to
plowing
,
and
other
works
of
husbandry
,
and
where
they
are
not
,
or
not
set
to
worke
,
there
the
cribbe
is
emptie
,
and
so
is
the
barne
also
,
foode
for
man
and
beast
faileth
:
but
much
increase
commeth
by
the
strength
of
the
Oxe
,
abundance
of
corne
,
and
necessary
prouision
,
ariseth
by
the
trauell
of
cattell
,
and
labourers
,
in
diligent
plowing
and
husbandry
.
The
seruiceable
creatures
are
most
profitable
and
necessary
.
Doct.
The
Teame
and
plowmen
cannot
be
spared
,
as
tillage
&
plowing
cannot
.
By
these
,
sundry
sorts
of
beasts
and
foules
fare
the
better
especially
those
that
are
tame
and
domesticall
:
and
by
these
are
all
degrees
of
people
maintained
,
the
meanest
,
the
middle
sorte
,
Eccl.
5.
8.
and
the
mightie
,
according
as
it
is
sayd
,
that
the
King
also
consisteth
by
the
field
that
is
tilled
.
This
matter
is
more
largely
intreated
of
in
the
twelfth
Chapter
,
v.
11.
Doctrine
the
first
,
vpon
these
words
:
He
that
tilleth
his
land
shall
be
satisfied
with
bread
.
Verse
.
5.
A
faithfull
witnesse
will
not
lie
:
but
he
that
telleth
lyes
will
be
a
false
witnesse
.
A
Faithfull
witnesse
)
he
that
maketh
conscience
,
and
is
resolued
before
the
iudgement
seate
constantly
to
testifie
the
truth
,
will
not
vsually
,
nor
in
his
common
speech
tell
vntruths
:
but
he
that
telleth
lies
will
be
a
false
witnesse
,
whosoeuer
accustometh
himselfe
to
lying
in
priuate
,
will
not
sticke
to
forsweare
himselfe
,
and
beare
false
witnesse
in
publick
.
It
is
all
one
in
sense
with
the
17.
verse
of
the
12.
chapter
,
where
it
is
sayde
,
that
he
which
speaketh
trueth
will
shew
righteousnesse
,
&c.
Verse
.
6.
The
scorner
seeketh
wisedome
,
but
findeth
it
not
:
but
knowledge
is
easie
to
him
that
is
prudent
.
THe
scorner
)
that
is
very
sinfull
,
and
contemptuous
persons
:
(
for
it
is
a
collectiue
,
and
meant
of
all
,
or
at
leaste
of
diuers
of
them
)
seeketh
wisedome
,
by
wisedome
we
may
vnderstand
the
true
knowledge
of
Gods
holy
will
,
and
where
it
is
said
,
the
scorners
seeke
it
,
the
meaning
is
,
that
some
of
them
make
shew
of
seeking
,
and
seeme
so
to
do
,
being
present
at
those
meanes
,
and
outwardly
dealing
in
those
exercises
,
whereby
others
truely
seeke
,
&
effectually
find
knowledge
.
And
as
these
vse
the
meanes
without
any
desire
of
hauing
wisedome
,
so
others
would
haue
it
,
but
contemne
all
those
meanes
whereby
it
is
offered
,
and
to
be
receiued
,
trusting
to
their
owne
wit
,
and
carnall
reason
.
And
a
third
sort
seeke
it
,
and
are
willing
to
haue
it
,
and
at
the
ministers
hands
would
gladly
obtaine
it
,
but
only
vpon
their
death
beds
,
or
in
great
extremities
,
not
in
loue
to
God
,
or
sincere
affection
to
his
word
,
or
in
holy
liking
of
his
graces
,
but
only
in
terrour
and
passion
,
that
they
might
escape
hell
and
damnation
:
or
the
present
dangers
wherein
they
stand
.
Hereof
the
Prophet
speaketh
in
the
Psalme
,
saying
,
When
he
flew
them
,
they
sought
him
,
and
they
returned
Psal.
78.
34
▪
36
and
sought
God
earlie
.
But
they
flattered
him
with
their
mouth
,
and
dissembled
with
him
with
their
tongue
.
For
their
heart
was
not
vpright
with
him
,
neither
were
they
faithfull
in
his
couenant
.
And
therefore
being
so
affected
it
is
not
str●●ng●
that
their
successe
is
no
better
.
For
though
our
Sauiour
say
,
that
euerie
one
which
seeketh
Mat.
7.
8.
findeth
,
yet
it
is
to
be
vnderstood
of
euery
such
one
as
seeketh
faithfully
,
and
in
due
manner
.
But
knowledge
is
easie
to
him
that
is
prudent
.
We
must
not
so
conceiue
of
these
words
,
as
though
men
of
vnderstanding
could
increase
their
wisedome
and
graces
without
industry
and
paines
taking
,
but
that
when
they
haue
vsed
diligence
in
the
exercise
of
Gods
ordinances
,
they
may
know
for
certainty
that
they
shall
speede
well
,
and
be
stored
with
all
such
graces
,
as
will
lead
them
to
life
euerlasting
.
And
therefore
we
see
the
sence
of
this
sentence
expressed
in
the
second
chapter
of
this
booke
.
If
thou
callest
after
knowledge
,
and
criest
for
vnderstanding
Prou.
2.
3.
4.
5.
if
thou
seekest
her
as
siluer
,
and
searchest
for
her
as
for
treasures
,
then
shalt
thou
vnderstand
the
feare
of
the
Lord
,
and
finde
the
knowledge
of
God
.
They
are
not
capable
of
any
grace
,
which
will
not
be
brought
Doct.
to
renounce
their
sins
.
Jf
they
deride
admonitions
,
and
make
them
frustrate
of
that
which
they
were
giuen
for
,
they
shall
make
themselues
ridiculous
and
disappointed
of
that
which
they
seeke
for
.
Wisedome
is
wise
enough
to
know
her
friends
from
her
foes
,
them
that
loue
her
vnfainedly
,
from
them
that
flatter
her
,
to
discerne
who
will
vse
h●r
well
,
and
who
will
abuse
her
:
who
will
subiect
themselues
vnto
her
gouernment
,
and
who
would
make
her
an
vnderling
to
pride
and
lust
,
and
Sathan
.
Indeed
she
calleth
vpon
one
kind
of
scorners
to
come
to
her
,
and
learne
of
her
,
and
promiseth
to
poure
out
her
minde
vnto
them
,
but
they
are
such
,
as
ignorance
hath
drawne
to
scorning
,
rather
then
malice
▪
such
as
in
whome
there
is
possibility
of
amendment
,
and
not
they
that
are
desperately
giuen
ouer
to
obstinacy
.
And
euen
these
silly
scorners
,
that
are
not
yet
incorrigible
,
must
not
onely
be
reformable
in
hope
,
but
reformed
in
deed
,
before
wisedome
will
impart
her
counsels
vnto
them
,
for
their
comfort
.
And
therefore
she
saith
,
Turne
you
at
my
corrections
Prou.
1.
23.
l●e
I
will
powre
out
my
mind●
vnto
you
,
and
make
you
vnderstand
my
words
.
As
for
those
which
are
possessed
with
an
inueterate
hatred
of
instruction
,
and
purposely
picking
quarrels
against
the
trueth
of
God
,
haue
contemptuously
rebelled
against
it
,
the
Prophet
declareth
by
their
waies
which
are
past
hope
of
any
reformation
,
that
their
minds
are
vncapable
of
all
sound
vnderstanding
.
For
,
saith
he
,
can
the
blacke
More
change
his
skin
?
or
the
Leopard
his
Ier.
13.
23.
spottes
?
then
may
ye
also
do
good
,
that
are
accustomed
to
doe
euill
.
Jf
they
could
haue
changed
their
minds
,
and
been
able
to
iudge
rightly
both
of
that
which
is
good
,
and
also
of
the
euill
,
they
could
not
choose
but
change
their
behauiour
to
practise
the
good
,
and
eschew
the
euill
:
but
for
asmuch
as
custome
was
growne
into
a
nature
,
and
nothing
was
to
be
looked
for
in
all
their
life
,
but
works
of
darknes
,
it
followeth
that
their
soules
were
likewise
finally
blinded
,
and
neuer
to
be
illuminated
with
any
gratious
light
.
First
,
the
wisedome
of
God
is
mysticall
,
and
vnderstood
only
Reasons
.
by
reuelation
of
the
spirit
,
and
therefore
it
cannot
be
comprehended
of
them
that
are
meerly
fleshly
,
and
voide
of
all
graces
of
the
Spirit
.
But
least
of
all
can
they
attaine
vnto
it
,
which
are
nothing
but
flesh
,
and
such
as
haue
alwayes
resisted
the
Spirit
,
which
is
the
condition
of
scorners
.
Secondly
,
they
are
all
prowde
,
and
therefore
as
the
Apostle
testifieth
,
God
resisteth
them
,
and
giueth
grace
to
the
humble
.
Yea
they
are
not
in
a
common
maner
prowde
,
and
equall
therein
with
other
Iam.
4.
6.
men
,
but
more
presumptuously
than
any
other
,
in
the
hight
of
contempt
,
they
dispise
the
counsels
of
the
Lord
,
&
therefore
in
an
extraordinary
manner
he
layeth
his
punishments
vpon
their
hearts
,
and
is
sayd
to
scorne
the
scornefull
.
Prou.
3.
34.
3.
Thirdly
,
all
scorners
liue
in
some
grieuous
sinnes
,
out
of
which
the
breath
of
scorning
sumeth
,
and
therefore
no
roome
is
in
their
sinfull
harts
for
wisedome
to
lodge
in
,
vnlesse
she
should
beare
the
diuel
company
,
and
inhabitate
in
that
house
,
whereof
he
is
the
master
or
commander
.
Saint
Paul
speaking
of
simple
women
,
laden
2
Tim.
3.
6.
with
sinnes
,
and
led
with
diuers
lusts
,
saith
,
that
they
are
euer
learning
,
and
neuer
come
to
the
knowledge
of
the
truth
.
It
was
not
then
the
sexe
,
nor
sillinesse
of
the
persons
that
made
them
to
profit
so
little
,
but
the
sinnes
and
corruptions
of
their
soules
:
If
therefore
the
same
be
in
men
,
why
should
there
not
be
the
same
effect
also
of
them
?
if
they
be
more
abounding
in
men
(
as
when
they
wilfully
withstand
the
trueth
of
God
,
whereas
the
poore
weomen
were
seduced
by
deceiuers
)
why
should
it
not
be
thought
that
they
will
make
them
lesse
teachable
or
capable
?
Fourthly
,
if
scorners
might
find
wisedome
,
this
holy
and
heauenly
wisedome
,
when
it
pleased
them
to
seeke
for
it
,
they
should
become
elder
brethren
to
Gods
people
,
&
inioy
the
double
portion
.
Earthly
things
both
of
wealth
and
dignity
they
commonly
haue
in
greater
plenty
than
the
best
Christians
:
pleasures
they
pursue
without
restraint
,
and
follow
their
delights
continually
,
if
they
might
also
haue
grace
,
&
Gods
fauor
,
&
the
kingdom
of
heauen
ready
at
their
wills
,
the
worst
men
should
haue
the
best
prerogatiue
,
&
the
Lord
would
seem
to
be
most
kind
to
his
mortall
enemies
.
And
it
wold
come
to
passe
that
the
greatest
part
of
mankind
wold
liue
like
diuells
on
earth
,
&
raigne
like
saints
in
heauen
.
And
therfore
that
preheminence
of
getting
grace
,
&
sauing
knowledge
is
appropriated
to
Gods
people
,
&
none
others
(
especially
if
they
be
scorners
)
are
to
intercommon
with
them
.
And
that
the
holy
ghost
sheweth
in
another
chapter
,
saying
,
Wicked
men
vnderstand
not
iudgement
:
but
they
that
seeke
the
Lord
,
vnderstand
all
Prou.
28.
5.
things
.
And
likewise
in
the
psalmes
he
declareth
it
to
be
a
degree
of
good
mens
happines
,
that
the
secret
of
the
Lord
is
reuealed
to
Psal.
25.
14.
Vse
.
them
that
feare
him
;
&
his
couenant
to
giue
them
vnderstanding
.
Instruction
for
euery
man
with
all
heedfulnesse
to
take
heed
that
they
finke
not
into
so
greate
a
sinne
as
scornefulnes
is
,
that
will
drawe
downe
so
grieuous
a
plague
as
scornefulnesse
doeth
,
Though
no
hurt
seemeth
to
come
by
it
,
but
benefite
rather
.
If
the
outward
state
of
many
scorners
be
respected
,
yet
nothing
but
mischiefe
&
misery
insueth
vpon
it
,
if
the
state
of
their
soules
be
considered
,
they
all
lose
all
their
labour
,
and
returne
frustrate
&
disappointed
,
when
other
of
meaner
place
,
and
naturall
partes
haue
happy
&
prosperous
successe
:
they
are
reiected
of
the
Lord
,
as
contemptible
persons
,
and
abiects
,
when
others
whome
they
despise
,
are
graced
with
his
presence
&
countenance
:
they
are
shut
out
of
dores
,
&
excluded
from
all
spiritual
commodities
,
when
others
whom
they
maligne
,
are
let
into
Gods
treasurie
,
and
stored
with
all
heauenly
riches
.
They
therfore
that
are
tending
towards
it
,
let
them
stay
themselues
before
they
go
too
far
:
they
that
are
come
to
the
gate
thereof
,
let
them
beware
how
they
enter
in
:
they
that
are
already
in
the
house
,
yet
let
them
returne
back
againe
,
and
not
sitte
downe
in
the
chaire
:
for
then
their
case
is
desperate
.
And
this
is
not
one
lie
to
admonish
men
that
they
become
not
scorners
,
but
that
also
they
satisfie
not
themselues
with
euery
slight
and
superficiall
seeking
of
wisedome
.
It
is
not
ynough
to
seeke
,
(
for
the
worst
men
,
we
see
,
may
do
that
)
but
to
seeke
so
as
we
may
finde
,
which
none
can
doe
but
they
that
are
good
and
godly
.
A
greater
blessing
God
giueth
to
none
in
this
world
,
than
to
make
his
ordinances
forcible
to
them
for
wisedome
,
and
comfort
:
and
a
greater
iudgement
is
not
executed
vpon
any
before
their
going
to
hell
,
than
the
withholding
from
them
grace
&
vnderstanding
.
No
sicknesse
,
no
paine
,
no
pouerty
,
no
disgrace
,
no
imprisonment
,
no
banishment
,
no
losse
of
limmes
,
or
life
is
so
dangerous
and
hurtfull
as
this
is
.
Though
the
eies
should
bee
plucked
out
of
the
heade
,
yet
if
there
be
sight
within
the
mind
there
can
bee
no
extremity
of
darknes
,
and
though
the
hearte
were
plucked
out
of
the
body
,
yet
if
religion
abide
in
the
soule
,
the
happinesse
remaineth
,
but
then
is
the
state
of
men
wofull
when
there
internall
shape
is
changed
,
and
they
are
transformed
into
dumbe
idolls
,
when
it
may
be
saide
of
them
as
it
was
of
the
heathen
Gods
:
they
haue
eies
&
see
not
,
they
haue
eares
&
heare
not
&
one
degree
beyond
the
images
,
they
haue
hearts
and
perceiue
not
.
But
knowledge
,
&c
Vnderstanding
is
neither
impossible
nor
D●t
.
2.
difficult
to
come
by
,
when
men
haue
discretion
.
If
any
be
so
wise
as
to
discerne
their
neede
of
knowledge
,
and
vnfainedly
to
desire
and
labour
for
it
,
though
their
learning
be
not
great
,
nor
their
capassity
deepe
,
yet
they
shall
obtaine
it
in
seeking
,
and
bee
made
more
wise
by
hauing
of
it
.
Else
why
is
the
scripture
commended
for
her
largesse
and
bounty
to
all
sorts
of
people
,
that
haue
skill
to
be
vpright
without
dissunulation
?
It
giueth
vnto
the
simple
sharpnesse
Prou.
1.
4.
5.
of
wit
,
and
to
the
child
,
knowledge
and
discretion
.
And
a
wise
man
shall
heare
and
increase
in
learning
,
and
a
man
of
vnderstanding
shall
attaine
vnto
wise
counsels
.
First
,
in
regard
of
holy
prudence
here
spoken
of
:
it
is
said
that
Reasons
.
1
Eccl.
2
,
14.
the
wise
mans
eies
are
in
his
head
,
though
the
fool
walke
in
darknes
.
Albeit
others
that
are
blind
,
see
not
how
needfull
and
precious
knowledge
is
,
yet
all
that
haue
vse
of
their
eies
(
though
some
be
much
quicker
fighted
then
others
)
see
that
they
are
miserable
without
it
,
and
happy
and
blessed
by
it
,
and
therfore
they
price
it
as
a
thing
of
greate
value
,
and
therefore
they
seeke
it
as
a
thing
most
necessary
for
them
.
Now
they
which
are
so
wel
affected
towards
Prou
,
8
:
17.
wisdome
,
are
better
affected
of
wisdome
,
who
professeth
to
loue
them
that
loue
her
,
and
they
which
seeke
her
yearely
shal
finde
her
.
Secondly
,
they
vnderstand
where
sauing
knowledge
is
to
be
found
,
and
know
that
it
is
a
gift
supernaturall
and
heauenlie
,
and
therefore
looke
not
for
it
from
themselues
,
nor
at
the
hands
of
any
creatures
,
not
by
any
carnall
or
fleshly
deuises
,
but
repair
to
the
fountaine
from
whence
it
floweth
.
Thirdly
they
discerne
what
meanes
are
to
be
vsed
for
the
finding
of
it
,
and
them
they
exercise
,
both
seasonably
,
and
earnestly
,
and
constantly
,
&
that
in
faith
and
humility
,
Yet
let
vs
not
bee
taken
as
though
we
affirmed
that
they
haue
defects
in
theire
iudgements
,
or
earnestnes
,
or
constancy
,
or
faith
,
or
humility
,
were
voide
of
this
holy
discretion
,
and
vncapable
of
knowledge
.
But
this
we
say
that
according
as
these
graces
are
more
plentiful
in
thy
man
,
so
he
is
more
prudent
,
&
shal
more
multiplie
his
knowledge
;
and
as
they
are
most
scarce
,
so
is
he
lesse
prudent
,
&
shall
gette
lesse
knowledge
:
and
he
that
is
wholly
without
them
,
is
wholly
imprudent
,
and
standing
in
that
case
,
vnlikely
to
come
by
any
knowledge
that
is
spirituall
.
Confutation
of
them
that
lay
all
the
blame
of
their
ignorance
,
vpon
the
darknes
of
the
Scriptures
,
&
no
part
thereof
vpon
theyr
Vse
.
1
owne
dark
hearts
,
which
are
couered
as
the
Apostle
saith
,
with
a
vaile
.
The
word
of
God
is
a
shining
light
,
and
so
the
holy
ghost
calleth
it
,
and
therefore
if
they
see
nothing
in
it
,
eyther
it
is
because
2.
Pet.
1.
19.
they
haue
no
eies
,
or
because
their
eies
haue
no
sight
,
or
because
that
Satan
hath
blind
folded
them
.
They
say
that
the
Scriptures
are
obscure
and
hard
,
but
God
knoweth
that
their
harts
are
prophane
and
hard
,
that
the
doctrine
of
truth
cannot
pearce
them
,
If
the
word
be
as
a
sealed
book
vnto
them
,
their
owne
sinnes
haue
caused
it
to
bee
clasped
from
them
,
as
beeing
both
vnworthy
of
,
and
altogether
vnfitte
for
such
holy
mysteries
.
Consolation
to
them
,
whome
God
hath
graciously
illuminated
with
the
sanctified
knowledge
of
his
holy
will
,
they
stand
not
in
the
rancke
of
scorners
,
to
whome
wisdome
is
denied
:
but
their
place
is
among
the
godly
prudent
,
to
whome
knowledge
is
easie
.
It
is
grace
that
hath
opened
the
dore
of
their
harts
,
and
made
a
passage
for
the
word
to
enter
,
otherwise
it
would
neuer
haue
bene
there
.
And
the
same
mercy
,
and
blessing
,
let
all
that
truelie
desire
it
,
aswell
looke
for
,
as
labour
for
,
without
discouragement
.
He
that
hath
the
disposing
of
this
heauenly
iewell
,
doth
tell
vs
that
wee
shall
obtaine
it
,
without
any
greate
difficulty
.
And
we
seeke
a
thing
which
is
not
lost
,
by
meanes
whereof
,
our
successe
might
bee
doubtfull
,
but
that
which
is
in
a
readinesse
for
vs
,
and
helde
out
to
vs
,
and
presently
to
bee
put
into
our
hands
.
Verse
.
7.
Depart
from
the
presence
of
the
foolish
man
,
and
from
him
whom
thou
knowest
not
to
haue
the
lippes
of
knowledge
.
DEpart
&c.
breake
off
society
and
fellowship
with
the
vngodly
person
,
be
not
familiar
with
him
.
Not
that
it
is
altogether
vnlawfull
to
haue
any
dealing
with
the
wicked
in
common
dueties
,
but
to
be
ioyned
too
neere
vnto
them
.
We
are
not
simply
forbidden
to
buy
or
sell
,
or
to
eate
or
drinke
with
them
sometimes
,
when
vpon
due
occasions
we
are
called
thereunto
,
so
that
we
willingly
make
not
choise
of
their
company
,
but
to
ioine
in
marriage
with
them
,
to
make
them
priuy
to
our
counsell
,
or
to
vse
them
as
inward
and
speciall
friends
,
this
is
heere
forbidden
,
&
this
is
vnlawfull
.
And
from
him
whome
thou
perceiuest
not
to
haue
the
lippes
of
knowledge
,
that
is
,
separate
thy selfe
,
&
conuerse
not
,
especially
conferre
not
with
such
as
from
their
ignorant
minds
vse
to
talke
ignorantly
with
their
tongues
.
And
yet
his
meaning
is
not
that
wee
should
forbeare
all
speech
with
them
that
want
knowledge
;
or
speake
not
according
to
knowledge
:
for
they
haue
most
need
to
be
instructed
:
but
he
doth
admonish
vs
to
beware
both
of
them
that
breath
out
pestilent
and
contagious
wordes
,
to
peruert
others
,
and
resist
the
truth
contentiously
and
will
neuer
be
brought
to
see
their
owne
ignorance
and
errour
.
Neither
conuersation
nor
communication
is
to
bee
had
with
Doct.
men
of
lewd
liues
,
and
peruerse
lips
.
The
former
part
of
this
point
may
appeare
by
that
which
hath
been
handled
in
the
thirteenth
chapter
.
ver.
20.
vpon
these
words
,
A
companion
of
fooles
shall
be
made
worse
,
and
the
latter
is
according
to
the
admonition
giuen
in
the
ninth
chapter
.
ver.
8.
Rebuke
not
a
scorner
.
Verse
8.
The
wisedome
of
the
prudent
is
to
vnderstand
his
wai●●
but
the
foolishnes
of
fooles
is
deceit
.
THe
wisedome
of
the
prudent
)
that
knowledge
&
vnderstanding
which
any
man
hath
that
is
trulie
wise
,
is
to
vnderstand
his
way
is
to
vnderstand
his
waie
,
is
giuen
of
God
,
and
vsed
of
him
for
the
direction
,
and
guidance
of
his
heart
&
behauiour
.
But
the
foolishnes
of
fooles
,
all
the
wit
and
skil
that
is
in
the
wicked
:
(
for
howsoeuer
that
carrieth
a
shew
of
wisedome
,
yet
the
substance
of
it
is
folly
,
and
though
foolish
men
vse
to
call
them
wise
,
yet
the
wise
God
calleth
them
fooles
)
is
deceit
,
whereby
themselues
are
beguiled
both
in
opinion
of
that
they
are
,
&
in
expectation
of
that
which
they
hope
for
,
&
whereby
they
beguile
others
also
,
either
in
their
soules
,
or
in
outward
matters
.
So
far
onelie
is
euery
man
wise
as
hee
is
of
godly
and
Christian
Doct.
2
conuersation
.
That
is
true
wisdome
indeeed
which
beginning
at
knowledge
doth
goe
forward
to
practise
,
and
beginning
at
faith
doth
further
proceede
to
the
fruites
of
faith
.
For
vnlesse
there
bee
profitable
vse
of
knowledge
both
in
our
generall
and
particuler
callings
,
it
hath
neither
the
sence
nor
the
sauour
of
heauenly
wisdome
.
To
this
purpose
is
that
which
is
spoken
by
Moses
in
Deuteronomic
:
Behold
I
haue
taught
you
ordinances
,
&
lawes
,
as
the
Lord
my
God
Deu.
4
,
56.
commanded
m●
,
that
ye
should
doe
thou
within
the
land
whether
ye
goe
to
possesse
it
.
Keepe
them
therefore
,
and
doe
them
:
for
that
is
your
wisedome
,
and
your
vnderstanding
in
the
sight
of
the
people
:
which
shall
heere
all
these
ordinances
,
and
shall
say
,
onelie
this
people
is
wise
,
and
of
vnderstanding
.
