CHAPTER
XV.
Verse
1.
A
soft
answer
turneth
away
wrath
:
but
a
grieuous
word
stirreth
vp
anger
.
A
Soft
answer
]
Gentle
,
milde
,
and
peaceable
speeches
,
[
turneth
away
wrath
]
pacifie
the
indignation
of
him
that
is
displeased
.
He
speaketh
of
that
which
commeth
to
passe
most
commonly
,
though
not
alwaies
:
for
sometimes
men
of
a
froward
and
seruile
disposition
are
the
more
violent
,
by
how
much
they
are
mildlier
dealt
with
:
and
sharpe
rebukes
preuaile
most
with
such
,
to
tame
them
with
feare
,
which
would
not
bee
intreated
with
faire
perswasions
.
[
But
grieuous
words
]
Bitter
,
biting
,
and
prouoking
speeches
[
stirre
vp
wrath
]
not
only
increase
it
in
them
in
whom
before
it
was
kindled
,
but
kindle
it
in
them
who
before
were
kindly
affected
.
Doct.
Milde
behauiour
is
the
best
meanes
to
procure
peace
.
In
another
place
there
is
another
Prouerbe
to
the
same
purpose
,
A
Prince
is
pacified
by
staying
of
anger
,
and
a
soft
tongue
Prouer.
25.
15.
breaketh
the
bones
.
This
was
Gideons
armour
against
the
rage
of
the
Ephramites
;
and
this
was
Abigails
armour
for
her selfe
,
her
husband
,
and
houshold
,
when
Dauid
,
incensed
by
Nabals
grieuous
words
,
was
comming
with
purpose
to
slay
them
euery
mothers
childe
.
Reason
1
First
,
it
is
the
weapon
which
God
calleth
vpon
vs
in
such
a
case
to
take
vp
and
vse
,
and
therefore
hee
worketh
safety
by
it
.
Secondly
,
the
strongest
resistance
is
by
opposition
of
contraries
,
as
fire
is
soonest
quenched
by
water
;
and
a
soft
woole-packe
is
lesse
penetrable
at
a
Canon
shot
,
than
a
hard
stone-wall
.
Thirdly
,
it
is
in
the
nature
of
man
,
and
of
certaine
other
creatures
,
to
desist
from
fiercenesse
when
they
see
submission
and
humble
behauiour
towards
them
,
which
sheweth
,
that
a
regard
is
had
of
them
without
contempt
.
Vse
1
Reproofe
of
their
folly
whose
stout
stomacke
can
neuer
be
induced
to
mitigate
anger
with
meeknesse
,
but
boisterously
resist
displeasure
with
fiercenes
:
&
so
are
they
conuinced
of
inhumanity
,
which
being
once
offended
,
are
euer
implacable
,
notwithstanding
all
milde
perswasions
vsed
to
satisfie
them
.
Consolation
to
them
that
deiect
themselues
before
God
in
humility
and
praier
:
for
if
gentle
words
preuaile
so
mightily
with
most
men
,
to
appease
their
anger
,
of
what
force
shall
the
submisse
supplications
of
penitent
persons
be
with
the
Lord
,
to
quench
his
indignation
?
Verse
2.
The
tongue
of
the
wise
setteth
foorth
good
knowledge
but
the
mouth
of
fooles
powreth
out
folly
.
THE
meaning
is
,
that
godly
prudent
men
will
vtter
good
matter
,
and
their
speeches
shall
carry
a
grace
and
force
with
them
,
as
being
rightly
placed
,
and
wisely
ordered
.
And
sinfull
vngodly
persons
on
the
other
side
,
either
vomit
out
that
which
is
hurtfull
,
false
,
or
vaine
:
or
else
peruert
and
abuse
that
which
in
it selfe
is
true
and
wholesome
.
See
chap.
10.
verse
32.
Verse
3.
The
eies
of
the
Lord
[
are
]
in
euery
place
,
beholding
the
euill
and
the
good
.
THE
eies
of
the
Lord
]
His
certaine
sight
and
knowledge
.
He
speaketh
of
God
according
to
man
,
attributing
eies
vnto
him
,
(
which
he
,
being
a
spirit
,
hath
not
)
because
we
see
with
our
eies
,
and
best
know
the
things
which
wee
see
.
[
in
euery
place
]
wheresoeuer
any
man
is
:
[
behold
]
not
only
discerne
and
perceiue
,
but
purposely
obserue
and
marke
,
and
that
continually
,
as
the
forme
of
the
word
in
that
Participle
importeth
:
[
the
euill
and
the
good
]
all
sorts
of
men
,
together
with
their
hearts
and
waies
.
Doct.
All
men
are
alwaies
in
Gods
presence
:
When
they
see
not
him
,
he
eieth
and
looketh
on
them
,
wheresoeuer
they
bee
,
and
howsoeuer
occupied
:
as
Dauid
saith
,
not
concerning
himselfe
only
,
but
euery
man
else
in
the
same
manner
:
Thou
knowest
my
sitting
and
my
rising
:
Thou
vnderstandest
my
thought
Psal.
139.
2.
3.
afarre
off
:
Thou
compassest
my
paths
and
my
lying
downe
,
and
art
accustomed
to
all
my
waies
.
Reason
1
First
,
he
hath
made
mans
eies
,
and
giueth
sight
to
all
,
and
thereupon
the
Prophet
concludeth
,
that
hee
himselfe
must
needs
see
euery
one
,
and
view
their
thoughts
and
behauiour
alwaies
,
Psal.
94.
9.
Secondly
,
if
any
thing
were
concealed
from
him
,
how
should
he
lighten
things
that
are
hid
in
darknesse
,
and
make
the
very
counsels
of
the
heart
manifest
?
How
shall
hee
bring
euery
Eccl.
12.
14.
worke
vnto
iudgement
,
with
euery
secret
thing
,
whether
it
be
good
or
euill
?
How
should
he
passe
an
equall
sentence
vpon
euery
cause
and
person
,
as
becommeth
the
righteous
Iudge
of
the
world
,
if
the
knowledge
of
any
thing
might
be
with-holden
from
him
?
In
him
wee
liue
and
mooue
,
and
all
creatures
haue
their
existence
and
being
,
and
hee
filleth
both
heauen
and
earth
,
and
all
places
with
his
presence
:
And
whither
then
can
any
man
possibly
with-draw
himselfe
out
of
his
sight
?
Vse
1
Instruction
,
to
beware
of
secret
sinnes
,
that
the
closenesse
of
the
place
imbolden
vs
not
to
doe
ought
that
wee
would
be
ashamed
to
haue
publikely
looked
vpon
in
an
open
assemblie
:
because
hee
which
is
more
to
be
feared
than
all
the
world
,
beholdeth
what
we
doe
:
And
who
shall
enioine
him
to
be
silent
at
our
sinfull
behauiour
,
that
he
publish
it
not
to
all
the
world
?
Reproofe
of
their
madnesse
,
that
hope
for
euer
to
auoid
the
reproach
and
punishment
of
their
sinnes
,
by
denying
,
excusing
,
colouring
,
or
cloaking
of
them
:
as
though
,
if
men
giue
credit
to
them
that
they
are
innocent
,
God
can
bring
no
euidence
to
finde
them
guilty
,
notwithstanding
that
hee
take
them
with
the
manner
,
and
is
in
place
at
the
deed
doing
of
notable
wickednesse
.
Consolation
to
the
godly
,
that
the
Lord
hath
respect
to
the
vprightnesse
of
their
hearts
,
and
the
integritie
of
their
lines
,
in
euery
worke
of
holinesse
,
righteousnesse
,
or
mercy
,
to
render
a
recompence
vnto
them
.
Verse
4.
A
wholesome
tongue
is
[
as
]
a
tree
of
life
:
but
the
frowardnesse
thereof
is
[
as
]
a
breach
made
by
the
winde
.
THE
purpose
and
drift
of
this
sentence
is
,
to
declare
that
the
course
and
custome
of
godly
mens
speeches
is
both
comfortable
and
profitable
to
them
which
know
how
to
make
vse
thereof
:
as
was
that
goodly
tree
of
life
in
Paradise
,
continually
bearing
fruit
,
so
pleasant
and
pretious
.
On
the
contrarie
side
,
as
a
blustering
winde
,
which
throweth
downe
trees
and
houses
,
doth
much
harme
:
so
a
violent
and
venomous
tongue
,
causing
troubles
and
calamities
,
is
very
pernicious
and
hurtfull
.
For
the
former
part
,
see
Chap.
11.
30.
For
the
latter
,
looke
Chap.
12.
18.
Verse
5.
A
foole
despiseth
his
fathers
instruction
:
but
he
that
regardeth
correction
,
is
prudent
.
A
Foole
]
A
wicked
and
vngodly
childe
:
[
despiseth
]
either
refuseth
to
heare
,
or
else
to
obey
:
[
his
fathers
instruction
]
that
admonition
or
counsell
which
his
parents
or
other
gouernours
giue
vnto
him
:
[
but
he
that
regardeth
]
submitteth
himselfe
vnto
,
and
is
bettered
by
[
correction
]
either
in
words
or
deeds
,
giuen
by
whomsoeuer
,
hauing
authoritie
ouer
him
[
is
prudent
]
sheweth
wisdome
,
and
receiueth
the
fruit
of
the
same
.
See
Chap.
13.
1.
Verse
6.
The
house
of
the
righteous
hath
much
treasure
:
but
in
the
reuenues
of
the
wicked
is
trouble
.
THE
house
of
the
righteous
]
that
is
,
Either
euery
righteous
man
hath
his
house
replenished
with
great
store
of
wealth
and
substance
,
or
else
a
lesse
quantitie
doth
as
well
suffice
him
,
God
seeing
it
to
be
better
and
safer
for
him
.
And
whereas
sometimes
it
falleth
out
,
that
godly
men
haue
neither
so
much
as
others
possesse
,
nor
as
themselues
desire
,
and
seeme
to
stand
in
need
of
,
it
groweth
from
the
defect
of
their
godlinesse
,
for
which
the
Lord
correcteth
them
with
some
penurie
and
want
,
and
whereby
their
hearts
faile
of
that
fulnesse
of
contentment
,
which
more
pietie
and
grace
would
worke
in
them
.
The
latter
clause
of
this
verse
preuenteth
an
obiection
that
might
be
made
against
the
former
in
this
maner
:
Why
should
righteousnesse
be
commended
for
making
the
righteous
rich
,
sithence
sinne
seemeth
to
make
the
state
of
sinners
more
prosperous
than
theirs
?
To
this
it
is
answered
,
that
troubles
are
intermingled
with
their
wealth
and
possessions
;
as
paines
and
toile
in
getting
,
and
cares
and
feares
in
keeping
,
and
griefe
and
anger
in
forgoing
of
all
,
or
any
part
of
them
.
See
Chap.
10.
22.
Verse
7.
The
lips
of
the
wise
doe
spread
abroad
knowledge
;
but
the
heart
of
the
foolish
,
that
which
is
not
right
.
HE
compareth
the
lips
of
wise
men
to
the
hands
of
good
seedesmen
;
who
skilfully
,
and
in
due
manner
and
measure
,
at
euery
steppe
,
doe
scatter
the
corne
into
the
tilth
:
shewing
it
to
be
a
note
of
sound
vnderstanding
,
to
take
opportunitie
wheresoeuer
it
is
offered
,
at
home
or
abroad
,
to
direct
their
talke
to
the
benefit
and
edification
of
the
companie
.
On
the
contrarie
side
,
the
wicked
,
out
of
the
euill
treasure
of
their
hearts
,
bring
foorth
euill
things
,
vttering
vanitie
,
and
errours
,
and
noisome
speeches
,
like
those
that
make
it
their
worke
to
sow
Cockle
,
and
Tares
,
and
Darnell
,
or
other
weeds
,
which
are
only
venomous
and
hurtfull
.
In
the
former
part
of
the
sentence
,
the
heart
is
to
bee
vnderstood
,
which
ministreth
matter
to
the
lips
:
And
in
the
latter
,
the
lips
are
also
meant
,
which
are
the
instruments
of
the
heart
:
as
if
he
should
haue
said
,
The
lips
of
the
wise
,
out
of
that
grace
which
is
in
the
heart
,
doe
spread
abroad
knowledge
,
and
that
which
is
right
:
and
the
heart
of
the
foolish
,
by
the
peruersenesse
of
the
lips
,
doth
spread
abroad
ignorance
,
and
that
which
is
not
right
.
For
the
former
part
,
see
Chap.
11.
30.
For
the
latter
,
Chap.
12.
18.
Verse
8.
The
Sacrifice
of
the
wicked
is
abomination
to
the
Lord
:
but
the
praier
of
the
righteous
is
acceptable
vnto
him
.
THE
Sacrifice
of
the
wicked
]
Their
best
workes
,
euen
those
which
seeme
most
to
sauour
of
deuotion
,
and
their
very
praiers
themselues
[
are
abomination
to
the
Lord
]
sins
which
he
abhorreth
,
and
for
which
he
will
punish
them
:
[
but
the
praier
of
the
righteous
]
and
all
other
their
seruices
which
they
faithfully
performe
[
are
acceptable
to
him
]
wherewith
,
through
Iesus
Christ
he
is
well
pleased
,
and
for
the
same
will
gratiouslie
reward
them
.
Doct.
Hee
that
would
haue
his
seruice
accepted
of
God
,
must
first
giue
himselfe
to
God
:
Though
God
be
not
an
accepter
of
persons
for
mens
outward
condition
,
yet
hee
is
in
regard
of
their
inward
graces
.
Therefore
the
Lord
had
respect
vnto
Habel
his
offering
,
because
he
had
respect
to
Habel
.
And
why
had
hee
respect
to
Habel
?
Because
he
was
his
godly
faithfull
seruant
.
And
therefore
the
Lord
regarded
not
Cains
oblation
,
because
he
Gen.
4.
4.
5.
regarded
not
Cain
.
And
why
did
hee
not
regard
Cain
?
Because
he
was
a
wicked
vnbeleeuing
Rebell
.
Reasons
.
1
First
,
his
fauour
and
countenance
is
alwaies
and
onely
shewed
there
,
where
his
image
appeareth
,
which
is
nowhere
else
to
bee
seene
,
but
in
the
soules
and
liues
of
them
that
dedicate
themselues
to
his
worship
;
and
there
it
is
neuer
failing
.
Secondly
,
the
most
plausible
shewes
that
wicked
men
make
(
considering
the
falshood
of
their
hearts
)
are
condemned
of
him
,
as
workes
of
the
flesh
:
and
the
meanest
seruices
that
good
men
doe
,
in
respect
of
the
vprightnesse
of
their
mindes
,
be
commended
as
fruits
of
the
spirit
.
Vse
1
Terror
for
diuers
vngodly
persons
,
who
haue
nothing
but
Sacrifices
for
the
foundation
of
their
hope
and
comfort
.
For
notwithstanding
there
be
neuer
so
great
guiltinesse
in
their
conscience
,
and
sinfulnesse
in
their
conuersation
,
and
both
continued
to
their
liues
end
,
yet
they
trust
,
by
vertue
of
their
praiers
and
other
good
deeds
,
to
pacifie
Gods
wrath
,
and
escape
his
iudgements
,
and
make
amends
for
all
their
misbehauiour
.
Doe
they
deeme
that
the
Lord
will
be
beguiled
by
them
,
and
take
rebellion
for
their
ransome
?
and
grieuous
prouocations
for
a
meritorious
propitiation
?
Thinke
they
that
he
is
driuen
to
such
necessitie
,
that
hee
must
either
take
their
seruice
,
or
not
be
serued
at
all
,
as
if
he
had
no
Saints
or
holy
seruants
to
yeeld
glory
vnto
him
?
And
yet
of
this
sort
(
beside
all
,
or
the
most
part
of
the
Papists
)
are
very
many
,
which
satisfie
themselues
with
externall
words
and
actions
,
though
holy
in
themselues
,
if
they
were
religiously
exercised
,
yet
execrable
from
them
,
being
hypocritically
peruerted
.
Incouragement
to
godly
men
to
pray
often
,
and
bee
diligent
in
euery
good
dutie
,
sithence
they
may
be
sure
of
such
happy
successe
,
and
their
seruice
shall
bee
so
well
accepted
.
Instruction
,
to
esteeme
well
of
all
righteous
men
,
forasmuch
as
euery
one
of
them
is
in
so
good
estimation
with
God
.
Though
they
be
neuer
so
poore
in
the
sight
of
worldly
men
,
yet
they
are
greater
in
truth
than
any
worldling
is
:
and
such
as
the
Apostle
saith
,
The
world
is
not
worthy
of
.
They
Heb.
11.
38.
are
the
fauorites
of
the
most
high
,
hauing
at
all
times
accesse
vnto
him
,
and
hearing
of
him
,
and
that
with
delight
and
good
effect
.
It
is
no
hard
matter
for
them
to
procure
fauour
for
their
friends
whom
they
pray
for
,
and
displeasure
to
their
enemies
whom
they
are
sometimes
compelled
to
pray
against
.
Howsoeuer
it
is
,
Their
praiers
preuaile
much
if
Iam.
5.
16.
they
be
feruent
.
Verse
9.
The
way
of
the
wicked
is
an
abomination
to
the
Lord
:
but
he
loueth
him
that
followeth
righteousnesse
.
THE
way
of
the
wicked
]
The
whole
course
of
his
life
and
behauiour
:
whatsoeuer
hee
saith
,
and
all
that
hee
doth
[
is
abomination
to
the
Lord
]
is
filthy
and
loathsome
in
his
eies
,
prouoking
him
in
anger
to
plague
him
.
And
this
is
not
to
bee
vnderstood
onely
of
the
grosse
faults
of
sinfull
men
,
when
they
directly
transgresse
the
Law
of
God
,
but
of
euery
thing
else
which
they
take
in
hand
,
as
long
as
they
walke
after
the
flesh
:
as
labour
and
trauell
;
their
meat
and
drinke
;
their
sleepe
and
necessarie
refreshings
:
though
in
exercises
not
vtterly
vnlawfull
;
though
in
matters
that
bee
meerely
ciuill
;
though
in
actions
euery
way
commendable
for
others
to
performe
.
And
heereof
the
Apostle
speaketh
,
when
he
saith
to
Titus
,
That
to
the
pure
all
Titus
15.
things
are
pure
;
but
vnto
them
that
are
defiled
and
vnbeleeuing
,
nothing
is
pure
,
but
euen
their
mindes
and
consciences
are
defiled
.
But
he
loueth
him
]
esteemeth
him
,
and
vseth
him
as
his
own
childe
;
causeth
his
heart
to
feele
the
comfort
of
his
fauour
,
and
will
in
due
time
make
it
manifest
to
all
the
world
how
deare
he
is
vnto
him
[
who
followeth
after
righteousnesse
]
which
is
not
cold
,
or
slow
,
or
vnstable
in
doing
of
good
;
but
with
might
and
maine
striueth
constantly
to
obtaine
the
habit
and
increase
of
goodnesse
.
The
word
signifieth
earnestly
to
pursue
,
being
a
Metaphor
taken
from
the
eagernesse
of
wilde
beasts
,
or
rauenous
fowles
,
or
of
any
kinde
of
creatures
that
liue
by
the
spoile
of
others
,
which
will
run
or
flie
,
both
fast
and
farre
,
rather
than
bee
disappointed
of
their
prey
.
True
it
is
,
that
all
are
not
of
equall
graces
,
nor
any
one
at
all
times
equally
affected
to
that
which
is
iust
and
vpright
;
but
none
must
leaue
off
endeuour
to
seeke
it
.
Euery
man
is
to
make
it
his
gaine
,
and
to
abandon
all
the
impediments
which
would
stay
him
from
it
.
The
sense
and
meaning
of
the
words
will
be
the
better
discerned
,
if
that
bee
supplied
which
is
vnderstood
in
either
part
of
the
sentence
,
in
this
manner
:
The
Lord
abhorreth
the
way
and
person
of
the
wicked
,
because
he
followeth
iniquitie
:
but
hee
loueth
the
person
and
way
of
the
godly
,
because
hee
followeth
righteousnesse
.
Doct.
God
respecteth
not
men
according
to
their
wealth
and
state
,
but
according
to
their
waies
and
behauiour
.
Many
wicked
men
haue
great
substance
and
dignitie
;
and
yet
nothing
that
they
haue
or
doe
is
any
whit
acceptable
to
the
Lord
:
And
most
godly
men
liue
in
pouertie
,
or
other
afflictions
;
and
yet
all
of
them
are
pretious
vnto
him
.
See
chap.
11.
verse
20.
Doct.
2.
Verse
10.
Instruction
[
is
]
euill
to
him
that
forsaketh
the
way
:
[
and
]
he
that
hateth
correction
shall
die
.
INstruction
]
Either
wholesome
doctrine
publikely
taught
,
or
faithfull
admonition
priuately
giuen
:
[
is
euill
]
not
in
it selfe
,
(
for
the
Scripture
calleth
it
A
pearle
,
and
Holy
thing
in
Matth.
7.
6.
one
place
,
and
preferreth
it
before
siluer
and
gold
;
and
the
richest
gemmes
in
another
)
but
it
so
seemeth
to
him
that
is
Prou.
3.
15.
not
willing
to
obey
it
:
in
whom
also
it
is
an
occasion
of
distempered
passions
,
and
hardnesse
of
heart
:
[
to
him
that
forsaketh
the
way
]
not
to
euery
one
that
mistaketh
the
way
,
or
through
infirmitie
sometimes
swarueth
from
it
;
but
to
such
a
one
as
either
obstinately
refuseth
to
chuse
and
walke
in
the
right
path
of
saluation
,
when
the
knowledge
of
it
is
offered
vnto
him
;
or
wilfully
departeth
from
it
after
that
hee
hath
made
some
entrance
thereunto
:
And
[
he
that
hateth
correction
]
which
is
imbittered
by
rebukes
,
and
not
bettered
by
chastisements
:
[
shall
die
]
is
in
danger
to
perish
eternally
at
the
last
,
and
to
be
surprised
with
some
speedie
,
sudden
,
shamefull
,
or
cursed
death
in
the
meane
season
:
and
before
that
,
to
haue
some
heauy
iudgement
to
fall
vpon
him
.
Doct.
Instruction
is
euill
]
The
worst
men
are
most
vnwilling
to
be
taught
how
to
amend
their
liues
:
The
sicker
their
soules
are
,
the
more
they
distaste
the
Lords
medicines
:
the
more
beggarly
their
hearts
bee
,
the
lesse
they
desire
the
riches
of
grace
:
and
the
greater
speed
they
make
towards
their
destruction
,
the
more
offensiuely
they
take
it
to
bee
recalled
to
the
way
of
saluation
.
It
hath
beene
shewed
in
the
ninth
chapter
,
and
shall
be
againe
in
the
next
verse
(
saue
one
)
of
this
,
that
scorners
vse
to
hate
them
that
reprooue
them
.
Nathan
,
Prouerb
.
9.
8.
and
Gad
,
and
all
that
dealt
with
Dauid
,
found
alwaies
good
successe
in
speaking
vnto
him
:
for
it
was
his
praier
to
God
,
that
the
righteous
might
smite
him
with
rebukes
.
But
Eliiah
and
Psal.
141.
5.
Micaiah
,
and
such
as
had
to
doe
with
Ahab
,
had
an
angrie
countenance
,
and
hard
speeches
from
him
:
for
he
professed
that
he
tooke
them
for
his
enemies
.
Reason
1
First
,
they
are
void
of
sound
iudgement
,
and
senslesse
of
their
owne
miserable
estate
,
and
therefore
thinke
all
instructions
needlesse
;
as
a
phrenticke
patient
,
or
one
past
feeling
of
paine
,
doth
see
no
cause
of
taking
physicke
.
Secondly
,
they
are
void
of
Christian
loue
,
and
giuen
to
vncharitable
iudging
,
and
therefore
interpret
all
that
is
spoken
to
them
in
the
worst
sense
,
and
impute
it
to
the
malice
of
him
that
reprooueth
them
;
as
though
euery
admonition
were
giuen
as
a
sentence
of
condemnation
.
Thirdly
,
they
are
void
of
humilitie
,
and
haue
themselues
in
high
admiration
,
and
therefore
take
it
for
a
great
disgrace
to
be
told
their
dutie
,
as
though
they
were
ignorant
;
and
especially
to
bee
rebuked
for
their
faults
as
if
they
were
offenders
.
Vse
1
Instruction
,
that
wee
proceed
on
with
due
care
and
constancie
in
the
way
of
faith
and
holy
obedience
,
not
suffering
sinfulnesse
to
make
a
breach
in
our
hearts
and
behauiours
:
for
they
that
returne
backe
to
that
which
is
euill
,
and
fal
away
from
that
which
is
good
,
of
all
men
will
like
worst
continually
of
them
that
are
the
best
;
and
of
all
speeches
will
least
relish
those
which
are
the
most
sauourie
and
wholesome
.
Consolation
to
them
that
desire
instruction
,
and
learne
wisdome
from
it
,
and
disdaine
not
correction
,
but
bee
reformed
by
it
.
This
part
of
the
sentence
cleereth
them
from
the
guiltinesse
of
contempt
:
They
refuse
not
to
walke
in
the
way
of
God
:
and
the
next
secureth
them
from
the
punishment
of
death
;
They
haue
not
correction
in
detestation
.
Doct.
2
He
that
hateth
correction
]
Contempt
of
rebukes
and
instruction
is
a
fore-runner
of
some
grieuous
plagues
to
follow
:
Heereof
the
Holy
Ghost
speaketh
at
large
in
the
first
chapter
:
and
there
the
point
will
more
fully
appeare
.
Verse
11.
The
graue
and
destruction
are
before
the
Lord
:
how
much
more
the
hearts
of
the
sonnes
of
men
?
THE
graue
]
The
darkest
places
in
the
ground
,
or
deepest
places
in
the
waters
,
where
any
dead
corpse
is
,
or
hath
beene
couered
,
and
consequently
all
others
as
obscure
as
they
,
or
lower
than
they
,
euen
to
the
very
center
of
the
earth
:
[
and
destruction
]
the
place
and
state
of
the
damned
spirits
:
[
are
before
the
Lord
]
hee
seeth
both
how
the
bodies
consume
,
and
how
the
soules
suffer
,
and
what
be
the
thoughts
of
them
that
sustaine
such
infernall
torments
:
[
how
much
more
the
hearts
]
the
counsels
,
and
purposes
,
and
discourses
,
and
motions
of
all
the
faculties
of
the
soules
:
[
of
the
sonnes
of
men
]
of
euery
one
in
euery
age
that
is
descended
from
the
race
of
mankinde
,
so
long
as
he
liueth
on
earth
.
Yet
is
not
this
an
argument
from
impuritie
,
in
respect
of
God
,
as
though
it
were
easie
for
him
to
behold
some
thoughts
,
and
hard
to
find
out
others
:
(
for
all
are
equally
comprehended
of
him
)
but
in
regard
of
men
,
which
with
greater
difficultie
attaine
to
the
knowledge
of
that
whereunto
their
sense
is
not
able
to
reach
,
and
with
more
facilitie
discerne
that
which
is
subiect
to
their
senses
:
and
so
according
to
themselues
they
conceiue
of
the
Lord
.
Now
if
they
apprehend
that
he
doth
continually
obserue
and
looke
vpon
things
that
bee
so
abstruse
and
hidden
,
they
may
be
easily
perswaded
that
hee
is
not
vnacquainted
with
that
which
is
more
conspicuous
and
apparant
.
Doct.
There
can
nothing
be
kept
so
close
and
secret
any
where
,
but
the
Lord
doth
at
all
times
euidently
see
it
.
The
third
verse
of
this
chapter
was
to
the
same
purpose
:
and
there
the
point
hath
beene
spoken
too
.
Verse
12.
A
scorner
loueth
not
him
that
rebuketh
him
:
neither
will
be
goe
vnto
the
wise
.
A
Scorner
]
A
leaud
vngratious
person
,
which
obstinately
hath
giuen
ouer
himselfe
to
worke
wickednesse
,
and
derideth
all
that
dislike
of
his
waies
:
[
loueth
not
him
that
rebuketh
him
]
but
hateth
both
the
reproouer
and
the
reproofe
,
the
man
and
his
admonition
:
according
as
was
said
before
,
that
instruction
is
euill
to
him
that
forsaketh
the
way
:
[
neither
will
he
goe
to
the
wise
]
nor
be
willing
that
the
wise
should
come
to
him
.
He
affecteth
not
the
company
and
societie
of
them
that
be
godly
,
because
he
knoweth
that
they
will
looke
into
his
licentious
life
,
and
tell
him
plainely
of
his
inordinate
behauiour
.
Doct.
He
will
not
goe
]
He
that
would
not
be
reputed
a
wicked
person
,
must
not
shunne
good
companie
,
where
he
may
heare
of
his
faults
.
Both
Nathan
and
Gad
,
when
need
required
,
dealt
plainly
with
Dauid
,
and
told
him
of
things
that
were
amisse
in
him
:
yet
Dauid
did
banish
neither
Gad
nor
Nathan
,
either
from
his
Court
or
companie
.
The
Apostle
sheweth
,
that
he
that
hath
grace
when
hee
is
rebuked
and
iudged
,
will
not
rush
out
of
the
assemblie
,
and
be
gone
;
nor
exclaime
against
the
Ministers
,
or
meeting
;
but
humble
himselfe
,
and
honour
the
Lord
,
and
giue
good
testimonie
of
his
seruants
.
He
will
(
saith
he
)
fall
downe
on
his
face
,
and
worship
God
,
and
say
1.
Cor.
14.
25.
plainly
,
that
God
is
in
you
indeed
.
Reason
1
First
,
no
man
liueth
so
innocently
,
as
that
hee
neuer
deserueth
to
be
blamed
:
neither
hath
any
such
power
of
himselfe
,
as
that
he
can
alwaies
finde
out
his
faulting
,
and
forsake
his
faults
,
without
the
helpe
of
others
:
and
therefore
to
keepe
our selues
from
them
that
may
make
vs
to
see
our
sinnes
,
and
teach
vs
how
to
reforme
them
,
is
as
dangerous
as
to
reiect
the
Physitian
which
would
shew
vs
our
diseases
,
and
minister
medicines
to
cure
them
.
Secondly
,
euery
faithfull
counseller
is
a
trustie
friend
;
and
none
deale
so
faithfully
in
their
counsell
,
as
they
that
disswade
vs
from
euill
courses
:
and
therefore
to
decline
from
the
societie
of
such
,
is
to
refuse
the
friendship
of
those
who
would
grow
to
be
our
best
affected
and
most
approued
well-willers
.
Thirdly
,
they
that
chuse
to
conuerse
with
wise
men
,
shall
learne
wisdome
by
the
example
of
the
wise
;
and
the
longer
they
liue
with
them
,
the
lesse
they
will
offend
:
and
therefore
their
constant
company-keeping
with
those
that
bee
godly
,
doth
argue
their
purpose
,
that
they
vnfainedly
minde
to
bee
godly
,
and
will
so
accustome
themselues
to
that
which
is
seemely
and
good
,
that
they
shall
not
need
to
be
often
rebuked
for
that
which
is
euill
.
Vse
.
Instruction
for
all
men
,
to
obserue
the
state
of
their
owne
soules
,
and
the
better
,
when
occasion
is
offered
,
to
informe
themselues
of
others
by
the
companie
which
they
most
desire
to
frequent
.
Hee
that
delighteth
to
associate
himselfe
with
good
men
,
is
neuer
to
be
deemed
a
friend
to
euill
waies
.
And
he
that
embraceth
the
fellowship
of
sinfull
persons
,
must
needs
be
iudged
an
enemie
to
godly
behauiour
.
When
Dauid
would
cleare
himselfe
to
be
none
of
the
wicked
,
he
made
it
fully
manifest
by
this
,
that
he
haunted
not
with
vaine
persons
,
Psal.
26.
4.
neither
kept
companie
with
the
dissemblers
:
That
hee
hated
the
assembly
of
the
euill
,
and
companied
not
with
the
wicked
.
When
he
would
prooue
himselfe
to
bee
one
of
the
righteous
,
he
euidently
confirmeth
it
by
this
,
that
he
was
a
companion
of
al
them
Psal.
119.
63.
that
feared
the
Lord
,
and
kept
his
precepts
.
Verse
13.
A
ioifull
heart
maketh
a
good
countenance
:
but
by
the
sorrow
of
the
heart
,
the
spirit
is
broken
.
A
Ioifull
heart
]
A
glad
and
merry
minde
,
especially
hauing
peace
with
God
,
and
pardon
of
all
his
transgressions
:
[
maketh
a
good
countenance
]
causeth
the
whole
body
to
be
more
healthfull
,
but
most
of
all
sheweth
it selfe
in
the
cheerefulnesse
of
the
face
:
for
the
affections
of
the
minde
pierce
into
the
parts
of
the
body
,
and
chiefly
appeare
and
worke
in
the
countenance
:
[
but
by
the
sorrow
of
the
heart
]
when
it
is
carnall
or
excessiue
,
[
the
spirit
is
broken
]
as
the
lookes
are
marred
,
so
the
spirits
are
dulled
,
and
men
by
sighings
and
griefes
are
often
brought
to
such
extremities
,
as
that
they
can
hardly
draw
their
breath
.
The
opposition
standeth
thus
:
A
ioifull
heart
maketh
a
good
countenance
,
and
by
the
comforts
of
it
,
the
spirits
are
refreshed
:
and
a
sorrowfull
heart
maketh
an
heauy
countenance
,
and
by
the
griefes
thereof
the
spirits
are
oppressed
.
Doct.
It
is
best
both
for
soule
and
body
,
to
keepe
the
heart
cheerfull
against
all
worldly
vexations
.
Godly
sorrow
for
sinne
is
vndoubtedly
expedient
and
necessarie
,
because
it
is
a
medicine
to
expell
sinne
,
and
mixed
with
comfort
,
and
maketh
a
way
for
more
comfort
to
follow
after
:
but
then
it
is
moderate
without
excesse
,
because
the
spirit
from
whence
it
proceedeth
,
worketh
nothing
beyond
due
measure
:
but
of
griefes
that
grow
from
carnall
causes
,
the
fewest
are
too
many
,
and
the
smallest
too
great
.
Else
why
doth
S.
Paul
,
and
Dauid
in
Phil.
4.
4.
like
manner
,
so
often
and
so
earnestly
exhort
vs
to
reioice
in
Psal.
33.
1.
the
Lord
,
and
alwaies
to
reioice
?
And
why
doth
Salomon
so
confidently
testifie
,
that
a
ioifull
heart
causeth
good
health
,
but
a
sorrowfull
Prouer.
17.
22.
minde
drieth
the
bones
?
Reasons
.
1
First
,
the
Lord
requireth
ioy
and
gladnesse
in
all
them
that
yeeld
worship
vnto
him
;
and
in
signification
thereof
,
ordained
the
solemne
feasts
among
the
Israelites
.
and
therefore
the
seruices
which
are
offered
to
him
without
all
cheerefulnesse
,
haue
seldome
any
acceptance
from
him
.
Secondly
,
the
comfort
and
ioy
that
is
in
the
godly
,
doth
minister
vnto
them
a
force
and
power
for
the
due
performance
of
euery
good
dutie
.
Be
not
sorrowful
(
saith
Nehemiah
,
Nehe.
8.
10.
with
Ezra
and
others
,
when
the
people
mourned
vnseasonably
)
for
the
ioy
of
the
Lord
is
your
strength
.
A
heart
replenished
with
hope
and
sound
comfort
,
is
euermore
in
best
readinesse
to
praise
the
Lord
,
to
pray
to
the
Lord
,
to
hearken
to
the
Lord
when
he
sendeth
his
word
,
and
to
yeeld
such
obedience
as
his
word
requireth
.
They
that
are
so
affected
,
addict
themselues
to
the
exercises
of
Religion
with
deuotion
;
vnto
the
workes
of
mercy
with
willingnesse
;
and
to
the
affaires
of
their
calling
with
faithfulnesse
:
whereas
all
commonly
is
contrary
in
them
which
giue
ouer
themselues
to
passionate
griefes
and
heauinesse
.
Vse
1
Reproofe
of
them
that
torment
themselues
with
superfluous
and
hurtfull
vexations
.
They
must
necessarily
be
grieued
(
otherwise
how
can
they
bee
pardoned
?
)
for
their
vnnecessarie
griefes
,
wherewith
they
haue
oppressed
their
soules
,
and
so
miserably
macerated
their
bodies
.
Instruction
,
to
vse
all
good
meanes
to
retaine
cheerefulnesse
of
spirit
,
and
to
repaire
it
againe
as
often
as
it
shall
beginne
to
decay
:
and
for
this
purpose
let
euery
man
labour
for
vprightnesse
,
without
which
there
can
bee
no
sound
ioifulnesse
;
and
from
which
,
Christian
comfort
is
neuer
totally
disioined
;
for
it
is
the
spirit
of
God
that
worketh
sinceritie
:
and
ioy
and
peace
are
the
fruits
of
the
same
spirit
,
as
the
Apostle
Gal.
5.
22.
testifieth
to
the
Galathians
:
and
withall
,
the
company
,
and
counsels
,
and
consolations
of
godly
friends
,
which
know
how
to
minister
a
word
in
due
season
to
him
that
is
weary
,
are
of
no
small
force
to
reuiue
them
that
are
oppressed
with
affliction
and
anguish
.
Deale
plainly
with
them
,
and
they
will
deale
faithfully
with
you
.
Let
them
know
the
true
cause
of
your
feare
and
sorrow
,
and
you
shall
know
the
right
remedie
,
whereby
both
may
be
holpen
.
And
adde
heereunto
,
that
their
loue
and
compassion
,
their
skill
and
discretion
,
their
praiers
and
supplications
,
are
like
to
be
very
forcible
meanes
to
procure
the
medecine
to
worke
vpon
the
heart
for
the
effectuall
healing
of
it
.
Verse
14.
The
heart
of
him
that
hath
vnderstanding
seeketh
knowledge
:
but
the
mouth
of
the
foole
is
fed
with
foolishnesse
.
THE
heart
of
him
that
hath
vnderstanding
]
The
vpright
desire
,
and
sincere
affection
of
him
that
is
wise
vnto
saluation
:
[
seeketh
for
knowledge
]
mooueth
his
lips
,
and
eares
,
and
senses
,
diligently
to
labour
for
increase
of
that
holy
wisdome
wherewith
he
is
already
endued
:
[
but
the
mouth
of
the
foole
is
fed
with
foolishnesse
]
that
is
,
Leaudnesse
of
life
,
and
practise
of
euill
,
are
as
delightfull
to
the
minde
of
a
sinfull
person
,
as
delicious
food
is
to
the
mouth
and
taste
:
and
he
that
hath
a
wicked
heart
,
will
be
as
greedy
to
satisfie
his
lust
at
euery
moment
,
as
he
that
hath
a
dainty
tooth
will
be
desirous
to
feed
on
delicate
dishes
at
euery
meale
.
And
so
it
is
agreeable
to
that
which
is
in
the
fourth
Chapter
,
where
sinners
are
said
to
eat
the
bread
of
wickednesse
,
and
Prouer.
4.
17.
to
drinke
the
wine
of
violence
:
that
is
,
It
is
meat
and
drinke
to
them
to
doe
mischiefe
.
The
sense
and
opposition
in
effect
tend
to
this
,
that
the
heart
of
a
wise
man
seeketh
for
knowledge
,
and
therfore
his
soule
is
fed
with
grace
:
and
the
heart
of
a
foole
doth
hunt
after
folly
,
and
therefore
his
mouth
is
fed
with
foolishnesse
.
Doct.
Grace
and
vngodlinesse
make
the
greatest
difference
betweene
the
persons
in
whom
they
seuerally
raigne
.
Their
hearts
are
contrarie
:
Their
desires
are
contrarie
:
Their
endeuours
are
contrarie
:
and
so
are
their
delights
;
and
so
are
their
practises
;
and
so
are
all
their
waies
.
And
the
very
same
hee
meant
and
spake
before
,
when
hee
said
,
It
is
a
Prouer.
10.
23
pastime
to
a
foole
to
commit
wickednesse
:
but
wisdome
is
the
delight
of
a
man
of
vnderstanding
.
Reason
1
First
,
because
the
one
sort
is
after
the
spirit
,
and
therefore
they
sauour
the
things
of
the
spirit
;
and
the
other
sort
is
after
the
flesh
,
and
therefore
they
sauour
the
things
of
the
flesh
.
Secondly
,
because
the
one
sort
is
guided
by
iudgement
,
and
chuse
that
which
will
chiefly
comfort
their
consciences
;
and
the
other
is
altogether
lead
by
lust
,
and
seeke
only
that
which
will
satisfie
their
senses
.
Thirdly
,
faith
maketh
the
one
sort
to
cast
an
eie
to
that
which
will
follow
heereafter
:
and
sensualitie
causeth
the
other
,
like
brute
beasts
,
made
to
be
destroied
,
onely
to
looke
to
that
which
is
present
.
Vse
1
Reproofe
of
their
folly
,
which
arrogate
to
themselues
a
pollicie
and
skill
to
serue
their
owne
turnes
both
in
pietie
and
sinfulnesse
:
they
will
walke
in
the
waies
of
the
wicked
,
and
follow
the
course
of
the
world
for
their
profit
and
pleasure
,
and
yet
seeme
also
to
imitate
the
godly
,
and
to
take
vpon
them
a
shew
of
Religion
for
their
credit
and
hope
of
saluation
.
But
who
told
them
that
they
may
knit
such
a
knot
,
and
bring
such
contrary
ends
together
,
when
our
Sauiour
telleth
vs
,
that
no
man
can
serue
two
masters
;
when
S.
Matth.
6.
24.
Iohn
saith
,
that
if
a
man
loue
the
world
,
the
loue
of
the
father
is
1.
Iohn
2.
15.
not
in
him
;
when
S.
Iames
saith
,
that
whosoeuer
will
be
a
friend
Iam.
4.
4.
to
the
world
,
is
made
the
enemie
of
God
?
Consolation
to
those
whom
corrupt
nature
causeth
sometimes
to
taste
of
sinne
,
but
can
neuer
allure
to
feed
on
it
.
Though
the
flesh
doe
relish
it
a
little
while
,
and
feele
a
kind
of
sweetnesse
in
it
,
yet
the
spirit
doth
vtterly
distaste
it
forthwith
,
and
findeth
it
to
be
full
of
bitternesse
:
and
albeit
they
slip
into
faults
,
as
the
wicked
rush
into
rebellion
,
yet
they
please
not
themselues
in
the
faults
which
they
commit
,
as
the
wicked
doe
in
playing
the
Rebels
.
Verse
15.
All
the
daies
of
the
afflicted
are
euill
:
but
hee
that
hath
a
good
heart
[
is
at
]
a
continuall
feast
.
BY
the
next
two
verses
following
it
may
appeare
,
that
by
the
afflicted
is
meant
such
a
one
as
(
through
defect
of
faith
and
contentednesse
)
is
troubled
in
minde
for
pouertie
,
or
other
outward
calamities
,
because
his
worldly
estate
and
condition
is
no
better
.
And
of
him
it
is
said
,
that
all
his
daies
are
euill
:
that
is
,
His
whole
life
,
during
those
wants
,
or
crosses
,
or
feares
,
till
the
heart
be
holpen
by
grace
[
are
euil
]
grieuous
,
tedious
,
and
full
of
bitter
vexations
:
[
but
hee
that
hath
a
good
heart
]
which
is
at
peace
with
God
,
and
freed
from
the
power
of
infidelitie
and
sinfulnesse
:
[
is
at
a
continuall
feast
]
is
no
more
burdened
with
want
at
any
time
,
than
they
which
haue
varietie
of
dishes
before
them
:
and
no
lesse
filled
with
delights
at
all
times
,
than
they
which
are
well
satisfied
with
dainty
meats
and
pleasant
wines
.
For
the
comparison
is
from
the
comfort
and
commodities
of
banquets
,
and
not
the
surfets
and
excesse
thereof
.
Yet
this
is
according
to
the
degrees
of
that
goodnesse
which
is
in
mens
soules
:
so
much
godlinesse
as
they
haue
,
so
much
refreshing
they
finde
in
their
afflictions
:
and
because
none
can
attaine
vnto
a
perfection
thereof
,
therefore
none
shall
be
rid
of
all
worldly
griefes
,
and
dreads
,
and
discontentments
.
The
sense
and
exposition
tendeth
to
this
purpose
:
All
the
daies
of
him
that
hath
an
euill
heart
,
are
as
grieuous
when
he
is
afflicted
,
as
if
he
were
pinched
with
continuall
penury
:
but
all
the
daies
of
him
that
hath
a
good
heart
when
hee
is
afflicted
,
are
as
ioious
as
if
he
were
at
a
continuall
feast
.
Doct.
Euery
mans
crosses
and
troubles
are
burdenous
or
easie
,
according
to
the
state
of
his
heart
.
It
shall
bee
needlesse
to
shew
by
testimonies
,
or
examples
out
of
the
word
,
how
vehemently
carnall
griefe
doth
torment
the
mindes
of
them
that
are
destitute
of
spirituall
grace
,
seeing
that
experience
maketh
it
manifest
,
that
temporarie
miseries
are
more
felt
and
feared
of
men
vnregenerate
,
than
is
the
danger
of
eternall
destruction
.
But
for
the
other
point
,
that
godlinesse
doth
bring
more
contentment
and
comfort
,
than
afflictions
can
worke
vexations
and
sorrow
,
let
S.
Paul
witnesse
by
triall
in
himselfe
,
who
found
matter
of
reioicing
in
necessities
,
in
2.
Cor.
6.
4.
5.
distresses
,
iustripes
,
in
imprisonments
,
&c.
And
let
the
godly
Hebrewes
,
in
stead
of
many
others
,
bee
produced
for
the
verifying
of
the
same
:
for
besides
the
reproches
and
afflictions
which
they
susteined
,
being
made
a
very
gazing-stocke
(
as
the
Apostle
Heb.
10.
33.
34
speaketh
)
they
suffred
with
ioy
the
spoiling
of
their
goods
,
knowing
in
themselues
how
that
they
had
in
heauen
a
better
and
enduring
substance
.
Reason
1
First
,
all
sinfull
men
make
profit
and
pleasures
,
and
other
earthly
things
,
their
principall
treasure
,
reposing
their
whole
felicitie
in
the
same
:
and
therefore
when
wealth
and
worldly
things
doe
faile
,
their
hope
and
happinesse
must
needs
also
fall
;
whereas
godly
men
make
God
and
his
fauour
their
portion
,
and
heauen
and
saluation
their
inheritance
.
Now
because
these
are
as
much
apprehended
in
lowest
aduersitie
as
highest
prosperitie
,
therefore
their
hearts
bee
as
ioifull
when
they
are
in
boisterous
troubles
,
as
if
they
were
in
peaceable
tranquillitie
.
Secondly
,
vngodly
men
haue
nothing
but
flesh
in
them
to
helpe
to
beare
their
burdens
;
and
that
causeth
infidelitie
to
adde
to
the
weight
of
them
,
by
feares
and
discouragements
,
which
vsually
crush
them
sorer
than
the
crosses
themselues
:
whereas
the
godly
haue
the
spirit
to
support
them
,
which
vseth
faith
to
reuiue
their
spirits
,
and
animate
their
hearts
,
with
assurance
of
Gods
helpfull
presence
,
during
the
time
of
their
triall
,
and
of
seasonable
deliuerance
,
when
they
shall
bee
sufficiently
tried
,
and
of
the
fruit
of
all
their
sufferings
after
that
their
sorrowes
be
ended
.
Vse
.
Instruction
,
that
so
farre
foorth
as
we
would
liue
a
comfortable
life
,
wee
should
seeke
to
build
vp
our
inward
man
more
than
our
outward
estates
;
that
our
hearts
bee
better
furnished
than
our
houses
,
and
our
consciences
than
our
coffers
:
that
our
stocke
of
faith
and
euerlasting
goodnesse
may
exceed
our
store
of
coine
and
temporall
goods
:
and
so
shall
we
be
fensed
against
all
perils
,
and
prouided
for
against
all
wants
,
and
secured
against
all
accidents
whatsoeuer
shall
fall
out
heereafter
.
2.
If
passions
and
distempers
bee
stirring
in
vs
when
any
kinde
of
afflictions
doe
come
vpon
vs
,
it
shall
bee
needfull
to
search
our
hearts
,
and
examine
our
soules
,
what
euill
there
is
in
them
abounding
,
and
what
good
there
is
wanting
;
for
all
impaciencie
proceedeth
from
the
excesse
of
the
one
,
and
defect
of
the
other
.
Verse
16.
Better
is
a
little
with
the
feare
of
the
Lord
,
than
great
treasure
,
and
trouble
therewith
.
BEtter
is
a
little
]
A
small
portion
of
goods
is
more
profitable
and
comfortable
,
[
with
the
feare
of
the
Lord
]
with
godlinesse
causing
a
contented
minde
with
ioy
,
and
procuring
Gods
blessing
for
vse
:
[
than
great
treasure
]
than
the
abundance
of
wealth
:
[
with
trouble
]
with
sinfulnesse
which
bringeth
trouble
,
namely
feare
,
care
,
sorrow
,
and
many
curses
with
the
checke
of
an
ill
conscience
:
for
where
Religion
is
not
,
there
griefes
and
vexations
will
be
:
and
the
more
riches
a
wicked
man
hath
,
whereby
hee
may
seeme
to
bee
free
from
all
molestations
,
the
more
incumbrances
hee
hath
,
which
are
alwaies
ready
to
molest
him
.
Doct.
Though
sinfull
men
haue
larger
possessions
than
the
godly
,
yet
godly
mens
goods
be
much
more
worth
than
theirs
.
They
are
pretious
riches
,
as
hee
termeth
them
in
the
twelfth
Chapter
,
and
27.
verse
,
where
the
point
hath
beene
handled
in
both
the
Doctrines
.
Verse
17.
Better
is
a
dinner
of
greene
hearbes
where
loue
is
,
than
a
stalled
Oxe
,
and
hatred
therewith
.
BEtter
]
More
laudable
in
the
house
,
and
acceptable
to
the
guest
:
[
is
a
dinner
of
greene
hearbes
]
very
meane
and
slender
fare
:
[
where
loue
is
]
where
is
concord
and
hearty
good
will
:
[
than
a
stalled
Oxe
]
than
great
store
of
good
meat
,
and
all
manner
of
prouision
that
appertaineth
to
a
sumptuous
feast
:
[
and
hatred
therewith
]
an
euill
affection
,
either
towards
the
parties
bidden
,
or
one
towards
another
.
Doct.
There
is
best
cheere
where
is
best
companie
to
eat
and
drinke
with
.
It
is
said
to
the
same
purpose
,
as
it
may
appeare
by
the
force
of
the
argument
,
in
another
Prouerbe
,
that
better
is
a
drie
morseil
,
if
peace
be
with
it
,
than
an
house
full
of
sacrifices
,
Prouer.
17.
1.
with
strife
.
There
were
many
great
Feasts
in
the
time
of
the
Apostles
,
and
yet
of
them
none
are
so
much
commended
in
the
Scriptures
as
the
meetings
of
the
beleeuers
,
which
did
eat
meat
Act.
2
46.
together
with
gladnesse
and
singlenesse
of
heart
:
notwithstanding
they
had
neither
so
much
meat
,
nor
so
costly
dishes
,
as
diuers
others
had
.
It
is
noted
of
Abraham
,
that
he
entertained
God
and
his
Angels
to
dinner
.
The
Lord
himselfe
would
be
his
guest
,
sithence
he
would
be
so
good
an
house-keeper
:
and
yet
the
victuals
which
are
mentioned
were
only
butter
and
milke
,
and
veale
that
had
not
time
to
coole
betweene
the
killing
and
dressing
:
notwithstanding
his
hospitalitie
is
preferred
before
the
Persian
Kings
royall
banquet
:
for
the
one
Ester
1.
purposed
to
shew
his
greatnesse
in
pompe
,
and
the
other
his
goodnesse
in
loue
.
