A
BRIEFE
EXPOSITION
UPON
ECCLESIASTES
.
THis
whole
Book
is
a
Discourse
not
unseasonable
for
this
Countrey
,
wherein
men
that
have
left
all
to
enjoy
the
Gospel
,
now
(
as
if
they
had
forgotten
the
end
for
which
they
came
hither
)
are
ready
to
leave
the
Gospel
for
outward
things
;
which
are
here
lively
and
clearly
demonstrated
to
be
vanity
,
yea
,
vanity
of
vanities
.
Obj.
But
were
not
something
of
Christ
more
proper
for
a
Minister
of
the
Gospel
to
handle
?
Ans.
The
way
to
stir
us
to
seek
after
Christ
,
is
to
behold
(
and
be
convinced
of
)
the
vanity
of
all
things
here
below
.
When
Eve
brought
forth
Cain
,
she
hoped
she
had
got
the
Promised
seed
,
Gen.
4.1
.
with
3.15
.
But
when
she
saw
by
his
spirit
and
carriage
,
that
she
was
deceived
in
him
,
she
called
her
next
sonne
Abel
,
Gen.
4.2
.
which
signifieth
vanity
.
And
so
she
must
see
all
things
to
be
,
before
she
bring
forth
Seth
,
the
Father
of
the
promised
seed
:
Now
Abel
,
or
vanity
,
expresseth
the
state
of
all
the
creatures
by
the
fall
.
And
Solomon
taketh
up
Eves
word
,
and
amplifieth
it
,
vanity
,
yea
,
vanity
of
vanities
.
So
this
whole
book
is
a
Commentary
upon
the
state
of
corruption
,
Rom.
8.20
.
A
fit
Introduction
to
Christ
in
the
Canticles
.
¶
CHAP.
1.
Ver.
1
,
2.
-
Ver.
1.
The
words
of
the
Preacher
the
sonne
of
David
,
King
in
Jerusalem
.
-
2.
Vanity
of
vanities
,
saith
the
Preacher
,
vanity
of
vanities
,
all
is
vanity
.
THe
chiefe
good
of
the
sonnes
of
men
,
which
the
morall
Philosophers
amongst
the
Heathen
sought
after
,
but
found
not
,
Solomon
in
this
book
truly
and
fully
openeth
to
us
.
The
Philosophers
being
vain
and
wicked
themselves
,
how
could
they
finde
or
teach
the
true
chiefe
good
?
but
this
wise
and
good
King
,
upon
his
own
experience
,
both
found
it
himselfe
,
and
taught
us
to
finde
it
after
him
.
The
summe
of
his
discourse
standeth
upon
these
two
points
:
1.
That
the
chiefe
good
of
the
sonnes
of
men
is
not
to
be
found
in
all
the
creatures
under
the
Sun
,
nor
in
mens
labours
and
waies
about
them
.
For
they
are
all
vanity
and
vexation
of
Spirit
.
2.
That
it
is
to
be
found
in
the
feare
of
God
and
keeping
his
Commandements
,
Chap.
12.
v.
13.
These
two
verses
contain
,
First
,
the
Title
of
the
book
;
wherein
the
book
is
set
forth
,
1.
By
the
Authour
:
2.
And
he
by
,
1.
His
condition
,
Coheleth
.
2.
His
Linage
,
the
sonne
of
David
.
3.
By
his
Office
,
a
King
.
4.
The
place
of
his
government
,
in
Hierusalem
,
v.
1.
Secondly
,
the
Argument
,
or
sum
of
his
discourse
,
or
at
least
of
the
former
part
of
it
,
v.
2.
Wherein
is
set
forth
,
1.
The
condition
of
all
things
,
by
the
Adjunct
of
vanity
,
all
is
vanity
.
And
this
vanity
is
amplified
by
many
ornaments
of
Rhetorique
:
1.
An
Hyperbole
,
vanity
it selfe
,
for
vaine
.
2.
Polyptoton
,
vanity
of
vanities
.
3.
Epizeuxis
,
the
like
sound
continued
in
the
same
sentence
,
vanity
of
vanities
.
4.
Anadiplosis
,
(
the
same
sound
repeated
in
the
end
of
one
sentence
,
and
the
beginning
of
the
other
)
vanity
of
vanities
,
vanity
&c.
5.
Epanalepsis
,
(
the
same
sound
repeated
in
the
beginning
of
the
sentence
,
and
in
the
end
,
vanity
&c.
all
is
vanity
.
6.
Anaphora
(
the
same
sound
repeated
in
the
beginning
of
the
sentences
)
vanity
&c.
vanity
&c.
7.
Epistrophe
(
the
same
sound
repeated
in
the
end
of
the
sentences
)
of
vanities
&c.
of
vanities
.
8.
Epanodos
(
the
same
sound
repeated
in
the
beginning
and
midst
,
in
the
midst
and
end
)
vanity
,
vanity
,
vanity
.
9.
Numerus
Oratorius
,
t
(
he
same
number
of
syllables
repeated
in
both
sentences
)
vanity
of
vanities
,
vanity
of
vanities
.
10.
Climax
,
(
the
same
sound
continued
and
increased
by
degrees
)
vanity
of
vanities
,
vanity
of
vanities
&c.
11.
Paranomasia
,
(
the
repeating
of
like
sounds
,
yet
somewhat
differing
.
)
2.
This
confirmed
by
the
Testimony
of
Coheleth
,
saith
the
Preacher
,
vers.
2.
Chap.
1.
Vers.
1
,
2.
THe
words
of
Coheleth
]
Solomon
had
four
names
.
Solomon
,
Jedidiah
,
Lemuel
,
Coheleth
,
2
Sam.
12.24
,
25.
Prov.
31.1
,
4.
and
the
Text.
This
name
Coheleth
is
onely
given
him
in
this
Book
,
when
after
long
experience
of
all
earthly
vanities
,
he
in
his
old
age
speaketh
to
wean
his
people
from
them
,
and
teacheth
them
the
feare
of
the
Lord
for
their
chiefe
good
.
It
is
a
participle
of
a
verb
out
of
use
in
the
Active
voyce
,
yet
in
the
Passive
used
to
signifie
,
to
be
gathered
,
or
assembled
;
whence
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
a
Congregation
;
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
then
being
a
Noune
or
Participle
of
the
Feminine
gender
,
may
imply
to
us
these
three
things
:
First
,
Solomons
gathering
him selfe
to
the
Church
and
Assembling
therewith
,
when
yet
his
wives
,
and
many
other
Idolaters
with
them
assembled
to
the
Conventicles
,
and
Synagogues
of
false
gods
.
Secondly
,
That
in
this
true
Church
assembled
,
he
was
Anima
concionans
;
in
haec
verba
,
he
spake
these
words
,
or
delivered
them
in
the
Congregation
,
by
word
or
writing
,
as
a
testimony
of
his
repentance
:
which
may
also
further
appeare
if
we
consider
,
1.
What
he
saith
by
his
experience
of
the
dangerousnesse
of
enticing
women
,
even
his
own
;
and
of
his
deliverance
out
of
their
hands
,
as
being
beloved
of
God
,
Eccles.
7.26
,
27
,
28.
2.
The
frame
of
the
whole
book
which
speaketh
sadly
of
the
bitternesse
of
all
earthly
vanities
,
after
his
long
experience
of
all
of
them
in
his
old
age
.
Thirdly
,
that
he
delivered
these
things
from
his
heart
and
soule
,
not
out
of
any
policy
of
State
,
to
satisfie
the
people
.
Psal.
68.11
.
Esay
40.9
.
So
the
Feminine
gender
is
expounded
,
Psal.
16.2
.
Vse
1.
To
perswade
us
of
Solomons
repentance
after
his
fall
.