Many
of
other
nations
had
witie
and
skill
to
get
wealth
and
power
,
as
the
Niniuites
and
Tyrians
with
diuers
moe
whome
the
scripture
mencioneth
to
be
very
opulent
and
mighty
:
Manie
among
other
people
had
Art
&
learning
beeing
greatly
seene
in
matters
of
pollicy
and
nature
,
as
the
Grecians
,
the
Egyptians
,
the
Cooldeans
&c.
many
hypocrites
,
in
Israell
vnderstood
the
sence
of
the
Scriptures
,
and
were
able
to
teach
others
the
meaning
thereof
,
&
yet
the
holy
ghost
testifieth
that
onely
they
were
wise
,
and
none
other
but
they
kepte
the
lawes
of
God
,
and
did
them
.
First
,
all
true
wisdome
consisteth
in
the
fear
of
God
,
&
the
fear
Reasons
.
1
of
God
,
maketh
men
carefully
to
look
to
their
waies
,
that
nothing
be
committed
by
them
whereby
he
might
be
dishonored
&
offended
,
not
any
thing
neglected
,
wherby
he
may
be
glorified
&
pleased
.
Secondly
,
no
man
can
be
said
to
bee
wise
at
any
time
,
which
shall
be
found
foolish
at
the
appearance
of
Iesus
Christ
:
&
therefore
because
all
,
besides
the
godly
,
at
that
day
shall
beare
the
burden
of
folly
,
it
is
euident
that
none
which
are
vngodly
,
haue
at
all
the
blessing
of
wisedome
.
And
by
this
argument
doth
Moses
conuince
the
stubborne
and
stiffenecked
Israelites
to
be
a
nation
Deut
32
,
28.
29.
voide
of
counsell
,
and
not
to
haue
any
vnderstanding
in
them
.
Oh
,
sayth
he
,
that
they
were
wise
:
●hen
they
would
consider
their
later
end
.
Thirdly
,
in
regard
of
their
present
condition
and
good
estate
in
this
life
,
none
can
be
iustly
accounted
wise
but
godly
and
righteous
persons
,
which
order
their
thoughts
,
and
words
,
&
actions
,
by
wisedome
.
They
alone
inioy
prosperity
,
properly
so
called
,
and
happines
:
for
all
the
rest
are
either
without
competent
prouision
or
the
comfortable
vse
thereof
,
or
the
safe
continuance
of
it
.
If
they
haue
plenty
,
it
is
mixed
with
paine
and
sorrowes
:
Jf
they
liue
in
pleasures
,
they
are
beset
about
with
perils
and
dangers
.
Jnstruction
that
we
satisfie
not
our selues
with
ability
of
speaking
Vse
.
1
of
holy
things
,
without
the
exercise
and
operation
of
them
.
Confession
in
deed
is
made
with
the
mouth
,
but
faith
is
feared
in
the
soule
,
and
obedience
is
performed
by
the
whole
man
:
Saint
Iames
telleth
vs
that
it
is
to
no
purpose
for
man
to
say
that
he
beleeueth
,
Iam.
2.
14.
vnlesse
he
shew
foorth
the
fruits
of
beleefe
:
for
it
doth
him
no
more
good
than
talke
of
eating
without
foode
,
doeth
to
one
that
is
hungry
,
or
speech
of
warmth
without
fire
,
or
cloathing
,
doth
to
one
that
is
cold
and
naked
.
If
the
mind
be
stored
with
no
more
knowledge
than
wil
furnish
the
lips
for
discourse
,
it
were
as
good
for
a
man
to
be
voyde
of
that
also
,
and
to
become
vtterly
mute
:
for
profession
without
conscience
and
practice
,
is
as
daungerous
as
an
accusation
against
him
,
and
doth
much
aggrauate
his
disobedience
.
They
that
dispose
not
themselues
to
trauell
towards
heauen
,
deale
very
foolishly
when
they
prate
of
the
way
to
it
:
for
so
much
the
swifter
is
their
passage
towards
hell
and
destruction
.
The
Lord
will
not
haue
the
doctrine
of
saluation
dealt
wi●h
▪
as
many
vse
some
of
the
liberall
sciences
,
to
be
studied
only
for
contemplation
:
but
he
requireth
all
that
seeke
for
the
knowledge
of
it
,
to
resolue
of
practise
.
The
word
of
God
is
not
to
be
looked
in
as
a
Map
of
strange
cuntries
,
wherein
men
take
a
view
of
many
places
which
they
neuer
mind
to
visit
:
but
all
the
celestiall
coasts
which
are
there
described
to
vs
,
we
must
addresse
our selues
to
trauell
in
,
and
know
by
experience
.
Confutation
of
them
that
thinke
it
a
worke
of
wisedom
to
set
a
faire
colour
on
a
foule
cause
,
and
cunningly
to
contriue
their
plots
to
circumuent
the
simple
.
Whatsoeuer
the
world
deems
of
such
courses
,
it
is
certayn
that
the
Lord
condemneth
them
:
though
men
iudge
that
the
persons
are
prudent
,
and
their
deuices
very
politick
,
yet
God
saith
,
that
being
suttle
they
are
fooles
,
and
all
their
crafty
practises
nothing
else
but
foolishnesse
and
deceit
.
Neither
Ier
,
4
,
22.
doth
Ieremie
giue
any
better
testimony
of
them
,
when
he
saith
,
They
are
foolish
children
,
and
haue
none
vnderstanding
:
they
are
wise
to
doe
euill
,
but
to
doe
well
they
haue
no
knowledge
.
It
cannot
be
that
the
Spirit
of
God
which
is
omniscious
,
should
mistake
any
thing
,
or
being
perfectly
righteous
,
should
cal
men
by
wrong
names
,
and
therefore
sithence
he
stileth
these
which
were
so
skilfull
in
harme
doing
by
the
name
of
foolish
men
,
do
they
not
bewray
their
ignorance
or
falshood
,
which
contrary
to
his
testimony
doe
giue
vnto
them
the
title
of
wise
men
.
What
though
they
see
that
which
others
perceiue
not
?
yet
if
they
haue
not
vnderstanding
to
make
good
vse
of
it
,
it
were
safer
for
them
,
not
to
discerne
it
.
Js
it
not
hurtfull
for
a
desperate
man
to
finde
a
knise
ready
to
cut
his
owne
throate
,
or
to
espy
a
well
wherein
he
may
drowne
himselfe
?
And
such
is
al
the
wit
&
cunning
of
crafty
persons
.
Verse
9.
Sinne
maketh
fooles
to
agree
:
but
among
the
righteous
,
that
which
is
acceptable
maketh
agreement
.
ONe
wicked
man
loueth
an
other
for
his
sinnes
sake
,
and
is
the
more
willing
and
desirous
of
his
company
for
his
lewd
conditions
.
The
word
which
we
translate
making
to
agree
,
doth
signifie
to
doe
the
part
of
an
interpretour
betweene
men
of
different
languages
,
by
whose
meanes
they
mutually
vnderstand
each
others
words
,
and
of
an
ambassador
between
princes
sent
either
for
the
making
of
a
league
,
or
for
the
confirmation
of
loue
betweene
them
:
&
the
messengers
which
Baradoch
Baladan
the
king
of
Babel
sent
to
Ezechian
are
so
called
2
Chron
,
32.
31.
But
among
the
righteous
that
which
is
acceptable
&c.
The
meaning
is
,
that
goodnes
,
euen
such
as
is
approoued
of
God
,
and
pleasing
to
good
men
,
doth
vnite
the
minds
of
those
which
are
godly
,
&
maketh
them
louing
and
kinde
euery
one
to
other
.
Likenesse
of
maners
is
a
forcible
meanes
to
link
mens
affections
Doct.
together
.
It
is
a
thing
common
in
the
nature
of
all
men
,
and
almost
of
al
other
liuing
creatures
,
for
like
to
desire
the
like
.
The
Scriptures
testifie
it
,
our
owne
hearts
feele
it
,
and
generall
experience
maketh
it
manifest
.
Before
that
men
are
conuerted
to
God
,
that
may
iustly
bee
charged
vpon
them
which
saint
Paul
speaketh
to
the
Romanes
,
that
not
onelie
they
commit
such
things
as
are
worthy
of
Rom.
1
▪
3●
.
eternall
death
,
but
also
fauour
them
that
doe
them
.
But
after
that
they
are
effectually
called
,
they
may
truely
say
with
the
Prophet
I
am
a
companion
of
them
that
feare
thee
,
and
keep
thy
precepts
.
Examples
are
pregnant
and
plentiful
on
both
sides
,
such
as
wilfully
Psal
,
119
,
63.
confirme
the
point
.
Who
remembreth
not
what
was
the
cause
of
the
reconciliation
betweene
Herod
and
Pilate
,
who
were
before
at
variance
?
And
of
the
agreement
of
the
Herodians
with
the
Pharises
,
which
were
of
contrary
factions
?
Was
it
not
the
violence
&
practises
against
Iesus
Christ
?
And
the
prophet
maketh
mention
in
a
praier
,
of
the
confederacy
against
God
and
his
church
,
by
all
or
the
most
part
of
the
idolatrous
nations
which
were
nere
vnto
Israell
.
They
haue
taken
craftie
counsell
,
saith
hee
,
against
thy
people
,
Psa
,
●3
,
3
,
4.
&c
and
haue
consulted
against
thy
secret
ones
.
They
haue
said
,
Come
,
and
let
vs
cut
them
off
from
being
a
nation
,
and
let
the
name
of
Israell
be
no
more
in
remembrance
.
For
they
haue
consulted
together
in
heart
,
and
made
a
league
against
thee
.
The
tabernacle
of
Edom
,
and
the
Ishmalites
,
Moab
▪
and
the
Agarims
Geball
,
and
Ammon
,
and
Amalech
,
the
Philistins
,
with
the
inhabitants
of
Tyrus
Ashur
is
also
ioined
with
them
▪
they
are
in
arme
to
the
children
of
Lot
.
Were
all
these
nations
neuer
at
any
difference
among
themselues
?
was
there
such
innocency
in
them
,
as
that
none
would
offer
wrong
to
others
?
or
such
meeknes
and
patience
,
that
euery
man
would
beare
it
at
the
hands
of
others
?
There
was
nothing
lesse
:
for
all
may
reade
that
Ashur
was
violent
,
and
Tyrus
prowde
,
and
Moab
insolent
,
and
none
of
the
rest
but
ignorant
,
and
vnrighteous
And
then
all
may
know
,
that
discord
is
,
where
humilitie
is
not
,
and
when
knowledge
and
equity
fail
,
contentions
,
and
strife
abound
:
but
it
falleth
out
with
them
as
with
greihounds
that
goe
together
by
the
eares
for
a
bone
,
the
sight
of
a
poore
hare
will
parte
them
,
and
make
them
with
one
accord
to
persue
her
.
On
the
contrary
side
,
the
hearts
of
the
godly
are
strongly
ioyned
together
by
the
graces
which
they
see
each
in
others
,
and
the
good
seruices
which
both
parts
performe
to
the
Lord
,
and
his
people
.
Hereby
came
Ionathans
soule
to
be
so
neerely
knit
vnto
Dauid
,
and
Dauid
so
constantly
to
cleaue
vnto
Ionathan
:
hereby
was
Ruth
so
firmely
vnited
to
Naomi
,
and
Boaz
to
Ruth
:
for
the
bonds
of
alliance
▪
affinity
and
marriage
were
not
of
such
force
with
them
,
as
the
piety
and
faithfulnes
that
was
in
them
.
Jsaiah
speaketh
of
two
aduersary
nations
,
beeing
alwaies
at
deadly
fend
one
with
an
other
,
and
both
of
them
mortall
foes
of
God
and
the
church
,
that
they
should
bee
reconciled
together
,
and
to
God
,
and
to
the
church
by
their
conuersion
to
Iesus
Christ
.
Jn
that
daie
,
saith
he
,
shall
there
be
a
path
from
Egipt
to
Ashur
and
Ashur
shall
come
into
Egipt
,
and
Egipt
into
Ashur
:
so
the
Egiptians
shall
worship
with
Ashur
.
In
that
daie
shall
Israell
be
the
third
with
Egipt
,
and
Ashur
,
euen
a
blessing
in
the
midst
of
the
land
,
for
the
Lord
of
hoastes
shall
blesse
it
saying
,
Blessed
bee
my
people
Egipt
and
Ashur
the
worke
of
mine
hands
,
and
Israel
mine
inheritance
.
First
the
wicked
of
the
same
disposition
,
haue
a
neer
vnion
one
with
an
other
,
as
contrariwise
the
godly
haue
among
themselues
.
They
are
subiects
of
one
prince
,
souldiers
of
one
captaine
,
seruants
of
one
master
,
children
of
one
father
,
members
of
one
body
,
hauing
the
same
soule
and
spirit
to
giue
life
and
motion
to
him
.
Secondly
,
both
the
wicked
and
the
godly
are
sociable
to
them
of
theire
owne
sort
,
and
much
affected
with
the
companie
of
those
which
approoue
of
their
waies
,
and
bee
ready
to
ioyn
with
them
in
the
exercises
which
delight
them
.
Drunkards
cannot
well
rellish
their
ale
or
wine
,
when
they
sit
at
it
alone
:
&
as
chapmen
without
custome
:
so
are
gamesters
without
company
:
the
presence
&
communication
of
filthy
persons
doth
much
recreate
the
persons
that
are
filthy
:
and
theeues
doe
thinke
it
a
very
great
benefit
to
get
companions
with
them
in
their
theft
.
And
therefore
in
the
first
chapter
are
there
perswasions
and
reasons
,
to
that
purpose
declared
Come
with
vs
,
say
they
,
we
will
lay
●ait
for
bloud
,
and
lie
priuilie
Prou.
1.
11.
13
14.
for
the
innocent
,
without
danger
:
we
shall
finde
all
precious
riches
,
and
fill
our
houses
with
spoile
:
thou
shalt
put
in
thy
lot
among
vs
:
we
will
all
haue
one
purse
.
And
the
fellowship
of
faithfull
Christians
in
fasting
and
prayer
,
in
participation
of
the
word
and
Sacraments
,
and
in
all
holy
exercises
of
religion
,
doth
asmuch
refresh
the
hearts
of
them
that
addict
themselues
to
the
seruices
of
God
,
and
vnfainedly
seeke
eternall
saluation
.
They
gladly
come
together
,
they
willingly
stay
together
,
they
confortably
conuerse
together
,
as
it
is
sayd
in
the
Acts
of
the
Apostles
,
that
they
continued
Acts
2.
46.
daylie
with
one
accord
in
the
temple
,
&
breaking
bread
at
home
did
eate
their
meate
togither
with
gladnesse
and
singlenesse
of
heart
.
Confutation
of
them
that
giue
the
Papists
so
high
a
commendation
for
vnity
,
which
deserue
so
deepe
a
condemnation
for
conspiracy
.
Vse
.
1
They
loue
one
an
other
most
dearely
:
but
it
is
because
one
knoweth
an
other
to
hate
religion
,
&
Christians
,
and
Prince
and
country
most
deadly
:
idolatry
and
superstition
,
and
treachery
and
treasons
,
are
the
foundations
of
their
amity
and
kindnes
.
Instruction
to
try
what
vprightnes
is
in
our
heartes
,
by
our
loue
or
righteous
men
for
righteousnesse
sake
.
Whosoeuer
doth
trulie
detest
iniquitie
,
will
louingly
imbrace
the
company
of
them
that
be
enemies
vnto
it
,
and
all
that
soundly
sette
their
affections
on
goodnesse
will
estrange
themselues
from
them
that
walke
in
wickednesse
.
Dauid
built
his
comfort
vpon
the
firmnes
of
this
groundworke
,
when
he
said
for
the
assurance
of
his
fidelity
towards
God
that
all
his
delight
was
in
the
saints
that
were
in
Psal.
16.
3.
the
earth
and
in
the
excellent
.
And
when
he
appealed
to
the
lords
owne
testimony
of
his
holy
zeale
,
saying
,
Doe
not
I
hate
them
O
Lord
,
that
hate
thee
?
and
do
not
I
earnestly
contend
with
those
that
Psal.
139.
21.
22.
rise
vp
against
thee
?
I
hate
them
with
an
vnfained
hatred
,
as
they
were
mine
vtter
enemies
.
Consolation
to
them
whome
no
vngodly
man
can
fancy
,
but
euery
one
maligneth
and
speaketh
euill
of
,
and
setteth
himselfe
against
.
What
maketh
this
enmity
and
opposition
,
but
folly
and
malice
on
the
one
side
,
and
saithfulnes
and
well
doing
on
the
other
?
It
prooueth
that
themselues
are
too
spirituall
for
fleshly
fooles
to
fauour
,
and
their
wayes
too
righteous
for
sinfull
men
to
like
of
.
If
they
were
of
the
world
they
should
finde
more
friendship
at
worldly
mens
hands
:
if
they
would
runne
to
the
same
excesse
of
riot
and
sinne
with
the
wicked
,
they
should
be
lesse
traduced
by
wicked
mens
tongues
.
In
regard
whereof
,
on
the
contrary
side
,
it
is
not
a
credit
,
but
a
blemish
,
not
for
comfort
,
but
for
terror
to
be
magnified
and
much
made
of
,
among
them
of
whom
God
,
and
his
best
seruants
are
despised
,
and
lewde
men
of
worse
behauiour
are
most
countenanced
.
Verse
.
10.
The
heart
knoweth
the
bitternesse
of
his
soule
,
and
a
stranger
shall
not
meddle
with
his
ioie
.
THe
heart
of
a
man
)
that
part
of
him
which
is
the
fountayne
of
life
,
and
seate
of
affections
,
knoweth
the
bitternesse
of
his
soule
,
feeleth
inward
anguish
,
and
hath
experience
of
pearcing
sorrowes
:
the
meaning
is
,
that
the
feares
and
heart
▪
griefe
of
them
that
haue
a
troubled
conscience
,
are
more
felt
of
themselues
,
than
known
to
others
.
And
a
stranger
,
any
other
besides
himselfe
,
shall
not
meddle
with
his
ioye
,
cannot
discerne
how
great
his
comfort
1.
Pet.
1.
8.
is
,
being
the
same
that
Saint
Peter
calleth
an
vnspeakable
ioye
.
No
griefe
is
so
great
as
that
which
lyeth
vpon
an
afflicted
conscience
.
Doct.
1
It
is
not
only
bitter
,
but
bitternesse
it selfe
,
more
vnpleasant
than
gall
,
or
wormwood
:
it
is
an
vnknown
burden
,
and
grieuously
crusheth
euery
one
which
lyeth
vnder
it
.
And
therefore
it
is
said
,
that
the
spirit
of
a
man
will
sustaine
his
infirmitie
,
but
a
Prou.
18.
14.
wounded
spirit
,
who
can
beare
?
The
mind
of
a
man
may
beare
out
with
patience
,
the
paines
and
diseases
of
the
body
,
or
any
outward
crosses
,
but
what
strength
(
besides
the
power
of
Gods
holy
spirit
)
is
able
to
make
a
man
without
fainting
or
shrinking
,
to
endure
the
torment
of
a
bitter
afflicted
soule
?
No
health
,
no
pleasures
,
no
comforts
of
this
life
can
cheare
it
vp
:
no
might
can
enable
any
to
stand
firme
and
sure
vnder
such
an
intolerable
waight
.
Dauid
compareth
the
horror
of
it
,
not
to
stripes
on
the
body
,
or
breaches
on
the
skinne
,
or
wounds
in
the
flesh
,
but
to
the
very
breaking
of
the
bones
,
as
he
saith
.
Make
mee
heare
ioie
and
gladnesse
,
Psal.
51.
8.
that
the
bones
which
thou
hast
broken
may
reioice
.
First
,
the
sight
of
sinne
is
very
hideous
for
a
wakened
conscience
Reasons
.
1
to
behold
:
and
that
doth
therefore
pierce
the
heart
with
miserable
pangues
and
terrors
.
And
hereupon
was
Dauid
mooued
with
such
importunity
to
sue
for
mercy
at
Gods
hands
,
that
the
booke
might
be
crossed
,
and
all
his
iniquities
pardoned
,
because
saith
he
,
my
sinne
is
euer
before
me
.
The
memory
and
guiltines
of
Psal.
51.
3
it
pursued
him
euery
where
continually
,
by
night
and
by
day
,
abroad
and
at
home
,
in
bed
and
at
boord
:
no
time
could
free
him
from
it
:
no
place
could
ridde
him
of
it
;
no
power
could
preuayle
against
it
.
Secondly
,
the
apprehension
of
Gods
displeasure
,
of
all
things
is
most
terrible
and
fearfull
,
and
that
is
it
which
doth
so
much
dismay
the
wounded
consciences
.
Iob
had
afflictions
vpon
afflictions
,
and
losses
vpon
losses
,
losse
of
sheepe
and
Oxen
,
losse
of
Asses
and
Cammels
,
losse
of
seruants
and
children
,
losse
of
foundnesse
and
good
estate
of
his
owne
body
,
and
yet
for
all
these
his
heart
was
not
troubled
,
vntill
God
seemed
to
be
offended
,
and
then
he
was
presently
much
perplexed
.
The
Prophets
knew
well
that
rebukes
were
wholsome
,
and
chasticements
necessary
,
and
yet
they
pray
earnestly
that
the
Lord
would
not
rebuke
them
in
wrath
nor
correct
them
in
anger
,
but
only
chastise
them
in
iudgement
least
they
should
be
brought
to
nothing
.
Psal.
6
,
1.
Ier.
10.
24.
Our
Sauiour
Christ
himselfe
could
easily
endure
both
paines
and
pouerty
,
and
hunger
and
thirst
,
and
contempt
,
and
reproche
,
and
all
other
crosses
from
his
youth
vpward
,
but
when
our
transgressions
brought
vpon
him
Gods
indignation
,
when
for
the
sins
of
his
people
,
he
was
to
sustaine
the
wrath
of
his
father
,
then
,
though
he
was
most
perfectly
patient
,
yet
he
could
no
longer
forbeare
to
bemone
his
importable
burden
that
lay
vpon
him
:
My
soule
saith
he
,
is
heauie
euen
vnto
the
death
:
then
he
praieth
;
Father
if
it
be
possible
,
let
this
cup
passe
from
me
;
then
in
a
bitter
agony
he
falleth
a
sweating
,
and
that
of
drops
of
bloud
:
and
lastly
after
all
this
,
at
the
finishing
of
his
passion
,
and
the
perfecting
of
our
redemption
,
he
sendeth
vp
a
patheticall
complaint
to
his
father
,
My
God
,
my
God
,
why
hast
thou
forsaken
me
?
Admonition
to
be
heedfull
continually
,
that
we
expose
not
Vse
.
1
our
hearts
to
these
dirall
and
bitter
terrors
,
by
prouoking
the
Lord
to
wrath
with
any
presumptuous
offences
.
If
we
will
walk
in
such
waies
,
as
whereby
his
spirit
shall
be
grieued
,
he
will
bring
our
waies
vpon
our
owne
heads
,
and
cause
our
heartes
to
be
aff●ighted
.
Hardnes
may
happily
hold
possession
of
them
,
and
make
them
senselesse
without
all
feeling
for
a
time
,
but
howsoeuer
it
keepeth
out
grace
,
yet
it
cannot
alwayes
keepe
out
feares
,
and
though
it
put
men
in
hope
of
peace
and
safety
,
yet
it
conspireth
against
them
and
hastneth
their
dread
and
dangers
.
If
they
belong
vnto
the
Lord
,
this
horror
will
be
a
working
medicine
to
cure
them
of
their
security
and
sinfulnesse
:
if
they
be
children
of
destruction
,
it
will
be
a
cleere
euidence
of
God
his
iustice
,
&
that
others
may
beware
of
being
secure
,
and
sinfull
.
Oh
how
wise
therfore
be
they
,
and
prouident
for
their
owne
happines
,
which
preuent
this
burden
of
misery
,
by
timely
eschewing
of
vice
and
wickednesse
:
which
vpon
examination
of
their
wayes
,
doe
feare
themselues
with
the
threatnings
of
the
lawe
,
that
God
may
imbolden
them
with
the
promises
of
the
Gospell
:
which
afflict
their
soules
with
sorrow
for
their
sins
,
that
he
may
refresh
them
with
the
pardon
of
the
same
?
Instruction
to
be
pitifull
to
them
whose
hearts
are
wounded
at
the
sight
of
their
sinnes
,
and
the
feare
of
Gods
iudgements
,
if
we
know
how
to
succour
them
,
their
case
calleth
for
our
helpe
:
if
we
can
giue
them
any
direction
,
their
distresse
requireth
our
counsaile
:
and
it
is
a
seruice
very
acceptable
to
God
,
to
declare
our
compassion
to
them
,
and
be
a
meanes
of
their
comfort
.
It
would
haue
bin
asmuch
for
the
commendation
of
Iobs
friends
to
the
end
of
the
world
,
as
it
is
now
for
their
dispraise
,
if
they
had
dealt
like
skilfull
and
mercifull
physitions
,
as
through
indiscretion
they
shewed
themselues
miserable
comforters
.
But
they
that
mocke
at
their
mourning
,
and
deride
their
griefe
,
as
though
it
grew
from
melancholie
or
childishnesse
,
let
them
know
that
their
owne
heartes
will
one
day
be
bitten
with
gripings
and
griefe
,
vnlesse
they
repent
,
they
shall
bee
stung
with
the
guiltinesse
of
an
euill
conscience
,
eyther
before
they
come
to
the
end
of
their
race
,
or
vpon
their
death-bed
,
or
in
place
of
destruction
.