The
one
dealt
exceeding
vnkindly
with
his
owne
wife
,
and
the
other
very
courteously
with
them
that
seemed
to
him
to
be
meere
strangers
.
Reason
1
First
,
kindnesse
and
friendship
to
them
that
are
ingenuously
disposed
,
doth
more
and
longer
refresh
their
hearts
,
than
any
food
,
though
neuer
so
sweet
and
pleasant
;
especially
comming
from
him
,
or
in
the
companie
of
them
,
whom
he
knoweth
to
be
hardly
affected
towards
him
.
Secondly
,
where
is
store
of
meat
,
and
want
of
good
will
,
there
must
needs
be
either
lumpishnesse
,
or
wrangling
,
or
dissimulation
among
them
that
sit
together
:
and
often
thence
spring
the
beginnings
of
suits
and
contentions
,
and
of
quarrels
and
murders
;
yea
sometimes
they
are
purposely
aimed
at
in
the
same
,
as
Saul
intended
on
an
holy
daies
feast
to
kill
Dauid
;
and
Absolon
made
a
sheepe-shearing
banquet
to
dispatch
Amnon
.
Now
where
loue
is
,
there
euery
one
is
cheerefull
to
other
,
and
edifieth
others
,
and
beareth
with
others
,
and
dealeth
faithfully
with
others
:
and
so
that
which
is
wanting
in
their
commons
,
is
fully
supplied
in
their
fruitfull
conference
.
Vse
1
Reproofe
of
them
that
neuer
inuite
any
friends
to
their
houses
,
because
they
cannot
prouide
so
good
cheere
as
they
wish
for
them
.
Instruction
,
that
if
we
be
called
in
kindnesse
to
our
neighbours
table
,
we
be
not
discontented
,
though
there
be
not
so
many
messes
,
or
varietie
of
dishes
,
as
wee
may
peraduenture
meet
with
in
some
other
places
where
wee
shall
not
be
so
welcome
.
They
that
dresse
most
meat
are
not
alwaies
the
kindest
men
:
for
our
Sauiour
was
full
of
liberality
when
hee
gaue
but
barly-bread
and
fish
to
his
Disciples
;
and
Nabal
was
but
a
Churle
,
though
he
killed
both
beeues
and
muttons
for
his
sheepe-shearers
.
Consolation
to
them
whom
God
abridgeth
of
that
plenty
which
many
others
enioy
,
if
they
enioy
that
Christian
loue
together
which
many
others
are
abridged
of
:
their
mindes
may
be
as
well
refreshed
with
a
little
,
and
a
little
may
bee
as
wholesome
and
good
for
their
bodies
.
Eliiah
at
Sarepta
had
but
one
kinde
of
foode
,
as
it
may
appeare
,
all
the
time
of
his
soiourning
there
:
and
yet
Ahab
and
Iezabel
had
not
so
much
comfort
in
their
great
varieties
,
as
hee
and
the
Widow
had
in
one
kinde
of
foode
.
Verse
18.
An
angry
man
stirreth
vp
contention
:
but
hee
that
is
slow
to
wrath
,
appeaseth
strife
.
AN
angry
man
]
Such
ouer
whom
wrath
and
passion
hath
power
,
and
in
whom
it
raigneth
,
(
for
in
the
originall
text
he
is
called
a
man
of
anger
)
[
stirreth
vp
contention
]
increaseth
dissension
where
he
findeth
discord
,
and
maketh
debate
where
peace
was
before
:
[
but
hee
that
is
slow
to
wrath
]
which
can
gouerne
his
affections
,
and
not
be
angry
without
cause
;
or
beyond
measure
,
[
appeaseth
strife
]
endeuoureth
to
pacifie
that
displeasure
which
one
man
hath
conceiued
against
another
:
so
that
he
is
not
only
vnlike
to
him
that
is
giuen
to
anger
,
and
will
not
raise
contention
as
hee
doth
,
but
taketh
a
course
quite
contrarie
to
his
,
in
reconciling
them
that
be
at
variance
.
Doct.
Fumish
and
froward
men
are
alwaies
troublesome
and
turbulent
persons
.
They
commonly
bring
with
them
fire
and
fuell
,
and
bellowes
to
make
combustions
and
stirres
wheresoeuer
they
come
.
The
same
words
of
this
text
are
repeated
againe
in
another
place
,
where
it
is
said
,
that
an
angrie
man
Prouer.
29.
22.
stirreth
vp
strife
,
and
a
furious
man
aboundeth
in
transgression
.
Reasons
.
First
,
pride
worketh
very
strongly
in
them
;
and
onely
by
pride
doe
men
make
contentions
.
They
thinke
the
wrongs
Prouer.
13.
10
that
seeme
to
be
offered
vnto
them
,
are
too
many
;
and
the
duties
that
are
performed
,
too
few
;
and
the
regard
that
is
had
of
them
,
too
little
;
and
nothing
is
enough
to
satisfie
their
desires
;
and
therefore
nothing
will
serue
their
turnes
to
keepe
them
from
brawling
.
Secondly
,
they
are
void
of
loue
,
and
therefore
full
of
strife
,
willing
to
disquiet
others
with
their
frowardnesse
,
and
glad
to
make
others
as
vnquiet
and
froward
as
themselues
.
Now
the
contrarie
is
in
men
of
milde
and
moderate
spirits
:
their
hearts
are
replenished
with
humility
:
they
consider
how
themselues
haue
beene
pardoned
by
the
goodnesse
of
the
Lord
,
and
therefore
can
easily
passe
by
the
trespasses
of
their
brethren
:
They
are
more
ready
to
performe
dutie
than
to
require
it
:
They
deeme
themselues
vnworthy
of
that
estimation
which
is
had
of
them
,
and
therefore
grudge
not
that
they
are
no
better
esteemed
:
and
finally
,
their
Christian
loue
doth
cause
them
to
seeke
the
meanes
how
they
may
shew
themselues
peaceable
towards
all
men
,
and
maketh
them
desirous
that
all
men
should
be
peaceable
.
Vse
1
Instruction
,
to
keepe
our selues
,
as
much
as
we
may
,
from
the
companie
of
testie
persons
,
which
vpon
euery
slight
occasion
will
be
ready
to
wrangle
,
and
fall
out
with
their
companions
:
for
we
may
quickly
learne
to
grow
contentious
,
Prouer.
22.
25
if
we
conuerse
much
with
them
that
loue
contentions
.
To
shew
foorth
the
moderation
of
our
owne
mindes
,
by
making
peace
and
good
agreement
betweene
others
that
are
at
difference
.
Verse
19.
The
way
of
the
slothfull
is
as
an
hedge
of
thornes
:
but
the
way
of
the
righteous
is
[
as
]
a
paued
causey
.
THE
way
of
the
sluggard
]
Not
that
leaud
and
licentious
course
of
life
which
a
sinfull
slothfull
person
doth
take
,
(
for
that
seemes
plaine
and
pleasant
vnto
him
)
but
the
good
and
honest
conuersation
which
he
ought
to
walke
in
:
[
is
as
an
hedge
of
thornes
]
appeareth
to
him
to
be
full
of
difficulties
and
dangers
,
as
a
path
that
is
all
ouer-growen
with
thornes
and
briars
:
and
therefore
either
hee
dareth
not
enter
into
it
,
because
he
feareth
perils
;
or
else
hee
will
not
proceed
forwards
,
because
he
findeth
inconueniences
:
[
but
the
way
of
the
righteous
]
the
vse
and
exercise
of
those
good
duties
which
euery
godly
diligent
man
performeth
:
[
is
[
as
]
a
paued
causey
]
plaine
,
easie
,
and
commodious
:
and
therefore
he
goeth
on
in
the
same
with
good
contentment
and
comfort
.
Doct.
Euery
good
seruice
is
hard
or
easie
,
according
as
mens
wils
are
inclined
vnto
it
.
Hee
that
hath
his
minde
prest
and
ready
to
the
practise
of
any
duty
,
either
of
pietie
,
iustice
,
or
mercy
,
will
obserue
all
the
inducements
that
may
lead
him
to
the
same
:
and
he
that
is
auerse
and
backward
,
will
looke
to
all
the
impediments
that
may
discourage
him
from
it
.
That
Israel
should
root
out
the
Canaanites
,
the
vnfaithfull
spies
thought
it
no
lesse
impossible
,
than
for
Grashoppers
to
Num.
13.
34.
ouercome
Giants
:
but
Caleb
and
Ioshua
knew
it
to
bee
no
more
vnlikely
,
than
for
armed
souldiers
to
vanquish
naked
people
,
or
for
hungry
persons
to
eat
vp
meat
.
They
are
but
Num.
14.
39.
bread
for
vs
(
say
they
)
their
shield
is
departed
from
them
,
and
the
Lord
is
with
vs
:
feare
them
not
.
Reason
1
First
,
the
one
is
fortified
with
the
force
of
loue
,
which
is
vnresistable
,
and
strong
as
death
,
that
nothing
can
withstand
Cant.
8.
6.
it
:
and
the
other
being
destitute
of
all
loue
to
any
goodnes
,
are
likewise
void
of
all
power
to
proceed
in
,
and
goe
thorow
with
any
worke
that
is
good
.
Secondly
,
faith
sheweth
to
the
one
what
helpe
God
will
minister
,
and
what
reward
he
will
render
to
all
them
that
applie
themselues
to
his
seruice
.
And
infidelitie
perswadeth
the
other
,
that
well-doing
is
needlesse
,
and
bootlesse
,
and
fruitlesse
:
or
chargeable
,
or
contemptible
,
or
troublesome
,
or
tedious
:
against
pleasure
,
or
profit
,
or
credit
,
or
safety
.
Vse
.
Instruction
,
not
to
hearken
to
the
excuses
of
them
that
are
vnwilling
to
be
well
exercised
:
for
as
they
are
found
absurd
when
they
are
duly
examined
,
so
are
they
full
of
dangers
where
they
are
rashly
credited
.
That
which
they
pretend
for
themselues
,
may
also
discourage
the
hearts
of
others
if
any
heed
be
giuen
vnto
them
.
Who
would
be
bold
to
vndertake
his
iourney
,
or
goe
out
of
his
owne
doores
,
if
hee
beleeued
the
sluggard
when
he
saith
,
A
Lion
is
in
the
way
:
A
Prouer.
26.
13.
Lion
is
in
the
streets
?
Incouragement
to
them
whose
hearts
are
faithfull
;
that
they
shall
want
neither
direction
,
nor
assistance
,
nor
any
good
furtherance
in
the
waies
of
the
Lord.
Euery
valley
shall
be
Luke
.
3.
5.
filled
,
and
euery
mountaine
and
hill
shall
be
brought
low
,
and
crooked
things
shall
be
made
strait
,
and
the
rough
waies
shall
bee
made
smooth
vnto
them
.
All
lets
and
impediments
,
both
inward
and
outward
,
shall
be
remooued
:
and
all
good
opportunities
,
and
abilitie
to
take
the
benefit
thereof
,
shall
be
offred
and
yeelded
vnto
them
.
Verse
20.
A
wise
sonnereioiceth
[
his
]
father
:
but
a
foolish
son
despiseth
his
mother
.
A
Wise
sonne
]
A
childe
that
is
indued
with
grace
,
and
vertuously
inclined
:
[
reioiceth
his
father
]
bringeth
comfort
to
both
parents
for
his
pietie
and
feare
of
God
(
if
they
themselues
be
religious
and
godly
,
otherwise
it
may
be
they
will
be
the
more
vexed
at
it
)
for
his
obedience
and
dutifull
behauiour
towards
them
,
and
for
his
owne
good
credit
with
all
wise
men
that
know
his
waies
,
and
the
blessing
of
God
vpon
his
state
.
[
but
a
foolish
sonne
]
such
a
one
as
is
giuen
to
be
leaud
and
wicked
:
[
despiseth
his
mother
]
sheweth
contempt
to
mother
and
father
,
but
especially
to
the
mother
,
because
he
presumeth
to
be
more
bold
with
her
,
and
because
his
state
commonly
doth
lesse
depend
vpon
her
.
The
opposition
is
thus
to
bee
conceaued
:
A
wise
sonne
doth
honour
his
father
and
mother
,
and
therefore
doth
make
them
to
be
glad
:
but
a
foolish
sonne
despiseth
mother
and
father
,
and
therefore
causeth
them
to
mourne
.
See
chap.
10.
verse
1.
Verse
21.
Foolishnesse
is
ioy
to
him
that
is
destitute
of
vnderstanding
:
but
a
man
of
vnderstanding
will
walke
vprightly
.
FOOlishnesse
]
Wickednesse
and
sinne
:
[
is
ioy
]
desired
,
and
committed
,
and
continued
in
with
delight
:
[
to
him
that
is
destitute
of
vnderstanding
a●●
full
man
that
is
without
all
sauing
knowledge
,
and
heauenly
wisdome
:
[
but
a
man
of
vnderstanding
]
such
a
one
as
is
godly
wise
,
whose
minde
the
Holy
Ghost
hath
enlightned
with
the
sound
knowledge
of
the
word
:
[
walketh
vprightly
]
ordereth
his
conuersation
aright
,
and
that
in
the
truth
and
sinceritie
of
his
heart
.
Thus
standeth
the
opposition
:
Foolishnesse
is
ioy
to
him
that
is
destitute
of
vnderstanding
,
and
therefore
he
walketh
peruersly
:
but
wisdome
is
ioy
to
him
that
is
a
man
of
vnderstanding
,
and
therefore
he
walketh
vprightly
.
See
chap.
10.
verse
23.
Verse
22.
Without
counsell
,
thoughts
come
to
nought
:
but
by
store
of
Counsellers
they
shall
be
established
.
WIthout
counsell
]
When
men
in
difficult
and
doubtfull
cases
will
trust
to
their
owne
wit
,
and
consult
with
no
others
whether
their
enterprises
be
conuenient
,
and
by
what
meanes
they
may
effect
them
:
[
thoughts
come
to
nought
]
either
they
grow
weary
of
their
attempts
,
or
are
defeated
of
their
purposes
:
or
though
they
seeme
to
succeed
well
for
a
time
,
yet
their
hopes
are
frustrate
in
the
end
:
[
but
by
the
multitude
of
Counsellers
]
which
are
wise
,
and
giue
faithfull
counsell
,
if
their
faithfull
counsell
be
harkened
vnto
and
obeied
:
[
they
are
established
]
in
the
Hebrew
text
the
Verbe
is
of
the
singular
number
,
but
collectiuely
spoken
:
meaning
that
all
and
euery
one
of
those
thoughts
which
are
so
directed
by
counsell
,
shall
haue
a
constant
prosperous
successe
at
the
last
,
if
not
at
the
first
.
Doct.
Hee
dealeth
best
for
himselfe
,
which
ordereth
his
affaires
with
good
aduice
.
The
lesse
confident
any
man
is
of
his
owne
iudgement
and
skill
,
the
better
hee
is
like
to
speed
in
his
actions
and
waies
.
And
for
this
cause
the
spirit
of
God
elswhere
giueth
this
precept
:
Establish
thy
thoughts
by
counsell
,
and
by
Prouer.
10.
18
counsell
make
warre
.
So
Dauid
did
vsually
,
inquiring
of
the
Prophets
and
Priests
what
he
ought
to
doe
,
and
therefore
vsually
he
had
good
successe
:
and
heereof
he
failed
sometimes
,
as
in
the
numbring
of
the
people
;
and
therefore
sometimes
hee
brought
troubles
vpon
himselfe
,
as
it
fell
out
after
the
people
were
numbred
.
This
wholesome
instruction
Rhehoboam
refused
,
when
he
declined
from
the
counsell
of
his
ancient
Senators
:
and
Achab
despised
,
when
he
quarrelled
with
Micaiah
:
and
therefore
Rhehoboam
had
a
rent
made
in
his
Kingdome
,
and
Ahab
fell
into
vtter
destruction
.
Reasons
.
1
First
,
no
mortall
man
can
attaine
vnto
such
depth
of
iudgement
and
vnderstanding
,
to
be
able
sufficiently
,
by
his
owne
knowledge
,
to
manage
all
his
affaires
:
God
will
haue
euery
man
stand
in
need
of
his
brothers
direction
:
That
is
reuealed
to
some
,
which
is
hid
from
others
:
and
many
eies
may
cleerely
apprehend
that
which
no
one
could
possiblie
haue
pierced
into
.
Secondly
,
euery
man
by
nature
is
somewhat
partiall
to
his
affection
,
and
may
easily
be
induced
to
adde
weight
by
colour
of
reason
,
to
that
end
of
the
scale
whereunto
his
desire
more
inclineth
:
whereas
hee
that
leaneth
on
neither
side
,
may
discerne
the
stronger
motiues
to
bee
on
the
other
side
.
Vse
1
Reproofe
of
rash
heady
persons
,
which
commit
all
their
affaires
to
happe-hazzard
,
without
any
dread
of
after-claps
to
fall
out
,
or
prouidence
of
good
successe
to
follow
.
And
it
serueth
also
for
the
reprehension
of
others
,
which
earnestly
desiring
,
and
certainly
concluding
of
all
good
prosperitie
and
happinesse
,
doe
yet
repose
so
much
affiance
in
their
owne
vnderstanding
and
wisdome
,
as
that
they
thinke
they
haue
no
need
either
to
bee
taught
of
God
,
or
aduised
by
man
.
But
these
haue
beene
already
spoken
of
vpon
the
like
occasion
,
Chap.
11.
14.
Instruction
,
not
to
be
slacke
to
aske
counsell
in
all
matters
of
importance
,
nor
slow
to
obserue
it
whensoeuer
it
is
offered
:
Thou
maist
with
more
assurance
expect
a
blessing
from
God
,
because
heerein
thou
yeeldest
obedience
to
God
:
but
though
the
euent
should
seeme
not
to
be
answerable
to
thy
wish
,
yet
were
not
thy
labour
altogether
lost
,
neither
should
thy
heart
faile
of
the
comfort
of
thy
endeuours
,
forasmuch
as
thou
hast
performed
a
duty
in
auoiding
of
rashnesse
.
Verse
23.
A
ioy
commeth
to
a
man
by
the
answer
of
his
mouth
:
and
how
good
is
a
word
in
due
season
?
A
ioy
commeth
to
a
man
]
A
good
man
shall
finde
either
sooner
or
latter
,
comfort
and
gladnesse
[
by
the
answer
of
his
mouth
]
by
the
wholesome
words
which
hee
vttereth
with
his
mouth
,
whether
hee
answer
to
things
demanded
,
or
otherwise
:
[
And
how
good
is
a
word
in
due
season
?
]
that
is
to
say
,
maruellous
profitable
and
delightfull
to
himselfe
and
others
,
a●e
faithfull
speeches
discreetly
deliuered
,
all
meet
circumstances
of
time
,
place
,
and
persons
,
being
duly
obserued
.
Doct.
Whosoeuer
applieth
his
tongue
to
doe
good
therewith
,
shall
haue
the
g●●atest
〈◊〉
by
●●
himselfe
.
A
man
shall
eat
Prouerb
.
13.
2.
good
things
by
the
〈…〉
as
it
〈…〉
Prouerbe
.
A
man
shall
bee
sac●a●e
〈◊〉
good
things
by
the
fruit
of
his
mouth
,
Prouer
12.
14
as
〈…〉
in
〈◊〉
●he
Prouerbe
.
Reason
1
First
he
will
learne
that
which
he
teacheth
others
,
and
pra●●●s●
that
wh●●●●●
he
perswadeth
others
,
and
haue
feeling
of
that
wherewith
〈◊〉
affecteth
others
.
And
by
all
this
doth
commodit●
〈…〉
.
Secondly
,
his
loue
doth
make
his
brethrens
good
to
become
his
owne
,
and
then
especially
when
hee
hath
beene
by
counsell
,
or
consolation
,
or
the
like
,
a
meanes
and
instrument
of
the
same
.
And
therefore
S.
Paul
telleth
the
faithfull
Philippians
,
who
were
conuerted
by
his
ministerie
,
that
they
were
his
ioy
and
his
crowne
.
Philip
4
1.
Thirdly
,
the
hope
of
reward
for
that
good
which
they
haue
done
by
their
fruitfull
speeches
,
refresheth
their
hearts
for
the
present
heere
,
and
will
bring
them
fulnesse
of
glorie
and
gladnesse
for
euermore
heereafter
.
Vse
1
Incouragement
to
vse
our
lips
constantly
to
holy
and
profitable
communications
,
sithence
the
greater
part
of
the
profit
will
redound
to
our selues
.
And
albert
none
should
make
vse
of
them
,
but
euery
one
reiect
them
:
nay
,
what
though
we
should
be
maligned
and
molested
for
telling
the
truth
?
Yet
if
our
hearts
be
vpright
,
together
with
our
endeuours
,
wee
may
truly
say
with
that
Prophet
,
whose
strength
seemed
to
bee
spent
in
vaine
,
and
his
labour
vtterly
lost
:
For
all
this
,
my
Isa.
49.
4
5.
iudgement
is
with
the
Lord
,
and
my
worke
with
my
God
,
yet
shall
I
be
glorious
in
the
eies
of
the
Lord
,
and
my
God
shall
be
my
strength
.
Instruction
,
not
only
to
finde
out
good
points
to
speake
of
,
but
also
to
chuse
a
fit
time
to
speake
in
,
that
matter
and
manner
,
and
all
the
helpes
that
we
can
vse
,
may
further
the
effect
that
we
desire
.
By
this
meanes
,
euery
sentence
shall
be
of
greater
force
and
excellencie
than
a
long
Oration
vnseasonaby
made
:
which
may
appeare
by
that
elegant
comparison
.
A
Prouer.
25.
12.
word
spoken
in
his
place
is
like
apples
of
gold
vpon
pictures
of
siluer
:
and
by
that
which
Iob
affirmeth
and
S.
Paul
intendeth
,
that
Iob
6.
6.
Col.
4.
6.
true
word
,
without
discretion
are
as
vnsauoury
as
egges
or
meats
without
salt
and
seasoning
.
Verse
24.
The
way
of
life
is
on
high
to
the
prudent
,
to
auoid
from
hell
beneath
.
THE
way
of
life
]
The
way
that
leadeth
to
life
,
yea
the
very
true
life
it selfe
:
[
is
on
high
to
the
prudent
]
is
not
worldly
,
carnall
,
and
earthly
,
but
spirituall
,
holy
,
and
heauenly
:
and
therefore
so
farre
as
any
man
is
wise
to
saluation
,
he
thinketh
or
heauenly
things
,
and
in
all
his
behauiour
tendeth
towards
heauen
[
to
auoid
]
that
so
walking
therein
,
hee
may
escape
[
from
hell
beneath
]
from
death
and
destruction
,
and
the
place
of
eternall
torment
,
which
a
sensuall
course
of
life
,
and
the
desire
of
earthly
things
will
bring
men
vnto
.
Doct.
He
that
would
attaine
to
glory
in
heauen
,
and
will
not
bee
damned
in
the
world
to
come
must
liue
after
an
heauenly
manner
in
this
present
world
.
The
Apostle
foretelleth
,
that
they
who
haue
thei●
belly
for
their
God
,
and
minde
earthly
things
,
Phil.
3.
19
20.
must
looke
to
haue
their
end
to
b●
damnation
.
But
our
conuersation
saith
he
)
●●
in
heauen
,
from
whence
also
we
lo●ke
for
the
Sauiour
,
euen
the
Lord
Iesus
Christ
First
,
the
promise
of
saluation
,
and
all
the
couenants
of
God
,
are
appropriated
and
made
onely
to
them
that
walke
not
after
the
flesh
,
but
after
the
spirit
:
all
others
haue
threatnings
and
curses
against
them
.
Secondly
,
none
haue
communion
with
Christ
,
or
a●●●surance
that
their
sinnes
are
washed
away
with
his
blood
〈…〉
they
that
walke
in
the
light
,
according
as
hee
is
in
t●●●●●
.
Thirdly
,
they
that
will
escape
the
second
death
,
mu●●
〈◊〉
their
part
in
the
first
resurrection
:
and
they
that
haue
●●●●ned
to
that
,
and
are
risen
with
Christ
,
must
seeke
those
things
which
are
aboue
,
where
Christ
sitteth
at
the
right
hand
of
God
.
They
must
set
their
affections
on
things
which
are
aboue
,
and
not
on
things
which
are
on
the
earth
.
Vse
1
Reproofe
of
their
folly
,
which
will
not
take
paines
to
ascend
vp
to
this
way
,
and
yet
hope
notwithstanding
with
good
ease
to
ascend
vp
to
happinesse
.
They
clogge
their
soules
with
all
kindes
of
sinnes
,
and
yet
boast
that
they
looke
to
bee
saued
as
well
as
the
best
:
and
so
they
shall
if
their
owne
bragging
breath
be
strong
enough
to
blow
them
vp
to
heauen
:
and
that
is
a
harder
worke
than
to
blow
vp
many
millions
of
mill-stones
.
It
would
be
long
to
recite
the
seuerall
sorts
of
these
illuded
sinners
.
A
few
shall
serue
for
all
the
rest
.
Proud
men
may
well
be
set
in
the
first
ranke
,
for
none
goe
faster
than
they
towards
destruction
,
and
scarce
any
presume
so
much
as
they
of
blessednesse
and
saluation
.
Indeed
if
the
conceits
and
desires
of
an
high
minde
were
this
high-way
heere
spoken
of
,
they
went
apace
in
it
:
but
then
it
could
not
be
called
the
walke
of
the
wise
for
their
honour
;
for
all
they
are
alwaies
foolish
to
their
shame
.
The
more
lofty
they
are
,
the
baser
they
be
:
and
the
higher
they
aspire
vpwards
,
the
lower
they
sinke
downwards
.
Pride
is
not
a
faire
path
to
rise
vp
to
,
and
walke
in
;
but
a
filthy
puddle
which
they
sinke
into
,
and
wallow
in
.
And
next
to
these
are
greedy
worldlings
,
which
lie
groueling
on
the
ground
,
and
like
moles
are
alwaies
digging
downe
wards
in
the
earth
.
In
the
same
state
are
voluptuous
belly-gods
,
and
all
others
which
repose
their
felicity
and
happinesse
in
the
earth
.
Consolation
for
them
whom
God
hath
raised
vp
so
high
to
this
way
of
grace
,
to
walke
in
it
:
for
they
shall
bee
raised
higher
to
glory
when
they
come
to
their
iournies
end
.
And
let
them
not
be
discouraged
though
they
haue
so
few
fellowes
to
accompany
them
;
for
no
man
hath
power
or
will
of
himselfe
to
clime
vp
to
this
causey
,
nor
very
many
haue
that
fauour
from
God
to
be
brought
into
it
.
Verse
25.
The
Lord
will
destroy
the
house
of
the
proud
:
but
hee
will
establish
the
border
of
the
widow
.
THE
drift
of
this
sentence
is
to
shew
that
the
safety
of
no
mans
state
doth
stand
in
his
greatnesse
,
nor
perill
of
ruine
in
his
smalnesse
;
but
that
Gods
displeasure
doth
cut
off
the
wicked
how
strong
soeuer
;
and
his
fauour
protecteth
the
godly
though
neuer
so
feeble
.
The
Lord
will
destroy
]
at
one
time
or
other
,
at
once
or
by
degrees
,
either
by
the
wonted
meanes
of
his
plagues
and
iudgements
,
or
by
some
immediate
stroke
from
his
owne
hand
:
[
hee
will
root
out
(
as
the
word
signifieth
)
and
vtterly
ouerthrow
:
[
the
house
of
the
proud
]
themselues
,
their
seed
,
substance
,
estimation
,
and
whatsoeuer
belongeth
vnto
them
:
[
but
he
will
establish
]
defend
and
maintaine
[
the
borders
of
the
widow
]
those
liuings
and
possessions
,
or
whatsoeuer
else
pertaineth
to
poore
helplesse
persons
,
of
any
sort
,
which
want
power
to
resist
their
oppressors
.
Yet
is
it
not
so
to
be
vnderstood
,
as
though
they
that
were
without
friends
,
were
also
alwaies
without
wrongs
,
(
for
we
read
,
and
heare
,
and
see
the
contrary
continually
)
but
that
it
is
not
in
any
mans
power
to
spoile
them
at
his
pleasure
:
and
when
they
are
oppressed
,
he
will
take
their
cause
into
his
hands
,
in
iustice
and
anger
to
punish
their
aduersaries
,
and
by
grace
and
prouidence
to
recompence
them
.
This
is
the
sense
of
the
opposition
.
The
Lord
will
destroy
the
house
of
the
mighty
,
when
they
grow
to
be
proud
;
and
establish
the
borders
of
the
Widowes
and
weake
ones
,
when
they
shew
themselues
humble
.
The
former
part
,
concerning
the
fall
of
the
proud
,
hath
beene
handled
,
Chap.
11.
2.
and
fit
occasion
will
be
offered
for
the
latter
in
the
23.
Chapter
,
verse
10.
following
.
Where
an
admonition
is
giuen
,
that
we
remooue
not
the
ancient
bands
,
nor
enter
into
the
fields
of
the
fatherlesse
because
hee
that
redeemeth
them
is
mightie
,
and
he
will
defend
their
cause
against
them
.
Verse
26.
The
thoughts
of
the
wicked
are
abomination
to
the
Lord
:
but
the
pure
haue
pleasant
words
.
THE
thoughts
of
the
wicked
]
Their
desires
,
affections
,
purposes
,
imaginations
,
and
all
the
motions
of
their
mindes
:
[
are
abomination
to
the
Lord
]
such
as
he
presently
beholdeth
with
detestation
,
and
heereafter
wil
punish
with
great
seueritie
:
[
but
the
pure
]
godly
men
,
whose
hearts
are
purified
by
faith
,
and
which
are
vpright
in
their
waies
,
[
haue
pleasant
words
]
they
speake
such
things
as
are
iust
and
acceptable
in
the
sight
of
God
,
and
good
and
profitable
for
the
vse
of
the
hearers
.
The
opposition
standeth
thus
:
The
thoughts
of
the
wicked
,
and
therefore
also
their
words
,
are
abomination
to
the
Lord
:
but
the
words
of
the
pure
,
and
consequentlie
their
thoughts
,
are
pleasant
vnto
him
.
Doct.
1
The
Lord
is
as
well
displeased
with
the
sinfull
cogitations
of
the
minde
,
as
with
the
wicked
actions
of
the
body
.
His
eie
doth
as
euidently
see
what
the
heart
doth
thinke
within
,
as
what
the
hand
doth
worke
without
:
and
the
euill
that
is
conceiued
in
the
heart
is
no
better
allowed
than
the
sinne
which
is
practised
by
the
hand
.
When
he
complaineth
by
the
Prophet
,
of
the
grieuous
iniquities
wherewith
men
laded
themselues
;
how
that
their
feet
,
their
hands
,
their
lips
,
their
tongues
,
and
all
their
members
were
prone
and
swift
to
worke
mischiefe
,
hee
inserteth
this
as
a
principall
among
the
rest
,
that
their
thoughts
were
wicked
thoughts
.
And
Isa.
59.
7.
when
he
concluded
to
destroy
all
the
world
(
excepting
Noah
and
his
familie
)
with
water
,
and
repented
that
hee
had
made
man
in
the
earth
,
this
is
assigned
as
a
cause
hereof
,
that
All
the
in
aginations
of
the
thoughts
of
mans
heart
were
only
euill
continually
.
Gen.
6.
5.
Reasons
.
1
First
,
his
law
doth
command
the
soule
,
with
the
motions
of
it
,
as
well
as
the
body
with
the
actions
of
that
:
and
therefore
as
the
vngodly
deeds
of
the
one
prouoke
him
to
anger
,
so
likewise
the
vnlawfull
thoughts
of
the
other
must
needs
offend
him
.
Secondly
,
all
the
thoughts
of
the
wicked
are
either
suggestions
by
inspiration
from
Satan
,
or
vapours
that
fume
out
of
corrupt
nature
,
and
sinfull
hearts
:
and
therefore
how
can
they
but
very
vehemently
displease
the
Lord
,
who
is
perfectly
righteous
and
holy
?
Thirdly
,
from
the
motions
of
mens
mindes
proceedeth
the
mischiefe
which
wicked
men
worke
;
and
therefore
that
which
is
the
fountaine
of
so
much
euill
,
is
grieuously
hated
of
him
which
is
the
Author
of
all
goodnesse
.
Vse
1
Instruction
,
that
in
examination
wee
call
not
onely
our
deeds
,
but
cogitations
into
question
,
that
in
humiliation
we
passe
sentence
vpon
thoughts
which
wee
finde
vnlawfull
,
as
well
as
on
actions
which
wee
finde
vnrighteous
:
that
in
reformation
wee
neglect
not
to
purge
our
soules
from
sinfull
imaginations
,
when
wee
cleanse
our
liues
from
wicked
conuersation
.
This
doth
the
Lord
himselfe
require
by
the
Prophet
Ieremy
,
saying
,
O
Hierusalem
,
wash
thine
heart
from
wickednesse
,
Ier.
41.
4.
that
thou
maiest
bee
saued
.
How
long
shall
thy
wicked
thoughts
remaine
within
thee
?
Consolation
for
Gods
people
,
whose
ruine
and
destruction
the
thoughts
of
the
wicked
continually
aime
at
.
Though
much
be
purposed
against
them
,
yet
nothing
shall
bee
effected
against
them
for
their
hurt
:
nothing
shall
take
place
,
which
in
the
end
shall
not
make
for
them
.
They
need
not
to
dread
that
which
he
doth
detest
:
whatsoeuer
is
hatefull
to
him
,
may
not
be
hurtfull
to
them
;
for
how
should
he
suffer
any
thing
,
which
hee
abhorreth
most
,
to
worke
their
woe
whom
he
respecteth
best
?
Doct.
2
But
the
pure
]
So
farre
as
any
man
is
vpright
and
godly
,
he
may
also
iustly
be
called
pure
.
Full
perfection
remaineth
for
the
Saints
to
attaine
vnto
in
the
life
to
come
:
but
puritie
in
the
measure
thereof
doth
accompany
them
thitherwards
in
this
life
.
This
doth
our
Sauiour
confirme
,
when
he
pronounceth
them
blessed
that
are
Matth.
5.
8.
Titus
1.
15.
pure
in
heart
.
And
so
doth
S.
Paul
when
hee
saith
,
that
to
the
pure
all
things
are
pure
.
And
so
doth
Dauid
,
when
hee
testifieth
,
that
with
the
pure
the
Lord
will
shew
himselfe
to
be
pure
.
Reason
1
First
,
the
sinnes
of
the
godly
are
all
washed
away
by
the
blood
of
Christ
;
and
in
this
respect
,
they
are
holy
&
blamelesse
before
God
,
without
spot
or
wrinkle
,
or
any
thing
that
may
defile
them
.
Purge
mee
with
hysope
(
saith
the
Prophet
)
and
I
shall
be
cleane
:
wash
me
,
and
I
shall
be
whiter
than
snow
.
Psal.
51.
7.
Secondly
,
both
clearing
and
cleansing
doe
alwaies
follow
confession
of
sinnes
,
and
vnfained
repentance
:
and
therfore
the
Apostle
telleth
the
Corinthians
(
after
their
godly
sorrow
,
declared
by
their
care
and
feare
,
with
indignation
,
zeale
,
punishment
,
and
the
like
)
that
in
all
things
they
had
shewed
themselues
2.
Cor.
7.
to
be
pure
in
that
matter
.
No
man
is
charged
by
the
Lord
with
the
euill
which
hee
hateth
and
striueth
against
,
though
he
cannot
auoid
it
:
and
euery
man
is
approoued
of
him
for
the
good
that
he
loueth
,
and
endeuoureth
to
doe
,
though
he
cannot
effect
it
.
Vse
1
Confutation
of
the
Donatists
or
Catharists
,
that
peruert
this
or
other
such
texts
of
Scripture
,
to
prooue
a
perfect
puritie
necessarie
after
repentance
.
Those
Congregations
that
haue
any
defects
,
they
bitterly
disclaime
,
as
being
no
Churches
:
and
those
particular
persons
which
are
not
free
from
faults
,
they
peremptorily
condemne
to
be
no
Christians
.
But
the
Holy
Ghost
meaneth
no
such
matter
:
he
is
not
contrary
to
himselfe
,
which
affirmeth
elswhere
,
that
no
man
can
say
his
heart
is
cleere
,
and
that
he
is
without
sinne
.
And
therefore
obserue
the
difference
betweene
these
Hereticall
Puritanes
,
and
the
faithfull
pure
men
heere
mentioned
.
The
one
sort
arrogate
to
themselues
so
much
goodnesse
,
as
that
they
be
satisfied
therewith
,
and
seeke
for
no
more
:
The
other
acknowledge
in
themselues
so
great
want
of
grace
,
as
that
they
striue
for
a
daily
increase
,
and
can
neuer
haue
enough
.
The
one
sort
say
all
things
are
so
well
with
them
,
as
that
they
would
not
wish
to
bee
bettered
:
and
the
other
see
so
many
things
amisse
in
them
,
as
that
they
haue
cause
continually
to
amend
.
The
one
sort
are
vnmercifull
to
their
weake
brethren
,
and
without
any
compassion
passe
heauy
sentences
against
them
:
and
the
other
are
pitifull
to
them
that
haue
their
infirmities
,
and
labour
in
all
loue
to
support
them
.
Instruction
to
them
that
would
not
be
reputed
vngodly
,
that
they
shew
not
themselues
impure
,
either
to
men
by
corrupt
conuersation
,
or
else
to
God
by
a
polluted
conscience
:
but
that
externally
and
internally
they
obserue
the
precept
of
the
Apostle
:
Let
vs
cleanse
our selues
from
all
filthinesse
2.
Cor.
7.
1.
of
the
flesh
and
spirit
,
and
grow
vp
to
full
holinesse
in
the
feare
of
God
.
It
is
a
dutie
needfull
to
bee
performed
,
and
much
for
their
comfort
and
credit
that
proceed
in
it
,
though
they
may
looke
for
mockes
and
reproches
from
the
mouthes
of
the
wicked
;
for
it
is
ordinarie
with
wicked
persons
to
deride
their
betters
,
which
endeuour
to
be
more
cleane
than
themselues
.
Verse
27.
He
that
is
greedy
of
gaine
,
troubleth
his
house
:
but
he
that
hateth
gifts
,
shall
liue
.
HE
that
is
greedie
of
gaine
]
which
being
discontented
with
his
portion
,
doth
rauenously
couet
after
more
wealth
:
[
troubleth
his
house
]
subuerteth
his
owne
estate
,
and
draweth
misery
vpon
his
houshold
and
posteritie
:
[
but
he
that
hateth
gifts
]
not
that
all
receiuing
of
gifts
is
sinne
,
for
inferiours
may
take
that
which
superiors
bestow
vpon
them
in
mercy
:
and
superiors
may
accept
of
that
which
inferiors
present
them
with
in
kindnesse
:
but
bribes
are
heere
spoken
against
,
which
are
offered
either
to
peruert
iudgement
,
or
to
buy
iustice
:
whereas
the
former
ought
not
to
bee
yeelded
vnto
for
the
greatest
summes
of
money
;
and
the
latter
should
be
granted
without
the
least
reward
.
And
heere
is
a
Synecdoche
,
one
thing
being
proposed
for
a
patterne
of
many
others
of
like
nature
.
The
Magistrates
dutie
is
set
for
an
example
of
all
others
,
and
gifts
for
all
manner
of
vnlawfull
gaine
and
gettings
[
shall
liue
]
safely
and
comfortably
in
this
life
,
and
gloriously
in
the
life
to
come
.
This
is
the
opposition
:
He
that
is
greedy
of
gaine
,
and
loueth
gifts
,
bringeth
trouble
to
his
house
,
and
shall
die
:
but
hee
that
hath
a
contented
minde
,
and
hateth
gifts
,
bringeth
peace
to
his
house
,
and
shall
liue
.
Doct.
That
way
which
the
world
taketh
to
be
best
to
prouide
for
themselues
and
theirs
,
turneth
to
be
most
hurtful
vnto
them
.
The
loue
of
their
family
is
their
pretext
of
louing
wealth
so
well
,
and
thereby
they
annoy
their
family
as
much
as
an
enemie
could
.
Great
store
of
riches
,
they
trust
,
will
make
them
liue
,
and
liue
like
men
in
great
credit
and
honour
:
and
therfore
their
trust
in
riches
doth
turne
to
their
death
:
they
shall
die
like
beasts
with
shame
and
reproach
.
Who
is
ignorant
of
the
wofull
successe
which
Achan
found
in
coueting
vnlawfully
the
gold
and
siluer
at
Iericho
?
Hee
hoped
to
get
more
there
than
any
man
in
Israel
:
but
no
man
in
Israel
lost
so
much
there
as
he
:
for
himselfe
,
his
gold
and
siluer
,
his
sonnes
Ioshua
.
7.
24.
and
daughters
,
his
Oxen
and
Asses
,
his
sheepe
and
Tent
,
and
all
that
he
had
,
were
destroied
.
So
Habakkuk
vpbraideth
the
King
of
Babel
with
coueting
an
euill
couetousnesse
to
his
house
:
for
seeking
Hab.
2.
9.
10.
to
set
his
house
on
high
,
hee
had
consulted
shame
to
his
house
,
and
sinned
against
his
owne
soule
.
Reason
1
First
,
they
molest
their
people
with
burdens
and
niggardlinesse
,
with
chafing
and
chiding
,
and
sometimes
with
strokes
and
violence
.
Secondly
,
they
often
prouoke
the
Lord
to
curse
their
habitations
,
and
to
powre
downe
plagues
vpon
that
which
they
possesse
,
and
them
that
dwell
with
them
.
Thirdly
,
they
expose
their
posteritie
and
seed
after
them
,
to
the
vengeance
and
iudgements
of
God
,
as
is
threatned
in
the
Scriptures
,
and
was
executed
on
Ahabs
line
,
and
many
others
.
Vse
.
1
Instruction
,
to
labour
for
godlinesse
,
which
will
kill
this
greedinesse
,
and
worke
in
vs
contentment
;
that
will
bring
riches
to
our
houses
,
and
blessings
to
our
children
,
and
happinesse
to
our selues
,
as
is
at
large
to
be
seene
in
the
Psalmes
of
Dauid
.
The
more
wee
labour
for
heauenly
things
,
the
lesse
Psal.
112.
wee
shall
like
of
earthly
things
,
and
yet
take
the
way
to
haue
the
greater
plenty
of
them
.
Consolation
to
those
faithfull
men
,
to
whom
grace
hath
giuen
victorie
ouer
their
couetous
affections
.
They
that
haue
subdued
this
sinne
,
are
vnder
the
dominion
of
no
sinne
:
for
if
they
were
,
how
should
they
haue
this
assurance
of
life
?
Those
whom
the
spirit
causeth
to
hate
vnrighteous
profit
when
it
is
offered
to
them
,
the
flesh
cannot
make
hartily
to
loue
any
other
corruptions
.
And
obserue
,
that
vnder
life
he
comprehendeth
all
needfull
things
,
whereby
men
may
commodiously
liue
.
Well
is
it
with
his
estate
who
is
firmly
estated
in
this
life
heere
promised
.
That
family
is
in
good
case
,
whose
gouernour
is
so
good
a
man
.
Happy
are
those
children
(
if
they
will
embrace
their
happinesse
)
whose
parents
are
growne
enemies
to
the
world
,
and
friends
vnto
their
owne
soules
.
Verse
28.
The
heart
of
the
righteous
studieth
to
answer
:
but
the
mouth
of
the
wicked
babbleth
out
euill
things
.
A
Good
man
,
out
of
the
good
treasure
of
his
heart
,
bringeth
foorth
good
things
.
He
meditateth
what
to
speake
,
that
he
may
vtter
such
matter
as
is
most
wholesome
and
profitable
;
and
that
not
onely
when
a
question
is
demanded
of
him
,
or
he
is
otherwise
spoken
vnto
;
but
vpon
any
other
occasion
,
when
it
concerneth
him
to
say
ought
:
For
the
word
[
answer
]
is
more
largely
taken
sometimes
in
the
Scriptures
than
we
vse
it
in
our
common
speech
,
as
Matt.
11.
25.
at
that
time
Iesus
answered
and
said
,
I
giue
thee
thankes
,
O
Father
,
Lord
of
heauen
and
earth
,
&c.
[
but
the
mouth
of
the
wicked
babbleth
out
euill
things
]
he
can
neither
be
silent
,
nor
speake
well
;
but
is
full
of
discourse
,
and
alwaies
pratling
rashly
,
vainly
,
offensiuely
,
and
leaudly
.
The
opposition
standeth
thus
:
The
heart
of
the
righteous
studieth
to
answer
,
and
therefore
he
vttereth
things
that
bee
good
:
but
the
mouth
of
the
wicked
is
hastily
and
rashly
set
on
worke
,
and
therefore
hee
babbleth
out
things
that
are
euill
.
Doct.
Hee
that
would
speake
well
,
and
doe
good
with
his
words
,
must
not
be
too
swift
and
sudden
in
his
speeches
.
We
shall
finde
in
the
next
Chapter
,
that
the
heart
of
the
wise
Prouer.
16.
23.
guideth
his
mouth
wisely
,
and
addeth
Doctrine
to
his
lips
.
And
Dauid
directed
before
by
the
spirit
that
Salomon
was
after
,
did
fore-testifie
the
same
which
Salomon
hath
afterwards
confirmed
:
The
mouth
of
the
righteous
(
saith
hee
)
will
meditate
of
Psal.
37.
30.
wisdome
:
that
is
,
vtter
wisdome
premeditated
.
And
his
tongue
will
talke
of
iudgement
.
When
Hannah
would
free
herselfe
to
Eli
from
the
imputation
of
drunkennesse
,
or
other
crimes
,
she
hath
this
to
say
for
herselfe
,
that
out
of
the
abundance
of
2.
Sam.
1.
16.
her
meditations
and
griefe
she
had
spoken
.
Reasons
.
1
First
,
it
is
not
easie
on
the
sudden
to
apprehend
the
right
,
because
errour
at
the
first
ken
standeth
vsually
in
mens
light
,
and
hindreth
them
from
seeing
the
truth
:
whereof
they
may
better
informe
themselues
by
serious
deliberation
.
How
was
Eli
deceiued
in
his
swift
censuring
of
Hannah
?
How
was
Ioshua
,
with
the
Elders
of
Israel
,
ouerseene
in
making
a
league
with
the
Gibeonites
?
And
how
did
Nathan
mistake
the
matter
,
when
he
would
haue
had
Dauid
gone
in
hand
with
the
building
of
the
Temple
?
Secondly
,
when
the
minde
hath
time
and
liberty
to
ponder
vpon
,
and
will
to
weigh
the
point
to
bee
spoken
vnto
,
it
findeth
out
good
arguments
for
good
causes
,
and
digesteth
the
same
in
so
apt
a
manner
,
as
may
best
perswade
the
hearts
of
the
hearers
.
Thirdly
,
a
meditating
hart
affecteth
it selfe
with
that
which
it
prouideth
for
others
to
heare
:
and
such
men
speake
not
alone
truly
and
pertinently
,
but
faithfully
also
and
conscionably
:
their
soule
hauing
first
feeling
of
that
within
,
which
after
their
mouthes
are
to
deliuer
out
.
Vse
1
Instruction
,
for
euery
man
to
looke
to
his
lips
,
that
no
words
issue
out
thereat
,
but
by
warrant
from
the
heart
:
that
they
examine
all
that
is
about
to
be
said
,
whether
it
hath
beene
aduisedly
considered
of
by
the
minde
.
By
this
meanes
they
may
bee
profitable
for
the
edification
of
their
brethren
:
without
it
,
they
will
bee
infectious
and
hurtfull
.
By
this
,
they
may
bee
seruiceable
to
God
:
without
it
,
they
are
rebellious
and
froward
.
By
this
,
they
may
know
and
declare
themselues
to
be
righteous
men
:
and
without
it
,
they
shew
themselues
wicked
and
sinfull
.
Neither
is
it
enough
to
begin
our
meditations
when
wee
should
enter
into
our
speech
,
but
to
bee
alwaies
well
stored
therewith
for
all
occasions
,
as
good
housholders
haue
their
victuals
in
a
readinesse
,
and
not
then
to
bee
prouided
,
when
their
guests
are
sitting
downe
at
the
table
.
Reproofe
of
such
as
neuer
set
their
hearts
to
study
for
any
sound
or
fruitful
matter
,
no
not
then
when
they
are
to
speake
to
God
himselfe
by
praier
of
thanksgiuing
;
nor
with
any
vprightnesse
when
they
are
to
speake
from
God
in
the
ministerie
of
his
word
.
Nay
rather
,
the
hearts
of
many
doe
study
how
to
whet
their
tongues
,
and
open
their
mouthes
wide
,
to
vomit
out
most
pestilent
venome
and
poison
.
Verse
29.
The
Lord
is
farre
off
from
the
wicked
:
but
hee
heareth
the
praier
of
the
righteous
.
THE
Lord
is
farre
off
from
the
wicked
]
Hee
is
neere
vnto
them
in
his
essence
,
whereby
he
filleth
heauen
and
earth
:
and
in
his
presence
,
whereby
hee
beholdeth
their
hearts
,
and
all
their
waies
:
and
in
his
iustice
,
being
at
hand
to
punish
them
.
But
he
is
farre
off
in
respect
of
his
fauour
and
helpe
:
yea
euen
then
when
they
pray
vnto
him
in
their
manner
:
so
that
they
get
no
more
good
thereby
,
than
if
they
should
call
vpon
one
that
is
in
another
Countrey
.
Vpon
which
occasion
the
Prophet
exhorteth
men
to
seeke
the
Lord
while
hee
may
bee
Isa.
55.
6.
found
,
and
[
to
]
call
vpon
him
while
he
is
neere
.
The
cause
thereof
may
be
gathered
out
of
the
eighth
verse
of
this
Chapter
,
where
the
Sacrifice
of
the
wicked
is
said
to
be
abomination
to
the
Lord
.
Who
would
willingly
come
nigh
to
that
which
hee
much
abhorreth
?
Who
would
not
keepe
off
from
smelling
of
noisome
sents
,
or
looking
on
loathsome
sights
?
[
but
hee
heareth
the
praier
of
the
righteous
]
accepteth
of
it
,
and
yeeldeth
to
it
:
is
well
pleased
with
that
which
they
offer
to
him
,
and
granteth
that
which
they
desire
of
him
.
This
is
the
opposition
:
The
Lord
is
farre
off
from
the
wicked
,
and
reiecteth
their
praiers
:
but
hee
is
neere
to
the
righteous
,
and
heareth
their
petitions
.
See
what
hath
beene
spoken
to
this
point
in
the
eighth
verse
.
Verse
30.
The
light
of
the
eie
reioiceth
the
heart
:
and
a
good
hearing
maketh
the
bones
fat
.
THE
light
of
the
eies
]
The
beholding
of
delightful
aspects
[
reioiceth
the
heart
]
bringeth
sound
gladnesse
to
the
soule
that
is
seasoned
with
grace
,
and
looketh
on
Gods
fauour
,
with
his
blessings
:
[
and
a
good
hearing
]
where
there
is
comfortable
matter
related
,
and
an
attentiue
eare
to
hearken
vnto
it
:
[
maketh
the
bones
fat
]
procureth
health
,
and
good
disposition
of
the
whole
body
;
by
meanes
whereof
,
the
bones
are
replenished
with
marrow
within
,
and
well
stored
with
flesh
and
fatnesse
without
:
not
that
seeing
serueth
only
for
the
comfort
of
the
heart
,
and
hearing
for
the
health
of
the
body
;
but
each
of
them
is
profitable
both
waies
.
And
the
same
may
bee
vnderstood
also
,
in
due
proportion
,
of
the
other
senses
.
Doct.
