A
BRIEFE
TREATISE
VPon
one
of
SALOMONS
Prouerbs
.
PROV
.
11.22
.
Pro
.
11.22
As
a
iewell
of
gold
in
a
swines
snout
,
so
is
a
faire
Woman
that
lacketh
discretion
.
THe
saying
of
Salomon
vttered
else
where
,
may
be
fitly
applied
to
these
diuine
and
holy
sentences
set
downe
in
this
excellent
booke
of
the
Prouerbs
:
Eccl.
12.12
The
words
of
the
wise
(
saith
he
)
are
like
goades
and
nailes
fastned
by
the
masters
of
the
Assemblies
which
are
guided
by
one
Pastor
:
That
is
to
say
,
2.
Pet
.
1.21
the
Prophets
and
holy
men
of
God
,
who
spake
(
not
out
of
their
owne
braine
)
but
as
they
were
moued
by
the
holy
Ghost
,
haue
a
double
vse
.
The
first
is
,
by
precepts
,
admonitions
,
exhortations
,
threatnings
and
promises
(
as
it
were
by
certaine
pricks
and
goads
)
to
stirre
vp
the
dulnesse
and
deadnesse
of
our
blockish
and
drowsie
natures
to
a
cherefull
and
fruitfull
performance
of
all
holy
dueties
of
pietie
and
iustice
.
The
second
vse
is
(
by
the
same
helps
and
meanes
)
to
bridle
and
restraine
vs
from
euill
,
and
(
as
it
were
by
certaine
nailes
and
pinnes
,
by
which
sheepeheards
vsed
to
fasten
their
sheepefolde
to
the
ground
)
to
retaine
and
keep
vs
within
the
bosome
of
the
Church
,
and
within
the
bounds
of
faith
,
and
holy
obedience
to
the
commandements
of
God
.
And
the
rather
(
which
is
the
chiefest
commendation
of
all
the
rest
)
because
they
are
the
words
of
eternall
life
,
Iohn
.
6.68
euen
the
words
of
Iesus
Christ
the
great
and
principal
Shepheard
of
our
soules
:
Col.
3.16
.
2.
Pet
.
5.4
.
Eph.
4.11
.
2.
Tim
.
2.15
.
freely
giuen
by
him
to
his
Church
,
together
with
officers
and
Ministers
fit
to
deuide
them
aright
.
This
saying
may
be
fitly
applied
to
these
most
soueraigne
and
holy
sentences
,
which
for
the
most
part
(
by
the
opposition
of
one
member
to
the
other
)
containe
in
them
,
both
a
bridle
to
euill
,
Whence
the
word
Prouerbe
hath
his
beginning
and
a
spurre
to
goodnesse
.
I
call
them
soueraigne
or
ruling
sentences
,
in
respect
of
the
Hebrew
roote
(
or
verbe
)
from
whence
this
word
Prouerbe
doth
spring
,
which
signifieth
to
rule
,
raigne
,
and
beare
dominion
.
The
Patriarches
disdained
,
and
chafed
,
when
they
heard
,
Gen.
37.8
.
that
their
younger
brother
should
be
their
Lord
.
Shalt
thou
indeede
(
say
they
,
vsing
the
very
same
word
in
the
originall
which
is
here
vsed
)
raigne
ouer
vs
?
Or
shalt
thou
haue
dominion
ouer
vs
?
And
they
hated
him
yet
the
more
for
his
dreames
and
for
his
words
.
But
let
vs
not
disdaine
,
but
rather
desire
and
pray
that
these
Prouerbs
may
dwell
and
raigne
in
our
hearts
and
gouerne
our
liues
;
and
not
our
owne
lusts
and
carnall
reason
.
When
the
people
of
Israell
would
haue
made
Gedeon
their
king
,
hee
refused
,
Iudg
.
8.23
.
saying
;
I
will
not
raigne
ouer
you
,
neither
shall
my
child
raigne
ouer
you
,
but
the
Lord
shall
raigne
ouer
you
:
Euen
so
when
Satan
or
any
of
his
instruments
would
perswade
vs
(
as
Ionadab
did
Amnon
)
to
giue
way
to
our
owne
lusts
:
2.
Sam
.
13.4.5
.
let
vs
answere
with
valiant
and
victorious
Gedeon
,
you
shall
not
rule
me
,
nor
leade
mee
captiue
,
but
the
Lord
shall
rule
ouer
me
;
Psal
.
85.8
.
2.
King
.
22.14
.
alwaies
resoluing
with
the
holy
Prophet
to
hearken
what
the
Lord
saith
,
and
with
zealous
and
faithfull
Micaiah
to
speake
nothing
,
but
what
the
Lord
shall
put
into
our
mouth
,
nor
to
doe
any
thing
,
but
what
hee
shall
require
at
our
hands
.
Now
to
haue
the
Lord
rule
ouer
vs
,
and
to
haue
his
word
(
whereof
these
prouerbs
are
an
excellent
part
)
rule
ouer
vs
,
is
all
one
.
For
God
doth
rule
vs
by
his
word
,
and
by
his
spirit
:
and
the
Prophet
praying
that
God
would
feed
(
that
is
,
Micah
7.14
.
instruct
and
gouerne
)
his
people
with
his
rodde
,
doth
teach
the
same
.
These
holy
Prouerbs
then
(
to
returne
from
whence
we
digressed
)
by
the
opposition
of
the
one
member
to
the
other
,
doe
(
for
the
most
part
)
containe
both
a
bridle
to
euill
,
and
a
spur
to
goodnes
;
and
may
fitly
be
referred
to
some
one
commandement
of
the
law
,
or
to
some
one
article
of
the
faith
:
or
at
least
either
to
the
law
or
Gospell
in
generall
.
To
what
commandement
this
Prouerb
belongeth
,
with
the
particular
scope
and
drift
of
it
.
Touching
the
prouerb
contained
in
this
ver
.
though
it
cannot
so
directly
bee
referred
to
any
one
precept
,
as
many
of
the
rest
may
:
yet
it
may
serue
as
a
bridle
to
restraine
pride
;
that
is
,
the
ouer
prizeing
,
and
(
as
it
were
)
the
idolizing
of
our selues
,
forbidden
in
the
first
and
second
commandements
.
Likewise
it
serueth
to
restraine
,
the
abuse
of
such
outward
blessings
,
&
common
gifts
,
as
God
bestoweth
vpon
men
;
by
which
abuse
of
the
creature
,
the
name
of
the
Creator
is
taken
in
vain
,
contrarie
to
the
third
commandement
.
It
may
serue
moreouer
to
restraine
,
the
great
prophanation
of
the
Lords
day
,
which
very
many
(
as
we
shall
heare
anon
)
doe
very
vainely
and
wickedly
mispend
,
by
occasion
of
such
outward
ornaments
as
God
of
his
bountie
bestoweth
vpon
them
.
The
like
might
be
said
touching
the
commandements
of
the
second
table
.
For
this
prouerbe
may
serue
as
a
bridle
to
restraine
the
insolencie
of
them
,
who
by
occasion
of
these
outward
things
are
puffed
vp
in
themselues
,
and
doe
honour
many
whom
they
should
despise
,
and
despise
many
whom
they
ought
to
honour
,
flat
contrary
to
the
fifth
commandement
.
By
the
same
reason
it
may
serue
to
restraine
murther
(
for
onely
by
pride
doth
man
make
contention
,
Prou.
13.10
.
picke
quarrels
,
make
fraies
,
kil
and
shead
blood
)
which
is
forbidden
in
the
sixth
commandement
:
and
adulterie
(
which
many
are
drawn
into
by
a
faire
face
)
forbidden
in
the
seuenth
commandement
:
And
theft
(
which
a
number
commit
to
set
forth
as
they
imagine
,
and
adorne
this
golden
iewel
)
forbidden
in
the
eight
commandement
:
and
lying
(
for
pride
makes
men
giue
more
to
themselues
,
and
some
others
,
Iudg
.
8.28.29
.
and
againe
to
detract
and
take
away
from
some
more
then
is
due
)
forbidden
in
the
ninth
commandement
.
Finally
concupiscence
(
forbidden
in
the
tenth
commandement
)
which
is
set
on
fire
when
beautie
is
had
in
more
admiration
then
piety
and
vertue
,
is
here
restrained
:
and
contrariwise
it
may
serue
very
notablie
,
as
a
spurre
,
to
pietie
,
humilitie
,
meeknesse
,
modestie
,
chastitie
,
iustice
,
truth
,
and
many
other
holie
duties
required
in
the
first
and
second
table
of
the
Law
.
Generally
it
doth
admonish
all
such
as
haue
good
naturall
parts
(
as
they
are
called
)
that
is
to
say
,
wit
,
memory
,
vtterance
,
strength
,
beautie
,
and
the
like
;
or
do
abound
with
outward
things
,
as
riches
,
honor
,
successe
and
other
of
that
kind
:
Or
of
industry
,
as
arte
,
learning
,
experience
,
and
such
things
as
are
gotten
by
studie
,
labour
,
and
trauell
.
This
Prouerbe
(
I
say
)
doth
admonish
all
such
,
to
labour
so
much
the
rather
for
an
answerable
measure
of
spirituall
grace
,
without
which
these
common
gifts
and
endowments
,
do
no
way
grace
and
adorne
them
;
but
rather
disgrace
and
deforme
them
,
and
make
them
more
loathsome
,
and
vglie
in
the
eies
of
God
,
and
of
all
those
whom
hee
hath
enlightened
and
sanctified
with
soundnesse
of
iudgement
,
and
vprightnesse
of
hart
.
The
argument
(
and
as
it
were
the
naile
and
bridle
)
whereby
all
prophane
persons
are
restrained
from
taking
pride
in
outward
things
,
The
logical
Analysis
and
order
obserued
,
in
handling
of
this
Prouerbe
.
and
likewise
the
spur
and
goade
wherewith
they
are
quickened
,
and
pricked
forward
to
labour
,
and
studie
constantly
,
that
their
inward
,
and
spirituall
graces
may
bee
answerable
to
those
common
gifts
and
outward
good
things
which
God
hath
bestowed
vpon
them
;
is
drawne
from
a
similitude
or
comparison
,
which
may
bee
thus
laid
forth
:
If
all
outward
,
common
and
bodily
gifts
,
become
a
prophane
and
vngodly
person
,
no
better
then
a
iewel
of
gold
becommeth
a
swine
,
vpon
whose
snout
it
is
hung
;
then
let
no
such
persons
please
themselues
,
or
take
pride
in
their
wit
,
health
,
strength
,
riches
,
beautie
,
birth
,
or
the
like
outward
,
bodily
,
and
worldly
blessings
;
but
rather
,
labour
,
and
studie
continually
to
decke
,
enrich
and
beautifie
the
inward
and
hidden
man
of
the
heart
,
and
to
make
their
spirituall
and
heauenly
graces
,
answerable
and
sutable
to
their
outward
and
naturall
gifts
and
endowments
.
But
it
is
certaine
(
for
the
mouth
of
the
Lord
hath
spoken
it
,
and
plainely
set
it
downe
in
this
Prouerbe
)
that
none
of
these
things
become
a
prophane
person
,
any
beter
then
a
iewell
of
gold
becommeth
a
swine
vpon
whose
snout
it
is
hung
.
Therefore
let
no
meere
naturall
man
,
or
prophane
&
carnall
person
,
take
pride
in
any
such
thing
,
but
rather
bee
humbled
,
and
feare
,
and
labour
daily
to
adorne
and
beautifie
their
soules
,
and
enrich
themselues
with
an
answerable
measure
of
spirituall
and
heauenly
graces
,
by
an
holy
vse
of
all
good
meanes
(
as
hearing
,
reading
,
praying
,
conferring
and
the
like
)
which
God
hath
appointed
for
that
purpose
.
But
what
?
(
may
some
say
)
is
it
lawfull
for
them
that
be
regenerate
,
and
spirituall
persons
,
and
are
endued
with
the
gift
,
The
regenerate
neither
doe
,
nor
can
place
their
delight
in
such
things
.
and
grace
of
discretion
,
to
take
pride
in
such
things
?
I
answere
that
it
is
not
lawfull
for
any
to
take
pride
in
these
things
,
because
it
is
not
lawfull
for
any
to
sinne
:
As
touching
those
that
be
spirituall
,
and
truely
regenerate
,
as
it
is
not
lawfull
,
so
it
is
not
possible
;
for
if
their
chiefe
glory
and
delight
bee
in
such
things
,
they
are
not
spirituall
but
carnall
.
I
grant
that
being
(
for
a
time
)
left
to
themselues
,
or
giuen
ouer
to
Satan
(
as
holy
Dauid
,
1.
Chron
.
21.1.2
&c.
2.
Chron
.
32.31
.
Psal
.
1.2
.
and
godly
Hezekias
were
)
they
may
be
tickled
with
vain
glory
,
and
puffed
vp
with
pride
by
reason
of
these
things
:
Otherwise
their
maine
delight
is
in
the
law
of
the
Lord
,
&
4.6
.
Luk
.
10.20
.
&
2.
Pet
.
1.10
.
and
in
the
euidence
of
his
loue
,
and
assurance
of
their
election
to
eternall
life
.
Wherefore
though
Gods
children
ought
to
be
thankfull
for
such
things
,
and
take
comfort
in
them
,
as
pledges
and
testimonies
of
the
loue
of
their
heauenly
Father
:
yea
and
are
sometime
drawne
away
(
by
the
law
of
their
members
,
Rom.
7.23
.
rebelling
against
the
law
of
their
minds
)
to
glory
and
ioy
in
these
things
more
then
is
meet
:
yet
euen
when
they
sleepe
,
Cant
5.2
.
Mat
.
6.21
.
Rom.
7.22
their
hearts
are
awake
,
their
minds
are
in
heauen
,
where
their
treasure
is
,
and
they
delight
in
the
law
of
God
concerning
the
inner
man
.
But
(
to
come
to
the
points
to
bee
noted
)
let
vs
first
consider
the
meaning
of
the
words
themselues
,
The
parts
of
this
text
.
with
the
answering
of
some
such
questions
,
and
doubts
,
as
may
arise
from
them
.
And
secondly
let
vs
obserue
and
note
some
of
the
profits
,
and
vses
as
may
bee
gathered
from
this
prouerbe
so
cleared
and
expounded
:
The
interpretation
of
the
word
and
the
answering
of
som
doubts
arising
from
them
.
As
a
Iewell
of
gold
in
a
swines
snout
,
that
is
to
say
,
as
any
outward
ornament
of
gold
,
pearle
,
pretious
stone
,
or
any
other
costly
,
rich
and
curious
thing
,
bestowed
vpon
a
swine
,
or
hung
vpon
the
snout
of
a
hogge
is
most
absurd
,
ridiculous
,
and
vnseemely
,
and
doth
no
way
become
him
,
or
hinder
him
from
wallowing
in
the
mire
(
for
hee
will
wallow
neuer
the
lesse
,
yea
perhaps
the
more
to
rub
it
of
)
but
is
rather
spoiled
,
lost
,
and
quite
cast
away
vpon
him
:
Euen
so
are
beautie
,
wit
,
strength
,
birth
,
portion
,
good
education
,
and
the
like
,
bestowed
vpon
prophane
men
(
in
true
iudgement
)
absurd
,
ridiculous
,
and
vnseemely
,
and
doe
no
way
become
them
,
or
hinder
thē
from
tumbling
in
worldlinesse
,
and
voluptuousnesse
,
and
wallowing
in
the
mire
,
&
puddle
of
their
sins
.
(
for
they
will
wallow
neuer
the
lesse
,
yea
much
the
more
as
shall
be
shewed
anon
by
occasion
of
these
things
)
but
are
rather
quite
spoyled
,
vtterly
lost
,
and
cleane
cast
away
vpon
them
.
A
woman
that
lacketh
discretion
.
]
That
is
,
refractary
,
auerse
and
opposite
,
to
the
sound
aduice
,
and
wholesome
counsell
of
her
reuerend
parents
,
religious
friends
,
or
louing
husband
:
One
(
as
may
be
gathered
by
the
proper
signification
of
the
Hebrew
word
)
that
doth
not
relish
,
or
sauour
such
things
,
but
rather
esteeme
them
as
things
vnsauorie
,
and
loathsome
to
her
taste
.
For
as
hee
that
is
sicke
of
a
feuer
,
or
commeth
lately
from
some
great
feast
,
cannot
taste
his
drinke
though
it
bee
neuer
so
good
,
nor
rellish
his
meate
,
though
it
be
neuer
so
daintie
.
(
for
as
it
is
said
in
another
Prouerbe
:
Pro
.
27.7
.
Hee
that
is
full
despiseth
an
honie
combe
)
euen
so
,
shee
being
sicke
of
selfe-loue
,
and
full
of
pride
and
selfe-liking
,
cannot
brooke
,
or
abide
any
godly
counsell
,
and
wholesome
admonition
,
how
milde
,
and
louing
soeuer
it
be
;
much
like
an
impatient
,
and
disordered
patient
,
who
being
dangerously
sicke
and
diseased
in
his
body
,
maketh
his
sicknesse
much
more
desperate
,
by
reiecting
the
counsell
,
and
aduice
of
the
discreet
,
1.
Question
why
beauty
is
put
for
all
outward
blessings
.
Gen.
12.15
.
and
learned
Phisition
.
Here
if
any
shall
say
,
why
is
beauty
(
being
one
of
the
least
)
put
for
all
other
outward
blessings
?
I
answere
;
first
,
because
it
is
generally
more
admired
,
marked
,
and
spoken
of
by
the
greatest
part
of
men
and
women
in
the
world
(
at
least
in
their
yong
,
and
youthfull
daies
)
then
any
other
outward
ornament
.
Secondly
,
it
is
not
a
thing
concealed
,
as
strength
,
which
is
not
knowne
till
it
bee
tried
,
or
as
learning
,
which
lieth
hid
in
the
brest
till
it
bee
shewed
;
or
as
riches
,
which
lieth
hid
in
the
chest
till
it
come
to
light
;
but
is
obuious
,
and
open
,
Gen.
39.7
.
to
the
view
and
eyes
of
all
,
which
maketh
all
(
especially
the
vnchast
,
and
vndiscreet
)
to
gaze
at
it
,
and
talke
of
it
,
and
them
that
haue
it
to
take
the
more
pride
and
delight
in
it
.
2.
Question
why
this
prouerbe
is
vsed
of
the
woman
.
Againe
,
if
it
bee
demanded
,
why
this
prouerbe
is
vsed
of
the
woman
rather
then
of
the
man
,
seeing
pride
is
as
deepely
rooted
in
the
man
as
in
the
woman
,
and
seeing
the
holy
Ghost
(
for
the
most
part
)
both
in
this
book
,
and
throughout
the
scriptures
doth
put
the
man
for
both
sexes
,
woman
and
man
?
I
answere
,
first
,
because
(
in
common
account
)
beautie
,
and
fairenesse
of
face
is
more
admired
,
marked
,
and
talked
of
,
being
bestowed
vpon
a
woman
,
then
when
it
is
bestowed
vpon
a
man
,
who
is
rather
admired
for
his
strength
,
wisdome
,
1.
Sam
.
17.42
.
and
courage
,
then
for
his
beautie
,
and
faire
complexion
.
Secondly
,
because
although
both
sexes
(
by
reason
of
that
corruption
which
is
common
to
them
both
)
be
louers
of
themselues
,
and
of
these
outward
gifts
,
more
then
of
God
the
fountaine
and
giuer
of
them
;
yet
of
the
two
(
as
both
Scripture
and
experience
teach
)
the
woman
is
more
fraile
and
weake
that
way
,
2.
Pet
.
3.7
.
and
readier
to
take
pride
in
her
beautie
and
fairenesse
then
the
man
;
whose
credit
and
commendation
(
as
hath
bin
said
)
standeth
rather
in
the
strength
of
his
bodie
,
Iudg
.
8.20.21
.
and
courage
of
his
minde
,
then
in
the
beautie
and
fairenesse
of
his
face
.
If
it
be
demanded
,
3.
Question
.
whether
beautie
be
in
it selfe
a
blessing
or
no
?
whether
beautie
in
it selfe
be
not
a
blessing
,
and
to
be
reckoned
among
the
benefits
and
gifts
which
God
bestoweth
vpon
men
?
I
answere
,
yes
,
it
is
an
outward
&
bodily
blessing
,
as
health
,
strength
,
riches
,
and
other
things
of
that
kind
are
,
though
farre
inferiour
to
them
,
being
neither
so
necessarie
for
the
comfort
of
mans
life
,
nor
so
auailable
to
the
performance
of
the
duties
of
Christianitie
,
and
of
our
seuerall
callings
:
yet
a
blessing
and
an
ornament
,
which
God
bestoweth
,
both
vpon
men
and
women
,
for
good
and
holy
purposes
.
The
diuine
beautie
of
Moses
,
was
a
speciall
motiue
,
Exod
.
2.2
.
Act.
7.20
.
to
cause
his
mother
so
carefully
to
conceale
,
and
hide
him
as
long
as
shee
could
(
euen
three
moneths
together
)
and
afterwards
to
moue
Thermutis
(
as
Iosephus
calleth
her
)
Pharaohs
daughter
,
the
rather
to
pity
him
and
prouide
for
him
,
and
(
by
the
ouerruling
of
Gods
most
wise
and
gratious
prouidence
)
to
put
him
againe
into
the
bosome
of
his
owne
mother
to
giue
him
sucke
.
So
likewise
(
among
women
)
the
beauty
of
Ester
was
a
speciall
meanes
to
prefer
her
to
be
wife
to
Assuerus
,
Ester
2.7.8
.
&c.
that
great
and
mighty
Monarch
of
Persia
,
and
consequently
a
gratious
instrument
of
that
great
deliuerance
and
preseruation
of
the
whole
Church
,
from
the
bloody
designes
of
wicked
Hamon
,
together
with
the
ruine
of
him
,
and
his
whole
familie
,
and
of
all
that
cursed
nation
,
who
were
prepared
to
make
a
massacre
of
the
people
of
God
.
Gen.
39.6.7.20
.
Psal
.
105.18
.
2.
Sam
.
13.1.2.3.4
.
&c
And
though
Iosephs
faire
face
were
an
occasion
of
his
commitment
to
that
foule
prison
,
in
which
(
as
it
is
said
)
the
iron
entred
into
his
soule
;
and
Tamars
beautie
were
an
occasion
first
of
filthie
incest
,
and
after
of
cruell
bloodshed
and
murther
:
yet
that
is
no
dispraise
to
this
ornament
of
beautie
,
which
God
in
his
wisedome
,
and
of
his
bountie
bestowed
vpon
them
.
For
although
the
best
outward
gifts
,
and
blessings
of
God
bee
by
the
sonnes
and
daughters
of
Belial
abused
(
as
the
high
and
holy
priesthod
was
by
Elyes
sonnes
)
yet
they
are
notwithstanding
to
bee
accounted
good
in
their
owne
nature
,
1.
Sam
.
2.12.22
.
as
comming
from
God
,
and
giuen
of
him
for
very
good
and
holy
purposes
,
as
in
the
examples
before
aleaged
,
and
in
diuers
others
may
euidently
appeare
.
For
by
the
former
,
that
is
,
by
the
beautie
of
Ioseph
,
which
was
accidentally
an
occasion
of
his
commitment
,
and
consequently
of
his
preferment
(
for
if
he
had
not
bin
prisoner
in
that
place
,
Pharaohs
butler
could
not
haue
had
knowledge
of
his
gift
,
and
commended
him
to
the
King
.
)
God
made
way
for
the
manifestation
of
his
mercy
,
and
goodnesse
;
in
preseruing
of
Iacobs
family
,
and
posterity
,
that
is
to
say
,
of
the
the
whole
,
and
onely
visible
Church
of
God
,
at
that
time
remaining
in
the
world
;
and
by
the
other
,
(
that
is
by
the
beautie
of
Tamar
,
which
was
the
occasion
of
Ammons
incest
,
and
after
of
his
being
murthered
by
his
brother
Absolon
)
God
made
way
for
the
manifestation
of
his
truth
,
and
iustice
,
in
that
he
punished
the
adulterie
,
and
murther
committed
by
Dauid
,
as
he
had
threatned
by
the
Prophet
Nathan
;
2.
Sam
.
12.11.12
.
&c.
If
any
say
that
by
the
same
reason
sinne
it selfe
,
may
be
counted
a
blessing
of
God
,
seeing
he
turneth
it
to
the
good
of
his
chosen
:
1.
Cor
.
4.6
Psal
.
76.10
I
answere
the
cause
is
nothing
like
,
For
although
hee
who
in
the
beginning
commanded
light
to
shine
out
of
darkenesse
;
both
can
,
and
will
turne
the
rage
of
man
to
his
praise
(
as
hee
did
the
rage
of
Zenacharib
)
and
cause
all
things
to
worke
together
2.
King
.
19.28
.
for
the
best
to
them
that
loue
him
:
yet
it
is
to
bee
considered
,
Rom.
8.28
.
Gal.
5.19
.
Iohn
.
8.41.44
.
that
sinne
is
a
fruit
of
the
flesh
and
worke
of
the
diuell
;
but
beautie
is
the
creature
,
and
workmanship
of
God
:
Exod
.
4.11
1.
Ioh
.
3.4
.
Numb
.
22.30
.
sin
is
a
spirituall
defection
,
and
swaruing
from
his
law
;
which
hee
willingly
permitteth
(
as
he
did
in
Balaam
)
because
(
such
is
the
infinitenesse
of
his
wisedome
,
power
,
Gen.
7.31
.
Prou.
16.4
and
goodnesse
)
that
hee
can
turne
it
to
the
glory
of
his
name
,
and
good
of
his
Saints
:
Beautie
is
a
bodily
perfection
,
which
hee
powerfully
worketh
(
as
hee
doth
all
other
ornaments
of
the
body
,
and
mind
of
man
)
for
the
verie
same
gratious
and
holy
ends
.
The
skilfull
Physition
maketh
a
wholesome
medicine
of
the
vipers
flesh
:
shall
we
therefore
compare
the
venimous
viper
with
the
sweet
violet
;
or
any
other
fragrant
flower
,
and
wholsome
hearbe
of
the
earth
?
or
with
any
cleane
creature
which
God
hath
made
both
for
meate
,
and
medicine
?
The
only
wise
and
most
good
God
,
caused
the
violent
passion
,
and
vnchast
affection
of
Potiphars
wife
,
to
turne
to
the
good
of
his
Church
,
and
children
:
shall
wee
therefore
compare
her
brutish
lust
with
Iosephs
beautie
?
or
her
foule
heart
(
set
on
fire
of
hell
)
with
his
faire
face
giuen
him
(
as
it
is
said
of
Moses
)
from
heauen
?
Iam
.
3.6
.
Act.
7.20
Shall
we
compare
the
diuellish
enuie
of
the
Patriarchs
;
Gen.
37.6.10
.
&
18.19.20
.
&c.
&
.
45.5.6
.
&
50.20
.
with
the
doue-like
simplicitie
,
and
innocency
of
Ioseph
,
because
God
turned
the
one
to
good
,
as
well
as
the
other
?
But
I
proceed
to
the
next
.
4.
Question
how
that
may
bee
counted
vncomely
and
cast
away
which
God
giueth
?
It
may
further
bee
demanded
,
how
that
which
is
good
in
it selfe
,
and
giuen
by
the
holy
hand
of
God
,
onely
wise
,
and
good
,
can
bee
counted
vncomely
to
them
that
haue
it
,
and
as
it
were
cast
away
vpon
them
?
I
answere
,
it
cannot
bee
said
to
bee
vncomely
,
either
in
respect
of
the
thing
it selfe
,
which
is
Gods
workmanship
,
or
ill
bestowed
,
in
respect
of
God
the
giuer
of
it
,
who
hath
(
as
hath
been
shewed
)
his
owne
gratious
end
and
purpose
therein
,
whether
it
bee
for
mercy
,
or
iudgement
,
comfort
or
correction
;
Deut
.
32.6
but
onely
in
respect
of
such
prophane
,
vnthankfull
and
foolish
persons
as
receiue
them
,
who
do
not
vse
it
(
as
they
ought
)
to
the
glory
of
God
,
and
good
of
his
Church
,
but
rather
abuse
it
to
the
dishonour
of
God
that
gaue
it
,
and
to
the
hurt
both
of
themselues
,
and
other
men
,
matching
it
with
such
ill
properties
and
qualities
,
as
make
it
lesse
gracefull
in
the
eies
of
the
beholders
therof
.
Luk
.
15.12.13.20
.
The
portion
which
the
father
of
the
prodigall
child
gaue
vnto
him
,
was
doubtles
a
liberall
portion
,
and
the
mony
hee
put
into
his
purse
was
good
money
,
and
yet
because
hee
spent
it
riotously
vpon
bawdes
,
and
harlots
,
it
may
bee
said
to
bee
ill
bestowed
,
and
after
a
sort
cast
away
vpon
him
.
The
like
may
be
said
of
those
portions
of
outward
things
which
God
the
father
of
heauen
be
stoweth
vpon
such
carelesse
,
and
gracelesse
children
.
There
remaineth
yet
an
other
question
,
which
is
,
whether
no
reuerence
at
all
be
to
be
giuen
men
,
in
respect
of
such
outward
gifts
and
ornaments
?
but
of
this
point
wee
shall
haue
occasion
to
speake
afterwards
;
and
therefore
I
forbeare
to
speake
of
it
in
this
place
.
So
much
then
touching
the
sum
,
and
meaning
of
this
prouerbe
,
and
of
the
doubts
arising
from
thence
.
4.
Profits
and
vses
of
holy
Scripture
.
2.
Tim
.
3.16.17
.
Now
let
vs
obserue
some
of
the
profits
and
vses
arising
hereof
.