Such
as
think
he
fell
finally
and
totally
,
are
not
onely
hereby
refuted
,
but
by
all
those
arguments
which
prove
the
perseverance
of
the
Saints
,
which
are
many
and
impregnable
;
And
besides
by
such
other
arguments
as
more
peculiarly
concern
Solomon
himselfe
,
as
1.
Our
Saviours
testimony
,
that
all
the
Prophets
are
in
heaven
,
Luke
13.28
.
Now
Salomon
was
a
Prophet
,
seeing
the
whole
Scripture
was
penned
by
no
other
but
Prophets
and
Apostles
,
2
Pet.
1.19
,
20
,
21.
Eph.
2.20
.
Balaam
,
though
he
prophecied
,
as
did
also
Saul
,
yet
neither
of
them
were
Prophets
,
a
spirit
of
prophecy
rested
not
upon
them
.
Ios.
13.22
.
2.
He
is
said
to
be
loved
of
God
,
and
therefore
by
Gods
own
appointment
to
be
named
Jedidiah
,
2
Sam.
12.25
.
Now
Gods
love
is
the
pledge
,
as
of
Jacobs
election
,
Rom.
9.13
.
so
of
Solomons
;
God
is
not
wont
to
give
names
to
things
but
according
as
he
findeth
them
,
or
purposeth
to
make
them
;
Whom
he
loveth
,
he
loveth
to
the
end
,
John
13.1
.
To
say
that
was
onely
meant
in
regard
of
not
taking
the
Kingdom
from
him
,
and
his
Posterity
,
as
he
did
from
Saul
,
is
to
wrest
the
Text
,
which
promiseth
-
1.
That
he
will
be
a
father
to
him
.
-
2.
For
his
person
,
that
he
will
not
take
his
mercy
from
him
.
-
3.
For
his
kingdom
,
that
it
shall
not
be
taken
away
.
Vse
2.
To
teach
us
to
accept
this
book
with
greater
respect
.
The
Sunne
never
shineth
more
gloriously
then
when
it
breaketh
forth
out
of
some
dark
cloud
:
nor
the
graces
of
Gods
Spirit
,
then
when
they
have
over-wrested
some
cloud
of
Temptations
and
sinnes
,
and
break
forth
into
Repentance
.
So
was
it
with
David
also
in
Psalm
51.
The
sonne
of
David
]
which
he
mentioneth
in
sundry
respects
.
First
,
it
is
honourable
to
be
the
sonne
of
a
Prince
,
Eccles.
10.17
.
Secondly
,
it
procureth
the
more
reverence
,
a
Prophet
to
be
the
sonne
of
a
Prophet
.
Thirdly
,
It
is
comfortable
to
be
the
sonne
of
a
man
after
Gods
own
heart
,
for
the
Covenants
sake
,
Gen.
17.7
.
and
especially
of
David
,
for
the
promise
sake
made
to
him
,
and
to
his
seed
after
him
,
2
Chro.
7.11
,
to
15.
Vse
1.
To
procure
reverent
acceptance
of
the
Doctrine
of
this
book
for
the
Penmans
sake
.
For
though
it
little
skilleth
what
the
pen
be
,
of
a
Goose
or
Swans
quil
,
or
Ravens
,
yet
when
God
delighteth
to
use
such
an
instrument
,
so
richly
adorned
with
many
priviledges
,
it
challengeth
from
us
the
more
due
respect
.
It
is
a
book
written
by
the
eldest
sonne
of
Wisdome
.
Vse
2.
To
teach
parents
that
send
their
children
to
the
University
,
to
seek
to
excell
in
eminency
of
grace
,
and
love
amongst
men
.
It
will
adde
some
lustre
and
credit
to
their
childrens
ministery
,
as
Zachary
and
Elizabeths
godlinesse
(
Luke
1.6
.
)
did
to
John
Baptist
,
and
Davids
to
Solomons
.
King
in
Jerusalem
]
King
as
having
soveraigne
power
of
life
and
death
;
to
whom
it
belonged
to
be
as
a
head
to
counsell
,
and
direct
,
and
rule
the
people
;
to
be
also
as
a
shepherd
to
feed
the
people
with
wholsome
lawes
and
institutions
,
and
examples
of
good
life
,
and
to
drive
them
from
feeding
in
unwholsome
Pastures
upon
unsavory
vanities
.
In
Jerusalem
]
the
City
of
God
,
the
mother
Church
of
Israel
,
then
a
faithfull
City
,
full
of
faithfull
and
good
people
,
though
afterwards
an
harlot
.
He
doth
not
say
,
King
of
Israel
,
as
Prov.
1.1
.
but
in
Jerusalem
:
intimating
that
his
conversing
in
this
faithfull
City
,
amongst
so
many
good
people
,
was
some
means
the
sooner
to
bring
him
to
a
sight
of
his
sinne
,
and
to
enditing
and
penning
these
words
,
which
shew
his
repentance
.
It
could
not
be
but
that
Solomon
must
needs
read
in
the
countenances
of
his
people
,
when
he
came
abroad
to
Church
and
Judgement-seat
,
and
heare
likewise
by
intelligence
of
his
wise
Counsellors
,
how
much
the
Citizens
of
Jerusalem
were
grieved
with
his
building
Idolatrous
Temples
,
and
tolerating
false
worship
in
them
:
The
which
might
well
provoke
him
to
a
more
serious
sight
of
his
sin
,
and
to
make
mention
of
the
City
in
the
words
that
shew
his
repentance
.
Besides
,
in
a
Penitentiall
discourse
,
the
full
latitude
of
titles
is
unseasonable
.
Vse
1
To
shew
us
that
God
useth
instruments
of
all
sorts
in
penning
the
Scriptures
,
as
wel
some
Kings
,
(
as
David
and
Solomon
)
as
some
Fishermen
,
(
as
amongst
the
Apostles
)
and
Herdsmen
,
(
as
Amos
,
)
and
Priests
(
as
Jeremy
:
)
that
all
sorts
might
meet
with
style
and
phrase
of
speech
meet
for
them
.
Vse
2.
That
it
is
no
disgrace
to
any
man
,
or
to
any
mans
children
,
to
be
Preachers
;
Solomon
and
David
,
both
Kings
and
both
Prophets
;
yea
Solomon
studying
to
teach
the
people
knowledge
,
Eccles.
12.9.10
.
The
Angels
,
higher
then
the
highest
men
,
are
all
ministring
spirits
,
&c.
Heb.
1.14
.
Vse
3.
It
is
no
unbeseeming
Office
for
Kings
to
write
good
books
,
or
to
publish
their
repentance
after
their
publique
sins
,
Psal.
51.
Vse
4.
To
let
us
see
what
a
benefit
it
is
for
a
Minister
or
Magistrate
to
live
amongst
good
people
;
They
mutually
help
one
another
to
avoyd
sin
,
and
to
come
out
of
it
.
Vse
5.
To
adde
still
the
more
due
respect
to
this
book
,
penned
by
a
King
,
and
a
King
of
the
Church
of
God
.
Vse
6.
To
teach
Penitents
,
not
to
affect
the
expression
of
Titles
or
stiles
of
honour
at
large
.
Chap.
1.
Vers.
2.
Vanity
of
vanities
,
saith
the
Preacher
,
vanity
of
vanities
,
all
is
vanity
.
VAnity
of
vanities
,
&c.
]
The
Logicall
and
Rhetoricall
resolution
of
these
words
,
is
delivered
above
in
opening
the
first
Use
.
Doct.
1.
All
things
under
the
Sunne
(
whether
creatures
of
God
,
or
labours
of
men
)
are
altogether
vain
,
to
the
attaining
of
true
happinesse
:
Or
thus
,
Are
excessively
,
diversly
,
wonderfully
vain
.
The
chiefe
things
which
men
seek
for
in
this
life
,
are
vain
in
a
threefold
respect
:
1.
To
finde
the
chiefe
good
in
them
.
2.
To
satisfie
the
soule
,
Esay
55.22
.