The
Lord
hath
ordained
the
senses
of
men
for
the
vse
and
benefit
both
of
soule
and
body
.
Goodly
prospects
and
ornaments
hee
offereth
vnto
the
sight
both
aboue
and
beneath
,
to
please
the
eies
:
pleasant
speeches
,
besides
musicke
and
other
sweet
sounds
,
to
content
the
eares
:
delicious
food
,
to
sweeten
the
pallat
:
and
redolent
smels
,
to
refresh
the
nostrils
:
and
in
all
these
hee
alloweth
vs
a
naturall
delight
,
and
a
spirituall
.
And
diuers
obiects
hee
hath
consecrated
meerely
for
holy
vses
,
as
vnder
the
Law
,
especially
in
Salomons
daies
,
and
after
,
were
to
be
seene
at
Ierusalem
;
the
sumptuous
building
of
the
Temple
,
the
gorgeous
garments
of
the
Priests
,
with
gold
and
siluer
,
and
many
pretious
iewels
and
vessels
,
then
vsed
in
that
house
:
So
were
there
also
melodious
instruments
and
songs
to
bee
heard
,
odoriferous
ointments
and
perfumes
to
bee
smelt
,
feasts
wherein
much
meat
was
dressed
to
be
tasted
.
And
so
haue
we
in
the
time
of
the
Gospell
,
our
hearing
,
handling
,
seeing
,
and
tasting
exercised
in
the
Supper
of
the
Lord
,
and
many
ioifull
messages
are
brought
vnto
vs
by
the
ministerie
of
the
word
:
In
all
which
the
Lord
respecteth
the
good
of
our
soules
,
and
maketh
our
senses
as
tunnels
,
thorow
which
hee
powreth
his
graces
into
our
hearts
.
Reason
1
First
,
there
is
an
imbecillitie
and
weaknesse
in
the
nature
of
man
,
who
is
not
able
to
confirme
himselfe
in
faith
without
the
helpe
of
sense
.
Secondly
,
our
bountifull
father
declareth
his
admirable
loue
and
kindnesse
,
who
giueth
vnto
vs
as
well
spirituall
as
corporall
blessings
,
both
at
once
,
one
(
after
a
sort
)
inclosed
in
another
:
and
maketh
body
and
soule
to
feele
their
happinesse
together
.
Vse
.
Instruction
,
to
labour
for
circumcised
eares
,
and
sanctified
eies
,
and
religious
hearts
:
otherwise
many
glad
tidings
may
be
published
,
as
was
saluation
by
Christ
himselfe
:
and
many
wonderfull
obiects
may
be
offred
,
as
were
the
miracles
which
he
wrought
:
and
yet
neither
soule
nor
body
benefited
by
them
:
as
was
the
case
of
the
vnbeleeuing
Iewes
and
Phariseis
.
When
God
spake
with
his
owne
voice
from
heauen
,
and
shewed
diuers
strange
wonders
on
the
earth
,
and
that
euery
day
for
forty
yeeres
together
,
Yet
(
saith
Moses
vnto
them
)
the
Lord
hath
not
giuen
you
a
heart
to
perceiue
,
and
eies
to
see
,
and
Deut.
29
4.
eares
to
heare
,
vnto
this
day
.
Reproofe
of
their
madnesse
,
that
put
away
from
themselues
these
comforts
,
and
yeeld
vp
their
senses
to
bee
weapons
of
Satan
,
and
instruments
of
their
owne
miserie
.
Their
eies
and
eares
are
as
the
grates
,
or
rather
open
mouthes
of
sinkes
,
thorow
which
all
sinfull
lusts
and
vile
affections
doe
passe
into
their
soules
:
as
pride
,
and
enuy
,
and
maliciousnes
,
impuritie
and
couetousnesse
,
with
innumerable
others
,
which
cannot
but
fill
them
vp
to
the
brinkes
with
wofull
sorrowes
,
troubles
,
and
torments
.
Consolation
to
Gods
people
,
in
regard
of
their
state
to
come
:
if
our
dimme
sight
now
,
when
as
(
as
S.
Paul
saith
)
we
looke
but
as
it
were
thorow
a
glasse
,
be
yet
so
ioifull
and
comfortable
:
if
our
hearing
,
which
is
mixed
with
much
deafnesse
,
doe
produce
such
liuely
effects
to
the
heart
and
whole
man
,
what
shall
be
our
felicitie
heereafter
,
when
wee
shall
be
able
perfectly
to
apprehend
all
that
wee
shall
heare
and
see
;
and
all
that
we
shall
heare
and
see
will
be
perfectly
excellent
and
glorious
?
Verse
31.
The
eare
that
heareth
the
correction
of
life
,
shall
lodge
among
the
wise
.
THE
eare
that
heareth
]
The
person
which
inclineth
his
eares
,
together
with
his
heart
,
and
yeeldeth
obedience
[
to
the
correction
of
life
]
to
wholesome
reproofes
,
whereby
we
are
taught
to
liue
well
,
and
directed
to
life
eternall
,
[
shall
lodge
among
the
wise
]
shall
bee
wise
,
and
receiue
the
reward
of
wisdome
,
as
a
domesticall
companion
,
and
fellow
seruant
with
other
wise
men
in
the
family
and
houshold
of
God
.
Doct.
Due
reproofes
being
duly
regarded
,
doe
make
for
the
saluation
of
Gods
people
as
well
as
promises
.
Euery
man
is
a
Traueller
,
and
euery
such
Traueller
sometimes
doth
fall
into
by-waies
,
and
euery
by-way
is
exceeding
dangerous
;
and
therefore
faithfull
is
that
friend
that
reduceth
him
into
the
right
path
,
that
wandereth
aside
:
and
happy
is
he
that
is
directed
by
his
friends
admonition
.
To
this
purpose
is
that
which
is
said
in
one
of
the
former
Chapters
:
He
that
regardeth
instruction
,
is
in
the
way
of
life
:
but
he
that
refuseth
Prouer.
10.
17
correction
,
goeth
out
of
the
way
.
When
Wisdome
,
neere
the
beginning
of
this
Booke
,
doth
proffer
and
publish
her
greatest
fauours
,
she
maketh
a
way
to
her
promises
with
expostulations
and
rebukes
,
saying
,
O
ye
foolish
,
how
long
will
ye
Prou.
1.
22.
23.
loue
foolishnesse
&c.
turne
you
at
my
correction
?
Loe
,
I
will
powre
out
my
minde
vnto
you
,
and
make
you
vnderstand
my
words
.
And
there
we
take
to
bee
the
fittest
place
for
the
prosecution
of
this
point
.
Verse
32.
Hee
that
refuseth
instruction
,
despiseth
his
owne
soule
:
but
he
that
obeieth
correction
,
possesseth
his
owne
heart
.
HE
that
refuseth
instruction
]
which
disdaineth
to
be
admonished
of
his
faults
,
and
directed
in
his
waies
,
[
despiseth
his
owne
soule
]
dealeth
as
hardly
with
his
owne
soule
,
in
bringing
shame
and
destruction
vpon
it
,
as
if
it
were
a
thing
that
he
despised
,
and
were
a
mortall
enemie
vnto
:
[
but
hee
that
obeieth
correction
]
which
listeneth
vnto
,
and
is
guided
by
wholesome
lessons
,
whether
sharpe
or
gentle
,
[
possesseth
his
owne
heart
]
hath
the
vse
and
ordering
of
his
minde
,
and
whole
soule
,
and
preserueth
it
from
the
power
of
death
and
damnation
.
The
opposition
is
this
:
Hee
that
refuseth
instruction
,
despiseth
his
owne
soule
,
and
casteth
it
away
:
but
he
that
obeieth
correction
,
regardeth
his
heart
,
and
possesseth
it
.
Doct.
1
None
are
so
much
their
owne
foes
,
as
vnteachable
persons
,
which
will
learne
no
goodnesse
.
The
madnesse
and
miserie
of
such
doth
Wisdome
declare
in
the
end
of
the
eighth
Chapter
,
saying
,
Hee
that
sinneth
against
me
,
hurteth
his
owne
soule
:
and
all
that
hate
me
,
loue
death
.
And
thither
we
referre
this
matter
to
bee
intreated
of
more
at
large
.
Doct.
2
It
peculiarly
belongeth
to
them
that
are
obedient
to
Gods
holy
Will
,
to
haue
the
disposing
of
their
owne
hearts
.
So
meant
Ecclesiastes
,
when
he
said
that
the
heart
of
a
wise
Eccles.
10.
2.
man
is
at
his
right
hand
:
but
the
heart
of
a
foole
is
at
his
left
hand
.
And
so
did
Hosea
,
when
he
said
,
that
Ephraim
was
like
a
Doue
Hosea
7.
11.
deceiued
,
without
an
heart
.
And
so
did
Salomon
,
when
hee
said
,
Wherefore
is
there
a
price
in
the
hand
of
a
foole
to
get
wisdome
,
and
Prouer.
17.
16.
he
hath
none
heart
?
Reason
1
First
,
they
haue
the
spirit
of
grace
,
and
others
haue
not
:
and
where
the
spirit
is
,
there
is
libertie
,
and
elswhere
it
is
not
.
So
that
,
besides
them
,
all
are
bond-men
,
which
are
owners
of
nothing
,
but
least
of
themselues
and
their
owne
soules
.
Secondly
,
their
mindes
are
illuminated
with
the
sound
and
sauing
knowledge
of
God
,
and
the
rest
are
full
of
blindnesse
.
Now
we
know
that
Satan
is
called
the
prince
of
darknesse
:
Hee
ruleth
and
raigneth
in
the
hearts
of
all
them
that
are
ouerwhelmed
with
ignorance
.
Thirdly
,
they
can
master
their
vnrulie
affections
,
and
mortifie
the
rebellious
motions
thereof
.
They
haue
power
,
by
the
grace
that
is
giuen
vnto
them
,
to
heare
the
word
with
due
attention
,
to
pray
to
God
with
feruent
feeling
,
to
reioice
in
the
Lord
with
holy
gladnesse
,
to
mourne
for
sinne
with
godly
griefe
,
&c.
whereas
others
are
commanded
by
the
Diuell
and
lust
,
and
carried
away
strongly
to
couetousnesse
,
pride
,
vncleannesse
,
intemperancie
,
or
such
like
:
but
can
neuer
bring
any
faithfull
desire
to
any
holy
seruice
.
True
it
is
,
that
the
godly
obedient
are
often
assaulted
with
the
fore-named
vices
,
and
yeeld
too
farre
vnto
them
:
but
they
are
not
vanquished
of
them
,
nor
disabled
of
recouerie
.
And
it
cannot
be
denied
,
but
that
the
rebellious
wicked
haue
sometimes
purposes
to
exercise
those
Christian
duties
,
and
seeme
to
set
themselues
thereunto
:
but
it
is
meerely
in
passion
without
vprightnesse
;
neither
haue
they
power
to
proceed
in
the
performance
of
them
.
Vse
1
Consolation
to
them
that
yeeld
obedience
to
holy
instructions
,
though
they
come
with
some
seuerity
and
sharpnes
.
They
are
farre
more
profitable
than
painfull
,
and
will
bring
more
ioy
and
comfort
in
the
end
,
than
they
worke
griefe
and
sorrow
at
the
beginning
:
yea
,
albeit
such
men
haue
not
only
Gods
word
to
reprooue
them
for
their
faults
,
but
wicked
men
to
reproch
them
for
their
vertues
:
and
let
it
be
that
they
are
molested
,
and
pilled
,
and
polled
,
and
spoiled
of
their
Heb.
10.
34.
goods
,
as
were
the
faithfull
Hebrewes
:
and
slaine
and
killed
,
as
haue
beene
the
godly
Martyrs
:
Yet
in
all
this
they
are
nothing
endammaged
in
credit
,
state
,
or
body
,
in
comparison
of
their
blessednesse
,
and
most
happy
condition
.
When
they
haue
lost
all
,
they
haue
gained
more
than
all
,
because
they
enioy
their
soules
,
which
are
more
worth
than
any
wealth
;
and
possesse
their
hearts
,
which
are
of
greater
value
than
the
richest
treasures
,
or
life
it selfe
.
Hee
that
is
owner
of
his
soule
,
is
a
free-holder
for
euer
;
and
the
possession
of
the
heart
is
a
sure
euidence
for
the
possession
of
heauen
.
Terrour
for
them
that
are
contemptuous
and
wicked
,
refusing
to
subiect
themselues
to
the
gouernment
of
the
Lord
.
Though
they
abound
with
all
things
,
and
sinne
seeme
neuer
so
commodious
vnto
them
,
yet
it
is
better
to
haue
nothing
,
than
not
to
haue
the
owning
of
their
owne
hearts
:
for
our
Sauiour
saith
,
What
shall
it
profit
a
man
,
if
he
shall
winne
the
whole
Matth.
16.
26.
world
,
if
he
lose
his
soule
?
as
euery
one
doth
which
hath
resigned
vp
his
heart
to
the
power
of
Satan
.
We
account
it
no
great
gaine
,
to
get
goods
with
the
losse
of
our
eares
,
or
any
other
member
:
and
yet
it
is
safer
to
haue
our
eares
cut
off
,
and
head
also
,
and
all
our
limmes
torne
in
peeces
,
than
that
sinne
should
rule
in
our
harts
heere
,
and
hell
hold
our
soules
in
thraldome
for
euermore
heereafter
.
Verse
33.
Before
the
feare
of
the
Lord
goeth
the
instruction
of
wisdome
:
and
before
honour
goeth
humilitie
.
BEfore
the
feare
of
the
Lord
]
Before
a
man
bee
truly
religious
and
godly
,
[
goeth
the
instruction
of
wisdome
]
hee
must
be
daily
informed
in
the
precepts
and
doctrine
of
Gods
holy
will
expressed
in
the
Scriptures
:
[
and
before
honour
]
either
that
celestiall
glory
which
is
prepared
for
Gods
people
in
the
life
to
come
,
or
any
comfortable
aduancement
in
this
life
,
or
the
vndoubted
note
and
credit
of
vnfained
faithfulnesse
and
piety
,
[
goeth
humilitie
]
such
as
is
not
counterfeit
,
and
meerely
in
shew
,
but
proceedeth
from
feeling
of
corruptions
,
and
sight
of
ones
owne
vnworthinesse
,
whereby
hee
is
induced
in
the
meeknesse
of
his
minde
,
to
esteeme
others
better
than
himselfe
.
The
word
signifieth
properly
,
in
respect
of
the
deriuation
of
it
,
such
a
kinde
of
lowlines
as
is
wrought
by
afflictions
,
though
it
be
also
sometimes
more
largely
taken
.
Now
it
is
to
bee
inquired
,
what
connexion
there
is
betweene
this
clause
and
the
former
,
which
will
easily
be
found
if
we
obserue
that
the
vertue
and
reward
heere
lastly
mentioned
,
depend
vpon
the
duty
and
grace
in
the
former
place
specified
:
for
with
instruction
there
is
required
humilitie
,
and
to
the
feare
of
God
there
is
adioined
honour
.
Doct.
1
No
man
can
haue
any
godlinesse
in
him
,
that
will
not
learne
to
bee
godly
.
The
Prophet
Agur
,
who
is
mentioned
in
this
Booke
,
confesseth
to
God
and
all
the
World
,
that
therefore
hee
was
so
foolish
,
and
void
of
vnderstanding
,
because
hee
had
not
learned
Prouer.
30.
3
wisdome
,
nor
attained
to
the
knowledge
of
holy
things
.
The
Apostle
admonisheth
the
Ephesians
to
walke
in
better
waies
than
other
ignorant
Heathen
men
did
.
For
(
saith
hee
)
Eph
4.
20.
21.
you
haue
learned
Christ
,
and
haue
heard
him
,
and
haue
beene
taught
by
him
,
as
the
truth
is
in
Iesus
,
&c.
Whereby
hee
intimateth
,
that
nothing
is
to
bee
expected
from
them
that
are
vntaught
,
but
that
which
is
vnholy
,
as
hardnesse
of
heart
,
vncleannesse
of
life
,
and
such
lasciuious
behauiour
as
is
there
spoken
of
.
And
where
is
pure
and
sound
instruction
,
there
may
we
looke
for
sincere
and
comely
conuersation
.
Reasons
.
1
First
,
there
is
a
disabilitie
in
the
nature
of
euery
man
,
as
it
now
standeth
corrupted
,
to
be
any
way
truly
religious
.
There
is
a
couering
(
as
the
Prophet
saith
)
that
couereth
all
people
,
and
Isa.
25.
7.
a
veile
spread
vpon
all
Nations
.
Their
mindes
are
darke
:
Their
hearts
are
hard
:
Their
affections
peruerse
.
Repent
they
cannot
,
beleeue
they
cannot
,
and
pray
they
cannot
,
vnlesse
they
be
effectually
informed
by
the
word
of
the
Lord.
How
shall
Rom.
10
14.
they
call
on
him
(
saith
S.
Paul
)
in
whom
they
haue
not
beleeued
?
And
how
shall
they
beleeue
in
him
,
of
whom
they
haue
not
heard
?
And
how
shall
they
heare
without
a
Preacher
?
Secondly
,
neither
Satan
nor
the
world
will
relinquish
the
holds
which
they
keepe
in
mens
hearts
,
before
they
bee
thrust
out
of
possession
by
the
power
of
Gods
holy
spirit
:
and
the
holy
spirit
of
God
doth
vsually
worke
by
the
ministerie
of
the
word
.
Vse
.
1
Admonition
for
them
that
enioy
this
pretious
commoditie
of
faithfull
instruction
,
to
make
their
vse
of
it
,
both
in
getting
knowledge
and
pietie
:
and
for
them
that
are
depriued
of
it
,
to
take
notice
of
their
great
want
of
a
necessarie
helpe
,
which
euery
man
hath
need
of
:
and
for
all
that
desire
to
haue
God
to
be
serued
and
men
to
bee
saued
,
that
they
pray
for
the
propagation
and
prosperous
passage
of
the
Gospell
.
Confutation
of
their
follie
,
which
scorne
to
bee
taught
of
any
,
and
yet
for
godlinesse
will
giue
place
to
none
,
their
owne
ripe
wit
and
reason
seruing
them
sufficiently
for
their
saluation
.
But
the
weaknesse
of
their
wit
,
and
the
vanitie
of
their
reason
is
bewraied
by
their
witlesse
and
vnreasonable
presumption
.
Should
a
blinde
man
become
his
owne
guide
in
an
vnknowen
way
,
which
is
full
of
difficulties
and
dangers
?
Or
is
it
safe
for
a
naked
creeple
to
enter
into
a
combat
with
an
armed
Giant
?
And
what
way
is
so
intricate
to
him
that
cannot
see
,
as
is
the
way
of
life
to
him
that
is
not
taught
?
And
what
creeple
was
euer
so
infirme
in
body
,
as
hee
that
is
wilfully
ignorant
is
feeble
in
soule
?
How
then
shall
he
think
to
make
his
part
good
with
the
Diuell
?
That
humilitie
maketh
a
way
for
honour
,
wee
shall
haue
fitter
opportunitie
to
declare
in
the
eighteenth
Chapter
,
and
twelfth
verse
,
where
the
point
is
set
foorth
by
the
contrary
,
after
this
manner
:
Before
destruction
,
the
heart
of
a
man
is
hauty
:
and
before
glory
goeth
lowlinesse
.
AN
EXPOSITION
OF
THE
SIXTEENTH
CHAPTER
OF
THE
PROVERBS
.
CHAPTER
XVI
.
Verse
1.
The
preparations
of
the
heart
are
in
man
:
but
the
answer
of
the
tongue
is
from
the
Lord
.
IT
is
farre
from
the
meaning
of
the
holy
Ghost
,
to
ascribe
heere
free-will
to
man
,
as
though
hee
had
any
absolute
power
to
dispose
of
his
owne
heart
,
though
by
concession
,
according
to
the
vulgar
opinion
,
that
seeme
to
be
granted
:
for
no
man
can
thinke
an
euil
thought
without
Gods
prouidence
,
much
lesse
a
good
thought
without
his
grace
:
but
the
drift
is
to
shew
,
that
albeit
men
deuise
much
,
and
haue
whole
armies
(
as
the
word
signifieth
)
of
cogitations
in
their
mindes
,
and
those
placed
in
exact
order
,
as
it
were
in
battle
aray
,
so
that
they
set
downe
with
themselues
both
what
and
how
to
speake
,
yet
[
the
answer
of
the
tongue
is
from
the
Lord
]
they
shall
vtter
that
which
God
appointeth
,
and
not
alwaies
what
themselues
doe
purpose
.
Doct.
The
Lord
hath
the
disposing
of
euery
mans
tongue
at
his
owne
will
.
It
was
more
than
Esau
minded
(
as
it
is
probable
)
or
than
euer
Iacob
did
looke
for
(
as
it
is
certaine
)
that
Esau
should
greet
Iacob
with
so
great
kindnesse
,
and
offer
so
much
Gen.
32.
courtesie
to
him
.
And
Balaams
voyage
to
Balak
was
not
with
Num.
23.
intent
to
blesse
Israel
,
but
to
curse
them
.
Neither
was
Saul
euer
purposed
to
commend
Dauid
for
his
faithfulnesse
and
1.
Sam.
24.
18.
innocencie
,
but
to
accuse
him
of
disloialtie
and
treason
.
Neither
was
it
in
Caiaphas
thought
to
prophecie
how
happie
all
Gods
children
should
be
made
by
the
death
of
Christ
,
but
to
conspire
his
destruction
:
but
God
compelled
all
these
in
that
manner
to
bestow
their
speeches
,
and
therefore
euery
one
of
them
formed
them
accordingly
.
Reasons
.
1
First
,
the
heart
of
man
is
in
his
hand
,
and
the
minde
and
memorie
,
with
all
the
faculties
of
the
soule
:
and
he
in
a
moment
doth
either
further
,
or
hinder
,
or
alter
the
motions
of
the
same
,
as
seemeth
best
to
his
owne
wisdome
.
Secondly
,
he
hath
made
the
mouth
of
man
,
and
giuen
it
to
him
,
and
therefore
is
the
principall
owner
of
it
,
and
consequently
,
hath
the
chiefe
commanding
of
it
.
Vse
1
Instruction
,
that
when
we
are
to
speake
of
matters
of
moment
,
wee
bee
more
carefull
to
craue
Gods
direction
,
than
confident
of
our
owne
abilitie
.
When
wee
would
wish
others
so
to
speake
vnto
vs
,
or
for
vs
,
as
whereby
wee
may
receiue
any
benefit
,
that
we
intreat
the
Lord
to
open
their
lips
,
that
they
may
seasonably
vtter
their
words
to
doe
vs
good
.
When
we
desire
to
haue
our
enemies
silent
towards
vs
,
and
not
speake
such
things
as
may
turne
to
our
hurt
and
dammage
,
that
we
beseech
him
to
mousell
their
mouthes
,
and
restraine
them
from
dangerous
and
noisome
speeches
.
When
we
are
defamed
,
and
euill
spoken
of
,
that
wee
more
looke
to
the
hand
of
the
righteous
God
,
to
be
humbled
,
than
to
the
lips
of
vnrighteous
men
to
bee
vexed
,
according
as
Dauid
did
,
when
he
was
railed
vpon
and
cursed
by
Shemei
.
2.
Sam.
16.
10.
Consolation
for
innocent
persons
,
whose
consciences
are
vpright
,
how
witty
and
eloquent
,
how
leaud
and
lying
,
how
bitter
and
clamorous
soeuer
their
aduersaries
bee
,
sithence
their
tongues
are
not
to
be
disposed
at
their
owne
wils
,
but
by
Gods
appointment
,
who
doth
neuer
appoint
ought
that
shall
be
pernicious
to
his
people
.
If
Hamons
accusations
,
and
Ahashuerosh
his
sentence
against
the
Iewes
,
had
beene
to
bee
executed
to
the
destruction
of
the
Iewes
,
they
should
neuer
haue
beene
vttered
by
them
.
And
why
should
any
man
therefore
omit
good
duties
for
feare
of
euill
tongues
?
and
forbeare
to
performe
that
which
he
ought
to
doe
,
because
he
dreads
that
which
others
will
say
?
The
same
Lord
which
promiseth
his
seruants
defense
from
the
stroake
of
violent
hands
,
doth
also
warrant
them
safety
from
the
scourge
of
virulent
tongues
,
Iob
5.
21.
Verse
2.
All
the
waies
of
a
man
are
cleane
in
his
owne
eies
:
but
the
Lord
pondereth
the
spirits
.
ALL
the
waies
]
The
purposes
,
courses
,
and
proceedings
:
the
deeds
that
are
done
,
the
words
that
are
spoken
,
and
the
thoughts
that
are
conceiued
[
of
a
man
]
of
him
that
is
vnregenerate
,
and
hath
an
ignorant
minde
,
a
proud
heart
,
and
a
sleepie
conscience
,
[
are
cleane
in
his
owne
eies
]
seeme
commendable
vnto
him
:
he
iustifieth
and
applaudeth
himselfe
in
them
:
[
but
the
Lord
pondereth
the
spirits
]
searcheth
narrowlie
,
not
only
into
the
behauiour
,
but
the
hearts
also
of
all
men
,
as
it
were
putting
them
into
the
ballance
,
and
examining
them
by
number
and
weight
,
whether
they
bee
pure
and
vpright
,
as
proceeding
from
sinceritie
;
or
prophane
and
hypocriticall
,
as
growing
from
corruption
and
guile
.
The
doctrine
that
the
former
part
of
this
sentence
would
yeeld
,
hath
beene
handled
in
the
twelfth
Chapter
,
and
fifteenth
verse
:
and
that
which
would
arise
out
of
the
other
,
hath
beene
intreated
of
in
the
fifteenth
Chapter
,
verse
3.
11.
Verse
3.
Commit
thy
workes
vnto
the
Lord
,
and
thy
thoughts
shall
be
directed
.
THE
word
which
we
translate
[
commit
]
signifieth
to
deuolue
or
role
,
meaning
thereby
that
God
is
chiefly
to
be
respected
in
euery
thing
that
any
man
doth
deale
in
:
by
taking
direction
from
his
word
,
both
for
matter
and
manner
:
by
proposing
a
right
end
,
euen
his
glory
,
in
the
performance
of
it
:
by
asking
his
helpe
,
and
waiting
on
his
hand
,
as
well
for
successe
as
recompence
:
[
and
thy
thoughts
shall
be
directed
]
thy
minde
shall
be
informed
in
the
right
way
:
thy
heart
shall
be
confirmed
to
proceed
on
with
cheerefulnesse
,
and
thou
shalt
be
lead
with
a
speciall
guidance
to
thinke
vpon
those
meanes
which
will
bee
most
effectuall
for
the
accomplishing
of
thy
desire
,
if
it
be
for
his
praise
and
thy
good
to
haue
thy
desire
accomplished
.
Doct.
They
are
sure
to
speed
well
which
deale
for
God
,
and
depend
vpon
him
in
their
affaires
.
There
is
a
consent
and
agreement
of
sundry
other
texts
of
Scripture
with
this
,
which
perswade
to
the
same
duty
that
in
this
place
is
required
,
and
confirme
the
same
promise
that
heere
is
deliuered
.
The
Psalmist
vseth
almost
the
same
words
,
saying
,
Commit
thy
way
vnto
the
Lord
,
and
trust
in
him
,
and
hee
shall
bring
it
to
passe
.
And
the
Writer
of
this
Booke
,
elswhere
,
Psal.
37.
5.
doth
nothing
differ
from
the
same
in
sense
,
when
hee
saith
,
Trust
in
the
Lord
with
all
thine
heart
,
and
leane
not
to
thine
owne
wisdome
.
In
all
thy
waies
acknowledge
him
,
and
he
shall
direct
thy
Prouer.
3.
5.
6.
waies
.
Examples
may
be
brought
for
proofe
heereof
,
both
plentifull
and
pregnant
:
as
of
Abrahams
seruants
iourney
into
Mesopotamia
to
fetch
a
wife
for
Isaac
:
and
of
Iacobs
to
take
a
wife
for
himselfe
.
Who
knoweth
not
that
they
altogether
rested
vpon
the
Lord
in
their
enterprises
?
And
who
seeth
not
the
goodnesse
of
God
in
their
protection
,
and
direction
,
and
happy
successe
?
That
his
gracious
prouidence
went
thither
with
them
,
and
was
there
with
them
,
and
returned
backe
with
them
,
and
wrought
all
for
them
?
Reason
1
First
,
the
businesse
is
his
,
and
they
be
his
seruants
,
and
therefore
in
helping
them
,
hee
doth
manage
his
owne
matters
for
his
owne
glory
.
Secondly
,
he
is
all-sufficient
both
in
wisdome
and
power
,
and
therefore
it
is
most
easie
for
him
to
direct
them
with
counsell
,
and
assist
them
with
strength
,
and
prosper
them
with
a
comfortable
euent
.
Vse
1
Instruction
,
to
repaire
to
God
in
all
our
waies
,
and
bee
religious
not
onely
in
workes
of
Religion
,
but
in
euery
other
action
and
exercise
.
Our
refreshings
,
our
ciuill
imploiments
,
our
ordinarie
and
common
vocations
,
though
neuer
so
meane
,
will
call
vpon
vs
to
craue
helpe
from
heauen
,
and
to
be
seruiceable
to
our
heauenly
Father
,
if
wee
minde
to
shew
more
obedience
than
the
wicked
,
and
to
obtaine
a
better
condition
than
the
Infidels
.
Remember
what
the
Apostle
saith
to
Christians
that
be
faithfull
,
and
beleeuers
,
Whether
ye
1.
Cor.
10.
31.
eat
,
or
drinke
,
or
whatsoeuer
ye
doe
,
doe
all
to
the
glorie
of
God
.
Incouragement
against
all
the
lets
and
impediments
that
vse
to
stay
many
good
men
from
many
good
seruices
.
The
worke
(
say
they
)
is
great
,
and
our
power
to
performe
it
is
but
small
:
the
managing
of
it
requireth
much
wisdome
,
and
wee
finde
our selues
very
defectiue
of
wisdome
,
and
therefore
how
shall
wee
bee
able
to
deale
in
matters
of
such
difficultie
?
This
is
true
,
if
that
bee
not
a
duty
which
thou
art
to
vndertake
;
if
the
worke
be
none
of
thine
,
as
not
laid
vpon
thee
by
God
:
but
if
he
call
thee
vnto
it
,
and
set
thee
about
it
,
let
no
discouragement
oppresse
thine
heart
:
hee
will
surely
helpe
thee
in
it
.
Both
Moses
and
Ieremie
were
troubled
with
such
feares
,
but
felt
afterwards
by
experience
,
that
they
were
causelesly
fearefull
.
At
first
they
considered
how
heauy
the
burden
of
their
offices
was
,
and
how
weake
their
owne
backs
were
to
beare
it
:
but
afterwards
they
found
that
they
and
their
ministeries
were
supported
and
blessed
by
a
diuine
hand
from
aboue
;
and
so
shall
euery
godly
man
be
in
all
religious
and
righteous
exercises
.
Reproofe
and
terrour
of
the
wicked
,
which
respect
the
Lord
in
that
which
they
doe
or
take
,
no
more
than
the
horse
in
going
,
or
the
oxe
in
plowing
,
or
any
kinde
of
beast
in
his
feeding
.
Of
all
others
,
they
would
haue
least
dealing
with
him
:
their
hearts
say
to
God
,
as
the
diuels
said
to
Christ
:
What
haue
Matth.
8.
29.
we
to
doe
with
thee
?
Art
thou
come
hither
to
torment
vs
?
Whatsoeuer
hath
in
it
any
stampe
or
print
of
his
ordinance
,
is
for
that
cause
distastefull
vnto
them
,
though
otherwise
they
see
it
would
bee
commodious
for
them
.
How
can
these
expect
so
much
to
haue
their
thoughts
directed
,
as
their
hearts
more
hardened
,
and
their
mindes
infatuated
?
And
whether
is
it
more
likely
that
they
shall
bee
blessed
in
their
waies
,
or
rather
,
according
to
the
threatning
of
the
law
,
accursed
in
their
courses
?
especially
when
their
workes
are
so
farre
from
being
committed
to
the
Lord
,
as
that
they
are
opposed
against
the
Lord
?
when
they
be
not
done
loyally
in
obedience
to
please
him
,
but
contemptuously
in
rebellion
to
prouoke
him
.
Verse
4.
The
Lord
hath
made
all
things
for
his
owne
sake
:
Yea
euen
the
wicked
for
the
day
of
euill
.
THE
Lord
hath
made
all
things
]
By
making
is
vnderstood
as
well
that
workmanship
which
was
bestowed
vpon
all
the
creatures
for
their
forme
and
existence
,
as
the
workes
which
he
daily
doth
in
his
perpetuall
gouernment
and
administration
:
[
for
his
owne
sake
]
for
his
glory
,
which
is
seene
in
his
wisdome
and
power
,
in
his
mercy
and
righteousnesse
,
with
all
other
holy
attributes
.
And
this
hee
doth
not
onely
propose
to
himselfe
,
as
an
end
that
were
meet
,
and
to
bee
wished
,
but
commandeth
and
causeth
,
as
an
effect
that
is
necessary
and
certaine
:
[
euen
the
wicked
against
the
day
of
euill
]
This
clause
is
annexed
,
as
a
preuention
of
an
obiection
that
might
arise
out
of
the
former
words
:
How
truly
may
it
bee
said
that
hee
hath
made
all
things
for
himselfe
,
when
reprobates
,
both
men
and
Angels
,
continually
set
themselues
against
him
?
Now
to
this
he
answereth
,
that
hee
getteth
no
small
honour
by
them
that
are
most
vngodly
and
wicked
:
for
sithence
they
refuse
to
yeeld
him
glory
by
their
life
,
and
to
acknowledge
his
goodnesse
in
the
time
of
their
prosperitie
,
he
will
glorifie
himselfe
by
their
death
,
and
manifest
his
iustice
in
the
day
of
their
destruction
.
And
to
that
damnable
estate
they
are
fore-ordained
by
Gods
righteous
decree
,
as
it
is
intimated
heere
,
and
expresly
affirmed
in
other
places
,
and
yet
made
worthy
of
it
by
their
owne
vnrighteous
behauiour
:
as
is
noted
in
Pharaoh
,
and
other
obstinate
Rebels
.
Doct.
The
praise
of
God
is
set
foorth
not
onely
by
his
most
eminent
creatures
and
actions
,
but
euen
by
the
meanest
of
his
workes
,
and
the
worst
things
that
be
.
This
doth
Dauid
acknowledge
in
the
generall
,
when
hee
saith
,
All
thy
workes
praise
thee
,
O
Lord
:
and
dilateth
vpon
it
Psal.
145.
10.
in
the
particulars
,
when
not
only
hee
prouoketh
Kings
and
Princes
,
and
all
people
to
performe
this
duty
,
but
bringeth
in
all
sorts
of
beasts
,
and
fishes
,
and
fowles
,
and
creeping
things
,
Psal
1.
48.
as
occasions
and
meanes
thereof
.
When
the
Lord
was
sending
the
Prophet
Isaiah
about
a
most
vncomfortable
message
,
euen
by
his
ministerir
to
harden
the
hearts
of
the
people
,
to
their
destruction
,
the
Seraphims
cried
,
Holy
,
holy
,
holy
is
the
Lord
of
Hoasts
.
Isa.
6.
3.
When
S.
Paul
had
discoursed
of
the
reiection
of
the
Iewes
from
being
a
Church
for
many
hundred
yeeres
,
which
miserie
he
could
haue
beene
content
to
preuent
with
the
price
of
his
owne
soule
,
he
concluded
the
point
in
this
manner
:
Of
him
,
and
through
him
,
and
for
him
are
all
things
.
To
him
be
glorie
Rom.
11.
36.
for
euer
.
Amen
.
Reason
1
First
,
the
holy
and
only
wise
God
cannot
possibly
doe
any
thing
that
is
vaine
,
and
fit
for
nothing
,
as
euery
thing
is
that
serueth
not
for
his
glory
.
A
prudent
man
will
aime
at
some
vse
of
those
things
which
hee
taketh
in
hand
,
and
therefore
much
more
will
he
which
maketh
men
prudent
,
and
giueth
them
their
wisdome
,
and
can
turne
all
things
to
such
vse
as
best
pleaseth
him
.
Secondly
,
the
Lord
is
prouident
for
his
creatures
in
all
his
workes
,
and
regardeth
their
good
,
especially
of
the
principall
and
most
excellent
,
as
men
and
Angels
:
Now
hee
respecteth
none
so
much
as
his
owne
honour
,
nor
matcheth
any
in
equality
with
himselfe
;
for
whatsoeuer
happinesse
is
conferred
vpon
them
,
it
is
subordinate
to
his
praise
:
and
that
is
the
scope
and
chiefe
end
whereunto
all
other
ends
and
proceedings
are
directed
.
Vse
1
Instruction
,
to
obserue
matter
in
all
his
workes
and
waies
,
whereby
we
may
be
mooued
to
yeeld
him
that
praise
which
is
proportionable
to
the
obiect
offered
vnto
vs
.
If
we
see
punishments
executed
,
there
is
cause
that
wee
should
bee
humbled
,
and
made
to
tremble
at
his
iustice
:
if
mercies
bee
performed
,
let
vs
blesse
his
name
for
his
goodnesse
.
And
so
when
things
come
to
passe
that
are
stranger
than
we
thought
of
,
or
greater
than
wee
expected
,
let
vs
wonder
at
his
wisdome
,
and
be
guided
by
it
;
and
magnifie
his
power
,
and
repose
vpon
it
.
And
because
we
our selues
are
of
his
making
,
and
hee
doth
giue
vs
life
,
and
breath
,
and
all
things
;
yea
because
we
are
of
his
second
making
,
and
hee
doth
giue
vs
eternall
life
,
and
grace
,
and
all
blessednesse
,
therefore
ought
we
to
be
for
him
,
and
his
glory
,
against
sinne
,
and
his
enemies
.
And
this
may
be
a
forcible
motiue
to
make
vs
patient
in
all
the
afflictions
which
he
imposeth
vpon
vs
,
because
they
are
his
worke
,
and
for
his
honour
,
which
will
be
the
more
procured
by
our
humble
and
fruitfull
submission
to
him
in
the
same
.
Terrour
for
vngodly
men
,
which
giue
all
the
members
of
their
bodies
,
and
faculties
of
their
soules
,
as
weapons
of
vnrighteousnesse
,
to
fight
against
God
,
and
yet
thriue
in
their
wicked
waies
,
and
prosper
in
their
sinnes
.
They
are
reserued
(
as
S.
Peter
testifieth
)
to
the
day
of
iudgement
to
bee
punished
,
2.
Pet.
2.
9.
though
they
should
not
be
plagued
sooner
.
The
Lord
will
shew
himselfe
to
be
admirable
in
righteousnesse
,
when
all
the
world
shall
see
them
miserable
with
torments
.
Verse
5.
All
that
are
proud
in
heart
,
are
abomination
to
the
Lord
:
[
though
]
hand
[
ioine
]
in
hand
,
he
shall
not
be
vnpunished
.
AL
]
All
sorts
and
degrees
of
men
,
male
or
female
,
yoong
or
old
,
high
or
low
,
and
euery
particular
person
,
of
what
condition
soeuer
,
[
that
are
proud
in
heart
]
whose
hearts
are
lofty
,
and
void
of
humilitie
;
and
the
heart
is
therefore
specified
,
because
pride
is
seated
in
it
,
and
floweth
from
it
,
and
that
no
man
should
challenge
to
himselfe
any
immunitie
from
the
wretched
estate
of
the
proud
,
vnlesse
his
heart
bee
seasoned
with
humilitie
.
He
that
hath
an
high
minde
,
though
he
beare
a
low
saile
,
and
keepe
a
small
port
,
without
pompe
and
brauery
,
may
be
as
loathsome
in
the
eies
of
the
Lord
,
as
some
others
that
set
foorth
themselues
with
greater
shewes
.
Yet
note
that
he
saith
not
,
all
that
haue
pride
in
their
hearts
,
for
who
can
be
fully
freed
from
it
so
long
as
he
is
cloathed
with
mortalitie
?
but
they
that
are
proud
in
heart
,
and
so
be
none
that
vnfainedly
feare
God
;
for
that
manner
of
speech
intendeth
the
habit
or
dominion
of
pride
,
which
is
only
in
the
vnregenerate
:
[
are
an
abomination
to
the
Lord
]
he
hath
them
in
detestation
,
and
cannot
abide
them
:
[
though
hand
ioine
in
hand
]
notwithstanding
that
they
vnite
their
forces
,
and
combine
themselues
together
for
their
defense
and
safety
,
[
he
shal
not
be
vnpunished
]
not
one
of
them
shall
escape
the
strokes
of
God
,
though
for
a
time
he
deferre
his
iudgements
.
Doct.
The
better
that
men
doe
like
of
themselues
,
the
worse
the
Lord
doth
like
of
them
.
The
mischiefes
that
ensue
vpon
pride
,
haue
beene
more
at
large
intreated
of
in
the
second
verse
of
the
eleuenth
Chapter
:
and
the
vanitie
of
wicked
mens
association
for
impunity
,
in
the
21.
verse
of
the
same
Chapter
.
Verse
6.
By
mercy
and
truth
shall
iniquitie
bee
purged
:
and
by
the
feare
of
the
Lord
men
depart
from
euill
.
BY
mercy
]
That
kindnesse
and
free
loue
which
the
Lord
beareth
to
his
elect
,
[
and
truth
]
the
faithfull
accomplishment
of
his
promises
(
and
in
the
same
sense
are
the
same
words
taken
in
Chap.
14.
8.
22.
To
them
that
thinke
on
good
things
shall
be
mercy
and
truth
)
[
iniquitie
shall
be
purged
]
as
well
originall
guilt
as
actuall
transgressions
,
and
all
that
is
amisse
in
the
nature
,
and
hearts
,
and
waies
of
Gods
chosen
,
shall
bee
remitted
and
washed
away
through
the
blood
of
Iesus
Christ
.
That
this
is
the
meaning
of
this
sentence
,
it
appeareth
by
the
force
of
the
word
,
that
signifieth
to
make
expiation
,
which
properly
belonged
to
Christ
to
doe
,
though
typically
the
Priests
of
the
Law
were
said
to
expiate
by
the
sacrifices
which
they
offered
.
For
he
(
as
S.
Iohn
witnesseth
)
which
is
our
Aduocate
with
the
father
,
is
likewise
the
propitiation
for
our
1.
Iohn
2.
2.
sinnes
:
[
and
by
the
feare
of
the
Lord
]
the
knowledge
of
his
will
,
the
reuerence
of
his
maiestie
,
and
the
regard
of
his
fauour
,
[
men
depart
from
iniquitie
]
they
decline
from
wicked
waies
,
and
doe
those
things
which
are
lawfull
and
good
.
Yet
neither
of
them
are
in
full
perfection
,
though
both
of
them
in
sinceritie
and
truth
.
So
that
he
declareth
the
causes
of
iustification
in
the
former
clause
,
and
the
exercise
of
sanctification
in
the
latter
:
shewing
by
whom
sinnes
are
pardoned
,
in
the
one
;
and
to
whom
the
assurance
thereof
pertaineth
,
in
the
other
.
Doct.
1
Remission
of
sinnes
and
saluation
are
giuen
by
God
,
and
not
bought
by
men
.
That
pride
and
presumption
,
to
arrogate
to
ones
selfe
the
praise
of
making
himselfe
happy
,
is
most
loathsome
to
the
Lord
,
and
therefore
he
hath
stored
the
Scriptures
with
testimonies
and
proofes
,
to
helpe
our
hearts
against
it
.
And
to
this
purpose
is
that
in
Isaiah
:
I
[
euen
]
I
am
he
that
putteth
away
Isa.
43.
25.
26.
thine
iniquities
for
mine
owne
sake
,
and
will
not
remember
thy
sinnes
.
Put
mee
in
remembrance
;
let
vs
reason
together
:
count
thou
that
thou
maiest
be
iustified
.
The
meaning
of
the
latter
words
is
as
if
he
should
haue
said
,
Shew
thy
righteousnesse
,
if
thou
hast
any
,
and
I
haue
forgotten
it
:
Stand
for
thine
owne
worthinesse
:
Recount
the
meritorious
workes
which
thou
hast
wrought
,
to
be
iustified
thereby
:
but
all
will
be
in
vaine
.
And
S.
Paul
doth
expresly
disclaime
all
merits
of
this
nature
,
both
for
himselfe
,
and
all
his
brethren
.
He
saued
vs
(
saith
he
)
not
by
the
workes
of
righteousnesse
which
we
had
done
,
but
according
to
his
owne
mercy
.
Titus
3.
5.
Reasons
.
1
First
,
all
mens
workes
,
before
remission
of
sinnes
,
are
nothing
else
but
sinnes
,
wherewith
the
Lord
is
offended
:
and
can
that
pacifie
his
anger
,
which
further
prouokes
him
to
be
angry
?
Secondly
,
all
the
workes
of
the
godly
,
euen
after
their
sins
are
pardoned
,
be
yet
mingled
with
sinne
,
whereas
the
merit
of
our
redemption
must
bee
absolutely
righteous
,
and
infinitely
holy
,
according
as
the
Law
broken
,
and
the
Law-giuers
iustice
are
.
Thirdly
,
the
best
workes
of
the
best
men
,
and
that
which
is
best
both
in
the
men
,
and
in
the
workes
,
is
his
owne
free
gift
:
and
would
it
become
them
to
boast
thereof
,
as
though
they
had
deserued
at
his
hands
for
receiuing
his
almes
?
Fourthly
,
all
the
good
that
any
man
can
doe
,
though
hee
could
doe
more
than
euer
any
meere
man
did
,
is
it selfe
a
due
debt
,
and
farre
lesse
than
is
due
:
and
how
then
should
it
goe
for
the
discharge
of
all
former
debts
and
arrearages
?
The
paiment
of
some
part
of
this
yeeres
rent
will
not
serue
the
turne
to
heale
the
last
yeeres
forfeiture
.
Vse
.
1
Confutation
of
the
Papists
,
who
will
not
be
beholding
to
the
Lord
for
their
saluation
,
so
as
to
yeeld
him
the
entire
praise
thereof
.
They
must
earne
some
part
,
or
haue
no
part
:
They
will
either
winne
it
,
or
neuer
weare
it
.
But
it
may
bee
truly
said
of
them
,
that
they
trusting
in
lying
vanities
,
doe
forsake
their
owne
mercies
.
Consolation
to
Gods
people
,
who
haue
a
gratious
God
to
flie
vnto
,
and
depend
vpon
,
though
themselues
cannot
helpe
their
soules
against
their
sinnes
.
Notwithstanding
their
miseries
bee
many
,
and
their
merits
none
at
all
,
yet
his
mercie
and
truth
are
sufficient
to
helpe
against
the
one
,
and
to
supplie
the
other
,
and
to
be
all
in
all
vnto
them
.
In
them
there
is
efficacie
,
and
constancie
,
and
constancie
,
and
perpetuitie
,
according
as
the
Psalmist
saith
,
His
louing
kindnesse
is
mighty
towards
vs
,
and
his
Psal.
117.
2.
truth
endureth
for
euer
.
After
that
we
are
estated
in
his
mercies
,
we
shall
as
certainlie
remaine
happie
people
for
euer
,
as
we
know
him
to
be
a
glorious
God
for
euer
.
Hee
can
no
more
faile
of
any
part
of
his
mercy
and
truth
,
than
of
his
whole
nature
and
Deitie
.
Instruction
,
so
to
beleeue
and
liue
,
that
wee
may
haue
his
promises
for
vs
,
and
not
his
threatnings
against
vs
:
Otherwise
his
truth
and
iustice
will
ioine
together
to
condemne
vs
,
and
not
his
kindnesse
and
truth
to
forgiue
and
iustifie
vs
.
He
will
not
cast
off
his
righteousnesse
,
as
he
will
not
faile
of
his
mercy
.
For
if
he
should
either
punish
his
people
that
are
penitent
,
or
spare
his
enemies
that
are
obstinate
,
he
should
forfeit
his
truth
:
for
hee
plainly
professeth
,
that
those
that
walke
Deut.
29.
20.
after
the
stubbornnesse
of
their
owne
hearts
,
he
will
not
be
mercifull
vnto
.
Doct.
2
And
by
the
feare
of
the
Lord
]
According
as
any
man
is
religious
in
heart
,
so
hee
will
striue
to
bee
innocent
,
and
honest
in
life
.
He
that
is
godly
,
will
surely
be
good
:
and
he
that
is
impious
,
cannot
chuse
but
be
vnrighteous
.
The
Apostle
chargeing
vnregenerate
men
with
wicked
behauiour
,
as
that
their
mouth
is
full
of
cursing
and
bitternesse
,
and
their
feet
swift
to
shed
blood
,
&c.
assigneth
this
as
a
cause
of
all
those
euils
,
that
the
feare
of
God
is
not
before
their
eies
.
Where
Abraham
doubted
that
the
feare
of
God
was
not
,
hee
looked
for
dishonest
dealing
:
Rom.
3.
18.
and
iust
cause
hee
had
so
to
doe
,
though
hee
vsed
vnmeet
meanes
to
preuent
it
,
and
extended
his
suspicion
too
farre
in
misdeeming
all
,
whereas
it
appeareth
that
there
was
pietie
Gen.
20.
11.
and
godlinesse
in
some
.
Contrariwise
,
Iob
and
Ioseph
,
by
vertue
of
this
reuerent
awe
of
God
,
obtained
power
,
not
onely
against
the
practise
of
grosse
sinnes
,
but
ouer
their
eies
,
that
they
should
not
cast
Iob
31.
1.
wanton
lookes
;
and
ouer
their
hearts
,
that
they
should
not
conceiue
vnchaste
thoughts
.
Reason
1
First
,
it
worketh
an
hatred
of
that
which
is
euill
;
and
we
know
no
man
will
be
desirous
to
meddle
much
with
that
which
he
Prouer.
8.
13.
loueth
not
.
Secondly
,
it
putteth
men
in
remembrance
of
Gods
precepts
,
of
Gods
presence
,
of
Gods
threatnings
,
of
Gods
iudgements
,
and
losse
of
his
fauours
and
mercies
.
What
portion
(
saith
Iob
)
should
I
haue
of
God
from
aboue
?
and
what
inheritance
from
the
Almighty
from
on
high
?
Is
not
destruction
to
the
wicked
,
and
strange
[
punishment
]
to
the
workers
of
iniquitie
?
Doth
not
hee
behold
my
waies
,
and
tell
all
my
steps
?
Iob
31.
2.
3.
4.
Vse
1
Instruction
,
that
if
we
wish
well
vnto
our
soules
,
and
would
not
lay
load
vpon
our
consciences
;
if
wee
beare
loue
to
our
bodies
,
and
would
not
haue
them
polluted
with
corrupt
conuersation
;
if
we
tender
our
credits
,
and
would
not
be
blemished
with
naughty
practises
,
then
let
vs
seeke
to
be
sanctified
thorowout
with
soundnesse
of
Religion
and
godlinesse
.
Or
would
wee
be
glad
that
our
people
should
prosper
,
and
our
children
take
good
courses
for
our
comfort
?
Are
wee
loath
to
see
them
vnthriftie
,
vnchaste
,
giuen
to
filching
,
or
drunkennesse
,
or
any
other
misbehauiour
?
Let
vs
then
teach
them
to
know
the
Lord
,
and
perswade
them
sincerely
to
worship
him
,
and
that
will
be
a
preseruatiue
against
all
these
mischiefes
.
Conuiction
of
them
which
trust
they
are
godly
,
and
bragge
that
they
are
very
religious
,
and
yet
the
waies
that
they
walke
in
,
are
most
licencious
and
wicked
.
If
they
were
any
whit
acquainted
with
the
feare
of
God
,
they
would
be
much
more
estranged
from
such
leaud
behauiour
.