The
whole
Scripture
(
saith
Paul
)
is
giuen
by
inspiration
of
God
,
and
is
profitable
to
teach
to
connince
,
to
correct
,
and
to
instruct
in
righteousnesse
,
that
the
man
of
God
may
be
absolute
,
being
made
persect
to
all
good
workes
:
That
is
,
that
(
chiefly
)
the
Minister
of
whom
most
is
required
,
may
bee
throughly
furnished
(
both
for
life
and
doctrine
)
to
all
the
works
of
his
ministrie
.
Out
of
which
words
we
may
obserue
foure
profits
&
vses
of
the
holy
Scripture
,
that
is
to
say
,
doctrine
,
confutation
,
correction
and
instruction
:
wherof
the
two
former
serue
to
enlighten
the
mind
,
&
to
informe
,
&
rectifie
the
iudgement
and
vnderstanding
in
the
sound
knowledge
of
the
truth
;
and
the
two
latter
to
reforme
,
direct
and
quicken
the
will
and
affections
to
the
true
faith
,
feare
,
loue
,
&
holy
obedience
of
the
same
.
For
there
are
vsually
in
all
assemblies
foure
sorts
of
hearers
,
wherof
some
are
ignorant
not
knowing
the
truth
,
and
had
need
to
be
taught
with
words
of
wholesome
doctrine
:
Tit
.
1.7
.
others
are
enwrapped
,
and
entangled
in
some
errour
,
these
must
be
confuted
,
and
conuinced
by
the
word
of
truth
.
Againe
,
some
though
they
know
the
truth
in
a
good
measure
,
and
be
not
entangled
with
any
dangerous
errour
contrarie
to
the
wholsome
doctrine
they
haue
receiued
;
yet
they
are
led
captiue
,
and
giue
themselues
ouer
to
the
seruice
of
some
sinne
,
one
or
other
,
(
yea
commonly
more
then
one
)
these
must
be
corrected
and
reproued
:
Others
though
they
both
know
the
truth
,
and
bee
free
from
any
dangerous
errour
,
neither
bee
inthralled
to
any
scandalous
vice
,
or
raigning
sin
;
yet
they
are
dull
,
and
defectiue
,
heauie
and
forgetfull
,
weake
hearted
,
and
slowhanded
,
in
the
performing
of
good
and
holy
duties
;
these
must
be
instructed
,
exhorted
,
admonished
,
encouraged
and
comforted
,
to
the
further
strengthening
of
their
faith
,
and
quickening
of
their
obedience
.
And
in
very
deed
,
there
is
no
congregation
vpon
earth
,
but
there
are
som
(
more
or
lesse
)
of
all
these
sorts
:
Nay
(
which
is
more
)
there
is
not
any
one
man
in
the
world
so
learned
,
but
hee
may
be
,
1.
Cor
.
13.9
yea
,
and
is
ignorant
of
some
thing
;
nor
so
sound
,
and
orthodox
but
hee
may
erre
in
some
points
of
diuinitie
;
nor
so
holy
but
hee
is
tainted
(
though
not
in
the
like
degree
and
measure
that
others
are
)
with
many
sinnes
:
nor
so
forward-zealous
and
couragious
,
but
in
diuers
things
(
especially
at
some
time
)
he
doth
stand
in
need
of
comfort
,
quickening
,
and
encouragement
.
To
come
therefore
to
lay
forth
some
of
the
vses
and
profits
of
this
present
prouerbe
.
The
vses
and
profits
of
this
prouerbe
.
The
first
and
principall
is
for
doctrine
,
and
information
of
our
iudgements
.
For
here
wee
are
taught
(
as
hath
been
shewed
before
and
can
neuer
be
spoken
sufficiently
)
that
all
worldly
blessings
,
All
outward
and
common
gifts
lost
where
grace
is
lacking
.
and
common
gifts
,
both
of
nature
,
art
,
industrie
,
and
outward
things
,
are
vncomely
,
ill
bestowed
,
and
euen
cast
away
,
and
lost
vpon
that
man
,
or
woman
whosoeuer
,
that
is
not
truely
religious
,
in
whose
heart
the
vnfaigned
faith
,
and
feare
of
God
is
not
soundly
planted
,
and
in
whose
life
the
loue
of
God
,
his
word
,
and
seruants
doth
not
(
at
least
in
some
competent
measure
and
degree
)
shine
forth
and
shew
it selfe
.
The
truth
of
this
doctrine
is
cleere
,
and
euident
by
the
text
it selfe
,
and
by
other
texts
of
Scripture
,
and
namely
,
by
other
prouerbs
tending
to
the
same
purpose
.
For
that
which
he
saith
here
of
beauty
,
he
saith
in
another
place
of
honor
,
As
the
snow
in
summer
,
Pro
.
26.7
.
&
raine
in
haruest
are
vnseasonable
:
So
is
honour
vnseemely
for
a
foole
:
that
is
,
for
a
profane
person
,
man
or
woman
that
wanteth
godly
wisedom
,
and
discretion
:
And
in
another
place
of
riches
and
ability
.
Wherefore
is
there
a
price
in
the
hand
of
a
foole
,
Pro
.
17.16
.
to
get
wisedome
,
seeing
hee
hath
not
a
heart
?
as
though
he
should
say
,
it
is
to
no
purpose
in
the
world
,
no
abundance
will
doe
him
good
,
all
outward
helpes
and
meanes
are
cast
away
vpon
him
.
And
in
another
place
it
is
said
of
beautie
it selfe
;
Fanour
is
deceitfull
(
or
fickle
)
and
beauty
is
vaine
(
or
vanity
)
but
a
woman
fearing
the
Lord
,
Pro
.
31.30
.
she
shal
be
praised
.
As
if
he
should
say
,
a
faire
face
(
or
person
)
without
the
feare
of
God
is
nothing
worth
,
yea
it
is
a
dangerous
allurement
to
vanitie
and
finne
.
But
because
this
holy
truth
is
so
hardly
beaten
into
mens
heads
,
or
at
least
effectually
grauen
and
written
in
their
hearts
.
I
will
further
strengthen
it
by
other
testimonies
of
holy
Scripture
,
All
things
without
the
feare
of
God
are
vaine
and
hurtfull
;
therefore
beautie
.
and
reasons
grounded
thereupon
.
And
first
of
all
let
vs
consider
what
the
wise
man
teacheth
vs
in
that
excellent
book
of
his
which
is
called
the
Preacher
;
that
is
to
say
,
that
all
things
in
the
world
are
vain
where
the
feare
of
God
is
wanting
,
which
is
in
effect
the
summe
,
and
substance
of
that
heauenly
treatise
:
namely
,
that
learning
,
pleasure
,
riches
,
Eccl.
1.1.2.3
.
&c.
honour
and
the
like
,
without
the
true
and
vnfaigned
feare
of
God
,
are
nothing
els
but
most
vaine
vanity
and
vexation
of
mind
,
as
may
appeare
by
comparing
the
former
part
of
the
booke
comprehended
in
the
eleuen
first
chapters
,
and
the
most
part
of
the
twelfth
;
with
the
conclusion
and
shutting
vp
of
the
whole
contained
in
the
end
of
the
twelfth
chapter
.
For
hauing
shewed
the
vanitie
,
and
vexation
that
is
in
studie
and
learning
,
in
pleasures
and
delights
,
in
riches
and
preferment
,
in
youth
and
old
age
,
he
maketh
his
conclusion
by
way
of
preuention
,
or
meeting
with
that
which
might
bee
obiected
to
him
,
or
demanded
of
him
,
which
in
effect
is
thus
much
:
If
this
be
so
that
all
these
things
(
that
is
to
say
,
studie
,
learning
,
pleasure
,
riches
,
honour
,
youth
and
age
)
be
full
of
vanitie
,
and
vexation
of
spirit
,
what
shall
men
do
?
what
course
shal
they
take
?
or
wherin
shall
they
looke
to
finde
any
true
comfort
and
contentment
of
mind
?
To
this
the
wise
man
maketh
answere
;
Heare
the
end
of
all
(
or
the
conclusion
of
the
whole
matter
,
or
as
others
translate
it
to
the
same
effect
,
this
is
the
summe
and
short
of
the
matter
,
when
wee
haue
heard
and
spoken
all
that
can
be
said
)
Feare
God
,
Psal
.
1.2
.
&
119.2
.
Heb
.
13.18
and
keepe
his
commandements
.
(
that
is
to
say
,
let
it
bee
thy
continuall
request
to
God
,
make
it
thy
daily
studie
,
labour
and
endeauour
to
the
vttermost
of
thy
power
to
abstaine
from
euill
,
and
do
good
,
to
exercise
thy selfe
in
duties
of
religion
,
&
mercy
,
or
in
the
works
and
labours
of
thy
lawfull
and
honest
calling
.
)
For
this
is
the
whole
dutie
of
man
,
or
(
as
Trem
.
Cap.
12.2.13
.
and
Iunius
translate
it
)
This
is
the
whole
,
or
all
of
a
man
:
That
is
to
say
,
this
is
the
maine
(
and
in
a
manner
)
the
onely
thing
wherin
the
whole
man
ought
wholly
,
and
throughly
to
occupie
,
and
exercise
himselfe
all
the
daies
of
his
life
,
and
whereun
to
hee
ought
to
referre
all
his
studies
,
labours
,
delights
,
riches
and
honours
,
with
whatsoeuer
hee
possesseth
,
doth
,
or
endureth
in
the
daies
of
his
vanitie
.
For
(
as
hee
signifieth
in
the
very
last
words
of
that
booke
)
none
of
these
things
will
hould
water
,
beare
waight
,
or
stand
vs
in
any
stead
,
but
rather
be
heauie
witnesses
against
vs
,
in
the
dreadfull
day
of
reckoning
(
which
draweth
so
fast
on
)
sauing
onely
the
holy
feare
of
God
,
and
the
vnseparable
companions
therof
which
are
principally
a
true
and
liuely
faith
(
being
as
the
root
and
fountaine
of
all
religious
worship
both
inward
and
outward
)
with
an
answerable
care
and
endeanour
,
Act.
24.16
.
to
haue
a
cleere
conscience
both
towards
God
,
and
towards
men
,
alwaies
,
and
in
all
things
,
as
the
fruit
,
and
streame
proceeding
from
thence
.
This
the
wise
man
insinuateth
when
he
saith
,
Vers
.
14.
God
will
bring
euery
worke
into
iudgement
,
with
euery
secret
thing
,
whether
it
be
good
or
euill
.
Now
if
all
outward
things
,
and
common
gifts
(
where
the
feare
of
God
is
wanting
)
bee
vaine
,
and
hurtfull
,
then
beautie
and
the
like
must
needs
come
vnder
that
account
;
and
if
all
men
and
women
in
the
world
(
euen
Kings
and
Queenes
)
who
want
this
heauenly
wisedome
,
and
discretion
,
bee
vaine
and
miserable
,
how
can
the
faire
and
beautiful
who
are
destitute
of
it
be
exempted
?
Againe
,
No
outward
thing
separated
from
piety
,
is
comely
,
therefore
beautie
is
not
.
if
outward
things
make
any
person
comely
and
amiable
(
to
their
comfort
)
they
must
make
them
so
,
either
in
the
eies
of
God
himselfe
,
or
in
the
eyes
of
the
children
of
God
,
but
they
doe
it
not
in
the
eyes
of
either
of
these
:
for
touching
God
himselfe
,
wee
know
that
such
things
doe
not
grace
men
and
women
in
his
eyes
;
who
abhorreth
all
prophane
and
vngodly
persons
,
with
their
very
best
actions
,
and
exercises
,
Pro
.
15.8
.
in
so
much
that
(
as
Salomon
saith
)
The
sacrifice
of
the
wicked
is
an
abomination
to
the
Lord
.
If
the
Lord
abhor
the
holy
duties
which
himselfe
requireth
,
being
performed
by
such
,
how
can
he
delight
in
such
outward
ornaments
,
as
make
vs
no
way
(
as
the
Gospell
saith
of
meate
)
more
or
lesse
acceptable
to
him
?
Iob
10.4
.
Hath
God
carnall
eyes
,
or
doth
hee
see
as
a
man
seeth
?
No
:
hee
telleth
his
seruant
Samuel
,
1.
Sam
.
16.7
.
2.
Pet
.
3.4
.
That
man
looketh
on
the
outward
appearance
,
but
the
Lord
looketh
on
the
heart
:
and
Peter
(
by
the
spirit
of
God
)
telleth
Christian
wiues
,
that
God
esteemeth
most
of
the
inward
beautie
of
the
mind
.
It
was
not
(
as
hee
sheweth
in
the
words
following
)
the
outward
beautie
of
Sarah
,
Rachel
,
Rebecea
,
and
Abigail
,
that
made
the
Lord
in
loue
with
them
,
and
the
spirit
of
God
to
record
their
praises
,
but
the
piety
,
modesty
,
chastity
,
wisedome
,
huswifery
,
and
other
spirituall
graces
,
which
hee
had
bestowed
vpon
them
.
Psa
.
145.10
Therefore
let
none
be
so
foolish
as
to
thinke
that
God
delighteth
any
whit
the
more
in
them
,
for
those
outward
ornaments
which
he
hath
bestowed
vpon
them
.
Now
concerning
the
children
of
God
,
they
desire
to
bee
like
their
heauenly
father
,
Matth
.
5.28
.
and
to
bee
(
in
their
measure
and
degree
)
perfect
,
as
he
is
perfect
,
and
doe
loue
those
whom
hee
loueth
,
Psal
.
97.10
&
139.21.22
.
and
hate
those
whom
he
hateth
,
O
ye
that
loue
the
Lord
(
saith
the
Prophet
)
hate
euill
;
Pro
.
6.16.27
.
hate
both
sinne
and
(
in
respect
of
their
sinne
)
sinners
.
For
as
the
Lord
doth
abhorre
the
proud
in
hart
(
notwithstanding
his
faire
face
)
so
do
such
as
be
the
Lords
.
Psal
.
15.4
.
In
whose
eyes
(
as
the
Prophet
saith
)
a
vild
person
is
despised
.
Dauid
was
a
man
,
2.
Sam
.
11.2.3
.
and
sometimes
(
as
a
naturall
man
)
was
caught
with
this
bait
of
beauty
:
but
being
a
man
according
to
Gods
owne
minde
,
Psal
.
119.9
and
directing
his
actions
and
affections
by
the
word
and
spirit
of
God
,
he
was
farre
more
enamoured
with
the
pietie
&
wisdome
of
Abigail
,
appearing
in
her
speech
,
1.
Sam
.
25.32.33
.
then
with
the
beauty
and
comelines
of
her
person
.
Seeing
then
that
beautie
without
pietie
commendeth
vs
not
,
either
to
the
Lord
,
or
to
his
Saints
,
in
whose
eyes
are
they
faire
and
comely
that
feare
not
God
.
For
if
the
Lord
doe
loath
them
,
and
the
godly
,
wise
,
and
religious
abhorre
them
,
none
but
such
prophane
ones
as
themselues
bee
,
doe
admire
,
and
dote
vpon
them
;
not
for
any
grace
that
is
in
their
hearts
,
or
for
any
vertue
that
shineth
in
their
liues
,
but
only
for
the
iewell
of
gold
,
that
hangeth
on
their
snout
.
Besides
,
the
truth
of
this
point
may
appeare
,
Profane
persons
defile
,
and
(
as
it
were
)
bemire
such
things
,
therefore
they
become
them
not
.
Tit
.
1.15
.
because
such
persons
as
lack
this
discretion
that
Salomon
speaketh
of
,
doe
most
notably
abuse
all
the
good
gifts
of
God
,
to
the
dishonour
of
God
,
and
to
the
hurt
and
ruine
both
of
themselues
and
others
.
For
as
to
the
pure
al
things
are
pure
,
so
to
them
that
are
defiled
and
vnbeleeuing
,
is
nothing
pure
,
but
euen
their
mind
and
conscience
is
defiled
.
Pro
.
26.9
.
Salomon
saith
,
As
a
thorn
comming
into
the
hands
of
a
drunkard
,
so
is
a
parable
in
the
mouth
of
a
foole
:
That
is
to
say
,
hee
maketh
no
better
vse
of
good
words
;
then
a
drunken
man
doth
of
a
bush
of
thornes
;
wherewith
(
the
wine
being
in
and
the
witout
)
hee
hurteth
himselfe
,
and
other
men
.
Luk
.
4.23
.
Thus
they
of
Nazareth
abused
the
Prouerbe
(
Physition
heale
thy selfe
)
to
the
reproach
and
dishonor
of
our
Sauiour
Christ
.
If
the
poyson
of
prophanenesse
bee
so
strong
that
it
corrupteth
such
diuine
&
holy
sentences
;
how
can
such
meere
humane
&
common
gifts
be
free
from
the
infection
thereof
?
Our
English
prouerb
tendeth
to
the
same
purpose
,
which
saith
,
that
learning
in
the
breast
of
a
bad
man
,
is
as
a
sword
in
the
hand
of
a
madde
man
.
And
experience
sheweth
that
no
outward
gift
is
more
commonly
abused
by
men
and
women
,
to
wantonnesse
and
vncleanenesse
(
as
it
were
to
wallowing
in
the
mire
)
then
this
gift
of
beautie
is
.
1.
Sam
.
27.8.9.10
.
&c
The
like
may
bee
said
of
strength
which
makes
a
prophane
man
more
prone
to
challenge
,
and
fight
with
others
;
and
of
birth
,
riches
,
authoritie
and
the
like
,
which
make
men
more
proud
,
1.
Sam
.
25.10
.
2.
Sam
.
13.4
.
1.
King
.
21.7
.
2.
Sam
.
11.4
.
Mark
.
6.17
Est.
3.5.6
.
Matth
.
2.8.16
.
insolent
,
and
vitious
,
more
bould
to
sinne
,
sweare
,
and
oppresse
,
to
play
the
Lion
in
crueltie
,
the
Foxe
in
subtiltie
,
and
the
Swine
in
vncleanenesse
;
as
both
the
daily
experience
of
the
world
,
and
manifold
examples
of
the
word
doe
plainely
proue
.
How
then
can
these
things
be
comely
to
such
as
doe
thus
abuse
them
?
Yea
rather
how
are
they
not
(
in
respect
of
men
)
vtterly
lost
;
and
(
as
it
were
)
quite
cast
away
vpon
them
?
Moreouer
,
as
such
vndiscreet
and
prophane
persons
,
Outward
things
where
grace
wanteth
,
brings
grieuous
iudgements
;
therefore
not
to
be
gloried
in
.
do
(
through
their
follie
)
abuse
such
outward
gifts
as
occasions
and
instruments
of
sinning
against
God
and
their
brethren
;
So
doth
God
in
his
iust
and
righteous
iudgement
(
the
rather
in
respect
of
their
great
ingratitude
)
vse
them
as
meanes
and
instruments
of
their
plagues
and
punishments
.
There
is
(
saith
Salomon
)
an
euill
sicknesse
that
I
haue
seene
vnder
the
sun
,
Eccl.
5.12
.
to
wit
,
riches
are
reserued
to
the
owners
thereof
for
their
hurt
.
This
is
euident
in
Nabal
,
1.
Sam
.
25.7.10.14.15.37.38
.
whose
riches
being
not
rightly
vsed
,
to
the
reliefe
and
succour
of
religious
and
worthy
men
(
who
had
deserued
wel
,
both
of
himselfe
and
the
whole
state
wherein
they
liued
)
turned
to
his
great
hurt
and
losse
;
not
of
his
reputation
onely
,
but
also
of
his
life
.
For
although
Dauid
by
the
gratious
prouidence
of
Almightie
God
,
and
by
the
wisedome
,
and
industrie
of
vertuous
Abigail
,
were
stayed
from
executing
that
reuenge
which
in
his
heart
hee
had
resolued
vpon
,
and
with
his
mouth
sworne
to
take
:
Yet
the
conscience
of
his
sinne
,
and
the
horror
of
the
danger
which
(
by
Abigails
narration
)
he
perceiues
hee
had
brought
vpon
himselfe
,
and
his
whole
familie
,
by
his
most
insolent
,
vnkind
and
niggardly
answere
to
Dauids
messengers
,
did
so
pierce
his
heart
that
(
the
Lord
likewise
putting
to
his
hand
)
he
died
within
ten
daies
after
Loe
thus
we
see
Riches
reserued
to
the
owners
therof
for
their
hurt
.
Luk
.
12.16
17.18.19.20
.
What
better
effect
had
his
large
reuenewes
of
whom
Christ
speaketh
in
the
Gospell
?
Did
they
not
first
distract
his
mind
with
a
thousand
cares
;
then
made
him
to
resolue
vpon
great
businesses
,
and
chargeable
buildings
,
pulling
downe
,
and
setting
vp
again
;
and
all
to
the
end
hee
might
liue
a
voluptuous
and
swinish
life
vpon
earth
for
a
season
,
neuer
thinking
seriously
of
the
great
vncertainty
and
exceeding
shortnesse
of
this
present
life
,
nor
of
the
perpetuity
of
the
pain
and
torments
,
prepared
for
such
Epicures
afterwards
.
That
which
he
had
but
in
purpose
,
another
(
of
whom
Christ
speaketh
a
little
after
)
put
in
practise
,
Luk
.
16.19
20.21
.
and
receiued
his
reward
accordingly
:
for
hee
was
cloathed
in
purple
,
and
fine
linnen
,
and
fared
well
and
deliciously
euery
day
;
and
when
he
died
he
was
(
sumptuously
,
as
may
bee
gathered
by
the
opposition
betweene
him
and
Lazarus
)
buried
.
But
what
followed
afterward
appeareth
by
the
confession
of
his
owne
mouth
.
Vers
.
23.24
.
For
being
in
hell
in
torments
he
lift
vp
his
eyes
,
and
seeth
Abraham
a
farre
of
and
Lazarus
in
his
bosome
:
and
hee
cried
and
said
,
father
Abraham
haue
mercie
on
mee
,
and
send
Lazarus
,
that
hee
may
dip
the
tip
of
his
finger
in
water
and
coole
my
tongue
,
for
I
am
tormented
in
this
flame
.
What
heauier
iudgements
can
be
deuised
then
these
,
which
by
the
abuse
of
such
outward
benefits
men
do
bring
vpon
themselues
,
which
are
,
in
this
world
to
liue
the
life
of
bruit
beasts
for
a
short
time
and
after
to
be
tormented
in
hell
,
for
euer
.
That
which
is
said
of
riches
,
may
be
said
of
authoritie
and
promotion
,
which
being
separated
from
pietie
and
vertue
,
Psal
.
73.18
.
is
nothing
else
but
a
slippery
place
,
and
(
as
it
were
)
a
hill
of
yce
,
from
which
they
are
cast
downe
headlong
into
ruine
.
The
promotion
and
dignitie
of
such
men
,
2.
Chron
.
25.12
.
may
be
fitly
compared
to
the
top
of
that
rocke
to
which
the
children
of
Israel
did
carrie
the
Edomites
,
whom
they
had
ouercome
in
battell
,
to
the
end
to
cast
them
down
headlong
and
burst
them
in
pieces
.
Such
was
the
promotion
of
Pharaoh
King
of
Egypt
,
whom
God
raised
vp
to
that
great
height
of
earthly
dignitie
,
that
hee
might
drowne
him
and
his
whole
armie
in
the
bottome
of
the
sea
,
and
make
him
an
example
to
all
that
abuse
their
honour
and
dignitie
,
to
the
end
of
the
world
.
Exod
.
9.16
&
14.27.28
.
And
in
very
deed
(
saith
the
Lord
)
for
this
cause
I
haue
raised
thee
vp
,
(
and
made
thee
stand
so
hie
)
for
to
shew
in
thee
my
power
,
and
that
my
name
may
bee
declared
throughout
all
the
earth
.
Ester
3.1
.
&
7.10
.
Such
was
the
promotion
of
Haman
,
whom
God
preferred
,
to
make
a
feareful
example
of
his
heauie
displeasure
,
and
dreadfull
iudgement
,
against
all
the
malicious
enemies
of
his
Church
,
and
chosen
children
.
Hence
it
is
that
the
holy
Prophet
,
after
that
he
had
gone
into
Gods
Sanctuarie
,
and
(
by
prayer
consulting
with
his
word
and
spirit
)
vnderstood
the
end
of
these
men
,
saith
of
them
,
Psal
.
73.17
18.19
.
Surely
thou
hast
set
them
in
slipperie
places
,
and
cast
them
downe
into
desolation
:
then
presently
hee
breaketh
out
into
admiration
of
the
wisedome
,
and
iustice
of
God
,
saying
,
How
suddenly
are
they
destroyed
,
perished
,
and
horribly
consumed
?
As
a
dreame
when
one
awaketh
:
Psal
.
39.6
.
O
Lord
when
thou
awakest
(
by
shewing
thy
iudgements
)
thou
then
wilt
make
their
image
(
that
is
,
them
and
all
their
pompe
which
is
nothing
but
an
imaginarie
shadow
)
to
bee
despised
in
the
eyes
of
all
that
are
truely
wise
,
Psal
.
69.23
.
Dauid
saith
of
such
men
,
that
their
very
table
is
a
snare
vnto
them
.
Haman
gloried
greatly
that
Ester
the
Queene
did
let
no
man
come
in
with
the
King
to
the
banquet
she
had
prepared
,
but
himselfe
:
but
this
table
was
a
snare
vnto
him
,
Est.
7.3.4.5.6
.
&c.
and
this
banquet
a
baite
laid
for
him
,
and
this
great
preferment
whereof
he
boasted
,
a
meanes
to
bring
him
to
the
gallowes
.
What
preheminence
is
it
to
the
thiefe
that
hee
standeth
aboue
the
rest
of
the
people
vpon
the
cart
or
ladder
,
seeing
the
hangman
is
aboue
him
,
readie
to
doe
execution
at
the
becke
of
the
Magistrate
?
And
what
preheminence
is
it
to
a
profane
man
,
that
he
is
in
an
higher
place
then
many
of
the
Saints
of
God
,
seeing
Satan
,
Ephes
.
2.1
.
&
6.12
.
Luk
.
16.22
prince
of
the
aire
,
is
higher
then
hee
,
and
readie
to
cast
him
downe
,
yea
to
carrie
his
soule
into
hell
at
Gods
commandement
.
The
same
thing
may
bee
said
of
beautie
,
which
being
bestowed
vpon
vaine
and
foolish
persons
,
proueth
an
occasion
of
much
vncleanenesse
,
and
of
many
heauie
iudgements
following
thereupon
:
for
the
word
of
God
must
needs
bee
true
which
saith
,
that
whoremongers
and
adulterers
God
will
iudge
.
Heb
.
13.4
.
The
daughters
of
men
were
verie
faire
to
looke
vpon
,
Gen.
6.12
.
but
beeing
destitute
of
the
feare
of
God
,
2.
Pet
.
3.34
&
wanting
that
inward
beautie
;
whereof
the
Apostle
speaketh
,
they
were
snares
to
the
sonnes
of
God
,
and
became
occasions
and
instruments
of
the
destruction
and
drowning
of
the
whole
world
.
Cosby
,
as
shee
exceeded
many
of
her
fellowes
in
birth
,
Numb
.
25.6.7
.
&c.
and
(
perhaps
)
in
beautie
,
so
she
went
beyond
them
all
in
vncleanenesse
and
impudency
,
not
shaming
to
sinne
openly
(
as
it
were
)
in
the
sight
of
the
sunne
,
by
meanes
whereof
shee
became
an
instrument
and
occasion
,
not
onely
of
her
owne
violent
and
bloody
death
,
and
his
who
was
coupled
with
her
in
the
act
of
vncleanenesse
;
but
also
of
the
deaths
of
many
thousands
,
Mark
.
6.19.22
.
both
of
the
Israelites
,
and
Midianites
besides
.
Herodias
and
her
daughter
Salome
,
being
faire
without
grace
,
pleasant
without
pietie
,
and
louely
without
religion
,
drew
Herod
to
commit
that
most
hainous
and
bloody
sinne
of
imprisoning
and
beheading
Iohn
the
Baptist
,
that
most
zealous
and
faithfull
seruant
of
Iesus
Christ
:
A
sinne
,
which
iudgement
commonly
followeth
at
the
heeles
,
Act.
12.2.22
.
as
wee
reade
of
the
other
Herode
;
and
this
man
scaped
not
long
vnpunished
.
The
same
thing
might
be
shewed
of
the
gifts
of
the
minde
,
which
being
bestowed
vpon
persons
vnsanctified
,
and
by
them
abused
,
are
made
likewise
instruments
,
and
occasions
of
many
grosse
sinnes
,
and
grieuous
iudgements
following
vpon
the
same
.
2.
Sam
.
13.3.4.5
.
&c.
Ionadab
Dauids
nephew
,
hauing
more
sharpenesse
of
wit
,
then
godly
wisedome
,
was
an
instrument
of
great
sinne
against
God
,
and
of
great
affliction
and
heauines
to
Dauid
by
drawing
his
eldest
sonne
to
commit
incestuous
fornication
with
his
owne
sister
,
which
caused
him
afterward
to
bee
murthered
by
his
brother
Absolom
,
Ver
.
28.29
.
and
that
at
such
a
time
,
and
in
such
a
manner
as
(
in
mans
reason
)
there
was
no
opportunitie
to
repent
and
call
vpon
God
.
2.
Sam
.
16.21
.
Ahitophel
,
by
his
great
wit
,
and
politick
councell
animated
Absolom
to
rebell
against
his
owne
most
louing
and
godly
father
;
2.
Sam
.
15.31.32.33.34.35.36
.
&
17.23
.
but
this
wittie
counsellor
(
by
the
iust
iudgment
of
God
,
and
by
the
faithfull
and
feruent
prayers
of
Dauid
(
omitting
also
no
princely
policie
that
was
fit
in
such
a
case
)
plotted
a
halter
to
hang
himselfe
.