3.
To
make
that
good
they
are
made
for
of
themselves
,
Psal.
33.17
.
For
the
gathering
of
this
point
from
the
true
meaning
of
the
Text
,
compare
this
place
with
Vers
3.14
.
and
Chap.
2.
vers.
3.
In
this
sense
Paul
calleth
all
things
losse
(
drosse
,
dung
)
Phil.
3
,
7
,
8.
to
wit
,
not
onely
without
Christ
,
or
in
comparison
of
him
,
but
for
the
attainment
of
Christ
or
true
happinesse
.
The
ground
of
this
point
may
be
most
sitly
shewed
in
opening
the
severall
acceptions
of
vanity
in
the
Scripture
,
and
observing
how
they
all
agree
in
all
things
in
the
world
in
this
respect
.
Vanity
is
put
for
1.
Unprofitablenesse
,
as
here
vers.
2
,
3.
Mal.
3.14
.
which
agreeth
to
worldly
things
,
Mat.
16.26
.
A
man
may
have
the
whole
world
,
and
lose
his
soule
;
and
then
what
profit
did
they
yield
him
?
Prov.
11.4
.
2.
Emptinesse
,
Psal.
2.1
.
1
Cor.
3.20
.
Vain
,
that
is
,
void
of
substance
and
worth
and
sufficiency
.
So
Esay
36.5
.
to
which
also
agreeth
[
Esay
29.8
.
)
Esay
55.2
3.
Lightnesse
,
Psal
62.9
.
which
is
also
true
,
Deut.
32.47
.
The
like
may
be
said
of
all
earthly
things
in
this
case
.
4.
Falshood
and
lying
,
Psal.
12.2
.
&
4.2
.
which
also
holdeth
here
,
Psal.
31.6
.
Jonah
2.8
.
5.
Frustration
or
disappointment
of
the
end
,
Psal.
127.1
,
2.
Unlesse
the
Lord
build
and
keep
the
house
and
City
,
the
builders
and
watchmans
care
wil
fall
short
of
the
end
they
aime
at
,
and
so
the
work
is
in
vain
,
James
1.26
.
1
Cor.
15.14
.
6.
Frailty
or
inconstancy
,
vanishing
away
as
smoak
,
Rom.
8.20
,
21.
Psal.
144.4
.
Esay
40.6
,
7
,
8.
7.
Iniquity
,
2
Chron.
13.7
.
Prov.
12
,
11.
8.
Folly
,
Job
11.12
.
Prov.
12.11
.
Reasons
of
the
vanity
of
those
former
ends
.
1.
From
the
end
for
which
God
made
them
(
to
wit
)
for
us
,
not
us
for
them
,
1
Cor.
3.22
.
2.
From
their
condition
,
they
are
corporall
,
temporall
and
therefore
cannot
feed
,
much
lesse
satisfie
an
eternall
spirit
,
Luke
12.19
,
20.
3.
From
the
curse
lying
upon
them
since
the
fall
,
Gen.
3.17
.
Reasons
of
the
Repetition
of
this
vanity
;
and
the
Holy
Ghosts
manner
of
speech
in
expressing
this
vanity
.
1.
To
shew
the
excessivenesse
of
the
vanity
of
these
earthly
things
.
Vanity
implieth
they
are
not
onely
vain
,
but
exceedingly
vaine
;
as
vain
as
vanity
it selfe
.
Vanity
of
vanities
,
is
in
the
Hebrew
a
Superlative
form
of
speech
,
to
set
forth
the
highest
vanity
;
as
the
Song
of
Songs
,
the
most
excellent
Song
;
the
King
of
Kings
,
the
Servant
of
Servants
,
the
chiefest
King
,
the
most
servile
servant
.
2.
To
shew
,
the
multitude
and
variety
of
vanities
heaped
up
in
earthly
things
.
There
is
a
rest
(
as
it
were
)
of
vanity
in
them
;
or
as
Sampson
speaks
in
another
case
,
Judg.
15.16
.
heaps
upon
heaps
.
3.
For
admiration
.
To
shew
the
wonderfull
and
strange
vanity
of
these
things
,
he
breaketh
forth
into
this
Exclamation
,
Oh
vanity
of
vanities
,
&c.
Vse
1.
To
shew
us
what
a
great
change
sinne
maketh
in
the
world
;
it
doth
as
it
were
blast
the
vertue
and
beauty
of
the
creature
.
Time
was
before
sin
entred
,
when
God
saw
all
the
creatures
to
be
very
good
,
Gen.
1
31.
Now
after
sinne
had
blown
upon
them
,
he
looked
upon
them
again
,
and
all
is
vanity
;
Such
a
change
wil
sin
make
in
us
,
and
in
our
counsels
and
courses
.
Vse
2.
To
shew
us
what
a
wofull
change
they
make
that
fell
their
soules
to
commit
sin
for
any
earthly
benefits
,
which
are
but
vanity
,
Jonah
2.8
.
Esay
5.18
.
Temptations
from
earthly
things
may
draw
on
sin
like
cart-ropes
,
but
they
are
the
cart-ropes
of
vanity
.
And
so
doe
they
that
change
the
Ordinances
of
God
for
accommodations
which
are
under
the
Sunne
.
Vse
3.
To
shew
us
the
vanity
of
men
beyond
all
creatures
,
Psal.
119.89
.
He
for
whose
sake
all
the
rest
became
vain
,
is
much
more
vain
himselfe
,
Psalm
62.5
.
He
is
lighter
then
vanity
,
Esay
40.17
.
Vse
4.
To
teach
us
not
to
set
our
hearts
on
earthly
things
:
Psalm
62.10
.
neither
by
-
1.
Coveting
them
before
we
have
them
,
Prov.
23.4
,
5.
-
2.
Confidently
trusting
in
them
,
or
proudly
rejoycing
in
them
when
we
have
them
,
Job
31.24
,
25.
-
3.
Griefe
when
we
part
from
them
,
Job
1.21
.
Vse
5.
To
exhort
us
to
lay
up
better
treasure
then
these
earthly
vanities
,
Matth.
6.19
,
20.
Vse
6.
For
a
sign
of
triall
of
our
repentance
;
such
as
see
nothing
but
glory
,
and
goodlinesse
in
these
outward
things
,
Satan
hath
bewitched
them
,
Mat.
4
,
8.
But
such
as
see
the
extream
vanity
of
them
,
have
repented
with
Solomon
here
.
Vse
7.
To
teach
us
,
It
is
no
vanity
to
teach
the
vanity
of
the
creatures
in
Rhetorical
elegancies
;
here
are
many
Tropes
of
Rhetorick
used
;
so
Rom.
12.5
.
With
these
Cautions
:
-
1.
That
the
Rhetorick
be
suitable
to
the
matter
,
grave
and
holy
;
else
its
bastard
Rhetorick
.
-
2.
That
it
set
forward
the
end
of
the
discourse
,
to
wit
,
to
affect
the
heart
with
the
sense
of
the
matter
in
hand
.
Eccles.
1.2
,
3
,
to
11.
Vers.
2.
Vanity
of
vanities
,
saith
the
Preacher
,
vanity
of
vanities
,
all
is
vanity
.
IN
that
Solomon
sets
the
seale
of
his
testimony
to
the
vanity
of
all
these
earthly
things
,
after
the
long
triall
of
them
,
observe
this
:
Doctr.
They
that
have
had
most
triall
of
all
earthly
comforts
,
are
most
ready
and
best
able
to
avouch
the
vanity
of
them
.
Who
could
haste
more
to
outward
things
,
then
Solomon
;
and
yet
more
confident
in
avouching
the
vanity
of
them
?
Reason
1.
Experience
is
a
divine
testimony
,
as
being
taken
from
the
work
of
God
in
the
events
of
things
comming
to
passe
by
providence
.
Reason
2.