They
now
scoffe
at
their
brethren
which
groane
vnder
a
burden
that
they
feele
not
:
who
knoweth
but
that
heereafter
they
maie
sinke
and
perish
vnder
a
burden
which
their
brethren
shall
neuer
feele
?
Incouragement
to
those
of
Gods
people
which
feare
their
case
to
be
desperate
,
because
,
as
they
thinke
,
it
is
singuler
.
No
man
,
saith
each
of
them
,
was
euer
assaulted
with
such
feares
,
&
temptations
,
or
oppressed
with
such
anguish
or
agonies
,
as
I
am
.
And
why
do
you
deem
your
owne
terrors
,
and
griefes
,
to
be
greatest
,
but
because
you
haue
no
experience
of
other
mens
?
So
euery
other
man
whose
heart
knoweth
the
bitternes
heere
mentioned
,
doth
thinke
,
that
you
were
neuer
so
greatly
afflicted
as
he
is
:
for
because
euery
mans
taste
whereby
he
vsually
measureth
his
state
in
feares
and
temptation
,
is
onely
in
himselfe
.
But
if
it
were
yeelded
that
your
trouble
is
not
only
greater
then
your
neighbours
know
,
but
farre
more
grieuous
then
they
susteyne
,
yet
ye
are
not
without
remedy
,
so
long
as
the
Lord
faileth
not
of
al
sufficiency
.
He
knoweth
how
much
you
suffer
,
&
how
long
you
can
indure
,
Doct.
2
and
is
able
to
helpe
,
and
readie
in
due
time
to
ease
you
.
And
a
stranger
shall
not
meddle
with
his
ioy
.
&c.
Gods
people
feele
their
greatest
comfort
after
their
bitterest
griefe
.
When
they
haue
tasted
more
gall
then
others
were
ware
of
,
they
shall
be
satisfied
with
hony
aboue
that
which
any
canue
conceiue
of
.
Heauines
commeth
before
to
soiourne
in
their
harts
for
a
short
time
,
but
gladnes
followeth
after
to
inhabit
thee
foreuer
.
Many
testimonies
doth
the
Scripture
yeeld
for
confirmation
of
this
point
,
because
(
most
men
being
carnall
)
a
few
are
perswaded
of
it
.
In
Matthew
Christ
in
a
word
pronounceth
them
blessed
that
mourne
,
because
they
shall
be
comforted
.
Math.
5.
4.
In
Iohn
he
more
largely
dwelleth
vpon
it
,
affirming
it
by
promise
and
confirming
it
by
proofe
.
Ver●ie
,
verilie
,
I
saie
vnto
you
,
that
you
shall
weepe
and
lament
,
and
the
world
shall
reioice
:
and
yee
shall
sorrow
,
but
your
sorrow
shall
be
turned
into
i●●e
.
A
woman
when
Iohn
.
16
,
21
:
she
trauelleth
hath
sorrow
,
because
her
houre
is
come
:
but
as
soone
as
shee
is
deliuered
of
the
child
▪
shee
remembreth
no
more
the
anguish
,
for
io●●
that
a
man
is
borne
●●to
the
world
&c.
Jn
Isaiah
he
foretelleth
it
,
auouching
the
same
aswell
in
the
old
testament
as
the
new
.
The
Lord
,
saith
he
,
hath
sent
mee
to
preach
Isay
.
61.
1
,
2
,
3.
good
tidings
vnto
the
poore
and
to
binde
vp
the
broken
hearted
,
to
preach
the
acceptable
yeere
of
the
Lord
,
and
to
comfort
all
that
mourne
to
appoint
vnto
them
that
mourne
in
Zion
,
and
to
giue
vnto
them
beutie
for
ashes
,
the
oile
of
ioie
for
mourning
,
the
garment
of
gladnes
for
the
spirite
of
heauines
.
First
,
godly
sorrow
is
caused
by
faith
,
and
causeth
repentance
Reasons
.
1
vnto
saluation
,
not
to
be
repented
of
,
and
so
remission
of
sinnes
,
and
peace
of
conscience
,
and
ioie
in
the
Holie
ghost
insueth
vpon
it
.
They
which
haue
beene
pressed
with
the
burden
of
sinne
,
will
be
much
refreshed
with
deliuerance
from
it
:
they
which
haue
bin
terrified
with
the
guiltines
of
sin
,
and
the
horrible
sight
of
damnation
,
cannot
chuse
but
hee
ioyfull
at
the
pardon
thereof
,
when
their
soules
are
assured
of
saluation
.
Hence
groweth
greater
gladnesse
than
from
discharge
of
debtes
,
to
them
that
stand
in
state
of
bankrupts
;
then
from
the
princes
pardon
:
&
graunt
of
life
to
them
that
are
condemned
to
dye
.
Secondly
,
great
afflictions
compell
the
godly
to
poure
out
many
praiers
before
God
,
and
the
multitude
of
praiers
is
very
mighty
,
and
faileth
not
of
force
to
bring
marueilous
much
consolation
to
the
conscience
.
Thirdly
,
where
the
soule
is
humbled
by
sorrows
&
feares
,
the
Lord
delighteth
to
be
present
in
goodnes
&
fauour
:
and
so
much
meant
Dauid
when
hee
said
,
The
sacrifices
of
God
are
a
contrite
spirite
:
a
Psal.
51.
17.
contrite
and
a
broken
hart
O
God
thou
wilt
not
despise
.
And
so
much
himselfe
most
gratiously
professeth
when
hee
saith
,
I
dwell
in
the
Psal.
57.
15.
hie
and
holie
place
,
&
with
him
also
that
is
of
a
contrite
and
humble
spirit
,
to
reuiue
the
spirite
of
the
humble
,
and
to
giue
life
to
them
that
are
of
a
contrite
heart
.
Now
is
it
possible
for
comfort
to
bee
absent
where
his
kindnesse
is
present
?
or
can
that
heart
bee
voide
of
consolation
,
which
is
inhabited
by
the
God
of
consolation
?
or
may
he
which
hath
the
fountaine
and
sea
of
gladnesse
within
him
,
remaine
a
dry
pitte
,
and
be
vtterly
empty
of
gladnes
?
Jnstruction
when
griefes
and
troubles
,
disquiet
our
heartes
,
to
examine
of
what
sort
they
be
,
whether
worldly
or
godly
:
if
worldlie
,
Vse
.
1
they
are
miserable
and
tend
to
death
:
if
godly
,
they
are
comfortable
,
and
tend
to
life
.
Now
for
triall
,
consider
not
onelie
from
whence
they
spring
at
first
,
but
whither
they
lead
vs
at
last
:
for
many
times
it
falleth
out
that
those
feares
and
sorrows
which
grow
from
worldly
respects
,
and
matters
concerning
the
bodie
,
are
chaunged
into
a
contrary
nature
,
and
be
meerely
for
the
sins
Act
,
16.
of
the
soule
,
as
may
appeare
by
the
example
of
the
Iayler
.
Doe
they
therefore
cause
vs
to
search
our
hearts
more
deepelie
,
and
to
hate
our
sins
more
deadly
;
Are
we
further
from
selfe-liking
,
and
better
perswaded
of
God
,
and
more
attentiue
to
Gods
word
and
the
counsell
of
his
seruants
,
than
formerly
wee
haue
beene
?
Then
though
our
anguishes
are
not
pleasant
yet
they
are
profitable
,
though
they
seeme
not
ioyous
for
the
present
.
yet
they
procure
ioy
to
follow
after
.
According
to
this
is
that
saying
in
the
Lamentations
:
Remembring
mine
afflictions
,
and
my
mourning
,
the
wormewood
,
and
the
gall
.
My
soul
hath
them
in
remembrance
,
and
is
Lam
,
3
,
19.
20
humbled
in
mee
,
therfore
haue
I
hope
.
It
is
the
Lords
mercies
that
we
are
not
consumed
.
Verse
.
11.
The
house
of
the
wicked
shall
be
destroyed
:
but
the
tabernacle
of
the
righteous
shall
flourish
.
THe
house
of
the
wicked
)
the
wicked
himselfe
and
his
whole
estate
,
shall
bee
destroied
,
shall
be
ouerthorwn
and
rooted
cut
by
the
curse
of
God
,
eyther
suddenly
,
&
all
at
once
,
as
is
to
be
seen
in
some
or
in
continuance
of
time
,
&
by
degrees
,
as
it
falleth
out
to
others
.
But
the
tabernacle
of
the
righteous
,
his
habitation
himselfe
,
&
those
things
which
belong
vnto
him
,
shall
flourish
,
shall
be
blessed
of
God
and
made
prosperous
.
Doct.
The
mean
estate
of
the
godly
is
safer
,
and
better
than
the
greate
prosperity
of
sinners
.
When
he
speaketh
of
that
which
is
present
,
he
resembleth
the
condition
of
the
one
sort
,
to
strong
&
stately
houses
,
&
the
other
to
weak
&
low
tents
:
but
when
he
foretelleth
their
condition
to
come
,
he
threateneth
to
the
one
destruction
&
ruine
,
and
promiseth
to
the
other
prosperity
&
groweth
.
See
this
point
handled
in
the
tenth
chapter
,
v.
25.
vpon
these
words
.
As
the
whirle-wind
passeth
,
so
is
the
wicked
no
more
but
the
righteous
is
an
euerlasting
foundacion
.
And
in
the
twelsth
chapter
.
ver.
7.
where
it
is
said
that
God
ouerthroweth
the
wicked
,
and
they
are
not
,
but
the
house
of
the
righteous
shall
stand
.
Verse
12.
There
is
await
that
seemeth
right
to
a
man
:
but
the
issues
thereof
are
the
waies
of
death
.
THere
is
a
waie
,
)
namelie
,
a
lewd
and
sinfull
course
of
life
,
that
seemeth
right
to
a
man
,
which
wicked
men
perswade
themselues
to
be
free
from
dangers
.
It
is
agreeable
to
their
lusts
,
and
carnall
reason
:
it
maketh
either
for
their
pleasures
,
or
profits
:
they
haue
beene
long
acquainted
with
it
:
they
haue
found
prosperous
successe
by
it
:
they
see
the
greater
personages
,
and
number
of
men
to
trauell
in
it
:
and
therfore
conclude
of
safety
therein
.
But
the
issues
thereof
are
the
waies
of
death
,
it
is
certain
that
the
beginning
of
it
,
and
first
steppe
into
it
,
did
tend
to
death
,
but
when
they
haue
proceeded
in
it
,
they
shall
come
at
the
last
to
their
iourneys
end
,
and
that
is
to
be
destroyed
for
euer
.
Wicked
men
are
most
bold
and
confident
in
that
which
is
most
Doct.
sinfull
and
dangerous
.
Then
many
looke
for
commendation
,
and
thinke
their
works
to
bee
most
allowable
,
when
shame
is
due
vnto
them
,
and
their
waies
are
altogether
abominable
.
Then
they
hope
for
greatest
safety
,
and
to
be
farre
ynough
from
all
maner
of
perill
,
when
they
make
hast
to
their
vndoing
,
and
runne
with
all
speede
towards
destruction
.
See
the
twelfth
chapter
.
ver.
15.
Where
the
same
matter
hath
been
handled
by
occasion
of
the
like
words
,
that
The
waie
of
a
foole
is
right
in
his
owne
eies
.
Verse
.
13.
Euen
in
laughing
the
heart
is
sorrowfull
,
and
the
end
of
that
mirth
is
heauines
.
THis
is
to
be
vnderstood
of
the
vngodly
,
and
such
as
are
priuie
to
themselues
of
some
great
euils
,
who
euen
in
laughing
,
amidst
their
sports
&
greatest
delights
,
haue
gripings
of
feares
,
&
vexations
in
their
hearts
.
And
the
end
of
that
mirth
is
heauines
,
when
their
pleasures
are
ended
,
their
paines
will
beginne
:
their
mirth
was
mingled
with
many
secret
heart
bitings
,
but
their
sorrowe
shall
be
pure
of
it selfe
,
without
all
mixture
,
&
haue
neither
hope
nor
comfort
to
delay
the
bitternes
of
it
.
The
wicked
are
often
iockund
and
merry
:
but
neuer
hartily
ioyfull
Doct.
and
glad
.
They
may
reioyce
in
the
face
,
and
not
in
the
heart
:
they
may
haue
many
things
without
to
moue
them
to
be
merry
,
and
yet
a
sting
withall
in
their
hearts
to
marre
their
mirth
.
The
Lord
hath
spoken
it
once
,
and
againe
,
that
there
is
no
peace
to
the
wicked
,
Isay
,
57
,
21.
and
then
we
may
truelie
speake
it
againe
,
and
againe
,
and
as
often
as
opportunitie
serueth
.
that
there
is
no
sound
ioy
in
the
wicked
.
First
,
they
are
wholie
destitute
of
the
sappe
and
roote
of
true
Reasons
.
1
Gal
,
5
,
22.
comfort
and
gladnes
,
because
they
are
not
partakers
of
the
spirit
of
God
;
for
the
Apostle
testifieth
that
ioie
and
peace
are
the
fruit
of
the
spirite
.
Jt
is
as
possible
for
thornes
to
beare
grapes
,
and
figs
to
growe
on
thistles
,
as
for
graceles
flesh
,
beeing
altogether
corrupt
,
to
bring
forth
sincere
ioy
and
comfort
.
Secondly
,
no
pastime
&
pleasures
,
no
sports
and
merriment
,
iesting
or
laughter
can
cure
the
guiltines
of
an
euill
conscience
.
And
a
guiltie
conscience
is
like
an
vicer
,
or
festered
wound
,
which
will
put
the
party
to
paine
in
the
middest
of
a
feast
,
and
not
cease
to
ake
,
though
it
were
wrapped
vp
with
greatest
brauery
.
And
in
regard
thereof
all
the
vngodly
are
compared
by
the
prophet
to
the
raging
sea
that
cannot
rest
.
Jt
is
as
easy
for
the
Ocean
to
be
without
waues
and
surges
when
a
tempest
lieth
vp
on
it
,
as
for
a
sinfull
mans
heart
to
be
without
all
trouble
and
gripings
,
when
guiltines
worketh
in
him
.
Thirdly
,
they
are
not
ignorant
,
though
they
would
willingly
forget
it
,
that
they
are
mortal
,
and
must
be
gone
hence
,
that
there
is
a
iudgement
to
come
,
&
they
vnready
for
it
:
and
this
doth
not
a
little
appall
them
,
howsoeuer
they
face
out
the
matter
&
make
a
semblance
of
great
cheerefulnes
.
And
this
to
be
the
condition
of
al
the
vnregenerate
before
they
be
vnited
to
Christ
,
&
vndoubtedly
certified
of
their
saluation
the
Apostle
declareth
to
the
Hebrewes
,
saying
,
that
for
feare
of
death
they
are
all
their
life
time
subiect
Heb
,
8
,
15.
to
bondage
.
Jnstruction
that
we
feare
not
sin
the
lesse
,
because
that
sinners
Vse
.
1
seeme
to
be
troubled
at
it
so
little
:
that
we
yeeld
not
to
the
baites
of
it
the
more
,
because
they
reioyce
at
it
so
much
:
for
who
but
God
&
themselues
do
know
what
slauish
dread
is
in
their
harts
,
when
their
greatest
shew
of
magnanimity
is
in
their
faces
?
What
bitter
sorrow
is
in
their
soules
,
when
dainty
morsels
are
in
their
mouthes
,
and
pleasant
musick
in
their
eares
,
and
merry
sonnettes
in
their
lippes
?
But
what
life
is
more
delightfull
,
and
what
state
more
desireable
then
theirs
which
continually
follow
their
sports
&
pleasures
,
which
alwaies
conuerse
with
merry
companions
,
which
euery
day
&
at
euery
meale
do
eate
and
drinke
of
the
best
&
fairest
?
But
what
life
is
more
loathsome
▪
&
what
state
more
miserable
then
theirs
who
are
driuen
continually
to
vse
those
exercises
for
phisicke
,
without
which
the
heart
would
be
oppressed
with
fittes
of
feares
,
and
wast
away
with
the
consumption
of
the
spirits
.
Reproofe
of
their
folly
,
which
purchase
the
vncomfortable
delights
at
so
deere
a
rate
,
by
forfeiting
their
saluation
for
them
.
The
price
that
they
pay
is
of
greater
valew
then
Esaus
birthright
,
and
the
wares
that
they
buy
are
farre
lesse
worth
then
Esaus
pottage
.
They
are
short
,
and
vaine
,
and
paineful
,
and
passing
hurtful
and
dangerous
.
Knowest
thou
not
this
saith
Zophar
to
Iob
,
of
old
,
euer
since
God
placed
man
vpon
the
earth
,
that
the
reioicing
of
the
wicked
is
short
,
and
that
the
ioy
of
the
hypocrites
is
but
for
a
moment
?
Iob
,
20
,
4
,
5.
Eccl
,
7
,
8.
Like
the
noise
of
thornes
vnder
a
pot
,
so
is
the
laughter
of
the
foole
▪
this
also
is
vanity
,
saith
Salomon
.
His
great
blase
of
merriment
wil
quickly
be
extinguished
for
want
of
fewell
to
feed
it
.
But
this
were
a
smal
matter
if
the
end
of
their
pleasures
were
the
end
of
their
being
,
and
not
the
beginning
of
their
torment
.
But
Luk
,
6
,
25.
our
text
saith
that
the
end
of
that
mirth
is
heanines
.
And
our
Sauiour
saith
woe
be
to
yee
that
now
laugh
:
for
you
shall
waile
and
weepe
.
How
vnwise
then
are
they
to
delight
so
much
in
the
rellish
of
such
a
deadly
poyson
?
Why
do
men
so
violently
follow
their
fleshly
desires
?
No
man
can
disswade
them
from
vnholly
recreations
on
the
Lords
day
:
no
man
can
disswade
them
from
quaffing
and
drunkennesse
:
no
man
can
disswade
them
from
vnlawfull
pastimes
and
gaming
,
manifold
are
the
sinnes
,
&
great
are
the
mischiefes
from
which
no
man
can
disswade
them
▪
in
farre
better
case
are
they
that
refuse
(
as
Moyses
did
)
these
moment
any
pleasures
of
sin
,
though
they
fall
into
many
afflictions
:
for
they
are
not
without
great
comfort
in
the
middes
of
theire
troubles
,
and
how
happy
will
their
state
be
then
,
when
they
shall
be
deliuered
from
them
all
?
And
how
vnutterably
shall
they
be
blessed
,
beyond
all
the
reach
of
thought
and
meditation
,
when
the
fulnesse
of
ioy
and
glory
shall
be
conferred
vpon
them
for
euer
?
Vers.
14.
He
that
is
of
a
froward
heart
shall
be
satiate
with
his
own
waies
:
and
a
good
man
with
that
which
is
in
him
.
HE
that
is
of
a
froward
heart
)
which
setteth
his
heart
vppon
lewdnes
and
euill
,
and
declineth
euery
day
,
waxing
worse
and
worse
,
shal
be
satiate
with
his
owne
waies
,
euen
sated
and
filled
full
with
the
plagues
and
iudgements
,
which
his
own
deserts
shal
draw
vpon
him
.
And
a
good
man
with
that
which
is
in
him
,
shall
abundantly
inioy
both
inward
comforts
and
outward
happines
,
for
his
constant
vprightnesse
,
and
holy
behauiour
.
Euery
man
both
good
and
bad
shall
feele
himselfe
sufficiently
Doct.
recompenced
for
his
seruice
.
They
that
serue
the
flesh
,
and
increase
their
labours
to
fulfill
the
lusts
thereof
,
shall
at
length
receiue
their
pay
,
and
haue
more
wages
than
euer
they
looked
for
,
or
wished
for
.
And
they
that
seeke
the
Lord
,
and
shew
themselues
diligent
in
doing
his
will
,
shall
in
the
end
be
fully
requited
,
and
their
will
far
exceed
theyr
hope
.
Both
shall
reape
the
crop
which
they
haue
sown
,
&
neither
of
their
seed
shall
faile
of
growth
,
or
ripening
.
See
the
same
point
in
effect
prosecuted
in
the
eleuenth
chapter
,
v.
18.
where
he
saith
,
that
the
wicked
worketh
a
deceitfull
worke
:
but
he
that
seweth
righteousnesse
shall
receiue
a
sure
reward
.
Verse
.
15.
The
foolish
beleeueth
euerie
thing
:
but
he
that
is
prudent
taketh
heede
to
his
steppes
.
THe
foole
)
he
that
is
silly
for
his
own
soule
,
and
ignorant
without
vnderstanding
of
the
matters
of
God
,
beleeueth
euerie
thing
,
rashly
giuing
credit
to
euery
vaine
tale
that
is
told
him
,
&
hearkning
to
euery
deceiuer
that
misleadeth
him
.
But
a
prudent
man
,
he
that
is
of
a
setled
iudgement
,
and
prouident
for
his
owne
safety
,
taketh
heede
to
his
steppes
,
examineth
first
what
waight
and
soundnes
there
is
in
that
which
is
spoken
,
before
hee
consent
to
it
,
either
in
perswasion
or
practise
.
Doct.
They
which
are
least
carefull
to
learn
the
trueth
▪
are
most
credulous
to
hearken
to
lies
.
They
could
not
but
attaine
to
wisedome
,
if
they
would
giue
ear
to
their
instructions
of
knowledge
:
&
truth
imbraced
would
preserue
them
from
listening
to
errors
.
We
haue
a
common
prouerb
,
that
faire
words
make
fools
▪
faine
,
when
we
see
by
common
practise
on
the
contrary
side
,
that
●aithful
words
do
make
fooles
to
frette
.
The
counsell
of
God
which
Ezechiel
and
Ieremy
deliuered
to
the
people
of
their
time
,
were
no
more
regarded
of
the
most
than
blasts
of
wind
:
but
the
lying
diuinations
which
the
false
prophets
vttered
were
of
as
great
force
with
them
as
oracles
,
those
they
hoped
would
be
confirmed
.
And
our
Ezech.
13.
6.
Sauiour
himselfe
speaketh
of
the
maner
of
his
entertainement
among
Ioh.
5.
43.
those
of
his
time
,
saying
,
I
am
come
in
my
fathers
name
,
and
ye
receiue
me
not
:
if
an
other
shall
come
in
his
owne
name
,
him
will
ye
receiue
.
Reasons
.
1
First
,
in
the
things
of
God
,
and
matters
which
concerne
eternall
life
,
they
are
as
much
voide
of
iudgement
,
&
good
affection
as
little
children
,
which
can
hardly
brooke
the
nurture
which
is
most
wholesōe
for
them
,
&
as
hardly
forgo
the
liberty
that
is
most
pernitious
vnto
them
.
Euery
precept
that
tendeth
to
the
informing
of
their
minds
&
the
amending
of
their
maners
,
is
like
to
gall
in
their
stomacks
;
but
euery
perswasion
that
infecteth
their
harts
,
&
peruerteth
their
behauiour
,
is
like
to
hony
in
their
mouthes
.
Secondly
,
Satan
raigneth
and
ruleth
in
them
:
hee
hath
power
ouer
their
senses
,
he
stoppeth
their
eares
from
harkning
to
words
of
truth
whereby
their
soules
should
be
sanctified
,
and
openeth
them
to
deceiueable
errors
whereby
their
hearts
are
corrupted
.
Thirdlie
,
the
heauie
stroke
of
God
is
vpon
them
in
sending
them
strong
delusion
,
that
they
should
beleeue
lyes
,
because
they
receiued
not
the
loue
of
the
trueth
:
and
so
he
giueth
them
ouer
to
misbeleefe
for
a
punishment
of
their
vnbeleefe
.
Reproofe
of
many
sorts
of
people
,
which
may
iustly
be
charged
Vse
.
1
with
this
rash
and
vnaduised
credulity
.
When
God
offered
mercies
,
or
threatneth
iudgements
by
the
ministerie
of
his
word
,
they
are
nothing
at
all
mooued
with
it
:
but
when
the
diuell
promiseth
helpe
by
sorcerers
,
or
speaketh
of
hurt
by
propheciers
,
they
vndoubtedly
expect
the
accomplishment
thereof
.
When
faithfull
preachers
by
warrant
out
of
the
word
declare
what
conscience
is
to
be
made
of
the
Sabbaoth
,
and
how
to
be
sanctified
,
and
after
what
manner
the
other
commandements
are
to
be
obserued
,
their
ministery
is
not
of
credit
ynough
to
be
regarded
:
but
if
false
Prophets
tell
them
that
the
Sabbath
is
abrogated
,
and
all
the
old
testament
abolished
,
or
broach
any
other
pestilent
points
,
for
a
licentious
course
of
life
,
they
are
presently
esteemed
worthy
and
comfortable
teachers
.
And
so
Jusui●es
and
Seminaries
intising
them
to
idolatry
,
and
disloyalty
,
yea
&
some
of
them
many
times
to
shamefull
impurity
are
deuout
and
reuerend
fathers
.
And
so
stage-players
,
and
minstrels
,
are
teachers
of
good
lessons
,
and
more
edifie
with
their
interludes
and
songs
,
than
the
ministers
doe
with
their
sermons
and
preaching
.