Thus
wee
see
what
grieuous
iudgements
,
outward
and
common
gifts
both
of
body
and
minde
doe
bring
vpon
men
and
women
,
that
are
voide
of
godly
wisedome
and
discretion
.
Furthermore
,
Piety
makes
all
things
comely
;
therefore
impietie
makes
them
vnseemely
.
the
truth
of
this
point
may
appeare
by
the
contrarie
.
For
as
all
things
becommeth
children
of
God
,
who
are
borne
againe
,
not
of
blood
,
nor
of
the
will
of
the
flesh
,
nor
of
the
will
of
man
,
but
of
God
:
so
all
things
are
vncomely
to
the
wicked
,
Ioh
.
1.13
.
Iob
21.14
.
and
prophane
,
who
say
to
God
,
depart
from
vs
,
wee
desire
not
the
knowledge
of
thy
waies
:
and
as
the
one
sort
doth
vse
all
things
to
the
glory
of
God
,
&
good
of
themselues
and
their
brethren
;
so
the
other
doe
abuse
and
turne
the
good
things
they
haue
receiued
to
a
contrary
end
.
Iudg
.
15.8.15.16
.
&
16.30
.
Faithfull
Sampson
by
his
great
strength
did
often
saue
himselfe
,
and
the
people
of
God
committed
to
his
charge
:
whereas
profane
Goliah
,
1.
Sam
.
17
43.44
.
abusing
his
strength
and
stature
,
was
the
ouertbrow
both
of
himselfe
,
and
the
whole
armie
whereof
he
was
the
champion
.
The
beautie
of
Abigail
being
ioyned
with
piety
,
2.
Sam
.
25.24.25
.
modestie
,
godly
wisedome
,
and
other
inward
graces
,
appearing
in
her
speech
and
carriage
,
both
toward
holy
Dauid
,
and
toward
her
vnholy
husband
became
her
well
,
and
was
not
onely
an
ornament
to
her
person
,
but
also
a
meanes
to
bring
her
godly
purpose
to
passe
.
For
herein
the
saying
is
true
,
that
vertue
(
which
comprehendeth
valor
,
Gratior
est
pulchro
veniens
è
corpore
virtus
.
and
all
other
graces
of
the
mind
)
is
more
gratious
when
it
commeth
from
a
faire
and
beautifull
body
:
as
it
did
from
Ioseph
,
Moses
,
Dauid
,
Sarah
,
Rebecca
,
Rahel
and
diuers
other
,
who
were
faire
both
without
and
within
,
who
had
beautifull
faces
,
and
religious
hearts
.
How
well
did
riches
,
and
honour
become
King
Salomon
,
Pro
.
1.7
.
while
his
wisedome
(
the
chiefe
point
whereof
was
the
feare
of
God
.
)
remained
with
him
.
1.
King
.
4.34
.
This
made
all
nations
and
people
both
farre
and
neere
to
admire
and
honour
him
.
This
drew
the
Queene
of
the
South
to
take
a
long
iourney
to
see
and
heare
him
,
1.
King
.
10.6.7.8.9
.
and
after
to
extoll
and
commend
him
,
saying
:
Thou
hast
more
wisedome
and
prosperitie
,
then
I
haue
heard
by
report
,
happie
are
thy
men
,
happie
are
these
thy
seruants
which
stand
euer
before
thee
,
and
heare
thy
wisedome
:
Blessed
be
the
Lord
thy
God
which
loued
thee
,
&c.
Wisedome
(
saith
the
same
wise
King
)
causeth
the
face
of
a
man
(
how
base
and
meane
soeuer
he
be
)
to
shine
;
Eccl.
8.1
.
meaning
by
wisedome
in
that
place
,
(
as
in
many
other
)
that
true
wisedome
which
consisteth
in
the
true
,
and
vnfained
feare
of
God
.
For
(
as
Iob
witnesseth
)
The
feare
of
the
Lord
is
wisedome
,
Iob
28.28
.
and
to
depart
from
euill
is
vnderstanding
.
As
if
hee
should
say
,
Godlinesse
maketh
both
men
and
women
faire
,
beautifull
,
and
well
fauored
;
of
what
colour
,
complexion
,
fauour
and
feature
of
face
soeuer
they
be
:
and
contrariwise
,
folly
,
profanenesse
,
and
the
like
vices
;
and
namely
(
as
hee
speaketh
here
)
this
indiscretion
,
and
distasting
of
good
things
,
maketh
the
fairest
complexion
,
and
best
fauoured
face
in
the
world
,
foule
,
and
deformed
,
blacke
as
a
sacke
,
and
loathosme
as
a
leaper
.
And
in
this
case
,
it
is
a
point
worthie
our
obseruation
,
that
those
things
,
which
of
themselues
are
markes
and
tokens
of
the
decay
of
nature
,
and
consequently
an
occasion
of
contempt
with
naturall
men
(
of
which
sort
the
most
part
bee
)
are
an
ornament
and
crowne
of
glory
,
to
them
that
feare
God
.
Pro
.
16.31
The
hoarie
head
saith
Salomon
(
meaning
by
the
hoarines
or
whitenes
of
the
head
old
age
,
putting
that
one
badge
and
mark
of
old
age
for
all
the
rest
)
is
a
crowne
of
glory
when
it
is
found
in
the
way
of
righteousnesse
:
whereas
a
naughtie
heart
,
with
an
euill
life
(
the
vnseparable
fruit
and
companion
thereof
)
doth
make
the
yellowest
haire
,
the
ruddiest
colour
,
and
fairest
face
(
with
all
other
common
gifts
of
the
body
,
mind
,
and
outward
things
)
most
vgly
and
vncomely
in
the
eyes
of
God
and
of
his
Angels
,
and
of
all
good
men
;
Psal
.
15.4
.
in
whose
eyes
such
vile
persons
are
odious
and
abominable
,
but
they
that
feare
the
Lord
are
amiable
,
and
honourable
.
To
these
I
might
adde
another
very
forcible
argument
,
Beautie
without
piety
causeth
a
breach
of
all
Gods
commandements
.
taken
likewise
from
the
effect
of
outward
gifts
bestowed
vpon
a
gracelesse
and
vndiscreet
person
,
which
is
,
that
beautie
and
the
like
naturall
and
outward
endowments
bestowed
vpon
profane
and
vndiscreet
persons
are
a
strong
occasion
to
make
them
transgresse
and
breake
the
whole
Law
of
Almightie
God
.
But
this
hath
been
touched
before
,
and
hereafter
wee
shall
haue
occasion
to
speake
of
it
againe
.
As
iewels
of
gold
becommed
not
a
swine
,
no
more
doe
good
gifts
become
sinners
.
Wherefore
(
to
touch
in
a
word
one
other
reason
)
let
vs
weigh
the
words
of
Salomon
in
this
place
,
and
wee
shall
not
neede
to
goe
farre
to
seeke
out
arguments
to
confirme
the
truth
of
this
doctrine
,
seeing
Salemon
himselfe
hath
fitly
and
effectually
set
it
forth
by
a
similitude
,
or
comparison
,
comparing
particularly
beautie
,
and
by
Synecdoche
(
where
by
one
thing
is
put
for
many
,
and
sometime
for
all
things
of
that
kind
)
with
a
iewell
of
gold
hung
vpon
the
snout
,
or
nose
of
a
swine
.
For
as
a
swine
is
not
a
whit
the
more
admired
,
or
commended
of
any
reasonable
man
in
respect
of
such
an
ornament
,
but
rather
the
more
derided
and
scorned
,
and
the
iewell
counted
mard
,
and
cast
away
vpon
him
;
so
it
is
in
this
case
.
A
horse
is
a
farre
more
seemely
creature
then
a
hogge
,
and
better
doe
his
bridle
,
saddle
,
trappings
,
and
other
ornaments
become
his
head
and
backe
,
then
a
iewell
of
gold
doth
a
swines
snout
:
yet
what
man
,
how
poore
and
miserable
soeuer
(
being
in
his
right
mind
)
doth
so
admire
a
horse
in
respect
of
his
sumptuous
saddle
,
curious
trappings
,
and
costly
bridle
,
with
bosses
of
gold
,
that
hee
doth
wish
in
his
heart
that
himselfe
were
such
a
horse
?
Why
then
should
any
admire
a
profane
person
,
by
reason
of
his
beautie
,
birth
,
riches
,
honour
,
and
the
like
outward
and
common
gifts
.
Seeing
the
condition
of
such
a
man
(
continuing
in
his
profanenesse
)
is
farre
more
cursed
and
miserable
then
the
condition
of
either
of
these
.
For
when
the
horse
,
or
hogge
dieth
,
his
paine
and
miserie
dieth
with
him
:
but
when
the
Epicure
,
or
prophane
person
dieth
,
his
pleasure
and
delight
is
at
an
end
,
and
his
plagues
and
torments
beginne
to
seaze
vpon
him
,
and
so
to
continue
without
end
,
ease
or
remedie
for
euer
.
Thus
we
see
the
manifest
truth
of
the
doctrine
,
Luk
.
16.25.26
.
being
the
first
and
principall
vse
of
this
verse
,
and
the
very
ground
and
foundation
of
the
rest
.
If
any
say
,
I
haue
vsed
more
proofes
then
need
in
so
plaine
a
matter
,
I
should
be
of
their
mind
,
if
I
did
not
see
the
spirit
of
God
onely
wise
,
yea
Iesus
Christ
the
wisedome
of
his
Father
,
vse
as
many
arguments
to
confirme
and
strengthen
the
truth
of
as
plaine
a
point
as
this
.
For
who
will
not
condemne
carking
care
,
and
grant
that
it
ought
to
bee
laid
aside
?
Mat
.
6.24.25
.
to
the
end
of
the
Chapter
.
and
yet
our
Sauiour
Christ
vseth
at
the
least
sixe
or
seuen
arguments
to
condemne
it
.
Dare
any
of
vs
denye
that
whoredome
is
a
sinne
against
God
,
1.
Cor
.
6.13
14.
to
the
end
of
the
Chapter
.
and
a
breach
of
the
seuenth
commandement
?
Yet
the
Apostle
vseth
at
least
,
fiue
or
sixe
seuerall
arguments
to
disswade
vs
from
it
.
Doth
any
of
vs
doubt
or
make
question
that
the
bodies
of
the
faithfull
shall
rise
againe
at
the
last
day
?
Are
we
not
as
confident
therein
as
Martha
in
her
speech
to
Christ
shewed
her selfe
to
be
?
For
Christ
saying
to
her
,
Thy
brother
shal
rise
againe
,
Ioh
.
11.23.24
.
I
know
saith
she
,
he
shall
rise
again
in
the
resurrection
at
the
last
day
.
And
yet
the
Apostle
Paul
vseth
a
number
of
arguments
to
confirme
this
plaine
truth
and
to
strengthen
our
faith
therein
.
2.
Cor
.
15.
throughout
.
If
any
say
hee
did
this
in
respect
of
certaine
spirits
of
error
that
were
then
sprung
vp
in
the
Church
,
who
denied
(
as
our
Atheists
and
Familists
doe
now
)
the
resurrection
of
the
body
.
I
answer
that
euen
for
our
sakes
also
were
these
things
written
,
as
the
same
Apostle
testifieth
elsewhere
saying
,
Whatsoeuer
things
are
written
aforetime
,
Rom.
15.4
.
are
written
for
our
learning
:
Euen
so
whatsoeuer
things
are
written
afterwards
by
the
Apostles
and
Euangelists
,
are
written
not
for
the
learning
of
the
Romanes
,
and
Corinthians
alone
,
Eph.
3.18
.
1.
Cor
.
15.58
.
Mat
.
7.24
.
but
(
marke
it
well
)
for
our
learning
also
.
For
it
is
not
enough
to
beleeue
the
doctrine
of
faith
and
obedience
superficially
,
but
we
must
be
rooted
and
grounded
,
and
remaine
stedfast
therein
:
as
a
house
founded
vpon
a
rocke
,
otherwise
wee
shall
be
in
danger
to
bee
seduced
by
euery
subtle
Papist
,
Atheist
,
Separatist
or
other
spirit
of
error
and
impiety
.
We
shall
bee
(
as
the
same
Apostle
saith
)
As
babes
carried
about
with
euery
blast
and
winde
of
doctrine
,
Ephe
.
4.14
.
by
the
deceipt
of
men
,
Luke
18.8
.
and
with
craftines
,
whereby
they
lie
in
waite
to
deceiue
.
O
beloued
,
faith
is
a
rare
gift
,
A
rare
and
hard
thing
not
onely
to
beleeue
in
God
,
but
also
to
beleeue
God
and
it
is
another
manner
of
matter
to
beleeue
God
(
or
which
is
the
same
in
effect
)
to
beleeue
the
word
of
God
,
then
most
men
doe
imagine
:
and
yet
I
speake
not
of
that
wonderfull
,
and
excellent
grace
of
God
,
Ioh
.
3.16
.
et
.
20.18
.
Rom.
8.1
.
2.
Cor
.
15.58
.
I
meane
of
that
sauing
and
iustifying
faith
;
which
is
nothing
else
,
but
a
true
and
vnfained
confidence
,
and
resting
vpon
Christ
alone
for
remission
of
sinnes
,
and
eternall
life
;
but
of
that
faith
which
is
a
holding
fast
of
that
sound
and
wholesom
doctrine
,
which
the
word
of
God
teacheth
,
both
concerning
the
enlightning
of
our
iudgements
,
and
also
concerning
the
reformation
of
our
liues
.
Hence
it
is
that
so
many
lie
open
as
a
pray
to
euery
Atheisticall
person
,
and
Iesuitical
Papist
,
that
seaseth
vpon
them
,
because
they
are
so
weakely
,
slenderly
and
superficially
grounded
in
most
plaine
and
familiar
points
.
They
imagine
they
haue
all
idolatry
in
great
detestation
,
and
yet
are
easily
drawn
to
that
vild
Idolatry
of
the
masse
,
and
why
?
surely
because
they
beleeue
not
the
second
commandement
,
Exo
.
20.4.5.6
.
wherein
all
idolatry
(
euen
that
of
the
papists
)
is
so
flatly
forbidden
,
that
for
very
shame
they
haue
left
it
out
of
their
catechismes
.
They
thinke
themselues
to
bee
chast
and
honest
(
as
wee
say
)
of
their
bodies
,
and
yet
are
easily
corrupted
and
carried
into
all
vncleannesse
,
Exo
.
20.14
and
why
?
Surely
because
they
doe
not
firmely
beleeue
the
seuenth
commandement
,
wherein
the
Lord
hath
said
.
Thou
shalt
not
commit
adultery
:
And
concerning
this
present
prouerbe
;
were
it
possible
that
any
professing
Christianity
,
should
either
admire
,
or
enuie
such
persons
,
as
are
voide
of
godlie
wisedome
,
because
they
are
faire
,
rich
,
noble
,
or
the
like
,
if
they
did
beleeue
this
holy
prouerbe
in
their
hearts
?
Psal
.
3.7
.
&
7.3
.
Prou.
24.1
or
had
well
marked
that
which
the
holy
Ghost
setteth
downe
in
many
other
places
of
Scripture
besides
?
I
haue
staied
the
more
largely
vpon
this
point
,
because
it
is
the
first
,
and
fundamentall
vse
of
this
holy
Prouerbe
,
and
besides
,
The
conclusion
of
the
first
vse
,
with
a
passage
to
the
second
.
because
all
men
naturally
are
so
besotted
,
and
blinded
with
an
ouer
weening
of
the
excellency
of
these
outward
things
,
that
they
admire
,
&
magnifie
themselues
,
and
al
such
as
haue
them
,
how
vain
,
profane
,
&
vngodly
soeuer
they
be
.
Hauing
thus
layd
forth
and
confirmed
the
doctrine
(
as
the
cheefe
and
fundamentall
point
of
this
prouerbe
)
the
way
will
be
the
more
easie
and
open
to
the
other
three
vses
and
profits
;
that
are
to
be
built
,
and
grounded
thereupon
.
For
the
iudgement
being
thorowly
informed
,
and
the
minde
,
and
vnderstanding
being
enlightned
,
with
the
sound
knowledge
of
any
holy
trueth
,
the
way
is
made
plaine
,
either
to
confute
such
errors
,
and
correct
such
vices
as
are
contrary
to
it
,
or
to
instruct
,
comfort
,
quicken
,
exhort
,
and
stirre
vp
to
the
practise
of
such
duties
as
arise
from
it
.
The
second
vse
and
profit
then
of
this
prouerbe
is
to
conuince
,
Is
confutation
.
and
confute
.
And
heere
(
to
omit
other
particulars
)
two
sorts
of
people
are
conuinced
of
vanity
,
and
follie
.
The
first
are
,
such
as
are
sick
of
selfe-loue
,
possessed
with
the
spirit
of
pride
,
1.
Of
such
as
are
too
much
in
loue
with
themselues
enamoured
of
themselues
,
and
worshipping
(
as
I
may
say
)
the
idoll
of
their
owne
beauty
;
witte
,
riches
,
or
whatsoeuer
it
bee
they
most
admire
and
dote
vpon
in
themselues
.
Eph.
5.5
.
Colos
.
3.5
.
For
as
couetousnes
is
branded
with
the
odious
name
of
idolatry
,
in
respect
of
that
confidence
,
and
delight
which
the
couetous
man
hath
in
his
mony
:
So
may
pride
be
called
idolatry
and
the
proud
person
an
idolater
,
in
respect
of
that
confidence
and
delight
,
which
hee
hath
in
his
beauty
,
strength
,
witte
,
riches
,
or
any
other
outward
,
and
common
endowment
which
God
hath
bestowed
vppon
him
;
more
especially
this
is
to
bee
found
true
of
beawty
(
consisting
cheefly
in
the
fairenesse
of
the
face
,
1.
Sam
.
17.42
.
and
comelines
of
the
countenance
)
which
beeing
one
of
the
meanest
gifts
,
that
God
bestoweth
vppon
men
,
doth
neuer
the
lesse
more
puffe
vp
a
number
with
pride
,
and
selfe-liking
then
any
of
the
rest
.
These
may
bee
compared
to
Narcissus
a
beawtifull
and
proper
man
,
who
(
as
Poets
faine
)
beholding
himselfe
in
a
cleere
fountaine
,
fell
soe
far
enamored
of
himselfe
;
that
to
imbrace
that
goodly
body
,
and
to
kisse
that
faire
and
beautifull
face
of
his
owne
,
hee
plunged
himselfe
into
the
water
,
and
so
was
drowned
in
the
same
.
And
though
it
be
hard
to
say
,
whether
of
the
two
sexes
take
greatest
pride
in
their
painted
sheath
,
yet
of
both
(
as
hath
been
touched
before
,
and
may
partly
bee
gathered
by
this
prouerbe
(
which
is
vsed
expressely
of
the
woman
)
Page
.
5.
the
woman
through
her
weaknes
is
more
subiect
to
this
vanity
.
But
whether
it
bee
the
one
or
the
other
,
that
be
thus
bewitched
,
and
blinded
with
admiration
of
themselues
;
let
them
labour
to
remoue
,
and
roote
this
error
,
and
imagination
of
excellency
out
of
their
minds
.
For
why
art
thou
proud
,
or
wherof
art
thou
proud
O
dust
and
ashes
?
A
breefe
repetion
of
the
former
arguments
.
Pro
.
31.30
Luk
.
12.48
wilt
thou
bee
proud
of
that
which
is
so
full
of
vanity
and
vexation
of
spirit
?
wilt
thou
let
thy selfe
be
puffed
vp
with
that
,
which
being
(
through
thy
prophanenesse
and
indiscretion
)
vtterly
lost
and
cast
away
vpon
thee
,
will
make
thy
account
more
heauie
,
and
hard
to
passe
in
the
day
of
reckoning
?
Wilt
thou
glorie
in
that
which
(
being
separated
from
piety
)
giueth
thee
no
grace
,
Luk
.
16.15
.
either
in
the
eyes
of
God
,
or
of
his
Saints
,
but
maketh
thee
loathsome
,
and
vgly
to
them
both
?
And
admit
these
things
were
neuer
so
glorious
in
themselues
,
how
can
that
bee
decent
and
comely
to
thee
,
which
(
by
thy
prophane
abuse
of
it
)
thou
dost
daily
defile
,
and
(
as
it
were
)
bedaube
with
durt
and
mire
?
Canst
thou
take
comfort
in
that
,
which
(
as
thou
vsest
the
matter
)
is
nothing
else
but
a
three-fold
cord
of
vanitie
and
sinne
,
Esa
.
5.18
.
which
will
pull
downe
vengeance
vpon
thine
owne
head
,
as
it
were
with
a
cart-rope
?
Shall
not
the
dreadfull
destruction
of
the
daughters
of
men
(
together
with
such
as
they
had
allured
)
rather
moue
thee
to
feare
and
suspect
thy selfe
,
Gen.
7.23
.
then
thy
faire
face
make
thee
to
take
pride
in
thy selfe
?
And
seeing
(
as
was
proued
by
the
first
reason
)
piety
and
godly
wisedome
,
are
not
only
comely
and
decent
in
themselues
,
but
do
also
make
all
other
things
decent
,
and
comely
vnto
vs
;
how
canst
thou
imagine
,
but
that
prophanenesse
,
and
indiscretion
must
defile
and
deforme
whatsoeuer
good
thing
the
Lord
hath
bestowed
vpon
thee
?
And
how
canst
thou
brag
of
those
things
which
(
as
hath
been
shewed
)
are
(
to
such
as
thou
art
)
continuall
and
daily
occasions
to
cause
thee
to
breake
all
the
commandements
of
the
holy
Law
of
God
,
Pag
.
2.6
.
Deut
.
27.26
.
Numb
.
6.23
.
seeing
that
the
breach
of
any
one
commandement
procureth
the
curse
of
God
:
and
the
reward
,
or
wages
of
euery
sin
is
eternall
death
,
and
condemnation
both
of
body
and
soule
?
Finally
,
tell
mee
truely
(
whatsoeuer
thou
bee
)
dost
thou
thinke
in
earnest
that
a
iewell
of
gold
is
any
ornament
to
a
swine
?
I
know
thou
doost
not
;
why
then
shouldest
thou
imagine
,
that
beautie
or
any
other
the
like
outward
and
common
blessing
,
can
bee
an
ornament
to
thee
,
continuing
in
thy
sin
,
and
swinish
qualities
?
For
Salomon
the
wisest
King
that
euer
wrote
or
raigned
(
and
yet
his
pen
was
guided
by
a
wiser
then
himselfe
)
matcheth
them
together
:
2.
Pet
.
1.21
Wherefore
learne
(
and
learne
betime
ere
it
be
too
late
)
to
leaue
and
lay
away
this
most
erroneous
and
dangerous
conceit
,
wherby
Satan
,
and
thine
owne
blind
,
and
vnbeleuing
heart
hath
borne
thee
in
hand
,
that
thou
art
better
then
many
other
both
men
and
women
that
feare
the
Lord
,
because
thou
art
fairer
,
healthier
,
stronger
,
richer
,
or
nobler
borne
then
they
;
considering
that
(
as
hath
beene
prooued
)
these
things
doe
make
thy
estate
and
condition
more
cursed
,
and
miserable
;
then
the
estate
and
condition
of
the
poorest
begger
,
and
most
deformed
leper
in
the
world
that
feareth
God
.
The
second
sort
of
people
conuinced
by
this
prouerbe
,
2.
Such
are
confuted
as
dote
too
much
vpon
others
.
are
such
as
howsoeuer
they
bee
not
so
highly
conceited
of
themselues
(
though
there
bee
hardly
any
but
they
thinke
too
well
of
themselues
)
nor
so
farre
in
loue
with
themselues
(
though
most
men
loue
themselues
to
much
)
yet
they
haue
the
persons
of
others
in
admiration
;
not
onely
(
as
the
Apostle
saith
)
for
gaine
and
filthy
lucre
,
Iud.
v.
16.
but
also
for
lust
,
and
fleshly
pleasure
.
These
dote
not
vpon
themselues
as
the
other
do
,
yet
they
haue
eies
full
of
adultery
,
hearts
full
of
sinpurity
,
yea
,
indeed
of
idolatry
,
louing
pleasures
more
then
God
,
admiring
and
magnifying
the
creature
(
yea
the
very
skin
,
complexion
and
colour
of
the
creature
,
and
the
same
many
times
not
brought
with
them
into
the
world
,
but
bought
by
them
with
their
money
)
more
then
the
creator
,
and
maker
of
all
things
;
who
is
to
be
blessed
and
praised
for
euer
.
Such
a
one
was
Shechem
the
son
of
Chamor
and
the
Egyptian
;
Gen.
34.2
.
et
.
39.7
.
the
wife
of
Potiphar
,
2.
Sam
.
13.1.2
Mark
.
6.22
and
Ammon
the
sonne
of
Dauid
,
and
Herod
the
murtherer
of
Iohn
the
Baptist
.
Such
corporall
idolaters
and
worshippers
of
vanity
haue
all
waies
abounded
in
the
world
,
and
(
which
is
most
fearefull
)
doe
yet
abound
,
notwithstanding
this
great
grace
of
God
and
glorious
light
of
the
gospell
,
which
hath
so
cleerly
shined
vnto
vs
,
Tit
.
2.11
.
teaching
vs
to
deny
all
vngodlines
,
and
worldly
lusts
.
Hence
haue
proceeded
so
many
pernitious
and
hurtfull
pamphlets
stuffed
with
filthy
froth
,
This
error
(
in
admiring
beaury
)
is
the
root
of
many
prophane
,
and
heathen
sh
pamphlets
.
carnall
vanity
,
deuilish
deuices
,
and
deadly
poison
of
sinfull
men
foming
out
their
owne
shame
,
who
not
content
to
feede
their
owne
fleshly
fancies
with
a
profane
admiration
of
fading
beautie
,
doe
fill
the
heads
of
many
other
with
carnall
conceipts
and
inflame
their
hearts
with
wicked
lusts
,
and
longing
after
sinfull
pleasures
.
These
things
sauor
more
of
the
impure
spirit
and
heathenish
idolatry
of
Ouid
and
other
miscreants
(
who
worshipped
Cupid
and
Venus
)
then
of
the
piety
of
Christians
,
Act
26.18
.
whom
God
hath
called
out
of
darkenesse
into
light
,
and
from
the
power
of
Satan
to
God
,
that
they
might
receiue
forgiuenes
of
sinnes
,
and
an
inheritance
among
them
who
are
sanctified
.
We
are
charged
to
follow
peace
with
all
men
and
holines
;
Heb
.
12.14
without
which
no
man
shall
see
God
:
but
alas
how
many
for
nicators
,
and
profane
persons
(
like
Esau
)
are
amongst
vs
;
who
are
ready
for
one
portion
of
meate
(
messe
of
broth
,
or
dish
of
p●ttage
)
to
renounce
their
part
in
paradice
,
and
their
inheritance
in
the
kingdome
of
heauen
;
or
(
at
least
the
sound
ioy
&
comfortable
feeling
and
assurance
of
it
in
their
owne
consciences
,
which
to
them
that
take
such
courses
,
and
are
so
delighted
in
such
things
can
be
none
at
all
.
O
the
swete
and
blessed
howers
,
yea
the
daies
,
weeks
,
months
and
yeares
of
our
most
flourishing
&
golden
age
,
that
by
a
number
are
most
wofully
spent
,
&
consumed
in
sacrificing
(
as
the
Chaldeans
did
to
their
net
)
to
such
swine
by
reason
of
the
iewell
that
hangeth
in
their
snout
.
Haba
.
1.16
But
thou
wilt
say
,
what
if
beauty
,
and
vertue
,
riches
and
religion
,
holinesse
and
nobility
meete
together
in
one
person
,
as
they
did
in
Ioseph
and
Moses
,
Dauid
and
Salomon
,
and
(
amongst
women
)
in
Sarah
and
Rebecca
,
Abigal
and
Bathsheba
,
and
diuers
other
holy
men
and
women
,
may
wee
not
admire
and
magnifie
such
a
man
or
such
a
woman
as
these
were
?
An
answer
to
them
that
say
inward
graces
and
outward
gifts
may
meet
in
one
person
.
This
is
very
rare
.
I
answer
that
we
may
;
yet
with
these
and
the
like
Cautions
,
and
considerations
.
First
let
vs
consider
that
this
is
a
thing
which
very
rarely
and
seldom
falleth
out
.
For
such
is
the
corruption
,
and
frailty
of
flesh
&
bloud
,
and
the
malice
and
subtlety
of
Satan
powerfully
working
vpon
the
same
,
that
(
without
the
speciall
grace
,
Psal
.
62.10
and
mercy
of
God
)
such
as
haue
riches
will
trust
in
them
,
and
such
as
haue
wit
,
strength
,
birth
,
nobility
,
Ier
.
9.23
.
and
the
like
,
will
glory
therein
,
and
such
as
haue
beauty
will
be
proud
of
it
and
abuse
it
,
and
so
prouoke
the
Lord
(
who
resisteth
the
proud
,
and
giueth
grace
to
the
humble
)
to
giue
them
ouer
into
dishonourable
affections
;
1
Pet
.
55.
one
way
or
other
to
defile
themselues
for
worshipping
,
Rom.
1.24
25.
and
seruing
the
creature
more
then
the
creator
,
who
is
blessed
for
euer
.
And
therfore
let
our
second
Caution
bee
this
,
Admire
not
the
creature
more
then
the
Creator
.
not
to
admire
the
creature
more
then
the
creator
.
Beware
and
take
heede
lest
a
preposterous
admiration
of
the
man
or
woman
in
whom
thou
seest
these
things
doe
not
steale
away
thy
heart
,
(
as
it
commonly
commeth
to
passe
)
and
cause
thee
to
rob
God
of
that
glory
,
and
praise
which
is
due
to
him
alone
.