The
loyaltie
and
obedience
which
they
shew
to
sinne
,
doth
prooue
them
to
bee
Traitors
and
Rebels
against
the
Lord
.
Consolation
for
such
as
are
reformed
of
all
their
former
faults
,
and
returne
not
againe
to
them
,
or
to
as
bad
:
that
they
are
vnfainedly
religious
,
though
peraduenture
they
haue
not
so
sensible
feeling
of
it
.
If
they
were
not
friends
with
God
,
and
feared
him
,
they
would
not
fall
out
with
sinne
,
and
flie
from
iniquitie
.
Verse
7.
When
the
Lord
is
pleased
with
the
waies
of
a
man
,
hee
will
make
his
enemies
at
peace
with
him
.
WHen
the
Lord
is
pleased
with
the
waies
of
a
man
]
When
any
person
leadeth
a
holy
and
righteous
life
,
with
faith
and
integritie
,
according
to
the
rule
of
his
word
,
[
hee
will
make
his
enemies
at
peace
with
him
]
hee
will
cause
his
aduersaries
to
lay
aside
their
hatred
,
and
beare
good
will
to
him
,
and
deale
friendly
with
him
.
This
commeth
to
passe
often
,
but
not
alwaies
:
neither
would
the
Holy
Ghost
haue
it
taken
for
a
perpetuall
rule
;
for
how
then
should
that
be
verified
which
our
Sauiour
told
his
Disciples
,
that
they
should
be
betraied
of
their
parents
,
and
Luke
21.
16.
brethren
,
and
kinsmen
,
and
friends
,
and
be
hated
of
all
men
for
his
names
sake
:
which
wee
see
vsually
come
to
passe
also
in
our
times
?
But
this
is
the
best
meanes
to
reconcile
them
vnto
vs
,
and
winne
their
loue
either
sooner
or
latter
,
as
experience
diuers
times
declareth
.
And
this
procureth
protection
from
God
,
though
malice
be
nothing
diminished
in
them
.
And
this
may
occasion
them
now
and
then
to
doe
vs
a
good
turne
in
a
fit
,
as
the
Egyptians
did
to
the
Israelites
;
or
before
they
are
ware
,
as
Hamon
did
to
Mordecai
,
though
they
beare
no
good
affection
to
vs
.
The
best
way
to
haue
mans
fauour
to
doe
vs
good
,
is
to
get
Gods
fauour
.
Iacob
was
vndoubtedly
perswaded
of
this
,
when
his
brother
Esau
,
whose
wrath
he
feared
,
was
comming
with
a
band
of
men
to
meet
him
:
and
that
made
him
so
indefatigable
in
his
praier
and
wrastling
with
the
Lord
.
And
the
answer
which
he
receiued
,
with
the
successe
that
he
found
,
was
sutable
to
the
meanes
which
hee
vsed
.
Because
thou
hast
had
power
(
saith
the
Angell
)
with
God
,
thou
shalt
also
preuaile
Gen.
32.
28.
with
men
.
The
same
course
tooke
Mordecai
and
Hester
to
procure
the
fauour
and
helpe
of
Ahashuerosh
;
and
Nehemiah
to
obtaine
Hester
4.
Neh.
1.
11.
his
suit
of
King
Artahshashte
.
And
it
is
said
of
the
Iewes
that
were
in
Babel
and
other
places
,
that
when
the
Lord
remembred
his
couenant
towards
them
,
and
repented
according
to
the
multitude
Psal.
106.
46.
of
his
mercies
,
that
hee
gaue
them
fauour
in
the
sight
of
all
them
that
lead
them
Captiues
.
Reason
1
First
,
hee
hath
the
affections
of
all
men
at
his
disposition
:
Hee
deriueth
their
loue
and
liking
to
whom
it
pleaseth
him
:
and
he
incenseth
their
wrath
and
hatred
against
whom
he
appointeth
it
.
He
made
Ahashuerosh
to
cast
off
Vashti
,
whom
he
doted
on
before
;
and
to
embrace
Hester
,
whom
hee
neuer
knew
before
.
Hee
caused
the
same
King
in
a
moment
to
abhorre
and
hang
Haman
,
which
had
beene
his
minion
and
principall
fauorite
;
and
to
admire
and
promote
Mordecai
,
whom
he
had
formerly
prescribed
and
destinated
to
death
.
Secondly
,
hee
doth
blesse
the
vertuous
and
amiable
behauiour
of
his
seruants
,
that
it
shall
be
obserued
of
their
enemies
,
and
that
to
the
pacifying
of
their
displeasures
,
and
reconciling
of
their
good
wils
:
as
their
mildnesse
and
mercie
,
their
humilitie
and
patience
,
their
diligence
in
their
callings
,
their
faithfulnesse
to
their
friends
,
their
loue
to
their
enemies
,
their
innocencie
towards
all
,
and
readinesse
to
doe
good
to
euery
one
.
By
these
and
such
like
,
though
some
be
mooued
to
more
enuy
,
yet
many
will
bee
allured
to
better
liking
of
them
.
Vse
1
Instruction
,
that
when
wee
haue
many
aduersaries
to
oppresse
vs
,
and
few
friends
to
releeue
vs
,
we
examine
our
waies
,
whether
they
doe
offend
,
or
please
the
Lord
.
If
hee
be
at
variance
with
vs
for
that
wee
haue
prouoked
his
anger
,
it
is
his
displeasure
that
hath
procured
vs
so
many
foes
,
and
it
is
our
repentance
that
must
obtaine
deliuerance
from
them
.
But
if
he
be
at
peace
with
vs
,
they
shall
not
long
warre
,
nor
at
all
preuaile
against
vs
:
either
their
hearts
will
be
changed
,
and
they
turned
to
be
our
friends
,
or
their
power
restrained
,
that
they
shall
be
but
weake
enemies
.
Either
they
will
desist
from
their
malice
,
or
others
will
protect
vs
from
their
mischiefe
,
or
God
himselfe
will
be
our
refuge
,
that
wee
shall
not
be
hurt
by
their
violence
.
Confutation
of
their
follie
that
curry
fauour
with
men
by
sinning
against
God
,
as
by
flatterie
,
and
telling
of
false
tales
,
and
seruing
their
turnes
in
all
other
vnlawfull
practises
.
Who
is
able
to
recount
all
the
particular
courses
of
this
kinde
,
they
are
so
many
?
There
is
no
euill
worke
that
they
dare
omit
when
they
are
required
to
doe
it
,
if
it
be
in
request
;
nor
any
good
dutie
that
they
will
aduenture
to
performe
,
if
it
bee
in
disgrace
,
lest
they
should
make
their
friends
become
their
foes
.
Let
them
know
,
that
the
friendship
that
is
so
gotten
or
retained
,
is
either
vnconstant
and
mutable
,
and
is
like
to
bee
lost
as
soone
as
it
is
found
;
or
vnprofitable
and
barren
,
that
will
doe
them
no
good
at
their
greatest
need
;
or
dangerous
and
noisome
,
that
wil
turne
to
the
hurt
either
of
their
hearts
or
bodies
.
For
many
of
them
whose
fauour
they
haue
paid
for
with
the
hazzard
of
their
soules
,
doe
at
length
become
their
mortall
enemies
for
the
ruine
of
their
present
estate
:
but
which
of
them
all
will
shew
his
kindnesse
in
helping
them
to
Heauen
,
and
seeking
the
happines
of
their
state
to
come
?
Verse
8.
Better
is
a
little
with
righteousnesse
,
than
great
reuenues
without
equitie
.
BEtter
]
More
comfortable
and
profitable
[
is
a
little
]
small
substance
or
maintenance
[
with
righteousnesse
]
when
the
man
himselfe
is
iust
and
godly
,
and
his
possessions
are
well
gotten
and
vsed
[
than
great
reuenues
]
either
a
large
stocke
,
and
store
of
money
,
or
any
kinde
of
riches
,
or
lands
,
or
pensions
,
or
commings
in
,
whatsoeuer
,
[
without
equitie
]
which
are
vniustly
come
by
,
vnrighteously
kept
,
or
vnlawfully
spent
.
See
Chap.
12.
verse
27.
and
15.
verse
16.
Verse
9.
The
heart
of
a
man
purposeth
his
way
:
but
the
Lord
directeth
his
steps
.
MAny
deuises
,
intents
,
and
resolutions
,
are
in
the
mindes
of
men
:
[
but
the
Lord
directeth
his
steps
]
his
prouidence
causeth
their
determinations
either
to
proceed
and
take
effect
,
(
when
they
intend
to
doe
that
which
he
hath
decreed
to
haue
done
)
or
else
to
be
staied
and
hindered
,
when
they
purpose
to
themselues
those
things
which
hee
hath
not
appointed
.
And
because
the
whole
course
of
mans
actions
is
resembled
to
a
way
,
hee
therefore
doth
call
all
his
particular
proceedings
therein
,
his
steps
.
Doct.
Men
doe
purpose
many
things
,
but
God
disposeth
all
things
.
The
Prophet
Dauid
affirmeth
the
same
point
,
saying
,
The
Psal.
37.
23.
steps
of
man
are
directed
by
the
Lord
.
And
Ieremie
doth
also
confirme
it
,
when
hee
saith
,
I
know
,
O
Lord
,
that
the
way
of
man
is
Ier.
10.
23.
not
in
himselfe
,
neither
is
it
in
man
to
walke
,
and
to
direct
his
steps
.
If
it
had
beene
otherwise
,
all
Israel
should
surely
haue
perished
when
the
Egyptians
pursued
them
,
with
purpose
,
and
resolution
,
Exod.
15.
9.
to
ouertake
,
and
slay
,
and
spoile
them
.
Neither
would
Hezekiah
and
his
people
haue
beene
much
more
safe
,
if
Saneherib
2.
King
.
19.
could
haue
done
as
much
as
hee
minded
,
and
boasted
,
and
threatned
,
for
his
will
was
plainly
enough
declared
by
Rabshakehs
words
.
Reasons
.
1
First
,
he
alone
doth
fashion
all
their
hearts
,
and
therefore
can
easily
make
them
alter
their
thoughts
,
and
change
their
mindes
;
or
goe
on
constantly
with
their
worke
,
and
continue
Psal
33.
14.
their
resolutions
.
Secondly
,
they
hold
their
power
of
him
,
and
their
life
also
:
their
strength
is
his
,
and
so
is
their
breath
,
and
therefore
they
shall
neither
be
able
to
doe
ought
that
hee
resisteth
,
nor
vnable
to
doe
any
thing
that
hee
appointeth
.
It
is
said
,
that
Herod
and
Pilate
,
with
the
Gentiles
,
and
people
of
Israel
,
came
together
Act.
4.
28.
to
doe
whatsoeuer
his
hand
and
counsell
had
determined
before
to
be
done
.
Thirdly
,
as
all
men
are
made
for
his
glory
,
so
all
their
waies
doe
tend
thereunto
,
though
not
in
their
purpose
,
yet
by
his
prouidence
,
and
therefore
he
doth
accordingly
direct
them
for
the
same
end
.
Vse
1
Instruction
,
that
sithence
hee
doth
direct
our
actions
by
his
prouidence
,
wee
pray
him
also
to
guide
our
hearts
by
his
grace
,
and
cause
vs
to
purpose
that
which
he
doth
approoue
of
,
that
wee
may
be
assisted
by
his
power
for
the
good
effect
of
our
enterprises
.
And
if
wee
finde
good
successe
in
our
affaires
,
according
as
we
wish
,
let
him
haue
the
praise
thereof
,
for
making
vs
to
prosper
:
If
we
see
our selues
crossed
therein
,
that
we
cannot
accomplish
our
desires
,
wee
acknowledge
his
righteous
hand
in
the
same
,
and
submit
our
wils
vnto
his
most
holy
wisdome
.
And
this
may
yet
further
be
a
forcible
motiue
to
make
vs
more
depend
vpon
him
than
on
any
one
,
or
all
men
beside
:
If
they
shew
loue
and
kindnesse
vnto
vs
,
the
principall
praise
and
thankes
belongeth
to
him
:
If
wee
finde
hard
intreatie
at
their
hands
,
there
is
due
cause
of
humilitie
and
patience
,
because
hee
hath
iustly
stirred
them
vp
to
afflict
vs
.
Consolation
for
the
people
of
God
,
which
desire
to
walke
in
the
waies
of
his
word
,
for
they
shal
neuer
want
the
guidance
of
his
spirit
.
A
promise
is
made
to
them
for
their
good
prosperitie
,
and
it
is
in
his
hand
to
conduct
them
to
it
,
and
as
easie
for
him
to
effect
it
,
as
to
speake
it
.
And
because
the
wicked
are
continually
practising
against
the
godly
(
innumerable
plots
being
cast
for
their
ruine
and
destruction
)
this
is
our
comfort
concerning
our
safety
,
that
whatsoeuer
God
hath
purposed
in
mercy
for
our
good
,
shall
take
place
;
and
nothing
that
they
haue
concluded
in
mischiefe
for
our
hurt
,
shall
preuaile
.
The
Lord
breaketh
the
counsell
of
the
Heathen
Psal.
33.
10.
(
saith
the
Scripture
)
and
bringeth
to
nought
the
deuises
of
the
people
.
The
counsell
of
the
Lord
shall
stand
for
euer
:
and
the
thoughts
of
his
heart
thorowout
all
ages
.
Verse
10.
A
sage
sentence
should
be
in
the
lips
of
the
King
:
his
mouth
should
not
transgresse
in
iudgement
.
A
Sage
sentence
]
The
word
signifieth
a
diuination
,
being
vsed
very
often
in
the
euill
part
for
the
predictions
of
the
Soothsayers
and
Astrologers
,
and
so
is
forbidden
in
the
Law
,
Deut.
18.
10.
And
sometimes
in
good
part
,
as
Isa.
3.
2.
The
Lord
will
take
from
Hierusalem
the
strong
man
,
and
the
man
of
warre
,
the
Iudge
and
the
Prophet
,
the
Diuiner
or
prudent
man
,
(
who
by
obseruation
of
causes
can
foresee
what
effects
are
like
to
follow
)
and
the
aged
.
And
in
Micah
3.
6.
there
is
a
threatning
,
that
night
and
darknesse
(
meaning
Gods
iudgements
vpon
their
mindes
,
or
bodies
,
or
both
)
shall
keepe
them
from
vision
and
diuination
.
And
so
heere
it
is
prescribed
as
the
Kings
dutie
,
and
commended
as
his
vertue
,
and
not
reprooued
as
his
fault
.
And
heereby
is
intimated
,
that
a
wise
equall
manner
of
proceeding
in
all
causes
[
should
bee
in
the
lips
of
the
King
]
in
the
words
and
sayings
of
the
Ruler
,
and
soueraigne
Gouernour
,
and
of
the
subordinate
Magistrates
vnder
him
,
who
are
deputed
to
supply
his
place
for
him
:
[
his
mouth
should
not
transgresse
in
iudgement
]
neither
he
nor
they
ought
to
passe
or
award
any
vniust
sentence
,
or
otherwise
vtter
vnrighteous
speeches
,
but
deale
vprightly
towards
euery
man
in
euerie
matter
.
Doct.
They
that
be
in
great
authoritie
,
haue
need
to
be
well
furnished
with
wisdome
and
iustice
.
The
praier
which
Salomon
made
to
God
at
the
beginning
of
his
raigne
,
doth
argue
that
he
knew
both
these
graces
to
be
necessarie
for
him
.
Giue
(
saith
he
)
to
thy
seruant
an
vnderstanding
1.
King
3.
9.
heart
to
iudge
thy
people
,
that
I
may
discerne
betweene
good
and
euill
.
Now
that
which
hee
asked
,
God
was
well
pleased
to
grant
;
and
that
end
which
he
proposed
,
God
also
much
respected
;
that
he
would
therefore
,
hee
did
afterwards
in
the
case
of
the
two
victualing
women
or
harlots
about
the
childe
.
And
it
is
said
,
that
al
Israel
heard
the
iudgement
,
and
saw
the
wisdome
1
King
.
3.
28.
of
God
to
be
in
him
to
doe
iustice
.
Reason
1
First
,
the
Magistrate
is
made
the
Lords
Lieuetenant
and
Deputie
:
he
ruleth
for
him
,
and
occupieth
his
place
,
and
therefore
must
not
onely
approoue
himselfe
to
his
presence
,
but
endeuour
so
to
proceed
,
as
he
verily
thinketh
God
himselfe
would
,
if
he
were
personally
in
the
same
case
,
there
and
then
to
sit
vpon
the
same
causes
.
This
was
the
ground
of
Iehoshaphats
admonition
to
his
Iudges
,
whereby
he
perswaded
them
to
be
faithfull
in
the
execution
of
their
offices
.
Take
heed
(
saith
he
)
what
yee
doe
,
for
2
Chron.
●●
6
7.
yee
execute
not
the
iudgements
of
man
,
but
of
the
Lord
and
he
will
bee
with
you
in
the
cause
and
iudgement
.
Wherefore
now
let
the
feare
of
the
Lord
be
vpon
you
:
take
heed
,
and
doe
it
,
for
there
is
no
iniquitie
with
the
Lord
our
God
,
neither
respect
of
persons
,
nor
receiuing
of
rewards
.
Secondly
,
the
subiects
ruled
are
also
the
Lords
subiects
,
sheepe
,
and
people
,
as
Salomon
confessed
in
his
praier
before
mentioned
.
God
is
the
master
and
owner
of
the
flocke
:
the
Prince
his
principall
shepheard
,
and
next
vnto
him
;
and
the
subordinate
Ministers
of
iustice
inferiour
shepheards
vnder
the
Prince
.
Thirdly
,
where
the
Magistrate
faileth
of
vpright
dealing
,
much
mischiefe
ariseth
,
both
to
the
innocent
,
in
regard
of
his
state
and
bodie
;
and
to
the
offender
,
in
regard
of
his
soule
and
conscience
;
and
to
the
Common-weale
,
in
regard
of
the
manifold
euils
that
ensue
vpon
vniustice
:
all
which
,
for
the
most
part
,
are
preuented
,
or
healed
,
by
the
wisdome
and
faithfulnesse
of
righteous
Gouernours
.
Vse
1
Instruction
to
all
that
haue
authoritie
committed
vnto
them
,
or
are
like
heereafter
to
beare
rule
ouer
others
,
so
to
store
their
mindes
with
knowledge
,
that
their
lips
may
speake
not
only
equally
,
but
admirablie
and
diuinely
,
and
to
bee
as
farre
before
other
men
in
wisdome
and
vnderstanding
,
as
they
are
aboue
them
in
place
and
dignitie
.
These
two
vertues
comoined
,
and
seasoned
with
pietie
and
godlinesse
,
will
adde
daily
increase
of
honour
to
them
that
are
most
honourable
and
excellent
.
And
as
they
are
much
behoouefull
for
their
reputation
,
so
are
they
very
necessarie
for
their
consciences
,
because
they
must
yeeld
an
account
to
God
of
the
manner
of
their
administration
and
gouernment
.
In
which
respect
,
euery
sentence
which
they
passe
,
and
euery
worke
of
their
office
which
they
performe
,
doth
more
neerely
concerne
themselues
,
than
the
parties
whose
causes
they
deale
in
.
If
they
doe
iustice
,
and
decree
that
which
is
right
,
they
shall
haue
praise
for
the
same
from
the
most
righteous
Iudge
at
the
last
day
:
but
if
they
haue
peruerted
iudgement
,
if
they
condemne
the
innocent
,
and
if
they
confirme
the
wicked
in
their
wicked
waies
,
they
doe
all
this
against
their
owne
soules
:
those
matters
will
bee
called
into
question
againe
at
that
time
,
and
then
they
shall
haue
shame
before
the
iudgement
seat
of
Christ
,
in
the
presence
and
hearing
of
all
the
world
.
Verse
11.
The
weight
and
ballance
of
iudgement
are
of
the
Lord
:
all
the
weights
of
the
bagge
are
his
worke
.
THE
weight
and
ballance
of
iudgement
]
Iust
,
euen
,
and
equal
measures
,
and
all
vpright
and
faithfull
dealing
in
euerie
respect
,
[
are
of
the
Lord
]
commanded
and
appointed
by
him
,
according
as
it
is
said
in
the
Law
,
Thou
shalt
haue
a
right
and
Deu
25.
15.
16
iust
weight
:
a
perfect
and
a
iust
measure
shalt
thou
haue
,
that
thy
daies
may
be
lengthened
in
the
land
which
the
Lord
thy
God
giueth
thee
.
For
all
that
doe
vnrighteously
are
abomination
to
the
Lord
thy
God
.
[
all
the
weights
]
the
great
and
the
small
,
and
of
the
middle
size
[
of
the
bagge
]
which
men
vse
to
put
into
the
bagge
for
the
better
and
safer
keeping
of
them
,
[
are
his
worke
]
his
ordinance
,
found
out
and
inuented
by
his
special
prouidence
and
direction
,
and
warranted
by
his
word
for
the
benefit
of
humane
societie
,
and
the
preseruation
of
equitie
in
the
trafficke
of
one
man
with
another
.
Heerein
is
a
secret
admonition
contained
by
consequence
,
that
no
man
peruert
them
to
fraud
and
deceit
,
because
that
man
is
not
only
thereby
damnified
,
but
Gods
owne
ordinance
is
thereby
violated
.
See
Chap.
11.
verse
1.
Verse
12.
It
is
an
abomination
for
Kings
to
commit
wickednes
:
for
the
throne
is
established
by
iustice
.
IT
is
an
abomination
]
an
horrible
and
loathsome
thing
,
wherwith
the
Lord
is
highly
displeased
,
[
for
Kings
]
for
great
and
mighty
men
,
and
Magistrates
of
euery
degree
,
[
to
commit
wickednesse
]
to
walke
in
impious
,
vncleane
,
and
vnrighteous
waies
:
[
for
the
throne
]
their
honour
,
and
safety
,
and
good
estate
euery
way
,
[
is
established
by
iustice
]
made
firme
,
and
continued
the
longer
,
by
their
faithfull
and
vpright
behauiour
towards
God
and
their
people
.
Doct.
1
The
greater
men
be
,
the
more
grieuous
their
faults
are
when
they
fall
into
sinne
.
By
this
argument
doth
Hosea
exaggerate
the
offenses
,
and
iustifie
the
punishments
of
the
Priests
of
his
time
.
As
they
Hos.
4.
7.
were
increased
(
saith
he
)
that
is
,
growen
richer
,
and
exalted
higher
,
they
rebelled
against
me
,
therefore
I
will
change
their
glorie
into
shame
.
And
Ieremie
,
by
way
of
comparison
,
doth
somewhat
extenuate
the
naughtinesse
of
the
vulgar
sort
,
to
aggrauate
the
wickednesse
of
the
nobilitie
,
saying
,
They
(
this
common
people
)
are
poore
,
they
are
foolish
,
for
they
know
not
the
way
Ier.
5.
4.
5.
of
the
Lord
,
nor
the
iudgement
of
their
God
.
I
will
get
me
vnto
the
great
men
,
and
will
speake
vnto
them
,
for
they
haue
knowen
the
way
of
the
Lord
,
and
the
iudgement
of
their
God
:
but
those
haue
altogether
broken
the
yoke
,
and
burst
the
bonds
.
Wherefore
a
Lion
out
of
the
Forest
shall
slay
them
,
and
a
Wolfe
out
of
the
Wildernesse
shall
destroy
them
,
&c.
Reason
1
First
,
the
more
bountifull
God
hath
beene
to
them
,
the
more
thankfull
they
ought
to
be
to
him
;
and
as
he
hath
increased
their
wages
,
they
should
also
mend
their
worke
:
large
pay
doth
duly
challenge
large
paines
:
and
therefore
contrariwise
their
great
offenses
must
needs
deserue
the
greater
punishment
.
The
Lord
was
wont
to
ebbraid
great
personages
,
when
they
committed
great
transgressions
,
with
the
high
places
he
had
aduanced
them
vnto
,
as
Saul
,
and
Ieroboam
,
and
Eli
,
though
better
than
they
,
and
Dauid
himselfe
,
though
best
of
them
all
.
Secondly
,
their
sinnes
are
very
pernicious
and
pestilent
:
they
bring
euill
into
request
,
that
men
by
their
example
will
practise
it
for
credit
sake
.
When
Ieroboam
is
mentioned
,
hee
is
vsually
described
by
this
,
that
he
made
Israel
to
sinne
.
Thirdly
,
they
draw
downe
plagues
and
iudgements
vpon
the
places
and
people
that
are
vnder
them
,
as
Dauid
did
by
his
adulterie
and
murder
:
and
when
he
committed
a
smaller
fault
,
as
was
the
numbring
of
the
people
.
But
the
strokes
which
the
fearfull
sinnes
of
Manasse
,
Iehoiakim
,
and
others
,
brought
vpon
the
City
,
Temple
,
and
inhabitants
of
Ierusalem
and
Iudah
,
were
maruellous
lamentable
in
those
daies
,
and
very
memorable
still
in
these
times
.
Vse
1
Reproofe
and
terrour
for
such
as
priuilege
themselues
by
those
prerogatiues
which
they
haue
aboue
other
men
,
whereas
none
are
in
so
dangerous
and
miserable
estate
as
they
.
They
thinke
their
gentrie
will
warrant
all
impietie
,
and
their
dignitie
assure
them
of
impunitie
,
and
their
eminent
places
a
protection
from
all
punishments
.
And
therefore
so
many
are
puffed
vp
with
pride
,
and
practise
crueltie
,
and
professe
adulterie
,
and
breath
out
blasphemies
,
and
liue
in
voluptuousnesse
,
and
scarse
forbeare
any
kinde
of
iniquitie
.
Instruction
,
for
honourable
personages
to
take
the
right
way
to
preserue
their
honour
,
by
keeping
themselues
from
those
corruptions
whereunto
this
age
of
ours
,
and
that
state
of
theirs
are
very
prone
.
Let
them
therefore
read
the
Scriptures
constantly
,
as
the
King
was
commanded
to
doe
all
the
Deut.
17.
19.
daies
of
his
life
,
that
hee
might
learne
to
feare
the
Lord
his
God
,
and
to
keepe
all
the
words
of
the
Law
.
Let
them
meditate
in
the
same
with
as
great
diligence
as
was
required
of
Ioshua
,
who
was
to
apply
himselfe
thereto
both
day
and
night
,
that
he
might
Iosh.
1
8.
doe
according
to
all
that
was
written
therein
.
Let
them
haue
faithfull
Ministers
about
them
,
which
will
shew
them
their
sinnes
,
and
deale
faithfully
with
their
soules
,
as
Gad
and
Nathan
did
with
Dauid
:
and
let
them
hearken
to
their
wholesome
counsels
,
as
Dauid
did
to
Gads
and
Nathans
.
Doct.
2
The
throne
is
established
,
&c.
]
The
goodnesse
and
iustice
of
men
in
authoritie
doth
better
vphold
their
estate
than
greatnesse
and
riches
.
The
Lord
by
Ieremiah
declaring
how
happy
Iosiah
the
father
had
beene
,
and
how
wretched
Iehoiakim
the
sonne
should
be
;
and
why
the
one
did
speed
so
well
,
and
wherefore
the
other
could
thriue
no
better
,
saith
,
Shalt
thou
raigne
because
Ier.
22.
15.
thou
closest
thy selfe
in
Cedar
?
Did
not
thy
father
eat
,
and
drinke
,
and
prosper
,
when
hee
executed
iudgement
and
iustice
?
When
hee
iudged
the
cause
of
the
afflicted
and
poore
,
hee
prospered
.
Was
not
this
because
he
knew
mee
,
saith
the
Lord
?
But
thine
eies
and
thy
heart
are
only
for
thy
couetousnesse
,
and
for
oppression
,
&c.
And
so
his
ruine
and
destruction
is
shewed
in
the
words
following
.
Reason
1
First
,
there
;
and
no
where
else
,
is
stabilitie
and
assurance
,
where
God
is
a
refuge
and
defense
:
they
stand
all
firme
whom
he
protecteth
,
and
downe
they
must
whom
he
neglecteth
:
And
whom
doth
hee
preserue
but
the
righteous
?
And
what
righteous
man
was
euer
forsaken
?
Especially
,
what
righteous
and
godly
Prince
can
possibly
bee
destitute
of
his
aid
and
succour
?
Secondly
,
equal
and
vpright
administration
of
iustice
doth
knit
the
hearts
of
the
people
to
their
gouernours
:
and
the
loue
of
the
subiects
is
a
strong
foot
,
and
a
mighty
munition
for
the
safety
of
the
Ruler
.
Thirdly
,
when
the
Magistrate
doth
right
to
all
,
and
wrong
to
none
,
euery
good
and
indifferent
man
will
reuerence
him
,
and
stand
in
the
greater
awe
of
his
lawes
:
his
authoritie
will
command
the
very
heart
,
so
that
none
but
such
as
are
desperately
rebellious
,
will
dare
to
attempt
any
thing
against
him
.
It
is
noted
,
that
when
all
Israel
had
heard
the
wise
and
righteous
sentence
that
Salomon
passed
for
the
deliuerie
of
the
childe
to
the
right
mother
,
they
feared
the
King
:
and
the
reason
is
added
,
because
they
saw
the
wisdome
of
God
was
in
him
to
doe
iustice
.
1.
King
.
3.
28.
Vse
.
Reproofe
of
their
folly
that
make
fraud
and
oppression
the
pillars
and
buttresses
of
their
estates
,
to
vphold
them
from
decay
,
and
meanes
and
instruments
to
erect
them
higher
.
And
this
is
to
bee
found
almost
in
all
sorts
of
superiours
;
as
in
many
masters
,
which
are
as
fierce
as
Lions
in
offering
iniuries
,
and
preying
vpon
their
apprentises
and
seruants
.
So
in
sundry
Land-lords
,
who
are
as
hungrie
as
Beares
to
swallow
vp
and
deuoure
the
labors
and
substance
of
their
poore
tenants
.
So
in
diuers
Magistrates
and
Officers
,
who
smite
with
the
fist
of
wickednesse
,
and
lay
heauy
burdens
vpon
the
backes
of
their
inferiours
.
But
let
them
bee
intreated
to
remember
,
that
God
doth
heare
all
,
and
see
all
,
and
will
iudge
all
;
and
that
whiles
they
go
about
to
make
themselues
great
,
they
make
themselues
guiltie
of
great
iniquitie
,
and
liable
to
great
punishments
,
which
no
title
,
nor
price
,
nor
power
can
preuent
.
They
vndermine
the
very
foundation
of
their
honour
and
posteritie
,
when
they
take
that
course
for
the
aduancing
of
their
names
,
and
the
raising
vp
of
their
houses
.
Verse
13.
Righteous
lips
are
the
delight
of
Kings
:
and
the
King
loueth
him
that
speaketh
right
things
.
THE
latter
clause
sheweth
what
is
the
sense
of
the
former
,
that
when
it
is
said
,
[
Righteous
lips
are
the
delight
of
Kings
]
is
meant
,
that
Kings
and
great
personages
will
affect
such
as
speake
with
truth
,
wisdome
,
and
faithfulnesse
.
This
often
commeth
to
passe
,
but
oftener
faileth
,
more
mightie
men
fauouring
flatterers
and
Sycophants
,
than
such
as
are
vpright
in
their
speeches
.
And
yet
is
there
no
vntruth
in
the
sentence
,
because
the
purpose
thereof
is
to
shew
what
is
done
by
some
,
and
ought
to
bee
done
by
all
.
It
is
therefore
giuen
as
a
precept
to
Princes
and
superiours
,
to
make
much
of
them
that
speake
plainly
with
iudgement
and
discretion
:
and
an
incouragement
to
subiects
and
inferiours
,
to
vse
their
lips
so
,
with
expectation
of
fauour
thereby
,
if
not
from
mighty
men
in
the
earth
,
yet
from
the
Almighty
God
in
Heauen
.
Doct.
Faithfulnesse
and
honestie
is
the
directest
way
to
preferment
and
honour
.
Wee
see
it
verified
in
Joseph
,
in
Daniel
,
in
Mordecai
,
and
others
.
And
there
is
to
the
same
purpose
a
like
saying
in
another
Chapter
:
Hee
that
loueth
purenesse
of
Prouer.
22.
11
heart
,
for
the
grace
of
his
lips
the
King
shall
be
his
friend
.
See
more
for
this
point
in
the
14.
Chapter
at
the
last
verse
.
Verse
14.
The
wrath
of
a
King
is
as
messengers
of
death
:
but
a
wise
man
will
pacifie
it
.
THE
wrath
of
a
King
]
His
indignation
,
iustly
and
vpon
due
cause
kindled
against
his
seruants
or
subiects
,
[
is
as
messengers
of
death
]
doth
portend
and
threaten
some
great
punishment
,
if
not
present
death
,
to
the
parties
with
whom
he
is
offended
,
if
they
fall
into
his
hands
:
[
but
a
wise
man
will
pacifie
it
]
hee
will
endeuour
either
by
his
owne
meanes
,
fit
opportunitie
being
taken
;
or
by
mediation
of
others
,
who
shall
bee
better
regarded
,
to
asswage
his
anger
.
Doct.
It
is
very
dangerous
for
any
man
to
incurre
the
displeasure
of
Princes
and
great
Potentates
.
True
it
is
that
Pharaoh
was
very
much
mooued
against
Moses
,
and
yet
Moses
nothing
feared
Pharaohs
fiercenesse
:
and
Nebuchadnezzar
was
full
of
rage
against
the
three
children
,
and
yet
could
doe
the
three
children
no
harme
:
And
Ahab
stormed
at
Elijah
,
and
sought
to
slay
him
,
and
yet
had
neuer
power
to
preuaile
against
him
,
because
the
displeasure
was
without
the
desert
of
those
Prophets
.
But
the
case
standeth
otherwise
with
those
that
exasperate
their
Soueraignes
with
their
rebellious
behauiour
,
or
any
other
misdemeanures
.
To
such
the
feare
of
the
King
is
like
the
roaring
of
a
Lion
.
Prouer.
20.
2.
Hee
that
prouoketh
him
to
anger
,
sinneth
against
his
owne
soule
.
Witnesse
for
this
purpose
,
Haman
,
who
notwithstanding
all
his
former
familiaritie
with
the
King
,
felt
yet
what
it
was
to
Hester
7.
offend
a
King
.
Reasons
.
1
First
,
his
might
enableth
him
to
doe
as
much
as
his
anger
perswadeth
him
:
if
hee
purpose
ought
,
hee
can
easily
haue
it
effected
:
if
hee
passe
sentence
,
who
will
denie
execution
?
Where
the
word
of
the
King
is
(
saith
Ecclesiastes
)
there
is
power
:
Eccles.
8.
4.
and
who
shall
say
vnto
him
,
What
doest
thou
?
Secondly
,
he
is
(
as
S.
Paul
testifieth
)
Gods
Lieuetenant
and
Minister
to
take
vengeance
on
him
that
doth
euill
:
and
therefore
the
Lords
anger
is
to
be
trembled
at
in
his
indignation
:
and
Rom.
13
4.
he
is
many
times
made
seuere
in
his
iustice
,
and
will
not
pardon
malefactors
,
because
God
is
righteous
in
his
iudgements
,
and
will
surely
haue
those
malefactors
punished
.
Vse
1
Instruction
,
to
please
our
gouernours
as
much
as
we
may
,
and
that
in
most
awfull
and
loyall
manner
,
and
with
all
due
care
beware
how
wee
kindle
their
anger
:
for
their
iust
wrath
is
a
sparke
of
Gods
wrath
:
their
menaces
are
his
threatnings
:
their
sentences
are
his
iudgements
:
their
stripes
are
his
strokes
:
and
those
doth
hee
plague
,
whom
they
doe
punish
.
Let
vs
bee
farre
then
from
those
practises
which
may
giue
them
cause
of
prouocation
against
vs
,
and
keepe
our selues
from
those
companions
which
may
embolden
vs
against
them
.
My
sonne
(
saith
the
wisdome
of
God
)
feare
the
Lord
and
the
King
,
and
meddle
not
with
them
that
are
seditious
.
Prouer.
24.
21.
And
this
serueth
also
to
admonish
them
who
are
alreadie
fallen
into
the
displeasure
of
mighty
and
potent
personages
that
rule
ouer
them
,
that
they
sit
not
downe
securely
while
their
danger
is
so
great
.
The
more
eminent
the
person
is
against
whom
the
offenses
are
committed
,
the
more
imminent
the
perill
is
to
the
party
that
committeth
the
offenses
.
What
is
then
to
be
done
in
such
a
case
,
that
the
euill
like
to
follow
may
be
preuented
?
Our
text
telleth
vs
,
that
a
wise
man
will
vse
his
wisdome
in
asswaging
the
anger
,
and
reconciling
the
fauour
of
Kings
and
superiours
incensed
.
In
the
first
place
,
seeke
grace
from
God
,
(
as
Hester
did
,
and
Mordecai
,
and
all
the
godly
Jewes
)
to
turne
away
his
indignation
,
and
then
is
it
easie
for
him
to
mitigate
and
appease
the
Princes
displeasure
.
And
next
,
either
sollicit
friends
to
intercede
for
thee
,
as
Dauid
did
Jonathan
,
and
Mordecai
Hester
;
or
else
deale
so
in
thine
owne
cause
,
as
whereby
hee
may
bee
most
mooued
to
shew
thee
compassion
.
If
thou
be
falsly
accused
,
make
cleere
thine
innocencie
with
humilitie
:
if
iustly
charged
,
acknowledge
thy
fault
with
submission
:
if
remission
may
conueniently
be
granted
,
beseech
thy
Soueraigne
to
pardon
thee
:
if
so
much
cannot
be
obtained
,
yet
intreat
that
at
the
least
hee
would
pitie
thee
.
Terrour
for
that
sinfull
swarme
of
Iesuites
,
Seminaries
,
and
other
treacherous
Papists
of
euery
sort
,
whose
practise
and
profession
is
to
subuert
the
state
and
maiestie
of
the
Prince
.
They
do
not
only
detract
from
him
,
and
transfer
to
a
forrainer
,
the
mortall
aduersarie
of
Christ
and
Kings
,
that
authority
&
soueraigntie
which
he
hath
in
matters
of
greatest
moment
,
but
denie
him
allegeance
in
ciuill
causes
,
and
refuse
to
secure
him
from
their
force
and
violence
against
his
person
and
dignitie
.
If
this
audacious
obstinacie
;
if
this
egregious
contempt
;
If
this
most
barbarous
disloialtie
should
neither
stirre
vp
the
Lord
,
nor
the
Lords
Vice-gerent
,
to
punish
them
,
what
safety
could
there
be
in
ruling
,
or
danger
in
rebelling
?
But
certaine
it
is
,
that
God
wil
not
passe
by
it
,
though
man
would
;
and
his
sword
is
sharper
than
mans
is
;
and
his
hand
will
strike
stronglier
than
mans
can
;
and
therefore
let
them
,
and
let
all
other
sorts
of
sinfull
creatures
know
,
that
if
the
Kings
wrath
be
as
a
messenger
of
death
,
that
Gods
wrath
will
be
a
worker
of
their
eternall
destruction
.
Verse
15.
In
the
light
of
the
Kings
countenance
is
life
;
and
his
fauour
is
as
a
cloud
of
the
latter
raine
.
THE
meaning
of
this
sentence
is
,
that
where
the
King
and
great
personages
doe
affect
,
and
make
manifest
their
loue
,
there
is
ioy
,
and
credit
,
and
protection
,
and
preferment
,
and
all
such
prosperitie
as
man
may
be
a
meanes
of
:
for
so
much
the
word
[
life
]
doth
import
:
and
the
same
is
amplified
by
the
two
similitudes
of
lightsome
and
comfortable
sun-shine
,
and
of
fruitfull
and
profitable
showres
;
especially
those
which
they
called
the
latter
raine
,
whereby
the
ground
was
refreshed
after
the
drought
,
and
the
corne
was
ripened
before
the
haruest
.
And
yet
are
not
all
promiscuously
,
without
difference
,
in
so
happy
an
estate
when
superiours
doe
set
by
them
,
vnlesse
the
Lord
doe
also
grace
them
:
for
mans
friendship
can
neuer
doe
good
vnto
Gods
enemies
,
as
may
appeare
by
the
condition
of
Doeg
,
and
of
the
noble
man
,
vpon
whom
the
King
of
Jsrael
leaned
;
and
of
the
Priests
of
Baal
,
whom
2.
King
.
7.
Jezabel
maintained
;
and
of
the
false
Prophets
,
whom
Ahab
respected
.
Doct.
Great
account
is
to
be
made
of
the
fauour
and
good
countenance
of
Princes
,
and
such
as
haue
authoritie
ouer
vs
.
The
cheerefull
lookes
of
a
good
ruler
vpon
a
worthy
person
is
as
a
bright
morning
after
a
darke
night
,
and
as
dew
vpon
Prouer.
19.
12
the
grasse
after
a
great
drought
,
as
the
holy
Ghost
maketh
resemblance
.
It
was
not
a
small
comfort
to
Mephibosheth
to
finde
so
much
grace
at
Dauids
hand
;
nor
a
little
honour
to
Daniel
to
be
so
much
esteemed
of
Darius
,
and
other
Kings
vnder
whom
he
liued
.
And
the
like
may
be
said
of
Joseph
and
Hester
,
of
Mordecai
and
Nehemiah
,
whom
the
Scripture
mentioneth
to
haue
beene
in
great
credit
with
those
Monarchs
whom
they
serued
,
and
were
in
subiection
vnto
.
Reason
1
First
,
a
good
man
may
discerne
the
fauour
of
the
Lord
in
the
face
of
his
gouernour
,
who
,
as
S.
Paul
witnesseth
,
is
the
Minister
of
God
for
the
wealth
of
them
that
doe
well
.
Rom.
13.
4.
Those
whom
mighty
men
doe
set
by
,
the
most
of
inferior
places
will
be
ready
to
make
much
of
,
so
that
one
great
friend
will
occasion
many
others
to
be
very
friendly
,
though
not
alwaies
with
sound
affection
,
yet
often
times
with
good
profit
and
comfort
.
Thirdly
,
they
which
enioy
the
loue
and
good
liking
of
Princes
and
principall
Commanders
,
haue
opportunitie
put
into
their
hands
,
whereby
they
may
succour
the
distressed
,
and
pleasure
their
brethren
,
and
promote
righteous
causes
,
as
may
bee
exemplified
in
those
faithfull
fauorites
formerlie
specified
.
Vse
1
Instruction
to
them
whom
the
Lord
hath
aduanced
to
thrones
and
dignities
,
or
to
any
degree
of
authoritie
,
though
not
the
highest
,
that
they
shew
most
courtesie
to
them
that
be
most
honest
,
and
giue
best
countenance
to
them
that
be
of
best
behauiour
.
Sithence
God
hath
deputed
them
to
keepe
his
roome
,
it
doth
well
become
them
to
follow
his
example
,
whose
gracious
fauours
neuer
faile
the
righteous
,
nor
the
light
of
his
countenance
at
any
time
shineth
on
the
wicked
.
That
was
one
of
the
principal
clauses
of
Dauids
Vow
which
he
made
to
God
before
hee
entred
into
the
possession
of
his
Kingdome
,
that
he
would
know
(
or
rather
acknowledge
by
any
kinde
and
familiar
vsage
)
no
euill
man
.
Mine
eies
(
saith
hee
)
Psal.
101.
4.
6.
shall
be
vnto
the
faithfull
of
the
Land
,
that
they
may
dwell
with
me
.
He
that
walketh
in
a
perfect
way
,
hee
shall
serue
me
.
Great
mens
kindnesses
haue
as
much
operation
in
the
people
,
as
seasonable
showres
in
the
hearbes
and
plants
.
And
is
it
not
then
to
be
wished
that
they
were
restrained
from
sinfull
weedes
and
nettles
,
lest
they
grow
ranker
,
and
smell
the
worse
;
and
reserued
for
vertuous
hearbs
and
flowers
,
which
may
be
the
more
odoriferous
,
and
flourish
the
better
?
Certaine
it
is
,
that
the
hands
of
vngracious
wretches
are
greatly
strengthened
,
and
made
able
to
doe
much
mischiefe
,
by
being
fauoured
of
men
in
eminent
places
,
which
may
easily
be
preuented
,
or
staied
,
by
frownes
,
or
checks
,
or
disgracings
from
them
.
And
this
serueth
also
for
a
motiue
to
inferiours
,
to
incite
them
to
seeke
by
due
desert
in
good
seruices
,
to
be
well
esteemed
of
,
and
in
credit
with
those
that
beare
rule
ouer
them
.
Who
knoweth
whether
the
Lord
may
not
direct
their
eies
to
take
notice
of
them
,
and
incline
their
hearts
to
bee
affected
towards
them
?
But
because
it
is
scarse
possible
for
a
Prince
to
grace
all
,
or
to
know
euery
one
of
his
dutifull
subiects
,
therefore
they
which
(
according
to
S.
Peters
precept
)
doe
religiously
feare
God
,
and
loyally
honour
the
King
,
haue
cause
to
comfort
themselues
in
the
fauour
of
the
most
mighty
Monarke
of
heauen
and
earth
,
which
doth
infinitely
more
exceed
the
greatest
kindnesse
that
all
the
greatest
states
in
the
world
can
shew
to
their
dearest
friends
,
than
the
Sunne-beames
at
noone
,
in
the
clearest
Summer
daies
,
doe
excell
the
smallest
sparke
of
fire
in
the
earth
in
brightnesse
.
It
is
euerlasting
,
as
he
is
eternall
:
It
is
vnchangeable
,
as
hee
is
immutable
:
It
is
effectuall
,
as
he
is
almightie
:
It
is
most
glorious
and
comfortable
,
as
he
is
the
God
of
glorie
and
consolation
.
Verse
16.
How
much
better
is
it
to
get
wisdome
than
gold
?
And
to
get
vnderstanding
is
more
to
be
desired
than
siluer
.
HOw
much
better
]
It
is
so
farre
better
to
seeke
and
finde
heauenly
wisdome
,
and
the
knowledge
of
God
rather
than
gold
,
yea
euen
that
which
is
fine
and
pretious
,
(
as
the
word
importeth
)
and
siluer
,
as
that
the
ods
and
difference
is
inexplicable
;
the
greatnesse
of
it
cannot
be
vttered
.
Doct.
They
are
of
all
others
most
thriftie
,
which
preferre
heauenly
graces
before
earthly
riches
.
Which
point
is
more
amplie
prosecuted
by
the
holy
ghost
himselfe
,
Chap.
3.
14.
&c.
and
8.
10.
11.
Verse
17.
The
path
of
the
righteous
is
to
decline
from
euill
:
and
he
keepeth
his
soule
that
keepeth
his
way
.
THE
path
of
the
righteous
]
The
wonted
and
most
constant
conuersation
of
all
good
men
,
that
which
they
most
desire
and
endeuour
,
[
is
to
decline
from
euill
]
to
abstaine
from
sinne
and
iniquitie
,
and
all
that
may
allure
thereunto
:
and
contrariwise
to
performe
,
as
farre
as
in
them
lieth
,
euery
Christian
dutie
that
is
required
at
their
hands
:
[
and
he
keepeth
his
soule
]
he
preserueth
himselfe
,
both
soule
and
body
,
from
destruction
,
and
all
kinde
of
plagues
,
[
that
keepeth
his
way
]
which
ordereth
his
life
aright
,
and
walketh
vprightly
in
obedience
to
Gods
holy
Commandements
.
Doct.
Though
godly
men
doe
sometimes
slip
into
sinnes
,
yet
they
haunt
them
not
,
nor
walke
in
them
.
S.
Paul
confesseth
,
that
diuers
things
he
did
amisse
,
but
Rom.
7.
15.
with
no
allowance
,
for
hee
hated
them
:
and
sundry
good
workes
he
failed
to
doe
,
but
not
to
desire
,
for
his
will
was
to
haue
performed
them
.
And
God
giueth
a
testimonie
of
integritie
,
and
a
promise
of
happinesse
to
his
faithfull
seruants
,
in
that
diuine
and
holy
Psalme
.
Blessed
(
saith
he
)
are
those
that
Psal.
119.
1.
3.
are
vpright
in
their
way
.
Surely
they
worke
none
iniquitie
,
but
walke
in
his
waies
.
Reason
1
First
,
the
Lord
doth
minister
assistance
to
them
,
his
word
to
be
a
light
,
and
his
spirit
to
be
a
guide
in
their
waies
;
and
both
of
them
to
discouer
the
deceitfulnesse
and
danger
of
euill
,
to
the
end
that
they
may
with
the
more
wisdome
and
warinesse
auoid
it
.
Secondly
,
they
haue
the
loue
of
God
in
their
hearts
,
and
that
doth
cause
them
to
abhorre
iniquitie
for
the
Lords
sake
:
and
so
they
haue
also
his
feare
,
and
that
doth
driue
them
from
sinne
for
their
owne
sake
,
to
escape
punishment
:
for
they
know
that
whosoeuer
will
propose
heauen
and
saluation
for
the
end
of
his
iourney
,
must
walke
in
holinesse
and
sanctification
,
as
the
way
vnto
it
:
and
that
he
which
would
not
feele
Gods
curses
,
and
beare
the
weight
of
his
displeasure
,
must
feare
Gods
threatnings
,
and
shunne
the
cause
of
his
anger
.
Vse
1
Confutation
of
their
presumptuous
selfe-liking
,
which
walke
in
wicked
and
damnable
waies
,
and
yet
arrogate
to
themselues
the
titles
of
iust
and
godly
men
.
What
prophane
Atheist
,
what
superstitious
Papist
,
what
blasphemous
swearer
,
what
impious
Sabaoth-breaker
,
will
indure
to
be
charged
with
vngodlinesse
?
And
who
is
he
,
among
the
worst
of
all
,
that
will
acknowledge
himselfe
,
or
beare
it
wel
at
other
mens
hands
,
to
be
tearmed
or
deemed
vnrighteous
?
Proud
persons
will
not
:
contemptuous
persons
will
not
:
contentious
persons
will
not
:
nor
violent
oppressors
,
nor
filthie
whoremongers
,
nor
luxurious
Epicures
,
nor
the
couetous
,
nor
Vsurers
,
nor
gamesters
,
nor
liers
,
nor
railers
,
nor
any
other
malefactors
.
Euery
man
(
say
they
)
committeth
euill
,
and
the
best
haue
their
faults
:
but
no
vpright
man
(
saith
the
Scripture
)
walketh
in
euill
,
nor
alloweth
himselfe
to
continue
faultie
.
Shall
a
rebellious
traitor
,
that
conspireth
against
his
Prince
,
or
taketh
vp
armes
against
him
,
be
therefore
iustified
for
a
good
subiect
,
because
the
most
faithfull
subiects
may
be
conuinced
of
the
breach
of
some
penall
lawes
?
Consolation
to
Gods
people
against
the
frailties
wherewith
they
are
many
times
ouertaken
.
The
Lord
obserueth
and
approoueth
of
the
way
that
they
vsually
and
conscionably
trauell
in
,
though
now
and
then
they
swarue
from
it
:
He
marketh
that
their
minde
is
most
bent
to
the
right
path
,
though
their
feet
be
sometimes
in
the
wrong
.
Doct.
And
he
keepeth
his
soule
]
So
much
assurance
hath
euery
man
of
his
saluation
and
safety
,
as
hee
is
carefull
to
keepe
himselfe
innocent
and
righteous
.
To
this
end
tendeth
that
saying
of
Moses
after
hee
had
deliuered
and
declared
the
Law
of
God
to
the
Israelites
:
Behold
,
I
haue
set
before
thee
this
day
life
and
good
,
death
and
euill
,
Deu.
30.
15.
16
in
that
I
command
thee
this
day
to
loue
the
Lord
thy
God
,
to
walke
in
his
waies
,
and
to
keepe
his
Commandements
,
&c.
Reasons
.