Experience
is
of
great
authority
with
men
,
as
being
an
argument
more
sensible
,
and
lesse
subject
to
ignorance
or
errour
.
Vse
.
To
shew
us
a
broad
difference
of
earthly
things
from
spiritual
and
heavenly
;
earthly
things
seem
goodly
and
glorious
,
till
we
have
them
and
good
triall
of
them
,
and
afterwards
we
find
them
altogether
vanity
:
But
heavenly
things
seem
vanity
till
we
have
them
,
and
good
triall
of
them
,
then
seem
they
excellent
and
divine
;
no
gain
,
no
glory
,
no
comfort
like
to
that
which
they
yeeld
.
Before
we
leave
this
verse
,
let
us
remove
a
false
Collection
which
one
maketh
from
this
word
:
That
Reading
is
Preaching
,
because
Solomon
calleth
his
book
(
though
read
)
the
Preacher
.
But
for
Answer
,
consider
,
1.
Solomon
doth
not
call
his
book
,
but
himselfe
the
Preacher
.
2.
He
might
from
hence
collect
,
that
the
Preacher
may
deliver
his
Sermon
by
writing
,
and
so
that
writing
may
be
preaching
;
but
that
reading
therefore
is
preaching
,
followeth
not
.
For
in
writing
a
Minister
may
and
doth
make
use
of
spirituall
gifts
requisite
in
a
Prophet
or
Preacher
,
to
the
exercise
of
his
ministery
,
1
Cor.
14.1
.
but
not
so
in
reading
;
which
even
a
School-boy
may
perform
,
that
never
attained
any
spirituall
gift
at
all
.
Vers.
3.
What
profit
hath
a
man
of
all
the
labour
which
he
hath
under
the
Sun
?
Labour
under
the
Sun
]
is
labour
taken
about
the
creatures
,
or
things
under
the
Sun
;
For
the
labour
a
man
taketh
for
the
favour
of
God
,
the
fellowship
of
the
Blood
and
Spirit
of
Christ
,
&c.
is
labour
for
things
above
the
Sun
.
Whence
such
are
said
to
converse
in
heaven
,
Phil.
3.20
.
and
to
walk
with
God
,
Gen.
5.24
.
What
profit
]
To
wit
,
towards
the
attaining
of
true
happinesse
;
otherwise
,
in
all
labour
there
is
some
profit
towards
the
helping
of
our
earthly
estates
,
Prov.
14.23
.
This
verse
is
an
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
or
dwelling
upon
the
former
conclusion
,
of
the
vantity
of
all
things
delivered
in
the
former
verse
,
and
here
repeated
in
other
words
more
plainly
.
Doctr.
All
the
labour
a
man
taketh
(
whether
of
mind
or
body
)
about
the
creatures
under
the
Sun
,
is
altogether
unprofitable
towards
the
attainment
of
true
happiness
,
Chap.
2.22
.
&
3.9
.
Reasons
from
the
disproportion
of
these
creatures
to
our
happinesse
.
Reas.
1.
All
these
creatures
are
under
the
Sun
;
but
our
happinesse
is
above
it
.
Now
as
water
can
never
ascend
higher
,
nor
carry
any
other
thing
higher
then
the
fountain
from
whence
it
came
;
so
neither
can
things
below
the
Sun
carry
us
up
to
a
condition
above
the
Sun
.
2.
These
creatures
are
temporall
,
our
happinesse
eternall
,
2
Cor.
4.17
,
18.
3.
These
things
are
changeable
and
unsetled
,
but
our
happinesse
unchangeable
.
Vse
1.
To
wean
us
from
immoderate
labour
after
these
things
which
cannot
profit
;
It
many
times
falleth
out
that
those
things
which
we
labour
most
to
avoid
,
are
the
most
behovefull
to
attainment
of
happinesse
:
as
Afflictions
,
Psal.
119.67
,
71.
Vse
2.
To
stir
up
to
labour
principally
for
heavenly
blessings
,
things
above
the
Sun
,
Esay
55.1
,
2
,
3.
1
Cor.
15.58
.
Eccles.
1.4
,
5.
to
11.
-
Vers.
4.
One
generation
passeth
away
,
and
another
generation
commeth
:
but
the
earth
abideth
for
ever
.
-
5.
The
Sun
also
ariseth
,
and
the
Sun
goeth
down
,
and
hastneth
to
the
place
where
he
arose
.
THat
which
Solomon
taught
us
in
the
former
verse
,
the
unprofitablenesse
of
all
labour
about
worldly
things
towards
the
attainment
of
happinesse
,
he
confirmeth
in
the
rest
of
this
Chapter
,
and
the
rest
which
follow
,
by
induction
of
sundry
sorts
of
labours
,
wherein
men
usually
weary
themselves
,
but
in
vain
.
And
first
he
beginneth
with
the
vanity
of
the
labour
of
the
mind
,
about
the
study
of
naturall
things
,
which
in
this
whole
Chapter
he
sheweth
to
be
unprofitable
to
the
attainment
of
happinesse
,
by
two
Reasons
.
1.
The
first
taken
from
the
want
of
such
things
as
accompany
true
happinesse
,
to
wit
,
stability
,
satiety
,
newnesse
in
naturall
things
.
The
Reason
standeth
thus
:
The
knowledge
and
study
of
such
things
as
want
stability
,
satiety
,
newnesse
,
is
unprofitable
to
the
attainment
of
true
happinesse
.
But
the
knowledge
and
study
of
such
things
,
is
of
such
things
as
want
stability
,
satiety
,
novelty
.
This
want
of
stability
he
proved
by
the
state
1.
Of
bodies
mixt
of
the
four
Elements
,
which
are
generable
and
corruptible
,
come
and
goe
,
vers.
4.
2.
Of
the
four
Elements
.
-
1
Of
the
Sun
,
the
Chariot
of
fire
,
vers.
5.
-
2
Of
the
wind
or
ayre
,
vers.
6.
-
3
Of
the
water
,
vers.
7.
-
4
Onely
the
earth
standeth
still
in
the
midst
of
all
these
restlesse
motions
.
-
1
Partly
as
a
center
about
which
these
move
.
-
2
Partly
as
a
Theater
upon
which
every
generation
commeth
and
goes
,
vers.
4.
Whence
,
though
it
be
stable
,
yet
we
want
stability
in
it
,
which
is
all
one
to
us
,
as
if
it
were
not
stable
.
Their
want
of
Satiety
he
sheweth
,
vers.
8.
Their
want
of
Novelty
,
vers.
9
,
10
,
11.
2.
The
second
Reason
is
taken
from
his
own
experience
,
vers.
12.
to
the
end
of
the
chapter
.
Doct.
1.
Such
things
as
come
by
generation
stand
not
at
a
stay
,
but
passe
away
[
passe
away
by
corruption
.
]
Job
14.1
,
Psal.
49.7
,
8
,
9.
Josh.
23.14
.
1
Kings
2.2
.
Reason
1.
From
the
causes
in
nature
whereof
they
are
generated
,
which
are
the
four
Elements
,
and
they
contrary
one
to
another
.
Now
contrary
things
being
divided
one
against
another
,
make
the
whole
body
of
short
continuance
,
one
wasting
another
,
till
all
faile
,
Mat.
12.25
.
Heat
against
cold
,
and
moysture
against
drinesse
,
work
continually
one
against
another
,
till
all
be
consumed
.
Besides
,
in
living
creatures
the
disproportion
between
Calor
naturalis
and
Humidum
radicale
,
causeth
dissolution
;
the
food
received
breedeth
not
such
kindly
heat
and
moysture
as
is
daily
spent
,
but
a
more
milde
heat
,
and
more
raw
moysture
.
Obj.
How
then
could
Adams
life
be
maintained
for
ever
,
if
he
had
stood
in
innocency
?
Answ.