Be
not
so
taken
vp
(
as
the
most
part
are
)
with
the
commendation
and
admiration
of
the
worke
,
that
thou
forget
the
workman
,
Exod
.
4.11
Iam
.
1.17
.
that
is
,
almighty
God
;
who
is
both
the
author
,
and
giuer
,
and
also
the
maker
and
framer
of
all
good
things
.
For
in
this
case
vaine
and
sinfull
men
(
as
daily
experience
proueth
)
are
more
beholden
to
vs
,
then
God
immortall
inuisible
and
onely
wise
:
1.
Tim
.
1.7
.
For
if
any
man
make
some
rare
and
curious
peece
of
worke
(
which
thing
,
neuerthelesse
hee
cannot
doe
without
the
teaching
and
assistance
of
Almighty
God
)
we
make
no
end
,
Exo
.
31.2.3.4
.
nor
keepe
any
measure
in
admiring
,
and
commending
of
him
;
while
in
the
meane
time
,
the
great
and
maruellous
works
of
God
are
made
nothing
els
(
according
to
our
saying
)
but
wonders
of
nine
daies
,
yea
the
gods
of
the
heathen
and
vncircumcised
(
which
are
but
idols
)
are
more
beholden
to
their
seruants
,
Psal
.
96.5
.
then
the
true
and
liuing
God
,
that
made
heauen
and
earth
,
and
all
that
is
therein
,
is
beholden
to
vs
;
and
do
receiue
more
honour
from
them
,
then
hee
doth
from
vs.
How
did
the
vncircumcised
Philistines
praise
their
Dagon
when
Sampson
was
taken
(
as
if
their
dumbe
and
deafe
,
Iud.
6.23.24
.
dead
and
senselesse
idoll
had
deliuered
him
into
their
hands
)
so
the
idolatrous
Chaldeans
praised
their
Gods
of
siluer
and
gold
for
their
succes
,
Dan
.
5.4.23
.
prosperity
and
good
cheere
?
whereas
our
God
(
being
the
true
and
euerliuing
God
)
can
hardly
get
a
cold
and
formall
grace
(
as
we
cal
it
,
though
there
be
oftentimes
little
or
no
grace
in
it
)
for
all
the
prosperitie
and
good
cheere
he
bestoweth
vpon
vs.
Respect
the
inward
graces
more
then
the
outward
gifts
.
Thirdly
and
lastly
,
wee
must
beware
,
lest
in
admiring
the
creature
(
woman
or
man
)
wee
deceiue
our
owne
soules
,
being
more
taken
vp
,
and
rauished
with
a
carnall
and
fleshly
consideration
of
that
which
is
without
(
as
beautie
,
birth
,
riches
and
the
like
)
then
with
a
spirituall
meditation
of
these
heauenly
graces
that
are
within
them
.
These
rules
obserued
,
wee
not
onely
may
,
but
also
ought
to
admire
and
commend
such
persons
in
whom
there
is
a
coniunction
of
spirituall
graces
,
and
outward
gifts
,
remembring
alwaies
that
this
is
rare
;
and
therefore
the
rather
to
giue
all
the
glory
to
God
,
and
bee
sure
that
wee
set
a
higher
price
vpon
that
which
is
heauenly
and
spirituall
,
then
vpon
that
which
is
earthly
and
carnall
.
But
it
is
a
world
to
see
,
how
the
greatest
part
of
men
and
women
in
the
world
doe
deceiue
themselues
in
this
behalfe
.
This
errour
the
roote
of
many
vngodly
matches
.
For
when
a
meere
humane
and
fleshly
affection
(
inueagled
with
the
beautie
of
the
face
)
hath
bewitched
them
,
or
when
the
deceitfulnesse
of
riches
hath
blinded
them
,
they
will
imagine
there
wanteth
no
piety
,
and
spirituall
graces
in
those
persons
,
whom
for
meere
carnall
and
outward
respects
they
dote
vpon
.
And
if
it
were
not
so
common
as
it
is
,
it
would
seeme
most
wonderfull
to
heare
what
hie
praise
and
commendation
they
will
set
vpon
such
.
If
a
man
bee
rich
in
goods
or
lands
hee
wanteth
no
religion
:
but
the
most
religious
are
desirous
to
match
with
him
,
and
to
bestow
their
children
vpon
him
,
though
both
parents
and
children
(
if
they
haue
any
sparke
of
grace
)
they
may
rue
and
lament
it
all
the
daies
of
their
life
:
yet
if
he
be
wealthie
he
must
needs
be
wise
and
godly
,
if
hee
bee
able
to
make
his
wife
a
large
ioynter
,
and
leaue
a
good
estate
to
her
,
and
the
children
of
their
bodies
;
no
exception
must
be
taken
either
to
his
zeale
in
religion
or
to
his
honesty
in
life
,
though
in
the
iudgement
of
the
godly
wise
(
to
whom
he
is
knowne
)
hee
haue
nothing
in
him
(
to
say
the
best
that
can
bee
said
of
him
with
any
colour
of
truth
)
which
may
not
bee
found
in
a
meere
naturall
man
:
Iosu
.
24.15
Iob
1.5
.
No
zeale
of
Gods
glorie
,
no
loue
of
his
word
,
Act.
10.2
.
no
reformation
of
his
familie
,
no
godly
exercises
in
his
house
,
Eccl.
9.2
.
no
godly
exercises
in
his
house
,
no
feare
of
(
no
not
so
much
as
any
forbearing
)
an
oath
(
the
most
of
which
things
a
counterfait
professor
may
attaine
vnto
)
yet
this
man
who
through
his
ignorance
and
prophanenesse
cannot
so
so
much
as
make
a
shew
of
religion
and
godlines
,
shall
haue
some
thing
or
other
found
in
him
to
make
him
a
good
Christian
.
O
(
saith
one
)
hee
fauoureth
such
a
good
man
,
hee
is
neare
a
kin
to
such
a
godly
Preacher
,
he
vseth
to
heare
this
or
that
zealous
teacher
,
Pro
.
14.20
:
Luk
.
12.21
.
hee
alloweth
somewhat
to
the
maintenance
of
such
a
Minister
.
These
and
the
like
excuses
,
and
figtree
leaues
will
be
patched
together
,
Pro
.
19.14
to
couer
the
nakednesse
of
him
that
is
not
rich
in
God
,
if
either
by
his
own
gathering
,
or
by
the
gift
of
his
ancestors
hee
haue
the
goods
,
and
riches
of
this
world
.
Nay
(
to
go
a
step
further
)
let
a
Church-papist
haue
houses
and
lands
,
riches
and
reuenewes
,
and
many
things
will
bee
alleaged
by
worldly
folke
,
to
make
him
a
good
husband
for
any
Christian
woman
:
O
(
will
they
say
)
hee
is
of
a
passing
good
nature
,
hee
is
of
a
very
gentle
and
tractable
disposition
:
he
commeth
to
Church
(
to
saue
his
purse
,
or
keepe
his
place
)
once
in
the
moneth
,
and
receiueth
the
communion
(
to
the
same
end
)
once
or
twice
in
the
yeer
,
with
many
other
like
excuses
.
But
the
very
maine
reason
of
all
is
the
same
which
Hamor
,
and
his
son
Shechem
vse
to
their
tenants
,
and
neighbours
.
Gen.
34.23
Shall
not
their
flockes
,
and
their
substance
and
all
their
cattell
be
ours
?
Vers
.
21.
They
vse
other
arguments
likewise
;
namely
,
that
these
men
are
peaceable
with
vs
,
the
land
is
large
enough
for
vs
both
,
&
so
forth
.
But
the
maine
and
principall
reason
that
preuailed
most
(
as
I
haue
said
)
was
this
.
Shall
not
their
cattell
,
and
their
substance
,
and
euery
beast
of
theirs
bee
ours
?
Euen
so
it
is
in
this
case
,
for
howsoeuer
other
reasons
be
alleaged
(
as
a
good
nature
,
a
peaceable
disposition
and
the
like
)
yet
that
which
striketh
the
stroke
,
is
the
same
(
in
effect
)
with
the
argument
of
Hamor
,
and
Shechem
:
Shall
not
his
goodly
houses
,
his
lands
and
reuenewes
,
his
plate
and
iewels
,
his
rich
furniture
and
houshold
stuffe
bee
our
daughters
,
and
her
childrens
?
This
is
it
that
beareth
the
sway
,
not
among
Pagans
and
Idolaters
onely
(
such
as
the
Shechemites
were
)
but
euen
(
alas
the
while
)
among
Christians
.
And
(
as
though
the
corruption
of
nature
were
not
sufficient
to
draw
vs
to
sinne
against
God
in
this
behalfe
)
Satan
hath
his
prouerbs
(
as
well
as
Salomon
,
Satans
Prouerbs
.
though
not
so
holy
as
Salomons
)
which
hee
bloweth
into
our
ears
to
harden
vs
in
this
sin
.
As
for
example
,
Fat
sorrow
(
saith
one
)
is
better
then
leane
;
and
another
(
as
very
a
worldling
as
hee
)
saith
,
It
is
better
to
weepe
vpon
carpets
,
then
vpon
rushes
:
insinuating
thereby
,
that
marriage
,
Heb
.
13.4
.
which
the
holy
Ghost
calleth
honourable
,
is
a
heauie
and
miserable
yoake
,
(
especially
to
the
woman
)
and
therfore
it
is
wisdome
(
for
the
sweetning
and
easing
of
it
)
to
get
&
make
the
most
rich
and
wealthiest
matches
that
we
can
come
by
.
Mat
.
11.19
But
Wisedome
is
iustified
of
her
children
;
wherefore
let
vs
harken
to
Salomon
,
rather
then
to
Satan
,
and
count
it
an
errour
to
admire
any
prophane
man
for
his
goods
,
or
for
his
gold
,
for
his
land
,
or
for
his
liuing
.
Call
a
spade
a
spade
,
though
it
bee
trimmed
with
siluer
,
and
an
ape
an
ape
,
though
he
be
clad
in
purple
,
and
a
hogge
a
hogge
,
though
he
be
hung
with
iewels
,
and
a
papist
a
papist
,
(
that
is
,
an
idolater
,
and
limbe
of
Antichrist
)
and
an
atheist
an
atheist
(
that
is
a
vile
person
and
limbe
of
the
diuell
)
though
their
outward
estates
be
neuer
so
great
,
and
happie
in
the
world
.
That
which
is
said
of
the
man
,
is
to
bee
vnderstood
of
the
woman
,
and
that
which
is
said
of
riches
(
wherewith
the
greatest
part
of
the
world
are
carried
away
in
the
choice
of
their
matches
)
is
to
bee
said
of
beautie
,
which
beguileth
not
a
few
,
mouing
them
in
their
choyce
,
rather
to
couple
themselues
with
the
sons
of
men
(
yea
indeed
of
the
diuell
)
in
respect
of
their
riches
,
Mal
.
2.11
.
then
with
the
sonnes
of
God
in
regard
of
their
religion
.
If
it
be
demanded
whether
of
the
two
do
sin
more
,
I
meane
,
Whether
sinne
more
they
that
marrie
for
mony
,
or
they
that
marry
for
beauty
.
they
that
make
riches
,
&
mony
their
marke
,
or
they
that
are
carried
away
cheefly
with
beauty
and
fairnesse
of
the
person
?
I
answer
it
is
hard
to
say
which
of
these
two
doe
sinne
most
;
the
one
beeing
carried
by
the
lust
of
his
eye
,
and
the
other
by
the
lust
of
his
flesh
;
both
of
them
haue
their
pretences
,
which
will
not
hold
waight
,
1.
Ioh
.
2.16
when
they
come
to
bee
tried
,
by
the
ballance
of
Gods
sanctuary
.
The
best
of
them
is
naught
,
euen
a
sinne
and
an
euill
sickenes
,
the
cure
whereof
must
bee
sought
for
at
the
hands
of
the
heauenly
Physition
,
the
one
being
vsually
the
disease
of
the
elder
,
the
other
of
the
yonger
sort
.
How
parents
sin
in
ruling
and
children
in
obeying
in
this
case
.
Here
I
might
take
iust
occasion
to
bewaile
both
the
prophanenes
and
worldlines
of
most
parents
,
and
also
the
wantonnes
,
and
wicked
resolution
of
many
carnall
and
vngodly
children
.
For
as
many
parents
little
regard
the
liking
,
and
contentment
of
their
children
,
(
which
might
be
a
good
foundation
of
a
chast
&
peaceable
life
)
but
greedily
hunting
after
the
pray
,
pitch
their
staffe
,
and
set
vp
their
rest
,
where
they
find
greatest
portions
for
their
sonnes
,
and
the
greatest
ioynters
for
their
daughters
;
so
many
children
,
on
the
other
side
hauing
more
worldly
wit
;
then
godly
wisedome
;
are
willing
to
satisfie
the
minds
of
their
bodily
parents
:
(
neuer
looking
vp
to
the
Father
of
spirits
)
and
therfore
in
shew
they
willingly
accept
of
such
as
are
tendred
to
them
:
Heb
.
12.9
.
so
taking
a
wife
or
husband
,
to
retain
the
loue
&
good
opinion
of
their
earthly
parents
,
and
entertaine
a
friend
as
they
speake
(
Oh
wofull
friend
or
fiend
rather
)
to
prouoke
the
wrath
of
God
their
heauenly
Father
(
who
is
a
consuming
fire
)
against
themselues
.
Heb
.
12.29
et
13.4
.
And
not
onely
young
men
,
and
women
,
who
are
vnder
the
gouernment
of
others
,
but
many
also
,
who
are
at
their
owne
disposing
,
rather
then
they
will
diminish
their
stocke
,
impaire
their
state
,
or
(
as
they
count
it
)
disparage
themselues
;
will
either
venture
vpon
such
,
with
whom
they
cannot
(
with
warrant
of
Scripture
)
looke
to
liue
a
godly
and
peaceable
life
,
or
else
abstaine
altogether
from
marriage
,
and
lie
open
to
the
tentations
and
snares
of
the
diuell
;
forgetting
the
holy
counsell
of
that
blessed
seruant
of
God
,
who
saith
,
1.
Cor
.
7.9.29
.
It
is
better
to
marrie
in
the
Lord
,
then
to
burne
,
in
the
lusts
of
the
flesh
.
Wherefore
let
no
man
suffer
himselfe
to
be
misled
any
longer
with
an
erroneous
opinion
&
ouerweening
of
the
excellencie
of
any
outward
and
common
gifts
(
being
separated
from
the
feare
of
God
)
seeing
the
mischiefes
and
inconueniences
therof
are
so
great
and
manifold
,
The
conclusion
of
the
second
vse
,
with
a
passage
to
the
third
.
but
rather
sticke
fast
to
the
holy
truth
of
God
,
which
the
Scripture
teacheth
vs
both
here
and
else
where
,
as
hath
been
at
large
laid
forth
and
proued
vnto
vs.
And
so
much
touching
the
second
vse
of
this
Prouerbe
,
which
is
the
conuiction
of
such
as
in
the
error
of
their
iudgements
,
doe
ouerprize
a
prophane
or
vndiscreet
person
in
respect
of
some
outward
ornament
of
beauty
,
riches
,
honour
or
the
like
common
gifts
,
that
God
hath
bestowed
vpon
him
.
The
third
vse
followeth
,
which
is
for
correction
of
such
,
as
notwithstanding
their
iudgements
and
consciences
,
be
sufficiently
conuinced
,
of
the
vanitie
and
hurtfulnes
of
such
things
,
being
separated
from
true
sanctimonie
;
yet
they
suffer
themselues
wittingly
and
willingly
,
yea
(
I
might
say
of
many
)
wilfully
to
be
carried
away
captiue
,
with
lusting
and
longing
after
them
.
These
must
be
(
which
is
the
third
vse
of
the
holy
Scripture
)
corrected
,
reproued
,
rebuked
,
and
terrified
,
to
keepe
them
from
sinning
thus
against
knowledge
and
conscience
.
Here
the
Christian
Reader
is
to
bee
admonished
:
2.
Tim
.
3.16
.
That
though
all
Scripture
giuen
by
inspiration
of
God
haue
those
foure
vses
,
which
I
haue
set
downe
out
of
the
Apostle
;
yet
euery
particular
verse
and
sentence
of
Scripture
doe
not
alike
pregnantly
and
properly
affoord
them
all
;
some
Scriptures
seruing
more
fitly
for
doctrine
and
confirmation
of
the
truth
,
and
for
conuiction
and
confutation
of
the
contrary
errour
,
other
places
for
the
correction
,
and
reprouing
of
sinne
,
and
instruction
in
the
contrary
dutie
;
and
therefore
in
such
places
as
containe
morall
matter
concerning
the
good
life
,
and
godly
behauiour
of
a
Christian
,
there
is
little
difference
betwixt
confutation
and
correction
,
though
I
haue
here
distinguished
the
one
from
the
other
,
for
the
deeper
imprinting
of
this
holy
prouerbe
in
the
hearts
of
all
true
Christians
.
Wherefore
,
to
come
to
the
third
vse
,
Correction
.
it
is
the
correcting
&
reprouing
of
such
earth-wormes
,
and
carnall
persons
,
whose
iudgements
being
thorowly
informed
in
the
holy
truth
,
which
is
according
to
godlinesse
,
Tit
.
1.1
.
and
their
consciences
conuinced
,
either
of
the
falshood
of
some
opinion
which
they
hold
,
or
of
the
vnlawfulnesse
and
sinfulnesse
of
some
behauiour
which
they
vse
,
yet
(
such
is
the
headinesse
and
violence
of
their
affections
)
that
they
will
stifly
maintaine
their
false
opinions
,
and
wilfully
persist
in
the
practise
of
those
wicked
and
vngodly
actions
,
which
the
holy
Scripture
doth
apparently
condemne
.
This
is
true
,
not
onely
of
such
as
are
wholly
giuen
ouer
to
the
sinne
of
idolatrie
,
and
spirituall
fornication
(
whom
Moses
compareth
to
bitter
rootes
that
bring
forth
gall
and
wormewood
,
who
when
they
heare
the
words
of
Gods
curse
,
doe
blesse
themselues
in
their
hearts
,
saying
,
we
shall
haue
peace
though
wee
walke
in
the
stubburnnesse
of
our
owne
hearts
,
thus
adding
drunkennesse
to
thirst
)
but
also
of
all
such
as
sell
,
and
giue
ouer
themselues
to
the
seruice
of
any
sin
whatsoeuer
it
be
.
2.
Pet
.
2.19
This
is
verified
(
to
omit
other
instances
)
of
this
sinne
of
admiring
our selues
and
other
prophane
and
vngodly
persons
(
whom
Salomon
in
this
Prouerbe
,
Pro
.
11.22
&
26.11
.
2.
Pet
.
2.22
and
else
where
;
and
Peter
after
him
,
and
out
of
him
compareth
to
swine
and
dogges
)
aboue
that
which
is
meete
,
in
respect
of
these
outward
ornaments
.
A
great
number
are
fully
perswaded
in
their
hearts
,
and
readie
to
subscribe
with
their
hands
,
to
the
truth
of
that
which
Salomon
saith
here
,
and
in
another
place
,
where
he
saith
,
Fauour
is
deceitfull
,
Pro
.
31.
and
beautie
is
vanity
;
but
a
woman
fearing
the
Lord
,
she
shall
be
praised
(
as
if
he
should
say
,
shee
is
faire
that
feareth
God
)
though
otherwise
she
be
hard
fauoured
;
she
is
rich
that
is
religious
though
her
portion
be
but
small
;
she
is
honorable
that
is
vertuous
,
though
hir
parentage
bee
neuer
so
meane
,
and
so
of
the
rest
.
A
great
number
I
say
are
fully
perswaded
hereof
,
who
yet
in
their
practise
runne
a
cleane
contrarie
way
,
and
will
sooner
admire
an
vndiscreet
and
prophane
person
,
in
respect
of
that
outward
iewell
of
beautie
,
and
fauour
that
appeareth
in
his
face
,
then
a
godly
Christian
,
2.
Sam
.
14.226
.
&
19.25.26
.
in
regard
of
the
grace
,
that
shineth
in
his
carriage
,
and
behauiour
,
and
will
sooner
embrace
a
wicked
and
vngodly
Absolom
,
for
his
golden
lockes
,
then
a
lame
Mephihosheth
,
for
his
religious
and
loyal
hart
.
It
is
true
indeed
that
the
common
sinnes
of
the
world
,
as
the
lust
of
the
flesh
,
1.
Ioh
.
2.15.16
.
the
lust
of
the
eye
,
and
the
pride
of
life
(
that
is
to
say
,
vncleanenesse
,
couetousnesse
and
ambition
)
do
not
so
directly
breake
the
couenant
betwixt
God
and
his
people
,
as
Idolatry
and
false
worship
doth
:
Eph.
4.29.30
.
yet
they
doe
certainly
much
prouoke
the
Lord
,
grieue
his
spirit
,
Esa
.
59.2
.
and
separate
betweene
him
and
such
as
doe
wallow
therein
;
and
therefore
that
fearefull
threatning
,
and
thunderbolt
denounced
in
the
Law
against
spirituall
fornicators
,
may
very
fitly
serue
to
terrifie
such
fleshly
(
as
I
may
call
them
)
and
bodily
Idolaters
:
namely
,
that
The
Lord
will
not
bee
mercifull
to
them
(
continuing
in
their
sin
)
but
the
wrath
of
the
Lord
shall
smoake
against
them
,
Deut
.
29.19.20
.
and
euery
curse
that
is
written
in
the
booke
of
God
,
shall
light
vpon
them
,
and
the
Lord
shall
put
their
names
from
vnder
heauen
,
&c.
The
Iewes
in
former
times
pleased
themselues
,
by
reason
of
their
outward
priuiledge
;
and
profession
of
the
true
God
;
yet
the
Prophet
calleth
their
Magistrates
,
Princes
of
Sodome
,
and
the
common
people
,
people
of
Gomorra
;
and
tels
them
,
Esa
.
1.10.11
.
&c.
that
their
outward
seruice
,
and
religious
worship
was
irkesome
and
tedious
,
yea
loathsome
and
abominable
to
the
Lord
:
and
why
?
euen
because
their
hands
were
full
of
blood
:
meaning
that
their
hearts
,
and
liues
,
bodies
and
soules
(
yea
euen
when
they
came
to
pray
,
and
serue
the
Lord
)
were
defiled
with
couetousnesse
,
crueltie
,
and
oppression
:
and
shall
we
thinke
that
our
worship
and
seruice
of
God
,
our
prayers
and
confession
of
sinnes
,
our
thanksgiuing
,
and
singing
of
Psalmes
,
our
hearing
of
Sermons
,
and
receiuing
of
Sacraments
will
bee
accepted
;
so
long
as
our
hearts
are
set
vpon
vanitie
,
our
eyes
full
of
pride
and
adulterie
,
our
minds
blinded
with
admiration
of
beautie
,
and
possessed
with
the
loue
of
riches
,
and
preferment
,
more
then
with
the
loue
of
God
,
or
any
spirituall
grace
proceeding
from
him
?
Nay
what
shall
wee
say
to
them
that
are
so
farre
from
trembling
at
the
word
of
God
;
Esa
.
66.5
.
Deut
.
28.58
.
1.
Pet
.
2.2
.
and
fearing
that
great
and
fearefull
name
of
the
Lord
their
God
to
take
it
in
vaine
,
and
from
desiring
the
sincere
milke
of
the
worde
to
grow
thereby
,
that
they
take
a
quite
contrary
course
.
For
hauing
most
wofully
and
wickedly
spent
the
sweet
prime
of
the
morning
(
not
in
holy
praier
and
preparation
for
the
duties
of
their
calling
,
but
in
fretting
,
&
chafing
with
their
domestickes
and
others
about
prouision
for
the
flesh
;
and
especially
in
curling
and
plotting
of
the
haire
,
1.
Pet
.
3.3.4
.
and
putting
on
of
apparell
(
not
in
decking
the
inward
and
hidden
man
of
the
heart
)
they
come
forth
of
their
chambers
,
not
as
brides
trimmed
to
meet
the
bridegroome
Iesus
Christ
,
but
as
vncleane
birds
possessed
by
Satan
the
prince
of
darknes
;
to
whom
hauing
offered
the
first
fruits
of
the
day
,
&
mispent
the
whole
forenoon
;
they
are
prepared
,
and
fitted
to
offer
vp
the
whole
lumpe
to
him
;
defiling
themselues
,
and
one
another
by
hearing
,
and
seeing
things
vncomely
,
as
profane
and
filthy
playes
,
and
spending
the
rest
of
the
day
in
such
vnfruitfull
and
vnsauory
works
of
darknes
.
And
what
is
the
ende
of
all
this
?
Surely
nothing
else
but
(
as
their
owne
hearts
might
tel
them
,
Ioh
.
3.20
.
and
as
God
who
is
greater
then
their
hearts
doth
see
,
and
their
liues
shew
)
to
please
themselues
,
and
to
become
nets
,
and
snares
to
simple
soules
,
who
haue
not
(
with
holy
Iob
)
made
a
couenant
with
their
eies
,
Iob
.
31.1
.
that
they
will
not
looke
vppon
a
maide
,
namely
(
as
Christ
saith
)
to
lust
after
her
:
Math
.
5.28
yea
and
farder
to
bee
a
scandall
,
and
stumbling
block
to
such
as
haue
;
whose
eies
by
the
subtilty
of
Satan
,
and
their
owne
infirmity
are
to
easily
drawne
away
to
gaze
vpon
such
gorgeous
images
.
The
Apostle
exhorteth
vs
to
be
strong
in
the
Lord
,
Ephe
.
6.10
11.13.14.15
.
&c.
and
in
the
power
of
his
might
,
and
to
put
on
the
whole
armor
of
God
)
that
wee
may
bee
able
to
stand
fast
against
the
assaults
of
the
Diuell
,
for
(
saith
he
)
we
wrestle
not
against
flesh
,
&
blood
,
but
against
principalities
,
against
powers
,
against
the
worldly
gouernors
,
the
princes
of
darknesse
of
this
world
,
and
against
spirituall
wickednesses
which
are
in
high
places
.
This
wee
shall
find
to
be
most
true
,
as
at
other
times
,
so
especially
when
we
meet
together
before
God
to
heere
the
words
of
eternall
life
,
Acts
10.33
Iohn
6.68
.
euen
the
holy
Scriptures
,
which
are
able
to
make
vs
wise
vnto
saluation
through
faith
in
Iesus
Christ
;
for
there
is
no
hungry
foule
so
greedy
of
pray
,
2.
Tim
.
3.15
.
no
crow
so
ready
to
follow
him
at
the
heeles
,
who
casteth
the
seede
into
the
ground
,
as
Satan
is
ready
to
attend
the
ministry
of
the
word
,
Math
.
13.9
Mark
.
4.15
Luk
.
8.12
.
and
to
take
all
aduantages
against
the
hearers
thereof
.
Haue
wee
then
so
many
,
so
mighty
,
so
malicious
,
and
subtle
aduersaries
continually
houering
ouer
our
heads
,
and
incamping
themselues
round
about
vs
;
and
shall
we
be
secure
?
Haue
we
such
enemies
to
fight
against
vs
,
and
shall
wee
fight
against
our
owne
saluation
,
and
the
saluation
of
our
brethren
?
Haue
we
so
many
tempters
,
so
many
diuels
and
wicked
spirits
to
deale
withall
,
and
shall
wee
become
tempters
of
our selues
,
and
one
of
another
?
Thou
wilt
say
(
perhaps
)
thou
meanest
no
hurt
,
It
is
not
enough
to
meane
no
hurt
,
if
wee
neglect
the
means
that
leads
to
holines
,
and
vse
the
contrary
.
neither
that
thou
hast
any
such
purpose
in
thy
heart
;
nor
deckest
vp
thy selfe
for
any
such
end
.
Why
then
doest
thou
take
such
a
course
,
both
in
decking
thy
body
,
and
neglecting
thy
soule
,
which
(
in
regard
of
Satans
malice
,
and
mans
corruption
)
must
of
necessity
bring
foorth
such
euill
effects
both
in
thy selfe
and
other
men
?
Many
(
I
know
)
will
pretend
that
from
their
hearts
and
soules
they
detest
,
and
abhor
those
pollutions
,
and
horrible
sinnes
,
whereby
the
wicked
Sodomites
,
dishonoured
God
,
defiled
themselues
,
Gen.
19.5
.
2.
Pet
.
2.8
.
&
vexed
the
righteous
soule
of
holy
Lot
that
dwelt
amongst
thē
:
and
yet
if
wee
obserue
their
practise
,
we
shall
see
them
wallow
in
the
selfesame
sinnes
,
of
pride
,
idlenes
,
Eze
.
16.49
riot
and
vncleannes
which
they
did
(
and
that
vpon
the
Lords
day
)
not
discerning
the
dangerous
estate
wherein
they
are
.
For
surely
that
God
that
spared
not
the
Angels
that
sinned
,
2.
Pet
.
2.4.5.6.7.8
.
but
cast
them
downe
into
hell
,
and
deliuered
them
into
chains
of
darkenesse
,
to
be
kept
vnto
damnation
,
neither
spared
the
old
(
and
flourishing
)
world
,
but
brought
the
flood
vpon
the
vngodly
,
and
turned
the
cities
of
Sodome
and
Gomorrha
into
ashes
,
will
neuer
suffer
such
proud
persons
,
and
prophane
abusers
of
his
gifts
,
to
go
vnpunished
,
vnlesse
they
speedily
forsake
their
sinne
,
humble
themselues
vnder
the
mighty
hand
of
God
,
and
turne
vnto
him
by
zealous
and
vnfained
repentance
,
and
bring
foorth
fruits
worthy
of
amendment
of
life
,
It
is
saide
in
particular
of
the
women
of
Ierusalem
,
who
liued
in
the
daies
of
Vzziah
,
Esay
3.16.17
.