1
First
,
no
man
can
order
his
behauiour
aright
,
but
he
that
is
lead
by
the
spirit
of
God
:
and
he
that
is
lead
by
the
spirit
of
God
,
is
a
member
of
Christ
:
and
a
member
of
Christ
can
no
more
possibly
be
destroied
,
than
Christ
himselfe
can
perish
.
Secondly
,
the
promise
of
al
Gods
mercies
is
made
to
them
that
liue
a
godly
life
;
and
the
Scripture
pronounceth
them
blessed
that
are
vpright
in
their
way
,
and
walke
in
the
Commandements
of
the
Lord
,
and
therefore
they
are
farre
from
danger
of
damnation
.
Thirdly
,
they
that
looke
well
to
their
waies
,
haue
God
and
his
Angels
to
looke
well
to
their
soules
and
bodies
:
and
who
shall
be
able
to
resist
such
puissant
Keepers
?
And
who
can
do
hurt
to
them
that
are
so
powerfullie
kept
?
Vse
.
Incouragement
against
all
those
scoffes
and
calumniations
which
this
godlesse
age
doth
cast
vpon
them
that
take
heed
to
their
steps
,
and
will
not
run
with
the
wicked
in
the
race
of
Atheisme
and
iniquitie
.
For
that
is
now
verified
in
our
time
which
the
Prophet
bewailed
in
his
,
that
he
that
refraineth
from
Isa.
59.
15.
euill
,
maketh
himselfe
to
be
thought
a
mad
man
.
As
who
seeth
it
not
,
that
they
are
little
better
accounted
of
,
which
flie
from
those
sinfull
delights
which
others
follow
?
That
dare
not
ioine
with
swearers
,
Sabbath-breakers
,
and
men
of
other
leaud
conditions
,
in
fashions
or
fellowship
?
That
dare
not
lift
vp
themselues
in
pompe
and
pride
,
and
will
not
reuenge
the
wrongs
that
are
offered
vnto
them
?
That
chuse
rather
to
liue
poore
and
godly
,
than
wealthy
and
worldly
,
and
to
get
goods
by
guile
and
falshood
?
What
are
you
the
better
(
say
the
sonnes
of
Belial
)
for
your
precise
course
of
life
,
and
strict
restraint
of
your selues
from
that
libertie
which
other
men
take
?
Heere
is
an
answer
to
them
,
and
a
comfort
to
vs
:
This
text
telleth
wherein
we
are
the
better
,
and
what
gaine
wee
doe
get
by
the
exercise
of
godlinesse
,
shunning
of
licenciousnesse
,
than
which
nothing
is
more
contrarie
to
libertie
.
Wee
keepe
ourselues
in
keeping
our
way
:
We
escape
much
mischiefe
in
shunning
of
sinne
:
We
are
deliuered
from
destruction
by
ordering
well
our
conuersation
.
Who
now
doth
call
into
question
the
wisdome
and
prouidence
of
Noah
in
declining
the
vniuersall
corruptions
of
his
daies
,
though
then
all
generally
derided
him
?
Was
not
he
protected
when
others
were
punished
?
Was
not
hee
preserued
when
all
the
world
perished
?
Right
wise
then
,
and
happy
is
that
man
which
proceedeth
in
the
good
way
,
though
it
bee
neuer
so
rough
,
that
is
safe
,
and
leadeth
to
saluation
;
as
hee
is
most
sottish
and
miserable
that
turneth
to
the
pathes
of
sinne
,
how
smooth
soeuer
they
seeme
to
be
,
which
are
full
of
perils
,
and
will
bring
him
to
perdition
.
Verse
18.
Pride
goeth
before
destruction
,
and
an
high
minde
before
the
fall
.
PRide
goeth
before
destruction
,
&c.
]
That
commonly
commeth
to
passe
,
that
before
any
great
plague
befall
the
wicked
,
they
grow
insolent
and
presumptuous
,
setting
foorth
themselues
ambitiously
,
and
seeking
vaine
glorie
,
in
words
and
deeds
,
in
gestures
or
countenance
:
or
at
least
their
hearts
are
lifted
vp
,
as
it
is
testified
in
the
latter
clause
.
And
where
either
stately
or
stubborne
behauiour
,
or
an
hautie
minde
do
goe
before
,
there
some
notable
iudgement
of
God
will
certainly
follow
after
,
vnlesse
humiliation
and
repentance
come
betweene
.
See
Chap.
11.
verse
2.
Verse
19.
Better
it
is
to
bee
of
an
humble
minde
with
the
afflicted
,
than
to
diuide
the
spoiles
with
the
proud
.
BEtter
it
is
]
It
is
more
comfortable
,
more
honourable
,
more
profitable
,
more
safe
and
easie
[
to
bee
of
an
humble
minde
]
or
as
the
Hebrew
word
is
,
[
of
an
humble
spirit
]
not
artificially
in
pride
or
policie
to
make
semblance
of
humilitie
,
or
only
by
naturall
disposition
to
be
lesse
ambitious
than
many
others
;
but
to
haue
the
true
habit
of
humilitie
,
being
beautified
and
sanctified
with
the
grace
thereof
,
[
with
the
afflicted
]
albeit
we
should
be
poore
,
or
oppressed
,
or
passe
vnder
any
other
crosses
,
as
many
,
and
the
most
,
and
welneere
all
doe
,
or
haue
done
,
that
are
heartily
humbled
,
[
than
to
diuide
the
spoiles
with
the
proud
]
than
to
preuaile
in
our
attempts
,
and
get
victories
for
glorie
,
and
riches
for
state
,
[
with
the
proud
]
in
that
manner
,
and
with
that
minde
,
as
violent
and
arrogant
oppressors
vse
to
doe
.
He
alludeth
to
the
winning
and
sacking
of
Cities
,
and
preferreth
the
condition
of
the
people
subdued
,
and
spoiled
of
their
substance
,
if
they
be
lowly
,
before
the
state
of
the
warriers
conquering
,
and
carrying
away
the
wealth
,
if
they
bee
puffed
vp
with
pride
.
Doct.
Euery
proud
man
,
though
neuer
so
mighty
and
prosperous
,
is
in
worse
case
than
any
humble
person
,
although
hee
be
but
meane
and
poore
.
The
one
sort
in
the
booke
of
Ecclesiastes
is
no
more
reckoned
of
than
seruants
and
slaues
mounted
on
horsbacke
:
and
no
Eccles.
10.
10.
lesse
account
is
made
of
the
other
,
than
of
Princes
,
and
great
noble
men
,
walking
on
foot
.
And
in
one
place
of
that
booke
he
commeth
as
directly
in
expresse
tearmes
to
the
point
,
as
in
this
our
text
,
saying
,
The
patient
in
spirit
(
meaning
the
humble
,
Eccles.
7.
10.
so
described
by
his
effects
)
is
better
than
the
proud
in
spirit
.
Reasons
.
1
First
,
the
one
is
rich
and
puissant
in
his
soule
by
the
endowments
and
force
of
the
spirit
,
possessing
greater
treasures
than
all
the
wealth
of
the
world
is
worth
;
and
preuaileth
against
strong
conceits
,
and
principalities
,
and
powers
:
and
the
other
hath
a
beggarly
minde
,
and
impotent
heart
,
liuing
in
seruitude
to
Satan
,
to
lust
,
to
discontentednesse
,
to
distempered
affections
,
and
violent
passions
.
Secondly
,
the
one
is
acceptable
to
God
,
and
amiable
to
godly
men
;
and
they
that
be
ciuill
,
though
not
religious
,
doe
like
of
that
louely
vertue
of
modestie
;
whereas
the
Lord
doth
abhorre
the
other
,
and
good
men
shun
his
societie
,
and
all
that
be
prudent
,
detest
his
insolencie
.
Thirdly
,
the
one
is
rising
,
and
growing
to
a
better
state
,
for
humilitie
will
surely
bring
promotion
,
either
heere
in
this
life
,
as
many
finde
;
or
heereafter
in
the
life
to
come
,
as
none
shall
misse
.
And
the
other
is
comming
downe
,
and
falling
into
miserie
;
for
pride
will
certainly
bring
ruine
,
as
the
former
verse
witnessed
,
either
before
death
,
as
is
very
often
to
bee
seene
;
or
after
that
men
are
dead
,
as
euery
one
that
is
in
the
power
of
it
shall
feele
.
Vse
1
Instruction
.
Sithence
the
Lord
extolleth
the
humble
aboue
the
mighty
,
and
depresseth
the
proud
beneath
the
poore
,
that
wee
therefore
make
a
wise
choice
for
our selues
,
to
embrace
that
which
he
commendeth
,
and
labour
for
that
pretious
grace
of
lowlinesse
,
and
to
purge
our selues
,
as
much
as
we
may
,
of
that
which
he
condemneth
,
and
striue
against
that
loathsome
sinne
of
loftinesse
.
It
is
not
vnlawfull
for
a
man
of
great
state
,
if
God
aduance
him
,
to
be
ranked
with
men
of
great
degree
;
but
then
hee
must
take
the
more
paines
to
keepe
downe
his
heart
,
that
it
may
not
be
lifted
vp
aboue
his
brethren
of
lower
place
:
for
he
that
admireth
himselfe
in
the
opinion
of
his
owne
excellencie
,
maketh
himselfe
base
in
the
sight
of
God
,
and
contemptible
in
the
iudgement
of
wise
men
.
Consolation
to
them
that
are
wronged
and
reproched
with
all
indignities
by
proud
persecutors
and
contemptuous
scorners
:
The
despight
that
is
offered
vnto
them
doth
not
cause
the
Lord
to
despise
them
,
but
to
make
them
contemptible
that
are
despisers
of
them
.
No
disgrace
can
take
away
any
part
of
their
honour
,
if
they
be
faithfull
;
and
no
high
lookes
shall
preuent
the
low
fall
of
their
enemies
,
if
they
bee
cruell
.
The
abiects
of
the
world
(
as
they
were
accounted
of
and
vsed
)
the
poore
distressed
Israelites
,
were
Gods
sonnes
and
dearelings
,
when
the
burden
was
vpon
their
backs
,
and
the
strokes
on
their
bodies
;
and
the
mightiest
Potentate
then
of
the
world
,
as
is
probable
,
euen
great
Pharaoh
,
that
plaied
the
tyrant
with
them
,
was
but
a
great
beast
,
a
Serpent
,
or
Dragon
,
when
he
most
flourished
,
and
sate
vpon
his
throne
.
They
were
appointed
to
an
honourable
deliuerance
,
and
he
was
ordained
to
a
memorable
destruction
.
Verse
20.
He
that
harkeneth
to
the
word
,
shall
finde
good
:
and
blessed
is
he
that
trusteth
in
the
Lord
.
HE
that
hearkeneth
to
the
word
]
which
applieth
his
eare
,
and
minde
,
and
heart
to
the
sacred
word
and
doctrine
of
God
,
both
written
and
preached
,
[
shall
finde
good
]
shall
obtaine
all
such
graces
for
his
soule
,
and
blessings
for
his
body
,
as
may
testifie
Gods
fauour
towards
him
.
[
And
blessed
is
hee
that
trusteth
in
the
Lord
]
This
latter
clause
is
an
explication
of
the
former
,
shewing
the
good
that
is
promised
,
to
be
blessednesse
it selfe
;
a
sufficiencie
of
comfort
and
prosperitie
in
this
life
,
and
a
full
perfection
of
glorie
and
felicitie
in
the
life
to
come
:
and
the
attention
required
to
be
such
as
is
accompanied
with
faith
,
that
the
word
be
not
onely
marked
,
but
also
beleeued
;
and
God
when
he
speaketh
,
haue
not
only
heed
giuen
to
him
,
but
confidence
likewise
reposed
in
him
.
Doct.
1
They
neuer
lose
their
labour
,
that
conscionably
and
carefully
seeke
God
in
his
word
.
See
Chap.
13.
verse
13.
in
the
second
Doctrine
.
Doct.
2
A
beleeuing
heart
maketh
an
happie
man
.
Nothing
is
more
frequent
and
common
in
the
Scriptures
than
promises
to
the
faithfull
:
It
is
the
current
of
them
all
,
and
that
which
they
principally
driue
at
,
to
assure
them
that
relie
vpon
God
,
that
their
state
is
most
comfortable
.
How
often
are
the
acclamations
added
to
the
end
of
sentences
in
the
Psalmes
:
Blessed
are
all
that
trust
in
him
.
O
Lord
God
of
hosts
,
Psal.
2.
12.
Psal.
84.
12.
blessed
is
the
man
that
trusteth
in
thee
,
&c.
And
how
euidently
and
elegantly
doth
Ieremie
,
among
the
rest
of
the
Prophets
,
declare
the
same
,
saying
,
Blessed
is
the
man
that
trusteth
in
the
Ier.
17.
7.
8.
Lord
,
and
whose
hope
the
Lord
is
;
for
he
shall
be
as
a
tree
that
is
planted
by
the
water
,
which
spreadeth
out
her
roots
by
the
riuer
,
and
shall
not
feele
when
the
heat
commeth
:
but
her
leafe
shall
be
greene
,
and
shall
not
care
for
the
yeere
of
drought
,
neither
shall
cease
from
yeelding
fruit
.
Reason
1
First
,
the
Lord
doth
take
it
for
an
high
honour
to
be
trusted
in
,
and
depended
vpon
,
not
allowing
any
creature
to
bee
ioined
with
him
therein
.
Loue
is
so
due
to
him
,
as
his
children
are
also
to
be
loued
for
his
sake
,
and
our
neighbours
by
his
appointment
.
And
feare
is
so
required
by
him
,
as
that
Princes
,
and
parents
,
and
other
gouernours
,
must
according
to
his
commandement
be
feared
.
But
confidence
is
a
worship
properly
reserued
to
himselfe
,
and
may
not
bee
communicated
to
any
other
,
without
disloialtie
to
him
.
It
were
sacrilege
for
superiours
to
challenge
it
,
and
Idolatrie
for
inferiours
to
yeeld
it
.
And
as
faith
and
affiance
in
God
are
themselues
very
acceptable
to
him
,
so
doe
they
make
,
through
Christ
,
all
our
other
seruices
accepted
of
him
.
Secondly
,
he
that
is
so
well
pleased
with
the
faith
of
his
seruants
,
is
no
lesse
ready
to
recompence
their
faithfull
seruice
,
and
that
in
such
bountifull
manner
,
as
that
they
can
wish
for
no
more
,
nor
could
possibly
haue
hoped
for
so
much
:
for
his
gifts
are
agreeable
to
his
owne
infinite
munificence
,
and
not
according
to
mans
narrow
comprehension
.
All
noisome
things
shall
vndoubtedly
be
remooued
from
them
,
and
they
deliuered
from
the
danger
thereof
.
Gods
wrath
is
mitigated
,
his
iudgements
restrained
,
his
curses
abolished
,
and
the
nature
of
his
threatnings
altogether
altered
.
And
what
then
car
sinne
doe
?
And
what
can
death
doe
?
or
the
diuell
?
or
the
power
of
hell
?
Much
lesse
shall
malicious
men
effect
their
mischieuous
purposes
to
hurt
them
:
and
least
of
all
shall
any
other
creature
bee
able
to
worke
their
woe
,
when
the
Lord
of
all
creatures
is
at
peace
with
them
,
and
their
protector
:
when
he
is
as
firme
for
their
defense
as
the
mightiest
mountaines
,
and
maketh
them
stand
as
fast
as
the
hils
,
according
to
that
saying
of
the
Prophet
;
They
that
trust
in
the
Lord
,
shall
bee
as
Psal.
125.
1.
Mount
Sion
,
which
cannot
be
remooued
,
but
remaineth
for
euer
.
And
for
the
fruition
of
good
things
,
let
them
aske
and
haue
;
for
he
will
giue
them
their
hearts
desire
.
And
though
they
aske
not
,
nor
desire
enough
,
(
as
who
is
that
way
so
prouident
for
himselfe
as
his
owne
state
doth
require
,
and
Gods
goodnesse
doth
offer
opportunitie
?
)
yet
he
will
bestow
vpon
them
all
that
(
in
their
behalfe
)
Christ
hath
bought
,
and
paid
for
;
and
that
is
incomparably
more
than
they
can
begge
,
or
pray
for
.
It
is
said
for
their
prouision
,
that
nothing
shall
be
wanting
vnto
them
.
It
is
said
for
the
saluation
of
their
soules
,
that
hee
that
heareth
the
word
of
Christ
,
and
beleeueth
in
him
that
sent
him
,
hath
Iohn
5.
24.
euerlasting
life
,
and
shall
not
come
into
condemnation
.
And
it
is
said
for
the
resurrection
of
their
bodies
,
that
euerie
one
that
beleeueth
in
the
sonne
of
God
,
shall
haue
euerlasting
life
,
and
hee
will
Iohn
6.
40.
raise
him
vp
at
the
last
day
.
And
it
is
said
for
the
fulnesse
of
their
comfort
,
felicitie
,
and
euerlasting
blisse
,
that
the
Lord
God
is
a
Sunne
and
shield
[
vnto
them
.
]
The
Lord
will
giue
grace
Psal.
84.
11.
and
glory
,
and
no
good
thing
will
he
withhold
from
them
that
walke
vprightly
.
Vse
1
Instruction
,
to
labour
for
faith
,
and
trust
in
God
,
as
much
as
we
wish
to
be
happy
and
blessed
.
Euery
man
naturally
desireth
prosperitie
,
and
no
man
is
willing
to
beare
the
burden
of
miserie
and
torment
.
Then
let
euery
man
abandon
infidelitie
,
and
let
no
man
be
negligent
to
get
a
state
in
Gods
promises
.
Embrace
his
couenants
,
and
lay
fast
hold
on
them
:
Applie
thy selfe
to
them
,
and
them
to
thy selfe
,
and
bee
assured
that
euery
Article
of
the
same
shall
bee
performed
vnto
thee
.
His
strength
shall
be
for
thy
safety
:
his
riches
for
thy
maintenance
:
his
fauour
for
thy
comfort
:
his
glorious
heauenly
greatnesse
,
for
thy
great
heauenly
glorie
:
his
absolute
all-sufficiencie
,
for
thy
complete
and
intire
welfare
.
Reproofe
of
their
follie
,
which
dote
so
much
vpon
sense
,
and
carnall
reason
,
that
whatsoeuer
they
apprehend
not
by
sight
,
they
little
account
of
,
how
faithfully
soeuer
God
himselfe
doth
promise
it
by
word
,
confirmed
with
his
oath
,
and
seale
annexed
to
his
writing
.
Who
almost
doth
relie
vpon
his
might
and
power
,
and
wholly
rest
vpon
his
truth
and
fidelitie
?
Are
not
most
men
of
Achas
his
minde
,
and
shew
it
in
deed
,
though
they
say
not
in
word
,
that
they
will
not
tempt
the
Isa.
7.
12.
Lord
,
that
is
,
put
themselues
vpon
him
for
protection
against
perils
,
and
prouision
against
pouertie
,
without
shifting
for
themselues
,
through
feare
lest
hee
should
disappoint
them
?
There
be
many
that
giue
him
as
much
credit
as
they
would
yeeld
to
any
bankerupt
,
being
willing
to
trafficke
with
him
in
his
seruices
,
and
trust
to
his
promises
,
so
long
as
they
see
ready
pay
,
and
may
attaine
to
present
preferment
,
or
profit
;
but
further
they
dare
not
take
his
word
.
Foolish
people
,
that
forsake
their
owne
mercies
,
and
trust
to
lying
vanities
:
that
make
gold
their
hope
,
and
men
their
arme
:
that
deifie
base
creatures
,
by
putting
confidence
in
them
,
and
vilifie
the
glorious
God
by
with-drawing
their
hearts
from
him
:
which
obstinately
refuse
a
blessed
estate
,
by
forsaking
the
fountaine
of
liuing
waters
;
and
wilfully
chuse
a
cursed
condition
,
by
digging
to
themselues
broken
pits
,
that
can
hold
no
water
.
Verse
21.
The
wise
in
heart
shall
bee
called
prudent
:
and
the
sweetnesse
of
the
lips
shall
increase
Doctrine
.
THE
wise
in
heart
]
Hee
which
is
godly
wise
,
and
wise
to
saluation
,
who
hath
knowledge
and
sinceritie
mixed
together
in
his
soule
,
[
shall
be
called
prudent
]
shall
shew
himselfe
,
be
knowen
,
and
iustly
commended
,
to
bee
a
iudicious
and
discreet
person
,
both
in
the
mouthes
of
godly
men
,
and
in
the
consciences
of
wicked
men
,
and
by
good
effects
at
last
in
the
sight
of
all
men
:
[
and
the
sweetnesse
of
the
lips
shal
increase
knowledge
]
The
former
part
of
the
sentence
declareth
what
good
the
wise
doe
get
by
wisdome
;
that
they
attaine
to
the
vertue
and
praise
of
prudence
:
and
in
this
latter
,
what
good
they
doe
by
the
same
to
others
,
which
is
specified
onely
in
their
words
,
in
their
wel-seasoned
and
comfortable
speeches
,
called
the
sweetnesse
of
the
lips
,
that
therby
groweth
[
increase
of
doctrine
]
to
euery
attentiue
and
diligent
hearer
,
both
for
admonition
,
instruction
,
consolation
,
and
euery
other
vse
,
as
opportunitie
serueth
.
Doct.
Sound
Religion
,
and
pietie
in
the
soule
,
will
make
men
circumspect
,
and
prosperous
in
their
waies
.
Their
wise
behauiour
will
so
well
become
them
,
and
their
good
successe
in
the
end
will
so
much
aduantage
them
,
that
the
eies
of
many
will
obserue
their
comely
conuersation
,
and
their
tongues
commend
their
happy
condition
.
The
Lawes
(
saith
Moses
)
which
I
haue
taught
you
,
keepe
and
Deut.
4.
6.
doe
them
;
for
that
is
your
wisdome
and
your
vnderstanding
in
the
sight
of
the
people
which
shall
heare
all
these
ordinances
,
and
shall
say
,
Only
this
people
is
wise
,
and
of
vnderstanding
,
and
a
great
Nation
.
And
it
may
be
noted
thorowout
all
the
Scriptures
,
that
none
haue
with
so
great
dexteritie
and
happy
effect
discharged
the
duties
of
their
callings
,
in
what
place
soeuer
,
as
they
which
are
most
praised
for
their
godlinesse
,
as
Ioseph
,
and
Moses
,
and
Dauid
,
and
Daniel
,
and
many
other
Worthies
.
Reason
1
First
,
they
haue
Christ
inhabiting
in
them
,
who
sanctifieth
their
hearts
with
grace
,
and
directeth
their
waies
with
iudgement
:
and
so
much
he
testifieth
of
himselfe
,
saying
,
I
Wisdome
Prou.
8.
12.
14.
dwell
with
prudence
,
and
I
finde
foorth
wisdome
,
and
counsels
.
I
haue
counsell
,
and
wisdome
:
I
am
vnderstanding
,
and
I
haue
strength
.
Secondly
,
the
same
holy
writings
which
minister
wisdome
to
their
hearts
,
do
also
plentifully
yeeld
precepts
of
prudence
for
their
behauiour
.
And
that
,
among
all
the
rest
,
this
one
Booke
of
Prouerbs
doth
witnesse
,
abounding
euery
where
with
rules
and
instructions
to
that
purpose
:
As
with
admonitions
against
idlenesse
,
and
rash
suretiship
:
perswasions
to
thrift
,
and
good
husbandrie
:
directions
for
seasonable
silence
,
and
speaking
:
lessons
how
to
deale
with
superiours
:
aduertisements
how
to
gouerne
inferiours
:
counsels
how
to
match
in
marriage
,
and
well
to
vse
and
liue
with
a
good
yoke-fellow
,
&c.
Thirdly
,
the
Lord
doth
blesse
their
waies
,
and
make
them
fortunate
in
their
workes
,
as
he
promiseth
Ioshua
,
if
he
would
religiously
seeke
to
know
his
will
,
and
faithfully
obey
his
word
:
Then
(
saith
hee
)
shalt
thou
make
thy
way
prosperous
,
and
Ioshua
1.
8.
then
shalt
thou
haue
good
successe
.
And
that
which
is
said
to
him
,
is
spoken
of
euery
wise
hearted
man
,
in
the
Psalme
:
Whatsoeuer
Psal
1.
3.
be
shall
doe
,
shall
prosper
.
Vse
1
Instruction
.
1.
To
lay
the
foundation
of
our
waies
,
of
our
state
,
and
of
our
credit
,
in
our
hearts
:
It
is
wisdome
in
the
brest
,
and
grace
in
the
soule
,
that
must
guide
our
affaires
,
and
worke
our
welfare
,
and
winne
vs
good
estimation
;
if
we
would
not
deale
absurdly
,
and
speed
vnhappily
,
and
iustly
bee
censured
for
foolish
persons
.
2.
To
imploy
them
most
in
all
our
affaires
,
that
are
most
religious
and
godly
wise
.
They
will
be
prudent
and
faithfull
in
the
managing
of
those
matters
which
they
take
in
hand
,
and
God
will
bee
mercifull
and
gracious
in
prospering
of
them
.
Abraham
found
this
true
by
good
experience
,
in
sending
of
that
deuout
and
trustie
seruant
to
fetch
a
wife
for
Isaac
:
and
so
did
Laban
,
in
vising
Iacob
about
his
flocks
:
and
so
did
Potiphar
,
in
committing
such
trust
to
Ioseph
in
his
familie
.
Reproofe
of
their
follie
,
that
thinke
it
impossible
for
those
that
are
truly
religious
,
either
to
shew
themselues
prudent
,
or
that
others
should
commend
them
for
discretion
:
and
therefore
they
reiect
the
wisdome
of
the
word
,
because
they
feare
it
will
make
them
to
be
derided
;
and
wholly
embrace
the
policie
of
the
world
,
because
they
hope
it
will
make
them
to
be
admired
.
Or
if
at
any
time
profession
of
pietie
and
Religion
may
be
for
their
aduantage
,
as
often
it
is
,
they
will
only
make
a
shew
thereof
with
their
tongues
,
but
neuer
giue
entertainement
thereto
in
their
soules
.
Sorrow
and
shame
will
teach
them
in
time
to
know
,
that
neither
they
which
contemptuously
despise
the
wisdome
of
the
spirit
,
nor
they
which
dissemblingly
pretend
a
loue
of
it
,
had
euer
any
good
forecast
for
themselues
,
but
only
they
that
are
wise
in
heart
shall
be
called
prudent
.
Wee
are
taught
by
Iobs
faithfull
testimonie
,
that
they
which
say
vnto
God
,
Depart
from
vs
,
wee
desire
not
the
knowledge
Iob
21.
14.
17.
of
thy
waies
,
shall
haue
their
candle
put
out
,
and
destruction
come
vpon
them
.
And
we
learne
by
Achitophels
wofull
example
,
that
no
wit
nor
subtiltie
can
preserue
an
hypocrite
from
working
his
owne
miserie
.
The
doctrine
that
ariseth
out
of
the
other
part
of
the
sentence
,
concerning
the
fruit
that
commeth
by
wise
,
wholsome
,
and
comfortable
speeches
,
hath
beene
obserued
and
handled
Chap.
10.
verse
11.
where
the
mouth
of
the
righteous
is
called
a
wel-spring
of
life
:
and
Chap.
11.
verse
13.
where
the
fruit
of
the
righteous
is
said
to
be
as
a
tree
of
life
.
Verse
22.
Vnderstanding
is
a
well-spring
of
life
to
them
that
haue
it
:
but
the
instruction
of
fooles
is
follie
.
VNderstanding
]
The
true
knowledge
of
Gods
holy
will
[
is
a
well-spring
of
life
]
a
precious
possession
,
as
fountaines
were
in
those
Countries
;
and
a
comfortable
,
constant
,
necessarie
,
and
effectuall
meanes
of
saluation
,
[
to
them
that
haue
it
]
whose
mindes
are
soundly
illuminated
,
and
their
hearts
graciously
seasoned
therewith
:
[
but
the
instruction
of
fooles
]
those
perswasions
which
sinfull
men
vse
,
and
that
aduice
which
they
giue
in
stead
of
instructions
,
[
is
follie
]
corrupt
and
wicked
for
matter
,
and
pernicious
and
hurtfull
for
effect
.
Thus
standeth
the
opposition
:
Vnderstanding
is
a
Well-spring
of
life
to
those
that
possesse
it
,
and
therefore
the
counsell
of
wise
men
is
wisdome
:
and
ignorance
is
the
fountaine
of
death
to
them
that
are
possessed
of
it
,
and
therefore
the
instruction
of
fooles
is
follie
.
Doct.
Nothing
is
more
needfull
and
profitable
for
the
body
,
than
grace
is
for
the
soule
.
He
taketh
his
comparison
from
that
which
euery
man
,
besides
many
other
creatures
,
hath
necessarie
vse
of
for
preseruation
of
life
;
and
whereof
the
plants
of
the
earth
stand
in
need
for
growth
and
fruitfulnesse
,
and
the
ground
it selfe
for
moisture
and
fertilitie
.
By
the
same
similitude
the
Lord
Iesus
doth
commend
and
set
foorth
the
excellencie
of
his
grace
and
Gospell
to
the
woman
of
Samaria
,
when
he
told
her
,
that
whosoeuer
should
drinke
of
the
water
that
hee
shall
giue
him
,
shall
neuer
be
more
athirst
:
but
the
water
that
he
shall
giue
him
,
shall
be
in
him
a
Well
of
water
springing
vp
into
euerlasting
life
.
And
not
much
vnlike
to
this
is
that
which
he
so
solemnly
proclaimed
in
a
solemne
assemblie
,
and
that
in
the
last
and
great
day
of
a
solemne
feast
,
saying
,
Hee
that
beleeueth
in
mee
,
as
saith
the
Iohn
7.
38.
Scripture
,
out
of
his
bellie
shall
flow
riuers
of
water
of
life
.
Reasons
.
1
First
,
the
same
God
which
hath
appointed
food
and
water
to
nourish
the
bodie
,
and
by
the
vertue
thereof
to
sustaine
the
naturall
life
,
hath
also
ordained
grace
and
vnderstanding
to
refresh
the
soule
,
and
by
the
efficacie
of
that
to
maintaine
the
spirituall
life
,
so
that
the
latter
is
no
lesse
expedient
and
beneficiall
than
the
former
.
Secondly
,
this
water
of
life
that
is
in
the
soule
,
doth
by
many
degrees
surmount
the
materiall
water
that
is
to
bee
found
in
the
fountaines
.
That
issueth
out
of
the
ground
,
and
commeth
from
the
bowels
of
the
earth
:
and
this
descendeth
from
heauen
,
and
is
deriued
from
the
sonne
of
God
.
That
is
communicated
to
all
sorts
of
creatures
;
the
worst
partake
of
it
as
well
as
the
best
,
and
the
beasts
as
much
as
any
men
:
but
this
is
peculiar
to
Gods
owne
people
,
and
no
man
can
haue
any
portion
of
it
beside
the
elect
.
That
is
not
euery
where
to
be
had
,
for
some
places
be
destitute
of
it
,
and
some
seasons
do
cause
it
to
faile
,
as
it
came
to
passe
in
the
daies
of
Ahab
:
but
this
accompanieth
the
owner
whithersoeuer
hee
goeth
,
and
wheresoeuer
he
is
;
and
no
drought
can
possibly
drie
it
vp
.
That
hath
no
force
to
preserue
life
against
violence
,
or
mortall
diseases
,
or
fulnesse
of
old
age
:
but
this
hath
power
to
protect
the
soule
against
all
assaults
,
and
suffereth
not
any
maladie
to
kill
it
,
and
maketh
it
the
more
fresh
and
liuely
,
by
the
greater
multitude
of
yeeres
that
it
liueth
.
Vse
1
Instruction
,
to
seeke
for
this
heauenly
vnderstanding
,
sithence
it
is
for
so
good
vse
,
as
we
labour
for
the
best
earthly
commodities
,
which
cannot
serue
for
better
vse
:
and
by
how
much
it
doth
euery
way
exceed
all
worldly
possessions
,
by
so
much
to
be
the
more
industrious
and
diligent
to
possesse
it
.
It
is
a
well-spring
of
life
to
the
owners
of
it
,
and
not
to
the
talkers
and
hearers
of
it
.
The
enioying
of
wealth
doth
make
a
man
rich
,
and
the
receiuing
of
food
doth
nourish
him
,
and
not
the
bare
sight
of
either
of
them
.
One
may
see
meat
dressed
in
other
mens
kitchins
,
and
plate
and
iewels
in
other
mens
shops
,
and
yet
liue
in
hunger
,
and
die
a
beggar
.
Consolation
to
them
whose
hearts
are
taught
of
God
,
and
whose
mindes
are
enlightned
with
the
spirit
of
reuelation
,
whereby
they
haue
attained
vnto
this
heauenly
vnderstanding
:
they
bee
not
without
a
testimonie
of
regeneration
,
nor
want
assurance
of
perseueration
.
Whosoeuer
is
once
a
partaker
of
the
water
of
life
,
can
neuer
bee
after
defeated
of
euerlasting
life
.
No
enemie
within
or
without
can
stop
vp
this
Well
,
as
the
Philistims
maliciously
did
fill
vp
Isaacks
Wels
:
and
this
Well
is
neuer
empty
of
water
,
and
this
water
neuer
wanteth
an
effectuall
vertue
for
conseruation
of
the
soule
.
Doct.
2
But
the
instruction
,
&c.
]
Good
counsell
is
not
to
bee
expected
from
sinfull
and
ignorant
mens
mouthes
:
they
are
full
of
vanitie
and
foolishnesse
,
as
sinkes
and
puddles
be
of
muddy
water
and
filthmesse
;
and
therefore
it
is
not
likely
that
they
should
send
foorth
the
pure
streames
of
wholesome
instructions
.
They
know
no
good
:
they
learne
no
good
:
they
loue
no
good
:
and
is
it
possible
then
for
them
to
giue
exhortations
,
and
precepts
of
goodnesse
?
When
Rehoboam
left
the
iudgement
of
the
prudent
,
aged
,
and
leaned
on
the
sentences
of
the
wilde
headed
yoongsters
,
the
aduice
that
hee
tooke
,
was
sutable
to
the
Counsellers
that
gaue
it
;
namely
,
rash
and
dangerous
,
exceeding
pernicious
and
hurtfull
.
We
shall
see
in
the
29.
verse
,
that
a
wicked
man
deceiueth
his
neighbour
,
and
leadeth
him
into
the
way
that
is
not
good
.
And
there
we
shall
haue
better
occasion
to
handle
this
point
more
at
large
.
Verse
23.
The
heart
of
the
wise
guideth
his
mouth
aright
,
and
addeth
doctrine
to
his
lips
.
THE
heart
of
the
wise
]
His
knowledge
and
iudgement
,
his
prudence
and
discretion
,
[
doth
guide
his
mouth
aright
]
direct
him
when
to
speake
,
and
when
to
hold
his
peace
,
and
what
to
say
,
and
what
to
conceale
.
His
loue
to
goodnesse
induceth
him
to
declare
that
which
is
good
;
and
his
hatred
of
naughtinesse
doth
cause
him
to
refraine
from
all
words
that
are
naught
:
[
and
addeth
Doctrine
to
his
lips
]
ministreth
matter
of
wholesome
lessons
for
them
to
deliuer
.
It
getteth
knowledge
,
and
keepeth
it
,
and
they
being
stored
therewith
,
doe
vtter
the
same
for
the
instruction
of
others
.
See
Chap.
15.
verse
28.
Verse
24.
Faire
words
are
as
an
hony
combe
:
sweetnesse
to
the
soule
,
and
health
to
the
bones
.
GOdly
and
comfortable
sayings
rightly
grounded
on
the
holy
Scriptures
,
and
fitly
applied
to
the
vse
of
well
prepared
hearts
,
whether
publikely
or
priuately
,
[
are
as
an
hony-combe
,
sweetnesse
to
the
soule
]
they
bring
great
ioy
and
gladnesse
to
an
vpright
heart
,
as
hony
or
other
sweet
things
doe
much
delight
the
taste
,
[
and
healeth
the
bones
]
are
meanes
of
good
to
the
whole
body
,
for
conseruation
of
health
,
or
restitution
to
it
,
by
the
cheerefulnesse
of
the
minde
,
and
the
fauour
and
blessing
of
God
.
Doct.
Nothing
is
more
pleasant
and
profitable
than
gracious
speeches
to
godly
persons
.
In
this
place
they
are
compared
to
honie
by
Salomon
,
as
being
equall
to
it
in
deliciousnesse
:
but
in
the
Psalmes
they
are
preferred
before
hony
by
Dauid
,
as
being
euerie
way
more
Psal.
19.
10.
delightfull
than
that
is
.
Neither
was
hee
ignorant
of
the
operation
thereof
,
when
he
besought
the
Lord
to
make
him
heare
ioy
and
gladnesse
,
that
Psal.
51.
8.
the
bones
which
he
had
broken
might
reioice
.
Reason
1
First
,
God
himselfe
doth
put
vertue
into
them
,
and
maketh
them
effectuall
for
the
comfort
and
helpe
of
his
people
,
according
as
himselfe
testifieth
,
saying
,
I
create
the
fruit
of
the
lips
to
be
peace
:
peace
vnto
them
that
are
farre
off
,
and
to
them
that
are
neere
,
saith
the
Lord
,
for
I
will
heale
them
.
Secondly
,
the
matter
of
these
faire
words
,
directed
from
God
to
the
soules
of
his
faithfull
seruants
,
is
such
as
farre
surpasseth
all
things
which
are
subiect
to
any
of
the
senses
.
His
owne
loue
and
fauour
is
thereby
declared
vnto
them
:
remission
of
sinnes
is
thereby
assured
vnto
them
:
euerlasting
glorie
is
thereby
confirmed
vnto
them
,
and
the
Lord
Iesus
Christ
himselfe
,
with
his
holinesse
,
merits
,
and
graces
,
is
thereby
exhibited
to
them
.
Euery
one
of
which
,
as
it
is
incomparably
more
delectable
and
sweet
than
any
thing
that
is
sensible
and
for
corporall
vse
,
so
it
is
also
infinitely
more
durable
,
as
being
for
eternitie
,
and
making
him
eternally
happie
that
enioieth
it
.
Vse
.
1
Instruction
,
to
chuse
to
liue
,
if
wee
may
,
where
our
soules
may
taste
of
,
and
be
often
refreshed
with
these
heauenlie
and
gladsome
speeches
,
though
our
bodily
food
bee
there
more
scant
and
homely
,
rather
than
to
conuerse
in
places
where
we
shall
be
without
them
,
though
our
fare
should
bee
neuer
so
plentifull
and
daintie
.
And
let
all
them
that
loue
hospitalitie
,
learne
to
prouide
,
that
their
friends
and
guests
may
not
only
haue
the
choice
of
toothsome
dishes
,
but
also
the
means
of
wholesome
conference
;
for
so
a
poore
man
may
keepe
a
liberall
table
.
Reproofe
of
them
that
finde
hony
and
sugar
in
filthie
,
wanton
,
or
any
kinde
of
sinfull
and
foule
words
;
but
gall
and
wormewood
in
godly
discourses
,
and
a
loathing
of
all
faire
and
fruitfull
speeches
.
The
distasting
of
well-relished
and
sauourie
meat
,
doth
argue
a
sicke
and
foulesome
stomacke
:
and
the
detestation
of
godly
and
seasonable
talke
doth
bewray
an
euill
and
guiltie
conscience
.
Verse
25.
There
is
a
way
that
seemeth
right
to
a
man
:
but
the
issue
thereof
are
the
waies
of
death
.
THere
is
a
way
]
an
vngodly
,
but
a
common
course
of
life
,
which
all
vnregenerate
persons
doe
take
,
[
that
seemeth
right
to
a
man
]
wherein
he
pleaseth
himselfe
;
and
being
either
blindfolded
by
lust
,
or
misled
by
carnall
reason
,
custome
,
or
companie
,
thinketh
it
not
to
be
very
displeasing
to
God
,
or
dangerous
to
himselfe
:
[
but
the
issue
thereof
are
the
waies
of
death
]
in
the
end
it
will
bring
them
to
destruction
,
toward
which
they
haue
beene
trauelling
all
their
life
time
before
.
See
Chap.
12.
verse
15.
and
Chap.
14.
verse
12.
where
the
selfe
same
words
haue
beene
expounded
.
Verse
26.
The
troublesome
person
bringeth
trouble
to
himselfe
,
for
his
mouth
doth
recoile
vpon
himselfe
.
THE
troublesome
person
]
which
taketh
a
delight
,
and
seeketh
occasions
to
molest
others
which
haue
done
him
no
hurt
,
[
bringeth
trouble
to
himselfe
]
procureth
his
owne
hurt
or
vexation
of
minde
:
[
for
his
mouth
recoileth
vpon
himselfe
]
his
false
or
malicious
speeches
,
whereby
hee
diffameth
his
neighbours
,
or
otherwise
seeketh
to
worke
their
sorrow
,
turne
to
his
owne
shame
and
discredit
,
if
not
losse
,
or
further
punishment
.
Doct.
No
turbulent
man
can
keepe
himselfe
safe
from
trouble
and
miserie
.
It
is
a
righteous
thing
with
God
(
saith
S.
Paul
to
the
Thessalonians
)
2.
Thess.
1.
6.
to
recompence
tribulation
to
them
that
trouble
you
.
Pharaoh
with
the
cruell
Egyptians
felt
this
true
,
and
Saul
with
his
malicious
Courtiers
,
and
Haman
with
those
violent
men
that
attempted
the
ruine
of
the
Church
in
Hesters
time
.
Though
Achan
minded
not
to
molest
Israel
,
nor
had
a
purpose
to
doe
them
harme
,
yet
because
hee
did
it
in
deed
,
and
drew
downe
a
plague
and
iudgement
vpon
them
,
therefore
said
Ioshua
to
him
,
In
as
much
as
thou
hast
troubled
vs
,
the
Lord
Ioshua
7.
25.
shall
trouble
thee
this
day
.
Reason
1
First
,
God
taketh
the
matter
in
hand
for
the
wronged
,
and
repaieth
the
wrong-doers
according
to
their
owne
measure
wherewith
they
mete
to
others
,
as
appeareth
by
the
former
testimonies
and
examples
.
Secondly
,
an
vnquiet
and
contentious
person
doth
commonly
make
himselfe
hatefull
and
odious
to
the
people
,
and
so
that
befalleth
him
which
was
spoken
concerning
Ismael
,
His
hand
shal
be
against
euery
man
,
&
euery
mans
hand
against
him
.
Gen.
16.
12.
Thirdly
,
their
bodies
vsually
are
put
to
trauell
,
by
going
or
riding
:
their
purses
to
charges
,
for
fees
or
other
expences
:
their
hearts
to
torment
,
with
disappointments
and
repulses
:
for
their
successe
will
not
be
answerable
to
their
expectation
and
desire
,
as
Haman
found
,
to
his
discontentment
,
euen
whiles
Mordecai
was
vnder
him
;
but
felt
to
his
anguish
and
destruction
when
Mordecai
was
ouer
him
.
Vse
.
Instruction
,
to
preserue
our
owne
peace
by
liuing
peaceably
with
our
brethren
;
and
rather
to
suffer
iniuries
with
quietnesse
,
than
to
reuenge
them
vncharitably
with
strife
and
contention
:
and
especially
,
than
to
offer
them
with
molestation
and
disturbance
of
any
man
.
Or
if
we
haue
faulted
too
farre
already
that
way
,
before
wee
heard
,
or
well
harkened
to
this
counsell
,
that
shall
be
our
wisdome
,
prouidently
to
preuent
the
hurts
that
may
ensue
,
by
a
timely
remedie
thereof
:
and
that
is
,
as
wee
haue
vniustly
brought
griefe
to
other
mens
hearts
,
and
hindrance
to
their
states
,
so
we
afflict
our
owne
hearts
with
griefe
for
the
same
;
and
as
much
as
in
vs
is
,
procure
them
rest
,
and
make
them
recompence
.
Verse
27.
A
wicked
person
diggeth
vp
euill
,
and
in
his
lips
is
as
it
were
burning
fire
.
A
Wicked
person
]
A
naughty
,
leaud
,
and
wicked
man
,
[
diggeth
vp
euill
]
secretly
vnder
hand
laieth
plots
for
the
subuersion
of
his
neighbours
state
,
whom
hee
maligneth
,
as
pioners
vndermine
the
foundations
of
Cities
or
houses
:
[
and
in
his
lips
is
as
it
were
burning
fire
]
he
breatheth
out
pernicious
and
euill
words
,
tending
as
much
to
the
ruine
and
destruction
of
the
parties
against
whom
they
are
spoken
,
as
fire
kindling
vpon
an
house
doth
to
the
consumption
both
of
the
building
,
and
stuffe
that
is
in
it
.
Doct.
1
A
malicious
man
is
alwaies
practising
of
mischiefe
,
whether
he
pretend
friendship
,
or
professe
enmitie
.
At
one
time
Dauid
must
be
Sauls
sonne
in
law
,
he
is
so
farre
1.
Sam.
18.
in
his
fauour
,
and
no
dowrie
required
at
his
hands
,
but
an
hundred
foreskins
of
the
Philistims
:
but
Sauls
purpose
was
to
make
Dauid
fall
into
the
hands
of
the
Philistims
.
Another
time
Dauid
is
reputed
a
Traitor
that
hath
conspired
against
Saul
,
a
rebell
that
seeketh
to
kill
the
King
:
and
why
is
this
charged
vpon
him
?
Not
because
Dauid
was
guiltie
thereof
,
but
that
Saul
might
haue
some
colour
of
reason
to
kill
Dauid
.
Micah
complained
,
that
euery
man
hunted
his
brother
with
a
Micah
7.
2.
net
.
And
Dauid
saith
,
that
his
aduersaries
were
fierce
Lions
,
that
they
were
set
on
fire
,
that
their
teeth
were
speares
and
arrowes
,
Psal.
57.
4.
and
their
tongue
a
sharpe
sword
.
So
craft
and
crueltie
are
euer
at
the
hand
of
malice
,
ready
to
serue
her
turne
,
and
each
of
them
to
be
imploied
for
great
aduantage
.
See
Chapter
12.
verse
6.
Doct.
2
And
his
lips
,
&c.
]
Many
and
great
euils
are
wrought
by
the
poison
of
a
mischieuous
mouth
.
A
few
euill
words
,
quickly
spoken
,
may
minister
a
multitude
of
troubles
and
stirres
for
a
long
time
,
as
the
hot
breath
of
Rehoboam
and
his
Counsellers
did
against
himselfe
and
the
whole
nation
for
many
ages
.
What
a
flame
was
kindled
by
the
mouth
of
Sheba
the
sonne
of
Bichri
,
who
by
one
mutinous
saying
caused
all
Israel
to
goe
from
Dauid
,
and
follow
him
,
so
base
a
companion
?
And
how
many
millions
,
by
the
like
meanes
,
haue
beene
drawen
from
the
Lord
himselfe
,
to
fall
to
Poperie
and
treasons
,
and
to
follow
sinne
and
Satan
?
Reasons
.
1
First
,
all
the
corruption
that
is
in
mans
nature
,
and
the
sinfulnes
that
is
in
his
heart
,
doe
gather
vnto
it
,
and
there
breake
out
,
whereby
it
becommeth
so
fierce
and
violent
.
Secondly
,
the
Diuell
himselfe
hath
the
rule
and
managing
of
it
,
and
hee
putteth
force
into
it
,
beside
the
venome
that
it
hath
in
it selfe
.
Hee
fireth
that
matter
that
hee
findeth
there
,
and
addeth
to
the
same
fuell
of
his
owne
,
to
feed
the
flame
thereof
.
Behold
(
saith
S.
Iames
)
how
great
a
thing
a
little
fire
Iam.
3.
6.
kindleth
.
And
the
tongue
is
fire
euen
a
world
of
wickednesse
:
so
is
the
tongue
set
among
our
members
,
that
it
defileth
the
whole
bodie
,
and
setteth
on
fire
the
course
of
nature
,
and
it
is
set
on
fire
of
Hell
,
that
is
to
say
,
by
Satan
that
hellish
spirit
.
Vse
1
Instruction
,
to
refraine
as
much
as
we
may
from
the
societie
of
those
firie
fellowes
,
as
we
would
preserue
our selues
,
our
houses
,
and
goods
from
the
flame
of
burning
fire
,
lest
otherwise
their
friendship
doe
scorch
our
soules
,
or
else
falling
out
deuoure
our
states
.
And
it
is
needfull
also
for
godly
men
alwaies
to
haue
innocencie
,
wisdome
,
and
patience
in
a
readinesse
to
preuent
the
hurt
that
may
grow
from
these
Iuniper
coles
,
and
firebrands
:
for
though
they
will
take
occasion
,
by
maligning
these
graces
,
to
blaze
the
more
,
yet
they
shall
bee
restrained
by
the
same
from
burning
so
much
,
or
annoying
them
whom
they
maligne
.
And
withall
it
shall
be
very
expedient
to
haue
often
recourse
to
God
for
remedie
against
them
,
without
whose
helpe
there
is
no
hope
of
safety
:
the
whole
Church
,
and
euerie
part
of
it
would
be
burnt
to
the
ground
(
there
are
so
many
euery
where
that
spit
fire
against
the
faithfull
)
were
it
not
that
the
Lord
sendeth
water
from
heauen
to
extinguish
the
force
of
their
maledictions
.
Dauid
knew
that
Achitophel
had
a
virulent
tongue
,
and
such
an
one
as
was
like
to
doe
much
mischiefe
,
if
it
were
permitted
to
take
place
,
and
therefore
he
sought
succour
at
Gods
hand
against
it
,
for
he
praied
that
his
crafty
counsell
might
bee
turned
into
foolishnesse
,
as
it
fell
out
,
to
2.
Sam.
15.
31.
the
destruction
of
the
giuer
and
receiuer
of
it
,
and
the
preseruation
of
him
against
whom
it
was
deuised
.
See
the
violence
of
an
euill
tongue
more
largely
described
Chap.
12.
verse
18.
Verse
28.
A
froward
person
soweth
strife
,
and
a
tale-teller
separateth
chiefe
friends
.
A
Froward
person
]
A
man
of
frowardnesse
(
saith
the
originall
text
)
he
that
is
giuen
to
vnquietnesse
,
and
to
bee
a
busie
body
,
peruerting
other
mens
words
and
waies
,
and
nourishing
peeuishnesse
and
sinfulnesse
in
himselfe
,
[
soweth
strife
]
raiseth
contentions
,
and
causeth
debate
betweene
man
and
man
which
agreed
well
together
before
:
[
and
a
tale-bearer
]
a
pickthanke
,
which
vnder
colour
and
pretence
of
loue
doth
secretlie
whisper
in
mens
eares
,
and
maliciously
informe
them
against
their
innocent
and
faithfull
well-willers
,
[
separateth
chiefe
friends
]
the
word
that
often
signifieth
a
Prince
,
a
Guide
,
or
Captaine
,
is
sometimes
taken
also
for
a
principall
friend
,
or
,
as
we
say
,
a
Prince
of
friends
,
as
heere
and
in
the
next
Chapter
following
,
verse
9.
and
Psalme
55.
verse
13.
It
was
thou
,
O
man
,
euen
my
companion
,
my
especiall
friend
,
and
my
familiar
.
And
Micah
7.
verse
5.
Trust
yee
not
a
friend
,
&c.
The
meaning
then
is
,
that
he
setteth
variance
betweene
those
that
were
inward
together
,
and
singularlie
affected
one
towards
another
.
Doct.
No
bonds
of
friendship
and
kindnesse
will
hold
,
where
make-bates
may
haue
hearing
.
One
false-hearted
lying
sycophant
will
cause
many
trustie
friends
to
seeme
vnfaithfull
and
treacherous
,
as
Doeg
did
Ahimelech
,
and
the
other
Priests
to
Saul
.