By
the
Almighty
power
of
God
subduing
and
keeping
these
contrary
qualities
in
a
sweet
temper
and
harmony
,
even
by
the
same
hand
whereby
he
kept
the
wild
beasts
from
preying
upon
the
tame
,
allowing
them
to
eat
nothing
but
grasse
,
Gen.
1.30
.
Reas.
2.
From
the
curse
which
sinne
brought
with
it
,
even
the
bondage
of
corruption
upon
the
Creature
,
Rom.
6.23
.
&
8.20
,
21.
It
is
commonly
said
of
the
Oak
that
it
liveth
three
hundred
years
;
growing
one
hundred
,
standing
at
a
stay
another
hundred
,
and
decaying
the
next
hundred
.
The
holy
Ghost
recordeth
of
the
Patriarchs
that
they
lived
many
hundreds
,
Gen.
5.
Priny
out
of
Hesiod
describeth
nine
ages
to
the
Crow
;
sometimes
as
much
more
to
the
Hart
,
and
yet
three
times
as
much
more
to
the
Raven
,
Nat.
Hist.
lib.
7.
c.
48.
But
yet
all
these
being
compounded
and
generated
of
the
four
Elements
,
do
in
the
end
return
into
them
again
by
dissolution
and
corruption
.
Vse
1.
To
teach
us
(
that
which
is
Solomons
scope
)
that
the
study
of
these
natural
things
,
is
not
available
to
the
attainment
of
true
happinesse
;
For
how
should
that
which
is
restlesse
(
and
as
Solomons
word
is
;
full
of
labour
)
procure
us
setled
rest
and
tranquillity
,
which
accompanieth
true
happinesse
?
The
mind
of
man
,
as
Philosophers
have
observed
,
is
somewhat
assimilated
into
the
nature
of
the
Object
which
it
studieth
,
and
is
conversant
about
:
as
Mariners
who
are
conversant
about
winds
,
and
seas
,
and
storms
are
more
boysterous
.
Shepherds
and
Herds-men
more
brutish
,
Forresters
more
wild
,
Butchers
more
bloody
,
&c.
So
the
study
of
these
restlesse
creatures
leaveth
the
minde
more
restlesse
.
In
particular
,
the
Study
and
Knowledge
of
the
passing
away
of
one
Generation
after
another
,
sheweth
us
our
mortality
and
misery
,
and
thereby
yeildeth
us
grief
and
vexation
,
but
no
reliefe
if
we
rest
there
.
Vse
2.
To
exhort
us
to
lift
up
our
hearts
to
true
wisdom
,
by
the
consideration
of
this
unsetlednesse
of
our
Estates
,
Psal.
90.10
.
12.
Deut.
32.29
.
Prepare
for
a
change
,
it
is
a
comming
,
Heb.
13.14
.
Micah
2.10
.
Vse
3.
To
exhort
to
weanednesse
in
our
present
condition
,
and
contentment
in
all
Estates
,
1
Cor.
7.29
,
30
,
31.
Vse
4.
To
exhort
to
fruitfulnesse
in
good
things
whilst
we
here
abide
,
2
Pet.
1.13
,
14
,
15.
Doct.
2.
As
one
Generation
passeth
away
,
so
another
commeth
.
The
Sun
setteth
and
ariseth
the
same
againe
;
Trees
may
be
cut
down
,
and
yet
spring
again
;
not
so
we
,
but
others
come
in
our
place
Job
.
14.7
.
to
10.
Reas.
1.
God
will
alwayes
have
his
Church
to
call
upon
him
in
this
world
,
whilst
the
world
standeth
.
Reas.
2.
God
will
have
the
elder
generations
to
instruct
and
govern
the
younger
,
and
the
younger
to
yeild
reverence
and
obedience
to
the
elder
,
which
cannot
be
,
unlesse
one
generation
be
comming
on
as
another
passeth
away
.
Vse
1.
To
refute
the
Pythagorean
dotage
of
returning
of
the
same
persons
again
many
years
after
their
death
.
Vse
2.
To
stir
up
the
Generations
passing
away
to
be
helpful
to
the
generation
comming
on
,
in
good
counsels
,
instructions
,
examples
,
&c.
Psal.
71
,
18.
&
78.3
,
4.
Isay
.
38.18
,
19.
Vse
3.
To
teach
the
younger
sort
as
they
come
after
,
so
to
make
some
benefit
of
their
Ancestors
going
before
,
observing
whatsoever
was
commendable
in
them
,
and
imitating
it
;
and
eschewing
whatsoever
was
evil
and
dangerous
,
Zach.
1.5
,
6.
Doct.
3.
Though
one
generation
passes
away
,
and
another
commeth
on
;
yet
the
Earth
abideth
for
ever
.
As
one
harvest
is
gathered
another
commeth
,
yet
the
earth
or
soyl
still
remaineth
,
standeth
:
Rea.
1.
Gods
word
establishing
it
,
and
that
even
upon
nothing
Psalm
33.9
.
Job
26.7
.
Vse
1.
Against
Copernicus
his
opinion
of
the
Revolution
of
the
earth
,
and
the
standing
still
of
the
Sun
,
Psalm
19.5
:
&
119.90
:
If
the
earth
moved
swiftly
,
when
a
man
throweth
a
stone
,
the
same
way
the
earth
moveth
,
he
might
easily
overtake
the
stone
before
it
fell
:
or
(
it
may
be
)
standing
still
,
the
earth
speedily
moving
would
carry
him
so
far
,
as
to
be
under
the
stone
when
it
should
fall
.
Vse
2.
To
moderate
our
desires
after
the
earth
,
and
earthly
things
,
which
we
must
leave
behinde
us
,
and
cannot
carry
away
with
us
,
1
Tim.
6
,
7
,
8.
Psalm
49.17
.
Vse
3.
To
reprove
our
unstayednesse
to
stand
in
good
wayes
,
though
the
word
of
God
have
been
as
well
spoken
to
us
as
to
the
earth
,
which
yet
standeth
according
to
his
word
,
Jeremiah
5.22
,
23.
Vse
4.
To
exhort
to
the
building
of
our
hopes
of
salvation
upon
Gods
word
,
which
will
establish
them
for
ever
,
when
other
grounds
will
fail
us
.
Eccles.
1.5
.
to
11.
DOct.
1.
The
knowledge
of
such
things
as
are
full
of
labour
,
and
empty
of
yeilding
satisfaction
to
the
minde
,
and
of
variety
or
newnesse
,
is
unprofitable
to
the
attainment
of
true
happinesse
.
This
is
the
ground
upon
which
Solomon
buildeth
the
unprofitablenesse
of
the
labour
of
the
mind
about
the
knowledge
of
natural
things
.
1.
They
are
full
of
labour
or
restlesse
motion
,
vers.
8.
2.
They
yeild
no
satisfying
to
the
eye
and
ear
,
which
are
the
senses
of
discipline
.
-
1.
The
one
by
observation
.
-
2.
The
other
by
instruction
.
3.
There
is
no
newnesse
or
variety
in
them
,
which
arguing
would
not
hold
,
unlesse
this
Doctrine
be
presupposed
as
a
ground
.
Reason
of
it
from
the
nature
of
such
things
wherein
true
blessednesse
standeth
.
They
are
such
,
as
1.
Are
at
rest
;
he
maketh
it
our
safety
to
rest
in
peace
and
tranquillity
,
Esay
.
30.7.15
.
The
favour
of
God
,
the
blood
of
Christ
,
the
fellowship
of
Gods
spirit
,
the
word
of
promise
,
the
Covenant
of
grace
and
peace
.
But
natural
things
which
are
themselves
in
perpetual
motion
,
they
leave
our
minds
restlesse
.
2.
Do
satisfie
the
mind
and
heart
of
a
Christian
;
his
eye
would
ever
see
the
favour
of
God
,
and
the
light
of
his
countenance
shining
upon
him
;
his
ear
would
ever
hear
the
things
belonging
to
his
peace
.