We
wil
not
speake
here
of
vncharitable
persons
which
are
prompt
and
ready
to
traffique
with
any
that
carrieth
a
pack
of
malitious
reports
against
such
as
vnfainedly
feare
God
,
those
we
shall
deale
with
,
when
we
come
to
the
seuenteenth
chapter
,
v.
4.
where
it
is
set
as
a
note
of
the
wicked
to
giue
heede
to
false
lippes
,
and
that
a
lyar
harkneth
to
the
naughtie
tongue
.
Instruction
to
shew
our
wisedome
according
to
the
direction
here
giuen
vnto
vs
,
not
to
set
a
foot
forward
to
follow
any
mans
perswasion
,
before
it
appeare
vnto
vs
to
be
sound
&
warrantable
.
The
Holy
Ghost
is
frequent
in
exhorting
vs
to
this
heedfulnes
:
1.
Thess.
5
:
21.
Trie
all
things
saith
S.
Paul
,
and
keepe
that
which
is
good
Beleeue
not
euery
spirit
,
saith
S.
John
but
try
the
spirits
whether
they
are
of
1
Iohn
.
4.
1.
God
,
for
manie
false
Prophets
are
gone
out
into
the
world
.
We
are
not
willing
to
be
blindfolded
at
our
meat
,
nor
to
eate
our
supper
without
a
light
,
especially
in
strange
places
where
we
neither
know
well
the
fidelity
of
our
host
,
nor
what
dishes
are
set
before
vs
:
and
shall
we
be
more
prouident
for
the
outward
man
,
than
the
inward
?
Shall
we
keepe
out
of
our
bodies
whatsoeuer
is
not
wholsome
and
sauory
,
and
receiue
into
our
soules
such
foode
as
will
poyson
vs
?
But
is
it
not
contrary
to
charity
to
fift
mens
words
,
and
not
to
Ob.
rest
vpon
the
trueth
and
faithfulnes
of
their
testimony
?
Ans.
There
is
nothing
contrarie
to
charity
that
is
agreeable
to
Ans.
wisedome
,
and
no
wrong
is
done
to
man
by
obeying
the
counsel
and
precept
of
God
.
Sithence
therefore
he
doth
command
it
as
a
duty
,
and
commend
it
as
a
vertue
,
for
men
to
be
circumspect
in
hearing
,
who
shall
lay
it
to
their
charge
as
a
fault
?
What
iniury
was
done
to
Paul
by
the
prudent
Bereans
,
which
searched
the
Scriptures
dailie
,
whether
those
things
were
so
,
as
he
taught
.
We
vse
to
tell
siluer
,
and
to
waigh
gold
,
and
yet
preiudge
not
them
at
whose
hands
we
receiue
them
.
Jf
the
things
which
they
speake
to
vs
be
true
,
they
shall
be
the
more
iustified
and
approoued
,
after
that
they
haue
bin
tried
:
if
otherwise
themselues
may
by
the
discouery
of
their
errour
,
be
better
informed
,
and
others
the
lesse
indangered
by
them
.
Vers.
16.
A
wise
man
feareth
,
and
departeth
from
euill
:
but
a
foole
rageth
and
is
carelesse
.
A
Wise
man
)
he
that
is
religious
,
and
truly
godly
,
when
hee
is
rebuked
,
or
heareth
Gods
threatnings
,
or
beholdeth
Gods
iudgements
,
or
foreseeth
plagues
to
come
,
by
the
present
view
&
sight
of
sinne
,
feareth
,
his
heart
trembleth
,
both
in
respect
of
Gods
displeasure
,
and
the
mischiefe
like
to
follow
,
and
departeth
from
euill
,
both
purgeth
his
heart
by
humiliation
,
and
redresseth
his
way
by
reformation
.
But
the
foole
rageth
and
is
carelesse
,
a
sinfull
person
scorneth
when
he
is
reproued
,
and
presumeth
of
impunity
and
freedom
from
all
perils
.
They
which
are
in
greatest
safety
,
are
farthest
from
carnall
Doct.
security
.
The
godly
haue
not
so
many
sinnes
as
the
wicked
,
and
yet
they
feele
them
more
,
and
feare
them
more
,
and
flee
from
them
faster
.
And
the
wicked
haue
not
more
valour
then
the
godly
,
nor
so
much
freedome
from
punishments
,
and
yet
goe
beyond
them
in
audaciousnes
and
fleshly
confidence
.
When
Dauid
was
dealt
with
by
Nathan
,
he
confessed
his
falt
,
Psal
,
51.
he
craued
pardon
,
he
set
his
heart
to
seeke
helpe
from
heauen
,
against
his
sinne
:
but
when
Achab
was
spoken
to
by
Micaiah
,
he
1.
Kings
22.
persecuted
the
Prophet
,
he
proceeded
in
his
purpose
,
he
promised
himselfe
a
safe
returne
from
his
voyage
.
And
Amaziah
also
scorned
,
and
threatned
the
messenger
that
was
sent
to
him
from
God
,
2.
Chron.
25.
16.
Iosiah
hearing
the
law
of
the
Lord
read
by
2
Chro.
34.
19
Saphan
,
in
regard
of
the
threates
therein
contained
,
did
rent
his
cloaths
in
griefe
and
feare
:
but
Iehoiakim
hearing
the
words
of
God
read
by
Baruch
,
in
regard
of
the
curses
there
denounced
,
did
Ier.
36
,
23.
teare
the
booke
,
and
burne
it
in
wrath
and
fury
.
First
,
the
one
sort
haue
faith
,
seeing
God
in
his
word
&
waies
,
Reasons
.
1
and
therefore
tremble
at
his
rebukes
,
and
follow
his
direction
:
and
the
other
are
full
of
infidelity
,
looking
onely
with
a
carnall
eie
,
and
therfore
despise
his
threatnings
,
and
contemne
his
counsels
.
Secondly
,
the
one
sort
are
of
an
humble
spirit
,
and
that
alwaies
maketh
the
heart
tender
and
tractable
:
and
the
other
of
an
high
min●
,
and
that
maketh
it
hard
and
obstinate
.
Thirdly
,
the
one
sort
are
prouident
for
themselues
,
and
therefore
do
heedfully
preuent
all
perils
that
may
befall
them
:
and
the
other
negligent
of
their
owne
safety
,
and
therfore
shun
no
mischiefe
before
they
feele
it
.
And
so
he
saith
in
another
Chapter
:
A
prudent
man
seeth
the
plague
,
and
hideth
himselfe
:
but
the
foolish
go
Prou.
22
,
3.
on
still
,
and
are
punished
.
Consolation
to
them
that
attaine
to
this
holy
feare
,
though
they
Vse
.
1
could
not
keepe
themselues
withou●
fault
:
that
dare
not
persist
still
in
their
sins
,
though
they
were
too
ventrous
to
fall
into
them
at
all
.
It
was
their
great
folly
to
defile
their
soules
by
committing
of
them
,
but
it
is
their
excellent
wisedome
to
purge
themselues
by
humiliation
for
them
.
And
albeit
they
had
cause
of
feare
and
sorrow
in
respect
of
the
daunger
that
insueth
vpon
the
practise
of
euill
,
yet
they
haue
reason
to
take
courage
,
and
comfort
in
regard
of
the
pardon
that
followeth
after
the
being
of
euill
.
Confutation
of
them
that
take
security
for
magnanimity
,
and
want
of
feare
for
greatnesse
of
faith
:
they
count
it
vnmanly
to
haue
dread
,
and
a
strong
trust
in
God
to
doubt
of
no
perills
.
But
be
it
knowne
vnto
them
that
Dauid
was
nothing
their
inferior
in
valiantnesse
of
heart
,
and
yet
his
heart
was
tender
,
and
fearfull
of
sinne
.
It
is
to
be
obserued
continually
that
none
are
so
bold
in
wicked
attempts
,
as
they
which
are
most
base
minded
.
Who
are
so
ventrous
to
oppose
themselues
against
God
,
impiously
to
defraude
him
of
his
glory
,
as
they
whose
courage
will
not
serue
them
to
incounter
with
their
equall
in
a
iust
cause
,
for
mainteynance
of
their
own
right
?
Who
are
so
fierce
and
violent
,
like
Lyons
to
oppresse
their
inferiours
,
as
they
which
are
as
submisse
as
spaniels
,
to
fawne
vpon
their
superiors
?
And
in
making
presumption
and
carelesnesse
a
part
of
strong
faith
they
are
strangely
deluded
,
for
faith
is
the
worke
of
Gods
holy
spirit
,
and
is
founded
wholly
on
the
truth
of
his
word
:
but
the
diuell
is
the
damme
of
presumption
,
and
it
hopeth
that
the
word
is
false
,
so
that
nothing
in
the
world
doth
more
manifest
their
infidelity
.
If
that
be
faith
,
what
wicked
man
is
without
faith
?
If
that
bee
faith
,
the
curse
of
Deut
,
29.
20.
God
is
due
to
faith
,
and
faith
will
bring
men
to
destruction
.
Verse
.
17.
He
that
is
hastie
to
anger
committeth
follie
,
and
he
that
plotteth
mischiefe
is
hated
.
HE
that
is
hastie
to
anger
)
is
suddeinly
moued
to
distempered
passions
,
before
he
hath
aduisedly
examined
the
cause
of
offence
,
committeth
folly
,
breaketh
out
into
some
absurdity
or
iniustice
by
word
or
deed
:
and
he
that
plotteth
mischiefe
,
which
dissembling
his
displeasure
,
intendeth
reuenge
,
&
setteth
his
thoughts
on
work
how
to
effect
it
,
is
hated
,
is
abhorred
of
God
,
and
detested
by
those
that
find
out
his
malitious
practises
.
They
which
are
giuen
to
wrath
,
doe
bring
a
blemish
vppon
Doct.
1
themselues
.
See
Chap.
12.
v.
16.
He
that
plotteth
mischiefe
;
&c
)
They
which
are
malitious
and
Doct.
2
hurtfull
,
are
commonly
very
odious
and
hatefull
.
Doeg
was
delighted
in
doing
of
harme
,
and
thereto
applyed
his
heart
,
and
tongue
,
and
all
his
power
,
and
therefore
all
good
men
were
as
glad
of
his
downfall
,
and
reioyced
at
his
destruction
.
Behold
,
say
they
,
the
man
that
tooke
not
God
for
his
strength
,
but
trusted
to
the
multitude
of
his
riches
,
and
put
his
strength
in
his
malice
.
See
chap.
11.
v.
10.
in
the
first
doctrine
amplified
by
the
contrary
,
and
the
second
vse
of
it
.
Vers.
18.
The
foolish
do
inherit
follie
:
but
the
prudent
are
crowned
with
knowledge
.
THe
foolish
such
as
will
learne
no
wisedome
,
nor
practise
anie
goodnes
inherite
follie
,
shame
and
other
punishments
are
due
vnto
them
for
their
ignorance
and
sinf●lnes
,
and
shall
in
time
also
light
vpon
them
.
But
the
prudent
are
cro●ned
with
knowledge
,
such
as
are
discreet
and
godlie
wise
shall
receiue
the
glorious
fruite
of
their
vnderstanding
and
obedience
.
For
by
beeing
crowned
is
meant
commonly
in
the
scriptures
honour
and
dignity
,
and
for
the
certainty
of
the
reward
on
both
sides
,
hee
speaketh
of
that
which
is
to
come
,
as
if
it
were
presently
performed
.
A
wicked
man
hath
no
certain
state
in
any
thing
but
in
shame
Doct.
1
and
misery
.
That
is
their
inheritance
,
and
that
remayneth
for
them
,
&
that
they
shall
surely
possesse
when
they
come
to
their
yeares
.
Many
things
they
haue
in
the
meane
time
,
as
strength
,
and
titles
,
and
profits
,
&
pleasures
,
but
they
haue
them
onely
,
&
owne
them
not
,
nor
shall
be
able
long
to
hold
them
.
When
Nabuchadnezzar
was
heaping
vp
all
these
to gether
,
the
Holy
ghost
derided
his
sottishnes
,
and
caused
a
tanting
prouerb
Hab
,
2
,
6.
to
be
taken
vp
against
him
,
saying
,
Ho
,
he
that
increaseth
that
which
is
not
his
?
How
long
?
And
he
that
ladeth
himselfe
with
thicke
clay
?
Indeed
he
did
also
increase
that
which
was
his
,
as
ignominy
to
himselfe
and
ruine
of
his
family
,
and
torment
for
the
time
to
come
,
but
that
was
done
against
his
will
,
and
without
any
purpose
of
hauing
.
First
they
are
borne
to
this
wretched
estate
,
as
being
the
children
Reasons
.
1
of
wrath
by
nature
,
and
therefore
in
that
respect
it
is
theire
inheritance
descended
vpon
them
.
Secondly
,
they
haue
strengthened
their
title
,
and
procured
a
more
full
confirmation
of
that
their
state
by
rebellion
againste
God
,
and
contempt
of
his
word
,
whereby
it
commeth
to
passe
that
all
the
curses
of
the
law
are
due
vnto
them
.
Thirdly
,
they
haue
no
right
in
Iesus
Christ
,
without
whom
,
no
man
hath
right
in
any
thing
,
sauing
in
Gods
wrath
,
and
his
own
destruction
.
Terror
for
sinfull
men
which
hope
to
be
made
happy
by
theire
Vse
.
1
folly
and
not
miserable
:
which
presume
of
perpetuall
prosperitie
by
theire
wicked
courses
,
and
looke
not
for
a
downefall
.
They
dreame
that
lands
,
and
goods
,
and
honours
and
pleasures
are
setled
vpon
them
and
theirs
by
an
eternall
Intayle
,
and
neuer
thinke
that
confusion
is
their
inheritance
and
patrimony
.
But
the
Lord
who
is
to
render
them
their
due
,
hath
caused
their
coppy
to
bee
published
to
all
the
world
,
that
in
his
court-roles
of
iudgement
their
right
is
recorded
,
which
they
haue
no
more
power
to
passe
away
or
to
passe
from
,
than
an
infant
hath
to
alienate
his
heritage
.
It
is
better
to
be
an
inhabitant
,
euen
a
tennant
at
will
in
a
smoaky
cottage
,
or
a
prisoner
perpetually
in
a
dungeon
,
how
loathsome
soeuer
,
then
to
be
heire
of
such
an
estate
.
And
why
then
will
they
not
be
perswaded
,
while
time
yet
serueth
,
to
alter
theire
hearts
and
behauiour
,
that
their
condition
may
also
be
changed
?
Folly
seemeth
their
friend
,
and
flattereth
now
,
but
folly
will
proue
to
be
their
foe
,
and
torment
them
heereafter
.
Jf
they
would
yet
hearken
vnto
wisedome
,
wisedome
would
vndoubtedly
bee
helpfull
vnto
them
,
and
turne
their
villeinage
into
the
best
kind
of
free
hold
,
and
their
hellish
seruitude
into
the
glorious
libertie
of
Gods
owne
children
.
But
the
prudent
are
crowned
&c.
Euery
one
that
hath
godlie
Doct.
2
wisedome
is
sure
to
attaine
vnto
true
honour
.
Which
hath
been
already
shewed
partly
in
the
tenth
chapter
.
v.
7.
●pon
these
words
,
The
memoriall
of
the
iust
shall
be
blessed
,
&
partly
in
the
twelfth
.
v.
8.
where
it
is
said
that
A
man
shall
be
commended
for
his
wisedome
.
Verse
19.
The
euill
shall
bow
before
the
good
,
and
the
wicked
at
the
gates
of
the
righteous
.
THe
euill
shall
bow
before
the
good
)
sinfull
persons
shall
be
depressed
,
and
brought
downe
,
and
godly
men
exhalted
,
&
raised
vp
:
they
shal
crouch
in
token
of
submission
,
&
these
shall
haue
obeysance
done
to
them
in
token
of
honour
.
And
the
wicked
at
the
righteous
,
the
meaning
is
,
that
good
men
shall
not
onelie
bee
greater
than
the
euill
,
but
such
as
the
euill
must
be
driuen
to
seeke
vnto
for
helpe
and
fauour
,
as
suters
vse
to
waite
at
the
gates
of
a
greate
personage
,
till
eyther
he
come
forth
,
or
they
be
let
in
,
and
admitted
to
his
presence
.
Godlinesse
is
no
cause
of
contempt
and
obiection
.
Doct.
Jt
may
not
be
denied
but
that
many
goodmen
are
in
low
place
,
and
for
their
goodnesse
oppressed
of
the
wicked
,
but
it
is
sometimes
,
because
they
haue
faults
withall
,
for
the
which
the
Lord
doth
humble
them
,
though
their
enemies
enuy
their
graces
:
and
sometimes
,
because
they
haue
not
strength
enough
to
beare
their
prosperity
,
with
such
loue
to
their
brethren
,
and
humility
in
them selues
,
as
is
needfull
:
and
alwaies
because
their
pouerty
and
suffrings
are
a
foundation
lowe
layed
for
an
hie
building
of
glory
.
So
that
howsoeuer
vngodlie
men
take
occasion
by
religion
to
persecute
the
righteous
,
yet
it
cannot
be
trulie
sayed
,
that
religion
doth
cause
the
righteous
to
bee
cast
downe
,
or
the
sinners
to
be
set
vp
.
The
promise
which
God
maketh
to
his
people
in
Deuteronomy
runneth
in
this
maner
:
The
Lord
shall
make
thee
the
heade
and
not
the
tayle
,
and
thou
shalt
be
aboue
onelie
,
and
not
beneath
,
Deut
,
28
,
13.
if
thou
obei●
the
commandements
of
the
Lord
thy
God
,
which
I
command
thee
this
day
,
to
keepe
,
and
to
doe
them
.
And
thus
much
doth
Dauid
acknowledge
to
be
verfied
to
himself
,
the
Lord
performed
this
good
promise
vnto
him
:
Thou
hast
,
saith
he
,
deliuered
mee
from
the
contentions
of
the
people
:
thou
hast
made
me
the
head
of
the
heathen
:
a
people
whome
I
knew
not
,
doth
serue
me
.
Assoone
as
they
heare
they
obeye
me
,
strangers
be
in
subiection
to
me
.
First
,
there
are
manifold
occasions
whereby
vngodly
men
are
often
brought
to
be
so
submisse
to
the
seruants
of
the
Lord
,
as
in
Reasons
.
1
respect
of
the
authority
and
greatnesse
which
diuers
are
aduanced
vnto
,
as
all
the
Egiptians
bowed
to
Ioseph
,
and
all
the
Persians
to
Mordecay
,
and
because
distresses
make
many
to
seek
help
and
counsell
at
their
hands
,
whom
formerly
they
haue
maligned
and
hated
,
as
wicked
Iehoram
,
at
Elisha
,
Balshazzar
,
at
Daniel
,
&
2.
King
.
3.
Dan.
5.
proude
Pharaoh
sundry
times
at
Moses
.
Secondly
,
if
godlines
were
a
cause
of
contempt
and
vilenesse
,
them
as
the
godly
were
more
multiplied
,
so
they
would
bee
more
contemptible
ēvile
,
and
the
whole
body
of
them
would
be
basest
of
all
,
whereas
the
contrary
is
euidently
to
be
seene
,
fithence
the
Church
is
the
most
glorious
company
that
euer
was
,
o●
shall
be
in
the
world
.
There
is
no
state
,
nor
kingdome
,
nor
empire
,
that
hath
bene
or
can
be
comparable
to
it
.
And
to
this
purpose
heare
what
the
holy
spirit
of
God
testifieth
of
her
in
the
songs
of
Salomon
:
There
are
threescore
Queenes
,
and
fourescou●●
Concubines
,
&
of
the
damsels
without
number
.
But
my
done
is
alone
,
my
vndefiled
are
shee
is
the
onlie
daughter
of
her
mother
,
and
she
is
deere
to
her
that
bare
her
:
the
daughters
haue
seene
,
and
counted
her
blessed
:
euen
the
Queenes
and
the
concubines
,
and
they
haue
praised
her
,
Who
is
she
that
looketh
forth
as
the
morning
,
faire
as
the
moone
,
pure
as
the
sunne
,
terrible
as
an
armie
with
banners
?
How
many
nobles
,
how
many
princes
,
how
many
kings
,
how
many
nations
do
yeeld
obedience
vnto
the
Church
?
Yea
the
very
wicked
also
&
euill
men
do
bowe
before
her
though
they
loue
her
not
,
yet
they
pretend
loue
,
and
hypocritically
make
semblance
of
reuerence
to
her
:
their
mouth
giueth
her
testimony
,
&
with
their
lips
they
would
make
men
beleeue
that
they
haue
her
in
estimation
.
Euen
the
very
Atheists
themselues
scarce
dare
grow
so
andacious
,
as
to
professe
that
they
are
none
of
Gods
people
,
nor
members
of
the
Church
.
And
that
did
Dauid
vse
as
an
argument
of
his
greatnes
,
&
predomination
ouer
his
enemies
,
that
strangers
did
fainedly
Psal
,
18.
44.
subiect
themselues
vnto
him
.
Thirdly
,
if
piety
and
religion
did
make
men
abiect
&
despised
then
as
their
grace
did
grow
,
their
credit
would
decrease
,
&
the
riper
they
waxed
in
goodnes
,
the
deeper
they
would
sinke
into
basenes
:
&
perfect
holines
would
bring
them
to
a
perfection
of
ignominy
:
which
who
seeth
not
to
be
otherwise
?
Especially
at
the
end
of
the
world
,
when
the
saints
shall
be
replenished
with
the
fulnes
of
grace
,
shall
they
not
be
beautified
with
the
brightnes
of
glory
;
and
haue
power
committed
vnto
them
to
bee
iudges
of
all
the
reprobates
,
both
of
men
and
Angels
?
Confutation
of
that
error
which
is
in
the
mouthes
of
monie
Vse
.
1
and
the
mindes
of
more
,
that
hee
which
will
bee
religious
,
must
needes
bee
contemp●●ble
,
and
the
waie
to
become
greate
is
to
growe
sinfull
and
godlesse
.
Flesh
and
blood
Indeede
,
woulde
haue
it
so
,
and
therefore
fleshly
men
imagine
it
to
be
so
:
they
cary
an
enuious
heart
against
the
righteous
,
and
therefore
bee
grieued
that
the
righteous
should
either
rise
or
stand
:
but
he
that
setteth
vp
&
establisheth
,
and
he
that
casteth
down
and
depresseth
,
declareth
his
purpose
(
which
his
power
also
accomplisheth
(
that
his
seruants
shall
be
made
honourable
with
preferment
,
and
his
enemies
made
vnderlines
with
debasemen●
:
Daniels
faithfulnes
did
neuer
bring
him
to
reproch
,
nor
his
aduersaries
falshood
did
euer
winne
them
credit
.
Mordecay
could
not
be
kept
downe
,
because
he
was
a
godly
Iewe
,
nor
Haman
could
not
bee
held
vp
,
because
he
was
an
impious
Amalekite
.
Read
through
the
whole
book
of
the
Scriptures
,
&
it
will
appear
that
of
al
the
kings
(
they
which
were
most
holy
and
zealous
for
the
worship
of
God
,
)
did
alwaies
best
prosper
in
their
owne
estate
.
That
which
is
spoken
in
the
Psalme
concerning
the
happines
of
them
that
feare
God
,
wil
infallibly
be
verified
of
euery
one
of
them
in
due
season
:
His
Psal
,
112.
9.
10.
horne
shall
bee
exhalted
with
glorie
.
The
wicked
shall
see
it
,
and
bee
angry
,
hee
shall
gnash
with
his
teeth
,
and
consume
a
vaie
:
the
desire
of
the
wickedsh
all
perish
.
Admonition
to
vngodly
persons
that
they
be
not
too
fierce
&
violent
against
their
poore
brerhren
when
they
haue
a
superiority
ouer
them
:
their
course
will
come
in
time
to
bee
their
inferiours
,
and
to
stand
vnder
their
sentence
,
and
to
fall
vnder
theire
hands
,
and
to
lie
vnder
theire
feete
,
and
therfore
let
them
not
bee
extreamely
rigorous
to
them
,
least
their
measure
be
returned
to
themselues
.
Yf
Iosephs
brethren
had
asmuch
beleeued
his
dreames
that
they
should
come
and
bow
to
him
,
as
they
euuied
him
for
them
,
they
would
haue
vsed
him
with
more
mildnesse
.
Jf
Shimei
had
thought
that
Dauid
would
haue
recouered
again
the
crowne
and
kingdome
,
and
soueraignety
ouer
him
,
he
woulde
haue
spared
his
cursed
speeches
against
him
,
Verse
.
20.
The
poore
is
hated
euen
of
his
owne
neighbour
:
but
the
friends
of
the
rich
are
manie
.
THe
poore
,
he
that
is
fallen
into
pouerty
,
or
disgrace
with
great
personages
,
is
hated
of
his
neighbour
,
they
that
dwell
by
him
,
and
his
kinsfolkes
,
and
old
acquaintance
,
and
such
as
were
wont
to
be
familiar
with
him
,
being
yet
but
carnall
men
,
wil
altar
their
countenance
and
behauiour
towards
him
,
and
picke
quarrels
against
him
,
and
take
any
occasion
to
alienate
themselues
from
him
.
But
the
friendes
of
the
rich
are
manie
,
diuers
fawne
on
the
wealthy
,
and
flatter
them
,
and
make
a
faire
shew
of
loue
&
good
will
,
when
as
notwithstanding
they
beare
no
such
affection
to
them
in
their
hearts
.