It
is
easie
for
a
make-bate
to
incense
a
master
against
his
best
seruants
,
as
Potiphars
wife
did
her
husband
against
Ioseph
:
or
a
Prince
against
his
loyallest
subiects
,
as
Haman
did
Ahashuerosh
against
the
Iewes
:
or
the
father
against
his
dearest
sonne
,
as
some
of
Sauls
Courtiers
did
Saul
against
Ionathan
:
or
the
husband
against
his
most
kinde
and
louing
wife
,
as
daily
experience
declareth
.
A
make-bate
will
prouoke
any
degree
of
superiours
to
reiect
and
cast
off
their
inferiours
that
depend
vpon
them
:
A
make-bate
will
stirre
vp
euerie
kinde
of
inferiours
to
grudge
and
murmur
at
their
superiours
that
are
carefull
for
them
:
A
make-bate
will
set
all
sorts
of
equals
at
variance
,
that
earst
were
vnited
together
with
loue
and
hearty
affection
.
Reason
1
First
,
there
is
guiltinesse
in
his
conscience
,
which
worketh
waiwardnesse
in
him
;
and
so
there
being
no
peace
betweene
God
and
his
owne
soule
,
hee
seeketh
to
interrupt
that
peace
and
amitie
which
is
betweene
others
,
like
as
when
the
winde
disquieteth
the
Sea
,
the
waues
thereof
doe
tosse
the
ships
.
Secondly
,
there
is
pride
and
enuie
in
his
heart
,
which
maketh
him
to
repine
at
the
loue
and
beneficence
which
is
shewed
among
friends
,
for
that
he
would
alone
be
well
esteemed
,
and
much
made
of
,
as
the
false
Apostles
for
that
cause
laboured
to
alienate
the
hearts
of
the
Galathians
and
others
from
the
Apostle
S.
Paul
.
Thirdly
,
there
is
venome
in
his
mouth
,
and
a
pestilent
breath
proceeding
from
him
,
by
meanes
whereof
,
they
that
hearken
to
him
are
soone
perswaded
by
him
,
that
there
is
falshood
in
fellowship
,
and
most
fraud
where
in
truth
is
greatest
vprightnesse
.
If
Dauid
will
entertaine
the
report
of
Ziba
,
hee
will
make
him
beleeue
that
faithfull
Mephibosheth
is
turned
to
be
a
perfidious
Traitor
.
Such
a
poison
there
is
in
a
slanderous
tongue
,
to
send
out
infection
;
and
such
an
aptnes
in
a
credulous
eare
to
receiue
it
.
As
the
coale
maketh
burning
coales
,
and
wood
a
fire
,
so
the
contentious
man
is
apt
to
kindle
Prouer.
16.
21
strife
.
Vse
1
Admonition
,
to
beware
of
frowardnesse
,
lest
we
grow
to
be
backe-biters
;
and
of
backe-biting
,
lest
we
shew
ourselues
froward
;
and
of
both
,
lest
either
of
them
draw
downe
Gods
iudgements
vpon
vs
.
Hee
that
raiseth
vp
contentions
among
brethren
,
maketh
warre
betweene
the
Lord
and
himselfe
;
for
the
doing
of
that
is
one
of
the
greatest
of
those
abominations
which
the
soule
of
the
Lord
is
said
to
abhorre
;
and
whomsoeuer
the
Scripture
chargeth
to
haue
beene
offendors
in
this
,
are
noted
either
to
haue
carried
miserie
with
them
when
they
died
,
as
Doeg
,
and
Daniels
aduersaries
,
and
Haman
;
or
to
leaue
infamie
behinde
them
after
their
death
,
as
Iosephs
mistrisse
,
Rehum
,
Shimsai
,
Tabnai
,
the
accusers
of
Christ
before
Pilate
,
and
they
that
complained
on
Paul
to
Felix
and
Festus
.
The
naming
of
them
prouoketh
a
loathing
of
them
,
and
the
reading
of
their
malicious
practises
reuiueth
the
memoriall
of
their
mischieuous
behauiour
.
2
To
esteeme
of
a
bate-maker
,
and
so
to
deale
with
him
,
as
the
Holy
Ghost
testifieth
of
him
,
and
giueth
direction
:
Cast
out
the
scorner
,
and
strife
shall
goe
out
;
so
contention
and
reproch
Prouer.
22.
10.
shall
cease
.
Hee
that
will
whisper
an
vncharitable
tale
against
his
brother
in
secret
,
is
well
rewarded
if
hee
be
sharplie
rebuked
in
publike
.
Nay
Dauid
,
after
a
sort
,
vowed
to
doe
more
than
that
,
which
hee
might
very
well
haue
performed
vpon
Ziba
.
Him
that
priuilie
slandereth
his
neighbour
(
saith
Psal.
101.
5.
he
)
will
I
destroy
.
It
is
a
great
wrong
that
thou
offerest
vnto
thy
friend
,
but
greater
to
thy selfe
,
when
thou
giuest
leaue
and
incouragement
to
thy
friends
enemie
to
traduce
him
,
and
conspirest
with
him
to
robbe
thy selfe
of
an
vnfained
well-willer
.
Verse
29.
A
wicked
man
deceiueth
his
neighbour
,
and
leadeth
him
into
a
way
that
is
not
good
.
A
Wicked
man
]
He
that
is
head-strong
,
and
wilfully
giuen
to
transgresse
the
lawes
of
God
,
in
regard
whereof
the
originall
text
calleth
him
,
a
man
of
violence
,
[
deceiueth
his
neighbour
]
infecteth
the
mindes
of
those
with
whom
he
conuerseth
,
with
errors
,
perswading
them
of
the
lawfulnesse
of
that
which
is
vnlawfull
,
and
of
safetie
where
is
perill
;
and
that
that
is
euill
which
is
good
and
laudable
,
and
sometimes
necessarie
,
[
and
leadeth
him
into
a
way
that
is
not
good
]
corrupteth
his
conuersation
with
vices
,
and
draweth
him
vnto
such
courses
as
are
both
sinfull
and
hurtfull
.
Doct.
It
is
the
propertie
of
vngodly
men
to
seeke
to
make
others
as
bad
as
themselues
.
S.
Paul
knew
their
disposition
,
what
was
to
bee
looked
for
from
them
,
and
what
alwaies
will
be
found
in
them
,
saying
,
That
euill
men
and
deceiuers
shall
grow
worse
and
worse
,
deceiuing
2.
Tim
3.
13.
and
being
deceiued
.
And
our
Sauiour
Christ
noteth
it
in
the
Scribes
and
Phariseis
,
that
they
would
compasse
sea
and
land
to
Matth.
23.
15.
make
one
of
their
profession
;
and
when
he
was
made
,
they
would
make
him
twofold
more
the
childe
of
hell
than
themselues
.
Reason
1
First
,
they
hate
righteousnesse
,
and
loue
iniquitie
,
as
Christ
and
Christians
doe
loue
righteousnesse
,
and
hate
iniquitie
:
and
therefore
they
like
not
that
any
man
should
delight
in
that
which
they
hate
,
but
wish
that
euery
one
would
accompanie
them
in
doing
that
which
they
loue
.
Secondly
,
they
thinke
that
sinne
will
lie
the
lighter
vpon
their
owne
consciences
,
if
others
can
be
drawen
into
guiltinesse
with
them
;
and
that
they
shall
be
the
lesse
blemished
by
that
wherewith
their
neighbours
are
so
much
blotted
,
though
they
make
their
burden
heauier
,
and
their
faults
fouler
by
seducing
their
brethren
.
Thirdly
,
they
are
of
their
father
the
diuell
,
and
the
lusts
of
their
father
they
must
and
will
doe
.
He
hath
beene
a
deceiuer
from
the
Iohn
8.
beginning
,
and
sinfull
wretches
will
be
factors
for
him
vntill
the
end
:
they
can
no
way
else
so
much
resemble
him
,
or
so
well
content
him
.
Vse
.
Instruction
,
to
be
so
farre
from
shewing
our selues
wicked
persons
in
deceiuing
of
our
neighbours
,
that
wee
declare
our selues
righteous
in
directing
of
them
:
so
shall
we
be
aduersaries
to
Satan
,
and
seruants
to
the
Lord
:
so
shall
wee
exercise
mercy
,
in
being
helpfull
towards
the
saluation
of
Gods
elect
,
and
not
crueltie
in
being
contagious
and
hurtfull
to
the
soules
of
any
.
2.
To
get
vnderstanding
and
skill
,
whereby
wee
may
discouer
the
practises
of
deceiuers
,
and
so
escape
them
.
We
haue
seene
already
,
Chap.
9.
verse
16.
that
their
call
is
,
Whoso
is
simple
,
let
him
come
hither
,
and
he
that
is
destitute
of
wisdome
.
And
Chap.
11.
verse
9.
that
an
hypocrite
with
his
mouth
corrupteth
his
neighbour
,
but
the
righteous
shall
bee
deliuered
by
knowledge
.
In
which
places
see
both
the
point
and
vses
intreated
of
more
at
large
.
Verse
30.
He
shutteth
his
eies
to
deuise
wickednesse
:
he
moueth
his
lips
,
and
bringeth
euill
to
passe
.
HE
]
The
wicked
man
formerly
spoken
of
,
[
shutteth
his
eies
to
deuise
wickednesse
]
seriously
setteth
his
minde
vpon
mischiefe
,
and
would
not
haue
his
thoughts
distracted
and
drawne
away
from
it
,
by
looking
heere
and
there
vpon
any
obiects
;
meaning
that
hee
is
very
intentiue
to
inuent
that
which
may
doe
hurt
:
[
he
moueth
his
lips
]
hee
speaketh
softlie
,
and
whispereth
;
he
dealeth
closely
,
and
would
not
be
knowen
in
his
practises
,
lest
he
should
be
preuented
,
[
and
bringeth
euill
to
passe
]
by
his
industrie
and
secrecie
doth
many
shrewd
turnes
,
and
worketh
much
villanie
.
Doct.
A
wicked
man
is
neuer
so
studious
and
cunning
about
any
thing
,
as
he
is
in
working
mischiefe
.
His
minde
,
and
his
members
,
and
the
whole
man
ioine
together
in
the
seruice
of
sinne
,
as
Isaiah
instanceth
in
the
niggard
:
He
will
speake
of
niggardnesse
,
and
his
heart
will
worke
iniquitie
,
Isa.
32.
6.
and
doe
wickedly
,
and
speake
falsly
against
the
Lord
,
to
make
empty
the
hungrie
soule
,
and
to
cause
the
drinke
of
the
thirstie
to
faile
.
And
Micah
his
testimonie
tendeth
to
the
same
purpose
,
when
he
saith
,
that
they
imagine
and
worke
wickednesse
vpon
their
Micah
2.
1.
beds
,
and
when
the
morning
is
light
,
they
practise
it
.
Reason
1
First
,
they
delight
in
nothing
so
much
as
that
which
is
worst
,
and
most
pernicious
:
their
meat
and
drinke
and
rest
doe
not
so
much
refresh
them
,
as
leaud
behauiour
doth
affect
them
:
For
they
cannot
sleepe
,
except
they
haue
done
euill
;
and
their
Prouer.
4.
16.
sleepe
departeth
,
except
they
cause
some
to
fall
.
For
they
eat
the
bread
of
wickednesse
,
and
drinke
the
wine
of
violence
.
Secondly
,
they
are
wholly
bent
to
their
designements
,
and
fully
resolued
in
their
purposes
,
and
therefore
muse
and
meditate
of
all
such
proiects
as
bee
for
their
furtherance
,
and
auoid
all
the
lets
and
impediments
that
any
way
may
hinder
them
.
Instruction
for
all
that
feare
God
(
for
against
them
commonly
most
hurt
is
intended
)
to
be
as
watchfull
and
wise
for
their
owne
preseruation
,
as
the
other
are
painfull
and
craftie
to
vndermine
them
.
When
the
one
sort
shut
their
eies
,
and
fall
to
plotting
,
it
concerneth
the
other
to
open
their
eies
,
and
fall
to
praier
,
that
God
would
behold
how
their
enemies
winked
wiles
,
and
by
his
good
prouidence
preuent
them
.
Then
let
them
speake
out
,
and
crie
aloud
to
the
Lord
for
direction
,
helpe
,
and
deliuerance
,
when
such
as
seeke
their
ruine
begin
to
fal
to
muttering
,
and
to
conspire
together
against
them
in
secret
.
And
for
further
vse
of
this
point
,
it
is
not
to
be
passed
ouer
,
that
the
studiousnesse
of
these
malicious
men
is
imitable
,
though
the
matter
which
they
study
for
bee
odious
and
damnable
.
If
they
cast
about
how
to
fulfill
their
wicked
wils
,
shall
not
wee
meditate
how
to
accomplish
our
godly
desires
?
If
they
beat
their
braines
to
finde
out
deuices
for
the
seruice
of
Satan
,
the
hurt
of
their
neighbours
,
and
their
owne
perdition
,
ought
not
we
to
bend
our
thoughts
to
learne
the
best
meanes
for
the
glory
of
God
,
the
good
of
our
brethren
,
and
our
owne
saluation
?
The
Prophet
Isaiah
condemneth
the
Churle
for
deuising
wicked
counsels
to
vndoe
the
Isa
32.
7.
8.
poore
with
lying
words
.
And
the
same
Prophet
in
the
same
place
commendeth
the
liberall
man
for
deuising
of
liberall
things
:
and
this
man
(
saith
he
)
will
continue
his
liberalitie
.
Verse
31.
The
gray
head
is
a
crowne
of
glory
,
when
it
is
found
in
the
way
of
righteousnesse
.
THE
gray
head
]
Old
age
,
whereof
gray
haires
and
a
hoare
head
is
a
signe
,
[
is
a
crowne
of
glorie
]
yeeldeth
commendation
to
the
aged
person
,
and
maketh
him
reuerent
[
when
it
is
found
in
the
way
of
righteousnesse
]
when
the
old
man
doth
shew
himselfe
to
be
religious
and
righteous
,
whether
he
hath
led
his
life
in
that
manner
from
his
youth
,
or
whether
he
hath
beene
conuerted
to
it
now
in
his
latter
time
.
Doct.
It
is
a
great
honour
for
a
man
to
bee
both
ancient
and
godlie
.
When
the
head
is
deckt
with
gray
haires
,
and
the
heart
with
heauenly
graces
,
and
the
life
with
vertuous
behauiour
,
hee
is
more
gorgeously
apparelled
than
if
otherwise
he
were
clad
in
gold
.
He
weareth
a
Diademe
,
which
not
the
art
of
man
,
but
the
finger
of
God
hath
fashioned
,
and
set
vpon
his
head
.
This
was
one
of
the
ornaments
of
those
holy
Patriarkes
,
Abraham
,
Isaac
,
and
Iacob
:
and
for
this
is
that
worthie
widow
Anna
commended
by
S.
Luke
:
and
by
this
doth
the
Apostle
partly
challenge
to
himselfe
authoritie
among
the
people
of
God
,
as
appeareth
by
his
Epistle
to
Philemon
:
Though
I
might
Philemon
9.
be
bold
to
command
thee
that
which
is
conuenient
;
yet
for
loues
sake
I
rather
beseech
thee
,
though
I
be
as
I
am
,
euen
Paul
,
aged
.
Reason
1
First
,
old
age
of
it selfe
,
to
them
that
are
godly
,
is
a
gift
of
God
,
and
a
blessing
of
greater
value
than
wealth
and
dignities
:
for
length
of
daies
is
in
wisdomes
right
hand
,
and
in
her
left
hand
Prouer.
3.
16.
riches
and
glory
.
Secondly
,
as
they
which
haue
long
liued
righteously
are
well
stored
with
knowledge
and
experience
in
themselues
,
so
doe
they
,
like
true
,
trusty
,
and
tried
souldiers
,
manifest
the
experience
of
their
faithfulnesse
and
constancy
to
all
that
know
them
.
Thirdly
,
they
which
put
on
the
new
man
in
their
old
age
,
hauing
worne
the
old
man
all
the
time
of
their
youth
,
doe
shew
foorth
an
excellent
wisdome
in
redeeming
at
last
the
former
part
of
the
time
,
which
they
haue
misse-spent
:
and
humilitie
in
submitting
themselues
to
learne
,
when
so
many
of
their
Iuniors
disdaine
to
bee
taught
,
and
the
power
of
Gods
holy
spirit
,
which
(
notwithstanding
all
the
impediments
wherewith
that
age
is
encumbred
)
doth
rescue
them
from
the
hand
of
Satan
,
who
had
held
them
so
long
a
time
in
captiuity
and
bondage
.
Fourthly
,
where
anciencie
and
goodnesse
doe
concurre
and
meet
together
,
there
the
image
of
God
doth
shine
out
the
more
brightly
;
there
is
a
liuely
resemblance
of
him
whom
Daniel
calleth
The
ancient
of
daies
.
Dan.
7
13.
Vse
1
Instruction
for
the
yoonger
sort
,
as
sonnes
and
daughters
,
that
they
yeeld
due
reuerence
to
them
whom
the
Lord
hath
made
reuerent
,
as
fathers
and
mothers
.
He
hath
vouchsafed
them
time
to
attaine
to
these
yeeres
,
and
titles
to
be
called
by
these
names
,
and
graces
to
be
worthy
of
that
honour
:
Yea
,
he
requireth
that
they
be
respected
,
and
obeisance
be
done
vnto
them
by
those
that
haue
care
to
regard
and
obey
him
:
for
in
this
manner
his
commandement
is
laid
vpon
them
:
Thou
Leuit.
19.
32.
shalt
rise
vp
before
the
hoare
head
,
and
honour
the
person
of
the
old
man
,
and
dread
thy
God
.
I
am
the
Lord
.
What
though
their
beautie
be
withered
away
,
and
their
bodies
growen
crooked
?
What
though
their
strength
be
diminished
,
and
their
memories
impaired
?
What
though
they
retaine
not
their
former
freshnesse
of
wit
,
or
elegancy
of
speech
?
What
though
their
state
bee
but
poore
,
and
their
parentage
obscure
?
Yet
their
honourable
place
of
age
,
especially
being
garnished
with
wisdome
,
iustice
,
and
pietie
,
doth
counteruaile
and
farre
exceed
all
the
rest
of
those
ornaments
.
It
serueth
also
to
admonish
them
that
would
not
bee
contemned
,
and
haue
the
world
weary
of
them
when
they
shal
be
old
,
to
lay
the
foundation
of
a
constant
and
durable
estimation
whiles
they
are
yoong
.
If
they
treasure
vp
vnderstanding
,
and
good
discretion
,
and
other
spirituall
graces
whiles
they
haue
the
benefit
of
strength
,
memorie
,
senses
,
and
capacitie
,
they
shall
haue
that
which
will
comfort
their
hearts
,
informe
their
mindes
,
direct
their
behauiour
,
and
maintaine
their
credit
at
those
yeeres
,
wherein
others
will
dote
,
and
deale
absurdly
,
and
be
full
of
contempt
and
tediousnesse
.
Reproofe
of
their
follie
,
which
haue
nothing
else
to
commend
them
,
but
this
,
that
the
daies
of
their
life
haue
beene
many
,
and
they
haue
seene
many
faire
yeeres
,
and
all
those
of
their
age
be
gone
,
and
knew
the
grand-fathers
of
the
most
of
their
neighbours
,
&c.
but
what
good
haue
they
done
,
or
what
goodnesse
haue
they
gotten
in
all
those
daies
and
yeeres
which
haue
passed
ouer
them
?
And
they
which
knew
men
so
long
time
since
,
is
it
not
a
shame
for
them
that
they
neither
know
God
nor
themselues
as
yet
?
Haue
they
beene
spared
all
this
time
from
death
,
and
at
last
will
they
be
vnprouided
for
death
,
that
death
and
destruction
together
should
apprehend
them
?
For
a
sinner
(
saith
Isaiah
)
of
an
hundred
yeeres
old
shall
die
Isa.
65.
20.
accursed
.
Verse
32.
Hee
that
is
slow
to
wrath
,
is
better
than
the
mightie
man
;
and
he
that
ruleth
his
owne
minde
,
is
better
than
he
that
winneth
a
City
.
HE
that
is
slow
to
wrath
]
which
will
not
be
prouoked
to
anger
without
due
cause
,
neither
hauing
due
cause
to
bee
angry
,
will
passe
the
bounds
of
moderation
and
measure
,
[
is
better
than
the
mighty
man
]
is
more
to
be
commended
for
his
strength
and
fortitude
than
hee
that
is
boisterous
,
and
strong
of
bodie
:
[
and
he
that
ruleth
his
minde
]
which
represseth
and
keepeth
vnder
his
intemperate
passions
and
violent
affections
of
euerie
sort
,
[
is
better
than
hee
that
winneth
a
Citie
]
hath
greater
power
,
and
doth
a
more
worthy
exploit
,
than
hee
which
by
force
of
armes
doth
ouercome
and
conquer
whole
Cities
,
Castles
,
and
Countries
.
Doct.
It
is
a
point
of
greater
valour
to
subdue
corruptions
in
ones
selfe
,
than
to
preuaile
against
other
men
.
The
Scripture
testifieth
of
the
force
and
might
of
Esau
,
that
from
the
wombe
hee
was
farre
more
strong
and
sturdie
than
Iacob
:
but
it
praiseth
the
patience
and
mortification
of
Iacob
,
that
hee
was
incomparably
more
meeke
and
moderate
than
Esau
.
And
that
staiednesse
of
affection
which
was
seene
in
poore
lame
Mephibosheth
,
who
was
neither
perplexed
with
perils
,
nor
imbittered
with
wrongs
,
hath
wonne
him
more
honour
than
Ioab
could
get
by
all
his
martiall
prowesse
,
or
Sampson
himselfe
by
his
admirable
power
.
Reasons
.
1
First
,
the
enemies
of
the
soule
,
as
lusts
and
inordinate
affections
,
are
more
powerfull
and
dangerous
than
the
enemies
of
the
body
;
and
therfore
the
victorie
ouer
them
is
so
much
the
more
notable
and
praise-worthy
.
Secondly
,
he
that
vanquisheth
Cities
and
people
,
doth
preuaile
by
a
bodily
power
,
which
will
decay
together
with
the
bodie
,
and
may
at
another
time
be
ouer-matched
:
but
hee
that
mastereth
his
affections
,
doth
it
by
a
spirituall
puissance
,
which
age
impaireth
not
,
and
that
retaineth
the
victory
for
euer
.
Base
men
may
subdue
Kingdomes
and
Nations
,
and
yet
themselues
remaine
the
bondmen
of
sinne
,
Satan
,
death
,
and
hell
,
as
Zenacherib
,
and
the
stately
Kings
of
Ashur
,
and
Nebuchadnezzar
,
and
the
mighty
Monarkes
of
Babel
:
the
Medes
in
like
manner
with
the
Persians
:
the
Grecians
also
and
Romanes
.
But
all
that
rule
their
owne
minde
,
are
truly
noble
,
and
euer
free
,
and
haue
already
the
liuerie
and
seisen
of
an
eternall
libertie
.
Vse
1
Instruction
,
more
to
labour
for
the
command
of
our selues
,
than
for
domination
and
authoritie
ouer
our
brethren
.
All
men
,
almost
,
desire
to
rule
,
and
in
this
case
euery
man
may
well
be
a
Ruler
.
God
doth
offer
to
the
meanest
men
and
women
the
iurisdiction
of
their
owne
hearts
:
let
him
bee
soueraigne
there
.
And
hee
would
haue
them
to
be
his
substitutes
vnder
him
:
and
they
that
will
vndertake
that
office
,
and
set
themselues
seuerely
to
suppresse
those
disordered
passions
,
lusts
,
and
motions
,
that
keepe
euill
rule
in
their
soules
,
shall
want
no
backing
,
countenance
,
or
preferment
from
him
.
Reproofe
of
those
that
are
ambitious
,
and
would
haue
all
men
vnder
them
abroad
,
and
suffer
all
vile
affections
to
rule
ouer
them
at
home
.
They
thinke
to
make
themselues
very
glorious
by
shewing
themselues
so
wrathfull
,
fierce
,
and
furious
;
and
hope
to
bee
reputed
so
much
the
more
excellent
,
as
they
can
make
their
poore
neighbours
to
feele
their
hands
to
be
more
heauy
and
violent
:
but
like
foolish
creatures
,
in
so
doing
they
make
many
of
their
vnderlings
become
their
superiors
,
and
debase
themselues
beneath
their
meanest
inferiors
.
Their
humble
,
poore
,
patient
,
oppressed
tenants
,
seruants
,
and
people
,
haue
gotten
a
preheminence
aboue
them
by
the
Lords
owne
appointment
:
hee
hath
deposed
the
one
side
(
and
will
in
time
make
it
manifest
)
for
their
sinful
hearts
and
cruell
behauiour
:
And
he
hath
exalted
the
other
side
(
and
once
will
declare
it
)
for
the
meeknesse
of
their
mindes
,
and
their
sober
conuersation
.
Verse
33.
The
lot
is
cast
into
the
lap
:
but
the
whole
disposition
thereof
is
of
the
Lord
.
THE
lot
]
which
was
much
in
vse
among
the
people
of
God
,
both
for
diuision
of
lands
,
as
Num.
26.
55.
and
for
other
causes
,
as
appeareth
in
many
places
of
the
Scriptures
,
[
is
cast
into
the
lap
]
into
some
secret
or
close
place
;
and
that
which
was
most
ordinarie
with
them
,
is
put
for
many
other
,
as
hats
,
fists
,
pots
,
boxes
,
or
whatsoeuer
else
:
[
but
the
whole
disposition
thereof
]
the
particular
ordering
,
guiding
,
and
gouernment
of
it
,
[
is
of
the
Lord
]
by
his
immediate
prouidence
,
without
either
chance
,
art
,
or
labour
.
And
vnder
lot
hee
comprehendeth
all
other
accidents
which
are
thought
to
bee
meerely
casuall
,
and
wholly
subiect
to
fortune
.
Doct.
Those
things
which
seeme
to
be
most
contingent
,
are
directed
by
the
prouidence
of
God
.
The
lots
that
Ioshua
and
Eleazar
did
cause
to
be
cast
for
the
inheritance
of
the
Tribes
of
Israel
,
did
so
iustly
accord
with
the
blessings
which
Iacob
and
Moses
had
before
pronounced
concerning
diuers
of
them
,
that
euery
man
may
well
perceiue
that
he
which
spake
by
the
tongues
of
the
former
,
did
also
worke
by
the
hands
of
the
latter
.
And
Samuel
engaged
the
credit
both
of
his
truth
and
ministerie
vpon
the
successe
of
1.
Sam.
10.
the
lot
that
was
to
be
cast
for
the
King
to
bee
chosen
,
that
it
would
vndoubtedly
fall
vpon
Saul
,
whom
,
by
the
appointment
of
God
,
he
had
anointed
.
And
that
in
other
cases
,
things
casuall
in
shew
are
wisely
gouerned
in
deed
,
the
vision
which
was
shewed
to
Ezekiel
doth
confirme
,
who
beheld
a
multitude
of
the
matters
of
the
world
in
appearance
to
runne
vpon
Ezek
1.
18.
wheeles
,
and
yet
in
no
sort
to
bee
either
drawen
or
driuen
by
blinde
Fortune
;
for
he
obserued
the
strakes
of
the
wheeles
to
be
full
of
eies
round
about
:
whereby
the
intentiue
prouidence
of
God
was
signified
.
Examples
for
this
purpose
are
plentifull
,
plaine
,
and
pregnant
.
Who
appointed
the
Ishmaelitish
Merchants
Gen.
39.
25.
at
that
time
to
trauell
that
way
which
they
went
,
but
the
Lord
,
that
they
might
carry
downe
Ioseph
into
Egypt
?
Who
appointed
Pharaohs
daughter
at
that
time
to
come
to
wash
her selfe
in
that
place
,
but
the
Lord
,
that
shee
might
vndertake
the
preseruation
of
Moses
?
The
same
appointed
King
Exod.
2.
5.
Hester
6.
1.
Ahashuerosh
not
to
sleepe
for
one
night
,
but
to
call
for
the
Chronicles
to
be
read
vnto
him
,
that
hee
might
protect
and
exalt
Mordecai
.
The
same
prepared
the
whale
to
bee
readie
Ionah
.
117.
where
Ionah
should
be
cast
into
the
sea
,
that
he
might
receiue
him
,
as
the
text
testifieth
.
And
as
much
might
be
said
of
the
vineger
that
they
offered
vnto
Christ
at
his
suffering
:
and
no
Iohn
19.
24.
lesse
of
the
souldiers
that
diuided
his
garments
,
and
cast
lots
for
his
coat
after
that
he
was
crucified
.
Reason
1
First
,
the
being
,
motion
,
and
issue
of
all
things
are
from
him
:
he
disposeth
of
the
words
and
actions
of
men
,
which
seeme
to
be
most
voluntarie
,
and
in
their
owne
will
and
power
;
and
therefore
necessarily
of
the
successe
of
lots
,
and
of
all
other
contingent
euents
.
Secondly
,
he
should
want
either
wisdome
,
or
power
,
or
prouidence
,
if
ought
should
come
to
passe
without
his
appointment
:
neither
could
all
things
turne
so
much
to
his
glory
,
if
there
might
be
any
thing
that
were
not
disposed
by
him
.
Vse
.
1
Admonition
to
bee
wary
that
we
peruert
not
lots
to
serue
our
carnall
delights
,
or
couetous
desires
:
it
is
not
safe
to
sport
with
Gods
ordinances
,
whereof
a
lot
is
one
:
nor
to
command
the
Lord
to
wait
vpon
vs
at
our
dicing
and
other
plaies
,
to
guide
the
game
:
nor
to
set
him
aworke
about
our
vnrighteous
attempts
,
for
the
allotting
of
our
neighbours
money
or
substance
to
vs
:
but
so
to
vse
it
,
as
wee
may
comfortablie
call
vpon
his
name
before
,
and
praise
it
afterwards
.
But
about
this
we
shall
haue
iust
occasion
to
deale
more
largely
,
Chap.
18.
verse
18.
2.
To
behold
the
hand
of
the
Lord
in
all
occurrences
,
that
in
crosses
wee
may
acknowledge
his
iustice
,
and
humble
our selues
before
him
:
in
blessings
wee
may
confesse
his
mercie
,
and
offer
praises
vnto
him
:
and
in
euery
case
to
depend
vpon
him
,
sithence
nothing
befalleth
any
without
him
.
Consolation
to
the
children
of
God
,
for
their
safetie
and
good
estate
,
because
hee
that
manageth
the
greatest
matters
,
and
he
that
dealeth
in
the
smallest
,
doth
tenderly
loue
them
,
and
is
alwaies
respectiue
of
them
,
that
nothing
shall
happen
that
may
be
for
their
hurt
.
Our
Sauiour
himselfe
applieth
this
present
point
for
the
comfort
of
his
people
,
saying
,
Are
not
two
sparrowes
sold
for
a
farthing
?
And
one
of
them
shall
not
fall
Mat.
10.
29.
30
to
the
ground
without
your
father
.
Yea
,
and
all
the
haires
of
your
head
are
numbred
;
feare
yee
not
therefore
,
yee
are
of
more
value
than
many
sparrowes
.
AN
EXPOSITION
OF
THE
SEVENTEENTH
CHAPTER
OF
THE
PROVERBS
.
CHAPTER
XVII
.
Verse
1.
Better
is
a
morsell
of
drie
bread
,
and
peace
therewith
,
than
a
house
full
of
Sacrifices
with
strife
.
BEtter
]
More
comfortable
,
safe
,
and
wholesome
,
[
is
a
morsell
of
drie
bread
]
a
crust
(
as
wee
vse
to
say
)
without
any
other
cates
or
dishes
,
slender
fare
,
a
small
pittance
,
and
that
also
course
and
homely
,
[
and
peace
therewith
]
if
there
be
Christian
loue
,
quietnesse
,
and
good
agreement
,
[
than
an
house
full
of
Sacrifices
]
great
abundance
of
daintie
cheere
,
as
they
vsed
to
haue
when
they
offered
peace
offerings
,
as
may
appeare
Chap.
7.
verse
14.
And
to
that
custome
S.
Iames
seemeth
to
allude
,
when
hee
saith
,
You
haue
nourished
Iam.
5.
5.
your
hearts
as
in
a
day
of
sacrifice
or
slaughter
.
See
Cha.
15.
v.
17.
Verse
2.
A
discreet
seruant
shall
haue
rule
ouer
a
leaud
sonne
,
and
he
shall
diuide
the
inheritance
among
the
brethren
.
A
Discreet
seruant
]
A
faithfull
,
painfull
,
and
wise
seruant
,
though
a
bondman
,
[
shall
haue
rule
ouer
a
leaud
sonne
]
shall
be
preferred
before
a
rude
and
dissolute
childe
,
and
sometimes
be
set
ouer
him
as
a
gouernour
:
[
and
he
shall
diuide
the
inheritance
among
the
brethren
]
shall
be
as
one
of
them
,
and
haue
a
portion
among
them
,
and
be
as
it
were
in
the
roome
of
the
eldest
brother
,
hauing
the
chiefe
hand
in
making
diuision
of
the
goods
and
lands
betweene
the
other
sonnes
and
daughters
.
This
indeed
is
sometimes
verified
according
to
the
letter
and
words
of
the
sentence
,
that
seruants
bee
made
Executors
to
their
masters
,
and
guardians
to
their
masters
children
:
but
the
drift
heereof
is
to
shew
,
that
they
which
are
low
may
bee
exalted
by
vertue
,
and
they
which
are
high
,
may
be
brought
downe
by
vice
:
that
wisdome
preferreth
diuers
aboue
them
that
might
haue
beene
their
betters
,
and
folly
depriueth
many
of
those
prerogatiues
which
otherwise
they
should
haue
enioied
.
Doct.
Grace
bringeth
men
to
promotion
,
and
so
doth
sinfulnesse
to
debasement
.
In
the
booke
of
Ecclesiastes
hee
extendeth
the
comparison
further
than
in
this
place
,
when
he
saith
,
Better
is
a
poore
and
wise
childe
,
than
an
old
and
foolish
King
,
which
will
no
more
be
admonished
.
Eccl.
4.
13.
14.
For
out
of
the
prison
he
commeth
foorth
to
raigne
,
when
as
he
that
is
borne
in
his
Kingdome
is
made
poore
.
Presidents
on
both
sides
,
as
well
for
the
aduancement
of
those
that
be
vertuous
,
as
for
the
deiection
of
them
that
fall
to
vicious
courses
,
we
haue
in
one
kindred
,
the
inhabitants
of
one
familie
,
and
sonnes
also
of
one
father
,
namely
Iacobs
.
Reuben
the
eldest
of
all
his
children
,
for
the
great
fault
which
hee
committed
,
was
made
yoonger
brother
,
losing
his
birth-right
,
his
dignitie
,
and
double
portion
,
euen
from
his
posteritie
for
many
hundred
yeeres
together
.
And
Ioseph
contrarily
,
who
exceeded
all
the
rest
in
pietie
and
goodnesse
,
did
in
like
manner
surmount
them
in
authoritie
and
honour
.
He
was
raised
from
a
seruile
condition
,
to
an
eminent
estate
;
from
the
basenesse
of
a
prisoner
,
to
the
dignitie
of
a
Prince
:
he
was
made
greater
than
his
elder
brethren
,
than
his
Lord
and
master
,
than
the
Kings
principall
Peeres
and
Nobles
,
than
any
in
the
Land
of
Egypt
,
(
as
being
set
ouer
the
Land
of
Egypt
)
next
vnto
Pharaoh
.
Reason
1
First
,
the
one
sort
doth
please
,
and
the
other
prouoke
the
Lord
,
whose
hand
hath
the
disposing
of
might
and
meannesse
.
He
aduanceth
,
and
he
depresseth
:
he
lifteth
vp
and
he
casteth
downe
:
hee
maketh
some
glorious
,
and
others
contemptible
,
according
to
his
owne
pleasure
.
Secondly
,
discretion
,
diligence
,
and
faithfulnesse
,
and
vertues
of
the
like
nature
,
are
very
amiable
in
themselues
,
and
therefore
yeeld
delight
to
such
as
see
them
,
and
cause
preferment
to
such
as
shew
them
,
as
may
appeare
Chap.
14.
where
it
is
said
,
that
the
pleasure
of
a
King
is
in
a
wise
seruant
.
And
on
Prouer.
14.
35
the
other
side
,
pride
,
idlenesse
,
contemptuousnesse
and
such
other
euill
vices
,
doe
of
themselues
bring
many
mens
estates
into
a
consumption
,
and
often
draw
vpon
them
the
displeasure
of
their
superiors
,
to
their
vtter
vndoing
.
Vse
1
Reproofe
of
their
folly
,
that
trust
to
rise
,
and
not
to
fall
by
wicked
waies
;
which
are
so
farre
from
fearing
lest
their
leaud
liues
should
plucke
them
vnder
seruants
and
inferiours
,
that
they
hope
thereby
to
mount
aboue
Magistrates
and
superiors
.
And
it
were
to
be
wished
,
that
parents
and
great
personages
were
lesse
fond
of
vngracious
sonnes
and
seruauts
,
and
more
wise
to
giue
best
countenance
to
them
that
are
most
worthy
:
for
diuers
chuse
them
to
be
dearlings
,
which
loue
nothing
so
dearly
as
that
which
God
abhorreth
:
Ismael
is
more
graced
at
their
hands
than
Isaac
,
though
Abraham
preferred
a
godly
seruant
before
Ismael
:
yea
they
set
vp
sinfull
seruants
to
ouer-crow
,
complaine
of
,
deride
,
and
vilifie
their
discreet
and
godly
children
.
But
let
them
vnderstand
,
that
the
Lord
will
honour
those
whom
they
disgrace
,
and
make
them
base
whom
they
so
much
magnifie
.
Incouragement
for
them
that
are
in
low
places
,
if
they
haue
godly
and
lowly
hearts
,
and
wise
and
prudent
mindes
.
But
this
hath
beene
handled
in
the
last
verse
of
the
fourteenth
Chapter
.
Verse
3.
The
fining
pot
is
for
siluer
,
and
the
fornace
for
gold
:
but
the
Lord
trieth
the
hearts
.
THE
fining
pot
for
siluer
]
Gold-smiths
haue
their
vessels
,
wherein
they
prooue
and
trie
the
gold
and
siluer
from
drosse
and
corruption
:
[
but
the
Lord
trieth
the
hearts
]
he
alone
searcheth
them
,
and
knoweth
them
;
and
none
but
he
by
grace
can
purifie
them
,
though
man
by
art
can
refine
metals
,
and
make
them
more
precious
.
Doct.
No
skill
,
nor
power
,
nor
meanes
of
man
,
are
sufficient
to
deale
with
the
heart
.
He
can
sound
the
depth
of
the
sea
,
and
he
can
finde
out
the
altitude
of
the
planets
,
and
he
can
digge
downe
into
the
mines
of
the
earth
;
but
hee
cannot
reach
to
the
counsels
of
the
minde
.
That
worke
the
Scripture
in
many
places
ascribeth
to
God
only
,
and
to
none
other
besides
him
.
The
heart
(
saith
he
by
Ieremie
)
is
deceitfull
and
wicked
aboue
all
things
:
who
can
know
Ier.
17.
9.
10.
it
?
I
the
Lord
search
the
heart
,
and
trie
the
reines
,
euen
to
giue
to
euery
man
according
to
his
waies
,
and
according
to
the
fruit
of
his
workes
.
Dauid
was
much
deceiued
in
Achitophel
,
whom
hee
esteemed
to
be
very
godly
:
and
so
was
he
also
in
Abshalom
,
whose
purpose
of
going
to
performe
his
vow
he
thought
to
be
very
holy
.
And
did
not
the
Apostles
conceiue
too
well
of
Iudas
,
when
they
began
to
ioine
with
him
in
murmuring
at
the
ointment
which
was
bestowed
vpon
Christ
?
For
notwithstanding
the
sweet
words
of
Achitophel
,
and
the
fained
deuotion
of
Abshalom
,
and
the
counterfeit
charitie
of
Iudas
;
Achitophel
prooued
a
Traitor
,
and
Abshalom
a
Rebell
,
and
Iudas
a
Diuell
.
But
it
is
lesse
maruell
though
men
bee
beguiled
by
the
fraud
of
others
,
when
they
are
ignorant
of
that
corruption
that
is
in
themselues
.
We
speake
not
of
Saul
,
who
when
hee
put
the
witches
to
death
,
did
little
thinke
euer
to
seeke
to
a
witch
:
nor
of
Hazael
,
who
condemning
himselfe
2.
King
.
8.
13.
to
be
a
dogge
,
if
he
should
deale
so
cruelly
as
Elisha
said
,
beleeued
not
that
he
could
become
so
cruell
:
but
of
better
men
,
euen
of
the
Disciples
of
Iesus
Christ
,
who
purposing
and
promising
to
stand
manfully
vnto
him
,
did
shew
themselues
very
timorous
,
and
euery
one
of
them
ran
away
from
him
.
And
Peter
especially
,
which
boasted
of
his
courage
and
resolution
,
Matth.
26.
aboue
all
the
rest
,
became
more
cowardly
and
faint-hearted
than
any
of
the
rest
.
Reason
1
First
,
the
Lord
hath
reserued
it
as
a
royaltie
to
himselfe
,
not
communicable
to
any
creature
,
to
be
the
searcher
of
the
hart
,
according
as
Salomon
in
his
praier
acknowledgeth
,
saying
,
Thou
only
knowest
the
hearts
of
all
the
children
of
men
.
That
is
an
1.
King
.
8.
39.
office
depending
vpon
his
omniscious
nature
.
None
is
able
to
execute
it
,
but
he
that
knoweth
all
things
.
Secondly
,
the
soule
is
a
spirit
,
and
cannot
be
sounded
and
sanctified
by
any
,
but
by
him
that
hath
a
spirituall
power
,
and
is
the
Lord
and
maker
of
spirits
.
Vse
1
Instruction
,
to
take
his
testimonie
for
the
state
of
our
soules
,
and
not
to
leane
meerely
vpon
the
opinion
of
men
.
They
that
be
good
,
may
flatter
vs
;
and
they
that
bee
euill
,
may
mistake
vs
:
but
in
him
is
neither
dissimulation
nor
errour
.
The
Scribes
and
Phariseis
were
commended
of
the
multitude
;
and
Paul
and
Ieremie
were
condemned
of
the
multitude
:
and
yet
God
condemned
the
Scribes
and
Phariseis
,
and
he
commended
Paul
and
Ieremie
.
But
why
did
the
Lord
disallow
or
approoue
contrarie
to
the
likings
or
censures
of
the
people
?
Our
Sauiour
yeeldeth
a
reason
of
it
,
saying
to
the
Phariseis
,
Yee
are
they
which
iustifie
your selues
before
men
:
but
God
knoweth
your
hearts
.
For
that
which
is
highly
esteemed
among
men
,
is
abomination
in
the
sight
of
God
.
So
then
,
though
all
the
world
should
praise
thee
,
thou
art
yet
a
contemptible
person
,
vnlesse
thy
owne
conscience
bee
vpright
:
and
though
euerie
man
should
cry
out
vpon
thee
,
thy
credit
is
nothing
impaired
,
if
thy
soule
bee
sincere
and
faithfull
.
But
how
shall
we
know
what
God
himselfe
findeth
in
our
hearts
?
By
the
testimony
which
his
spirit
giueth
of
our
harts
.
And
how
shall
wee
know
what
the
spirit
testifieth
?
By
the
graces
which
it
worketh
,
that
maketh
publication
by
the
fruits
of
it
,
as
loue
,
ioy
,
peace
,
long-suffering
,
gentlenesse
,
goodnesse
,
faith
,
meeknesse
,
and
temperance
.
Consolation
to
them
whose
spirits
are
void
of
guile
,
and
replenished
with
grace
:
when
they
pray
,
their
desires
are
manifest
to
God
,
and
therefore
shall
be
fulfilled
:
when
they
giue
thankes
,
their
praises
are
knowne
to
be
holy
,
and
therefore
shall
be
accepted
:
when
they
doe
any
seruice
to
the
Lord
,
the
Lord
is
acquainted
with
their
integritie
,
and
will
accordinglie
reward
them
.
What
then
though
slanderous
mouthes
inueigh
against
them
,
and
raile
vpon
them
?
What
though
they
charge
them
to
be
proud
and
insolent
?
What
though
they
censure
them
for
hypocrisie
and
dissimulation
?
Nay
what
though
Satan
should
attempt
to
perswade
them
,
that
they
were
nothing
else
but
hypocrites
and
dissemblers
?
The
answer
of
Iob
to
his
accusers
will
easilie
wipe
away
all
those
kindes
of
calumniations
:
Loe
now
my
witnesse
is
in
heauen
,
and
my
record
is
on
high
.
And
yet
this
is
not
all
the
comfort
that
proceedeth
from
Iob
16.
19.
this
doctrine
;
for
obserue
,
that
God
doth
not
only
proue
the
heart
as
with
a
touch-stone
,
to
examine
what
metall
it
is
,
but
fineth
it
as
it
were
a
fornace
,
to
make
it
pure
metall
.
In
dealing
with
his
elect
,
he
maketh
that
better
which
he
findeth
good
,
and
maketh
that
good
which
he
findeth
starke
naught
.
Man
with
his
fining
pot
and
fornace
can
neuer
turne
clay
and
grauell
into
siluer
and
gold
:
but
God
with
his
spirit
and
grace
can
conuert
the
mire
and
worst
kinde
of
earth
into
gold
,
and
gemmes
,
and
most
pretious
matter
.
They
that
bee
nothing
else
but
a
masse
of
pride
,
of
crueltie
,
of
impietie
,
and
of
all
ill-fauoured
corruptions
,
hee
easily
frameth
to
be
humble
,
mercifull
,
religious
,
and
shining
with
all
heauenly
vertues
.
Verse
4.
The
wicked
man
giueth
heed
to
false
lips
:
and
a
liar
hearkeneth
to
the
naughty
tongue
.
THE
wicked
man
]
Hee
that
is
giuen
to
worke
mischiefe
,
[
giueth
heed
to
false
lips
]
willingly
listeneth
to
the
shrewd
words
that
men
,
that
abuse
their
lips
to
falshood
,
doe
speake
:
[
and
a
liar
listeneth
to
the
naughty
tongue
]
he
that
is
wont
to
tell
lies
,
and
other
vngracious
tales
,
is
glad
to
heare
lies
,
and
other
speeches
that
are
malicious
and
hurtfull
.
Doct.
It
is
the
propertie
of
them
that
doe
euill
,
and
speake
euill
,
to
be
much
delighted
in
hearing
euill
.
A
curst
tongue
and
a
carnall
eare
are
well
met
together
,
either
of
them
gratifying
his
fellow
:
the
former
rubbeth
where
the
latter
itcheth
;
and
the
latter
is
chapman
for
that
which
the
former
vttereth
.
Saul
was
much
affected
with
musicke
,
and
had
need
of
musicke
to
asswage
the
violent
fits
of
that
spirit
of
phrensie
that
haunted
him
:
and
yet
no
musicke
was
euer
so
delectable
vnto
him
,
as
informations
against
Dauid
and
his
friends
,
or
tidings
where
Dauid
might
be
met
with
.
He
thought
that
great
wrong
was
done
him
by
his
Courtiers
,
that
would
not
complaine
of
Ionathan
his
owne
sonne
for
fauouring
of
Dauid
.
And
when
Doeg
related
after
what
manner
Ahimelek
the
high
1.
Sam.
22.
Priest
entertained
Dauid
in
Gods
house
,
hee
made
a
pleasant
banquet
to
the
heart
of
Saul
.
And
so
did
the
Ziphims
,
when
they
aduertised
him
,
that
Dauid
was
hid
by
them
in
holds
,
and
they
would
deliuer
him
into
his
hands
.
Blessed
be
ye
of
the
1.
Sam.
23.
21.
Lord
(
saith
he
vnto
them
)
for
ye
haue
had
compassion
on
me
.
And
it
was
no
small
contentment
to
the
Priests
and
Councell
,
to
heare
matter
obiected
against
Steuen
,
though
they
Act.
6.
13.
knew
the
informers
to
bee
false
fellowes
,
that
were
subborned
to
beare
false
witnesse
against
him
.
Reasons
.
1
First
,
all
their
members
and
senses
are
seruants
to
sinne
,
and
vsed
as
weapons
of
vnrighteousnesse
:
and
therefore
if
one
be
bad
,
another
cannot
be
good
:
if
the
tongue
bee
slanderous
,
the
care
will
be
gracelesse
.
Secondly
,
they
loue
lies
,
and
therefore
how
can
they
but
hearken
to
them
that
make
lies
,
sithence
they
prepare
for
their
appetite
,
and
as
it
were
dresse
such
meats
as
are
toothsome
vnto
them
?
Thirdly
,
by
giuing
heed
to
false
lips
,
and
listening
to
naughty
tongues
,
they
prouide
matter
for
their
owne
false
lips
and
naughty
tongues
to
talke
of
:
they
furnish
themselues
with
such
wares
as
they
minde
to
make
sale
of
for
their
best
aduantage
.
They
may
be
prompted
with
more
plausible
lies
,
and
probable
obtrectations
,
by
other
mens
inuentions
,
than
euer
their
owne
wits
were
able
to
finde
out
or
imagine
.
And
that
which
they
haue
heard
,
though
neuer
so
slanderous
,
they
thinke
they
may
declare
with
warrant
:
and
if
a
lie
hath
beene
told
them
,
though
neuer
so
palpable
,
they
presume
to
tell
it
againe
with
authoritie
.
Vse
.
1
Conuiction
of
them
that
bring
their
eares
to
wholesome
words
,
or
rather
,
if
it
must
be
so
,
suffer
them
to
bee
brought
to
their
eares
;
but
giue
their
mindes
to
corrupt
speeches
,
and
willingly
entertaine
them
in
their
hearts
;
which
for
fashions
sake
will
heare
them
that
be
honest
and
true
,
but
in
good
earnest
hearken
to
them
that
are
leaud
and
liars
.
And
yet
who
can
pretend
to
hate
sinne
more
than
these
?
And
who
so
much
as
these
continually
cry
out
of
sinne
?
But
neuer
of
their
owne
,
nor
of
their
companions
,
nor
of
any
others
that
professe
the
practise
of
that
which
is
euill
,
though
neuerso
abominable
:
but
all
their
inuectiues
are
against
hypocrites
(
as
they
call
them
)
that
will
not
be
content
to
liue
like
all
other
men
,
but
seeke
to
be
more
strict
in
their
behauiour
,
and
better
in
their
conuersation
than
the
rest
of
their
neighbours
:
such
they
perpetually
pursue
with
grieuous
accusations
:
great
crimes
they
haue
alwaies
to
lay
to
the
charge
of
such
.
But
how
doe
they
prooue
them
to
be
so
faulty
?
What
ground
is
there
of
these
complaints
?
So
it
is
said
:
they
haue
it
by
report
:
such
speeches
are
giuen
out
.
But
by
whom
?
by
swinish
drunkards
:
by
filthy
fornicators
:
by
hellish
blasphemers
:
by
impudent
liars
:
by
men
,
one
way
or
other
,
egregiously
sinfull
and
wicked
.
What
then
are
you
that
conuerse
with
such
?
that
hearken
to
such
?
that
are
perswaded
by
such
?
but
sinners
and
liars
,
like
vnto
them
.
Instruction
,
both
to
be
well
aduised
how
we
trust
the
testimonies
of
them
that
haue
open
eares
to
listen
to
lies
;
and
also
if
we
would
maintaine
our
owne
credit
,
to
keepe
our selues
from
the
societie
of
them
that
haue
venomous
mouthes
:
and
if
any
will
attempt
to
obtrude
vpon
our
eares
their
false
reports
,
and
vncharitable
discourses
,
that
our
frowning
browes
doe
shut
vp
and
silence
their
clamorous
lips
,
according
to
that
which
is
said
in
another
place
,
As
the
North
winde
driueth
away
the
raine
,
so
doth
an
angry
countenance
the
slandering
Prouer.