The
eye
or
ear
not
to
be
satisfied
,
with
such
or
such
things
,
implyeth
either
1.
That
a
man
careth
not
to
see
or
hear
any
more
of
them
,
as
having
enough
of
them
,
and
yet
would
have
something
besides
them
,
as
being
not
contented
with
them
;
so
it
is
meant
here
,
Esay
55.1
,
3.
But
on
the
contrary
,
in
heavenly
things
a
man
having
true
and
full
contentment
in
them
,
yet
desireth
to
partake
more
and
more
of
them
,
John
4.14
.
Matth.
5.6
.
Psal.
42.1
,
2.
For
such
things
doe
yield
true
satisfaction
to
the
eye
,
and
eare
,
and
taste
,
when
as
a
man
is
desirous
alwaies
to
see
and
heare
,
and
taste
the
same
.
And
so
is
it
in
heavenly
things
:
the
more
we
taste
of
them
,
the
more
we
desire
them
,
and
yet
are
fully
satisfied
and
contented
with
them
.
Secondly
,
that
a
man
not
having
enough
of
that
he
seeth
and
heareth
,
would
have
more
of
it
,
and
yet
cannot
attain
it
,
and
thereupon
is
vexed
:
as
Aristotle
,
not
fully
comprehending
the
course
of
Euripus
,
is
said
to
have
cast
himselfe
into
it
;
and
so
is
it
also
meant
here
in
sundry
difficulties
of
naturall
things
.
Thirdly
,
Are
new
;
full
of
fresh
and
sweet
variety
of
newnesse
:
To
a
new
creature
,
behold
all
things
become
new
,
2
Cor
,
5
,
17
,
Not
onely
within
him
,
new
mind
new
judgement
,
new
conscience
,
new
heart
,
new
affections
,
(
new
joyes
,
feares
,
griefes
,
cares
,
desires
,
&c.
)
new
speeches
,
new
life
;
But
also
without
him
,
new
company
,
&c.
Yea
those
things
he
busieth
himselfe
about
,
they
yeild
him
continually
new
matter
to
be
refreshed
withall
:
The
favour
of
God
,
the
blood
of
Christ
,
the
fellowship
of
the
Spirit
,
the
more
they
are
heard
or
seen
,
the
more
novelty
they
are
to
us
;
the
Word
the
oftner
read
,
still
yieldeth
us
more
knowledge
,
new
comfort
,
&c.
Paul
speaketh
not
of
the
estate
of
glory
,
but
of
grace
,
when
he
saith
,
Eye
hath
not
seen
,
nor
eare
heard
such
things
,
1
Cor.
2.9
.
The
natural
man
never
perceived
them
(
and
therefore
as
Paul
reasoneth
,
the
Princes
of
this
world
could
not
devise
such
things
to
keep
people
in
awe
)
they
are
new
when
they
are
first
perceived
of
the
godly
;
and
they
feele
a
new
,
fresh
,
sweet
savour
in
them
,
as
oft
as
the
seeing
or
hearing
of
them
is
renewed
,
Lam.
3.23
.
Vse
1.
To
wean
us
from
placing
our
happinesse
in
the
study
of
the
creatures
:
There
is
no
rest
in
them
,
no
satisfaction
to
the
mind
,
no
such
newnesse
,
as
in
those
things
wherein
true
happinesse
standeth
.
Some
of
the
Philosophers
placed
happinesse
in
contemplation
(
meaning
of
the
creatures
)
but
sheweth
they
were
deceived
.
Many
a
man
thinketh
,
that
if
he
could
attain
to
the
knowledge
and
mysterse
of
this
or
that
trade
he
should
need
no
more
good
.
But
it
is
even
with
trades
,
as
with
the
creatures
,
they
are
full
of
labour
,
and
yet
empty
of
satisfying
the
mind
,
empty
of
newnesse
.
Vse
2.
To
exhort
to
the
study
and
searching
out
of
the
favour
of
God
,
the
blood
of
Christ
,
the
grace
of
his
Spirit
,
the
Word
of
God
,
&c.
These
will
answer
our
hearts
with
rest
,
and
fulness
,
and
newhesse
of
comfort
and
contentment
.
Vse
3.
For
triall
of
our
happinesse
,
whether
we
have
made
right
choice
of
it
;
if
we
bend
our
studies
and
labours
upon
things
that
are
full
of
labour
,
and
yet
empty
of
satisfying
the
mind
with
contentment
and
newnesse
,
we
have
misplaced
our
happinesse
.
But
if
we
finde
rest
,
and
satisfaction
,
and
newnesse
in
the
things
we
are
conversant
about
;
it
is
a
signe
we
have
chosen
heavenly
things
to
place
our
happinesse
in
.
A
right
choyce
.
From
the
Sunnes
motion
,
vers.
5.
observe
First
,
(
against
Coperni
us
)
that
the
Sunne
standeth
not
still
,
but
the
earth
,
Psal.
19.5
.
Secondly
,
against
the
opinion
of
such
that
doe
think
the
Heavens
and
Planets
are
moved
by
Intelligences
.
The
same
is
here
said
to
arise
and
goe
down
,
to
hasten
,
not
to
be
carried
or
moved
passively
,
Psal.
19.5
.
the
Sun
is
said
freely
to
run
his
course
,
or
which
is
all
one
,
to
rejoyce
to
run
it
.
Thirdly
,
the
Sun
is
endued
with
life
;
for
whatsoever
stirreth
and
moveth
it selfe
in
his
own
place
,
is
quick
and
liveth
.
There
is
a
double
life
in
things
,
yet
comming
short
of
sense
:
1.
Vegetative
,
as
the
Plants
and
Herbs
.
2.
Locomotive
,
as
in
the
Stars
.
This
also
is
implyed
in
the
order
of
the
works
of
the
Creation
;
where
proceeding
from
things
lesse
perfect
to
things
more
perfect
,
he
mentioneth
Stars
made
the
fourth
day
,
and
Herbs
and
Trees
the
third
.
The
Stars
therefore
mentioned
to
be
created
after
some
living
things
,
have
in
themselves
a
more
perfect
life
.
From
the
Winds
motion
,
vers.
6.
observe
The
freedom
of
the
motion
of
Gods
Spirit
,
blowing
where
it
listeth
,
John
3.8
.
From
the
motion
of
the
Rivers
,
vers.
7.
observe
.
First
,
the
originall
of
Fountaines
to
spring
from
the
Sea
.
Aristotles
reason
to
the
contrary
,
that
water
coveteth
to
run
to
the
lowest
place
:
And
if
the
water
should
have
this
vicissitude
,
of
course
from
the
Fountaines
to
the
Sea
,
from
the
Sea
to
the
Fountains
;
then
the
same
place
should
be
higher
and
lower
then
it selfe
;
will
not
hold
.
For
some
parts
of
the
Sea
are
lower
then
the
Fountaines
,
and
into
them
the
Fountaines
send
forth
their
streams
to
run
;
other
parts
of
the
Sea
are
as
high
,
or
higher
then
the
Fountaines
,
especially
in
great
storms
,
when
the
waves
seem
to
ascend
up
to
heaven
,
Psalm
107.26
.
And
they
by
secret
channels
another
way
send
forth
Springs
of
water
to
feed
the
Fountaines
.
Plato's
Barathrum
in
the
hollow
Caverns
of
the
earth
,
which
he
maketh
to
be
the
originall
of
Fountaines
,
is
hence
also
refuted
,
unlesse
he
derive
the
supplying
of
that
Barathrum
from
the
Sea
.
Secondly
,
that
the
earth
,
through
which
the
Sea
waters
passe
to
the
Fountaines
,
doth
percolate
and
strain
the
Salt
out
of
them
;
else
,
as
the
sea
waters
are
salt
,
so
would
also
the
Fountaine
waters
be
.