The
friendship
of
fleshly
men
is
grounded
on
the
state
of
them
Doct.
whome
they
shewe
kindnes
vnto
,
and
not
on
their
graces
.
Be
they
neuer
so
religious
and
godlie
,
&
yet
wanting
wealth
and
countenance
,
they
contemne
them
as
abiects
:
be
they
neuer
so
,
impious
&
prophane
,
and
yet
hauing
titches
and
dignity
,
they
admire
them
as
Angels
.
While
Job
was
in
prosperity
and
held
the
weapon
of
authority
in
his
hand
,
euery
one
respected
him
,
a
chaire
was
set
for
him
in
the
streete
to
rest
him
by
the
waie
,
well
was
he
that
could
doe
any
good
office
to
shewe
how
much
hee
honoured
Job
but
when
his
goods
were
gone
,
&
his
bowstring
was
cutte
,
as
he
saith
,
no
man
regarded
him
,
his
seruents
,
his
hand-maids
,
yea
euen
his
owne
wife
despised
him
.
He
had
experience
of
this
point
,
and
therefore
it
shall
not
be
amisse
to
let
him
speak
to
it
,
and
declare
what
befell
him
.
My
neighbours
saith
hee
hath
Iob.
19.
14.
15.
forsaken
mee
,
and
my
familiars
haue
forgotten
me
.
They
that
dwell
in
mine
house
,
and
my
maides
tooke
me
for
a
stranger
in
their
●ight
:
I
called
my
seruant
,
but
he
would
not
answeare
,
though
I
prayed
him
with
my
mouth
.
My
breath
was
strange
vnto
my
wife
though
I
pra●ed
her
for
the
children
sake
of
my
bodie
.
The
wicked
despised
me
&
when
I
rose
they
spake
against
mee
.
All
my
secret
friends
also
abhorred
mee
,
and
they
whome
I
loued
are
turned
against
me
.
Neither
was
it
Iobs
case
alone
,
nor
belonging
onely
to
that
time
,
but
the
like
vsage
hath
bene
found
,
and
is
to
be
expected
of
euery
one
that
falleth
into
misery
at
all
times
.
For
the
Holye
ghost
which
best
knoweth
all
customes
which
men
haue
vsed
heertofore
,
and
what
is
now
in
practise
presently
,
and
what
will
surely
come
to
passe
heereafter
,
doth
testify
that
all
the
brethren
of
the
poore
do
hate
him
how
much
more
will
his
friends
depart
far
Prou
,
19
,
7.
from
him
?
Though
he
be
instant
with
words
,
yet
they
will
not
.
First
,
they
looke
to
their
credit
herein
,
esteeming
it
an
honoure
Reasons
.
1
to
be
in
league
with
them
that
are
of
eminent
place
,
and
good
ability
,
and
a
disgrace
to
be
sociable
with
them
that
are
little
se●
by
.
Secondly
,
they
haue
also
an
eye
to
their
commodity
,
knowing
that
mighty
men
and
wealthy
,
may
greatly
pleasure
them
if
they
be
their
friends
,
or
much
endomage
them
if
they
be
their
aduersaries
,
and
so
for
their
owne
sakes
will
be
linked
to
them
in
kindnesse
.
And
therefore
it
is
sayd
,
that
riches
gather
manie
friends
.
The
person
of
the
rich
man
is
not
so
much
regarded
as
his
wealth
,
nor
would
be
at
all
,
were
it
not
for
his
wealth
:
for
that
Prou.
19
:
4
is
it
which
getteth
so
many
mens
good
wills
.
And
on
the
other
side
they
feare
that
if
they
should
giue
countenance
to
their
needy
neighbors
or
kinsmen
,
or
old
companions
,
they
would
presse
too
heauy
vpon
them
by
begging
,
or
borrowing
,
or
comming
oft
to
their
table
,
or
expecting
helpe
from
them
,
and
so
growe
burdenous
vnto
them
.
Instruction
.
1.
If
we
fall
into
afflictions
,
that
we
seeke
not
to
Vse
.
carnall
friends
for
succour
,
for
they
will
rather
adde
to
our
burden
by
testimonies
of
hatred
than
minister
comfort
by
the
fruits
of
their
loue
.
They
will
be
so
far
from
relieuing
vs
by
shewing
mercy
and
compassion
,
as
that
they
will
more
grieue
vs
with
their
strange
behauiour
and
vnkindnesse
.
And
therefore
the
Lord
himselfe
giueth
this
precept
:
Enter
not
into
thy
brothers
house
in
the
date
of
thy
calamitie
:
for
a
neighbour
that
is
neere
,
is
better
Prou:
27.
10
than
a
brother
that
is
farre
off
.
He
that
is
further
off
in
nature
and
bloud
,
may
be
much
more
neer
in
faithfulnes
and
loue
.
2.
To
depend
vpon
the
Lord
who
reiecteth
not
his
people
for
their
pouerty
and
crosses
,
but
pitieth
them
the
more
for
their
afflictions
:
and
though
all
men
should
cast
them
off
in
their
misery
and
troubles
,
yet
he
will
not
forsake
them
,
as
Dauids
case
doth
witnesse
.
When
my
father
and
mother
,
saith
he
,
forsooke
me
,
the
Lord
gathered
me
Psal.
27
,
10
:
vp
.
3.
To
associate
our selues
with
godly
men
,
for
they
will
proue
our
surest
friends
.
Vicinity
and
neighborhood
will
faile
,
and
alliance
and
kindred
will
faile
,
but
grace
and
religion
will
neuer
faile
.
Jf
wee
adioyne
our selues
vnto
them
for
their
vertue
and
goodnesse
,
they
will
not
seperate
themselues
from
vs
for
our
calamities
and
trouble
.
Ruth
was
no
lesse
kind
to
Naomie
,
when
she
went
away
empty
,
than
when
she
came
thither
full
:
and
Ionathan
was
as
faithfull
to
Dauid
,
when
Saul
sought
to
slay
him
,
as
when
he
made
him
his
Sonne
in
law
,
and
shewed
best
countenance
to
him
.
Vers.
21.
He
that
despiseth
his
neighbour
is
a
sinner
,
but
he
that
sheweth
mercie
to
the
poore
,
blessed
is
he
.
THis
verse
dependeth
on
the
former
,
wherin
was
declared
the
property
of
fleshly
men
,
which
will
despise
their
friends
and
neighbors
in
their
necessity
,
and
here
is
set
downe
their
state
&
condition
which
shew
such
vnfaithfulnes
,
that
he
which
doth
despise
his
neighbour
when
he
is
poore
and
distressed
,
shall
be
a
sinner
,
that
is
,
shall
be
charged
with
sinne
,
and
conuicted
of
it
,
and
plagued
for
it
.
The
same
word
is
so
taken
in
the
booke
of
Kings
,
where
Bathsheba
telleth
Dauid
how
needefull
it
was
for
him
to
appoint
his
successor
before
his
death
.
Else
,
saith
he
,
when
my
Lord
2.
Kings
,
1
,
21.
the
King
shall
sleepe
with
his
father
,
I
and
my
Sonne
Salomon
shall
be
sinners
,
that
is
,
shall
be
counted
as
guilty
persons
,
and
punished
as
offendors
.
Now
this
is
illustrated
by
the
contrary
,
the
great
reward
which
they
shall
receiue
that
pitty
poore
men
in
their
afflictions
,
and
seek
to
relieue
and
succour
them
in
word
,
deed
,
and
countenance
:
they
are
pronounced
blessed
,
such
as
shall
aboundantly
partake
of
Gods
fauours
and
mercies
.
It
is
not
safe
to
despise
poore
christians
in
their
aduersity
.
As
God
Doct.
2
will
take
vēngeāce
of
the
violence
that
they
suffer
&
punish
their
oppressors
,
so
he
wil
not
passe
by
the
despite
that
is
done
to
them
,
nor
beare
with
such
as
contemne
them
.
And
hereof
let
the
Moabites
be
an
example
,
whome
the
Lord
most
grieuously
plagued
Ier.
48
,
26.
for
this
sinne
as
the
principall
cause
of
their
destruction
.
Moab
saith
Ieremie
,
shal
wallow
in
his
vomite
,
and
he
shall
also
be
in
derision
.
For
didst
thou
not
deride
Jsraell
,
as
though
hee
had
bin
found
among
theeues
?
for
when
thou
speakest
of
him
thou
art
mooued
.
First
,
they
add
affliction
to
the
afflicted
,
and
make
their
burden
Reasons
.
1
more
heauy
which
were
sore
pressed
with
other
crosses
and
troubles
before
.
For
nothing
is
more
grieuous
to
mans
nature
,
nor
pierceth
his
heart
deepelier
,
than
to
see
himselfe
despised
.
It
was
not
the
least
of
theire
fufferinges
which
our
Sauiour
indured
,
the
Scriptures
foretelling
of
it
,
and
numbring
it
among
his
grieuous
calamities
.
J
am
a
worme
and
not
a
man
a
shame
of
Psal.
22
,
6
,
7.
men
,
and
the
contempt
of
the
people
.
All
they
that
see
me
haue
me●
in
derision
they
make
a
mowe
and
nod
the
head
at
mee
,
And
the
Church
also
in
the
Psalmes
doth
complaine
of
the
bitternes
thereof
,
and
vehemently
craueth
help
at
Gods
hand
against
it
.
Haue
mercie
vpon
vs
,
O
Lorde
,
haue
mercie
vpon
vs
:
for
wee
haue
Psal.
123
,
3
,
4.
suffered
too
much
contempt
.
Our
soule
is
filled
too
full
of
the
mocking
of
the
wealthie
,
and
of
the
despitefulnes
of
the
prowde
.
Secondly
,
they
thwart
and
contrary
Gods
worde
,
and
nature
,
and
waies
:
for
he
is
most
pitifull
to
them
that
be
in
tribulation
,
&
so
requireth
all
others
to
shew
themselues
.
His
poore
seruants
are
as
precious
to
him
,
as
those
of
the
greatest
countenance
in
the
world
.
And
for
that
cause
Saint
Iawes
so
sharply
reprooueth
the
partiality
which
is
vsed
in
preferring
the
gold
rings
and
gay
garments
of
the
rich
with
the
disgrace
and
contempt
of
the
poore
.
Hath
not
God
,
saith
the
Apostle
,
chosen
the
poore
of
this
world
that
Ia●
.
2
5.
they
should
be
rich
in
faith
,
and
heires
of
the
kingdom
,
which
he
promised
to
them
that
loue
him
?
But
ye
haue
despised
the
poore
.
&c.
Though
a
Parent
himselfe
will
sometimes
giue
correction
to
his
dearest
children
,
yet
he
will
no
:
take
it
well
that
euery
seruant
,
and
kittchin
boy
should
therefore
laugh
at
them
,
or
thinke
the
more
basely
of
them
.
Thirdly
,
the
contempt
and
reproach
which
is
offered
to
the
people
&
seruants
of
God
in
their
calamities
,
the
Lord
doth
take
as
offered
to
himselfe
,
&
therefore
it
is
saied
that
He
which
mocketh
〈◊〉
1●
.
5.
the
poore
,
reprocheth
him
that
made
him
&
he
that
reioyceth
at
his
aduersitie
shall
not
be
vnpunished
.
The
vses
see
in
the
eleuenth
chapter
,
and
12
,
ver.
inferred
vpon
these
words
:
He
that
despiseth
his
mighbor
is
destitute
of
wisedom
.
But
he
&c.
He
taketh
a
good
way
for
his
owne
happines
,
that
Doct.
2
is
pittiful
to
other
men
in
their
miseries
.
The
point
hath
been
handled
in
the
eleuenth
chapter
.
ver.
17.
where
it
is
said
,
that
he
which
is
merciful
rewardeth
his
own
soule
:
Vers.
22.
Do
they
not
erre
that
imagine
euill
?
but
to
them
that
thinke
on
good
things
shall
be
mercie
and
truth
.
THe
question
is
not
mooued
heere
in
waie
of
doubting
,
as
though
it
were
vncertain
whether
they
that
study
to
do
euil
should
speed
euil
or
not
,
but
of
assurance
that
they
shal
certeinly
fail
of
their
hope
&
expectation
.
And
therfore
the
interrogation
is
put
for
a
confident
asseueration
of
that
which
is
affirmed
,
that
,
neuer
any
wicked
man
could
obtain
his
hope
to
his
ful
contentment
in
has
sinful
deuises
.
Either
he
commeth
too
short
of
that
which
he
concludeth
to
do
,
or
misseth
of
that
happines
which
he
looked
for
in
his
exploits
,
or
falleth
into
those
troubles
which
he
neuer
stood
in
fear
of
.
But
to
them
that
think
on
good
things
,
which
set
their
minds
to
meditate
of
performing
good
seruices
to
God
and
his
people
,
in
the
best
manner
,
to
them
shall
bee
mercie
and
truth
,
the
mercie
of
God
shall
be
manifested
by
the
multitude
of
his
blessings
vpon
them
,
and
his
truth
declared
by
,
fulfilling
of
his
promises
to
them
.
No
men
are
so
much
defeated
of
their
purposes
as
they
which
most
apply
their
harts
to
mischiefe
.
Doct
2
They
looke
for
the
best
successe
,
and
meete
with
the
worste
:
they
hope
to
finde
greate
happines
in
their
enterprices
,
and
are
miserably
vexed
with
great
repulses
.
The
Lord
seeth
all
their
dangerous
plotting
how
they
are
continually
vndermining
the
scate
of
his
seruants
,
and
therfore
by
a
watchful
prouidence
doth
countermine
their
practises
.
Jt
hath
beene
already
shewed
in
the
12
chapter
,
that
deceit
commeth
to
the
hearts
of
them
that
imagine
Prou.
12.
20.
euill
,
and
there
this
matter
hath
beene
more
largely
prosecuted
.
Verse
.
23.
In
all
labour
the●e
is
aboundance
:
but
the
talke
of
the
lips
onelie
bringeth
want
.
IN
all
labour
,
)
in
euery
honest
vocation
wherein
a
man
shall
diligently
and
faithfully
imploy
himselfe
,
there
is
abundance
,
a
competent
measure
of
prouision
to
be
found
for
his
owne
maintenance
,
and
a
surplussage
to
bestowe
on
other
good
vses
.
But
the
talke
of
the
l●ppes
onelie
,
bare
and
vaine
words
,
when
a
man
will
labour
with
his
tongue
,
and
let
the
rest
of
his
members
bee
idle
:
when
the
mouth
shall
bee
ready
to
discourse
of
his
busines
,
but
the
hands
be
negligent
to
perform
it
;
when
words
alone
shall
be
vsed
in
steed
of
workes
,
that
bringeth
onelie
want
,
filleth
him
with
neede
and
pouerty
.
No
mans
thriuing
consisteth
so
much
in
the
gainefulnes
of
his
Doct.
trade
,
as
in
his
faithfulnesse
and
diligence
in
it
.
Let
the
function
be
neuer
so
commodious
and
profitable
,
yet
it
will
yeeld
little
benefit
to
them
that
are
remisse
and
slothfull
therein
:
and
let
the
worke
be
neuer
so
meane
and
little
sette
by
,
yet
it
will
requite
their
trauels
with
sufficiency
that
apply
themselues
constantly
to
be
industrious
in
it
.
Many
rich
marchants
fall
,
and
growe
to
be
bankerupts
,
and
many
poore
seruants
rise
,
and
grow
to
be
wealthy
When
it
is
said
,
Blessed
is
euerie
one
that
feareth
the
Lord
&
walketh
in
his
waies
.
In
eating
the
labours
of
thine
hands
thou
shalt
bee
blessed
,
and
it
shall
be
well
with
thee
.
There
is
not
a
limitation
,
Psal
,
228.
i
,
2.
that
if
they
haue
good
liuings
,
or
great
stocks
,
or
gainefull
trades
and
occupations
,
they
shall
be
so
happy
,
and
not
otherwise
:
for
that
were
to
restraine
the
largenes
of
Gods
liberality
,
and
al
sufficiency
,
and
make
him
a
respecter
of
persons
in
his
promises
,
and
mercies
.
The
blessing
of
God
is
that
which
maketh
rich
,
and
it
is
not
appropriated
to
such
sciences
as
men
like
best
of
,
and
hope
to
Reasons
.
1
get
most
by
,
but
belongeth
to
euery
one
that
is
faithfull
in
anie
honest
calling
.
Secondly
they
that
painefully
and
conscionably
imploy
themselues
in
any
vocation
,
how
base
&
contemptible
soeuer
it
seeme
to
be
,
are
in
the
Lords
worke
,
and
him
they
serue
,
as
the
Apostle
speaketh
euen
of
bondmen
,
and
is
it
possible
that
his
workmen
shall
worke
without
wages
or
sufficient
allowance
?
Hee
reprooueth
those
men
which
neglect
to
giue
to
the
hireling
his
recompence
for
his
trauell
,
or
faile
in
due
time
to
discharge
it
,
and
shall
we
thinke
then
that
hee
will
be
carelesse
of
his
owne
seruants
himselfe
?
Jt
appeareth
by
the
parable
that
many
receiue
Mat.
20.
much
more
at
his
handes
than
eyther
hee
promiseth
,
or
they
looke
for
,
but
none
hath
lesse
wages
from
him
than
his
worke
commeth
to
.
Incouragement
to
those
of
lowe
places
,
to
labour
cheerfully
in
Vse
.
1
their
seuerall
seruices
,
sithence
they
haue
Gods
word
for
their
security
,
that
they
shall
not
be
vnprouided
of
so
much
as
is
expedient
for
them
.
Jf
he
say
once
that
in
all
labour
there
shall
be
aboundance
,
they
shall
neuer
haue
cause
to
contradict
him
,
and
say
,
wee
labour
hard
&
faithfully
,
and
yet
liue
in
penury
.
Reproof
of
them
which
in
the
decay
of
their
state
&
extremities
where
into
they
fall
,
exclaime
vpon
their
occupations
,
but
neuer
recount
their
sluggishnes
in
them
:
there
is
no
good
to
be
done
they
say
in
their
trade
,
but
they
consider
not
what
euil
their
idlenes
hath
done
to
their
trade
.
Are
there
none
others
that
dealing
in
the
same
trades
which
they
so
much
complaine
of
,
do
yet
thriue
in
the
same
?
If
they
doe
,
it
appeareth
plainelie
that
their
want
groweth
,
rather
from
their
owne
vnthristines
,
for
want
of
managing
their
affaires
in
due
maner
,
than
from
the
calling
,
whereby
good
husbands
doe
well
prouide
for
themselues
and
their
housholds
.
Terror
for
iesters
,
and
stage
players
,
and
others
of
like
lewde
and
sinfull
demeanoure
,
whose
whole
worke
consisteth
in
talking
,
and
talking
vainelie
,
and
talking
hurtfully
,
and
drawing
others
to
mispend
their
time
in
hearing
of
theire
vaine
and
hurtfull
talke
.
Beggery
is
appointed
for
their
wages
,
and
beggary
shall
duelye
be
paide
vnto
them
,
and
beggary
they
maye
surely
looke
for
;
and
if
they
receiue
it
not
presentlie
in
hand
,
it
will
bee
doubled
with
interest
at
the
last
.
Or
if
it
should
neuer
bee
performed
at
all
in
that
kinde
,
it
will
certainely
be
recompenced
with
some
other
punishment
,
that
shall
more
than
counteruaile
it
.
And
let
it
not
bee
obiected
heere
,
that
the
minister
also
dealeth
onelie
with
his
tongue
,
though
a
principall
parte
of
his
function
bee
exercised
in
speech
:
for
it
is
an
holie
worke
,
and
a
fruitefull
worke
,
and
a
worke
which
God
calleth
him
to
,
and
assisteth
him
in
,
to
speake
to
his
people
.
But
hee
must
also
watch
ouer
his
flock
,
and
study
to
make
prouision
for
them
,
if
he
will
shew
himselfe
a
faithfull
minister
of
God
.
If
he
be
negligent
in
that
duty
,
howsoeuer
he
be
not
laden
with
pouerty
,
he
will
be
empty
of
knowledge
and
comfort
,
and
pressed
with
the
burden
of
an
euill
conscience
.
Verse
.
24.
The
riches
of
the
wise
are
their
crowne
:
but
the
foolishnes
of
fooles
remaineth
follie
.
THey
which
haue
wealth
with
godly
wisedome
,
are
made
the
more
honorable
by
it
for
their
credit
:
for
so
much
the
word
crowne
doth
often
import
in
the
Scriptures
.
And
though
sinfull
fooles
haue
neuer
so
great
abundance
of
riches
,
they
nothing
auaile
them
against
their
foolishnes
.
They
be
as
ignorant
and
more
wicked
than
if
they
possessed
nothing
:
their
lewdnesse
is
not
made
the
lesse
grieuous
and
damnable
by
their
great
substance
:
and
their
absurdities
be
more
seene
,
&
noted
to
their
shame
,
than
if
they
liued
in
a
poore
estate
,
and
obscurely
.
When
the
heart
of
a
man
is
beautified
with
grace
,
his
outward
Doct.
preheminences
be
ornaments
to
him
.
Some
in
the
Scriptures
be
commended
for
their
strength
and
valiantnesse
,
as
Dauids
worthies
:
some
for
their
vnderstanding
&
wisedome
as
Chusai
,
and
Daniel
,
some
for
their
authority
and
promotion
,
as
Ioseph
and
Mordecai
:
some
for
their
wealth
and
substance
,
as
Iob
and
Abraham
:
and
some
for
all
these
,
as
Dauid
and
Salomon
.
First
,
to
godly
men
they
testify
the
loue
and
kindnes
of
the
Reason
.
1
Lord
towards
them
,
as
Iob
saith
,
that
the
light
of
Gods
countenance
shined
vpon
his
head
;
and
by
his
light
hee
walked
through
the
darknesse
,
〈◊〉
.
9
3
in
the
daies
of
his
great
prosperitie
.
Secondly
,
they
glorifie
God
,
and
adorne
religion
,
and
get
true
praise
to
themselues
by
the
good
vsage
of
those
thinges
which
they
possesse
.
Instruction
for
wise
men
to
be
thankfull
to
God
when
he
dealeth
Vse
.
so
bountifully
with
them
as
to
adde
earthly
blessinges
to
his
heauenly
graces
.
When
wisedome
bestoweth
riches
and
glorie
,
though
she
bring
them
in
her
left
hand
,
it
is
a
gift
of
greater
value
Prou.
13.
16.
than
if
the
mightiest
monarch
in
the
world
should
giue
the
greatest
treasure
in
the
world
with
his
right
hand
.
If
a
man
be
inritched
by
vertue
and
godlinesse
which
hath
the
promise
of
this
life
1
●in
●4
8
present
,
and
of
that
which
is
to
come
;
If
God
giue
him
power
to
get
Deut.
8
18.
substance
to
establish
his
couenant
with
him
,
there
is
iust
cause
why
he
should
conceiue
comforte
in
his
owne
soule
in
regard
of
the
Lords
louing
fauour
towards
him
:
but
more
equall
it
is
that
hee
should
returne
praise
to
Gods
name
,
who
hath
so
multiplied
his
mercies
vpon
him
.
Reproofe
of
those
which
seeke
to
disgrace
the
godly
so
much
the
more
if
they
be
blessed
with
ritches
:
when
nothing
else
can
be
charged
vpon
them
to
their
reproche
,
they
picke
quarrels
against
their
goods
to
depraue
them
therewith
:
as
though
it
were
impossible
for
any
to
be
wealthy
,
vnlesse
hee
be
also
vniust
and
worldly
.
But
our
Sauiour
telleth
the
cause
of
this
grudging
(
though
the
drift
of
the
parable
tend
to
an
other
purpose
)
namely
,
their
eie
is
euill
,
because
he
is
good
,
and
they
thinke
that
he
giueth
Mat.
20.
15
,
too
much
wages
to
his
seruants
,
and
too
short
allowance
to
them
.
Confutation
of
their
folly
that
thinke
riches
,
and
other
outward
things
to
suffice
for
their
credit
,
though
they
be
vtterly
emty
of
all
heauenly
vnderstanding
.
The
miser
which
Christ
speaketh
of
in
the
Gospell
,
had
abundance
of
wealth
and
substance
,
and
yet
no
honour
:
for
God
called
him
by
his
right
name
,
foole
,
and
by
that
shall
he
be
known
to
the
end
of
the
world
,
and
then
be
euidently
seene
to
be
such
a
one
.
Herod
had
dignity
and
power
,
and
wit
,
and
eloquence
,
and
pompe
,
and
fleshly
glory
,
and
yet
what
is
written
of
him
,
or
spoken
of
him
which
doeth
not
continue
the
memoriall
of
his
miserable
and
wretched
estate
?
Verse
.
25.
A
faithfull
witnesse
deliuereth
soules
;
but
a
deceitfull
one
forgeth
lies
.
A
Faithfull
witnesse
)
which
both
hath
sure
knowledge
of
that
which
he
affirmeth
,
and
an
vpright
heart
to
doe
seruice
to
God
,
&
good
to
his
brethren
by
his
testimony
,
deliuereth
soules
,
indeauoureth
by
declaring
the
truth
,
to
helpe
innocent
men
out
of
their
troubles
,
and
infamy
where
into
they
are
fallen
,
or
like
to
come
,
by
vniust
accusations
or
false
surmises
of
them
.