25.
23
tongue
:
Which
dutie
will
better
appeare
in
the
explication
of
that
sentence
.
Verse
5.
Hee
that
mocketh
the
poore
,
reprocheth
him
that
made
him
:
and
he
that
reioiceth
at
his
aduersitie
,
shall
not
be
innocent
.
HE
that
mocketh
]
which
offereth
despight
to
,
and
vilifieth
by
word
,
deed
,
or
gesture
,
whether
in
the
way
of
iest
,
or
bitter
disdaine
,
[
the
poore
]
not
onely
them
that
want
wealth
,
but
which
are
in
any
affliction
,
either
externally
or
in
their
soules
,
[
reprocheth
him
that
made
him
]
doth
after
a
sort
scorne
and
scoffe
at
God
,
who
created
the
man
,
and
allotted
him
that
estate
;
as
hee
that
laugheth
at
the
worke
,
doth
consequentlie
deride
the
artificer
.
[
and
he
that
reioiceth
at
his
aduersitie
,
shall
not
be
innocent
]
not
onely
hee
that
sheweth
apparent
contempt
of
the
man
afflicted
,
but
which
is
glad
in
his
heart
for
his
miserie
and
affliction
,
shall
seuerely
be
punished
.
Doct.
1
The
indignities
that
are
offered
vnto
poore
Christians
,
redound
vnto
the
Lord
himselfe
.
See
Chap.
14.
verse
31.
Doct.
2
And
he
that
reioiceth
,
&c.
]
It
is
neither
lawfull
nor
safe
to
bee
glad
at
other
mens
sorrowes
,
especially
if
they
bee
Gods
seruants
.
The
ioy
of
the
neighbour
Nations
was
a
great
griefe
to
the
Church
of
the
Iewes
in
their
calamities
,
when
the
Babylonians
made
that
wofull
spoile
of
them
:
but
the
insultations
of
their
ill-willers
was
no
lesse
dangerous
to
themselues
,
than
grieuous
to
them
,
and
would
make
their
owne
state
as
miserable
as
theirs
.
They
haue
heard
that
I
mourne
(
saith
the
Prophet
in
the
name
of
the
people
)
but
there
is
none
to
comfort
mee
.
All
mine
enemies
haue
heard
of
my
trouble
,
and
are
glad
that
thou
hast
Lam.
1.
22.
done
it
.
Thou
wilt
bring
the
day
that
thou
hast
pronounced
,
and
they
shall
be
like
vnto
me
.
Reason
1
First
,
that
soule
is
empty
of
loue
and
compassion
,
humanitie
faileth
in
it
,
which
in
stead
of
pitie
is
mooued
with
reioicing
at
the
harmes
of
his
brethren
;
and
therefore
is
farre
from
innocencie
,
and
neere
to
some
grieuous
punishment
.
Secondly
,
hee
consenteth
to
the
wrongs
that
are
done
to
the
party
oppressed
:
and
thereunto
is
accessarie
,
if
his
aduersitie
hath
growen
from
mans
iniustice
.
But
if
God
with
his
owne
hand
hath
inflicted
the
crosse
,
how
sinfully
are
his
iudgements
peruerted
by
him
that
shall
feed
and
refresh
his
malicious
stomacke
with
the
sight
of
the
same
?
as
though
he
punished
the
godly
to
gratifie
the
wicked
,
and
made
his
children
miserable
,
that
his
enemies
might
be
merry
.
Vse
1
Instruction
,
when
the
Lord
laieth
his
hand
vpon
our
brethren
,
to
mourne
with
them
,
pray
for
them
,
comfort
and
helpe
them
;
but
neuer
insult
at
their
sufferings
,
vnlesse
wee
bee
willing
to
cast
our selues
into
the
same
,
or
sharper
afflictions
.
Wee
shall
come
to
a
text
heereafter
that
forbiddeth
vs
to
take
delight
in
the
fall
or
stumbling
of
our
enemie
,
lest
the
Lord
see
it
,
and
it
displease
him
,
&c.
How
then
can
hee
but
be
Pro.
24.
17.
18.
prouoked
,
and
how
shall
we
but
be
endangered
,
if
the
troubles
of
his
people
,
being
also
our
owne
faithfull
friends
and
well-willers
,
affect
our
hearts
with
ioy
and
gladnesse
?
Terrour
for
those
enuious
persons
which
continuallie
maligne
the
good
estate
of
good
men
;
and
therefore
no
newes
is
more
welcome
to
them
,
than
that
any
of
Gods
seruants
be
in
troubles
and
distresses
.
They
faile
of
power
to
doe
them
harme
,
but
not
of
will
to
wish
it
;
and
therefore
they
solace
themselues
in
the
iniuries
that
others
doe
offer
vnto
them
:
and
in
euery
losse
,
sicknesse
,
or
matter
of
griefe
whatsoeuer
,
that
doth
befall
them
,
and
especially
if
the
Diuell
can
catch
any
of
them
in
a
snare
,
that
they
be
ouertaken
with
sinne
and
folly
,
their
gladnesse
is
immeasurable
:
they
triumph
excessiuely
at
the
victorie
which
Satan
their
father
seemeth
to
haue
gotten
.
Well
,
the
mischieuous
mindes
and
affections
of
such
,
doe
conuince
them
to
be
malicious
persons
,
though
no
euill
action
were
committed
by
them
:
and
therefore
their
mirth
will
be
turned
into
mourning
,
and
their
triumph
into
a
lamentation
.
There
was
neuer
any
,
nor
shall
be
,
nor
can
bee
,
that
sucketh
sweetnesse
out
of
the
sorrow
of
the
Saints
;
but
God
either
hath
or
will
make
him
taste
of
gall
and
wormewood
.
If
anguish
and
feares
bring
him
not
to
repentance
,
then
iudgements
and
plagues
will
follow
him
to
destruction
.
Verse
6.
Childrens
children
are
the
crowne
of
the
elders
,
and
the
glorie
of
the
children
are
their
fathers
.
CHildrens
children
]
A
long
race
,
many
nephewes
,
such
as
we
call
grand-children
,
and
those
of
many
descents
,
[
are
the
crowne
of
the
elders
]
a
comfort
and
credit
to
their
parents
,
grandfathers
,
great-grandfathers
,
&c.
[
and
the
glorie
of
the
children
are
their
fathers
]
it
is
an
honour
for
the
yoonger
sort
to
haue
descended
from
worthy
progenitors
;
prouided
yet
in
both
these
cases
,
that
as
well
the
ancestors
as
the
posteritie
be
vertuous
,
and
well
adorned
with
graces
of
their
owne
.
Many
foolish
vitious
children
can
nothing
credit
their
wise
and
godly
progenitors
,
as
Rehoboam
and
his
sonne
added
nothing
to
the
glory
of
Dauid
and
Salomon
:
neither
can
sinfull
ancestors
either
yeeld
honour
to
,
or
receiue
honour
from
their
seed
that
is
holy
and
religious
.
That
blessed
Hezekiah
was
in
no
sort
dignified
by
his
wicked
father
Ahaz
:
nor
was
that
wicked
Ahaz
any
whit
graced
by
his
blessed
sonne
Hezekiah
.
And
in
case
that
both
the
elders
and
yoongers
,
the
fathers
and
children
bee
all
naught
,
as
was
cuised
Cham
and
his
seed
,
and
cruell
Cain
and
his
,
no
multitude
,
nor
might
,
nor
meanes
,
of
whatsort
soeuer
,
can
make
either
part
honourable
.
Doct.
1
It
is
a
great
promotion
to
haue
a
long
and
large
posteritie
.
The
matter
and
forme
of
thankes
which
Dauid
returned
to
the
Lord
for
his
promise
of
this
rare
benefit
to
be
bestowed
vpon
him
,
is
memorable
:
Who
am
I
(
saith
he
)
O
Lord
God
,
2.
Sam.
7.
18.
19
and
what
is
my
house
,
that
thou
hast
brought
me
hitherto
?
And
this
was
yet
a
small
thing
in
thy
sight
.
O
Lord
God
;
therefore
thou
hast
spoken
of
thy
seruants
house
for
a
great
while
.
The
kindnesse
of
God
was
in
this
,
among
many
other
mercies
,
declared
to
Ioseph
,
that
he
saw
Ephraims
children
euen
vnto
the
third
generation
,
Gen.
50.
23.
and
that
the
sonnes
of
Machir
,
the
sonne
of
Manasseh
,
were
borne
vpon
his
knees
.
And
it
is
obserued
as
a
principall
part
of
that
happinesse
wherewith
the
old
age
of
Iob
was
refreshed
,
that
he
saw
his
sons
,
and
his
sonnes
sonnes
,
euen
foure
generations
.
Reason
1
First
,
it
is
promised
as
a
blessing
and
fauour
of
God
to
his
people
,
to
multiplie
their
seed
,
and
make
them
fruitfull
,
and
prolong
their
daies
,
to
behold
the
increase
and
good
estate
of
their
posteritie
.
So
saith
he
to
him
that
feareth
the
Lord
,
and
walketh
in
his
waies
:
Thy
children
shall
bee
as
the
Oliue
plants
round
about
thy
table
:
and
thou
shalt
see
thy
childrens
children
,
and
peace
vpon
Israel
.
True
it
is
,
that
all
the
godly
attaine
not
to
this
,
because
God
hauing
store
and
multiplicitie
of
good
things
,
doth
otherwise
render
recompence
to
many
:
but
euerie
good
man
that
doth
obtaine
it
,
hath
the
promise
of
God
performed
vnto
him
.
Secondly
,
they
whose
progenie
is
great
,
and
posteritie
godly
,
haue
beene
seruiceable
to
God
,
and
profitable
to
Gods
people
,
in
this
behalfe
,
that
they
haue
begotten
and
brought
vp
such
as
are
like
to
grow
so
helpfull
and
fruitfull
both
to
the
Church
and
Countrey
.
Vse
.
Reproofe
of
those
that
rather
groane
at
it
as
a
burden
,
than
take
comfort
in
it
as
a
benefit
,
to
bee
parents
of
many
children
.
They
wish
their
ground
to
be
fertile
,
and
their
cattle
to
be
fruitfull
,
but
their
wiues
to
bee
barren
,
or
to
beare
but
a
few
.
They
are
glad
of
their
calues
,
of
their
colts
,
of
their
lambes
,
of
their
pigs
;
but
grieued
and
vexed
at
their
sonnes
and
daughters
.
And
why
?
Because
they
thinke
they
are
put
to
their
finding
,
and
depend
not
on
God
and
his
prouision
;
whereas
themselues
,
of
themselues
,
are
not
able
to
prouide
one
meale
,
or
morsell
,
or
crumme
for
themselues
;
much
lesse
for
a
familie
.
And
if
the
Lord
doe
maintaine
them
,
will
he
not
doe
as
much
for
theirs
,
if
they
and
theirs
would
become
his
?
And
is
he
able
to
feed
a
few
,
and
insufficient
to
minister
to
many
?
Doth
he
keepe
open
house
for
all
the
fowles
of
the
aire
,
for
all
the
beasts
of
the
earth
,
for
all
the
wormes
and
vermin
vpon
and
in
the
ground
,
for
all
the
fishes
in
the
sea
and
riuers
?
And
is
he
so
poore
,
that
he
cannot
,
or
so
sparing
,
that
he
will
not
allow
food
for
mankinde
,
especially
his
owne
subiects
,
seruants
,
and
children
?
But
faithlesse
men
consider
not
of
these
things
,
and
therefore
as
they
are
vnwilling
to
be
called
father
or
grandfather
of
many
,
so
is
it
righteous
,
that
though
they
should
beget
great
plenty
of
children
,
yet
they
should
gaine
but
small
store
of
honour
and
estimation
by
the
same
.
Instruction
,
so
to
traine
vp
our
children
,
that
Gods
fauour
may
preserue
them
,
when
sinne
and
iniquity
doth
shorten
the
daies
of
many
leaud
and
impious
Impes
,
that
neuer
liue
to
be
parents
.
It
seemeth
that
good
things
were
found
in
Pharez
the
sonne
of
Iudah
;
and
it
is
sure
that
Er
and
Onan
were
sinful
and
wicked
:
and
therefore
he
left
a
posteritie
,
and
such
a
one
as
was
blessed
and
happy
;
and
they
both
were
destroied
childlesse
.
Their
names
were
abolished
,
and
his
exalted
,
as
it
appeareth
by
that
praier
which
was
made
for
Boaz
:
Thine
Ruth
4.
12.
house
be
made
like
the
house
of
Pharez
(
whom
Thamar
bare
vnto
Iudah
)
of
the
seed
which
the
Lord
shall
giue
thee
of
this
yoong
woman
.
Consolation
to
poore
people
,
that
they
are
as
capable
of
honour
and
credit
in
this
respect
,
which
is
not
the
worst
,
as
those
of
greater
wealth
and
substance
.
Hee
that
is
of
meane
state
,
may
haue
as
many
children
as
the
richest
man
in
the
Country
,
and
instruct
them
as
well
for
necessarie
points
of
saluation
:
and
they
may
liue
as
long
,
and
grow
as
gracious
,
and
be
as
fruitfull
as
any
others
.
Doct.
2
And
the
glorie
]
Good
parents
and
progenitors
be
great
ornaments
to
their
children
.
It
was
of
long
time
accounted
an
honourable
title
to
bee
called
Abrahams
sonne
:
and
so
it
was
indeed
to
them
that
also
walked
in
his
steps
,
and
were
like
him
in
grace
.
And
such
a
prerogatiue
it
was
in
like
manner
to
descend
from
Dauid
,
and
be
of
his
familie
.
Reason
1
First
,
they
obtaine
the
blessing
of
God
,
not
only
for
themselues
,
but
for
the
state
,
safetie
,
and
glory
of
their
linage
,
or
so
many
of
their
stocke
as
shall
bee
religious
and
faithfull
.
This
is
the
meaning
of
the
Psalmist
,
when
hee
saith
,
Blessed
is
the
man
that
feareth
the
Lord
,
and
delighteth
greatly
in
his
Commandements
:
Psal.
112.
1.
2.
His
seed
shall
be
mighty
vpon
earth
;
the
generation
of
the
righteous
shall
be
blessed
.
And
againe
:
He
is
euer
merciful
,
and
lendeth
,
and
his
seed
[
enioieth
]
the
blessing
.
Psal.
37.
26.
Secondly
,
the
praise
of
that
wisdome
,
valour
,
liberalitie
,
and
euery
other
good
vertue
and
grace
which
is
in
themselues
,
remaineth
as
an
inheritance
to
all
them
of
their
posteritie
,
which
forfeit
not
their
right
therein
by
follie
and
leaudnesse
.
Whiles
Iacob
was
liuing
,
Ioseph
knew
it
would
bee
no
blemish
,
but
a
gracing
to
him
to
present
him
to
Pharaoh
,
who
should
behold
his
grauitie
,
and
heare
his
wisdome
.
And
after
Iacobs
death
,
all
the
Egyptians
which
accompanied
him
to
his
buriall
did
actually
yeeld
to
Ioseph
the
commendation
of
so
worthy
a
father
,
by
that
solemne
funerall
,
and
dolefull
lamentation
which
they
made
for
him
.
Vse
.
Reproofe
of
foolish
fathers
,
which
cloath
themselues
with
shame
and
infamie
,
in
hope
to
decke
their
sonnes
with
credit
and
glory
:
they
liue
miserably
,
and
deale
vniustly
,
and
cause
all
men
to
crie
out
vpon
their
worldlinesse
,
fraud
,
and
falshood
,
and
all
to
raise
vp
their
houses
on
high
,
and
aduance
their
names
with
wealth
and
honour
.
Neither
are
fathers
onlie
heerein
faultie
,
but
many
sonnes
succeeding
are
as
much
infatuated
as
they
,
reposing
their
gentrie
more
in
the
possessions
and
titles
of
their
forefathers
,
than
in
any
goodnesse
that
euer
was
in
them
.
Those
doe
they
esteeme
the
worthiest
of
all
their
Ancestors
,
which
haue
beene
the
wealthiest
and
highest
,
though
worst
and
vilest
.
Verse
7.
Excellent
speech
becommeth
not
a
foole
;
much
lesse
lying
talke
an
ingenuous
person
.
EXcellent
speech
]
Praier
,
thanksgiuing
,
discourse
of
God
,
of
the
Scriptures
,
of
Religion
,
of
any
holy
things
:
the
commendation
of
that
which
is
good
,
the
reproofe
and
dispraising
of
that
which
is
euill
,
[
becommeth
not
a
foole
]
is
not
seemely
in
the
mouth
of
a
sinfull
sot
,
which
neither
practiseth
,
nor
loueth
,
nor
vnderstandeth
the
points
whereof
hee
speaketh
:
[
much
lesse
lying
talke
]
any
manner
of
corrupt
communication
,
whether
it
be
false
or
filthy
,
worldly
or
bitter
,
or
scoffing
,
or
idle
;
for
one
kinde
is
put
heere
for
all
the
rest
:
[
be
seemeth
an
ingenuous
person
]
is
comely
for
a
godly
,
wise
,
and
honest
man
,
such
a
one
as
is
contrarie
to
the
foole
formerly
mentioned
,
in
profession
,
heart
,
and
behauiour
,
to
vtter
.
Doct.
1
Good
words
are
vnfit
for
bad
men
to
speake
.
They
lose
their
lustre
and
grace
in
the
vncleane
lips
of
vile
persons
;
and
therefore
the
Lord
doth
expostulate
the
matter
with
those
hypocriticall
dissemblers
which
are
alwaies
pratling
and
babling
of
his
Lawes
,
and
yet
continually
transgressing
them
:
What
hast
thou
to
doe
to
declare
mine
ordinances
,
Psal.
50.
16.
that
thou
shouldest
take
my
couenant
in
thy
mouth
,
seeing
thou
hatest
to
be
reformed
,
and
hast
cast
my
words
behinde
thee
?
Reason
1
First
,
holy
things
are
thereby
prophaned
:
they
take
the
glorious
name
of
the
Lord
in
vaine
,
and
so
violate
his
Commandement
.
Secondly
,
they
doe
much
harme
by
that
manner
of
iangling
,
according
to
the
Prouerbe
:
As
a
thorne
standing
vp
in
Prouerb
.
26.
9.
the
hand
of
a
drunkard
,
so
a
parable
in
the
mouth
of
fooles
.
They
grieue
the
godly
:
they
put
back
the
weake
:
they
make
good
conference
lesse
regarded
:
they
harden
their
owne
hearts
:
they
puffe
vp
themselues
with
pride
:
they
passe
sentence
against
their
owne
soules
:
they
cause
Religion
and
the
name
of
God
to
be
blasphemed
.
Vse
1
Instruction
,
to
purge
our selues
at
all
times
,
before
we
take
the
name
or
word
of
God
in
our
lips
.
Let
vs
labour
to
bee
cleane
,
that
our
praiers
may
be
cleane
;
that
our
praises
may
be
cleane
;
that
our
profession
may
be
vnblameable
;
that
our
rebukes
,
our
exhortations
,
our
consolations
,
and
all
our
conferences
,
may
be
comely
,
acceptable
,
and
effectuall
.
Reproofe
of
them
that
deale
in
deepe
points
,
and
yet
haue
but
shallow
vnderstandings
,
corrupt
affections
,
and
scandalous
behauiour
:
they
delight
to
parle
of
predestination
,
and
yet
finde
no
testimonie
of
their
owne
election
:
they
reason
much
of
iustification
,
but
are
vtterly
vnacquainted
with
regeneration
.
They
boast
of
Christ
,
and
commend
the
Gospell
,
but
haue
no
communion
with
Christ
,
nor
fruit
of
the
Gospell
.
They
sharply
censure
the
faults
of
other
men
,
and
vehemently
exclaime
against
the
corruptions
of
the
time
;
but
they
fauourably
passe
by
the
faults
in
themselues
,
and
take
no
time
to
purge
away
their
owne
corruptions
.
Such
are
both
taxed
and
conuicted
by
the
Apostle
Paul
,
saying
,
Thou
which
teachest
another
,
teachest
thou
not
thy selfe
?
Thou
that
preachest
a
man
should
not
steale
,
doest
thou
steale
?
Thou
that
sayest
Rom.
2.
21.
22.
a
man
should
not
commit
adulterie
,
doest
thou
commit
adulterie
?
&c.
Doct.
2
Much
lesse
,
&c.
]
Euill
speeches
are
neuer
so
vndecent
,
as
when
they
proceed
out
of
good
mens
mouthes
.
That
tongue
which
blesseth
God
,
is
euery
way
too
good
to
curse
men
(
as
S.
Iames
speaketh
)
or
any
way
to
be
an
agent
Iam.
3.
9.
for
sinne
or
Satan
.
Muddy
water
is
lesse
offensiue
in
a
puddle
than
in
a
cleere
fountaine
:
and
bramble
briars
become
thickets
or
thorny
hedges
better
than
an
orchard
.
To
this
purpose
tendeth
the
exhortation
of
S.
Paul
to
the
Ephesians
:
Let
fornication
,
and
all
vncleannesse
,
or
couetousnesse
,
not
once
be
named
Eph.
5.
3.
4.
among
you
,
as
it
becommeth
Saints
.
Neither
filthinesse
,
neither
foolish
talking
,
neither
iesting
,
which
are
things
not
comelie
;
but
rather
giuing
of
thankes
.
Reasons
.
1
First
,
when
godly
and
faithfull
men
forget
themselues
in
their
talke
,
they
giue
great
aduantage
to
their
enemies
,
who
lying
in
wait
for
their
halting
,
doe
heedily
obserue
whatsoeuer
they
doe
or
say
:
and
then
they
triumph
,
when
the
tongs
of
the
righteous
transgresse
,
as
though
they
had
prooued
them
and
al
their
brethren
to
be
nothing
else
but
hypocrites
and
dissemblers
.
Yea
the
Diuell
and
sinne
seeme
also
to
haue
gotten
some
victorie
ouer
them
.
Satan
plied
Iob
with
all
his
art
,
might
,
and
malice
:
by
torments
of
body
,
and
temptations
of
minde
,
to
make
him
,
rather
than
any
other
in
the
world
,
to
breake
out
into
distempered
and
execrable
speeches
.
And
Paul
declared
to
King
Agrippa
,
and
those
that
were
with
him
,
that
when
hee
was
a
persecutor
,
and
so
one
of
Satans
officers
,
his
purpose
and
Act.
26.
11.
practise
had
beene
by
cruell
punishments
to
compell
the
Saints
to
blaspheme
.
Secondly
,
they
giue
offense
to
other
of
Gods
seruants
,
by
making
some
very
sorrowfull
for
them
,
and
some
ashamed
of
them
,
and
others
bolder
and
more
venturous
to
imitate
them
.
Thirdly
,
they
displease
the
Lord
,
who
hath
chosen
and
called
them
to
an
holy
vocation
,
to
be
spirituall
Priests
,
that
should
offer
alwaies
to
him
the
Sacrifice
of
praise
,
that
is
,
the
fruit
Heb.
13.
15.
of
the
lips
which
confesse
his
name
.
And
therefore
how
vnworthy
a
thing
is
it
to
pollute
their
lips
with
lies
,
or
other
leaud
words
,
to
the
reproach
of
his
name
?
Vse
.
Instruction
for
euery
one
whom
God
hath
graced
with
an
ingenuous
heart
and
free
spirit
,
to
be
circumspect
and
very
considerate
in
all
his
speeches
.
If
he
be
clothed
with
the
pretious
garment
of
Religion
,
it
doth
concerne
him
to
looke
well
to
it
,
that
his
tongue
doe
not
defile
or
staine
the
same
with
any
spot
of
vntruth
or
vanitie
;
but
that
he
may
approue
his
words
and
actions
to
the
eares
,
eies
,
and
hearts
of
all
that
are
about
him
.
The
consideration
of
who
I
am
,
will
be
a
forcible
motiue
to
put
me
in
minde
what
a
one
I
must
bee
,
and
consequently
,
what
words
I
must
vtter
.
One
worldling
may
bragge
like
another
,
and
vse
scurrilitie
as
another
doth
:
but
no
worldlings
practise
may
serue
for
a
president
to
a
Christian
.
The
more
freedome
he
hath
in
Christ
,
the
lesse
liberty
is
giuen
to
him
to
conforme
himselfe
to
the
world
;
for
their
lips
are
not
allowed
to
deale
with
sacred
matters
,
nor
his
with
such
as
are
sinfull
.
Verse
8.
A
reward
is
as
a
precious
stone
;
pleasant
in
the
eies
of
him
that
hath
it
:
it
prospereth
whithersoeuer
it
turneth
.
A
Reward
]
A
gift
or
present
bestowed
vpon
a
Magistrate
,
or
Officer
,
or
any
that
may
helpe
or
hinder
a
man
in
his
cause
,
[
is
as
a
pretious
stone
,
pleasant
in
the
eies
of
him
that
hath
it
]
much
regarded
of
him
on
whom
it
is
bestowed
:
[
it
prospereth
whithersoeuer
it
turneth
]
it
taketh
effect
,
and
bringeth
good
successe
,
to
what
end
soeuer
it
is
applied
:
to
escape
punishment
,
to
pacifie
wrath
,
to
obtaine
promotion
,
to
get
fauour
in
Courts
,
to
crosse
ones
aduersarie
,
or
to
bring
to
passe
any
purpose
.
Doct.
The
greatnesse
of
gifts
is
of
more
force
to
winne
friendship
and
fauour
,
than
the
goodnesse
of
a
cause
.
Thereby
many
procure
both
accesse
to
men
of
place
,
and
successe
in
their
suits
,
whether
iust
or
vniust
.
A
mans
gift
enlargeth
him
,
and
leadeth
him
before
great
men
(
saith
Salomon
in
Prouer.
18.
16
another
Chapter
)
and
euery
man
is
friend
to
him
that
giueth
gifts
,
Prouerb
.
19.
6
whether
he
doe
it
in
the
way
of
liberalitie
and
loue
,
or
otherwise
to
bribe
and
corrupt
.
Reasons
.
1
First
,
many
great
men
do
greatly
affect
rewards
,
and
make
more
reckoning
of
them
by
farre
,
than
of
all
lawfull
fees
,
and
that
allowance
which
is
due
to
their
place
:
as
in
our
text
heere
,
they
set
by
them
as
if
they
were
rich
gemmes
and
iewels
.
And
Hosea
complained
,
that
their
Rulers
[
said
]
with
Hos.
4.
18.
shame
,
Giue
yee
.
Secondly
,
there
is
a
kinde
of
venome
within
them
,
whereby
the
receiuers
of
them
haue
their
hearts
poisoned
,
that
they
are
vtterly
estranged
from
equitie
and
iustice
.
They
are
so
enchanted
with
the
liking
of
that
which
is
presented
to
their
sight
,
and
offered
to
their
hands
,
that
the
briber
hath
thereby
brought
them
to
be
his
seruants
;
they
may
not
deny
to
doe
the
drudgerie
of
grosse
iniustice
,
for
which
he
hath
hired
them
.
It
is
noted
of
Samuels
sonnes
,
that
(
notwithstanding
the
precepts
and
practise
of
their
worthy
father
,
who
may
be
an
example
of
all
Iudges
and
Magistrates
for
continencie
from
corruptions
)
they
walked
not
in
his
waies
,
but
turned
aside
after
lucre
,
and
tooke
rewards
,
and
peruerted
the
iudgement
.
1.
Sam.
8.
3.
The
Lord
foresaw
what
worke
rewards
would
make
,
when
he
said
in
his
Law
,
Thou
shalt
take
no
gift
;
for
the
gift
Exod.
23.
8.
blindeth
the
wise
,
and
peruerteth
the
words
of
the
righteous
.
Vse
.
Instruction
:
1.
to
them
that
are
in
authoritie
,
that
their
eies
be
not
dazeled
at
the
glittering
shew
of
bribes
,
which
though
they
seeme
to
be
better
than
diamonds
,
will
not
yet
prooue
so
good
as
flints
.
The
curse
of
God
doth
commonly
accompanie
them
,
to
the
corrupting
of
their
naturall
gifts
,
the
endangering
of
their
soules
,
the
impairing
of
their
honour
,
and
the
ruinating
of
their
estate
or
posteritie
in
the
end
.
Let
them
therefore
prize
Gods
fauour
according
to
the
value
of
it
,
and
duly
esteeme
of
his
reward
,
wherewith
he
doth
recompence
them
that
deale
vprightly
:
and
then
that
which
men
doe
offer
to
maintaine
their
euill
causes
,
will
not
be
so
forcible
with
them
,
but
they
shall
perceiue
it
to
be
lesse
worth
than
nothing
.
2.
To
teach
them
that
are
ouermatched
with
power
,
whose
aduersaries
oppugne
them
rather
with
mighty
purses
,
than
with
weightie
reasons
,
and
bring
more
currant
metall
than
lawfull
matter
against
them
,
that
they
make
their
appeale
to
an
higher
Court
,
and
craue
Gods
owne
hearing
:
and
there
also
offer
more
powerfull
presents
,
which
will
be
best
acceptable
vnto
that
Iudge
:
namely
,
confidence
in
him
,
with
praiers
and
supplications
to
him
,
by
which
meanes
Hester
and
Mordecai
,
with
the
rest
of
the
godlie
Iewes
,
ouerturned
all
the
proceedings
of
Haman
.
3.
To
all
men
,
not
to
iudge
of
persons
or
causes
according
to
the
successe
of
their
suits
,
because
many
matters
bee
carried
by
the
demonstration
which
the
hand
doth
make
to
the
eie
,
and
not
which
the
tongue
doth
make
to
the
eare
.
The
sentence
is
passed
according
to
the
price
that
is
paied
,
and
not
according
to
the
truth
that
is
alleged
.
The
good
vse
of
giuing
rewards
,
and
how
it
standeth
with
wisdome
for
a
man
to
buy
his
right
,
and
peace
,
and
safetie
,
we
shall
see
,
Chap.
21.
verse
24.
Verse
9.
He
that
couereth
a
fault
,
seeketh
loue
:
but
hee
that
repeateth
a
matter
,
separateth
a
chiefe
friend
.
HE
that
couereth
a
fault
]
that
passeth
by
an
infirmity
,
that
burieth
an
offense
,
as
much
as
may
be
,
in
silence
,
[
seeketh
loue
]
by
shewing
loue
to
the
party
,
preserueth
concord
where
kindnesse
was
before
,
and
taketh
the
way
to
make
him
his
friend
who
was
before
but
a
stranger
to
him
:
[
but
he
that
repeateth
]
which
looketh
too
narrowly
into
euerie
slip
,
and
is
raking
into
mens
frailties
,
especially
so
as
to
blaze
them
abroad
to
others
,
[
separateth
a
chiefe
friend
]
doth
alienate
the
mindes
of
those
that
be
dearest
vnto
him
,
and
maketh
them
his
enemies
.
Yet
it
is
not
against
the
rule
of
loue
to
tell
men
louingly
of
their
faults
;
for
that
helpeth
them
to
repentance
and
reformation
,
and
cureth
their
credits
,
the
blemish
thereof
being
wiped
away
both
from
the
eies
of
God
and
men
,
as
S.
Iames
saith
:
If
any
of
you
hath
erred
from
the
truth
,
and
some
Iam.
5.
19.
20.
man
hath
conuerted
him
,
let
him
know
that
he
that
hath
conuerted
the
sinner
from
going
astray
out
of
his
way
,
shall
saue
a
soule
from
death
,
and
shall
hide
a
multitude
of
sinnes
.
Neither
is
it
vnfit
,
but
needfull
sometimes
to
acquaint
others
with
the
transgressions
of
our
neighbours
,
if
it
belong
vnto
vs
to
be
their
Physitions
;
as
Ioseph
did
Iacob
with
the
infamie
his
brethren
ran
Gen.
37.
2.
into
:
and
they
of
the
house
of
Cloe
did
the
Apostle
with
the
1.
Cor.
1.
11.
contentions
of
the
Corinthians
.
And
in
some
cases
some
mens
sinnes
must
needs
be
discouered
,
for
the
safetie
of
the
whole
state
,
both
of
prince
and
people
,
of
Church
and
Common-weale
:
for
it
is
a
sure
rule
,
that
no
mans
faults
are
then
to
bee
concealed
,
when
any
man
may
take
hurt
thereby
.
See
Chap.
10.
verse
12.
Verse
10.
A
reproofe
entreth
more
into
him
that
hath
vnderstanding
,
than
an
hundred
stripes
into
a
foole
.
A
Reproofe
]
A
rebuke
and
admonition
only
,
though
short
also
,
one
word
as
it
were
,
[
entreth
more
into
him
that
hath
vnderstanding
]
worketh
more
vpon
his
heart
,
and
taketh
better
effect
for
reformation
of
his
faults
,
[
than
an
hundred
stripes
into
a
foole
]
than
many
grieuous
punishments
inflicted
vpon
a
wicked
person
,
which
wanteth
the
sound
and
sauing
knowledge
of
God
.
The
opposition
is
specially
betweene
desperate
sinners
,
giuen
ouer
vnto
a
reprobate
sense
,
and
a
godly
man
;
notwithstanding
that
Gods
own
elect
may
also
be
possessed
with
such
obstinacie
,
till
the
time
of
their
conuersion
:
and
then
their
miseries
,
with
the
worke
of
Gods
holy
spirit
,
will
helpe
them
to
humiliation
and
repentance
.
Doct.
Easie
corrections
,
where
grace
is
,
preuaile
more
than
great
seueritie
doth
with
them
that
are
gracelesse
.
We
read
of
two
holy
Prophets
,
namely
Ieremie
and
Haggai
,
that
had
to
deale
with
two
sorts
of
people
,
of
contrarie
disposition
,
though
both
of
one
nation
:
and
so
their
ministerie
and
Gods
owne
hand
found
a
contrary
successe
among
them
.
Ieremie
was
sent
to
the
Iewes
before
their
captiuitie
,
and
they
were
foolish
and
sinfull
.
And
Haggai
was
sent
to
the
Iewes
being
returned
from
captiuitie
,
and
they
were
wise
and
godly
:
and
therefore
Ieremie
maketh
this
complaint
against
those
of
his
time
:
O
Lord
,
thou
hast
stricken
them
,
but
they
haue
not
sorrowed
:
thou
hast
consumed
them
,
but
they
haue
refused
to
Ier.
5.
3.
receiue
correction
:
they
haue
made
their
faces
harder
than
a
stone
,
and
haue
refused
to
returne
.
And
Haggai
giueth
this
commendation
of
those
of
his
time
:
When
Zerubbabel
the
sonne
of
Shealtiel
,
and
Iehoshua
the
sonne
of
Iehozadak
the
high
Priest
,
with
all
the
remnant
of
the
people
,
Hag.
1.
12.
heard
the
voice
of
the
Lord
their
God
,
and
the
words
of
the
Prophet
Haggai
,
rebuking
them
(
as
the
Lord
their
God
had
sent
him
)
then
the
people
did
feare
before
the
Lord
.
Examples
great
store
might
bee
produced
for
experience
on
both
sides
;
as
Dauid
being
flexible
at
the
speeches
of
a
woman
that
priuatelie
admonished
him
:
and
Achaz
that
was
froward
at
the
threatnings
of
the
Prophets
that
preached
vnto
him
,
and
the
heauy
iudgements
of
God
powred
downe
vpon
him
.
Reason
1
First
,
the
one
is
rebuked
and
chastised
in
mercy
and
fauor
,
and
therefore
the
Lord
speaketh
rather
to
the
heart
than
to
the
eare
,
making
also
corrections
more
forcible
within
,
than
sensible
without
:
and
the
other
is
punished
in
wrath
and
displeasure
,
hauing
nothing
added
to
his
soule
,
but
spirituall
plagues
and
curses
.
Secondly
,
the
one
hath
a
soft
heart
,
a
heart
of
flesh
,
which
may
easilie
be
pierced
:
and
the
other
hath
an
hard
heart
,
a
heart
of
Adamant
,
which
is
impenetrable
.
A
needle
or
pin
will
enter
further
,
and
be
more
felt
in
flesh
that
hath
life
in
it
,
than
a
dagger
or
sword
in
stones
that
are
senslesse
.
Iosiah
his
heart
that
was
tender
did
melt
at
the
only
hearing
of
the
Law
:
but
Pharaohs
heart
that
was
obdurate
,
was
little
affected
at
the
notable
and
imminent
plagues
that
succeeded
one
another
,
vpon
himselfe
and
all
his
Kingdome
.
Thirdly
,
the
one
is
iudicious
and
prouident
for
himselfe
,
and
therefore
looketh
from
whence
and
wherefore
reproofes
and
chastisemenrs
doe
come
,
and
hath
both
skill
and
care
to
auoid
the
causes
of
them
:
And
the
other
is
ignorant
and
negligent
,
neither
considering
by
whom
nor
for
what
faults
he
is
smitten
,
and
therefore
remaineth
incorrigible
.
Vse
.
Instruction
:
1.
To
shew
wisdome
by
making
vse
of
afflictions
:
if
we
will
profit
by
few
,
wee
shall
not
be
pursued
by
many
:
if
we
despise
not
small
ones
,
we
shall
not
be
burdened
with
great
ones
:
if
words
will
serue
the
turne
for
redresse
of
things
amisse
,
we
shall
not
be
much
visited
with
strokes
.
But
though
our
former
carelesnesse
or
stubbornnesse
hath
caused
many
of
vs
to
be
afflicted
,
as
well
as
reprehended
,
and
brought
vs
to
as
many
troubles
as
rebukes
,
yet
we
shall
free
our selues
from
the
reproch
of
follie
,
if
wee
can
behold
the
hand
that
smiteth
vs
,
and
be
truly
humbled
for
the
sins
that
cause
vs
to
be
smitten
.
When
our
eares
be
opened
,
to
hearken
better
vnto
the
voice
of
God
:
when
our
lips
be
prepared
to
make
a
more
free
and
ful
confession
of
our
faults
:
when
our
soules
be
resolued
with
greater
integritie
to
order
our
waies
,
we
shall
be
reckoned
among
the
number
of
the
wise
:
for
none
can
be
bettered
by
crosses
and
sorrowes
,
but
hee
that
hath
wisdome
and
vnderstanding
.
And
for
this
purpose
,
as
often
as
we
either
giue
correction
,
or
take
it
,
it
is
expedient
to
seeke
the
fruit
of
the
same
at
Gods
hand
:
neither
the
frequencie
of
punishments
,
multitude
of
stripes
,
nor
the
sharpnesse
of
strokes
,
without
his
blessing
,
will
euer
worke
any
good
effect
in
the
soule
.
It
is
a
true
saying
,
and
spoken
by
the
spirit
of
truth
:
Though
thou
shouldest
bray
a
foole
in
a
morter
,
among
wheat
braied
with
a
Prouer.
27.
22.
pestell
,
yet
will
not
his
foolishnesse
depart
from
him
.
Verse
11.
An
euill
man
seeketh
onely
rebellion
:
and
a
cruell
messenger
shall
be
sent
against
him
.
AN
euill
man
]
He
that
is
destitute
of
Gods
holy
spirit
,
and
walketh
after
the
flesh
,
[
seeketh
only
rebellion
]
setteth
himselfe
wholly
to
transgresse
the
Commandements
of
God
,
and
delighteth
in
nothing
so
much
as
in
that
which
is
contrarie
to
his
will
:
[
and
a
cruell
messenger
shall
be
sent
against
him
]
euen
as
Kings
and
other
Princes
send
out
some
forces
(
if
need
so
require
)
to
suppresse
rebellions
,
and
to
apprehend
and
seuerely
punish
the
Rebels
:
so
the
Lord
armeth
sometimes
men
with
wrath
and
power
against
his
enemies
,
and
sometimes
the
Angels
,
and
sometimes
the
vnreasonable
creatures
,
and
sometimes
the
insensible
creatures
,
to
be
as
it
were
his
officers
,
appointed
to
plague
them
without
mercy
,
and
sometimes
his
owne
hand
immediately
doth
destroy
them
.
Doct.
No
wicked
man
is
better
,
nor
shall
be
otherwise
dealt
with
than
a
Rebell
.
Not
only
profest
Atheists
and
Infidels
,
which
openlie
renounce
their
Creator
,
and
the
King
of
the
world
,
are
so
to
be
reputed
,
but
sinfull
dissemblers
also
,
which
impiously
prouoke
Christ
Iesus
their
Redeemer
,
&
the
King
of
the
Church
,
are
of
the
same
number
.
Of
such
speaketh
Ieremy
,
when
hee
saith
,
They
are
all
rebellious
traitors
,
walking
craftily
.
And
such
Ier.
6.
28.
doth
Hosea
complaine
of
,
when
he
saith
,
My
people
are
bent
Hos.
11.
7.
to
rebellion
against
mee
.
Neither
of
these
sorts
thinke
themselues
well
,
so
long
as
they
are
not
doing
of
euill
.
In
their
vocations
they
are
worldly
and
couetous
:
in
their
recreations
they
are
sensuall
and
voluptuous
:
in
the
worship
of
God
they
are
negligent
and
hypocriticall
:
in
all
their
workes
,
in
all
their
words
,
in
all
their
cogitations
,
continually
in
euery
place
iniquitie
and
sinfulnesse
floweth
from
them
.
-
Reason
1
First
,
they
are
all
of
them
haters
of
God
,
such
as
repine
at
his
honour
and
glorie
.
-
Secondly
,
they
contemne
and
violate
his
Lawes
.
-
Thirdly
,
they
are
iniurious
and
aduersaries
vnto
his
Subiects
.
-
Fourthly
,
they
are
souldiers
and
seruants
of
Satan
his
most
mortall
enemie
.
Vse
1
Instruction
to
the
godly
,
to
be
warre
of
them
,
and
vnlike
vnto
them
,
as
much
as
they
desire
to
be
liked
of
God
:
that
they
commit
euill
lesse
,
and
doe
good
things
better
,
and
seeke
how
to
shew
obedience
,
not
only
to
the
positiue
lawes
of
Magistrates
,
(
though
that
be
necessarie
for
euery
Christian
)
but
also
to
the
diuine
Lawes
of
God
,
which
is
proper
to
Christians
.
The
best
and
most
ciuill
wicked
man
in
all
the
world
,
is
but
halfe
loyall
at
the
most
:
Albeit
none
could
appeach
him
of
treacherie
,
or
contempt
against
his
Prince
,
(
though
few
that
feare
not
God
be
faithfull
vnto
man
)
yet
who
can
acquite
him
of
rebellion
and
high
treason
against
his
highest
soueraigne
the
Lord
?
Consolation
to
Gods
people
,
whom
the
wicked
doe
hate
and
molest
:
Their
enemies
are
not
so
violent
against
them
,
as
the
Lord
:
(
for
in
malice
against
him
,
they
doe
so
much
maligne
them
)
and
therefore
let
them
be
well
assured
,
that
he
will
protect
his
subiects
from
Rebels
:
his
seruants
,
his
fauourites
,
his
children
,
from
the
weapons
,
and
fury
,
and
force
of
his
enemies
.
With
this
selfe
same
reason
doth
he
animate
and
incourage
the
Prophet
Ezechiel
,
saying
,
Thou
sonne
of
man
,
Ezek.
2.
6.
feare
them
not
,
neither
be
afraid
of
their
words
,
although
Rebels
and
thornes
be
with
thee
,
and
thou
remainest
with
scorpions
:
feare
not
their
words
,
nor
be
afraid
at
their
lookes
,
for
they
are
a
rebellious
house
.
And
the
greatest
comfort
of
all
is
,
when
the
Lord
giueth
them
an
heart
to
feare
iniquitie
,
and
not
to
delight
in
it
;
to
flie
from
that
which
is
euill
,
and
not
to
follow
it
;
to
subiect
themselues
vnto
him
,
and
to
striue
against
sinne
,
and
not
seeke
rebellion
.
And
what
though
they
haue
their
frailties
,
their
faults
,
their
corruptions
,
that
they
faile
of
many
duties
,
that
they
fall
into
many
offenses
?
Yet
hee
putteth
a
difference
betweene
faithfull
subiects
,
which
would
,
and
cannot
obserue
his
Lawes
better
;
and
wilfull
Rebels
,
which
contemptuously
despise
his
Lawes
.
Hee
knoweth
that
his
souldiers
are
sometimes
taken
Captiues
in
fighting
for
him
,
and
his
enemies
alwaies
take
vp
weapons
to
fight
against
him
.
Terror
for
the
vngodly
,
how
great
soeuer
they
bee
,
and
how
safe
soeuer
they
seeme
to
be
;
for
they
are
vile
,
as
being
Rebels
,
and
in
continuall
perill
of
some
grieuous
plagues
for
a
punishment
of
their
rebellion
.
Good
men
haue
due
cause
to
abhorre
their
waies
:
for
they
rise
vp
in
armes
against
their
heauenly
King
:
and
the
righteous
God
hath
cause
to
execute
iudgements
vpon
them
;
for
they
oppose
themselues
against
his
holy
gouernment
.
And
therefore
when
he
beginneth
to
take
them
in
hand
,
neither
themselues
nor
any
other
shall
be
able
to
deliuer
them
out
of
his
hands
.
Whatsoeuer
creature
shall
haue
the
commission
to
torture
and
torment
them
,
will
be
made
both
implacable
and
vnresistable
,
as
Iehu
to
the
house
of
Ahab
,
who
spared
not
his
owne
mistresse
:
Ahashuerosh
to
Haman
,
who
spared
not
his
owne
minion
:
Adramelech
and
Sharezer
to
Zanecherib
,
who
spared
not
their
owne
father
.
And
what
could
the
Sodomites
say
or
doe
against
the
violence
of
the
fire
?
And
what
could
Pharao
say
or
doe
against
the
rage
of
the
waters
?
And
what
could
Herod
say
or
doe
against
the
multitude
and
greedinesse
of
the
vermine
?
Al
these
tooke
their
time
(
which
was
all
the
time
of
their
life
)
to
rebell
:
And
God
tooke
his
time
at
the
length
(
which
was
a
seasonable
and
fit
time
)
to
send
out
these
cruell
messengers
against
them
.
How
strangelie
then
are
they
besotted
,
which
conclude
of
a
future
safety
by
their
present
securitie
?
which
feare
no
danger
,
because
as
yet
they
feele
not
destruction
?
as
though
a
Rebell
were
free
from
all
punishment
,
because
he
is
not
arraigned
and
executed
so
soone
as
he
beginneth
the
commotion
.
Verse
12.
Let
a
Beare
robbed
of
her
whelpes
meet
a
man
,
and
not
a
foole
in
his
follie
.
THE
she
beare
,
whose
yoong
ones
haue
beene
lately
taken
from
her
,
exceedeth
all
other
beasts
in
rage
and
fiercenesse
.
From
thence
doth
Hushai
take
his
similitude
concerning
Dauid
:
Thou
knowest
(
saith
he
to
Abshalom
)
thy
father
and
his
men
,
that
they
be
strong
men
,
and
are
chafed
in
minde
,
as
a
Beare
robbed
of
her
whelps
in
the
field
.
And
from
thence
doth
2.
Sam.
17.
8.
the
Lord
draw
a
comparison
to
expresse
the
grieuousnesse
of
the
plagues
wherewith
he
purposed
to
punish
the
sinfull
Israelites
:
I
will
meet
them
as
a
Beare
that
is
robbed
of
her
whelpes
,
Hos.
13.
8.
and
will
breake
the
kall
of
their
hearts
.
And
the
immanitie
of
this
beast
may
be
discerned
by
that
which
befel
the
wretched
boyes
which
scoffed
at
Elisha
,
and
were
cursed
by
him
.
It
is
said
,
that
two
Beares
came
out
of
the
Forest
,
and
tare
in
peeces
two
2.
King
.
2.
24.
and
fortie
of
them
.
And
yet
it
is
not
so
dangerous
to
meet
with
such
a
Beare
[
as
with
a
foole
in
his
follie
]
as
to
fall
into
the
hands
of
a
wicked
man
in
the
extremitie
of
his
wickednesse
and
furie
.
Doct.
No
wilde
beast
is
so
sauage
and
hurtfull
as
a
violent
and
sinfull
man
is
.
Simeon
and
Leui
were
fooles
in
their
follie
,
and
worse
than
Gen.
34.
Beares
,
when
they
murdered
all
the
Shechemites
,
and
spoiled
the
Citie
of
Shechem
.
Saul
was
a
foole
in
his
follie
,
and
worse
than
a
Beare
,
when
he
caused
fourescore
and
fiue
Priests
of
the
Lord
to
be
slaine
at
one
time
,
and
smote
Nob
the
Citie
of
1.
Sam.
22.
18.
19.
the
Priests
with
the
the
edge
of
the
sword
,
both
man
and
woman
,
both
childe
and
suckling
,
both
Oxe
,
and
Asse
,
and
Sheepe
,
with
the
edge
of
the
sword
.
And
such
was
the
follie
of
foolish
Pharao
,
Ahab
,
Iezabel
,
Herod
,
and
of
Paul
himselfe
before
his
conuersion
.
Reasons
.
1
First
,
a
Beare
or
other
beast
hath
nothing
in
it
beyond
the
nature
of
an
vnreasonable
creature
:
but
a
desperate
sinfull
man
is
possessed
with
the
craft
,
crueltie
,
and
madnesse
of
Satan
,
who
is
more
outragious
(
and
so
maketh
them
)
than
any
other
liuing
thing
can
be
.
Secondly
,
hee
that
keepeth
himselfe
out
of
the
walke
of
a
beast
,
is
free
from
danger
by
him
:
and
though
a
man
should
meet
with
him
,
yet
it
is
not
impossible
by
art
or
agilitie
to
get
away
from
him
:
or
if
there
were
no
escaping
,
yet
at
the
most
he
hurteth
only
the
body
:
but
an
impious
wrathfull
man
will
doe
mischiefe
farre
off
as
well
as
neere
.
Haman
remaining
at
Shusan
,
had
laid
a
plot
for
the
murdering
of
all
the
Iewes
in
an
hundred
and
seuen
and
twenty
Prouinces
.
Where
shall
a
man
hide
himselfe
from
the
pawes
and
teeth
of
such
a
Tyrant
?
And
these
outragious
beasts
in
humane
shape
,
beside
personall
violence
offered
to
the
bodies
of
men
,
will
diffame
their
names
,
and
spoile
their
states
,
and
subuert
their
families
,
and
bring
many
soules
to
destruction
.
Vse
.
Instruction
,
to
walke
warily
euery
where
,
and
looke
well
to
our selues
,
that
we
be
not
made
a
prey
vnto
them
:
for
no
Wildernesse
is
more
full
of
Lions
and
Leopards
,
of
Beares
and
Tigers
,
than
townes
and
Cities
are
of
barbarous
and
furious
fooles
.
It
is
an
absurd
shift
and
excuse
of
the
sluggard
,
to
say
,
concerning
the
vnreasonable
creature
,
A
Lion
is
without
,
Prouer.
22.
13.
I
shall
be
slaine
in
the
street
:
but
it
is
a
part
of
wisdome
to
thinke
,
concerning
these
mankinde
beasts
,
a
Beare
may
bee
in
the
way
,
in
the
street
,
in
the
house
,
and
at
the
table
:
and
therefore
it
is
not
safe
for
mee
to
meet
with
him
:
that
is
,
by
indiscretion
and
carelesnesse
to
giue
him
aduantage
against
me
.
Neither
can
there
bee
safety
sufficient
for
any
,
by
any
circumspection
,
vnlesse
the
Lord
bee
our
protector
.
If
hee
should
absent
himselfe
from
vs
in
his
displeasure
,
how
soone
would
the
wicked
swallow
vs
vp
and
deuoure
vs
,
their
malice
being
so
immeasurable
?
But
he
standing
by
vs
in
his
fauour
,
though
we
walke
thorow
a
roaring
wildernesse
of
wood
and
wilde
people
,
yet
are
we
preserued
from
all
hurt
and
perill
.