That
some
fountaines
of
water
are
salt
as
the
sea
,
ariseth
from
the
openness
of
the
pores
of
the
earth
between
the
sea
and
them
;
which
is
also
the
cause
of
the
ebbing
and
flowing
of
some
of
them
.
Thirdly
,
A
pattern
of
thankfull
returning
what
we
receive
to
the
Fountain
that
supplieth
us
;
as
we
receive
all
blessings
from
God
,
so
let
us
return
all
to
him
.
From
the
motion
of
all
these
together
,
observe
First
,
That
all
the
Elements
abhor
idlenesse
;
the
Sunne
(
the
chariot
of
fire
)
the
wind
,
the
waters
,
are
all
in
continuall
motion
.
And
though
the
earth
abide
and
stand
,
yet
it
is
continually
fruitfull
,
in
breeding
and
nourcing
such
things
as
abide
upon
it
,
and
in
it
;
an
idle
person
,
though
made
and
fed
of
all
these
,
is
like
none
of
these
;
he
lazily
sitting
or
lying
still
,
whilst
they
continually
move
;
diligence
in
our
calling
hindreth
not
the
happinesse
of
the
resting
of
our
hearts
in
God
.
ECCLES.
1.9
,
10
,
11.
-
9.
The
thing
that
hath
been
,
it
is
that
which
shall
be
:
and
that
which
is
done
,
is
that
which
shall
be
done
:
and
there
is
nothing
new
under
the
Sun
.
-
10.
Is
there
any
thing
whereof
it
may
be
said
,
See
,
this
is
new
?
it
hath
been
already
of
old
time
,
which
was
before
us
.
-
11.
There
is
no
remembrance
of
former
things
,
neither
shall
there
be
any
remembrance
of
things
that
are
to
come
,
with
those
that
shall
come
after
.
IN
these
words
Solomon
sheweth
us
the
want
of
newness
in
these
things
under
the
Sunne
,
and
from
thence
argueth
the
unprofitableness
of
the
study
or
knowledge
of
them
to
the
attaining
of
true
happiness
.
This
want
of
newness
,
First
,
Is
expressed
in
the
end
of
the
9
verse
,
There
is
no
new
thing
under
the
Sun
.
Secondly
,
is
amplified
,
1.
By
particular
Induction
of
that
which
hath
been
,
and
that
which
is
done
,
they
both
shall
be
hereafter
,
vers.
9.
Secondly
,
by
an
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
dwelling
upon
the
same
point
,
affirming
every
thing
that
now
seems
new
,
to
have
been
in
old
time
,
vers.
10.
Thirdly
,
by
removing
an
objection
which
is
secretly
implied
,
If
these
things
that
seem
new
to
us
,
have
been
in
old
time
,
How
commeth
it
we
never
heard
of
them
before
?
vers.
11.
which
is
amplified
by
the
like
forgetfulnesse
of
things
now
in
after-ages
,
vers.
11.
The
Doctrine
of
the
ninth
and
tenth
verses
may
be
opened
in
handling
this
point
,
There
is
no
new
thing
under
the
Sunne
.
It
may
seem
a
Paradox
at
first
sight
:
for
it
may
be
said
,
what
is
that
which
all
men
(
like
the
Athenians
)
enquire
after
?
News
;
if
there
be
no
new
thing
,
Acts
17.21
.
why
are
men
taxed
for
hunting
after
new
fashions
in
Apparrell
(
especially
English
men
,
as
unfit
to
be
suited
as
the
changeable
Moon
)
if
there
be
no
new
thing
?
will
God
again
destroy
the
world
with
water
?
Gen.
9.11
.
was
it
not
a
new
thing
for
God
to
deliver
the
Law
with
lively
voyce
from
heaven
?
Deut.
4.32
,
33.
was
it
not
a
new
thing
,
or
shall
it
be
again
repeated
,
the
Sunne
to
stand
still
,
or
to
goe
back
ten
degrees
?
Jos.
10.13
,
14.
2
Kings
20.11
.
A
Virgin
to
bear
a
Son
?
Jer.
31.22
.
Christ
to
be
born
,
to
die
,
to
rise
again
,
to
ascend
?
The
holy
Ghost
to
descend
?
The
Apostles
to
preach
and
write
the
new
Testament
?
Are
there
not
sundry
Inventions
of
Art
new
,
as
Guns
,
Printing
,
and
the
use
of
the
Loadstone
?
was
not
the
Gunpowder-treason
new
,
without
precedent
or
former
example
?
To
answer
these
,
and
such
like
doubts
,
many
interpretations
and
limitations
of
these
words
have
been
given
,
which
were
not
worth
rehearsing
,
as
that
of
Cajetan
concerning
Solomon
,
to
reason
from
the
Eternity
of
time
to
argue
the
circular
motion
of
naturall
bodies
;
and
that
alledged
of
Origen
,
touching
Plato's
great
yeare
,
of
49000
yeares
,
wherein
he
would
have
all
the
Starres
to
come
to
the
same
Position
,
and
so
all
things
to
return
again
in
the
same
course
.
But
to
touch
onely
those
which
come
neerer
to
the
truth
;
Some
have
thought
(
amongst
whom
Hierome
)
that
all
things
now
done
,
were
first
in
Gods
Predestination
;
but
though
that
be
a
truth
,
yet
not
pertinent
here
:
For
Gods
Predestination
is
above
the
Sunne
;
and
things
done
here
according
to
it
,
are
new
still
under
the
Sunne
,
as
having
never
been
done
under
the
Sunne
before
.
Besides
,
Gods
Predestination
was
not
in
old
time
before
us
,
but
before
all
time
.
Others
understand
the
words
,
as
denying
new
Arts
;
but
what
will
they
say
of
the
Art
of
Printing
?
Others
(
as
Pineda
)
understand
it
of
no
new
happinesse
,
nor
any
new
way
to
attain
it
.
But
Solomon
seemeth
to
speak
of
the
want
of
new
objects
to
eye
and
eare
,
whence
it
commeth
to
passe
that
they
are
not
satisfied
,
vers.
8.
Others
(
and
that
rightly
)
conceive
him
to
speak
of
naturall
things
,
and
their
naturall
actions
.
Avicen
.
sup.
Q.
91.
A
,
1.
For
of
these
Solomon
here
discourseth
,
to
prove
that
happinesse
cannot
be
found
in
the
knowledge
of
these
,
because
they
are
wanting
in
newnesse
and
variety
.
As
if
he
should
say
,
Natura
nihil
molitur
novi
.
Though
upon
this
particular
occasion
he
seemeth
to
reach
further
,
in
denying
newnesse
to
the
common
affaires
of
men
in
the
world
.
For
vers.
11.
he
denieth
remembrance
of
former
things
,
which
is
not
wont
to
be
taken
up
about
naturall
bodies
,
or
the
actions
of
them
,
but
especially
about
men
and
their
affaires
.
And
indeed
in
Civil
matters
there
be
the
like
manners
of
men
now
as
of
old
;
the
like
causes
and
successes
of
warre
and
peace
&c.
whence
the
knowledge
of
History
of
former
times
is
so
much
behovefull
:
so
in
Church
matters
,
like
disposition
of
hypocrites
,
Matth.
15.8
,
9.
Like
opposition
to
the
truth
by
false
teachers
,
2
Tim
3.8
.
2
Pet.
3.1
.
Like
security
,
forerunning
generall
judgements
,
Luke
17.26
,
to
30.
Ans
1.
For
answer
therefore
to
the
former
doubts
,
Solomon
speaketh
not
of
Gods
miraculous
and
extraordinary
actions
,
whether
of
judgement
or
grace
:
such
as
the
drowning
of
the
world
,
the
standing
of
the
Sunne
,
the
Birth
and
death
of
Christ
,
the
writing
of
the
Scriptures
,
&c.
2
Pet.
3.4
,
5
,
6.
Ans.
2.