For
by
soules
in
the
Scriptures
is
often
meant
the
persons
of
men
.
As
Exod.
1.
5.
All
the
soules
that
came
out
of
the
loynes
of
Iacob
,
were
seuenty
soule
.
But
a
deceitfull
one
,
a
false
witnesse
,
or
crafty
accuser
forgeth
lies
,
as
sometimes
▪
he
peruerteth
the
trueth
,
and
abuseth
it
to
crosse
iustice
and
true
dealing
,
so
if
that
will
not
bee
for
his
turne
to
effect
his
purpose
,
then
he
inuenteth
a
lye
,
and
setteth
a
colour
vpon
it
to
destroy
or
molest
his
harmlesse
neighbours
.
For
here
doth
the
holy
ghost
oppose
the
deceitefull
to
the
faithfull
,
and
forging
of
lyes
,
to
deliuering
of
soules
,
in
regard
of
the
effect
that
it
worketh
,
because
by
that
meanes
many
men
are
brought
to
danger
and
destruction
.
And
as
this
is
vnderstood
of
the
whole
man
,
that
a
faithfull
witnesse
will
deliuer
him
,
so
it
is
true
concerning
that
part
of
man
,
the
soule
so
properly
called
,
that
a
faithfull
witnesse
,
either
minister
,
or
priuate
person
,
according
as
opportunity
serueth
,
will
specially
laboure
to
deliuer
the
heart
from
sinne
,
by
testifying
the
trueth
of
God
against
it
,
and
so
preserue
his
brother
from
destruction
.
This
is
according
to
that
which
S
Iames
speaketh
:
Brethren
if
any
of
you
hath
erred
from
Iam
5.
19.
20.
the
truth
,
and
some
man
hath
conuerted
him
,
let
him
knowe
that
hee
which
hath
conuerted
the
sinner
from
going
astraye
out
of
his
waye
,
shall
saue
a
soule
from
death
,
and
shall
hide
a
multitude
of
sinnes
.
On
the
other
side
,
the
false
Prophets
▪
and
seducers
of
all
men
,
are
the
most
deceitfull
and
dangerous
,
&
do
greatest
mischiefe
with
their
corrupt
doctrine
and
pestilent
errors
.
The
sence
of
this
verse
is
agreeable
to
the
sixt
verse
of
the
twelfth
chapter
,
where
it
is
sayde
,
that
the
talking
of
the
wicked
▪
is
to
lye
in
waite
for
bloud
:
but
the
mouth
of
the
righteous
will
deliuer
them
.
There
it
was
obserued
,
and
here
it
is
confirmed
that
wicked
men
mixe
their
cruelty
with
craft
and
falshood
.
For
they
lie
in
wait
for
bloud
,
&
they
are
deceitfull
,
and
forge
lies
.
And
that
a
good
man
will
haue
a
good
word
ready
to
helpe
them
that
are
oppressed
.
For
the
mouth
of
the
righteous
will
deliuer
them
,
and
a
faithfull
witnesse
will
deliuer
soules
.
Vers.
26.
In
the
feare
of
the
Lorde
there
is
assurance
of
strength
,
and
he
will
be
a
refuge
for
his
children
.
IN
the
feare
of
the
Lord
)
in
soundnes
of
religion
,
and
true
godlinesse
,
there
is
assurance
of
strength
,
certainty
of
defence
both
for
soule
and
body
.
And
he
will
be
a
refuge
for
his
children
.
This
is
added
to
the
former
clause
,
as
a
reason
for
confirmation
of
it
▪
Godly
men
must
needs
be
in
good
safety
,
because
they
be
Gods
children
,
whom
he
in
Christ
hath
begotten
to
himselfe
by
the
immortall
seed
of
the
world
,
and
he
doth
perpetually
protect
all
his
sonnes
and
daughters
.
No
men
are
in
so
good
safety
as
they
which
are
religious
and
Doct.
godly
.
See
chapter
the
ninth
,
verse
the
first
,
doctrine
the
third
concerning
the
pillars
which
wisedome
hath
hewen
out
for
their
preseruation
which
come
to
her
banquet
.
Verse
.
27.
The
feare
of
the
Lord
is
a
welspring
of
life
to
auoide
the
snares
of
death
.
AS
religion
was
commended
in
the
former
verse
to
be
forcible
for
the
defence
of
them
that
imbrace
it
,
so
in
this
it
is
declared
to
be
comfortable
to
them
,
and
profitable
,
as
appeareth
by
the
similitude
of
a
welspring
,
whereof
there
was
great
vse
in
those
hot
countries
for
the
refreshing
of
men
&
cattell
that
were
thirsty
,
and
the
moystning
of
the
earth
,
to
make
it
the
more
fruitfull
.
And
therefore
it
was
giuen
for
a
principall
prayse
to
the
land
of
Canaan
,
that
it
was
a
good
Land
,
in
the
which
were
riuers
Deut
8
●
.
of
water
,
and
fountaines
,
&c.
And
A●hsah
the
daughter
of
Caleb
made
a
request
to
her
Father
to
giue
her
a
blessing
,
that
is
,
to
doe
her
a
speciall
fauour
:
which
was
,
that
as
hee
had
bestowed
vppon
her
a
drie
coast
,
a
barren
fielde
,
so
hee
woulde
also
giue
her
springes
of
water
,
a
more
fertile
Ioshu.
15.
19.
peece
of
ground
,
which
hee
accordingly
yeelded
vnto
her
.
And
it
is
called
a
Welspring
of
life
,
both
for
the
constant
fulnesse
of
it
,
as
neuer
fayling
,
as
also
in
respecte
of
the
gratious
effects
thereof
,
because
that
blessednesse
in
this
life
,
and
eternall
life
in
the
world
to
come
,
doth
abundantly
proceed
from
it
.
To
auoid
the
snares
of
death
,
that
is
,
it
both
giueth
men
instructions
and
worketh
in
them
a
care
to
flye
from
sinne
,
whereby
they
would
be
otherwise
intangled
to
destruction
.
The
same
words
are
in
the
thirteenth
chapter
v.
14.
Where
they
haue
beene
already
expounded
.
Verse
.
28.
In
the
multitude
of
the
people
is
the
honour
of
a
king
,
&
through
want
of
people
commeth
the
destruction
of
the
prince
.
IN
the
multitude
of
the
people
)
when
the
number
of
the
subiects
are
increased
,
&
prosper
,
it
is
both
for
the
glory
&
safety
of
the
prince
.
And
through
want
of
people
,
when
they
are
few
&
feeble
,
cometh
the
destruction
of
the
Prince
,
he
is
exposed
to
perrils
,
as
wanting
power
to
defend
his
state
&
territories
,
and
to
contempt
also
,
contrary
to
the
honour
before
mencioned
.
That
which
is
good
for
the
state
of
the
common
wealth
,
is
best
Doct.
for
the
prince
.
That
it
is
a
benefite
and
blessing
for
a
nation
to
abound
with
a
multitude
of
people
it
appeareth
by
many
testimonies
of
scripture
,
especially
by
that
prayer
which
Moses
maketh
for
Israel
in
the
book
of
Deuteronomy
,
saying
,
The
Lord
your
God
hath
multiplied
you
:
and
behold
ye
are
this
day
as
the
starres
of
heauen
in
number
.
The
Lord
God
of
your
fathers
make
you
a
thousand
times
so
manie
Deut.
1.
●0
.
mo
as
yee
are
,
and
blesse
you
,
as
he
hath
promised
you
.
Now
in
this
our
text
we
see
that
it
is
honourable
and
necessary
for
the
ruler
to
haue
his
dominions
well
peopled
.
Jt
was
one
of
the
ornaments
wherewith
the
Lord
adorned
Salomons
gouernment
that
his
kingdome
was
filled
with
people
and
plenty
.
For
so
it
is
saied
,
that
Iudah
and
Israell
were
manie
as
the
sand
of
the
sea
in
number
,
eating
drinking
and
making
merrie
.
And
it
was
one
of
the
1
,
Kings
.
4.
20.
greatest
blessings
wherewith
the
faithfulnes
and
obedience
of
Iehoshaphat
was
rewarded
,
that
there
was
such
an
increase
of
men
vnder
him
,
that
he
could
chuse
out
eleuen
hundreth
&
threescoure
thousand
of
the
most
valiant
of
them
,
to
bee
trained
souldiers
2.
Chro
17.
14.
in
a
readinesse
,
and
that
without
any
difficulty
or
inconuenience
to
the
country
.
And
who
knoweth
not
that
the
Scriptures
do
celebrate
and
sette
forth
the
glory
of
Christ
his
kingdome
by
the
innumerable
company
of
the
beleeuers
that
are
,
&
shall
bee
subiect
vnto
him
?
First
,
the
increase
and
prosperous
estate
of
the
people
doth
witnesse
Reasons
.
the
clemency
and
iustice
,
and
wisedome
of
the
ruler
in
his
gouernment
,
as
the
welfare
of
the
sheepe
doth
iustifie
the
skill
&
care
of
the
sheepeheard
.
We
may
remember
how
Iacob
doeth
approoue
his
faithfulnes
to
Laban
,
Thou
knowest
what
seruice
I
haue
done
thee
,
and
in
what
taking
thy
cattell
hath
been
vnder
me
.
For
the
little
that
thou
hadst
before
I
came
is
increased
into
a
multitude
.
Ge.
30.
29.
30
and
the
Lord
hath
blessed
thee
by
my
comming
.
And
contrary
,
one
of
the
kings
of
Judah
,
at
the
time
of
the
captiuity
was
vpbraided
with
this
,
that
comming
to
the
crowne
hee
found
so
many
subiects
,
and
now
through
his
fault
the
land
was
so
spoiled
of
the
inhabitants
.
Where
saith
the
Lord
to
him
,
is
the
flock
that
Ier.
13.
20.
was
giuen
thee
,
euen
the
flock
of
thy
beauty
?
meaning
these
people
whose
multitude
should
haue
beene
for
his
honour
.
Secondlie
,
though
as
the
prophet
saith
,
a
king
bee
not
saued
by
an
army
yet
by
Gods
blessing
the
increase
of
men
,
and
number
of
warriers
is
made
a
strength
to
the
king
and
kingdome
:
without
which
Nauies
and
Holdes
,
and
Artillery
,
or
any
kind
of
munition
,
wil
be
to
no
purpose
.
Thirdly
,
they
serue
for
his
profite
,
that
his
treasury
maye
bee
filled
,
and
his
reuenewes
increased
,
and
his
state
maintained
,
and
all
publique
charges
the
better
defraied
by
the
laboure
and
industrie
of
many
.
For
certain
it
is
that
the
more
handes
are
working
,
the
more
wealth
is
gotten
:
and
equall
it
is
that
the
wealthier
the
land
groweth
,
the
larger
shoulde
bee
the
princes
portion
.
This
may
be
a
motiue
to
put
princes
and
greate
potentates
Vse
.
1
in
minde
not
onelie
themselues
to
exercise
lenity
and
mildnesse
towards
theire
subiects
,
but
likewise
as
good
pastors
to
preserue
their
people
from
the
cruelty
and
violence
of
others
.
For
if
they
suffer
foxes
,
and
wolues
,
and
wild
beastes
,
and
woory-sheepes
to
make
hauock
of
their
flockes
at
their
pleasure
,
it
cannot
bee
but
that
a
diuination
of
them
will
follow
vpon
it
,
and
hurte
to
their
owne
state
by
the
paucity
of
their
people
.
That
made
Iob
so
pittifull
to
the
poore
oppressed
,
and
so
seuere
to
the
violent
oppressours
:
and
therfore
came
so
great
a
blessing
on
Iobs
gouernment
,
&
so
great
comfort
to
his
heart
,
and
so
great
prosperity
to
his
estate
,
and
so
great
honour
to
his
estate
,
and
so
grear
reuerence
to
his
person
,
and
so
great
honor
to
his
name
,
and
so
great
blessednes
to
his
soule
and
body
for
euer
.
I
was
,
saith
he
,
a
father
vnto
the
Iob.
29.
16.
poore
,
&
when
I
knew
not
the
cause
,
I
sought
it
out
diligently
.
I
brake
the
iawes
of
the
vnrighteous
man
,
and
pluck●e
the
pray
out
of
his
teeth
.
Neither
doth
the
Scripture
purpose
the
example
of
Iob
onely
for
magistrates
to
imitate
,
although
it
maye
well
beseeme
them
all
to
treade
in
his
steps
,
but
Iobs
better
and
master
,
euen
Iesus
Christ
the
Lord
of
Lords
,
and
king
of
kings
,
is
set
forth
for
a
patterne
for
Salomon
himselfe
,
and
euerie
other
good
ruler
to
follow
,
He
shall
iudge
the
poore
of
the
people
,
he
shall
saue
the
children
Psal.
72
,
4
,
●
.
of
the
needy
,
and
subdue
the
oppressour
.
And
therefore
in
his
dayes
shall
the
righteous
flourish
,
and
aboundance
of
peace
shall
bee
so
long
as
the
moone
endureth
.
Reproof
of
those
hurtfull
and
inhumane
creatures
,
those
spoilers
of
their
brethren
,
which
so
greed●ly
affect
the
depopulation
of
townes
,
and
desolation
of
the
country
,
whereby
they
are
become
very
pernicious
,
and
noysome
both
to
Prince
and
people
.
And
yet
is
their
headinesse
no
way
tollerable
,
which
without
all
authority
,
and
against
authority
,
intrude
themselues
into
the
magistrates
place
,
to
be
reformer
of
those
abuses
which
the
author
of
authority
appointeth
him
to
represse
.
God
hath
put
the
sword
into
the
kings
hand
to
punish
offendours
:
he
is
ordayned
to
be
a
buckler
for
the
defence
of
his
subiects
:
it
belongeth
to
him
to
redresse
the
things
that
are
amisse
among
his
people
:
&
none
is
so
much
damnified
by
such
publick
misdemeanors
,
as
he
.
How
dareth
then
the
heele
,
or
sole
of
the
foote
,
to
vsurpe
to
it selfe
the
office
of
the
head
?
or
what
imboldeneth
the
little
toe
to
vndertake
the
work
of
the
hand
?
Or
whence
haue
priuate
persons
their
warrant
to
deale
in
those
affaires
,
which
are
peculiarly
assigned
to
Gods
owne
deputy
?
Verse
.
29.
He
that
is
slowe
to
wrath
is
of
great
wisedome
;
but
hee
that
is
of
a
hasty
minde
exalteth
follie
.
HE
that
is
slowe
to
wrath
)
which
is
able
to
master
the
rage
of
his
affections
so
,
as
that
he
will
not
hee
care●ed
away
to
distemper
,
contrary
to
the
rules
of
lawfull
anger
,
is
of
great
wisedom
hath
receiued
from
aboue
in
his
heart
that
pure
,
peaceable
,
and
gentle
wisedome
which
Saint
Iames
speaketh
of
,
and
doth
also
Iam.
3.
17.
declare
the
same
by
his
long
susterance
and
patient
forbearance
,
when
by
indignities
and
wrongs
he
is
prouoked
.
But
hee
that
is
of
an
hastie
mind
,
being
rashly
mooued
to
passion
without
due
cause
of
displeasure
,
or
immoderately
offended
,
when
the
faulte
deserueth
not
so
much
anger
,
exalteth
follie
,
doth
openly
commit
it
as
though
he
would
lift
it
vp
,
that
all
men
might
see
it
.
See
chapter
12
,
16.
where
this
point
hath
beene
intreated
of
.
Vers.
30.
A
sound
heart
is
the
life
of
the
flesh
;
but
ennie
is
the
rotting
of
the
bones
.
A
Sound
heart
)
that
is
,
a
tender
,
kind
,
and
compassionate
hart
toward
them
that
be
in
afflictions
,
with
a
desire
to
relieue
and
succour
them
:
for
the
word
signifieth
an
healing
heart
,
such
a
one
as
wisheth
well
to
them
,
and
studieth
how
it
may
best
comfort
them
,
so
free
it
is
from
euill
will
,
and
despite
,
and
grudging
at
other
mens
good
estate
▪
is
the
life
of
the
flesh
,
bringeth
health
and
soundnesse
to
the
whole
man
that
hath
it
.
But
ennie
is
the
rotting
of
the
bones
,
it
is
painefull
to
the
minde
,
and
hurtfull
to
the
body
,
and
will
quickly
consume
a
man
,
and
bring
him
to
his
end
,
as
the
diseases
which
lye
in
the
bones
,
and
eate
vp
the
marrowe
.
No
man
liueth
so
chearfull
a
life
,
as
hee
which
is
mercifully
Doct.
1
affected
.
His
happines
is
not
detayned
from
him
vntill
he
come
to
heauen
,
but
he
hath
some
fruition
thereof
whiles
he
liueth
on
earth
:
neither
doeth
it
consist
alone
in
the
ioye
of
his
soule
,
but
is
very
effectuall
for
the
health
of
his
body
.
And
therefore
Dauid
declareth
the
felicity
of
such
men
,
when
he
pronounceth
euery
one
blessed
that
wiselie
considereth
of
the
poore
.
Psal.
41
,
1
:
First
▪
it
is
a
meanes
to
procure
plenty
,
or
at
least
competent
Reasons
.
1
store
of
good
things
for
this
present
life
,
together
with
the
comfortable
vse
of
the
same
.
Secondly
in
their
aduersities
,
it
is
commonly
seene
that
their
measure
is
repayed
them
which
they
haue
meted
to
others
:
for
God
doth
vsually
send
them
comforters
,
which
will
declare
a
fellow
feeling
with
them
of
their
afflictions
,
and
pray
for
them
,
and
direct
them
by
counsell
,
and
relieue
them
with
helpe
,
and
speak
to
their
harts
comfortably
:
or
if
men
faile
them
,
yet
God
will
not
,
and
the
testimony
of
their
owne
compassion
to
others
shall
not
,
as
Iob
well
found
:
and
so
they
are
assured
of
supportance
in
their
tribulations
,
and
deliuerance
out
of
them
.
And
so
much
is
meant
in
the
Psalme
,
when
it
is
sayd
,
that
vnto
the
righteous
ariseth
light
in
darknesse
,
he
is
mercifull
and
full
of
compassion
Psal
,
.
1●2
.
4.
and
righteous
.
Thirdly
,
they
neuer
want
matter
of
ioye
and
gladnesse
so
long
as
they
see
any
of
Gods
seruants
and
people
growe
in
grace
,
and
prosper
in
their
outward
estate
,
and
such
as
be
in
distresse
,
relieued
by
others
,
though
themselues
could
not
helpe
them
,
and
whosoeuer
is
thus
affected
,
shall
seldome
be
distitute
of
all
cause
of
reioycing
.
This
way
tendeth
the
promise
that
is
made
to
euery
of
tho●e
which
vnfainedly
feare
the
Lord
,
in
the
hundreth
and
eight
and
twentith
Psalme
.
The
Lord
out
of
Zion
shall
blesse
Psal.
12●
.
5.
thee
,
and
thou
shalt
see
the
wealth
of
Ierusalem
all
the
daies
of
thy
life
.
Instruction
to
vse
this
holye
physicke
of
mercy
towardes
our
Vse
.
poore
brethren
,
as
a
preseruation
to
our selues
,
to
keepe
vs
from
afflictions
(
or
if
it
be
wholsome
for
our
soules
)
to
comforte
vs
in
them
.
Jf
we
must
needes
drinke
the
portion
thereof
,
it
is
a
tryed
medicine
that
neuer
missed
to
worke
liuely
in
any
that
euer
receiued
it
.
And
this
may
incourage
euery
one
to
seeke
for
it
,
because
no
mans
condition
doth
disa●●e
him
of
obtaining
of
it
.
who
is
so
poore
as
that
he
should
be
hindred
thereby
from
being
pittifull
?
The
mean●st
may
be
touched
with
asmuch
compassion
as
the
mightiest
,
&
aswell
rewarded
for
it
:
and
he
that
can
doe
least
in
deed
to
succour
his
distressed
brother
,
may
somtimes
preuayle
most
in
word
to
comfort
him
.
But
euerie
&c.
Whosoeuer
hath
an
enuious
heart
,
doth
liue
in
Doct.
2
continuall
torments
.
Euen
the
very
body
and
outward
man
is
plagued
therewith
,
as
it
is
made
the
more
healthfull
and
strong
by
loue
and
compassion
:
but
especially
the
griefes
and
gripings
of
the
mind
and
inward
parts
are
many
,
and
marueilous
bitter
,
as
Caines
case
declareth
.
First
,
he
can
neuer
be
without
vexation
,
so
long
as
his
desires
Reasons
.
1
be
vnsatisfied
,
and
yet
al
enuious
persons
haue
alwaies
vnsatiable
desires
.
Secondly
,
how
much
soeuer
he
hath
of
wealth
or
promotion
,
it
doth
him
no
good
if
an
other
haue
more
,
or
asmuch
,
Saul
could
haue
been
aswell
content
to
haue
lost
the
victory
,
as
to
haue
Dauid
preferred
before
him
for
the
atchieuing
of
it
,
though
himselfe
had
asmuch
praise
as
his
prowesse
deserued
.
The
spiteful
man
thinketh
himselfe
decaying
,
whiles
those
whom
he
maligneth
do
prosper
:
and
his
neighbours
rising
,
is
little
lesse
grieuous
than
his
owne
fall
.
No
vlcer
,
or
stone
,
or
strangury
is
more
painfull
to
him
,
than
to
fee
others
to
go
before
him
,
or
to
keepe
pace
with
him
,
or
to
follow
fast
after
him
.
Reproofe
of
their
folly
,
which
chuse
a
tedious
and
vnhappy
Vse
.
life
,
and
study
to
make
themselues
miserable
,
by
repining
at
the
good
estate
of
their
brethren
.
And
the
more
byting
will
their
griefe
and
anguish
bee
,
if
Caine-like
they
fret
at
the
grace
and
comfortable
condition
of
the
godly
,
who
shall
neuer
fayle
of
the
comfort
of
Gods
fauour
and
blessing
.
We
would
deeme
him
in
a
wretched
case
,
that
should
be
taken
with
a
dolorous
disease
that
were
neither
curable
nor
mitigable
while
the
Sunne
shined
:
for
he
could
no
day
be
free
from
his
fittes
from
morning
to
euening
.
And
is
not
Gods
kindnesse
to
his
,
more
certayn
than
the
sunne-shine
?
And
will
not
his
goodnes
more
constantly
continue
with
them
both
day
and
night
for
euer
?
And
are
not
their
pangues
then
exceeding
painfull
and
endlesse
,
that
can
neuer
bee
without
torment
by
meanes
of
their
indignation
,
vntill
the
Lord
be
without
mercy
towards
his
people
.
Jt
is
an
infallible
&
euerlasting
verity
which
the
Prophet
testifieth
,
that
the
horne
of
the
Psal
,
11.
9
,
10.
righteous
shall
be
exhalted
with
glory
,
the
wicked
shal
see
it
&
be
angry
he
shal
gnash
with
his
teeth
,
and
consume
away
:
the
desire
of
the
wicked
shall
perish
.
Jnstruction
to
fence
and
fortify
our selues
against
this
dirall
&
diuelish
enuy
,
whereby
so
many
men
are
so
much
annoyed
,
and
tormented
.
All
remedies
are
to
be
constantly
vsed
aswell
for
the
preuention
,
as
the
remoouall
of
it
:
as
1.
to
purge
away
pride
and
selfe-loue
from
whence
it
sumeth
,
&
to
store
our
harts
with
humility
&
Christian
charity
,
which
will
make
vs
thankful
for
our
owne
portions
,
&
glad
to
see
our
brethren
blessed
in
theirs
.
2.
To
be
well
perswaded
of
Gods
holy
administration
in
the
destribution
of
his
gifts
,
that
he
ordereth
the
matter
with
exquisite
wisdome
,
&
iustice
.
For
who
can
charge
him
with
folly
,
that
hee
bestoweth
on
any
more
then
is
meete
?
or
who
can
challenge
him
of
vnrighteousnes
,
that
he
giueth
vnto
them
lesse
than
is
due
?
3.
Not
onelie
to
eie
the
blessings
and
comforts
which
our
brethren
inioy
,
but
to
think
of
the
troubles
and
sorrows
which
they
also
sustaine
,
that
so
the
consideration
of
one
might
stay
vs
from
grudging
at
the
sight
of
the
other
.
4.
To
remember
that
the
graces
and
good
things
of
other
Christians
are
for
our
benefite
,
as
the
strength
and
good
estate
of
one
member
serueth
for
the
vse
of
an
other
:
and
therfore
in
repining
at
their
happines
,
what
doe
we
else
but
maligne
our
owne
welfare
?
Vers.
31.
He
that
oppresseth
the
poore
reproacheth
him
that
made
him
,
but
he
that
sheweth
mercy
to
the
poore
doth
honour
him
.