&c.
Iotham
,
Ahaz
,
and
Ezechias
kings
of
Iudah
(
wherof
some
were
godly
kings
)
that
they
were
proud
and
haughty
,
that
they
walked
with
stretched
out
neckes
,
and
wandring
eies
,
tripping
and
mincing
as
they
went
,
making
a
tinkling
with
their
feet
,
which
they
(
doubtles
)
did
being
puffed
vp
with
a
carnall
conceipt
of
their
painted
sheath
,
and
a
foolish
ouerweening
of
their
beauty
&
birth
,
wealth
and
riches
,
and
other
outward
ornaments
,
that
God
had
hung
vpon
them
for
another
end
.
Therefore
the
Lord
of
hosts
who
before
in
the
same
chapter
,
had
denounced
a
heauy
iudgement
against
all
vngodly
,
and
wicked
sinners
,
Vers
.
11.
saying
,
Wo
bee
to
the
wicked
,
it
shall
go
hard
with
them
;
for
the
reward
of
his
hands
shal
be
giuen
him
of
the
Lord
,
and
in
the
next
verse
saue
one
before
that
,
hee
saieth
the
triall
of
their
countenance
testifieth
against
them
,
Vers
.
9.
yea
they
declare
their
sinnes
as
Sodom
,
they
hide
them
not
:
woe
be
to
their
soules
,
for
they
haue
rewarded
euil
to
themselues
.
This
Lord
of
hosts
,
this
iealous
God
,
besides
this
general
threatning
,
doth
denounce
particular
iudgements
against
such
proud
persons
,
saying
that
,
He
will
make
their
heads
bald
,
and
discouer
their
secret
parts
,
Ver
.
17.18
et
24.
(
and
take
away
those
golden
iewels
,
wherein
they
gloried
ouer
much
)
;
and
in
steed
of
a
sweet
sauor
to
send
a
stinke
,
and
in
stead
of
a
girdle
,
a
rent
,
and
in
stead
of
dressing
the
haire
,
baldnesse
,
and
in
stead
of
a
stomacher
,
a
girding
with
sackcloth
.
O
consider
this
all
ye
vndiscreet
ones
,
which
take
occasion
by
the
faire
iewells
of
health
and
beauty
,
youth
and
riches
,
and
other
the
like
,
that
God
hath
hung
vpon
you
,
so
foulely
to
abuse
,
not
onely
them
,
but
euen
your selues
,
and
your
brethren
also
by
reason
of
them
,
and
to
forget
that
good
,
&
gratious
God
the
fountaine
of
all
,
as
well
outward
,
as
inward
ornaments
,
lest
he
teare
you
in
peeces
,
Psal
.
50.17
22.
and
there
be
none
that
can
deliuer
you
saying
;
what
hast
thou
to
doe
with
these
my
gifts
,
&
what
right
hast
thou
to
these
my
iewels
and
pearls
,
seeng
thou
doest
thus
abuse
them
to
my
dishonour
,
&
the
destruction
of
thy selfe
,
and
other
of
my
seruants
.
And
heere
I
might
iustly
expostulate
with
a
number
,
as
Moses
doth
with
the
Iewes
in
that
his
heauenly
and
spirituall
song
,
saying
,
will
ye
so
reward
the
Lord
O
foolish
people
&
vnwise
?
Is
not
he
thy
father
,
that
hath
bought
thee
?
Deu
.
32.6.78
.
Pride
and
abuse
of
outward
gists
made
more
hainous
by
ingratitude
.
He
hath
made
thee
and
proportioned
thee
.
For
surely
this
is
too
great
vnkindnes
,
and
such
vnthankfulnesse
,
as
would
be
counted
intollerable
if
it
were
offred
to
a
man
.
For
if
a
man
send
vs
a
token
or
giue
vs
a
ringe
,
or
bestow
a
iewell
vpon
vs
,
it
will
mooue
vs
to
loue
him
,
and
carry
a
kinde
remembrance
of
him
in
our
hearts
,
and
a
care
to
maintaine
his
credit
,
and
speake
well
of
him
in
all
places
where
wee
come
;
and
if
wee
should
not
,
all
men
would
condemne
vs
for
it
;
and
shall
so
many
goodly
gifts
,
and
golden
benefits
which
wee
haue
receiued
from
God
;
who
we
are
sure
hath
bestowed
the
same
vpon
vs
,
of
his
free
loue
,
and
fauor
without
any
the
least
respect
of
our
desert
(
yea
cleane
contrarie
to
that
which
our
innumerable
sins
haue
deserued
at
his
hands
)
nothing
moue
vs
?
If
vnthankfulnesse
to
men
be
counted
so
great
a
fault
,
that
when
we
say
of
any
one
,
he
is
an
vnthankfull
man
,
wee
say
as
much
euill
as
can
be
said
of
him
,
and
charge
him
with
as
many
sinnes
,
as
a
man
in
one
word
can
possibly
be
charged
withall
,
ought
not
such
monstrous
ingratitude
against
the
eternall
God
,
only
wise
and
good
,
(
to
whom
wee
owe
our
very
selues
)
to
astonish
and
terrifie
our
hard
and
stony
hearts
?
Many
good
works
(
saith
God
the
sonne
)
I
haue
wrought
amongst
you
(
I
haue
fed
your
bodies
,
Ioh
.
10.32
.
I
haue
likewise
fadde
your
soules
;
I
haue
healed
your
sicke
,
lame
,
dumb
,
deafe
,
and
blind
;
I
haue
raised
your
dead
to
life
againe
,
and
the
like
,
tel
me
now
ye
foolish
Iewes
and
vnwise
)
for
which
of
al
these
things
will
ye
stone
me
?
In
like
sort
may
God
the
Father
say
,
many
golden
iewels
I
haue
bestowed
vpon
you
;
I
haue
giuen
you
life
and
breath
,
I
haue
giuen
you
beauty
,
and
comelinesse
,
riches
and
honor
,
health
and
prosperity
,
yea
I
haue
giuen
you
mine
onely
Sonne
,
Ioh
.
3.16
.
Rom.
8
32.
my
blessed
Gospell
,
and
many
other
spirituall
benefits
;
which
of
these
(
O
yee
foolish
Christians
and
vnwise
)
doe
moue
you
thus
to
forget
me
and
spurne
against
me
,
thus
to
pollute
and
defile
your selues
and
others
,
to
inuegle
my
sonnes
,
or
my
daughters
by
your
beauty
,
to
oppresse
them
by
your
wealth
,
and
ouer-reach
them
by
your
wit
?
I
hau
found
(
saith
Salomon
)
more
bitter
then
death
,
Eccl.
7.26
.
the
woman
in
whose
heart
are
nets
and
snares
,
and
in
whose
hands
are
bands
(
or
according
to
Tremellius
prisoners
,
and
bondmen
)
that
is
the
fair
and
subtle
harlot
,
the
beautifull
woman
without
discretion
,
(
whom
Salomon
here
compareth
to
a
hog
with
a
ring
or
iewell
of
gold
in
his
shout
)
who
abuseth
her
wit
;
and
beauty
,
her
haire
and
her
breasts
,
her
tongue
and
countenance
to
the
alluring
of
simple
and
sinful
men
;
who
hauing
not
made
a
couenant
with
their
eies
,
Iob
.
31.1
.
Psa
.
119.37
nor
praied
God
to
turne
them
from
vanity
,
are
easily
caught
with
such
golden
baites
,
and
beeing
once
caught
,
can
as
hardly
leaue
their
sinfull
society
,
and
cursed
company
,
as
the
poore
prisoner
can
shake
off
his
fetters
,
and
boults
,
or
the
sillie
flie
wind
her selfe
out
of
the
artificiall
web
of
the
venemous
and
subtle
spider
.
That
which
is
said
of
the
abuse
of
beauty
&
wit
,
is
to
be
vnderstood
of
all
other
things
of
the
like
nature
,
the
abuse
whereof
will
light
heauily
vpon
such
as
be
guilty
thereof
at
the
last
:
2.
Cor
.
5.10
Math
.
25.
for
we
shal
al
appear
before
the
iudgment
seat
of
Iesus
Christ
,
where
the
sheepe
shall
be
separated
from
the
goats
,
and
the
discreet
from
the
prophane
abusers
of
Gods
gifts
,
Act.
17.31
such
as
Salomon
speaketh
of
in
this
verse
.
For
God
hath
certainly
appointed
a
day
,
wherein
he
will
iudge
the
world
in
righteousnesse
and
bring
euery
worke
to
iudgement
,
with
euery
secret
thing
whether
it
be
good
or
euill
.
Eccl.
12.14
A
day
wherein
the
righteous
who
haue
vsed
their
gifts
a
right
,
to
the
glory
of
God
,
and
good
of
their
brethren
shall
stand
before
the
Lord
with
bouldnesse
and
great
ioy
,
waiting
with
assurance
to
receiue
and
heere
that
most
sweet
and
comfortable
sentence
,
Come
yee
blessed
of
my
Father
,
take
the
inheritance
of
the
kingdom
prepared
for
you
from
the
foundation
of
the
world
.
For
(
by
the
right
and
holy
vse
of
the
good
gifts
bestowed
vpon
you
)
when
I
was
hungry
ye
gaue
mee
meate
,
when
I
was
thirsty
yee
gaue
mee
drinke
,
when
I
was
a
stranger
,
ye
tooke
me
to
you
,
when
I
was
naked
yee
cloathed
me
,
when
I
was
sick
ye
visited
me
,
when
I
was
in
prison
ye
came
vnto
me
.
On
the
other
side
,
the
wicked
and
vnrighteous
(
who
being
void
of
the
true
faith
,
&
feare
of
God
:
and
of
the
holy
discretion
wherof
Salomon
speaketh
in
this
place
)
haue
abused
,
and
corrupted
the
golden
gifts
they
haue
receiued
,
shall
quake
and
tremble
,
houle
and
lament
,
Reuela
.
6.15.16.17
.
yea
euen
Kings
and
Queenes
of
the
earth
,
and
the
great
men
,
and
the
rich
men
,
and
the
cheefe
captaines
,
and
the
mighty
men
(
so
likewise
the
faire
men
and
women
,
the
learned
and
wittie
,
that
haue
abused
their
gifts
)
shal
hide
themselues
in
dennes
and
caues
,
and
shall
say
to
the
rocks
,
and
mountains
fall
vpon
vs
,
and
hide
vs
from
him
that
sitteth
vpon
the
throne
,
and
from
the
wrath
of
the
Lambe
,
for
the
great
day
of
his
wrath
is
come
,
and
who
can
stand
?
Yet
all
this
shall
not
serue
the
turne
,
for
they
shall
heare
neuertheles
that
dreadfull
sentence
,
more
terrible
then
any
thunder
boult
.
Math
.
25.
Depart
from
me
ye
cursed
into
euerlasting
fire
,
prepared
for
the
diuell
and
his
Angels
.
For
(
by
abusing
the
pretious
and
golden
gifts
bestowed
vpon
you
,
you
haue
so
handled
the
matter
that
)
when
I
was
hungry
you
gaue
me
no
meat
(
deuouring
my
gifts
with
harlots
,
Luk
.
15.30
Iam
.
4.3
.
and
spending
them
on
your
lusts
)
When
I
was
thirsty
ye
gaue
mee
no
drinke
,
when
I
was
a
stranger
,
ye
tooke
me
not
to
you
,
when
I
was
naked
yee
cloathed
me
not
,
when
I
was
sicke
and
in
prison
yee
visited
me
not
.
And
these
(
profane
persons
void
of
holy
discretion
)
shall
goe
into
euerlasting
paine
;
and
the
righteous
(
who
haue
vsed
their
gifts
aright
)
shall
goe
into
life
eternall
.
To
proceede
a
little
further
for
the
correcting
and
(
if
it
be
possible
)
for
the
reforming
and
reclaiming
of
such
prophane
persons
as
Salomon
speaketh
of
in
this
prouerbe
)
Let
vs
marke
what
the
Lord
saith
to
the
shepheards
of
Israel
(
that
is
to
such
as
had
charge
ouer
other
,
vpon
whom
for
their
better
encouragement
God
vsually
bestoweth
the
greatest
and
most
golden
gifts
)
Thus
saith
the
Lord
God
,
behold
I
wil
come
against
those
shepheards
,
I
will
require
my
sheepe
at
their
hands
,
and
cause
them
to
cease
from
feeding
the
sheepe
,
Eze
.
34.10.11.12
.
neither
shall
the
shepherds
feede
themselues
any
more
,
for
I
will
deliuer
my
sheepe
from
their
mouthes
,
and
they
shal
no
more
deuoure
them
.
For
thus
saith
the
Lord
God
,
behold
I
will
search
my
sheepe
,
and
seeke
them
out
,
as
a
shepherd
searcheth
out
his
flock
,
when
he
hath
been
among
his
sheepe
that
are
scattered
.
So
will
I
seeke
out
my
sheepe
,
and
deliuer
them
out
of
all
places
,
where
they
haue
beene
scattered
in
the
darke
and
clowdie
day
.
Marke
I
pray
you
how
in
this
place
,
the
most
iust
and
mighty
God
doth
teach
vs
what
mind
he
carrieth
towards
such
as
haue
receiued
more
and
better
gifts
then
others
haue
done
,
and
what
course
hee
will
take
with
them
,
and
how
seuerely
he
will
proceed
in
iudgement
against
them
.
Hee
will
surely
require
his
sheepe
at
their
hands
,
and
cause
them
to
cease
from
feeding
the
sheepe
;
that
is
to
say
he
wil
reckon
with
them
,
depriue
them
of
their
dignities
,
&
take
those
honors
and
offices
from
them
,
which
they
haue
so
grossely
abused
,
euen
so
in
like
manner
will
hee
require
his
beauty
,
Psal
.
50.10
his
health
,
his
strength
,
his
riches
,
honor
,
&
all
other
good
things
(
for
all
are
his
)
at
their
hands
;
at
the
hands
(
I
say
)
of
all
prophane
and
vndiscreete
persons
,
who
haue
abused
them
,
to
his
dishonour
&
to
the
hurt
of
themselues
and
others
:
hee
will
take
a
most
seuere
and
strict
account
of
them
:
hee
will
say
vnto
them
by
the
ministers
of
his
word
(
or
by
some
one
or
other
messenger
of
his
wrath
and
vengeance
)
or
by
the
terrible
summons
of
death
,
or
desperate
sicknesse
;
Luke
16.2
.
Giue
vpan
account
of
thy
stewardship
,
for
thou
maist
be
no
longer
steward
:
giue
vp
an
account
of
thy
beauty
,
for
now
it
is
blasted
,
withered
and
gone
:
giue
vp
an
account
of
thy
sharp
wit
,
and
good
memory
,
for
now
they
are
decaied
and
lost
:
giue
vp
an
account
of
thy
great
strength
,
and
abilitie
of
body
,
for
now
it
is
diminished
and
taken
away
:
Psal
.
39.6
.
Ier
.
27.11
.
giue
vp
an
account
of
thy
wealth
and
riches
,
for
now
thou
must
leaue
them
,
thou
knowest
not
to
whom
:
or
if
thou
know
to
whom
,
thou
knowest
not
how
hee
will
vse
them
,
nor
what
hee
will
doe
with
them
,
nor
whether
he
will
proue
(
as
Salomon
saith
)
a
wise
man
or
a
foole
.
Eccl.
2.18.19
.
If
thou
say
(
with
cursed
Cain
)
in
the
blindnesse
of
thy
wicked
heart
,
Gen.
4.9
.
2.
Sam
.
15.20
.
2.
King
.
5.25
.
Pro
.
13.7
.
that
thou
canst
not
tell
what
thou
diddest
with
them
,
or
impudently
denie
(
with
Saul
and
others
,
that
thou
haddest
any
such
iewels
;
the
Lord
will
reply
vpon
thee
and
say
(
as
hee
doth
of
the
abuse
of
one
of
them
,
that
is
,
riches
)
Goe
to
now
ye
rich
men
,
weepe
and
howle
,
Iam
.
5.1.2.3.4.5.6
.
for
your
miseries
that
shall
come
vpon
you
:
your
riches
are
corrupted
,
and
your
garments
are
moatheaten
:
your
gold
and
siluer
is
cancred
,
and
the
rust
of
them
shall
bee
a
witnesse
against
you
,
and
shall
eat
your
flesh
as
it
were
fire
ye
haue
heaped
tresure
together
for
the
last
daies
.
Behold
the
hire
of
the
labourers
which
haue
reaped
downe
your
fieldes
,
which
is
by
you
kept
backe
by
fraud
,
crieth
,
and
the
cries
of
them
which
haue
reaped
,
haue
entred
into
the
eares
of
the
Lord
of
Sabbaths
.
Ye
haue
liued
in
pleasure
on
the
earth
,
and
haue
been
wanton
:
you
haue
nourished
your
hearts
as
in
a
day
of
slaughter
:
yee
haue
condemned
and
killed
the
iust
,
and
he
doth
not
resist
you
.
In
like
manner
will
hee
speake
to
the
beautifull
(
for
God
is
no
accepter
of
faces
)
Goe
to
now
ye
faire
ones
,
Act.
10.34
.
weepe
and
houle
for
your
miseries
that
shall
come
vpon
you
,
your
beautie
is
blasted
,
and
your
fairenesse
faded
and
withered
,
and
your
painted
wrinkles
and
bought
haire
shall
witnesse
against
you
,
and
shall
eate
your
flesh
as
it
were
fire
:
yee
had
thought
to
haue
preserued
your
beautie
all
your
daies
:
But
behold
now
it
is
blasted
,
and
the
pretious
time
and
treasure
which
you
haue
spent
,
and
made
others
spend
by
occasion
thereof
,
doth
crie
,
and
this
crie
is
entred
into
the
eares
of
the
Lord
of
hosts
:
You
haue
liued
in
pleasure
vpon
earth
,
and
beene
wanton
,
and
that
by
occasion
of
this
brittle
iewell
,
which
hath
made
you
cherish
and
pamper
your selues
,
as
if
your
life
were
a
continuall
feasting
,
and
time
of
merriment
:
ye
haue
derided
and
scorned
chaste
and
sober
Christians
,
and
modest
matrones
,
and
godly
Ministers
,
who
haue
no
way
wronged
you
,
but
rather
laboured
by
all
meanes
to
doe
you
good
,
and
called
them
precise
,
and
puritan
fooles
.
Thus
will
the
Lord
in
his
iust
displeasure
speake
to
all
such
prophane
and
impenitent
persons
.
Woe
therefore
,
and
woe
againe
to
thee
O
thou
foolish
and
impudent
man
,
and
to
thee
O
vaine
and
carnall
woman
,
void
of
godly
wisedome
and
discretion
,
who
hast
gained
no
glory
to
God
with
thy
golden
iewels
,
while
they
were
in
thy
power
and
possession
to
doe
good
withall
:
nay
rather
in
a
cleane
contrary
course
,
by
thy
horrible
abusing
of
them
,
and
treading
them
vnder
thy
feet
(
as
a
swine
doth
pretious
pearles
)
hast
highly
dishonoured
Almighty
God
the
giuer
of
them
,
Mat
.
7.6
.
deepely
wounded
and
defiled
thine
owne
conscience
,
and
either
dangerously
infected
,
or
grieuously
oppressed
the
deare
seruants
of
God
,
thy
Christian
brethren
and
sisters
for
whom
Christ
died
.
What
wilt
thou
say
then
when
that
fierce
and
mightie
Lion
of
the
tribe
of
Iudah
shall
roare
vpon
the
,
Reuel
.
5.5
.
and
that
great
and
princely
sheepheard
shal
require
his
sheepe
at
thy
hands
,
Heb
.
13.20
when
that
Soueraigne
King
,
and
highe
commander
of
heauen
and
earth
the
Lord
of
hosts
shall
bid
thee
render
an
account
of
thy
stewardship
,
what
wilt
thou
answere
?
when
the
King
of
kings
,
Reuel
.
19.16
.
and
Lord
of
lords
shall
come
to
reckon
with
thee
for
his
talents
committed
to
thy
trust
,
how
wilt
thou
cleare
and
acquite
thy selfe
.
And
marke
well
I
beseech
you
(
beloued
in
the
Lord
)
what
our
Sauiour
Christ
saith
to
him
that
had
receiued
that
one
talent
,
who
being
called
before
his
Lord
,
made
this
appologie
for
himselfe
:
Mat
.
25.24.25
.
Behold
Lord
thy
peece
,
which
I
haue
laid
vp
in
a
napkin
,
and
hid
in
the
earth
:
Luk
.
19.20.21.22
.
for
I
knew
that
thou
wast
a
straite
and
hard
man
,
who
takest
vp
that
thou
laiedst
not
downe
,
and
reapest
,
where
thou
sowedst
not
,
and
gatherest
where
thou
strowedst
not
:
I
was
therefore
a
feard
,
and
went
and
hid
thy
talent
in
the
earth
:
Behold
thou
hast
thine
owne
.
But
what
saith
his
Lord
to
him
againe
?
Of
thine
owne
mouth
will
I
iudge
thee
,
O
thou
euill
seruant
and
slothfull
,
thou
knewest
that
I
am
a
straite
man
,
taking
vp
that
I
laid
not
downe
,
reaping
where
I
sowed
not
,
and
gathering
where
I
strowed
not
,
why
then
gauest
thou
not
my
money
into
the
banke
,
into
the
hands
of
the
exchangers
,
that
at
my
comming
I
might
haue
receiued
mine
owne
with
aduantage
?
Take
therefore
that
talent
from
him
,
and
giue
it
to
him
that
hath
ten
talents
,
and
cast
ye
the
vnprofitable
seruant
into
vtter
darkenesse
,
where
shall
bee
weeping
and
gnashing
of
teeth
,
Marke
it
well
I
pray
you
.
For
if
hee
that
had
but
one
talent
were
reckoned
withall
,
how
can
they
that
haue
receiued
many
think
to
auoide
and
shift
off
their
account
?
And
if
he
that
did
no
hurt
with
his
one
talent
,
but
kept
it
safe
and
sure
,
and
deliuered
it
whole
and
sound
to
his
masters
hands
of
whom
hee
had
receiued
it
,
were
called
an
euill
seruant
and
slothfull
,
had
his
one
talent
taken
from
him
,
and
was
cast
into
vtter
darkenes
,
where
is
wailing
&
gnashing
of
teeth
,
and
that
only
because
he
had
done
no
good
with
it
,
but
let
it
lie
idle
,
and
vnprofitablie
lapped
vp
in
a
napkin
,
buried
and
rusting
in
the
ground
;
what
shall
become
of
vs
,
who
haue
not
onely
done
no
good
,
but
exceeding
much
hurt
,
with
the
many
talents
and
iewels
which
God
hath
put
into
our
hands
,
and
as
it
were
hung
vpon
vs
,
not
for
the
decking
and
garnishing
of
our selues
,
but
chiefly
and
principally
for
the
glorifying
of
God
,
the
gaining
of
our
brethren
,
1.
Cor
.
10.31
.
Pro
.
2.
Pet
.
2.10
.
and
making
sure
our
owne
calling
and
election
:
What
shall
become
of
vs
,
who
haue
with
Ionadab
and
Ahitophel
abused
our
wits
to
vilany
and
wickednesse
?
2.
Sam
.
13.3.4
.
&
16.21
.
Gen.
34.2
.
who
with
the
daughters
of
men
haue
(
by
the
abuse
of
our
beautie
)
been
nets
and
snares
to
the
sonnes
of
God
,
or
being
by
profession
the
children
of
God
,
haue
doted
vpon
the
sonnes
and
daughters
of
men
,
and
haue
rather
had
them
in
high
admiration
for
the
iewel
hanging
on
their
snout
,
then
in
hatred
and
detestation
for
their
cursed
and
abominable
qualities
?
who
with
Goliah
haue
rather
abused
our
strength
and
courage
to
proud
and
vnlawfull
challenges
and
quarrels
,
and
with
Shechem
and
Ammon
,
1.
Sam
.
17.8.9.10
.
to
rape
and
vncleanenesse
,
then
with
Dauid
and
Ionathan
,
vsed
the
same
to
the
defence
of
the
Church
and
people
of
God
?
Iudg
.
9.1.2
.
Mat
.
2.16
.
who
rather
with
Abimilech
,
Ahab
,
Herod
and
the
like
,
haue
abused
our
money
,
1.
King
.
21.
power
,
and
authority
to
most
vile
purposes
(
euen
to
the
suppressing
of
truth
and
iustice
)
then
with
Iob
,
Iob
29.12
.
2.
King
.
18.13
.
Nehem
.
2.5
.
Obadiah
,
Nehemiah
&
such
other
,
vsed
the
same
to
the
good
of
Gods
people
,
to
the
maintenance
of
his
Ministers
,
and
to
the
reliefe
of
the
godly
poore
?
How
can
wee
then
thinke
but
that
hell
gapeth
for
vs
,
and
that
the
Lord
the
iudge
of
the
whole
world
is
readie
at
hand
to
pronounce
that
dreadfull
sentence
(
whereof
wee
haue
spoken
before
)
against
vs.
Goe
ye
cursed
of
my
father
into
euerlasting
fire
prepared
for
the
diuell
and
his
Angels
.
For
I
haue
bestowed
many
iewels
vpon
you
,
and
you
haue
done
no
good
with
them
,
nor
got
me
any
glory
by
them
,
but
haue
most
highly
dishonoured
mee
by
your
brutish
and
horrible
abusing
of
them
,
wallowing
much
more
in
the
mire
and
puddle
of
your
sinnes
,
than
either
you
would
,
or
possibly
could
haue
done
,
if
you
had
not
had
them
.
What
shall
it
profit
a
man
(
saith
Christ
though
he
should
winne
the
whole
world
if
he
loose
his
owne
soule
?
Mat
.
16.26
Nay
what
extreme
hurt
and
hinderance
shall
the
world
(
if
a
man
had
it
all
with
whatsoeuer
is
in
it
)
bring
vpon
him
when
for
his
abuse
thereof
he
should
bee
depriued
of
the
kingdome
of
heauen
,
and
of
the
ioies
of
the
world
to
come
,
and
cast
into
the
lake
that
burneth
with
fire
and
brimstone
?
Heathenish
Alexander
(
surnamed
the
great
)
hearing
a
vaine
Philosopher
arguing
that
there
were
innumerable
worlds
,
fell
a
weeping
for
griefe
to
thinke
that
he
had
not
yet
gotten
one
world
to
himselfe
:
but
the
wise
man
taught
by
the
spirit
of
God
was
of
another
minde
:
for
he
feared
riches
,
as
much
as
pouertie
,
and
prayeth
against
the
one
as
earnestly
as
hee
did
against
the
other
.
Pro
.
30.7.8.9
.
Two
things
(
saith
hee
)
I
haue
required
of
thee
,
deny
me
them
not
before
I
die
.
Remoue
farre
from
me
vanitie
and
lies
,
giue
mee
neither
pouerty
nor
riches
,
feed
me
with
food
conuenient
for
me
,
lest
I
be
full
and
deny
thee
,
and
say
who
is
the
Lord
?
or
lest
I
be
poore
and
steale
,
and
take
the
name
of
my
God
in
vaine
.
Matth
.
4.8.9.10
.
Christ
encountering
with
Satan
(
for
our
example
and
encouragement
)
would
not
break
one
of
Gods
commandements
,
nor
bow
one
knee
to
Satan
to
gaine
all
the
kingdomes
of
the
world
and
glory
of
them
:
and
shall
we
that
are
called
Christians
,
for
one
of
the
least
worldly
benefits
that
is
in
the
world
(
I
mean
beautie
&
fauour
of
face
)
suffer
our selues
to
bee
drawne
away
to
transgresse
all
the
commandements
of
Almightie
God
?
we
I
say
that
are
called
Christians
,
Mat
.
16.24
&
.
11.28.29
Col.
3.1
.
who
are
daily
called
vpon
to
denie
our selues
,
to
learn
of
him
,
and
to
seeke
those
things
that
are
aboue
?
And
because
this
Prouerbe
serueth
chiefly
for
correction
,
giue
me
leaue
(
though
I
haue
touched
it
before
)
once
againe
to
bewaile
the
wicked
and
sinfull
vanitie
of
many
people
in
this
age
,
Pag
.
26.
&
27.
who
are
so
far
from
numbring
their
daies
aright
,
and
walking
circumspectly
,
redeeming
all
occasions
of
Glorifying
God
,
and
doing
good
to
others
,
Psal
.
9.12
.
Eph.
5.16
.
and
to
their
owne
soules
,
that
they
haue
not
learned
to
make
any
true
conscience
,
no
not
of
the
holy
day
of
the
Lord
,
which
by
so
many
and
mighty
reasons
,
Exod
.
20.8.9.10.11
.
hee
perswadeth
vs
to
consecrate
to
him
alone
,
and
wholly
to
bestow
and
spend
in
duties
of
piety
and
mercy
,
religion
,
and
brotherly
loue
,
both
in
publike
and
priuate
,
in
his
house
and
in
our
owne
.
For
as
they
spend
the
six
daies
very
wofully
in
following
the
world
,
Outward
blessings
(
and
namely
beautie
)
bestowed
vpon
carnal
persons
,
a
continual
occasion
of
prophaning
the
Lords
day
.
and
the
things
thereof
(
especially
the
lusts
of
the
flesh
,
and
the
pride
of
life
)
so
they
spend
the
Lords
day
most
wickedly
,
in
following
and
fulfilling
the
same
more
greedily
and
throughly
,
than
they
doe
any
day
of
the
weeke
,
nay
oftentimes
more
than
they
doe
all
the
rest
of
the
weeke
besides
.