Verse
13.
He
that
rewardeth
euill
for
good
,
euill
shall
not
depart
from
his
house
.
HE
that
rewardeth
euill
for
good
]
that
dealeth
iniuriouslie
and
vnkindly
with
him
that
hath
declared
his
loue
in
outward
courtesies
any
way
for
his
benefit
and
profit
,
whether
by
word
or
deed
;
or
hath
sought
the
saluation
of
his
soule
,
by
helping
him
against
his
sinnes
,
[
euill
]
plagues
and
punishments
from
God
,
and
many
times
displeasure
from
men
also
,
[
shall
not
depart
from
his
house
]
from
himselfe
especially
,
and
from
his
wicked
posteritie
.
Doct.
Vngratefulnesse
for
fauours
receiued
or
offered
is
a
hainous
and
dangerous
sinne
.
Iotham
chargeth
the
Shechemites
not
onely
with
bloodie
Iud.
9.
crueltie
in
massacring
and
murdering
the
seuenty
innocent
sonnes
of
Gedeon
,
but
with
barbarous
inhumanitie
,
in
dealing
so
vnkindly
with
his
house
,
whose
hand
had
alwaies
beene
prest
and
ready
for
their
libertie
,
liues
,
and
safetie
.
Dauid
was
much
mooued
when
hee
was
so
doggedly
dealt
with
by
Nabal
,
at
whose
hands
hee
had
deserued
so
much
good
,
in
preseruing
of
his
flocks
:
and
God
was
more
offended
1.
Sam.
25.
with
Nabal
than
Dauid
was
,
and
reuenged
his
quarrell
vpon
him
,
and
that
with
no
lesse
punishment
than
the
stroke
of
death
.
And
the
same
Dauid
complaineth
of
the
same
sinne
in
his
Psal.
35.
12.
13.
malicious
aduersaries
,
which
were
as
greedie
of
his
ruine
,
as
he
was
desirous
of
their
preseruation
;
which
put
on
armour
to
persecute
and
take
away
his
life
,
though
he
put
on
sackecloth
to
fast
and
pray
for
the
protection
of
their
liues
.
Reason
1
First
,
they
which
are
vngratefull
to
men
that
haue
beene
beneficiall
vnto
them
,
are
also
vnthankfull
to
God
who
hath
inclined
their
hearts
,
and
made
them
able
to
doe
them
good
.
By
this
it
doth
appeare
,
that
Ioas
did
neuer
render
due
praises
to
the
Lord
for
his
preseruation
and
crowne
,
because
hee
yeelded
such
hard
measure
to
the
sonne
of
Iehoiada
,
who
had
before
beene
his
protector
,
and
brought
him
to
the
Kingdome
.
Secondly
,
nature
teacheth
to
requite
good
with
goodnes
;
and
Religion
requireth
to
returne
good
for
euill
;
and
therefore
a
great
offense
it
is
to
requite
euil
with
euill
,
but
most
intolerable
to
recompence
good
with
euill
.
Vse
.
Terror
for
them
that
are
both
foolish
for
themselues
,
and
churlish
towards
their
benefactors
;
which
are
most
bitter
and
violent
against
their
best
friends
,
and
those
which
deale
most
faithfully
with
their
soules
:
they
will
die
vpon
their
enemies
enemie
,
and
mortally
maligne
him
that
wisheth
and
would
worke
their
immortall
happinesse
.
No
foe
is
so
offensiue
to
them
,
as
hee
that
praieth
for
them
,
and
giueth
them
good
counsell
,
and
setteth
himselfe
against
their
sinnes
,
euen
those
sinnes
and
lusts
which
fight
against
their
soules
,
for
their
perdition
.
For
such
did
Ieremie
make
praiers
at
first
,
and
imprecations
at
last
,
by
the
spirit
of
prophecie
,
foretelling
their
miserable
condition
,
according
as
our
present
text
doth
also
declare
the
same
:
Shall
euill
be
recompensed
for
good
?
Ier.
18.
20.
21.
For
they
haue
digged
a
pit
for
my
soule
.
Remember
that
I
stood
before
thee
to
speake
good
for
them
,
and
to
turne
away
thy
wrath
from
them
.
Therefore
deliuer
vp
their
children
to
famine
,
and
let
them
drop
away
by
the
force
of
the
sword
,
and
let
their
wiues
be
robbed
of
their
children
,
and
be
widowes
:
and
let
their
husbands
bee
put
to
death
,
and
let
their
yoong
men
be
slaine
by
the
sword
in
the
battle
.
Admonition
,
to
take
heed
that
we
shew
not
our selues
vnthankfull
vnto
God
,
sithence
it
is
so
odious
and
full
of
dangers
to
be
vnthankfull
vnto
men
.
Forasmuch
as
hee
ladeth
vs
with
blessings
,
let
vs
againe
with
lips
and
liues
declare
his
praises
,
that
the
glorie
of
his
benefits
may
returne
to
him
,
and
the
vse
and
comfort
of
them
redound
to
vs
.
Away
with
murmuring
,
though
sometimes
hee
afflict
vs
:
and
abandon
all
pride
and
insolencie
,
when
he
doth
enrich
vs
.
It
is
a
brutish
part
,
and
lesse
beseeming
men
than
beasts
,
when
they
are
fat
and
full
,
to
kicke
with
the
heele
at
him
that
hath
fed
them
,
as
all
high
minded
and
contemptuous
persons
doe
against
the
Lord
.
Verse
14.
The
beginning
of
strife
is
as
hee
that
openeth
the
waters
:
wherefore
before
the
contention
be
medled
with
,
leaue
off
.
THE
beginning
of
strife
]
the
person
which
is
the
beginner
of
strife
,
he
that
giueth
the
onset
thereunto
,
[
is
as
hee
that
openeth
the
waters
]
that
diggeth
downe
the
heads
of
ponds
,
or
bankes
of
riuers
,
whereby
the
waters
are
held
in
;
which
being
by
this
meanes
let
loose
,
can
neither
be
brought
in
againe
,
nor
restrained
from
doing
of
hurt
;
but
the
breach
increaseth
,
and
cannot
easilie
be
stopped
:
and
the
streame
is
violent
,
and
cannot
easilie
be
staied
.
[
wherefore
,
before
the
contention
be
medled
with
,
leaue
off
.
]
if
it
be
possible
,
let
there
be
no
beginning
of
strife
;
but
if
there
be
,
withstand
the
proceeding
,
and
giue
vp
before
the
matter
grow
to
heat
,
and
the
suit
to
charges
.
Doct.
So
soone
as
men
fall
to
strife
and
debate
,
they
presentlie
make
way
for
troubles
and
perils
.
It
is
not
more
certaine
that
boisterous
windes
will
raise
vp
raging
waues
,
nor
that
breaches
in
the
Sea
bankes
will
let
out
floods
into
the
Land
,
than
that
contentions
among
men
will
turne
to
their
detriment
and
great
annoyance
.
Yet
is
not
sinne
to
bee
winked
at
,
but
contended
against
:
nor
the
truth
to
be
betraied
,
but
contended
for
,
so
that
it
be
done
in
godly
zeale
and
wisdome
,
without
fleshly
frowardnes
and
indiscretion
.
Neither
is
it
vnlawfull
to
stand
for
a
good
cause
in
suit
of
Law
,
either
as
Plaintiffe
or
Defendant
,
so
that
it
be
vpon
necessitie
,
when
hee
can
neither
vndergoe
the
wrong
without
great
hurt
to
his
estate
,
nor
otherwise
but
by
that
meanes
enioy
his
right
:
and
so
that
equitie
bee
sought
for
,
and
not
reuenge
or
victorie
;
nor
any
course
taken
in
the
prosecution
of
the
matter
,
but
onely
that
which
is
agreeable
to
Christian
loue
.
Abraham
quickly
perceiued
the
euent
that
would
ensue
Gen.
13.
7.
8.
vpon
the
iarres
betweene
his
heardmen
and
his
Nephew
Lot
,
that
variance
might
in
time
haue
beene
set
betweene
themselues
also
;
and
therefore
foorthwith
tooke
order
to
extinguish
them
before
the
flame
was
growen
too
great
.
Reason
1
First
,
they
hinder
men
from
the
faithfull
and
fruitfull
exercises
of
all
the
holy
seruices
of
God
.
Their
praiers
are
interrupted
:
their
attention
to
the
word
is
disturbed
:
they
cannot
cheerefully
giue
thankes
to
the
Lord
,
nor
doe
any
other
duty
in
due
and
seemely
manner
.
Secondly
,
they
worke
much
mischiefe
,
and
procure
manifold
transgressions
,
as
S.
Iames
testifieth
,
where
enuying
and
strife
is
,
there
is
sedition
,
and
all
manner
of
euill
workes
.
There
Iam.
3.
16.
will
be
dangers
of
vncharitable
surmisings
,
disclosing
of
secrets
,
false
accusations
,
periuries
,
quarrels
,
railings
,
oppression
,
and
shedding
of
blood
,
beside
many
other
pernicious
effects
of
like
nature
.
Thirdly
,
Gods
curse
doth
vsually
accompanie
them
,
as
well
they
deserue
the
same
,
whereas
his
fauour
and
blessing
doth
dwell
with
peace
,
and
those
that
embrace
it
.
Instruction
,
to
foresee
alwaies
what
is
like
to
be
the
end
of
euerie
controuersie
,
before
we
step
one
foot
towards
the
beginning
of
it
.
It
is
a
point
of
singular
wisdome
,
to
follow
the
counsell
,
or
rather
to
obey
the
commandement
that
is
giuen
in
another
place
:
Go
not
foorth
hastily
to
strife
,
lest
thou
know
not
what
to
doe
in
the
end
thereof
,
when
thy
neighbour
hath
put
thee
to
Prou.
15.
8.
9.
shame
.
Debate
thy
matter
with
thy
neighbour
,
and
discouer
not
thy
secret
to
another
,
lest
he
that
heareth
it
,
put
thee
to
shame
,
and
thine
infamie
doe
not
cease
.
An
inundation
of
disgrace
and
expenses
,
together
with
sorrow
and
vexation
,
is
sooner
brought
than
remooued
;
and
many
men
ouer-whelme
themselues
with
such
miseries
of
want
and
molestations
,
that
they
can
neuer
get
out
of
them
,
vntill
their
state
bee
drowned
.
For
preuention
whereof
,
first
,
be
at
peace
with
God
;
for
he
that
hath
obtained
forgiuenesse
of
sinnes
at
his
hands
,
will
rather
pardon
offenses
,
than
be
contentious
with
offenders
,
especially
for
trespasses
against
themselues
.
Secondly
,
get
the
spirit
into
thy
heart
,
and
then
shalt
thou
feed
of
the
fruits
thereof
,
which
are
loue
,
ioy
,
peace
,
long-suffering
,
gentlenesse
,
&c.
That
will
worke
such
heauenly
wisdome
,
as
is
pure
,
peaceable
,
gentle
,
and
easie
to
bee
intreated
.
Thirdly
,
beware
of
a
make-bate
,
and
take
heed
of
pride
;
for
the
one
without
vs
will
tell
tales
in
our
eares
,
and
the
other
within
vs
will
distemper
our
hearts
,
and
both
of
them
make
vs
contentious
,
and
vnquiet
in
our
behauiour
.
Verse
15.
He
that
iustifieth
the
wicked
,
and
hee
that
condemneth
the
iust
,
euen
they
both
are
abomination
to
the
Lord
.
HE
that
iustifieth
the
wicked
]
which
either
publikely
or
priuately
doth
either
warrant
the
vnlawfull
actions
of
sinfull
men
,
or
cleereth
them
of
the
practise
of
that
whereof
they
are
guiltie
,
or
freeth
them
from
the
punishments
which
their
faults
doe
iustly
require
,
[
and
he
that
condemneth
the
iust
]
imputing
those
things
vnto
them
for
faults
,
which
indeed
are
vertues
,
or
not
at
all
any
offenses
,
(
as
they
did
to
the
Disciples
of
Christ
,
for
plucking
,
rubbing
,
and
eating
the
eares
of
corne
on
the
Sabbath
day
,
which
in
that
case
might
bee
done
without
sinne
)
or
laying
those
crimes
to
their
charge
whereof
they
are
innocent
and
faultlesse
:
[
they
both
are
abomination
to
the
Lord
]
the
one
as
well
as
the
other
is
loathed
and
disliked
of
him
,
and
neither
of
them
shall
escape
the
iudgements
which
are
to
be
executed
by
him
.
Doct.
1
It
is
a
dangerous
sinne
to
giue
any
allowance
to
euill
men
in
their
euill
waies
.
Among
many
sorts
of
sinners
which
are
liable
to
woes
and
curses
,
in
the
Prophecie
of
Isaiah
they
are
numbred
and
threatned
which
iustifie
the
wicked
for
a
reward
,
and
take
away
the
Isa.
5.
23.
righteousnesse
of
the
righteous
from
him
.
And
in
the
24.
Chapter
of
this
booke
a
particular
plague
is
denounced
against
them
,
that
they
shall
be
made
odious
to
men
,
and
they
shall
haue
them
in
detestation
:
He
that
saith
to
the
wicked
,
Thou
art
righteous
,
Prouer.
2.
24.
him
shall
the
people
curse
,
and
the
multitude
shall
abhorre
him
.
Reasons
.
1
First
,
such
a
one
condemneth
the
Law
of
God
:
for
that
condemneth
the
wicked
,
whom
he
cleereth
.
Secondly
,
he
doth
as
much
as
he
may
to
bring
sinne
into
credit
,
that
others
should
also
practise
it
without
feare
or
reproch
.
Thirdly
,
he
hardeneth
the
heart
,
and
hurteth
the
soule
of
the
offender
,
debarring
him
from
corrections
,
which
are
the
medicines
of
God
for
the
curing
of
euils
.
Hee
dealeth
as
a
murderer
vnder
the
name
of
a
Physitian
,
that
incourageth
his
patient
to
eat
poison
freely
.
Fourthly
,
he
taketh
a
course
to
kindle
Gods
wrath
against
the
whole
Countrey
,
and
to
draw
downe
publike
plagues
for
want
of
equitie
and
execution
of
iustice
.
Vse
1
Instruction
for
those
that
are
in
place
of
authoritie
,
to
take
heed
that
they
bee
not
too
indulgent
to
obstinate
malefactors
.
They
may
gratifie
men
thereby
,
and
make
themselues
acceptable
vnto
them
,
but
in
the
meane
time
they
displease
the
Lord
,
and
make
themselues
abominable
to
him
.
And
in
sparing
of
grieuous
transgressors
which
ought
to
bee
punished
,
they
make
themselues
accessarie
to
their
transgressions
,
and
many
times
,
like
Saul
and
Ahab
,
beare
a
part
of
the
punishment
.
Reproofe
of
Iurers
,
that
addict
themselues
to
acquite
those
whom
they
know
to
be
guiltie
of
blood
,
or
other
hainous
offenses
,
and
to
that
end
labor
the
rest
of
their
companions
to
ioine
with
them
in
the
same
periurie
and
corruption
,
and
so
infect
their
fellowes
,
and
striue
to
staine
the
iudgement
seat
with
vnrighteous
sentence
and
proceedings
.
And
heere
also
are
to
bee
reprehended
such
as
haue
their
pennes
ready
to
write
in
the
behalfe
of
any
bad
person
,
to
procure
him
release
,
and
as
it
were
to
rescue
him
from
the
righteous
hand
and
strokes
of
the
Officer
.
Neither
are
those
forward
compurgators
to
bee
passed
by
without
rebuke
,
who
are
prest
and
swift
to
aduenture
their
word
,
yea
their
oath
,
and
so
their
soules
and
saluation
,
in
commendation
of
any
that
will
intreat
them
,
though
neuer
so
leaud
and
licentious
.
When
they
are
perswaded
,
and
often
when
they
know
that
hee
sweareth
falsly
,
and
is
culpable
of
the
fact
whereof
he
is
accused
,
yet
they
say
,
and
sweare
,
and
publikely
protest
to
God
and
men
,
that
they
thinke
him
to
be
honest
,
and
his
oath
to
be
true
.
And
what
shall
we
say
of
flatterers
?
Doe
not
they
palpably
iustifie
the
wicked
?
And
doe
not
they
,
and
euery
one
that
magnifieth
the
vngodly
,
giue
cause
of
suspicion
,
that
they
also
little
dislike
of
vngodlinesse
?
For
it
is
said
,
that
they
which
forsake
the
Law
,
praise
Prouer.
28.
4.
the
wicked
:
but
they
that
keepe
the
Law
,
set
themselues
against
them
.
Doct.
2
He
that
condemneth
the
righteous
]
It
is
not
safe
for
any
to
lay
blame
vpon
blamelesse
persons
.
Our
Sauiour
admonisheth
them
that
would
not
come
into
iudgement
,
to
beware
of
iudging
;
and
them
that
would
not
be
condemned
,
to
take
heed
of
condemning
.
It
is
not
lawful
for
any
to
iudge
or
condemne
without
a
calling
,
nor
vnrighteously
in
a
calling
.
Reason
1
First
,
it
proceedeth
from
crueltie
,
hypocrisie
,
or
at
least
from
temeritie
and
rashnesse
.
Secondly
,
it
is
contrarie
to
loue
,
mercie
,
and
iustice
.
Thirdly
,
it
is
a
wrong
offered
vnto
the
Lords
people
:
for
hee
is
a
Guardian
and
keeper
of
the
righteous
,
and
so
much
as
he
loueth
them
,
he
must
needs
loath
their
aduersaries
that
iniuriously
condemne
them
.
Vse
1
Terror
for
backebiters
,
and
all
those
which
are
alwaies
and
in
euery
place
,
vpon
their
benches
and
iudgement
seats
,
receiuing
verdicts
,
and
passing
sentences
vpon
the
behauiour
and
very
hearts
of
innocent
men
.
Either
with
lies
and
slanders
they
accuse
them
of
things
which
they
neuer
committed
,
or
else
depraue
those
things
which
they
faithfully
performed
.
They
carpe
at
their
wisest
speeches
,
and
quarrell
at
their
iustest
actions
,
and
finde
fault
with
their
vprightest
meanings
,
and
so
make
their
greatest
graces
carry
an
appearance
of
greatest
corruptions
.
Such
doth
the
Prophet
threaten
,
when
he
saith
,
The
cruell
man
shall
cease
,
and
the
scornfull
shall
be
consumed
,
and
all
that
hasted
to
iniquitie
shall
be
cut
off
:
which
made
a
man
to
sinne
in
his
word
,
and
laid
a
snare
in
the
gate
for
them
that
reprooued
them
,
and
made
the
iust
to
fall
without
a
cause
.
Consolation
for
them
that
beare
the
burden
of
wrong
iudgement
,
that
sithence
the
Lord
is
so
farre
displeased
with
them
that
causelesly
condemne
the
righteous
,
he
will
therefore
in
due
season
cleere
their
righteousnesse
.
So
hee
hath
promised
when
he
saith
,
that
he
will
bring
it
foorth
as
the
light
,
and
their
iudgement
as
the
noone
day
.
And
so
hath
hee
verified
Psal.
37.
6.
his
word
by
many
examples
in
the
Scriptures
,
whereof
Naboths
case
is
one
,
and
by
manifest
experience
in
all
ages
.
Verse
16.
Wherefore
is
there
a
price
in
the
hand
of
a
foole
to
buy
wisdome
,
seeing
he
hath
no
heart
?
WHerefore
is
there
a
price
in
the
hand
of
a
foole
]
Whitherto
serueth
it
that
a
foolish
wicked
man
hath
wealth
,
time
,
and
other
meanes
,
[
to
buy
wisdome
]
procure
the
knowledge
of
God
,
[
seeing
he
hath
no
heart
]
when
hee
hath
neither
wit
,
nor
will
to
vse
them
to
that
holy
end
?
The
meaning
is
,
that
a
sinfull
man
is
nothing
the
better
for
all
his
riches
,
or
whatsoeuer
else
he
possesseth
,
if
he
haue
no
affection
or
desire
to
seeke
and
labour
for
sound
vnderstanding
.
Doct.
1
All
outward
blessings
are
as
it
were
prices
whereby
wee
should
purchase
grace
and
wisdome
.
The
exhortation
which
Salomon
maketh
,
Chap.
4.
verse
7.
importeth
so
much
,
where
he
saith
,
Wisdome
is
the
beginning
:
get
wisdome
therefore
,
and
with
all
thy
possession
get
vnderstanding
.
Thereby
many
fruitfull
bookes
are
prouided
,
and
thereby
many
faithfull
Instructers
are
maintained
,
and
thereby
many
other
good
helpes
and
opportunities
are
enioied
,
as
in
that
place
shall
be
more
largely
declared
.
Doct.
2
Seeing
he
hath
no
heart
]
No
meanes
can
make
a
man
wise
,
which
wanteth
a
good
will
to
learne
heauenly
wisdome
.
Ismael
had
good
education
,
and
Achitophel
had
quicke
capacity
,
and
the
foole
spoken
of
in
the
Gospell
had
store
of
riches
;
and
none
of
all
these
attained
to
any
grace
.
One
of
them
was
strong
,
and
another
wittie
,
and
another
wealthie
;
but
neuer
a
one
wise
and
godly
.
Iudas
heard
as
good
a
Teacher
as
Peter
,
or
any
other
Apostle
,
and
had
as
good
companie
,
and
saw
as
many
miracles
;
and
yet
they
hauing
good
hearts
,
became
worthy
and
excellent
persons
:
and
he
hauing
a
false
heart
,
became
a
cursed
Traitor
,
and
a
Diuell
.
Reason
1
First
,
wisdome
is
from
aboue
:
the
spirit
of
God
doth
infuse
it
,
and
no
meanes
of
their
owne
force
beget
it
,
as
Elihu
speaketh
concerning
old
age
:
I
said
,
the
daies
shall
speake
,
and
the
Iob
32.
7.
multitude
of
yeeres
shall
teach
vnderstanding
.
Surely
there
is
a
spirit
in
man
,
but
the
inspiration
of
the
Almightie
giueth
vnderstanding
.
Great
men
are
not
alwaies
wise
,
neither
doe
the
aged
alway
vnderstand
iudgement
.
Secondly
,
without
the
spirit
,
where
the
heart
is
away
,
and
the
desire
of
wisdome
is
wanting
,
there
all
these
meanes
,
which
seeme
to
bee
helpes
,
doe
turne
to
hurts
,
as
goods
,
good
instructions
,
sharpnesse
of
wit
,
time
and
leasure
,
and
many
such
like
.
They
choke
the
word
,
and
harden
the
hart
:
they
puffe
vp
the
minde
:
they
draw
all
the
affections
to
vanitie
.
Vse
.
Instruction
,
when
God
hath
put
wealth
and
earthly
commodities
into
thine
hand
,
that
thou
get
grace
and
heauenlie
blessings
at
his
hand
,
and
bee
not
confident
of
hauing
any
thing
without
the
well
vsing
of
it
.
If
a
price
bee
committed
vnto
thee
,
be
sure
to
seeke
direction
how
to
lay
it
out
for
best
aduantage
to
thy
soule
.
Trust
not
thine
owne
heart
,
as
it
is
by
nature
;
for
nothing
can
bee
more
treacherous
than
a
carnall
heart
to
a
naturall
man
.
Neither
is
it
enough
to
be
wealthy
,
wittie
,
or
mighty
:
for
so
thou
maiest
be
,
and
yet
be
the
more
miserable
,
wretched
,
and
accursed
.
Neither
satisfie
thy selfe
in
this
,
that
thou
art
taught
the
waies
of
God
,
and
liuest
vnder
an
holy
ministerie
;
for
so
doe
many
,
to
their
greater
condemnation
:
but
labour
for
a
gracious
heart
,
and
lay
vp
spirituall
treasures
,
and
be
good
ground
to
receiue
the
good
seed
of
the
Gospell
,
that
thou
maiest
yeeld
to
God
the
fruits
of
obedience
,
and
God
may
yeeld
to
thee
the
recompence
of
glorie
,
and
then
shalt
thou
make
good
markets
with
the
price
in
thine
hand
,
and
then
art
thou
truly
wise
vnto
saluation
.
Verse
17.
A
friend
loueth
at
all
times
,
and
a
brother
is
borne
for
aduersitie
.
A
Friend
]
He
that
is
true
and
trustie
,
[
loueth
at
all
times
]
is
constant
in
good
will
,
and
ready
alwaies
to
performe
euery
dutie
of
kindnesse
:
[
and
a
brother
]
a
naturall
and
deare
friend
,
and
not
euery
naturall
brother
or
kinsman
,
(
for
it
is
said
in
the
next
Chapter
,
verse
24.
that
a
friend
is
neerer
than
a
brother
:
and
in
the
19.
Chapter
,
verse
7.
All
the
brethren
of
the
poore
doe
hate
him
)
[
is
borne
for
aduersitie
]
then
beginneth
to
shew
himselfe
as
if
he
were
new
borne
,
when
a
man
being
in
affliction
hath
most
need
of
him
.
Doct.
The
change
of
a
mans
estate
causeth
no
alteration
in
the
affection
and
behauiour
of
faithfull
friends
.
If
his
companion
be
aduanced
,
and
rise
aboue
him
,
hee
is
not
mooued
with
enuy
,
but
with
gladnesse
:
if
he
be
depressed
,
and
sinke
beneath
him
,
hee
doth
not
despise
,
but
pitie
and
succour
him
.
It
was
Ionathans
ioy
to
see
Dauid
farre
in
the
fauour
of
Saul
:
and
it
was
a
great
griefe
vnto
Ionathan
,
to
see
Saul
so
farre
incensed
against
Dauid
.
If
hee
could
haue
confirmed
his
fathers
good
opinion
of
him
before
he
began
to
maligne
him
,
he
would
haue
preuented
the
breach
:
if
hee
could
haue
reconciled
his
minde
to
him
afterwards
,
he
would
haue
done
it
.
And
Ruth
was
no
lesse
louing
and
dutifull
to
Naomi
at
her
returne
to
Iudah
emptie
,
than
when
she
came
vnto
Moab
full
.
In
euery
place
,
and
in
euery
state
,
she
was
all
one
,
after
they
two
had
growen
to
be
one
.
Whither
thou
goest
(
saith
she
)
I
will
Ruth
1.
16.
17
goe
:
and
where
thou
dwellest
,
I
will
dwell
.
Thy
people
shall
bee
my
people
,
and
thy
God
my
God
.
Where
thou
diest
,
I
will
die
,
and
there
I
will
be
buried
.
The
Lord
doe
so
to
me
,
and
more
also
,
if
ought
but
death
depart
thee
and
me
.
It
is
set
as
a
brand
of
reproch
vpon
those
of
Asia
,
as
Phygellus
and
Hermogenes
by
name
,
that
they
turned
away
from
Paul
when
he
was
in
prison
:
and
as
an
ensigne
of
honour
for
Onesephorus
,
that
he
oft
refreshed
him
,
and
was
not
ashamed
of
his
chaine
.
Reason
1
First
,
the
loue
of
faithfull
men
is
not
grounded
on
the
goods
,
but
on
the
goodnesse
of
their
friends
;
and
therefore
if
their
graces
hold
,
though
their
substance
faile
,
they
remain
firme
and
immutable
,
and
therein
is
their
integritie
and
vprightnesse
declared
;
whereas
a
dissembler
in
selfe-loue
buildeth
vpon
the
hope
of
profit
and
commoditie
,
which
once
failing
,
hee
fadeth
,
and
all
his
faire
shewes
come
to
nothing
.
Secondly
,
they
are
tender-hearted
,
and
full
of
pitie
,
(
the
aduersitie
and
troubles
of
their
friends
working
vpon
them
,
as
the
ach
and
paine
of
one
member
affecteth
another
)
and
therefore
that
is
the
time
wherein
their
loue
and
care
to
minister
comfort
vnto
them
will
be
the
more
manifested
.
Thirdly
,
God
hath
ordained
one
of
his
seruants
to
bee
an
hand
and
helper
to
another
in
necessities
;
and
to
that
end
hee
hath
giuen
commandements
,
and
promises
of
reward
:
and
to
that
end
both
by
force
of
his
prouidence
,
and
worke
of
his
spirit
,
hath
vnited
them
together
as
brethren
.
Vse
.
1
Instruction
,
as
to
be
circumspect
with
whom
we
ioine
in
league
and
societie
,
that
they
bee
honest
and
vertuous
persons
,
so
to
be
setled
in
our
affections
,
that
wee
shew
not
our selues
vnconstant
and
variable
.
Wauering
minded
men
are
alwaies
without
honour
,
especially
when
they
be
changeable
in
matters
of
God
,
and
slipperie
to
their
friends
in
their
amitie
.
Well
may
such
be
counted
flatterers
,
for
faithfull
friends
they
neuer
were
,
nor
beneuolent
mindes
did
they
euer
beare
And
yet
if
men
will
needs
bee
swaruing
,
and
start
away
from
those
that
made
reckoning
of
their
loue
,
let
them
doe
it
in
the
time
of
their
friends
prosperitie
,
that
they
torment
them
not
with
their
perfidious
dealing
,
if
they
should
fall
into
aduersitie
.
That
traiterous
Achitophel
did
bring
more
anguish
to
Dauids
heart
by
his
apostasie
,
than
did
the
greater
part
of
the
other
Rebels
.
And
Iob
did
much
complaine
of
them
that
plaied
the
winter-brookes
with
him
,
ouerflowing
with
proffers
of
courtesie
when
he
had
no
need
of
them
,
and
being
empty
of
compassion
,
as
drie
ditches
are
of
water
,
when
he
expected
some
comfort
from
them
.
Consolation
,
that
the
Lord
himselfe
will
loue
his
children
perpetually
,
which
maketh
his
children
to
loue
their
friends
so
constantly
.
No
brother
is
so
neere
to
his
brother
,
nor
any
sonne
to
a
naturall
parent
,
as
euery
good
man
is
vnto
him
:
wherefore
if
men
by
his
worke
haue
their
hearts
so
fast
and
firmly
knit
one
to
another
with
such
entire
affections
,
how
much
more
will
he
,
in
his
infinite
goodnesse
and
mercy
,
remaine
eternally
fauourable
and
gracious
vnto
them
that
are
as
deere
vnto
him
as
if
they
were
members
of
his
owne
body
?
And
many
times
their
commiseration
doth
exceed
their
power
.
They
can
mourne
for
,
but
not
releeue
the
distressed
state
of
their
best
beloued
dearlings
:
but
he
is
euery
way
all-sufficient
:
his
abilitie
and
might
extend
as
farre
as
his
goodnesse
and
mercie
:
his
arme
is
long
enough
and
strong
enough
to
draw
his
people
speedily
out
of
the
bottome
of
the
deepest
miserie
.
Verse
18.
A
man
void
of
vnderstanding
clappeth
the
hand
,
taking
vpon
him
suretiship
before
his
friend
.
A
Man
void
of
vnderstanding
]
An
vndiscreet
and
foolish
person
[
clappeth
the
hand
]
giueth
his
word
for
another
mans
debt
,
and
confirmeth
the
same
by
giuing
his
hand
or
writing
,
or
other
meanes
,
such
as
whereby
a
promise
is
ratified
:
[
taking
vpon
him
suretiship
before
his
friend
]
voluntarilie
,
rashly
,
and
vnaduisedly
,
being
ready
to
offer
himselfe
to
this
burden
before
he
be
intreated
thereunto
.
See
Chap.
11.
verse
15.
Verse
19.
He
that
loueth
strife
,
loueth
transgression
:
and
hee
enlargeth
his
gate
that
seeketh
a
breach
.
HE
that
loueth
strife
]
which
is
not
vpon
necessitie
drawen
into
contentions
,
nor
through
infirmitie
sometimes
falleth
thereinto
,
but
taketh
delight
in
brawles
and
controuersies
,
[
loueth
transgressions
]
is
surely
a
wicked
man
,
and
taketh
pleasure
in
sinne
,
which
is
the
cause
of
his
vnquietnes
;
and
likewise
procureth
many
euils
to
ensue
vpon
debate
and
variance
,
which
are
the
effects
of
his
turbulent
humour
:
[
and
he
inlargeth
his
gate
that
seeketh
a
breach
]
he
that
picketh
quarrels
,
and
is
desirous
to
fall
out
with
men
with
whom
before
he
was
at
agreement
,
setteth
open
a
wide
doore
to
let
in
many
mischiefes
.
See
verse
14.
Verse
20.
Hee
that
hath
a
froward
heart
,
shall
not
finde
good
:
and
he
that
is
peruerse
in
his
tongue
,
shall
fall
into
euill
.
HE
that
hath
a
froward
heart
]
which
is
not
only
misled
by
ignorance
,
or
subiect
to
faults
by
frailtie
,
or
ouertaken
at
some
times
by
passions
,
but
is
giuen
to
be
wilfull
and
stubborne
,
his
soule
is
in
the
power
of
frowardnesse
:
[
shall
not
finde
good
]
shall
obtaine
no
fauour
or
blessing
from
God
,
but
iudgements
and
curses
rather
,
both
for
his
euerlasting
state
,
and
for
his
present
condition
,
howsoeuer
hee
may
seeme
to
possesse
many
earthly
commodities
:
[
and
hee
that
is
peruerse
in
his
tongue
]
which
abuseth
his
tongue
to
swearing
,
lying
,
flattering
,
railing
,
filthinesse
,
or
any
other
leaud
speaking
,
[
shall
fall
into
euill
]
shall
feele
and
finde
in
the
end
some
heauie
stroke
of
God
to
light
vpon
him
.
See
the
danger
of
frowardnesse
,
Chap.
11.
verse
20.
where
the
froward
of
heart
are
said
to
be
abomination
to
the
Lord
:
and
Chap.
12.
vers.
8.
where
he
that
is
froward
in
heart
is
threatned
to
bee
despised
.
And
the
danger
that
commeth
by
an
euill
tongue
shall
be
shewed
in
the
next
Chapter
,
verse
7.
Verse
21.
He
that
begetteth
a
foole
,
begetteth
him
to
his
owne
sorrow
:
and
the
father
of
a
foole
shall
haue
no
ioy
.
HE
that
begetteth
a
foole
]
The
parents
of
those
children
which
are
destitute
of
wisdome
and
grace
,
[
begetteth
him
to
his
owne
sorrow
]
procure
to
themselues
matter
of
griefe
in
the
very
generation
of
an
vngracious
seed
:
but
feele
the
bitternesse
of
it
when
they
finde
the
frowardnesse
and
rebellion
,
and
(
it
may
be
)
the
miserie
and
euill
end
of
such
sinfull
sons
:
[
and
the
father
of
a
foole
shall
haue
no
ioy
]
His
meaning
is
not
,
that
they
which
haue
wicked
children
are
without
all
comfort
:
for
then
the
best
men
,
as
Abraham
,
Isaac
,
Iacob
,
Dauid
,
and
other
excellent
persons
,
should
haue
beene
altogether
comfortlesse
,
hauing
godlesse
sonnes
as
well
as
godly
:
but
they
can
haue
no
reioicing
in
such
a
wicked
progenie
,
so
long
as
they
continue
in
their
impietie
and
follie
.
See
Chap.
10.
verse
1.
Verse
22.
A
ioifull
heart
causeth
good
health
:
but
a
sorrowfull
minde
drieth
vp
the
bones
.
A
Ioifull
heart
]
especially
that
which
is
refreshed
and
made
merrie
with
godly
ioy
,
[
causeth
health
]
is
many
times
as
good
as
physicke
and
wholesome
medicines
for
the
restoring
of
health
to
weake
bodies
,
and
keepeth
the
healthie
in
very
good
temper
,
by
a
certaine
vitall
vigour
which
it
conueieth
into
them
:
[
but
a
sorrowfull
minde
]
an
heauie
spirit
,
which
is
cast
downe
without
iust
cause
,
or
beyond
iust
measure
,
[
drieth
vp
the
bones
]
causeth
the
body
to
be
out
of
tune
,
and
greatly
diseased
,
by
consuming
the
radicall
moisture
,
and
filleth
the
bones
with
aches
,
and
wasteth
the
marrow
that
is
in
them
.
See
Chap.
13.
verse
13.
Verse
23.
A
wicked
man
taketh
a
gift
out
of
the
bosome
to
peruert
the
waies
of
iustice
.
A
Wicked
man
]
Both
the
partie
that
hath
the
bad
cause
,
and
standeth
in
it
,
and
the
vniust
Iudge
,
or
other
corrupt
Officer
,
that
will
be
induced
to
doe
wrong
,
[
taketh
a
gift
]
which
the
one
hath
prepared
to
giue
,
and
the
other
knoweth
to
be
brought
,
[
out
of
the
bosome
]
closely
and
priuily
,
that
others
discerne
it
not
[
to
peruert
the
waies
of
iustice
]
to
ouerthrow
the
right
,
and
stop
the
course
of
Law
,
wherein
(
as
in
broad
and
high
waies
)
the
Magistrate
should
walke
without
all
partialitie
.
The
force
of
gifts
and
bribes
hath
alreadie
beene
declared
,
verse
8.
Verse
24.
Wisdome
is
in
the
face
of
him
that
hath
vnderstanding
:
but
the
eies
of
a
foole
are
in
the
ends
of
the
earth
.
WIsdome
is
in
the
face
of
him
that
hath
vnderstanding
]
the
modest
,
lightsome
,
and
amiable
countenance
of
a
discreet
and
vertuous
person
,
and
especially
the
staiednesse
of
his
eies
,
declareth
and
publisheth
him
to
be
wise
:
[
but
the
eies
of
a
foole
are
in
the
ends
of
the
earth
]
his
lookes
and
countenance
bewray
and
discouer
the
leaudnesse
,
follie
,
and
sottishnesse
that
is
within
him
,
and
namely
the
inconstancie
or
wandring
of
his
eies
,
rouing
hither
and
thither
,
as
if
he
would
looke
from
one
side
of
the
land
to
the
other
.
Doct.
A
gracious
heart
will
shew
it selfe
in
a
seemely
countenance
.
The
sinne
of
the
soule
doth
marre
the
face
,
and
maketh
them
that
are
faire
to
appeare
ill-fauoured
:
and
the
sinceritie
of
the
conscience
doth
beautifie
the
countenance
,
and
cause
them
that
are
deformed
to
looke
pleasantly
.
Which
Salomon
the
Writer
of
this
booke
,
doth
testifie
in
his
other
booke
of
Ecclesiastes
:
The
wisdome
of
a
man
doth
make
his
face
to
shine
,
Eccl.
8.
1
and
the
strength
of
the
face
shall
be
doubled
.
It
is
noted
of
Steuen
,
that
euen
when
he
was
in
the
hands
of
his
aduersaries
,
and
his
aduersaries
were
in
hand
to
take
away
his
life
,
there
was
a
maiestie
in
his
countenance
before
all
the
Councell
that
looked
stedfastly
vpon
him
:
they
saw
his
face
,
as
it
Act.
6.
15.
had
beene
the
face
of
an
Angell
.
Reason
1
First
,
godly
wisdome
maketh
the
heart
good
,
and
a
good
heart
maketh
a
cheereful
countenance
,
as
was
before
shewed
,
Chap.
15.
verse
13.
Secondly
,
it
freeth
men
from
the
force
and
violence
of
lust
,
pride
,
passion
,
and
guiltinesse
,
which
distemper
the
heart
,
and
disfigure
the
face
,
as
was
to
bee
seene
in
the
wrath
of
that
cursed
caitiffe
Cain
.
Vse
1
Instruction
,
so
to
gouerne
all
our
affections
,
that
euerie
one
of
them
doe
grace
our
presence
,
and
cause
our
faces
well
to
become
vs
.
Sometimes
wee
shall
be
occasioned
to
anger
and
displeasure
:
sometimes
to
mirth
and
cheerefulnesse
:
sometimes
to
sorrow
and
sadnesse
:
sometimes
we
shall
conuerse
with
many
publikely
:
sometimes
with
fewer
priuately
:
in
all
those
cases
let
vs
so
demeane
our selues
before
them
that
shall
behold
vs
,
that
they
may
see
grauitie
and
moderation
,
with
such
gestures
,
lookes
,
and
behauiour
,
as
well
beseemeth
the
sonnes
of
wisdome
.
Fiercenesse
,
frowning
,
lowring
,
lightnesse
,
must
be
as
heedfully
auoided
as
complainants
,
that
will
bee
ready
to
accuse
vs
of
follie
to
euery
one
that
looketh
in
our
faces
.
Reproofe
of
them
that
being
too
bad
alreadie
,
abuse
their
eies
,
and
other
members
and
senses
,
to
make
themselues
worse
;
as
vncleane
persons
and
wantons
doe
fill
their
hearts
with
lust
,
the
couetous
with
worldly
desires
,
the
proud
with
selfe-liking
,
and
admiration
of
their
owne
persons
,
apparell
,
or
possessions
,
and
others
as
they
are
otherwise
affected
.
These
are
farre
from
Iobs
spirit
,
and
Dauids
:
they
make
no
Iob
31
1.
Psal.
119.
3●
.
couenant
with
their
eies
to
restraine
them
from
euill
obiects
:
they
pray
not
to
the
Lord
to
turne
them
away
from
regarding
vanitie
.
Verse
25.
A
foolish
sonne
is
a
vexation
to
his
father
,
and
a
bitternesse
to
her
that
bare
him
.
HIs
contemptuous
and
disobedient
behauiour
to
his
parents
,
and
other
leaud
conditions
,
and
(
as
it
often
falleth
out
)
his
vnhappy
estate
,
doth
fill
the
hearts
both
of
his
father
and
mother
with
anger
,
and
with
great
griefe
and
sorrow
.
See
Chap.
10.
verse
1.
Verse
26.
It
is
not
good
euen
to
condemne
the
righteous
,
nor
to
strike
ingenuous
men
for
equitie
.
IT
is
not
good
]
but
euill
and
hurtfull
[
to
condemne
the
righteous
]
to
speake
against
or
passe
sentence
vpon
harmelesse
men
with
our
lips
;
or
so
much
as
to
censure
them
in
our
hearts
:
[
nor
to
smite
ingenuous
men
]
to
punish
well
disposed
and
faithfull
persons
,
whom
the
Scripture
,
in
regard
of
the
free
spirit
that
is
in
them
,
whereby
they
are
preserued
from
the
power
and
bondage
of
sinne
,
and
in
regard
of
the
dignitie
that
grace
hath
aduanced
them
vnto
,
doth
call
by
the
name
of
free
men
and
princes
,
as
the
word
heerevsed
doth
signifie
,
[
for
equitie
]
either
for
shunning
that
which
is
vnlawfull
and
naught
,
or
doing
that
which
is
commendable
and
good
.
Doct.
It
is
very
dangerous
to
deale
hardly
with
good
men
for
their
godly
behauiour
.
The
Lord
in
the
Law
doth
admonish
the
Magistrate
to
beware
of
this
sinne
,
and
to
the
prohibition
annexeth
a
commination
or
threatning
,
to
make
him
the
more
heedfull
to
auoid
it
:
Thou
shalt
keepe
thee
farre
from
a
false
matter
,
and
Exod.
23.
7.
shalt
not
slay
the
innocent
and
righteous
:
for
I
will
not
iustifie
a
wicked
man
:
that
is
,
I
will
finde
out
the
guiltinesse
of
such
vniust
Iudges
and
Rulers
,
and
I
will
accordingly
plague
them
for
the
same
.
This
may
be
exemplified
by
that
which
befell
Pharao
,
Ahab
,
Iezabel
,
and
Manasse
,
though
not
to
his
destruction
,
yet
to
his
smart
;
when
of
a
Prince
he
was
made
a
prisoner
,
and
bound
with
chaines
like
a
malefactor
.
And
the
Lord
Iesus
told
Paul
whiles
he
was
violent
against
them
that
beleeued
in
his
name
,
hee
did
but
vnwisely
beat
the
point
of
the
goad
with
his
heeles
:
He
kicked
against
the
pricke
,
as
in
the
end
it
was
told
him
.
Act.
9.
5.
Reason
1
First
,
it
is
cleane
contrarie
to
the
end
and
purpose
of
authoritie
,
to
lay
burdens
vpon
well-doers
:
for
the
Magistrate
is
appointed
to
be
the
Minister
of
God
for
their
wealth
,
and
to
Rom.
13.
3.
yeeld
incouragement
and
praise
vnto
them
.
Secondly
,
they
are
all
the
members
of
Christ
,
and
no
lesse
deere
vnto
him
than
the
apple
of
his
eie
,
as
himselfe
doth
testifie
,
Zach.
2.
8.
Thirdly
,
euery
good
cause
for
which
any
faithfull
man
doth
suffer
wrong
,
is
Gods
cause
;
and
therefore
whosoeuer
opposeth
himselfe
against
that
and
him
that
maintaineth
it
,
impugneth
Gods
glory
,
and
pursueth
his
seruant
.
Continuall
cries
ascend
to
heauen
against
them
that
smite
the
righteous
with
the
fist
of
wickednesse
:
the
crie
of
cruelty
,
the
cries
of
them
that
are
cruelly
handled
,
the
cries
of
all
Gods
people
in
the
behalfe
of
the
oppressed
,
against
their
aduersaries
and
oppressors
.
Vse
.
Instruction
for
all
them
that
are
Gouernours
,
either
domesticall
or
publike
,
in
the
higher
places
or
inferiour
,
to
reserue
their
strokes
for
malefactors
,
and
their
fauour
for
well-doers
.
It
is
a
sinne
,
not
to
incourage
them
,
not
to
comfort
them
,
not
to
defend
and
succour
them
:
and
especially
to
kill
and
murder
them
,
as
the
tyrannicall
red
beast
of
Rome
is
wont
to
doe
.
If
it
be
not
good
to
condemne
the
iust
,
and
smite
the
righteous
,
then
it
is
naught
to
spoile
and
vndoe
them
,
and
worse
to
make
hauocke
and
slaughter
of
them
:
and
then
surely
the
world
cannot
long
goe
well
with
him
and
his
adherents
,
Agents
,
and
well-willers
,
nor
with
any
of
them
that
walke
in
his
steps
,
sithence
it
is
their
occupation
to
bee
butchers
and
shedders
of
blood
,
euen
the
blood
of
them
that
most
faithfully
and
sincerely
giue
testimonie
to
the
truth
of
the
Lord
.
They
are
neuer
about
their
worke
,
but
when
they
are
about
some
mischiefe
against
the
people
of
God
,
and
his
seruices
;
which
should
mooue
euery
Christian
Ruler
to
bee
as
vnlike
vnto
them
in
practise
,
as
in
profession
;
and
to
shew
as
much
kindnesse
to
those
that
walke
in
the
waies
of
righteousnesse
,
as
they
doe
crueltie
and
fiercenesse
.
Verse
27.
He
that
hath
knowledge
,
spareth
his
words
:
and
a
man
of
vnderstanding
is
of
a
coole
spirit
.
Verse
28.
Euen
a
foole
,
when
hee
holdeth
his
peace
,
is
counted
wise
:
and
he
that
shutteth
his
lips
,
prudent
.
HE
that
hath
knowledge
]
which
is
endued
with
sound
wisdome
,
[
spareth
his
words
]
holdeth
in
and
keepeth
backe
vnnecessarie
and
fruitlesse
speeches
:
hee
delighteth
not
in
speaking
much
,
but
in
speaking
well
:
[
and
a
man
of
vnderstanding
]
being
both
iudicious
and
godly
,
[
is
of
a
coole
spirit
]
is
moderate
,
and
well
staied
in
his
affections
:
not
easily
bursting
foorth
into
anger
,
but
diligentlie
taking
heed
of
the
heat
of
his
heart
,
and
thereby
is
able
to
bridle
his
tongue
from
multiplying
of
many
and
passionate
words
.
[
Euen
a
foole
,
when
he
holdeth
his
peace
,
is
counted
wise
]
So
excellent
a
thing
it
is
to
keepe
silence
in
time
and
place
,
that
euen
a
sillie
person
and
Idiot
holding
his
tongue
,
is
deemed
wise
,
and
taken
for
a
discreet
man
,
because
that
by
foolish
babling
hee
bewraieth
not
his
ignorance
and
follie
.
Doct.
It
is
a
point
of
singular
wisdome
,
to
be
silent
vntill
it
bee
fit
to
speake
.
As
he
is
barren
and
fruitlesse
,
that
is
alwaies
mute
,
and
will
say
nothing
,
so
he
is
vnaduised
and
witlesse
,
that
is
euer
talking
,
and
will
not
conceale
any
thing
.
A
foole
powreth
out
all
Prouer.
29.
11.
his
minde
:
but
a
wise
man
keepeth
it
in
till
afterward
.
And
therefore
S.
Iames
admonisheth
euery
man
to
bee
swift
to
heare
,
and
Iam.
1.
19.
slow
to
speake
.
Reasons
.
1
First
,
he
that
is
talkatiue
,
and
giuen
to
many
words
,
doth
through
his
rashnesse
vtter
many
idle
words
:
much
mudde
of
vanitie
wil
issue
out
where
the
sluce
of
moderation
is
plucked
vp
,
and
passage
giuen
to
all
that
can
be
spoken
.
Secondly
,
hee
wrongeth
both
himselfe
and
the
companie
,
in
taking
the
place
from
others
which
would
be
more
profitable
in
their
conferences
.
Thirdly
,
he
maketh
himselfe
contemptible
and
ridiculous
to
them
that
heare
him
,
by
shewing
his
pride
,
arrogancie
,
and
ignorance
;
whereas
hee
that
is
more
desirous
to
hearken
to
others
than
to
heare
himselfe
,
is
commended
for
his
modestie
and
discretion
,
healeth
his
ignorance
by
learning
in
silence
,
before
that
he
was
knowen
to
be
ignorant
.
Vse
1
Confutation
of
their
vaine
mindes
,
that
thinke
their
speaking
much
wil
make
them
much
to
be
commended
and
spoken
of
for
wisdome
.
They
trust
that
their
praises
will
bee
as
many
as
their
words
,
and
therefore
their
words
bee
as
many
as
they
can
haue
time
to
deliuer
,
and
more
than
any
wise
man
is
willing
to
heare
.
But
seeking
glorie
,
they
meet
with
disgrace
:
and
hoping
to
bee
had
in
admiration
for
being
able
to
say
very
much
,
they
fall
into
derision
for
not
being
ashamed
to
talke
too
much
.
The
simplest
and
meanest
that
hath
so
much
wit
as
not
to
discouer
the
want
of
his
wit
,
is
preferred
by
God
,
and
all
men
of
iudgement
,
before
him
that
is
continually
striuing
to
shew
himselfe
wittie
,
by
multitude
of
words
.
Instruction
for
euerie
one
to
be
no
lesse
frugal
in
ordering
his
words
,
than
he
ought
to
be
thriftie
in
managing
his
state
.
For
it
is
as
dangerous
to
be
lauish
in
spending
of
speech
,
as
it
is
to
be
wastfull
in
laying
out
of
money
;
and
both
will
bring
shame
and
miserie
.
In
regard
whereof
,
it
is
needfull
,
among
many
other
vices
,
to
abandon
selfe-conceit
and
wrathfulnesse
;
and
among
many
other
graces
,
to
store
the
heart
with
lowlinesse
and
long-sufferance
.
When
the
affections
of
a
man
are
kindled
with
passionate
distempers
,
his
tongue
foorthwith
is
fired
with
the
flame
thereof
,
and
the
hot
breath
that
fumeth
out
of
his
mouth
is
difficult
to
be
cooled
.
All
immoderate
anger
and
fiercenesse
doth
weaken
the
heart
,
and
strengthen
the
lips
:
it
maketh
the
tongue
violent
,
that
it
will
not
be
tamed
;
and
the
minde
impotent
,
that
it
cannot
ouerrule
it
:
and
therefore
when
Iames
perswadeth
men
to
be
slow
Iam.
1.
19.
to
speake
,
he
doth
aduise
them
to
be
slow
to
wrath
also
.