BY
poore
)
hee
meaneth
not
onelie
such
as
liue
in
want
and
penury
but
those
which
are
vnder
the
burden
of
any
other
afflictions
and
vnable
to
defend
themselues
:
and
by
oppression
he
vnderstandeth
all
kind
of
hard
dealing
,
whether
it
be
by
craft
or
force
,
or
false
accusations
and
slaunders
,
or
bitter
and
contumelious
speeches
to
bring
them
into
contempt
or
hatred
:
Hee
that
thus
wrongeth
any
distressed
person
reprocheth
him
that
made
him
,
that
is
,
the
Lord
who
hath
allotted
to
him
that
poore
estate
But
he
that
sheweth
mercy
to
the
poor
,
which
doeth
good
,
&
ministreth
comfort
to
them
that
are
in
misery
,
by
helping
the
Lords
seruants
,
declareth
his
loue
and
estimation
of
the
Lord
their
maister
.
Doct.
All
the
wrong
that
is
offered
to
the
poore
,
the
Lord
doth
take
as
done
to
himselfe
.
Though
in
the
sight
of
the
world
they
seeme
forlorne
persons
,
without
any
friends
to
take
their
suffrings
to
heart
,
and
in
appearance
seeth
nothing
but
safety
in
trampling
vpon
them
,
yet
God
professeth
his
tender
care
so
far
towards
them
,
as
that
he
maketh
their
case
his
case
:
and
their
friends
his
friends
,
and
reputeth
them
for
his
foes
that
declare
themselues
to
bee
theirs
.
In
an
other
chapter
not
onely
they
are
charged
with
contempt
of
him
,
that
practice
mischiefe
against
them
,
or
violently
worke
them
woe
,
Prou
,
17
,
5.
and
sorrow
,
but
it
is
saied
,
that
he
also
which
macketh
the
poor
dispiseth
him
that
made
him
.
First
his
commaundement
is
thereby
violated
and
broken
:
for
Reasons
.
1
in
many
places
he
strictly
forbiddeth
all
,
how
great
soeuer
,
to
grieue
the
poore
,
and
calleth
vpon
euery
one
to
be
pitiful
to
them
.
One
place
for
this
purpose
may
serue
in
sleed
of
many
that
may
be
brought
for
confirmation
of
the
point
.
Zachary
telleth
the
people
of
his
time
,
what
duety
the
Lord
required
by
the
former
prophets
before
the
captiuity
,
and
what
message
was
committed
to
him
now
,
after
their
returne
,
and
that
was
,
Execute
ye
true
Zach.
7.
9.
10.
iudgement
,
and
shewe
mercie
and
compassion
,
euery
man
to
his
brother
.
And
oppresse
not
the
widdow
,
nor
the
fatherlesse
,
the
stranger
nor
the
poore
.
Secondly
,
he
hath
vndertaken
to
be
their
gordian
&
keeper
,
and
they
are
become
his
wards
,
and
pupills
,
and
therefore
whosoeuer
dealeth
iniuriously
with
them
,
doth
deeme
God
either
to
be
so
vnfaithfull
that
he
regardeth
not
the
safety
of
his
charge
,
or
so
weake
and
feeble
that
he
is
not
able
to
protect
and
defend
them
.
Thirdly
,
our
texte
yeeldeth
a
forcible
reason
,
why
they
which
oppresse
the
poore
doe
in
like
manner
despise
the
Lord
,
because
he
is
their
creator
:
in
respect
of
their
persons
they
are
the
work
of
his
hands
:
and
in
respect
of
their
condition
,
they
are
also
his
handy
work
as
Hannah
fang
,
The
Lord
maketh
poor
,
and
maketh
1.
Sam.
2.
7.
rich
:
he
bringeth
lowe
,
and
exhalteth
.
So
that
if
they
wrong
them
as
men
,
they
misuse
his
creatures
,
which
haue
their
form
and
being
from
him
:
if
as
poore
men
,
they
disgrace
his
workemanship
in
shaping
them
such
a
state
.
Terror
for
cruell
men
,
who
vse
,
as
the
prophet
saith
,
to
grind
the
faces
Vse
.
1
of
the
poore
,
and
treade
vpon
their
heads
:
for
they
ouermatch
themselues
infinitely
,
and
bid
battell
to
him
that
will
crush
them
in
peeces
with
his
countenance
.
The
lesse
power
they
haue
to
defend
themselues
,
the
more
he
exerciseth
for
their
defence
:
the
weaken
they
be
,
and
more
vnable
to
resist
theire
aduersaries
,
the
stronger
he
will
shew
himselfe
to
be
and
more
ready
to
destroie
their
aduersaries
.
Men
thinke
it
easiest
to
goe
ouer
where
the
hedge
is
lowest
,
and
most
safe
to
presse
downe
them
that
are
least
friended
,
but
they
wil
wish
in
the
end
,
that
they
had
rather
climbed
ouer
the
toppes
of
trees
,
and
prouoked
those
which
haue
greatest
potentates
to
take
their
parts
.
They
shall
finde
it
their
folly
to
contemne
Salamons
wise
preceptes
,
and
it
will
turne
to
their
paine
that
they
cast
themselues
into
such
perilles
.
Rob
not
,
Prou:
12.
12
faith
he
,
the
poor
because
he
is
poore
,
neither
oppresse
the
afflicted
in
iudgement
.
For
the
Lord
will
defend
their
cause
and
spoile
the
soule
of
those
that
spoyle
them
.
And
againe
in
an
other
place
,
he
repeateth
the
same
matter
in
other
words
,
saying
,
Remooue
not
the
auncient
Prou.
13.
10
:
11
bounds
,
and
enter
not
into
the
field
of
the
fatherlesse
.
For
hee
that
redeemeth
them
is
mighti●
:
he
will
defend
their
cause
against
thee
.
Yf
it
be
then
so
dangerous
to
wrong
men
because
they
bee
poor
,
how
perilous
is
it
to
persecute
them
because
they
be
poore
and
godlie
?
Yf
for
this
cause
oppressours
be
reputed
despisers
of
God
for
that
they
lift
vp
their
hands
against
his
pupils
,
how
much
more
shall
they
be
counted
his
enemies
when
they
deale
cruelly
with
his
children
?
when
they
strike
at
the
members
of
his
body
?
when
they
attempt
to
scratch
out
his
eies
?
As
Zachary
speakeh
,
He
that
toucheth
you
,
toucheth
the
apple
of
his
eye
.
Yf
so
seuere
a
Zachar
,
2
,
8.
sentence
shall
be
passed
vpon
them
at
the
last
day
that
neglect
to
comfort
and
relieue
him
in
his
members
,
shall
there
not
bee
a
far
more
heauy
punishment
inflicted
vpon
those
which
shall
wound
Mat.
25.
and
spoile
him
therein
?
Instruction
to
them
that
be
poore
and
oppressed
to
contain
thēselue
;
from
all
impatiency
.
Is
the
Lord
reproched
by
that
which
is
done
against
thee
?
and
is
his
worde
and
worke
and
gouernement
thereby
despised
?
Then
is
the
cause
more
his
,
than
thine
:
and
it
belongeth
to
him
to
redresse
it
with
iustice
,
and
not
to
thee
to
staine
it
with
distemper
.
Oh
how
men
marie
their
owne
matters
,
when
they
will
steppe
into
Gods
place
,
and
sit
down
in
his
throne
,
and
execute
his
office
?
Jt
is
an
impotency
that
is
in
their
heartes
,
when
they
can
beare
iniuries
no
better
,
without
reuenging
hands
,
or
reuiling
tongues
:
and
it
is
a
great
defect
of
faith
,
when
they
waite
not
till
the
Lord
take
off
their
burdens
:
and
it
is
a
needles
dread
wherewith
they
daunt
themselues
,
to
think
their
case
remedilesse
.
Doth
the
Scripture
in
vaine
,
and
to
no
Ecclc.
5.
7.
purpose
,
or
with
no
truth
animate
vs
against
such
grieuances
,
when
it
saith
,
Yf
in
a
country
thou
seest
the
oppression
of
the
poore
,
&
the
defranding
of
iudgement
and
iustice
,
be
not
astonied
at
the
matter
:
for
he
that
is
higher
than
the
highest
,
regardeth
,
and
there
bee
higher
than
they
.
Consolation
to
the
poor
&
afflicted
,
especially
if
they
be
the
members
of
Christ
,
howsoeuer
they
are
discountenanced
of
men
,
&
reiected
of
the
world
,
as
refuses
whom
it
world
willingly
be
rid
of
,
yet
they
are
more
esteemed
of
him
,
whose
estimatron
is
more
worth
,
than
al
the
mightiest
worldlings
.
Ab●athar
thought
himself
in
good
safegard
,
though
Saule
sought
his
life
,
when
Dauid
told
him
that
the
enemy
which
came
against
one
of
them
should
be
common
to
them
both
,
and
yet
Dauid
himselfe
who
must
defend
Abiathar
,
was
pursued
by
the
King
,
and
in
peril
of
his
own
life
,
how
great
cause
then
of
boldnes
&
incouragement
haue
they
,
whome
Dauids
keeper
doth
keepe
and
protect
,
which
taketh
their
cause
for
his
cause
,
their
wrongs
for
his
reproch
,
the
hurts
donne
to
them
for
defyance
bid
to
himselfe
?
And
what
a
grace
&
fauor
is
this
on
the
otherside
,
to
his
poor
seruants
that
he
chooseth
to
bee
honoured
and
serued
by
the
mercy
and
compassion
that
is
shewed
vnto
them
?
do
hoe
not
thereby-assure
,
and
induce
,
inioyne
,
and
binde
all
his
people
to
do
them
good
?
It
serueth
also
for
the
great
comfort
of
euery
good
man
that
is
pittiful
and
helping
to
them
that
be
needy
and
distressed
.
It
is
accepted
of
the
Lord
Iesus
Christe
as
if
it
were
a
beneuolence
to
his
owne
person
,
I
was
an
hungred
saith
he
,
and
ye
gaue
me
meate
:
J
thirsted
and
ye
gaue
me
drinke
:
I
was
a
stranger
,
and
ye
lodged
mee
;
I
was
naked
,
and
ye
clothed
mee
;
I
was
sicke
,
and
ye
visited
me
;
I
was
in
prison
,
and
ye
came
vnto
mee
.
And
being
asked
by
the
righteous
,
when
and
how
this
kindnes
by
them
was
shewed
vnto
him
,
he
telleth
them
,
that
inasmuch
as
they
did
it
to
one
of
the
least
of
his
brethren
,
they
haue
done
it
to
him
We
thinke
it
a
great
preferment
(
as
there
is
cause
,
why
we
should
)
for
Mar●●
Magdalen
,
and
other
women
to
minister
vnto
him
of
their
substance
:
and
for
Martha
and
Mary
to
haue
him
for
their
ghuest
,
and
for
the
woman
in
Bothania
to
powre
the
oyntment
on
his
head
:
and
for
Ioseph
of
Arimathea
,
and
Nicode●●s
to
bury
him
,
and
why
then
should
it
be
counted
a
matter
of
no
value
(
since
it
is
a
prerogatiue
not
much
inferiour
to
those
before
specified
)
to
haue
a
mercifull
heart
,
and
liberall
hand
in
succouring
and
relieuing
his
members
?
Diuers
of
the
Pharisies
and
other
vngodly
men
,
as
it
may
seeme
,
gaue
him
entertainment
in
their
houses
,
and
had
him
to
dinner
,
and
neither
yeelded
honour
to
him
,
nor
receiued
praise
from
him
,
nor
euer
shall
bee
rewarded
by
him
:
but
none
that
is
mercifull
to
any
of
his
,
though
neuer
so
meane
and
despised
,
shal
be
passed
by
without
acknowledgement
,
nor
sent
away
without
recompence
.
Whatsoeuer
is
lent
vnto
them
in
compassion
,
is
bestowed
vpon
him
in
regard
of
acceptance
,
and
whatsoeuer
is
bestowed
on
them
in
pitty
,
is
lent
vnto
him
in
regard
of
repaiment
.
Vers.
32.
The
wicked
man
is
pursued
in
his
miserie
,
but
the
rightious
hath
hope
in
his
death
.
THe
wicked
is
pursued
)
the
worde
which
wee
translate
pursued
,
signifieth
to
be
thrust
●t
,
or
to
throwe
downe
,
meaning
that
when
his
calamity
once
beginneth
,
he
shall
bee
driuen
on
forwards
vntill
he
fall
into
destruction
.
But
the
state
of
the
righteous
is
contrary
,
for
he
hath
hope
,
that
is
,
not
onely
confidence
&
good
expectation
,
but
refuge
and
deliuerance
in
greatest
extremities
,
yea
in
the
very
danger
and
torment
of
death
it selfe
,
yea
than
especially
and
more
than
euer
at
anie
time
before
.
Doct.
1
When
godlesse
men
stand
in
greatest
neede
of
helpe
and
comforte
,
they
shall
be
most
of
all
pressed
with
plagues
,
and
terrours
.
The
imprecacion
which
Dauid
made
against
his
enemies
may
stand
for
a
commination
against
al
Gods
enemies
,
that
when
they
Psal
,
35.
5
,
6.
are
become
chaffe
,
or
dust
,
the
wind
shall
rise
and
blow
them
away
:
and
when
they
walke
in
waies
that
bee
darke
and
slipperie
,
the
Angell
of
the
Lord
shall
persecute
them
.
Wee
reade
of
diuers
kings
and
Canaanites
which
came
to
destroy
the
Gybeonites
,
because
they
entred
into
league
with
Israel
,
that
first
they
were
discomfited
Ioshua
,
10
,
11.
by
Ioshua
,
then
they
fled
in
feare
,
and
great
confusion
,
&
then
fell
great
hailstones
vpon
them
,
and
so
they
perished
.
Jn
the
s●me
case
or
as
bad
was
Sisera
,
who
beeing
vanquished
by
Barak
was
driuen
from
him
his
chariot
,
and
army
,
to
take
himself
Iudges
.
4
.
to
his
heels
,
&
fly
away
alone
,
in
dread
&
danger
,
being
weary
and
thirsty
:
and
where
he
hoped
for
helpe
,
there
felt
hee
hurte
;
and
wheme
hee
tooke
for
his
friende
,
and
preseruer
of
his
life
,
hee
found
to
be
his
foe
,
and
worker
of
his
death
.
And
nothing
better
went
the
world
with
Saul
,
who
for
want
of
answer
from
God
in
his
calamities
,
was
driuen
to
aske
counsell
of
the
Diuell
:
and
then
was
daunted
with
threatnings
,
and
afterwards
wounded
with
weapons
,
hauing
the
Philistims
against
1.
Sam.
31.
him
,
and
the
Lord
against
him
,
and
his
conscience
against
him
,
and
his
owne
heart
,
and
his
owne
hand
,
and
his
owne
sword
,
and
all
to
hasten
his
owne
destruction
.
First
,
they
reiect
all
admonitions
one
after
another
,
and
will
Reasons
.
1
receiue
no
instruction
when
God
offreth
himselfe
to
teach
them
,
and
therefore
it
is
iust
&
equall
that
he
should
pursue
them
with
iudgements
one
after
another
,
and
deny
them
all
fauour
when
he
setteth
himselfe
to
plague
them
.
Secondly
,
many
of
them
vncessantly
and
proudely
followe
theyr
delights
and
pleasures
,
and
those
wayes
which
most
content
their
carnall
affections
,
without
any
feare
of
Gods
displeasure
,
and
therefore
at
the
last
the
Lorde
sendeth
miseries
as
many
,
and
as
fast
after
them
,
which
shall
neuer
leaue
them
vntill
they
haue
brought
them
to
ruine
.
So
it
is
said
of
that
Romish
and
whoorish
Babilon
,
that
idolatrous
kingdome
of
Antichrist
:
Reuel.
18.
7
:
8.
Inasmuch
as
she
glorified
her selfe
,
and
liued
in
pleasure
,
so
much
giue
ye
to
her
torment
and
sorrowe
:
for
she
saith
in
her
heart
,
I
fit
being
a
Queene
,
and
am
no
widdowe
,
and
shall
see
no
mourning
.
Therefore
shall
her
plagues
come
at
one
daie
,
death
,
and
sorrow
,
and
famine
,
and
she
shall
be
burnt
with
fire
.
Thirdly
,
the
most
part
of
wicked
men
,
by
word
or
deede
,
by
one
meanes
or
other
doe
set
themselues
to
ouerthrow
their
harmlesse
neighbours
which
feare
the
Lord
,
and
are
innocent
towards
them
,
and
therefore
it
is
a
righteous
thing
with
God
,
as
the
Apostle
saith
,
to
recompence
tribulation
to
them
that
trouble
2.
Thes.
1.
6
:
his
people
,
and
to
cast
downe
those
which
thrust
so
sore
at
his
seruants
.
Admonition
to
euery
man
,
so
to
demeane
himselfe
in
time
of
Vse
.
hi●
peace
,
and
prosperous
estate
,
as
that
hee
may
be
supported
,
and
held
vp
,
and
not
pushed
at
,
and
cast
downe
in
his
troubles
.
How
needfull
a
thing
is
it
therefore
to
walke
alwayes
modestly
without
insolency
,
and
mildly
without
fiercenes
,
and
innocently
without
harmfulnesse
,
that
when
afflictions
come
,
wee
may
haue
the
fauour
of
God
,
and
the
friendship
of
Gods
seruants
,
and
the
comfort
of
our
owne
soules
to
establish
vs
that
we
fall
not
:
What
was
so
pernitious
and
preiudiciall
to
that
cursed
Haman
,
when
he
sunke
into
aduersity
,
as
his
pride
and
presumption
,
while
he
swimmed
in
prosperity
?
Downe
would
hee
haue
the
whole
Church
,
and
all
the
people
of
God
,
both
men
,
women
,
and
children
,
and
therefore
downe
must
Haman
himselfe
come
into
reproche
and
disgrace
.
And
then
how
many
tongues
were
against
him
?
how
many
feete
were
vpon
him
?
and
how
much
anxiety
and
horror
was
in
him
?
His
wife
forespeaketh
him
,
the
Queene
accuseth
him
,
the
Eunuch
conuinceth
him
,
the
king
condemneth
him
,
the
executiones
hangeth
him
,
and
the
Lord
destroyeth
him
.
But
the
righteous
,
&c.
No
danger
nor
death
can
take
away
the
Doct.
2
comfort
or
happines
of
godly
men
.
It
standeth
not
with
the
will
and
wisedome
of
the
Almighty
to
exempt
his
seruants
wholly
from
troubles
,
and
to
free
them
altogether
from
feares
:
for
they
are
ofttimes
very
needfull
and
expedient
,
but
it
is
most
agreeable
with
his
prouidence
,
and
best
for
the
praise
of
his
power
to
preserue
and
deliuer
them
when
they
are
in
distresses
.
Many
are
the
promises
which
to
this
purpose
are
made
by
God
,
and
manifold
are
the
professions
which
holy
men
make
of
their
confidence
therein
,
both
in
the
old
and
new
testament
.
As
for
example
,
Iob
saith
,
though
the
Lord
should
Iob.
13.
15
:
slaie
me
,
yet
would
I
trust
in
him
still
.
And
the
Psalmist
saith
,
God
Psal.
46
,
1
:
is
our
hope
and
strength
,
and
helpe
in
troubles
readie
to
bee
found
.
Therefore
will
not
we
feare
,
though
the
earth
be
moued
,
and
the
mountaines
fall
into
the
midst
of
the
sea
.
Though
the
waters
be
troubled
,
Rom.
8
:
35.
and
the
mountaines
shake
at
the
surges
of
the
same
.
And
saint
Paul
sayth
,
Who
shall
separate
vs
from
the
loue
of
Christ
?
shall
tribulation
,
or
anguish
,
or
persecution
,
or
famine
,
or
nakednesse
,
or
peril
,
or
sword
?
As
it
is
written
,
for
thy
sake
are
wee
killed
all
the
day
long
:
we
are
counted
as
sheepe
for
the
slaughter
.
Neuerthelesse
in
all
these
things
we
are
more
than
conquerours
through
him
that
loued
vs
.
First
,
because
it
is
not
in
the
power
of
troubles
,
temptations
,
Reasons
.
1
dangers
,
or
enemies
,
either
to
stop
faithfull
men
from
praying
to
the
Lord
,
or
to
stay
the
Lord
from
hearing
the
prayers
of
faithfull
men
.
Dauids
enemies
could
hinder
him
for
a
time
from
going
to
the
Temple
,
but
not
one
moment
from
repairing
to
heauen
:
they
would
not
suffer
him
to
bring
his
sacrifices
to
the
Altar
but
they
could
not
withholde
him
from
presenting
his
petitions
in
Gods
presence
.
That
he
might
doe
,
and
that
he
did
,
and
that
he
found
a
meane
of
his
helpe
and
succour
.
His
distresses
were
exceeding
great
:
his
supplications
were
very
feruent
:
and
his
deliuerance
was
maruellous
comfortable
.
And
so
much
himselfe
acknowledgeth
,
or
rather
the
Lord
by
him
doth
testifie
,
saying
;
The
sorrowes
of
death
compassed
mee
,
and
the
flouds
of
wickednesse
Psal
,
.
18.
4.
5.
6.
16.
made
me
afraid
.
The
sorrowes
of
the
graue
haue
compassed
mee
about
;
the
snares
of
death
ouertooke
me
.
But
in
my
trouble
I
did
call
vpon
the
Lord
,
and
cried
vnto
my
God
;
hee
heard
my
voice
out
of
his
Temple
,
and
my
crie
did
come
before
him
,
euen
into
his
eares
.
He
hath
sent
downe
from
aboue
,
and
taken
me
;
hee
hath
drawne
me
out
of
manie
waters
,
&c
,
Secondly
,
the
Lord
loueth
his
people
aswell
,
and
is
aswell
able
to
protect
them
in
the
moste
boysterous
stormes
of
calamity
,
as
to
preserue
them
in
the
quietest
calmes
of
tranquility
,
according
as
was
formerly
shewed
out
of
the
eight
chapter
to
the
Romanes
.
Thirdly
,
our
Sauiour
Christ
hath
so
vanquished
the
power
of
troubles
,
and
death
it selfe
,
by
his
suffring
and
dying
,
that
they
cannot
hurt
his
members
:
and
so
seasoned
and
sanctified
them
to
his
people
,
that
they
are
m●de
verye
commodious
and
profitable
to
them
.
Fourthly
,
death
is
so
farre
from
depriuing
the
godly
of
the
comforte
of
their
hope
,
as
that
it
rather
sendeth
them
to
the
possession
of
theyr
happinesse
,
which
they
haue
so
long
hoped
for
.
Instruction
to
striue
against
that
timerousnes
and
want
of
courage
Vse
.
which
is
in
our
nature
,
when
we
see
troubles
toward
,
and
crosses
comming
,
as
though
we
must
needs
perish
,
if
wee
should
be
put
to
suffer
afflictions
.
But
what
can
befall
vs
,
if
we
be
righteous
persons
,
that
shall
turne
to
our
hurt
,
or
lessen
any
parte
of
our
hope
?
Nay
what
will
God
lay
vppon
vs
that
shall
not
turne
to
our
good
,
and
make
our
hope
more
firme
and
stable
?
Are
they
not
in
best
case
at
this
time
,
which
haue
passed
through
greatest
troubles
in
former
ages
?
who
would
not
bee
content
to
haue
indured
Dauids
afflictions
,
or
Pauls
,
to
bee
partakers
of
Pauls
felicity
or
Dauids
?
who
doeth
not
thinke
that
well
it
is
with
the
martyrs
now
,
though
their
bodies
were
burnt
once
,
since
their
soules
inioy
such
glory
?
If
according
to
the
Apostles
direction
wee
coulde
diuert
our
eyes
from
looking
on
temporall
things
which
are
seen
,
to
the
contemplation
of
euerlasting
things
which
are
not
seene
,
we
should
thinke
those
momentany
affections
light
▪
in
comparison
of
that
farre
most
excellent
waight
of
glory
which
they
cause
vnto
vs
.
And
euen
for
the
present
,
they
are
nothing
so
heauy
to
them
that
haue
faith
to
behold
Gods
helping
hand
therein
,
as
to
flesh
and
bloud
they
seeme
to
be
.
And
thereof
let
the
Apostle
testifie
his
owne
experience
,
who
had
as
great
a
loade
layd
vpon
him
,
as
almost
vppon
any
that
can
be
named
.
We
are
saith
he
,
afflicted
on
euerie
side
,
yet
are
wee
not
in
distresse
,
in
pouertie
,
but
not
ouercome
of
pouertie
,
wee
are
persecuted
,
but
not
forsaken
:
and
cast
downe
,
but
perish
not
.
Consolation
to
the
faithfull
against
death
,
whereof
there
is
no
cause
to
be
afrayd
,
because
it
maketh
their
state
better
,
and
not
worse
.
What
weary
traueller
would
be
grieued
that
his
tedious
iourney
were
at
an
end
,
and
hee
come
home
to
his
owne
house
,
and
his
dearest
friends
,
towards
which
he
hath
been
long
trauelling
,
with
great
toyle
and
painfulnesse
,
and
there
to
be
refreshed
with
all
delightfull
and
comfortable
repasts
?
The
Prophet
Isai
telleth
vs
,
that
righteous
men
dye
,
and
mercifull
men
Isai.
57.
1
▪
2
:
are
taken
away
,
not
to
come
into
euill
,
but
to
escape
the
euill
to
come
:
not
to
lose
their
peace
,
and
to
fall
into
troubles
,
but
to
be
freed
from
troubles
,
and
to
inioy
peace
:
and
that
the
graue
i●
a
bed
for
the
body
,
wherein
it
lodgeth
and
resteth
,
and
sleepeth
.