On
the
weeke
daies
they
doe
some
manner
of
worke
(
though
tending
for
the
most
part
to
pride
,
and
superfluitie
)
and
bestow
some
howers
in
following
their
lawfull
affaires
,
but
on
the
Lords
day
they
lay
hold
only
vpon
these
words
,
In
it
thou
shalt
do
no
manner
of
worke
)
quite
forgetting
the
end
of
this
restraint
and
cessation
from
their
lawfull
labours
,
which
is
to
keepe
the
day
holy
to
the
Lord
:
as
if
God
had
forbidden
lawfull
labour
on
the
Sabbath
day
to
giue
liberty
to
such
employments
,
as
are
(
some
of
them
)
not
to
bee
vsed
vpon
any
day
,
and
others
(
especially
as
they
handle
the
matter
)
vnlawfull
and
sinfull
on
the
Lords
day
.
O
(
saith
one
)
how
much
better
were
it
(
on
the
Lords
day
)
to
plow
,
than
to
play
and
be
idle
,
to
dig
and
delue
,
than
to
hop
and
dance
?
reuell
and
drinke
drunke
?
O
(
may
I
say
)
how
much
better
were
it
to
plow
thy
ground
than
to
paint
thy
face
;
to
spend
the
time
in
some
honest
and
lawfull
labour
,
than
in
superfluous
and
dishonest
decking
and
trimming
vp
of
the
outward
man
?
dishonest
(
I
say
)
not
in
it selfe
,
but
by
circumstance
and
consequence
,
because
it
necessarily
draweth
with
it
,
both
an
omitting
of
such
duties
as
are
required
,
and
a
committing
of
such
sinnes
as
are
forbidden
on
the
Sabbath
day
.
Many
be
the
duties
required
on
the
Lords
day
,
whereof
some
are
to
bee
performed
priuately
at
home
,
others
publikely
in
the
house
of
God
.
Psal
.
92.2
.
The
priuate
duties
are
first
(
where
there
is
abilitie
of
body
)
to
rise
betime
.
Rom.
13.13.14
.
Phil
.
4.8
.
Tit
.
2.3.4
.
The
second
is
,
in
as
short
time
,
and
with
as
much
speed
as
may
bee
,
to
make
our selues
readie
in
such
manner
as
is
most
sober
and
comely
,
and
of
best
example
and
report
,
for
men
and
women
of
our
profession
in
the
Church
of
God
.
Psal
.
4.4
.
&
92.1
.
Rom.
15.20
.
Eph.
6.19
.
The
third
is
(
after
due
examination
of
our
hearts
touching
the
sinnes
of
our
life
(
and
especially
of
the
week
past
)
to
poure
forth
,
humble
,
feruent
,
and
faithfull
prayer
,
for
the
blessing
of
God
vpon
our selues
and
others
,
chiefly
of
the
same
familie
and
congregation
,
and
namely
,
vpon
the
Minister
thereof
,
that
it
would
please
the
Lord
to
enlighten
and
sanctifie
his
heart
,
and
direct
his
tongue
to
diuide
the
word
of
God
aright
,
and
to
speake
the
things
which
become
sound
and
wholesome
doctrine
,
and
to
say
somthing
that
may
serue
for
the
killing
of
our
sinnes
,
and
for
the
comforting
and
quickening
of
our
soules
in
the
faith
and
obedience
of
the
Gospell
.
The
fourth
dutie
is
,
Psal
.
92.95
96.100
.
Esa
.
58.13
.
if
time
permit
(
as
commonly
it
will
,
if
it
be
well
ordered
and
opportunity
taken
)
to
ioyne
with
our
prayers
the
reading
(
or
singing
)
of
some
fit
Psalme
,
or
other
portion
of
holy
Scripture
,
for
the
better
preparing
and
seasoning
of
our
hearts
,
to
a
more
fruitfull
partaking
of
the
publike
exercises
of
the
Church
?
These
and
the
like
duties
are
required
of
vs
in
priuate
,
before
we
goe
to
the
house
of
God
;
which
duties
are
all
of
them
by
such
persons
quite
and
cleane
neglected
and
omitted
,
and
the
whole
time
betwixt
their
rising
out
of
bed
(
which
is
not
vsually
very
early
)
and
their
going
to
the
house
of
God
,
is
wholly
mispent
(
as
hath
been
shewed
before
)
in
plaiting
of
haire
and
putting
on
of
apparell
,
in
fretting
and
chafing
with
themselues
and
others
,
both
domesticks
and
strangers
,
and
namely
,
such
artificers
,
who
for
their
owne
priuate
gaine
,
●…
utward
●…
ings
be●…
owed
on
●…
racelesse
●…
ersons
,
an
●…
ccasion
to
make
such
as
belong
to
them
dishonour
God
.
are
content
to
bee
instruments
of
the
others
pride
.
This
being
their
chiefe
and
(
in
a
manner
)
their
onely
fore-noones
worke
euery
day
of
the
weeke
besides
,
is
made
their
speciall
employment
that
part
of
the
Lords
day
which
should
bee
set
apart
for
the
preparing
and
sanctifying
of
themselues
and
others
depending
vpon
them
,
to
the
better
performance
of
all
publike
duties
of
Gods
most
holy
worship
and
seruice
.
By
this
meanes
not
onely
they
themselues
are
hindred
,
but
the
whole
family
depending
vpon
them
is
(
as
it
were
)
famished
and
defrauded
of
that
spirituall
breakfast
and
refreshing
,
in
the
strength
whereof
they
might
goe
more
hartily
and
cheerefully
to
the
house
of
God
,
and
being
there
,
doe
the
worke
of
the
Lord
,
not
negligently
(
which
bringeth
a
curse
)
but
faithfully
and
fruitfully
to
his
glory
,
Ier
.
48.10
.
and
their
owne
good
.
For
touching
such
as
wait
and
attend
about
them
,
they
are
so
busied
in
pleasing
them
,
that
they
can
scarcely
find
time
to
hang
on
their
owne
apparell
;
the
rest
being
left
(
as
we
say
)
at
sixe
and
seuen
take
liberty
in
the
meane
time
by
this
occasion
either
to
lie
a
bed
,
or
beeing
vp
to
range
abroad
,
or
staying
at
home
to
spend
the
time
in
trifling
and
idlenesse
.
Hence
it
comes
to
passe
,
that
both
they
that
should
gouerne
,
and
they
that
should
be
gouerned
come
rudely
and
vnreuerendly
poasting
and
hudling
into
Gods
house
,
some
from
brawling
,
and
chiding
,
others
from
sleeping
and
slugging
,
ideling
and
trifling
,
neither
of
both
taking
time
to
prepare
and
sanctifie
themselues
by
praier
to
God
for
a
blessing
vpon
his
ordinance
,
&
humble
confession
of
their
former
sinnes
(
especially
their
abuse
of
his
name
and
sabaths
)
with
full
purpose
of
heart
to
forsake
them
;
hauing
indeed
taken
hard
&
scant
time
enough
to
apparel
themselues
acording
to
their
minds
:
and
yet
they
are
bold
to
exempt
themselues
from
partaking
(
at
least
in
a
great
part
)
in
the
praiers
&
scriptures
read
in
the
publicke
assemblies
:
not
because
they
bee
enwrapped
in
the
error
of
them
,
who
comdemne
all
stinted
and
penned
praiers
,
with
all
set
formes
of
lyturgy
whatsoeuer
,
(
for
many
of
them
loue
plain
seruice
better
then
powerfull
Sermons
)
but
because
,
1.
Iohn
.
2.15.16
.
not
hauing
the
loue
of
God
the
Father
in
them
,
and
being
carried
away
either
with
the
lusts
of
the
flesh
,
or
the
lust
of
the
eye
,
or
the
pride
of
life
,
they
wil
not
allow
themselues
time
to
come
before
the
Lord
(
to
whome
alone
all
holines
belongeth
)
in
any
reuerend
and
holy
manner
;
Exo
.
28.36
before
the
Lord
(
I
say
)
who
to
work
in
them
a
care
and
conscience
of
this
commandement
.
Reasons
out
of
the
commandement
it selfe
.
1.
Hath
put
them
in
minde
of
his
large
and
liberal
allowance
(
euen
sixe
daies
for
one
)
to
follow
their
owne
lawfull
labours
and
delights
.
2.
Hath
reserued
this
whole
day
peculiar
to
himselfe
.
3.
Hath
by
his
owne
example
prouoked
vs
to
the
sanctifying
of
it
.
4.
And
finally
for
our
sakes
hath
sanctified
&
set
it
apart
,
Marc.
2.27
that
by
the
religious
obseruation
thereof
wee
might
bee
blessed
in
soule
and
body
,
and
reape
vnto
our selues
the
blessings
both
of
this
life
,
and
of
the
life
to
come
.
Thus
notwithstanding
all
these
forcible
reasons
,
Esay
.
58.13
14.
1.
Tim
.
4.8
the
conscionable
keeping
of
the
Lords
day
is
most
lamentably
neglected
,
and
Gods
holy
commaundement
troden
downe
vnder
foote
,
for
the
pleasing
of
vaine
and
sinful
man
.
Whether
it
be
our selues
or
others
in
whose
eies
wee
desire
to
seeme
faire
and
comely
,
though
in
the
meane
while
we
be
neuer
so
foule
&
deformed
in
the
eies
of
Almighty
God
.
Alas
that
men
and
women
professing
christianity
,
hauing
giuen
their
names
(
in
Baptisme
)
to
the
holy
Trinity
,
and
so
often
renewed
their
couenant
with
God
in
the
other
Sacrament
should
euer
bee
so
blinded
,
and
so
shamefully
forget
themselues
,
and
deale
so
vnmercifully
with
their
owne
soules
,
and
with
the
soules
of
such
as
depend
vpon
them
,
defrauding
both
,
not
onely
of
that
spirituall
gaine
and
heauenly
riches
,
Leuit.
26.2
Deu
.
28.1
.
&c.
but
also
of
those
outward
and
bodily
blessings
which
are
promised
to
the
religious
obseruers
of
the
Lords
day
;
Ier
.
17.27
.
and
pulling
vpon
both
,
all
those
plagues
and
curses
that
are
denounced
against
the
breakers
thereof
.
These
doe
not
pray
(
with
Moses
)
to
the
God
of
heauen
,
Psa
.
90.12
.
that
they
may
get
wise
and
religious
hearts
,
but
rather
(
as
their
deeds
declare
)
to
the
God
of
this
world
,
that
they
may
get
faire
faces
,
beautifull
haire
and
proper
bodies
.
And
what
may
bee
their
drift
and
end
therein
?
Surely
it
cannot
be
to
please
God
.
1.
Pet
.
3.3.4
.
For
the
Apostle
telleth
them
(
and
their
own
consciences
must
needs
confesse
that
he
telleth
them
the
truth
)
that
God
looketh
to
other
matters
and
is
delighted
with
ornaments
of
another
kind
.
What
then
is
their
end
?
Vndoubtedly
it
is
to
please
themselues
and
some
others
as
vaine
and
foolish
as
themselues
.
Is
not
this
to
prefer
the
body
before
the
soule
,
earth
before
heauen
,
vanity
before
vertue
,
&
man
(
yea
the
Diuell
&
idoll
of
our
owne
imagination
)
before
God
,
and
true
godlines
?
Then
the
which
,
what
can
bee
more
absurd
,
&
vnbeseeming
a
true
Christian
?
(
I
meane
)
to
harken
to
the
Diuel
who
driueth
him
forward
to
such
euill
courses
,
by
his
wicked
suggestions
;
rather
than
to
God
,
who
by
his
worde
and
spirit
daily
seeketh
and
striueth
to
reclaime
him
from
them
?
But
(
to
come
neerer
to
the
conclusion
and
application
of
this
point
)
what
is
the
ground
that
Satan
(
taking
the
aduantage
of
their
corruption
)
worketh
vpon
,
to
thrust
them
forward
into
so
great
prophanenesse
?
Certainelie
it
must
needs
bee
either
grosse
ignorance
in
not
knowing
,
or
great
stubbornnesse
and
hardnesse
of
hart
in
not
beleeuing
what
the
Lord
saith
in
other
places
of
holy
Scripture
,
and
what
Salomon
(
from
the
mouth
of
the
Lord
)
saith
in
this
prouerbe
,
touching
the
vanity
of
beauty
and
all
outward
things
,
beeing
separated
from
piety
and
vertue
.
The
Lord
complaineth
of
the
obstinacy
of
the
Iewes
who
being
called
vpon
by
the
holy
Prophet
to
forsake
their
filthy
whoredome
and
spirituall
fornication
,
refused
to
harken
,
flatly
opposing
themselues
and
as
it
were
resisting
God
to
his
face
.
Ier
.
2.25
.
Keepe
thou
(
saith
the
Lord
)
thy
feet
from
barenes
,
and
thy
throat
from
thirst
;
that
is
,
doe
not
thus
prostitute
thy selfe
to
idols
,
but
restraine
thy
violent
appetite
and
insatiable
thirsting
after
such
wicked
vanities
;
what
answer
made
this
people
to
the
Lord
?
The
prophet
sheweth
in
the
next
words
.
But
thou
saiedst
desperately
no
,
for
I
haae
loued
strangers
,
and
them
will
I
follow
.
Iud.
ver
.
16
The
like
complaint
may
bee
taken
vp
against
such
as
I
speake
of
in
this
place
.
The
Lord
saith
,
Haue
not
persons
in
admiration
for
aduantage
.
So
saith
he
(
by
good
consequence
of
reason
)
Haue
not
persons
(
thy
selfe
or
others
)
in
admiration
for
outward
beauty
and
comelinesse
.
For
as
a
iewell
of
gold
in
a
swines
snout
:
so
is
a
faire
woman
which
lacketh
discretion
.
But
such
persons
reply
against
God
and
say
desperately
.
Noe
(
or
not
so
)
for
wee
haue
admired
beauty
,
riches
and
the
like
without
godlinesse
,
and
them
we
will
admire
.
But
as
it
is
in
the
same
prophet
(
in
another
place
)
What
wilt
thou
say
when
God
shall
visit
thee
?
Ier
.
13.21
.
When
either
feeble
age
,
or
pining
sicknes
,
or
anguish
of
soule
shal
seaze
vpon
thee
,
and
shal
ouertake
as
a
woman
in
trauaile
?
For
thou
hast
a
long
time
called
for
vengeance
against
thy selfe
by
doting
vpon
such
vanities
,
wherefore
euen
as
the
theefe
is
ashamed
when
he
is
found
;
Iere
.
2.26.27.28
.
so
shall
such
prophane
vndiscreete
and
carnall
persons
be
ashamed
and
confounded
for
their
vanity
and
folly
in
saying
(
as
the
Idolaters
did
to
a
stocke
,
thou
art
my
Father
,
and
to
a
stone
thou
hast
brought
mee
foorth
)
to
a
faire
face
,
thou
art
my
ioy
,
and
to
a
full
purse
thou
art
my
felicity
.
For
they
(
euen
both
these
kind
of
Idolaters
as
well
the
corporall
as
the
spirituall
)
haue
turned
their
backe
to
God
and
not
their
face
:
yet
in
the
time
of
their
trouble
,
feebleage
,
painfull
sicknesse
,
or
anguish
of
soule
,
they
will
say
Arise
and
saue
vs.
But
where
are
thy
Gods
(
saith
the
Lord
)
that
thou
hast
made
thee
?
Let
them
arise
if
they
can
saue
thee
in
the
time
of
thy
trouble
.
Marke
I
beseech
you
what
colde
comfort
such
find
,
at
the
hands
of
him
who
is
the
God
of
all
true
peace
and
consolation
both
of
body
and
soule
,
and
how
bitterly
hee
doeth
cast
them
in
the
teeth
with
their
wicked
madnes
,
and
blind
folly
,
in
doting
vpon
such
things
as
could
not
help
them
in
the
day
of
aduersity
.
A
liuely
example
heereof
we
haue
(
touching
the
spirituall
idolatry
)
in
the
booke
of
Iudges
,
where
it
is
recorded
that
the
children
of
Israell
,
who
in
the
time
of
their
prosperity
had
forsaken
the
Lord
and
followed
idols
,
yet
beeing
oppressed
by
the
Ammonites
they
cried
vpon
him
;
but
what
saith
the
Lord
vnto
them
,
Iudg
.
10.9.10.11.12.13
.
&c.
Ye
haue
forsaken
mee
and
serued
other
gods
,
wherefore
I
will
saue
you
no
more
.
Goe
and
crie
to
the
gods
which
ye
haue
chosen
:
let
them
saue
you
in
the
time
of
your
tribulation
.
So
doubtlesse
many
who
in
the
time
of
their
youth
,
health
and
prosperity
,
haue
cast
the
feare
of
God
behinde
their
backs
,
and
set
their
harts
vpon
beauty
,
riches
,
pleasures
and
other
vanities
,
when
they
are
tormented
with
the
stone
,
collicke
,
ague
,
or
other
affliction
as
the
Israelites
were
with
the
Ammonites
,
will
crie
vnto
the
Lord
;
but
then
they
shall
heare
with
terror
(
their
owne
consciences
accusing
them
,
or
some
faithfull
man
admonishing
them
)
that
they
haue
forsaken
the
Lord
,
&
set
then
harts
vpon
the
idols
of
their
owne
beautie
;
riches
and
the
like
.
Then
they
shall
bee
sent
backe
with
sorrow
,
&
shame
to
those
helplesse
vanities
,
whereunto
before
they
had
giuen
their
harts
,
and
vpon
which
they
had
spent
that
time
,
and
strength
which
in
all
right
was
due
vnto
the
Lord
.
For
if
Philemon
did
owe
vnto
Paul
euen
his
own
selfe
,
Epistle
to
Philomon
.
vers
.
19.
for
beeing
an
instrument
and
minister
of
his
conuersion
;
what
doe
wee
owe
vnto
the
Lord
our
God
,
who
is
the
author
and
fountaine
not
onely
of
our
conuersion
,
but
also
of
our
creation
,
predestination
,
election
,
redemption
,
vocation
,
iustification
,
sanctification
,
glorification
,
and
continuall
preseruation
,
loading
vs
with
all
blessings
,
keeping
vs
from
curses
,
filling
our
heart
with
feare
&
gladnes
,
and
daily
prouiding
for
vs
all
good
things
belonging
both
to
this
life
,
and
the
life
to
come
.
Paul
in
the
conclusion
of
his
epistle
to
the
Hebrues
,
saith
,
I
beseech
you
brethren
suffer
the
word
of
exhortation
;
Heb
.
13.22
for
I
haue
written
a
letter
to
you
in
few
words
(
few
indeed
)
in
comparison
of
the
waightinesse
,
and
excellency
of
the
matter
)
so
say
I
to
you
,
I
beseech
you
brethren
and
sisters
in
the
Lord
,
suffer
the
word
of
correction
,
and
reproofe
(
though
wicked
men
will
not
be
rebuked
,
Pro
.
9.7.8
.
Math
.
7.6
.
and
scorners
hate
to
be
corrected
euen
by
word
of
mouth
)
for
I
haue
vsed
few
words
in
comparison
of
that
which
the
greatnesse
and
commonnesse
of
this
sinne
doth
require
at
my
hands
;
Esto
crudita
.
Gen.
20.16
and
(
as
Abimelec
said
to
Sara
)
Let
euery
one
of
vs
be
reproued
,
that
are
guilty
of
this
most
wicked
maumetry
&
dotage
vpon
our selues
or
others
,
in
respect
of
any
outward
gift
or
ornament
whatsoeuer
,
seperated
from
the
inward
graces
of
sanctification
and
godly
life
.
The
Prophet
Hosea
(
who
liued
in
the
same
Kings
daies
that
Esaiah
did
)
complaining
of
the
desperate
estate
of
the
Israelites
,
Esay
.
1.1
.
Hose
.
1.1
.
telleth
them
That
whoredom
&
wine
,
Hose
.
4.11
.
and
strong
drinke
doe
take
away
(
and
as
it
were
forstale
)
the
heart
:
meaning
therby
that
riot
and
vncleannes
(
the
vnseparable
companions
of
beauty
,
health
,
&
riches
,
where
piety
is
wanting
)
do
make
both
men
and
women
so
brutish
;
&
blockish
that
no
threatning
or
iudgments
(
though
neuer
so
nere
their
necks
)
can
once
enter
into
their
hearts
.
Had
not
such
then
need
to
be
corrected
and
smitten
with
the
sword
of
the
spirit
,
which
is
the
word
of
God
,
Hebr
.
4.12
.
that
the
same
beeing
quicke
and
powerfull
,
sharper
then
any
two
edged
sword
,
piercing
euen
to
the
deuiding
asunder
of
the
soule
and
spirit
,
and
of
the
ioints
and
marrow
,
may
bee
vnto
them
a
discerner
of
the
thoughts
and
intentions
of
their
hearts
,
they
may
not
onely
bee
conuinced
in
their
iudgements
of
this
palpable
error
in
ouerprizing
such
outward
gifts
,
where
godlines
is
wanting
(
which
was
the
second
vse
&
profit
of
this
prouerbe
)
but
also
reprooued
and
checked
in
their
owne
consciences
for
their
prophane
and
vngodly
conuersation
,
proceeding
from
their
blind
ignorance
and
errour
of
opinion
?
I
haue
heard
(
saith
the
Prophet
)
Ephraim
lamenting
,
and
bewailing
himselfe
thus
;
Ierem
.
31.18.19
.
Thou
hast
corrected
mee
that
I
might
bee
corrected
as
an
vntamed
calfe
(
or
bullock
not
accustomed
to
the
yoke
)
conuert
thou
me
,
that
I
may
he
conuerted
,
for
thou
art
the
Lord
my
God
.
Surely
after
I
am
conuerted
it
will
repent
mee
,
and
after
I
am
instructed
I
shall
smite
my selfe
vpon
the
thigh
,
I
blush
for
shame
,
and
am
confounded
,
because
I
beare
the
reproach
of
my
youth
.
O
that
the
ministers
and
men
of
God
in
these
daies
,
might
heare
our
Ephraimites
(
I
meane
our
vndiscreet
prophane
&
vain
persons
)
lamenting
&
bemoaning
themselues
in
this
manner
;
O
that
they
could
heare
them
sigh
and
say
(
after
they
had
spent
the
flower
of
their
youth
thus
vainly
and
wickedly
)
How
haue
I
hated
instruction
,
Pro
.
5.11
.
and
despised
correction
and
reproofe
?
how
haue
I
beene
carried
by
ouerprizing
such
fading
blossomes
,
to
breake
all
the
commandements
of
my
God
?
how
haue
I
suffred
my
heart
to
be
drawn
away
from
all
true
loue
and
delight
in
him
,
Com
.
1.
in
whom
alone
all
perfections
of
beauty
,
glory
,
and
eternall
felicity
are
compleat
?
Com
.
2.
how
haue
I
suffered
my
body
to
bee
drawne
from
the
holy
exercises
of
his
worship
and
religion
,
and
giuen
vp
my
members
to
such
carnall
and
diuelish
idolatry
,
honouring
some
painted
sepulcher
(
as
Ely
did
his
sons
)
aboue
God
&
Iesus
Christ
?
1.
Sam
.
2.29
.
Com
.
3.
how
haue
I
suffered
my
tongue
(
&
some
time
my
pen
)
to
dishonor
God
,
&
take
his
glorious
and
fearful
name
in
vaine
,
by
praising
&
magnifying
Gods
,
Dan
.
5.4
.
not
of
siluer
&
gold
(
as
the
Chaldeans
did
)
the
worke
of
mens
hands
,
Gen.
12.15
Com
.
4.
but
of
beauty
&
comelines
the
workmanship
of
Gods
fingers
(
though
for
a
better
end
)
as
the
Egyptians
did
?
How
haue
I
wasted
my
time
(
and
yet
not
mine
own
but
the
Lords
)
euen
the
holy
Sabbaths
which
I
should
haue
called
a
delight
to
consecrate
them
as
glorious
to
the
Lord
,
Esay
58.13
.
and
to
honour
him
,
not
dooing
my
owne
waies
,
nor
seeking
my
owne
will
,
nor
speaking
vaine
and
idle
words
?
Com
.
5.
How
haue
I
(
to
come
to
my
sinnes
against
the
second
table
)
dishonoured
my
naturall
parents
,
and
kinsfolke
in
the
choice
of
my
match
,
despising
(
with
Esau
)
their
counsell
and
authority
,
Gen.
26.34.35
.
preferring
in
respect
of
beauty
and
outward
things
,
a
profane
and
irreligious
person
,
before
one
that
vnfainedly
feareth
the
Lord
?
how
haue
I
beene
barbarous
and
cruell
to
mine
owne
flesh
,
Com
.
6.
and
iniurious
to
the
Church
of
God
,
seeking
euen
with
the
hazard
of
my
own
life
,
This
is
properly
the
sin
of
women
bewitched
with
an
ouerweening
of
the
excellency
of
bodily
beauty
,
to
which
sin
some
men
are
too
ready
to
giue
way
.
and
helth
,
to
keepe
backe
and
hinder
the
fruits
of
my
wombe
,
or
else
(
if
that
will
not
bee
)
by
skipping
and
dauncing
,
by
phisick
and
slubbersauce
,
and
other
disorders
to
abolish
the
fruite
of
my
own
bodie
?
Thus
(
like
a
furious
Medea
)
playing
the
wicked
murderer
of
the
children
of
my
owne
womb
,
and
all
to
preserue
this
brickle
and
fading
blossome
of
outward
beauty
,
and
finenesse
of
bodie
,
which
becommeth
such
a
cursed
woman
no
better
then
a
iewell
of
gold
becommeth
a
swine
.
Certainely
as
Ester
said
to
Assuerus
of
Haman
,
Ester
.
7.4
.
A
digression
in
reproofe
of
this
sinne
.
that
the
aduersary
could
not
recompence
or
counteruaile
the
kings
losse
.
So
may
I
say
to
all
christians
of
such
women
,
aduersaries
to
all
godlinesse
and
honesty
,
enemies
not
onely
to
the
grace
and
feare
of
God
,
but
euen
to
the
light
of
nature
also
,
that
they
cannot
recompence
Gods
losse
,
who
is
King
of
Kings
,
&
Lord
of
Lords
,
in
defrauding
him
of
many
sonnes
and
daughters
,
which
might
haue
proued
more
profitable
members
in
his
Church
,
then
euer
they
themselues
were
.
The
murderer
of
any
man
is
seuerely
enquired
into
by
mans
law
in
the
Kings
behalfe
,
and
that
vpon
this
ground
,
because
by
meanes
of
that
murder
the
king
hath
lost
a
subiect
:
and
shall
wee
thinke
that
hee
who
is
King
of
heauen
,
and
earth
;
will
winke
at
such
wanton
murdering
of
his
subiects
,
yea
rather
of
his
children
,
and
that
by
the
bloody
hands
of
their
vnnaturall
parents
,
whom
hee
appointed
to
bee
instruments
,
not
onely
of
their
being
,
but
also
of
their
well
being
,
yea
of
their
holy
and
happy
being
?
No
verily
for
he
hath
told
vs
the
flat
contrary
,
Eph.
6.4
.
Gen.
9.5.6
saying
:
Surely
I
will
require
your
bloud
wherein
your
liues
are
:
at
the
hand
of
euery
beast
will
I
require
it
,
and
at
the
hand
of
a
man
,
euen
at
the
hand
of
euery
mans
brother
will
I
require
the
life
of
man
.
Whosoeuer
sheddeth
mans
blood
,
by
man
shall
his
blood
be
shed
:
for
in
the
image
of
God
made
hee
him
.
Paul
saith
that
the
woman
,
1.
Tim
.
2.15
Psal
.
36.6
.
notwithstanding
her
frailty
&
inferiority
to
the
man
,
shall
be
saued
(
that
is
greatly
blessed
and
comforted
of
God
)
in
bearing
children
(
or
through
bearing
children
)
if
they
continue
in
faith
and
loue
,
and
holinesse
with
modesty
and
sobriety
.
If
she
shal
be
blessed
in
or
by
bearing
of
children
,
shall
she
not
be
cursed
for
abolishing
of
children
?
for
if
hee
be
cursed
that
smiteth
any
man
secretly
(
that
is
closely
and
cunningly
concealing
it
from
the
magistrate
)
how
much
more
shal
she
be
cursed
of
God
,
that
secretly
and
colourably
(
pretending
sicknesse
or
infirmitie
)
murdereth
and
maketh
away
the
fruit
of
her
owne
bellie
,
to
the
end
that
therby
(
in
her
imagination
)
she
may
maintaine
and
preserue
the
comelie
slendernes
and
finenesse
of
her
bodie
?
How
then
dare
any
woman
professing
Christianity
thus
secretly
smite
her
owne
flesh
:
Mal
.
3.15
.
The
worde
(
seede
)
by
a
metonymie
of
the
matter
,
signifieth
a
childe
or
children
.
An
obiection
answered
.
and
priuily
murder
(
as
the
prophet
calleth
it
)
A
seede
(
that
is
a
child
,
sonne
or
daughter
)
of
God
,
before
it
see
the
light
of
the
sunne
.
Here
perhaps
some
such
mother
(
or
rather
monster
)
wil
say
that
these
two
are
nothing
like
,
and
that
there
is
no
comparison
betwixt
the
murthering
of
a
child
(
man
or
woman
)
that
is
seene
to
liue
,
moue
,
breathe
,
eate
,
drinke
,
waike
,
talke
,
and
vse
the
like
actions
of
life
,
and
betwixt
the
marring
and
abolishing
of
a
supposed
conception
,
which
no
man
can
certainly
tell
what
it
is
,
or
how
it
will
proue
,
before
it
bee
borne
into
the
world
.