And
as
for
the
soule
how
vnutterably
happy
and
blessed
,
is
the
state
thereof
?
What
Penne
can
describe
,
or
what
tongue
can
recount
,
or
what
heart
can
apprehend
the
exceeding
greatnes
of
the
ioy
which
it
possesseth
▪
It
is
deliuered
from
sorrow
and
paine
,
from
hunger
and
thirst
,
from
cold
and
heate
,
from
shame
and
contempt
,
from
dread
and
danger
,
and
that
which
is
most
of
all
,
and
all
in
all
,
it
is
purged
from
sinne
and
corruption
for
euer
.
On
the
other
side
,
that
which
it
most
desireth
,
it
hath
most
plentifull
▪
fruition
of
,
as
of
perfect
righteousnesse
,
perfecte
holinesse
,
glorious
companious
,
both
of
Angels
,
and
soules
of
iust
men
departed
,
continuall
conuersation
with
the
Lord
Iesus
Christ
,
the
face
and
fauour
of
GOD
neuer
hidde
from
them
,
and
wee
knowe
what
the
Prophet
sayth
,
that
in
his
presence
is
Psal.
16.
11.
the
fulnesse
of
ioie
,
and
at
his
righte
hand
there
are
pleasures
for
euermore
.
Vers.
33.
Wisedome
resteth
in
the
heart
of
him
th●●
hath
vnderstanding
,
and
that
which
is
in
the
heart
of
fooles
shall
be
knowne
.
WIsedome
)
that
is
,
holy
and
heauenly
wisedome
and
grace
,
resteth
in
the
heart
(
continueth
therein
,
and
dwelleth
as
in
her
house
and
habitation
)
of
him
that
hath
vnderstanding
,
namelie
,
of
euery
such
one
as
is
of
sound
iudgment
and
sincere
affection
.
And
that
which
is
in
the
heart
of
fooles
shall
bee
knowne
,
that
sinfulnes
and
corruption
which
they
nourish
in
their
soules
,
and
take
pleasure
in
,
will
breake
out
,
and
discouer
it selfe
at
one
time
or
other
.
The
agreement
of
the
two
clauses
together
will
the
better
appeare
if
that
be
supplied
which
is
vnderstood
in
each
of
them
,
which
may
be
in
this
maner
:
Wisedome
resteth
in
the
heart
of
him
that
hath
vnderstanding
and
wil
be
manifested
,
and
folly
inhabiteth
in
the
heart
of
fooles
and
shal
be
knowen
.
In
them
onelie
is
grace
well
setled
which
giue
it
entertainment
Doct.
1
in
their
hearts
.
There
shee
keepeth
residence
,
and
there
shee
ruleth
,
and
thither
she
bringeth
her
treasures
and
comforts
,
and
euery
good
thing
that
is
to
be
wished
for
.
And
therfore
she
calleth
for
it
,
as
most
meete
for
her
to
possesse
,
and
safest
for
euery
wise
man
to
Prou:
23.
26.
yeeld
vnto
her
.
My
son
,
saith
she
,
giue
me
thine
heart
,
and
let
thine
eies
delight
in
my
waies
.
First
,
they
and
none
other
,
haue
the
vertue
of
the
word
and
of
Reasons
.
1
the
spirit
to
protect
them
from
the
violent
assaults
,
and
subtill
sleights
of
Satan
:
and
from
the
sinful
perswasions
,
and
dangerous
examples
of
wicked
persons
:
and
from
the
vngodly
motions
,
and
corrupt
disposition
of
their
owne
flesh
.
And
so
runneth
the
promise
in
the
second
chapter
of
this
book
:
When
wisedome
entreth
into
thine
heart
,
and
knowledge
delighteth
thy
soule
,
then
shal
counsell
preserue
thee
,
and
vnderstanding
shall
keepe
thee
,
and
deliuer
Prou.
2.
10
:
11.
16.
thee
from
the
euill
waie
,
and
from
the
man
that
speaketh
froward
things
and
from
them
that
leaue
the
wayes
of
righteousnesse
,
to
walke
in
the
waies
of
darknes
.
And
it
shall
deliuer
thee
from
the
strange
woman
,
euen
from
the
stranger
which
flattereth
with
her
words
&c.
Secondly
,
they
receiue
direction
and
willingnesse
,
and
help
to
doe
all
such
seruices
as
God
requireth
at
their
hands
.
That
ministreth
vnto
them
plenty
of
godly
meditations
,
&
gracious
speeches
:
and
that
giueth
them
power
to
performe
many
vertuous
actions
&
Christian
dueties
.
And
according
to
this
is
that
saying
of
Dauid
,
that
the
mouth
of
the
righteous
will
meditate
wisedome
,
[
that
is
,
will
Psa.
37.
30.
speak
of
wisdom
wherof
his
hart
hath
meditated
)
and
his
tongue
will
talke
of
iudgement
.
For
the
law
of
his
God
is
in
his
hart
,
and
his
steppes
shall
not
slide
.
Thirdly
,
they
haue
the
constant
and
continuall
possession
therof
without
peril
of
being
any
more
vtterly
stript
and
depriued
of
it
:
for
it
hath
taken
vp
her
rest
in
their
souls
,
as
our
text
affirmeth
,
&
wil
neuer
forsake
them
,
nor
suffer
her selfe
to
be
driuen
from
them
.
See
more
of
this
point
and
the
vse
of
it
,
in
the
tenth
chap.
and
fourteenth
verse
,
where
it
sayed
,
that
wise
men
lay
vp
knowledge
.
And
that
which
▪
&c.
The
most
secret
and
hidden
corruptions
of
Doct.
2
the
wicked
will
in
time
be
discouered
and
brought
to
light
.
That
which
is
affirmed
concerning
the
externall
actions
and
behauiour
,
wil
be
as
truelie
affirmed
concerning
the
internall
lusts
and
desires
.
It
is
sayd
that
he
which
perceineth
his
waies
shall
Prou
,
10
,
9.
be
knowne
:
and
it
is
as
sure
also
that
he
shal
be
knowen
which
corrupteth
his
heart
.
First
,
the
Lord
knoweth
all
their
inward
thoughts
and
cogitations
,
and
purposes
,
and
what
they
loue
,
and
what
they
hate
,
&
Reasons
.
1
what
they
reioice
at
,
&
what
they
be
sory
for
:
there
is
not
the
lest
motion
in
their
mind
,
which
he
doth
not
euidentlie
see
,
and
narrowlie
marke
,
and
therefore
they
may
well
knowe
that
the
world
shall
also
knowe
them
,
because
he
will
lighten
things
that
1
Cor
,
4
5.
be
hid
in
darkenesse
:
and
he
will
make
the
counsels
of
the
harts
manifest
,
and
he
will
bring
euery
worke
vnto
iudgement
,
with
euerie
Eccle
,
12
,
14.
secret
thing
,
whether
it
be
good
or
euill
.
Secondlie
,
God
doth
giue
vnto
manie
of
his
seruants
the
spirit
of
discerning
▪
that
they
can
smell
out
a
dissembler
,
and
by
dilligent
obseruation
finde
out
the
lust
and
lewdnesse
,
and
sinfull
disposition
that
is
in
him
.
And
therefore
Dauid
professeth
so
much
of
himselfe
,
saying
,
wickednesse
saith
of
the
wicked
man
,
euen
Psal.
36
,
1.
in
mine
heart
that
there
is
no
feare
of
God
before
his
eies
.
Thirdly
,
an
euill
heart
will
either
sooner
or
later
bewray
himselfe
by
euill
waies
,
in
action
,
or
speech
,
or
countenance
,
or
company
,
as
a
putrified
carkasse
must
needs
send
forth
an
vnsauorie
sent
and
corrupt
humours
in
the
body
will
break
out
into
soares
and
vlcers
.
Instruction
to
cleanse
our
harts
from
all
folly
and
wickednes
,
Vse
.
1
least
our
names
bee
stained
at
last
with
reproach
and
infamy
,
Yf
we
would
be
ashamed
to
haue
our
vncleannesse
,
or
falsehood
,
or
pride
,
or
any
kind
of
impiety
,
or
naughtines
bud
forth
in
our
liues
,
beware
how
we
suffer
the
rootes
thereof
to
grow
in
our
soules
:
If
it
be
our
disgrace
that
men
should
see
the
streames
of
sinne
issuing
out
in
the
practise
of
our
behauiour
,
we
can
neuer
be
out
of
danger
of
disgrace
,
so
long
as
God
beholdeth
the
fountaine
of
sinfulnes
springing
in
our
heartes
.
No
Art
nor
wit
can
serue
to
keepe
it
in
,
when
occasions
shall
be
offred
to
drawe
it
out
.
When
Achitophell
himselfe
,
though
a
most
cunning
politician
,
would
not
take
heede
of
secret
disloyaltie
againste
Dauid
,
hee
could
not
but
breake
out
into
open
rebellion
with
Abshalom
.
Verse
.
34.
Iustice
exalteth
a
nation
,
but
sinne
is
shame
to
the
people
.
IVstice
,
that
is
true
religion
and
obedience
to
Gods
holy
commandements
,
and
the
enacting
,
and
executing
of
wholesome
lawes
doth
exhalt
a
nation
,
causeth
the
inhabitants
of
well
ordered
common
wealths
,
&
countries
,
and
cities
,
&
towns
,
to
prosper
,
&
be
commended
.
But
sin
practised
and
not
punished
,
is
a
shame
to
people
,
it
bringeth
to
contempt
,
and
maketh
them
infamous
,
and
draweth
downe
iudgements
on
the
places
where
it
is
committed
and
tollerated
.
Nothing
doth
so
much
make
for
the
prosperity
of
any
state
,
as
Doct.
1
the
vertuous
and
godlie
behauiour
of
the
people
.
Where
the
Lord
both
seruice
duely
performed
to
him
,
there
the
Land
shall
haue
his
fauours
freely
bestowed
vpon
her
:
but
if
he
be
defrauded
of
his
honor
,
it
shal
be
descated
of
his
blessings
,
&
feele
his
plagues
,
and
iudgements
.
It
is
a
worthy
saying
that
is
in
the
booke
of
Chronicles
,
which
Azariah
the
prophet
vttered
to
Asa
,
and
his
army
,
saying
,
O
Asa
,
and
all
Iudah
,
and
Boniamin
,
heer
ye
me
.
The
Lord
is
with
you
whiles
you
be
with
him
:
and
if
yee
seeke
2.
Chron.
15.
2.
him
,
he
will
be
found
of
you
,
but
if
ye
forsake
him
,
he
will
forsake
you
.
And
before
that
time
Moses
had
foreshewn
to
euery
succeeding
age
and
generation
what
they
should
trust
vnto
,
and
certainly
looke
for
:
that
is
,
if
they
would
obay
the
voice
of
the
Lord
theyr
God
,
and
keepe
his
commandements
,
hee
would
make
them
the
head
,
and
not
the
tayle
,
and
they
should
bee
aboue
onelie
,
and
not
beneath
:
Deut.
28.
13.
43
If
not
their
inferiours
should
climbe
aboue
them
on
hie
,
and
they
should
come
downe
beneath
alowe
:
their
vnderlings
should
bee
the
head
and
they
should
become
the
taile
.
First
,
it
is
the
best
way
to
procure
plenty
;
for
the
Lord
in
regard
Reasons
.
1
thereof
,
doth
make
the
seede
good
,
and
the
weather
seasonable
,
and
the
earth
fruitful
,
and
corne
,
and
cattell
,
and
grasse
,
and
trees
,
and
all
sorts
of
commodities
to
prosper
.
And
contrariwise
,
as
it
is
sayd
in
the
Psalme
,
Hee
turneth
the
flouds
into
a
wildernesse
,
Psal.
107
:
33
34.
and
the
springes
of
water
into
drynesse
,
and
a
fruitefull
Land
into
barrennesse
,
for
the
wickednesse
of
them
that
dwell
therein
.
Secondly
,
it
bringeth
peace
and
safety
as
it
is
promised
by
Micah
,
that
men
may
breake
their
swords
into
mattockes
,
and
their
Micah
4.
3
:
4.
speares
into
sithes
,
and
sit
without
feare
vnder
their
vines
and
fig-trees
:
or
if
any
aduersary
should
rise
vppe
against
them
,
to
inuade
their
country
,
or
to
vexe
their
borders
,
the
Lord
will
worke
such
courage
and
fortitude
in
them
,
as
that
they
shall
be
able
valiantly
to
resist
and
repell
all
their
enemies
,
according
as
it
is
sayde
,
Leuit.
26
:
8.
that
fiue
of
them
should
chase
an
hundred
,
and
an
hundred
of
them
should
put
ten
thousand
to
flight
.
Whereas
if
they
prouoke
him
with
iniquities
,
and
pollute
their
land
with
sinne
,
hee
will
pursue
them
with
perills
,
and
plague
their
land
with
warres
and
slaughter
.
This
doth
Azariah
prooue
by
experience
,
and
putteth
them
in
minde
of
it
,
which
sawe
the
certainty
of
it
,
and
knewe
it
to
be
true
.
Now
,
saith
he
,
for
a
long
season
Israel
hath
beene
without
the
2.
Chro.
15
:
3
:
5
:
6
:
true
God
,
and
without
a
teaching
Priest
,
and
without
the
Law
.
And
in
that
time
there
was
no
peace
to
him
that
did
goe
out
,
and
goe
in
:
but
great
troubles
were
to
all
the
inhabitants
of
the
earth
.
For
nation
was
destroied
of
nation
,
and
Cittie
of
Cittie
;
for
God
troubled
them
with
all
aduersitio
.
Thirdly
,
it
obtaineth
and
preserueth
the
lightes
and
glory
of
a
kingdome
,
or
nation
,
that
is
,
graue
,
wise
,
and
faithfull
gouernors
,
both
in
Church
and
common
weale
.
Nothing
doth
better
prolong
the
life
,
or
defend
the
state
of
anie
prince
,
than
his
owne
goodnes
,
and
his
subiects
godly
behauiour
.
That
is
continually
,
in
euery
place
a
strong
guard
for
his
safe●y
:
and
that
is
the
best
phisick
for
his
health
:
thereby
are
worthy
counsellors
,
and
other
subordinate
ministers
of
iustice
protected
,
and
thereby
are
godly
pastors
,
and
fruitefull
ministers
of
the
gospell
established
.
But
when
a
nation
is
filled
with
impiety
and
sinfulnesse
,
it
must
bee
emptied
of
these
treasures
and
ornaments
,
as
is
threatned
at
large
by
the
prophet
,
saying
,
The
Lorde
God
of
hoastes
will
take
away
from
Ierusalem
and
from
Iudah
the
staie
and
the
strength
.
The
Psai
.
3.
1.
2
:
3
strong
man
,
and
the
man
of
warre
,
the
iudge
and
the
Prophet
,
the
prudent
,
and
the
aged
,
the
captaine
of
fiftie
,
and
the
honourable
,
and
the
counsellor
,
and
the
cunning
artificer
,
and
the
eloquent
man
.
And
I
will
appoint
children
to
be
their
princes
,
and
babes
shal
rule
ouer
them
Instruction
,
that
sithence
iustice
and
iust
men
doe
helpe
to
aduance
Vse
.
a
Nation
,
that
therefore
iust
man
and
iustice
be
most
made
of
in
the
nation
:
and
because
sinne
and
sinners
bring
shame
to
a
people
,
that
therefore
sinners
and
sinne
be
disgraced
among
the
people
.
How
vnworthy
a
thing
were
it
,
that
good
benefactours
,
as
all
good
men
are
to
their
country
,
should
be
euill
rewarded
with
reproache
and
contempt
?
And
how
vnequall
were
it
,
that
permitious
persons
,
as
all
wicked
men
bee
,
to
the
state
,
should
without
cause
be
exalted
with
prayse
and
preferment
?
The
wise
Magistrate
well
knoweth
,
that
therefore
GOD
hath
giuen
him
so
honourable
a
place
,
and
preheminence
,
for
1.
Pet.
2.
14
the
punishment
of
euill
dooers
,
as
Saint
Peter
testifieth
,
and
the
prayse
and
incouragement
of
them
that
doe
well
.
It
shall
bee
then
a
worthy
seruice
to
God
,
and
a
benefite
and
kindnesse
to
the
whole
kingdome
,
for
them
that
haue
authority
so
to
vse
their
authority
,
as
that
righteousnesse
and
piety
may
prosper
and
flourish
more
and
more
,
and
all
iniustice
and
wickednesse
may
be
suppressed
and
wither
away
.
Confutation
of
their
opinion
which
dreame
that
nothing
can
be
disgracefull
,
that
is
common
,
and
generall
:
whatsoeuer
many
doe
allow
,
they
thinke
to
be
graced
and
made
commendable
by
the
allowance
of
many
.
And
that
causeth
riot
,
and
quasting
,
and
garishnesse
,
and
couetousnesse
,
and
execrable
oathes
,
and
impious
sabbaoth
breaking
,
and
diuers
other
vices
of
like
nature
,
to
bee
so
little
feared
and
so
much
committed
.
But
how
shoulde
a
whole
people
then
,
haue
sinne
turned
to
theire
shame
,
if
the
practice
and
consent
of
the
multitude
could
take
away
the
shame
of
sin
?
The
greate
number
of
biles
,
&
blanes
,
and
botches
,
together
,
doth
not
lesson
the
loathsomne
▪
thereof
,
but
augment
it
.
Neither
is
the
face
of
any
man
or
woman
disfigured
by
three
or
foure
pockhoales
,
and
made
beautifull
by
three
or
foure
score
.
Neither
is
a
garmente
made
the
more
handsome
by
hauing
the
more
staines
,
or
patches
,
or
rags
,
or
rents
vpon
it
.
Verse
.
35.
The
fauour
of
a
king
is
toward
a
wise
seruant
:
but
his
wrath
shall
be
toward
him
that
causeth
shame
.
THe
fauour
of
a
King
,
&c.
Euerie
wise
king
,
and
all
other
Godlie
greate
personages
,
will
take
delight
in
,
and
shewe
countenance
vnto
their
seruants
,
or
officers
,
or
any
other
that
depend
vpon
them
,
so
farre
as
they
shall
finde
them
diligent
,
obedient
,
discreete
and
trusty
,
and
therefore
will
also
bee
readie
to
reward
them
according
as
theire
faithfull
seruice
shall
deserue
.
But
his
wrath
shall
be
towards
him
that
causeth
shame
.
He
that
by
folly
offendeth
his
gouernour
,
especially
if
he
discredit
him
and
his
house
,
by
lewde
prankes
and
misdemeanors
,
must
looke
to
feel
his
masters
displeasure
and
that
with
frowning
checkes
,
chiding
,
punishment
,
or
displacing
.
The
honest
and
vertuous
behauiour
of
inferiours
,
is
the
best
way
to
get
the
fauour
of
superiours
.
Doct.
By
this
meanes
there
are
none
solowe
,
which
bee
not
in
waye
of
preferment
,
euen
verie
seruauntes
are
like
to
growe
to
greatenesse
,
neyther
is
anye
so
high
,
which
will
not
respect
them
,
euen
Kings
themselues
will
take
pleasure
in
them
.
This
is
verified
,
by
that
which
Salomon
speaketh
in
another
Prou.
16.
13.
place
,
that
righteous
lippes
are
the
delight
of
Kinges
,
and
the
King
loueth
him
that
speaketh
right
things
.
If
words
well
spoken
bee
of
such
force
to
procure
so
much
good
liking
,
and
fauour
,
it
cannot
be
that
workes
faithfully
wrought
,
should
faile
of
as
comfortable
successe
to
those
that
performe
them
.
First
,
the
prouidence
of
God
hath
a
strong
hand
in
disposing
Reasons
.
1
of
mens
affections
:
he
inclineth
their
hearts
to
like
or
loath
,
to
loue
or
hate
,
as
seemeth
good
to
himselfe
:
and
therfore
when
the
waies
of
seruants
please
him
,
he
doeth
often
make
them
to
please
their
masters
also
,
as
Nehemiah
and
Daniell
,
and
many
others
haue
found
to
their
honour
and
comfort
.
Secondlie
,
the
grace
and
feare
of
God
preuaileth
with
Christian
gouernors
to
loue
,
and
chuse
,
and
make
much
of
,
and
preferre
them
that
be
religious
and
seruiceable
,
as
Dauid
did
after
a
sort
vow
the
conscionable
care
of
this
duety
,
when
he
saied
,
My
eies
shall
be
vnto
the
faithful
of
the
land
,
that
they
maie
dwell
with
Psa.
101.
6.
7.
me
:
he
that
walketh
in
a
perfect
waie
,
he
shall
serue
me
.
There
shal
no
deceiptfull
person
dwell
within
mine
house
;
he
that
telleth
lyes
shall
not
remaine
in
my
sight
.
The
gaine
that
wise
and
godly
mens
seruices
do
yeeld
to
their
masters
,
doth
make
many
masters
much
to
esteeme
of
the
seruices
of
wise
and
godlie
men
:
for
they
may
vndoubtedly
looke
for
all
good
faithfulnes
at
their
hands
,
and
a
prosperous
successe
of
the
workes
which
they
deale
in
,
from
Gods
hand
.
And
that
Laban
sawe
and
acknowledged
in
the
labours
of
Iacob
,
and
therefore
was
so
vnwilling
for
many
yeeres
,
to
part
with
him
,
and
that
Potiphar
,
and
the
keeper
of
the
prison
,
and
Pharao
,
and
all
that
imployed
Joseph
well
perceiued
:
forasmuch
as
their
houses
were
blessed
for
Iosephs
sake
,
and
their
estates
did
prosper
by
Iosephs
meanes
.
First
,
for
inferiours
,
it
se●ueth
to
confute
theire
erronious
conceite
Vse
.
1
that
thinke
to
creepe
into
mightie
mens
fauours
by
swaggering
,
boasting
,
and
brauery
,
or
by
flatery
,
●a●shood
,
and
sycophancie
,
or
by
other
such
like
corrupt
and
sinfull
courses
:
which
thrust
out
religion
piety
,
modestye
,
and
plaine
dealing
,
as
the
greatest
makebates
betweene
Masters
and
seruants
,
and
the
onely
hinderers
of
all
preferment
.
But
commonly
they
that
so
seeke
to
rise
,
be
either
kept
from
promotions
,
and
so
defeated
of
their
hopes
,
or
fall
from
their
dignities
,
and
so
are
ouerthrowne
by
their
sinnes
,
when
they
which
seeme
to
lye
open
to
all
contempt
for
their
profession
,
are
vsually
most
regarded
for
their
vprightnesse
and
honesty
.
Wicked
Haman
being
the
worst
of
all
that
were
about
Ahashuerus
was
for
a
time
the
nearest
vnto
him
,
and
good
Mordecai
which
was
most
faithfull
,
was
most
hardlie
proceeded
against
,
as
being
proscribed
,
and
destinated
to
death
with
all
the
nation
that
he
came
of
,
for
his
sake
,
and
yet
Haman
could
not
still
stand
in
that
high
estimation
nor
Mordecaie
lye
long
vnder
that
heauy
disgrace
,
but
down
must
Haman
,
with
the
kings
indignation
into
a
shamefull
destruction
,
and
vp
must
Mordecay
with
the
kings
especiall
fauor
,
to
a
supereminent
place
of
authority
.
And
albeit
it
come
often
to
passe
,
that
bad
seruants
be
too
much
made
of
,
yet
it
is
to
their
greater
hurt
at
last
,
and
though
good
seruants
haue
bad
requitall
at
their
masters
hands
,
yet
their
best
maister
the
Lord
Iesus
Christ
,
to
whome
they
performe
their
seruice
,
in
dooing
their
inferiour
masters
worke
,
will
in
due
time
recompence
them
with
a
better
reward
.
Secondlie
,
for
superiours
,
it
serueth
to
instruct
them
to
do
that
which
in
this
text
the
Lord
prescribeth
as
a
duety
fitt
to
be
done
,
namely
to
sette
their
delight
vpon
those
which
are
vertuous
,
and
adorned
with
delightfull
graces
,
and
to
let
their
displeasure
appeare
against
such
as
are
vicious
,
and
feare
not
to
displease
God
with
their
vngodly
behauiour
.
So
doing
they
shall
in
their
gouernment
follow
the
example
of
the
Lord
himselfe
,
who
is
the
most
righteous
,
perfect
,
and
absolute
gouernour
.
His
fauour
and
goodnesse
is
towards
euery
one
of
them
that
faithfully
serue
him
,
and
his
wra●h
and
angry
countenance
is
not
onely
against
those
that
rebelliously
contemne
his
lawes
,
but
which
liue
licentiously
in
the
profession
of
his
seruice
.
And
this
may
all
gouernors
infallibly
conclude
of
that
by
yeelding
due
recompence
to
them
that
deserue
well
,
themselues
do
duelie
deserue
,
and
shall
surely
obtaine
prayse
for
the
vertues
of
their
people
:
and
by
suffering
misbehauiour
in
their
houses
or
charges
without
punishment
,
all
the
faults
of
their
inferiours
doe
turne
to
their
reproche
.
For
if
sinne
be
a
shame
to
a
whole
people
,
as
the
former
verse
testifieth
,
how
can
it
but
be
ignominious
also
to
a
familye
,
and
the
Master
thereof
,
as
experience
declareth
?