In
answering
of
whom
I
wil
not
wade
into
the
discussing
of
that
question
(
which
the
opposition
of
some
diuines
hath
made
difficult
and
doubtfull
)
touching
the
originall
of
the
soule
,
whether
it
come
mediately
from
the
parents
by
the
act
of
generation
,
or
immediately
from
aboue
by
diuine
infusion
:
and
if
(
which
I
take
to
bee
the
truer
opinion
)
by
infusion
from
God
,
whether
it
come
before
the
quickning
,
or
after
the
quickening
:
with
these
questions
(
I
say
)
I
will
not
meddle
,
my
drift
being
onely
to
shew
that
it
is
a
grieuous
sinne
against
God
to
deface
and
spoile
his
workmanship
,
and
to
corrupt
and
abolish
a
creature
,
which
though
it
should
not
(
as
some
think
it
doth
wheresoeuer
there
is
a
true
conception
)
carry
the
image
of
God
ingrauen
in
it
;
Psal
.
51.5
.
yet
it
is
at
least
(
which
none
will
deny
)
capable
of
it
,
and
doth
(
as
they
terme
it
)
potentially
or
in
power
and
possibility
carry
it
alredie
.
Whereupon
it
followeth
that
the
reason
which
the
Lord
vseth
to
aggrauate
the
hainousnesse
of
manslaughter
(
namely
Because
he
made
man
in
the
image
of
God
)
will
lie
heauily
against
such
vnnaturall
and
misproud
mothers
,
Gene
.
9.6
.
or
rather
murderers
of
the
fruite
of
their
owne
bodies
,
though
it
be
not
yet
come
to
the
perfection
that
it
might
,
and
in
all
likelihood
(
at
least
for
ought
they
know
)
happely
would
,
if
it
were
not
thus
vnhappely
preuented
by
their
pride
.
Moreouer
wee
reade
in
the
law
of
God
,
Exo
.
21.22.23.24.25
.
that
If
men
striue
together
and
hurt
(
or
smite
)
a
woman
with
child
,
so
that
her
child
depart
from
her
,
and
no
death
(
mischiefe
or
destruction
either
to
mother
or
child
)
follow
he
shall
surely
bee
punished
,
according
as
the
womans
husband
shall
lay
vpon
him
,
and
shall
pay
as
the
iudges
determine
.
But
if
death
(
or
any
mischiefe
or
destruction
)
follow
,
then
thou
shalt
giue
life
for
life
;
and
so
forth
.
Mark
here
the
seuerity
of
Gods
law
against
the
mischieuing
,
or
murdering
of
an
infant
before
the
birth
&
causing
an
vntimely
birth
,
yea
though
by
another
man
,
though
vnawares
,
through
rashnes
and
vnaduised
heat
,
though
contrary
to
his
purpose
&
meaning
,
which
was
onely
to
kill
or
mischiefe
his
neighbour
,
and
not
the
woman
,
or
that
she
went
withall
,
what
seuere
punishment
then
may
we
thinke
in
conscience
to
be
dew
to
the
mothers
themselues
,
who
being
prouoked
by
no
iniurie
,
nor
stirred
vp
to
any
passion
(
but
ought
rather
to
bee
full
of
the
bowels
of
compassion
)
doe
wittingly
,
willingly
and
of
set
purpose
,
euen
of
meere
pride
,
contend
&
striue
with
the
worke
of
God
and
nature
,
to
murder
or
mischiefe
it
,
Pro
.
13.10
and
that
onely
for
the
maintaining
of
(
as
they
imagine
)
that
blossome
,
which
to
such
gracelesse
persons
is
rather
a
blemish
then
an
ornament
?
Who
seeth
not
the
necessity
of
this
consequence
,
and
force
of
this
reason
?
And
albeit
mans
law
should
neglect
the
equity
of
this
iudiciall
,
will
not
God
,
who
iudgeth
whoremongers
and
adulterers
,
Hebr
.
13.4
be
auenged
of
such
vnnaturall
and
cruell
murderers
?
And
if
Onan
were
made
an
example
of
Gods
wrath
to
all
posterity
)
for
corrupting
his
seede
through
enuie
before
Gen.
38.8.9.10
.
it
came
neere
any
conception
,
how
shall
they
thinke
to
escape
,
who
spoile
the
same
after
it
is
come
to
furder
perfection
?
I
speak
not
this
of
common
harlots
,
nor
yet
of
such
who
hauing
fallen
through
infirmity
,
doe
adde
sinne
to
sinne
,
and
cruelty
to
vncleannesse
,
to
hide
their
fault
from
the
eies
of
men
,
but
rather
of
such
who
(
contrary
to
the
doctrine
of
this
Prouerbe
)
being
possessed
with
an
ouerweening
opinion
of
the
excellency
of
beauty
without
piety
,
doe
grudge
and
striue
against
that
,
which
they
might
and
ought
to
auow
to
the
praise
and
glory
of
almighty
God
.
From
this
roote
springeth
another
sinne
of
the
same
kinde
;
A
reproofe
of
such
as
wilfullie
neglect
to
nurse
their
owne
children
.
which
though
it
bee
not
altogether
so
hainous
as
the
former
is
;
and
haue
fairer
pretences
then
the
other
hath
;
yet
it
is
a
sinne
contrarie
both
to
the
law
of
nature
,
and
to
the
doctrine
and
examples
of
the
word
of
God
;
I
meane
the
sinne
of
mothers
,
who
hauing
(
by
the
prouidence
of
God
)
abundance
of
milke
,
health
of
body
,
and
in
competent
&
sufficient
measure
all
abilities
and
opportunities
,
for
the
nursing
&
suckling
of
their
own
children
,
doe
notwithstanding
out
of
an
immoderate
care
of
pampering
their
bodies
,
and
maintaining
their
beauties
,
and
brauerie
of
apparell
,
vnnaturally
omit
and
reiect
so
necessarie
,
christian
and
comfortable
a
dutie
.
That
this
is
a
sinne
against
the
law
of
nature
,
may
appeare
by
the
practise
of
all
nations
both
ciuill
and
barbarous
(
yea
of
the
verie
brute
beasts
)
christian
and
heathen
,
and
by
the
manifolde
naturall
reasons
,
where
vpon
the
same
practise
is
grounded
.
That
it
is
contrarie
to
the
doctrine
and
practise
of
the
Saints
;
written
for
our
learning
in
the
holie
booke
of
God
,
might
bee
shewed
by
sundry
testimonies
and
examples
which
to
enlarge
and
stand
vpon
were
to
make
another
treatise
.
Wherefore
referring
the
godlie
christian
to
the
furder
reading
,
Genes
.
49.25
.
&
.
21.6
7.
Iob
.
39.14.15.16
.
Lamen
.
3.4
Cant
.
8.1.8
.
Exod
.
2.2.9
.
1.
Sam
.
1.23
.
Psal
.
22.9
.
1.
King
.
3.21
.
Luk
.
11.27
2.
Tim
.
5.10
.
Tit
.
2.4
.
The
conclusion
of
the
third
vse
with
a
praier
and
a
passage
to
the
fourth
.
1.
Cor
.
11.34
.
Pag
.
34.
and
meditation
of
the
Scriptures
quoted
in
the
margent
,
and
other
of
the
like
nature
;
I
end
this
third
vse
,
and
profit
of
this
holy
prouerbe
which
is
correction
or
reproofe
;
beseeching
almightie
God
,
that
their
owne
wickednesse
(
who
are
guiltie
this
waie
)
may
correct
them
,
and
that
their
own
hearts
may
smite
them
,
as
Dauids
did
for
a
lesse
fault
,
and
that
they
may
so
iudge
themselues
in
this
world
,
that
they
may
not
bee
condemned
with
this
world
.
So
much
of
the
third
vse
of
this
holy
prouerbe
,
where
vpon
I
haue
dwelt
some
what
the
longer
,
because
(
as
hath
beene
said
)
the
direct
and
proper
vse
,
and
drift
of
this
prouerbe
is
to
correct
and
reprooue
the
sinne
of
them
,
who
bring
a
curse
both
vpon
themselues
and
others
,
by
making
a
separation
of
those
things
,
which
God
would
haue
vs
ioyne
together
,
that
is
of
beautie
and
chastitie
,
riches
and
religion
,
naturall
gifts
and
spirituall
graces
,
Esay
40.6.7.8
.
preferring
flesh
which
is
but
grasse
,
and
the
glorie
of
flesh
which
is
but
as
the
flower
of
the
field
,
before
the
word
of
the
Lord
which
endureth
for
euer
.
Wherefore
(
to
speake
a
word
or
two
of
the
fourth
vse
of
this
prouerbe
)
as
it
serueth
to
teach
,
Instruction
.
to
conuince
,
and
to
correct
;
so
doth
it
likewise
serue
to
instruct
,
direct
,
awaken
,
quicken
,
comfort
,
encourage
,
and
stirre
vp
all
ages
,
sexes
,
and
conditions
to
a
cheerefull
constant
and
faithfull
performance
of
this
holie
dutie
of
ioyning
pietie
to
beautie
,
a
religious
heart
to
a
beautifull
face
,
a
good
conscience
to
a
great
estate
;
and
to
preferre
a
little
wealth
,
Psal
.
37.16
Pro
.
15.16
a
little
health
,
a
little
beautie
,
a
few
worldly
comforts
and
benefits
(
yea
if
neede
be
none
at
all
)
being
ioyned
with
the
feare
of
God
,
before
anie
one
,
or
all
of
these
together
,
being
ioyned
with
indiscretion
and
prophanenes
.
Hearken
then
to
Salomon
O
all
yee
faire
ones
that
want
discretion
,
yee
noble
and
honorable
,
yee
wittie
and
welthie
,
yee
strong
and
helthie
that
feare
not
God
,
Ier
.
13.15
.
which
is
the
true
wisdome
,
beautie
and
riches
;
beare
and
giue
care
,
be
not
proud
of
your
painted
sheath
&
peacockes
feathers
,
for
the
mouth
of
the
Lord
hath
spoken
it
,
that
none
of
these
things
can
make
you
comely
and
amiable
in
his
eies
;
if
grace
and
godly
discretion
be
wanting
;
1.
Cor
.
12.31
.
Therefore
couet
earnestly
the
best
gifts
,
and
aboue
all
that
you
may
feare
the
Lord
,
despise
not
prophecying
which
edifieth
,
but
despise
pride
in
outward
things
which
puffeth
vp
,
and
maketh
that
men
know
neither
God
nor
themselues
.
For
as
the
prophet
saith
of
the
people
of
Israel
.
Esay
1.3
.
The
oxe
knoweth
his
owner
,
and
the
asse
his
masters
crib
(
and
the
vncleane
hog
his
dames
swil-tub
)
&
in
another
place
;
Ier
.
8.7.8
.
euen
the
storke
in
the
aire
knoweth
her
appointed
time
,
and
the
turtle
,
and
the
crane
,
and
the
swallow
obserue
the
time
of
their
comming
:
but
my
people
knoweth
not
the
iudgement
of
the
Lord
:
so
(
may
I
say
of
such
conceited
and
proud
persons
,
that
they
also
know
not
the
iudgement
of
the
Lord
;
they
neither
feare
nor
foresee
his
punishments
comming
vpon
them
for
their
sinnes
,
they
neither
know
,
nor
acknowledge
,
worship
or
serue
(
with
zeale
and
euotion
)
anie
other
God
,
but
the
idole
of
their
owne
braine
;
euen
the
thing
that
they
(
in
the
error
of
their
iudgements
)
haue
fancied
to
themselues
,
and
set
their
hearts
vpon
;
as
pleasure
,
beautie
,
riches
,
and
the
like
vanishing
and
vnprofitable
vanities
;
whereby
it
commeth
to
passe
that
they
are
much
more
brutish
and
senselesse
then
the
beasts
themselues
.
Christ
saith
to
the
Pharisies
,
(
sinning
in
another
kind
)
Yee
are
they
that
iustifie
your selues
before
men
,
Luk
.
16.15
.
but
God
knoweth
your
hearts
,
for
that
which
is
highlie
esteemed
before
men
(
as
external
holinesse
,
fasting
,
praier
,
almes
deeds
without
sinceritie
)
is
odious
and
abominable
in
the
sight
of
God
.
The
like
may
the
true
ministers
and
members
of
Iesus
Christ
say
to
such
vaine
men
and
women
.
Yee
are
they
that
flatter
and
please
your selues
,
and
desire
to
appeare
faire
and
comely
,
beautifull
and
glorious
in
the
eies
of
men
,
but
God
seeth
your
hearts
,
he
seeth
your
pride
,
profanenesse
and
indiscretion
,
which
make
these
things
which
are
highly
esteemed
before
men
(
as
beautie
riches
honor
,
and
prosperitie
without
pietie
)
odious
&
abominable
vnto
him
.
And
though
Samuel
otherwise
a
holy
prophet
,
were
(
as
a
man
)
vpon
the
sudden
deceiued
and
carried
awaie
with
the
goodly
stature
and
comely
person
of
Eliab
the
eldest
sonne
of
Ishai
,
as
if
he
were
appointed
to
succeed
Saul
(
a
goodly
tall
man
of
stature
)
in
the
kingdome
of
Israel
,
1.
Sam
.
16.6.7.8
.
yet
God
teacheth
him
another
lesson
,
as
wee
may
reade
in
that
place
.
Looke
not
(
saith
the
Lord
)
on
his
countinance
,
or
on
the
height
of
his
stature
,
because
I
haue
refused
him
:
for
the
Lord
seeth
not
as
man
seeth
,
for
man
looketh
on
the
outward
appearance
,
but
the
Lord
looketh
on
the
heart
.
Wherfore
(
to
returne
to
our
instruction
the
fourth
and
last
vse
and
profit
of
this
prouerbe
)
O
yee
vaine
and
foolish
men
and
women
,
heare
and
giue
eare
,
bee
not
proud
of
such
fading
flowers
,
giue
glorie
to
the
Lord
your
God
in
confessing
&
forsaking
your
wicked
liues
(
made
much
more
sinfull
and
committed
with
greater
greedinesse
by
occasion
of
these
outward
gifts
)
before
your
light
bee
turned
into
darknesse
,
your
beautie
into
blacknesse
(
as
most
certainely
it
shal
be
especially
at
the
resurrection
of
the
iust
)
your
strength
into
weakenesse
and
your
plentie
into
want
.
Eph.
5.14
.
1.
Thes
.
5.6
Esay
29.8
.
Awake
awake
out
of
this
spirituall
sleepe
and
goulden
dreame
.
For
all
this
while
(
that
is
so
long
as
you
dote
vpon
these
things
)
yee
are
but
as
when
a
hungrie
man
dreameth
and
behold
he
eateth
,
but
when
he
awaketh
his
soule
is
emptie
:
or
as
when
a
thirstie
man
dreameth
,
and
behold
hee
drinketh
;
but
when
he
awaketh
his
soule
is
faint
and
longeth
:
euen
so
it
is
with
you
,
you
doe
but
dreame
that
you
are
faire
rich
and
honorable
,
wise
and
happie
,
as
the
Church
of
Laodicea
did
;
but
if
euer
you
awake
,
and
arise
from
your
sinnes
(
which
is
the
first
resurrection
)
&
trespasses
where
in
you
are
now
dead
,
Reuel
.
20.6
.
and
(
as
it
were
)
buried
,
you
shal
with
greefe
acknowledge
it
to
be
true
,
which
they
should
haue
done
;
that
is
that
you
are
wretched
and
miserable
,
and
poore
,
Reuel
.
3.17.18
.
and
blinde
and
naked
,
and
in
like
manner
foule
and
vglie
and
deformed
,
and
had
need
to
buy
(
and
by
faithfull
feruent
and
humble
prayer
to
beg
)
of
Iesus
Christ
gould
tried
in
the
fire
,
that
yee
may
be
rich
;
and
whiter
raiment
,
that
ye
may
bee
cloathed
and
that
your
filthie
nakednesse
doe
not
appeare
,
and
annoint
your
eies
with
eye-salue
that
ye
may
see
.
Wherefore
(
as
Salomon
saith
of
one
outward
blessing
)
trauell
not
too
much
to
be
rich
,
Pro
.
23.45
.
so
it
may
bee
said
of
the
rest
;
trauel
not
too
much
to
maintaine
thy
beautie
,
to
encrease
thine
estate
,
or
to
aspire
to
preferment
:
cease
from
thy
wisedome
(
that
is
from
this
carnall
and
worldly
wisedome
,
which
is
not
from
aboue
from
the
father
of
lights
,
but
from
beneath
from
the
prince
of
darknes
)
for
all
these
things
will
vanish
like
a
shadow
,
they
will
take
them
to
their
wings
like
an
eagle
and
flie
away
:
2.
Pet
.
1.5.6.7.8.9.10.11
.
and
giue
rather
heede
(
as
the
Apostle
exhorteth
)
to
ioyne
vertue
with
your
faith
,
and
with
vertue
knowledge
,
and
with
knowledge
temperance
,
and
with
temperance
patience
,
and
with
patience
godlinesse
,
and
with
godlinesse
brotherly
kindnesse
,
and
with
brotherly
kindnes
loue
:
for
it
is
not
beauty
and
comelinesse
of
person
,
it
is
not
worldly
pleasure
and
plenty
of
outward
things
,
that
will
bring
peace
to
our
consciences
vpon
our
deathbed
:
but
if
these
things
bee
among
vs
and
abound
,
they
will
make
vs
,
that
we
neither
shall
bee
idle
,
nor
vnfruitfull
in
the
acknowledgement
of
our
Lord
Iesus
Christ
,
for
he
that
hath
not
these
thinge
is
blind
,
and
cannot
see
a
farre
off
,
and
hath
forgotten
that
he
was
purged
from
his
olde
sinnes
,
wherefore
brethren
,
giue
rather
all
diligence
to
make
your
calling
and
election
sure
,
for
if
these
things
be
in
you
,
you
shall
neuer
fall
,
for
by
these
means
an
entrance
shal
be
ministred
to
you
abundantly
in
to
the
euerlasting
kingdom
of
our
glorious
Lord
and
Sauior
Iesus
Christ
.
Loe
here
you
see
the
robes
&
ornaments
,
wherewith
all
Christian
men
and
women
are
to
adorne
and
beautifie
themselues
,
that
they
may
bee
rich
,
honourable
,
comely
and
faire
indeed
,
though
not
alwaies
in
the
wanton
eies
of
worldly
men
,
yet
in
the
sight
of
God
,
and
his
holy
Angels
.
Of
the
like
sort
and
kinde
are
those
iewels
and
ornaments
,
which
in
his
former
epistle
he
admonisheth
Christian
wiues
to
deck
and
trimme
themselues
with
all
.
Whose
apparelling
(
saith
he
)
Let
it
not
be
(
chiefly
)
that
outward
,
with
broidred
haire
,
and
gold
put
about
,
but
let
it
be
the
hidden
man
of
the
heart
,
consisting
in
the
incorruption
of
a
meeke
and
quiet
spirit
,
which
is
in
the
sight
of
God
a
thing
much
set
by
.
For
after
this
manner
in
the
olde
time
,
the
holy
women
also
who
trusted
in
God
adorned
themselues
,
beeing
in
subiection
to
their
owne
husbands
euen
as
Sarah
obeyed
Abraham
,
and
called
him
Lord
,
whose
daughters
ye
are
while
ye
doe
well
,
not
being
afraide
with
any
terror
.
As
if
hee
should
say
,
will
ye
needs
bee
in
the
best
fashion
?
will
you
goe
costly
gay
and
trim
indeed
?
then
get
you
garments
that
will
not
perish
nor
corrupt
,
but
rather
grow
new
and
waxe
better
euery
day
get
you
iewels
and
pearles
that
cannot
be
plucked
from
you
,
get
you
painting
that
will
not
in
time
wither
your
skinne
,
rot
your
teeth
,
nor
corrupt
your
breath
,
but
will
sticke
by
you
all
your
daies
,
and
make
you
fairer
euery
day
then
other
,
yea
fairer
and
fatter
in
your
age
then
you
were
in
your
youth
,
if
with
Mary
,
Psal
.
92.14
you
chuse
that
good
part
which
shall
neuer
be
taken
from
you
.
Heere
some
may
say
you
haue
vsed
many
reasons
to
prooue
that
no
outward
thing
is
an
ornament
to
an
euill
man
,
The
way
to
auoid
that
sin
which
Salomon
reprooueth
,
and
to
practise
that
duty
which
hee
requireth
in
this
prouerbe
.
and
to
conuince
them
that
think
otherwise
,
and
to
reproue
such
as
are
here
transported
and
misled
in
their
practise
,
now
you
exhort
vs
to
ioyne
vertue
with
beauty
,
godlinesse
with
riches
,
and
honest
heart
with
a
faire
face
,
and
a
good
conscience
with
come
linesse
of
person
and
other
outward
gifts
,
but
you
shew
vs
not
how
,
or
by
what
meanes
we
may
attaine
to
this
.
For
the
satisfying
of
whom
,
I
will
giue
(
yet
very
briefly
)
the
best
direction
I
can
out
of
the
booke
of
God
.
Dauid
(
whose
penne
was
guided
by
the
holy
Ghost
)
moued
the
like
question
long
agoe
,
saying
,
Psa
.
119.9
.
How
(
or
where
with
all
,
and
by
what
meanes
)
shall
a
young
man
that
is
,
any
seruant
of
God
especially
such
as
bee
young
,
(
in
whom
reason
and
iudgement
is
most
weake
and
affection
most
strong
)
redresse
his
way
?
that
is
reforme
his
life
,
amend
his
manners
,
mortifie
his
affections
,
and
change
his
practise
;
and
presently
hee
receiueth
this
answere
as
an
oracle
from
heauen
,
yea
he
himselfe
(
as
in
other
places
)
doth
answer
himselfe
,
by
the
spirit
of
God
,
Psal
.
15.1
.
saying
,
euen
by
taking
heede
therto
according
to
thy
word
,
the
onely
plaine
and
perfect
rule
of
all
piety
and
vertue
,
godlinesse
and
honesty
.
HIs
counsel
was
(
for
a
heathen
man
)
graue
and
good
,
Socrates
.
who
aduised
men
and
women
to
behold
themselues
well
in
a
glasse
,
&
if
they
found
themselues
to
be
faire
and
welfauored
,
Psa
.
100.1
.
then
to
make
their
inward
vertues
answerable
to
their
outward
beauties
,
&
if
they
perceiued
themselues
to
be
foule
or
hard
fauoured
,
then
to
supply
the
foulenesse
of
their
faces
,
crokednesse
of
their
bodies
,
(
or
whatsoeuer
blemish
they
found
in
their
outward
shape
)
with
the
inward
vertues
and
fairenesse
of
their
minde
and
manners
.
This
counsell
(
as
from
a
naturall
man
)
was
wittie
and
good
,
but
the
counsell
which
we
may
learne
from
the
word
of
God
is
more
holy
and
wise
,
more
powerfull
and
effectuall
,
Iam
.
1.24.25.26
.
where
the
Apostle
telleth
vs
that
If
one
heare
the
word
of
God
and
doe
it
not
,
he
is
like
a
man
that
beholdeth
his
natural
face
in
a
glasse
,
for
when
he
hath
considered
himselfe
,
hee
goeth
his
way
and
immediately
forgetteth
what
manner
a
one
he
was
.
In
which
words
hee
doth
not
say
that
euery
one
,
that
looketh
in
a
glasse
,
doth
alwaies
forget
his
owne
fauor
and
complexion
,
or
goeth
away
without
cleansing
any
spot
in
his
face
,
or
mending
any
fault
in
his
apparell
;
for
daily
experience
teacheth
the
contrary
:
but
his
drift
and
meaning
is
to
shew
,
that
carelesse
and
vnconscionable
christians
(
of
which
sort
the
most
part
are
)
reape
no
more
fruit
by
the
holy
word
of
God
,
for
the
edifying
of
their
consciences
,
&
amendment
of
their
liues
,
then
they
do
for
the
clensing
of
their
skin
or
mending
their
cloathes
,
who
look
in
a
glasse
after
a
sleight
and
supersiciall
manner
.
To
apply
this
to
our
purpose
in
answering
the
question
propounded
.
By
these
words
of
the
Apostle
:
first
the
vanity
and
sinne
of
carnall
hearers
is
reproued
:
secondly
all
men
and
women
are
taught
how
and
by
what
meanes
to
amend
their
liues
:
euen
(
which
is
the
same
in
effect
the
Prophet
saith
)
by
beholding
themselues
in
the
glasse
of
the
word
of
God
,
daily
wiping
away
the
spots
and
amending
the
faults
,
which
there
are
set
before
them
.
For
euen
as
by
the
benefit
of
a
glasse
heedfully
looked
into
,
wee
see
the
spots
that
are
vpon
our
face
,
&
faults
of
our
apparell
(
especially
about
our
heads
)
and
are
admonished
and
directed
how
to
amend
them
:
so
by
the
benefit
of
the
word
of
God
,
heedefully
&
conscionablie
heard
,
we
are
made
to
see
the
corruptions
of
our
hearts
,
and
wickednesse
of
our
liues
,
and
are
also
most
effectually
admonished
exhorted
and
stirred
vp
to
amend
the
same
.
Wilt
thou
know
then
O
thou
vaine
man
or
vndiscreet
woman
,
that
art
faire
without
vertue
,
rich
without
godlinesse
,
learned
without
religion
,
and
wise
without
honesty
,
how
ill
these
things
become
thee
?
wilt
thou
see
thine
error
in
ouer-prizing
them
,
and
thy
sin
in
abusing
them
,
and
learne
how
to
make
a
right
and
holie
vse
of
them
?
then
looke
aduisedly
into
the
rule
of
Gods
word
.
Take
heed
to
thy
feet
when
thou
entrest
into
the
house
of
God
,
and
be
more
neere
to
heer
,
Eccl.
4.17
.
then
to
offer
vp
the
sacrifice
of
fooles
:
that
is
,
before
thou
set
one
foote
into
the
Church
,
lay
aside
thy
proud
conceits
,
and
sinfull
lusts
,
that
thou
maist
be
fitted
for
holy
exercises
,
and
beeing
entred
into
the
Church
giue
an
attentiue
and
conscionable
care
to
the
word
reade
and
preached
,
and
to
the
praiers
that
are
made
and
offered
vp
to
God
the
Father
,
through
Iesus
Christ
in
the
name
and
behalfe
of
the
whole
congregation
,
that
thou
maist
not
onely
haue
thy
mind
englightned
with
a
true
knowledge
of
good
and
euill
,
but
also
thy
heart
enflamed
,
with
a
godly
hatred
of
that
which
is
euill
,
and
a
perfect
loue
of
that
which
is
good
.
The
holy
Apostle
speaketh
to
the
same
purpose
a
little
before
,
as
it
were
expounding
and
enlarging
the
words
of
Salomon
,
when
he
saith
,
Let
euery
man
be
swift
to
heare
,
Iam
.
1.21.22.13.14.15
.
slow
to
speak
and
slow
to
wrath
,
for
the
wrath
of
man
worketh
not
the
righteousnesse
of
God
.
wherefore
lay
aside
all
filthinesse
,
and
superfluity
of
naughtines
,
and
receiue
with
meekenes
the
ingrafted
word
,
which
is
able
to
saue
your
soules
.
But
be
yee
doers
of
the
word
and
not
hearers
onely
deceiuing
your
owne
selues
,
for
if
any
be
a
hearer
of
the
word
,
and
not
a
doer
,
hee
is
like
to
a
man
behoulding
his
naturall
face
in
a
glasse
:
for
hauing
considered
himselfe
,
he
goeth
his
way
:
and
presently
forgetteth
what
manner
of
one
hee
was
.
But
who
so
looketh
into
the
perfect
law
of
liberty
,
and
continueth
therein
,
he
being
not
a
forgetfull
hearer
,
but
a
doer
of
the
worke
,
he
shal
be
blessed
in
his
deede
.
Behold
here
,
Psal
.
45.15
.
Luc
.
12.11
Eph.
3.16
.
you
that
desire
to
be
faire
within
,
as
you
are
faire
without
,
to
be
rich
in
God
,
as
you
are
in
goods
,
to
bee
strong
in
the
inward
man
,
as
you
are
in
body
,
behold
I
say
what
course
you
must
take
,
what
means
you
must
vse
,
what
glasse
you
must
looke
your selues
in
,
and
after
what
maner
.
But
if
ye
say
,
ye
wil
not
take
this
course
,
nor
obey
the
voice
of
the
Lord
your
God
,
nor
looke
into
this
perfect
law
of
liberty
to
continue
therein
,
but
spend
more
time
in
looking
and
prying
into
a
glasse
of
steele
(
and
that
with
greater
earnestnesse
)
then
you
did
in
reading
,
hearing
and
meditating
the
worde
of
God
,
then
certenly
(
as
hath
bin
proued
)
you
shall
neuer
please
God
,
nor
be
accepted
in
his
sight
,
howsoeuer
you
may
please
your
owne
fancies
,
and
be
had
a little
while
in
admiration
of
such
prophane
,
and
ignorant
persons
as
your selues
.
As
for
thereligious
and
godly
wise
,
notwithstanding
they
will
(
and
that
of
conscience
,
as
the
word
of
God
doth
teach
them
)
giue
you
that
ciuill
honor
and
respect
,
which
is
due
to
the
place
,
and
calling
you
are
in
,
yet
they
wil
think
of
you
in
their
harts
(
while
you
continue
in
the
lusts
of
your
ignorance
)
no
better
then
of
swine
hung
with
iewels
,
whited
wals
,
and
painted
sepulchers
,
slaues
and
bondmen
to
Satan
,
fooles
set
on
horseback
by
Gods
most
wise
and
powerfull
permission
and
appointment
,
Eccl.
10.6.7
.
The
person
of
aged
and
of
the
minister
and
chiefly
of
the
magistrate
to
be
reuerenced
in
respect
of
their
yeares
and
calling
while
they
that
be
princes
indeed
and
heires
of
glory
,
are
faine
like
seruants
to
trot
afoot
.
But
least
any
conceited
and
ignorant
person
,
seduced
by
the
spirit
of
pride
and
error
(
as
many
haue
beene
in
al
ages
)
should
take
occasion
hereby
to
despise
gouernment
and
spurn
against
authority
,
because
their
inward
graces
,
shining
in
their
speeches
and
actions
,
are
not
answerable
to
their
outward
ornaments
and
honours
,
we
must
keepe
in
mind
the
distinction
and
difference
of
outward
things
and
common
gifts
indifferently
bestowed
vpon
al
men
,
namely
that
they
be
either
the
gifts
of
the
bodie
,
or
of
the
mind
,
or
such
as
appertain
to
the
whole
man
.
Now
concerning
the
gifts
of
the
body
,
as
health
,
strength
,
beauty
,
and
the
like
bestowed
vpon
a
prophane
person
,
who
doth
abuse
them
,
they
doe
not
bind
vs
to
respect
and
reuerence
him
a
whit
the
more
,
but
rather
to
loath
and
despise
him
;
yet
with
all
to
pity
and
pray
for
him
.
The
like
is
to
bee
said
of
the
gifts
of
the
mind
,
whether
they
be
naturally
ingrafted
of
God
,
as
wit
and
memory
,
or
gotten
by
industry
,
as
art
and
learning
,
which
being
bestowed
vpon
a
man
of
a
wicked
life
,
we
are
rather
to
loath
,
pitie
&
praie
for
him
in
respect
of
the
spirituall
graces
,
which
he
wanteth
,
then
to
admire
him
in
respect
of
the
natural
gifts
that
he
abuseth
,
which
is
true
as
of
them
,
so
of
riches
,
good
successe
faces
and
the
like
gifts
belonging
to
the
whole
man
or
woman
,
which
do
not
of
themselues
bind
vs
in
consciences
,
to
giue
any
reuerence
to
such
as
haue
them
;
but
onely
so
far
foorth
as
they
are
ioyned
to
authority
,
dignity
and
preheminence
of
calling
or
yeares
.
For
in
these
respects
wee
are
to
giue
honor
to
them
euen
for
conscience
sake
.
Thus
Abraham
did
reuerence
and
humble
himselfe
to
the
vncircumcised
Cananites
;
Gen.
13.7
Gen.
33.3
.
and
Iacob
bowed
to
prophane
Esau
,
and
Dauid
(
a
man
according
to
Gods
owne
minde
)
did
not
onely
stoupe
to
Saul
a
wicked
king
,
1.
Sam
.
24.9
.
&
25.8
.
but
also
in
some
sort
to
Nabal
a
churlish
kinsman
,
calling
himselfe
his
sonne
because
hee
was
his
superior
in
yeares
.
We
read
what
monsters
rather
then
men
(
as
Nero
and
others
)
were
in
authority
,
when
Paul
liued
:
yet
marke
what
a
law
,
and
what
awe
he
laieth
vpon
all
Christians
to
reuerence
and
obey
them
saying
,
Rom.
13.1.2.3.4.5.6
.
Let
euery
soule
be
subiect
to
the
higher
powers
;
for
there
is
no
power
but
of
God
,
and
the
powers
that
be
are
ordained
of
God
.
Whosoeuer
therefore
resisteth
the
power
,
resisteth
the
ordinance
of
God
:
and
they
that
resist
shall
receiue
to
themselues
damnation
;
for
magistrates
are
not
to
be
feared
for
good
works
,
but
for
euill
:
wilt
thou
then
be
without
feare
of
the
power
?
doe
well
,
so
shalt
thou
haue
praise
of
the
same
:
for
he
is
the
minister
of
God
for
thy
wealth
:
but
if
thou
doe
euill
,
feare
:
for
he
beareth
not
the
sword
for
nought
,
for
hee
is
the
minister
of
God
to
take
vengeance
on
them
that
doe
euil
:
wherefore
we
must
be
subiect
,
not
because
of
wrath
only
,
but
also
for
conscience
sake
,
for
this
cause
yee
pay
also
tribute
;
for
they
are
Gods
ministers
,
attending
continually
vpon
this
very
thing
.
Giue
to
al
men
therefore
their
due
:
tribute
to
whom
yee
owe
tribute
,
custome
to
whom
custome
:
feare
to
whom
feare
,
and
honour
to
whom
yee
owe
honour
.
If
any
obiect
that
Paul
himselfe
did
not
practise
this
doctrine
,
Act.
23.3.4
5.
when
he
taunted
the
high
priest
before
a
multitude
.
It
must
bee
considered
that
the
office
of
the
high
priest
was
now
at
an
end
,
Christ
Iesus
(
who
was
a
high
priest
for
euer
after
the
order
of
Melchisidec
)
being
not
onely
come
in
the
flesh
,
but
risen
from
the
dead
,
and
entred
into
glorie
,
and
seated
at
the
right
hand
of
God
in
the
highest
heauen
,
possessed
of
his
eternall
kingdome
and
priesthood
.
Besides
,
Paul
himselfe
doth
professe
before
them
all
,
that
he
did
not
know
(
or
at
least
acknowledge
)
him
to
bee
a
lawfull
high
priest
;
for
if
hee
had
,
he
would
not
haue
vsed
those
words
,
nor
called
him
whited
wall
,
because
the
Scripture
saith
,
Thou
shalt
not
reuile
the
ruler
of
thy
people
.
And
we
read
how
submissely
,
and
modestly
he
behaued
himselfe
afterwards
towards
Festus
(
an
idolatrous
&
heathen
man
)
being
a
magistrate
.
Act.
28.25
.
For
notwithstanding
he
were
by
him
openly
vpbrayded
with
phrensy
and
madnesse
;
yet
he
answered
(
as
with
bouldnesse
and
courage
so
)
with
patience
&
humilitie
.
I
am
not
mad
O
noble
Festus
,
but
speake
the
words
of
truth
and
sobernesse
.
Againe
,
though
Paul
as
a
man
,
Gal.
2.11
.
should
haue
failed
aswel
as
Peter
did
,
who
was
also
an
Apostle
(
though
we
neuer
read
that
Paul
did
faile
in
anie
publike
action
)
yet
that
rule
which
Christ
giueth
concerning
the
Iewish
Priests
ought
to
hould
euen
concerning
the
Apostles
also
.
Matth
.
23.2.3
.
The
Scribes
and
Pharises
(
saith
he
)
sit
in
Moses
seat
,
all
therefore
what
so
euer
they
bid
you
do
,
that
obserue
and
doe
,
but
doe
not
ye
after
their
workes
:
for
they
say
,
and
doe
not
.
In
like
manner
it
may
bee
said
.
The
Apostles
sit
in
Christ
his
seat
,
and
therfore
whatsoeuer
they
bid
you
obserue
,
that
obserue
and
doe
,
but
doe
not
imitate
them
in
all
their
personall
actions
,
wherein
(
as
priuate
men
)
they
might
be
deceiued
.
If
anie
say
that
Elias
dealt
roughly
with
Ahab
,
(
being
a
King
)
returning
his
dung
vpon
his
owne
face
,
when
hee
tould
him
it
was
he
and
his
fathers
house
that
had
troubled
Israel
:
1.
King
.
18.18
.
and
that
Elisha
dealt
rudely
with
King
Iehoram
,
1.
King
.
3.13
when
comming
before
him
,
he
tould
him
,
that
He
had
nothing
to
do
with
him
,
and
bid
him
get
him
to
the
prophets
of
his
father
,
and
to
the
prophets
of
his
mother
and
so
foorth
.
To
such
I
answere
as
Christ
did
to
his
disciples
Iames
and
Iohn
in
the
like
case
;
Ye
know
not
of
what
spirit
ye
are
.
Luk
.
9.55
.
Finally
(
to
leaue
this
question
)
that
charge
which
Peter
giueth
to
seruants
belongeth
to
all
inferiors
:
1.
Pet
.
2.18
29.21
.
Seruants
(
saith
he
)
be
subiect
to
your
masters
with
all
feare
,
not
only
to
the
good
and
curteous
,
but
also
to
the
froward
:
for
this
is
thanke
worthy
,
if
a
man
for
conscience
toward
God
endure
griefe
,
suffering
wrongfully
,
for
what
praise
is
it
,
if
when
you
be
buffeted
for
your
faults
,
you
take
it
patiently
?
for
Christ
also
suffered
for
you
,
leauing
you
an
example
that
you
should
follow
,
marke
heere
how
hee
saith
:
not
only
to
the
good
and
curteous
;
but
also
to
the
froward
(
whose
authoritie
,
riches
,
&
preheminence
become
them
no
better
,
then
the
iewels
that
are
hunge
vpon
the
snout
do
become
a
swine
)
who
are
notwithstanding
to
be
reuerenced
,
&
respected
for
conscience
sake
,
because
of
the
commandement
of
God
,
and
of
that
image
of
his
gouernement
and
superioritie
which
they
carrie
.
The
like
he
saith
(
in
the
chapter
following
)
to
wiues
,
whose
husbands
were
infidels
&
idolaters
,
Eph.
2.12
.
euen
(
as
Paul
saith
)
verie
Atheists
in
the
world
.
Wherefore
let
none
say
O
if
I
had
a
vertuous
wife
,
or
a
religious
husband
;
if
I
had
a
curteous
&
discreet
master
,
I
could
most
willingly
submit
my selfe
,
&
yeelde
al
duetie
and
obedience
vnto
them
:
O
let
no
such
voices
bee
heard
out
of
our
mouthes
,
for
(
as
Peter
saith
)
it
is
not
worthie
thankes
(
though
it
bee
more
then
is
found
in
a
great
number
)
to
bee
obedient
and
dutifull
to
such
.
Besides
the
commandement
is
generall
without
restraint
.
Exo
.
20.12
Honor
thy
father
and
mother
,
&c.
whether
they
be
froward
or
curteous
,
bitter
or
sweete
vnto
thee
.
Eph.
6.1
.
Coloss
.
3.18
.
Onely
the
Apostle
Paul
addeth
one
limitation
when
hee
saith
.
In
the
Lord
,
that
is
so
farre
foorth
as
you
may
without
sinning
against
the
Lord
,
who
is
out
spirituall
and
heauenly
husband
,
father
,
king
,
and
master
.
If
any
say
,
this
will
make
them
more
proud
and
insolent
then
otherwise
they
would
bee
?
I
answere
what
is
that
to
thee
?
Iohn
21.2.22
.
1.
Sam
.
24.14
.
follow
thou
the
Lord
Iesus
Christ
,
and
say
with
holy
Dauid
.
Let
wickednesse
come
from
the
wicked
,
but
let
not
my
hand
be
against
him
.
Besides
the
Apostles
(
who
wrote
by
the
infallible
direction
of
the
holy
Ghost
)
telleth
vs
that
this
is
the
way
to
gaine
them
and
to
make
them
better
,
1.
Pet
.
3.2
.
Psal
.
36.1
.
and
not
the
way
to
loose
them
,
and
make
them
worse
:
wherefore
though
thy
conscience
tell
thee
,
Esay
1
3.
that
(
continuing
in
their
wicked
course
)
they
are
very
Atheists
in
hart
,
and
worse
then
brute
beasts
in
the
sight
of
God
;
yet
let
it
also
teach
thee
that
they
are
to
bee
honored
,
and
obayed
in
the
Lord
.
But
to
shut
vp
the
fourth
and
last
vse
of
this
prouerbe
,
The
conclusion
of
the
whole
.
which
concerneth
instruction
.
Let
vs
marke
first
,
what
iewels
,
talents
and
gifts
,
more
or
lesse
,
greater
or
smaller
wee
haue
receiued
,
and
are
as
it
were
decked
and
adorned
with
all
.
Secondly
,
let
vs
remember
from
whom
wee
haue
receiued
them
,
Iam
.
1.17
.
euen
from
aboue
,
from
the
father
of
lights
,
with
whom
is
no
variablenesse
,
neither
shadow
of
turning
.
Thirdly
,
let
vs
obserue
how
frankely
and
freely
,
the
Lord
hath
giuen
the
same
vnto
vs
,
euen
(
as
the
Apostle
saith
in
the
next
verse
)
of
his
meere
will
and
pleasure
,
without
any
the
least
respect
of
our
worthinesse
or
desert
.
Fourthly
,
let
vs
consider
for
what
end
and
purpose
hee
hath
,
so
freely
and
graciouslie
bestowed
the
same
vpon
vs
,
namely
(
which
is
the
chiefe
and
principall
end
of
all
things
)
for
the
setting
foorth
of
his
praise
and
glorie
;
Prou.
16.24
.
1.
Cor
.
10.31
.
and
in
the
next
place
for
the
spirituall
good
and
eternall
saluation
of
our selues
and
others
.
Fifthly
and
lastly
(
which
is
the
maine
scope
and
principall
drift
of
this
prouerbe
)
let
vs
euermore
bee
mindefull
(
hauing
duly
and
throughly
considered
what
naturall
parts
,
and
outward
gifts
wee
be
endued
with
all
)
to
striue
&
stirre
vp
our selues
daily
,
Mark
.
9.23
to
make
our
inward
and
spirituall
graces
(
as
vertue
,
knowledge
,
temperance
,
patience
,
godlinesse
,
brotherly
kindnesse
and
loue
)
equall
to
them
,
yea
if
it
bee
possible
(
as
all
things
are
possible
to
him
that
beleeueth
and
vseth
the
meanes
)
farre
to
exceede
and
goe
beyond
thē
.
These
goulden
vertues
wel
linked
together
,
will
make
a
more
precious
and
comely
chaine
,
then
either
nature
,
or
art
,
our
owne
industrie
,
or
the
fauour
of
others
(
though
they
bee
the
greatest
princes
in
the
world
)
can
possiblie
bestow
vpon
vs
:
they
will
giue
such
a
grace
and
set
(
as
they
call
it
)
a
luster
vpon
vs
,
that
whatsoeuer
our
lot
bee
,
whether
beautie
or
blackenesse
,
strength
or
weakenesse
,
plentie
or
want
,
nothing
shall
disfigure
vs
,
but
rather
make
vs
amiable
and
acceptable
in
the
eyes
of
God
,
and
his
seruants
,
yea
sometimes
of
his
enemies
.
What
wise
marchants
and
prouident
chapmen
would
not
make
sale
of
all
they
haue
to
furnish
themselues
with
such
wares
,
as
are
not
onely
pretious
and
vendible
in
themselues
,
but
will
also
correct
and
commend
the
most
refuse
and
dead
commodity
that
can
fall
into
their
hands
?
This
course
if
we
take
(
according
to
the
scope
and
drift
of
this
diuine
Prouerbe
)
wee
shall
not
neede
with
that
vaine
Philosopher
)
to
drowne
our
riches
in
the
sea
,
lest
they
should
drowne
vs
;
nor
with
another
(
as
foolish
as
he
)
to
spoile
our
fauor
,
Crates
Thebanus
.
Spurina
Etruscus
.
and
disfigure
our
faces
lest
any
should
be
enamored
of
vs.
Nor
with
some
popish
princes
(
of
ignorance
and
superstition
)
to
change
our
pallace
for
an
vncleane
cloyster
,
or
our
crowne
of
gold
for
a
Monkes
coule
.
Nor
with
some
impatient
person
,
to
curse
our
beauty
;
birth
,
or
any
other
blessing
of
God
;
but
rather
with
faithfull
Dauid
to
cry
out
,
Psal
.
116.12
.
What
shall
I
render
to
the
Lord
for
all
his
benefits
towards
me
?
How
shal
I
improue
,
and
imploy
my
health
and
strength
,
my
beauty
,
and
comelines
,
my
wit
and
learning
,
my
birth
and
nobility
,
my
riches
and
authority
to
the
glory
of
God
that
gaue
them
,
and
to
my
owne
saluation
to
whom
he
hath
giuen
them
.
O
that
the
Lord
would
endue
me
with
this
holy
discretion
,
that
hee
would
giue
me
a
beleeuing
and
religious
heart
,
and
make
all
these
outward
ornaments
,
and
common
gifts
,
instruments
of
grace
,
and
spurres
to
godlinesse
.
2.
Tim
.
6.8
.
For
as
godlines
alone
is
that
pretious
treasure
,
and
onely
rich
reuenew
,
that
bringeth
with
it
true
contentednes
;
so
it
is
the
fresh
and
liuely
colour
,
which
setteth
such
a
glosse
vpon
all
the
gifts
of
God
,
as
maketh
them
comely
and
well-beseeming
to
all
that
haue
them
:
yea
which
maketh
a
chaine
of
yron
more
beautifull
and
sightly
(
beeing
hung
vpon
the
armes
and
legs
of
the
seruant
of
God
)
then
any
chaine
of
gold
or
pearle
beeing
Act.
26.29
.
et
.
28.20
.
Eph.
6.20
.
2.
Tim
.
1.16
.
hung
vpon
the
necke
of
a
swine
,
or
seruant
of
the
Diuell
.
O
the
felicity
,
and
blessed
estate
of
that
man
,
and
of
that
woman
faire
,
or
foule
,
healthy
or
sickly
,
rich
or
poore
,
base
or
noble
,
that
hath
attained
this
goulden
gift
,
euen
this
sauing
&
sanctifying
grace
of
godly
discretion
.
For
to
such
a
one
all
things
,
euen
things
of
base
and
common
account
in
the
world
,
(
as
pouerty
,
imprisonment
,
persecution
,
banishment
,
sicknes
,
&
the
like
)
are
most
decent
and
comely
,
on
the
contrarie
part
)
O
the
miserie
,
&
cursed
condition
of
them
that
want
this
holy
discretion
,
how
many
glorious
gifts
and
good
things
soeuer
they
haue
receiued
of
the
Lord
beside
.
For
none
of
all
these
things
doe
become
them
,
but
rather
disfigure
and
deforme
them
,
and
are
vtterly
cast
away
vpon
them
,
make
their
persons
more
odious
&
detestable
,
and
their
estate
more
damnable
and
inexcusable
before
God
and
his
holy
Angels
,
and
before
all
good
men
,
iudging
soundly
according
to
the
truth
of
the
word
of
God
.
To
shew
this
(
ere
I
end
)
in
one
particular
,
in
that
sexe
which
Salomon
intendeth
chiefely
to
instruct
by
this
prouerbe
.
A
vertuous
woman
(
saith
he
(
is
the
crowne
of
hir
husband
(
or
a
crowne
to
hir
husband
)
but
she
that
maketh
ashamed
,
Pro
.
12.4
.
is
as
rottennesse
in
his
bones
,
meaning
by
a
vertuous
woman
,
a
religious
,
discreet
,
chast
,
modest
,
and
huswifely
woman
,
and
by
one
that
maketh
ashamed
,
one
(
according
to
the
phrase
vsed
in
this
text
)
that
lacketh
discretion
,
that
is
,
godly
wisedome
and
vnderstanding
to
redresse
hir
waies
,
according
to
the
word
of
God
.
A
crowne
(
we
know
)
is
a
comely
and
kingly
ornament
,
2.
Sam
.
12.30
.
rich
and
sumptuous
in
the
highest
degree
.
It
is
said
of
the
crowne
of
the
king
of
Ammon
which
Dauid
tooke
from
him
that
the
waight
thereof
was
a
talent
of
gould
,
set
with
pretious
stones
,
which
must
needes
bee
of
verie
great
valew
,
yet
Salom●n
compareth
a
discreete
and
vertuous
woman
to
such
a
comely
,
sumptuous
and
princely
crowne
;
yea
in
another
place
hee
preferreth
such
a
one
before
things
of
greatest
price
and
valew
vpon
earth
,
who
(
saith
he
)
can
finde
a
vertuous
woman
?
Pro
.
31.10
.
for
hir
price
is
farre
aboue
pearles
,
and
pretious
stones
.
The
meaning
is
,
that
a
vertuous
wife
doth
farre
excell
all
outward
blessings
that
heart
can
wish
,
&
doth
bring
a
man
more
true
credit
,
sound
ioye
,
comfort
,
contentment
and
hearts
ease
,
then
a
crowne
of
gould
set
with
pearles
and
pretious
stones
can
bring
to
anie
ambitious
Absolom
whatsoeuer
:
and
that
a
vitious
woman
yoaked
to
a
man
in
marriage
,
taketh
away
al
the
ioy
of
his
life
,
and
is
the
greatest
plague
and
torment
in
the
world
,
comparable
to
anie
gout
,
stone
,
or
bone
ach
that
the
fraile
and
sinfull
bodie
of
man
is
subiect
vnto
.
Gen.
18.12
.
&
21.10
&
.
27
46.
Luk
.
1.16
.
Iud.
16.5.6
Iob
.
2.9
.
&
29.17
.
Sarah
was
such
a
Crowne
to
faithfull
Abraham
,
Rebecca
to
Isaac
,
and
Elizabeth
to
Zachary
:
on
the
other
side
Delilah
was
such
a
greeuous
bone
ach
to
valiant
Sampson
;
Micol
to
holy
Dauid
,
and
Iobs
wife
to
his
afflicted
and
patient
soule
.
Now
what
is
it
that
maketh
a
vertuous
woman
so
pretious
,
&
a
vitious
woman
so
vild
?
Surely
it
is
not
beautie
;
birth
,
or
riches
;
nor
on
the
other
side
,
blacknesse
,
basenesse
,
pouertie
or
the
like
(
as
hath
beene
proued
)
but
the
pietie
,
modestie
,
huswiferie
,
chastitie
,
and
in
a
word
the
holy
discretion
of
the
one
,
and
the
prophanenesse
and
indiscretion
of
the
other
.
Wherefore
(
deere
brethren
and
sisters
in
the
Lord
)
let
vs
all
like
good
Israelites
wrestle
with
God
,
let
vs
weepe
and
praie
to
him
,
Gen.
32.14
let
vs
contend
and
striue
(
as
Paul
saith
)
for
Hosse
.
12.4
this
gift
of
holy
discretion
as
for
a
price
or
masterie
:
Colos
.
4.12
let
vs
striue
I
say
(
as
for
a
garlond
)
for
this
goulden
discretion
,
which
will
make
vs
amiable
in
Gods
eyes
,
an
ornament
to
good
men
,
Esay
48.18
42.
and
a
comfort
(
for
without
this
there
is
no
sound
comfort
)
to
our selues
:
and
let
vs
labour
and
fight
,
as
against
a
most
deadly
and
dangerous
enemie
,
so
against
this
prophane
and
carnall
indiscretion
,
which
will
make
vs
(
though
wee
had
all
the
ornaments
in
the
world
besides
)
odious
to
God
,
a
reproach
to
men
,
and
a
burden
to
our selues
,
Mat
.
16.26
What
will
it
(
saith
Christ
profit
a
man
if
(
by
apostacie
and
worldly
wisedome
,
which
with
God
is
extreame
folly
and
indiscretion
)
hee
shall
gaine
the
whole
world
,
and
loose
his
owne
soule
?
Pro
.
11.30
Or
what
shall
a
man
giue
for
recompence
of
his
soule
?
Salomon
saith
in
one
of
his
Prouerbs
that
He
(
or
she
)
that
winneth
soules
(
which
is
done
by
holy
doctrine
,
Dan
.
12.3
.
and
example
of
life
,
the
later
whereof
is
in
effect
the
same
with
godly
discretion
)
is
wise
.
For
such
(
as
saith
the
Prophet
)
shall
shine
as
the
stars
for
euer
and
euer
.
This
spirituall
gaine
and
couetousnes
(
as
I
may
call
it
)
moued
the
holy
Apostle
to
make
himselfe
all
things
to
all
men
,
that
hee
might
win
the
moe
;
and
by
an
elegant
comparison
to
prouoke
all
Christians
(
after
his
example
)
to
take
the
like
course
.
1.
Cor
.
9.24
.
Know
yee
not
(
saith
he
)
that
they
who
run
in
a
race
runne
all
,
but
one
receiueth
the
prize
?
So
runne
that
ye
may
obtaine
;
and
euery
man
that
striueth
for
masterie
is
temperate
in
all
things
:
Now
they
do
it
to
obtaine
a
corruptible
crowne
,
but
wee
for
an
incorruptible
.
I
therefore
so
runne
,
not
as
vncertainelie
;
So
fight
I
not
as
one
that
heateth
the
aire
but
I
beate
down
my
bodie
,
and
bring
it
into
subiection
,
least
by
any
meanes
hauing
preached
vnto
others
,
I
my selfe
become
a
castaway
.
Marke
here
a
liuely
example
of
a
Christian
Champion
,
to
bee
imitated
not
onely
(
though
cheefly
)
of
Ministers
,
but
generally
by
all
,
that
professe
christianity
and
beleeue
(
with
Paul
)
the
resurrection
of
the
dead
,
both
of
the
iust
and
vniust
,
and
do
hope
and
long
after
the
life
euerlasting
.
For
this
is
as
much
in
effect
,
as
if
hee
should
say
what
a
shame
,
yea
what
a
madnes
were
it
,
for
vs
(
who
looke
for
an
exceeding
superexcellent
and
eternall
waight
of
glory
)
to
pamper
the
body
,
2.
Cor
.
4.17
.
to
dote
vpon
beauty
,
bodilie
pleasures
,
transitorie
riches
,
worldly
honor
,
or
any
thing
that
may
hinder
vs
in
our
Christian
race
,
seeing
they
are
so
strict
and
temperate
in
diet
,
that
look
only
for
a
garlond
of
leaues
?
Let
vs
therefore
(
beloued
in
the
Lord
)
in
like
manner
so
runne
that
wee
may
obtaine
.
Let
vs
beate
downe
our
bodies
,
and
keepe
them
in
subiection
to
the
spirit
,
least
when
wee
haue
a
little
while
pleased
our selues
in
following
the
lust
of
the
flesh
,
1.
Ioh
.
2.15
16.
the
lust
of
the
eye
and
the
pride
of
life
,
wee
loose
the
fruition
of
the
Lords
most
blessed
and
holy
presence
for
euer
.
Let
vs
deny
our selues
,
Col.
3.5.6
.
and
mortefie
our
earthly
members
,
fornication
,
vncleannesse
,
inordinate
affections
,
euill
concupiscence
and
couetousnesse
(
in
like
manner
,
pride
and
selfe-pleasing
,
ouer-prizing
and
doting
vpon
outward
things
)
which
is
idolatrie
,
for
which
things
sake
,
the
wrath
of
God
commeth
on
the
children
of
disobedience
.
Let
vs
(
as
was
saide
before
)
like
good
Israelites
so
wrestle
with
God
by
faithfull
,
earnest
,
and
humble
praier
,
that
wee
may
preuaile
,
and
get
power
and
victory
ouer
the
vanity
of
our
minds
,
and
pride
of
our
hearts
,
and
to
detest
the
dreames
,
and
pollute
the
idols
of
our
owne
braines
,
to
cast
away
all
carnall
imaginations
,
and
prophane
admiration
of
outward
things
,
Esay
30.22
to
say
to
our
wires
and
tires
,
our
deckings
and
paintings
,
and
all
our
gewgawes
(
not
befeeming
grauitie
and
sobriety
)
Get
you
hence
,
Iosu
.
24.21.24
.
we
will
worship
the
Lord
our
God
,
and
him
onely
will
wee
serue
,
wee
will
goe
and
returne
to
(
the
Lord
)
our
first
husband
,
for
it
was
better
with
vs
then
,
Hose
.
2.7
.
then
it
is
now
:
wee
will
abhorre
vanity
,
and
despise
vild
persons
,
and
honour
them
that
feare
the
Lord
,
Psal
.
15.4
.
&
119.63
.
and
their
companions
will
wee
be
:
we
will
esteeme
better
of
the
poore
(
base
deformed
sickly
simple
and
vnlearned
)
that
walketh
in
his
integrity
,
Pro
.
19.1
.
&
28.6
.
then
of
him
that
abuseth
his
lips
(
boasting
of
his
riches
,
birth
,
beauty
,
health
,
wit
,
and
learning
)
and
wanteth
grace
.
Gen.
32.26
.
Finally
let
vs
firmely
resolue
with
valiant
Iacob
neuer
to
leaue
our
hould
,
nor
to
giue
the
Lord
any
rest
,
till
hee
haue
blessed
vs
,
that
is
,
bestowed
vpon
vs
,
some
competent
and
comfortable
portion
and
measure
of
this
sauing
and
sanctifying
grace
of
holy
discretion
,
without
which
nothing
will
become
vs
,
or
commend
vs
in
the
eies
of
Almighty
God
and
his
blessed
Angels
,
and
saints
,
and
with
which
,
all
things
whatsoeuer
(
sinne
onelie
excepted
)
will
beautifie
and
adorne
vs
,
and
make
vs
faire
and
comely
,
rich
and
wealthy
,
strong
and
healthy
,
learned
and
witty
,
noble
and
mighty
,
though
not
to
the
eye
of
flesh
and
blood
;
yet
to
the
eye
of
faith
and
sound
beleefe
in
the
perfect
law
of
the
onely
wise
God
,
to
whom
alone
bee
all
glory
for
euer
Amen
.
Now
the
God
of
all
mercy
and
consolation
,
who
is
neere
to
all
them
that
call
vpon
him
in
faith
and
singlenesse
of
heart
,
grant
to
euery
one
of
vs
a
comfortable
measure
of
this
heauenlie
grace
of
godly
and
holy
discretion
,
and
that
for
Christ
Iesus
sake
his
most
dearelie
beloued
,
and
onely
begotten
Son
,
and
our
alone
mediator
and
aduocate
.
To
whom
with
God
the
Father
,
and
God
the
holy
Ghost
,
being
the
King
eternall
,
inuisible
,
and
immortall
,
the
onelie
wise
,
most
iust
and
good
God
,
be
giuen
all
power
and
dominion
,
all
glorie
and
honour
,
thankesgiuing
and
obedience
for
euer
and
euer
,
Amen
.
FINIS
.