He
speaketh
of
naturall
bodies
,
and
the
whole
course
of
nature
;
nature
worketh
now
as
from
the
beginning
,
Natura
nihil
molitur
novi
,
but
upon
some
accidentall
defect
,
or
superfluity
in
the
matter
.
Ans
3.
The
Artificiall
inventions
of
men
,
though
they
be
new
sometimes
at
first
,
yet
for
the
kind
many
of
them
have
been
before
;
and
generally
none
of
them
continue
new
long
,
but
wax
stale
and
old
like
other
things
,
Psal.
102.26
.
Heb.
8.13
.
Only
God
our
happinesse
is
alwaies
the
same
,
Psal.
102.27
.
Heb.
13.8
.
and
ever
is
new
.
Abrahams
Covenant
is
still
the
New
Covenant
.
Vse
1.
To
shew
us
the
emptinesse
of
the
knowledge
of
the
creature
to
bring
us
to
happinesse
.
Where
newnesse
is
wanting
,
sweetnesse
and
full
contentment
is
wanting
.
Vse
2.
To
exhort
to
seek
after
the
favour
of
God
,
the
blood
of
Christ
,
the
fellowship
of
his
Spirit
,
the
knowledge
of
the
word
,
&c.
These
things
yield
a
daily
new
freshnesse
,
2
Cor.
5.17
.
Lam.
3.23
.
Doct.
2.
Matters
of
former
times
are
buried
in
forgetfulnesse
.
Reas.
1.
Mens
negligence
to
recount
them
,
or
to
search
after
them
.
Reas.
2.
Mens
unthankfulnesse
,
not
rehearsing
them
to
posterity
.
Reas.
3.
Emulation
,
envying
the
propagation
of
others
good
name
.
Reas.
4.
Gods
just
judgement
,
cutting
off
the
memory
of
some
persons
and
things
from
off
the
earth
.
Vse
1.
Not
to
wonder
,
though
so
many
things
seem
new
to
us
,
which
yet
have
been
before
,
seeing
former
things
are
forgotten
.
Vse
2.
Not
to
seek
our
own
glory
,
in
this
or
that
good
work
,
to
be
talked
of
when
we
are
gone
.
For
we
and
our
works
shall
be
forgotten
.
Vse
3.
To
exhort
to
godlinesse
,
which
bringeth
an
everlasting
good
name
,
Prov.
10.7
.
Psal.
112.6
.
Eccles.
1.12
,
13
,
14
,
15.
-
12.
I
the
Preacher
was
King
over
Israel
in
Ierusalem
.
-
13.
And
I
gave
my
heart
to
seek
and
search
out
by
wisdom
,
concerning
all
things
which
are
done
under
Heaven
:
this
sore
travel
hath
God
given
to
the
sons
of
man
,
to
be
exercised
therewith
.
-
14.
I
have
seen
all
the
works
that
are
done
under
the
sun
,
and
behold
,
all
is
vanity
and
vexation
of
spirit
.
-
15.
That
which
is
crooked
cannot
be
made
straight
:
and
that
which
is
wanting
cannot
be
numbred
.
NOw
followeth
in
these
verses
the
second
Argument
,
whereby
Solomon
proveth
the
vanity
and
unprofitablenesse
of
the
study
and
knowledge
of
Gods
works
in
nature
to
the
attainment
of
happinesse
thereby
;
taken
from
his
own
experience
.
Where
observe
.
First
,
his
study
of
the
creatures
;
and
that
set
forth
.
1.
By
the
opportunity
he
had
thereto
;
he
was
then
King
over
Israel
in
Hierusalem
,
vers.
12.
It
was
not
when
he
was
a
child
,
but
when
a
King
,
and
endued
with
extraordinary
wisdom
;
yea
,
a
King
of
a
wise
people
,
Deut.
4.6
.
and
in
Hierusalem
the
Oracle
of
wisdom
.
2.
By
the
diligence
he
used
therein
;
seen
-
1.
In
the
subject
he
employed
in
the
study
,
his
heart
;
I
gave
my
heart
to
it
.
-
2.
In
the
act
,
seeking
,
searching
.
-
3.
In
the
instrument
or
guide
he
used
,
By
wisdom
.
-
4.
In
the
object
he
was
conversant
about
in
those
studies
,
I
gave
my
heart
to
seek
and
search
out
by
wisdom
concerning
all
things
that
are
done
under
heaven
,
(
to
wit
)
all
the
works
of
God
in
nature
.
3.
By
the
Calling
he
had
thereto
,
vers.
13.
Secondly
,
his
verdict
or
sentence
of
all
upon
his
study
and
search
,
All
is
vanity
,
vers.
14.
Thirdly
,
the
reason
of
such
his
sentence
;
the
insufficiency
of
such
knowledge
to
streighten
things
crooked
,
or
to
supply
defects
.
Doctr.
1.
To
study
the
nature
and
course
,
and
use
of
all
Gods
works
,
is
a
duty
imposed
by
God
upon
all
sorts
of
men
;
from
the
King
that
sitteth
upon
the
Throne
to
the
Artificer
.
This
sore
travel
hath
God
given
to
the
sonnes
of
men
,
even
to
Kings
also
,
vers.
12
,
13.
Prov.
25.2
.
Reas.
1.
Gods
glory
which
is
seen
in
the
creatures
,
Psalm
19.1
.
&
145
,
10.
Rom.
1.20
.
It
is
a
disgrace
to
a
good
workman
not
to
look
at
his
work
,
but
to
sleight
it
.
Reas.
2.
Our
own
benefit
;
both
of
body
for
health
,
as
in
the
knowledge
of
many
medicinall
things
;
and
of
soule
for
Instruction
,
which
may
be
learned
from
the
creatures
;
and
of
the
estate
for
gain
,
when
we
know
the
worth
and
use
of
each
thing
.
Vse
1.
To
reprove
the
streight-heartednesse
of
most
,
who
study
no
further
the
creatures
,
then
for
necessity
or
pastime
.
The
Gentleman
onely
observeth
so
much
of
the
nature
of
Dogs
,
and
Haukes
,
and
Phesants
,
and
Partridges
,
&c.
as
serveth
for
his
game
.
The
Tradesman
looketh
onely
at
the
nature
and
use
of
such
things
as
whereby
he
getteth
his
living
,
whether
Sheep
,
Beasts
,
Skins
,
Wool
,
Spices
,
Fishes
,
Foule
,
&c.
But
studying
the
nature
of
all
things
,
which
by
observation
and
conference
men
might
learn
one
of
another
,
would
enlarge
our
hearts
to
God
,
and
our
skil
to
usefulnesse
to
our selves
and
others
.
Rich
men
have
more
means
,
and
poor
men
more
vacancy
to
seek
and
get
this
knowledge
;
how
justly
then
are
both
reproved
for
wanting
heart
to
it
?
Prov.
17.16
.
Yea
Schollers
here
are
not
to
be
excused
,
who
study
onely
some
generall
causes
and
properties
of
the
creatures
,
as
the
principles
of
naturall
bodies
,
their
motion
,
time
,
place
,
measure
,
&c.
but
neglect
to
apply
their
studies
to
the
nature
and
use
of
all
things
under
heaven
.
Doctr.
2.
Those
businesses
which
God
setteth
us
about
,
we
are
to
set
our
hearts
and
best
endeavours
upon
them
.
God
laid
this
sore
travel
upon
men
,
and
Solomon
gave
his
heart
to
seek
and
search
,
&c.
Reas.
1.
Gods
wholy
we
are
,
and
therfore
to
employ
our
whole
selves
at
his
appointment
.
Reas.
2.
His
blessing
is
upon
the
Industrious
;
his
curse
upon
the
negligent
,
Prov.
10.4
.
Ier.
48.10
.
Reas.
3.
All
the
opportunity
we
have
of
taking
paines
to
any
profitable
use
,
is
in
this
life
,
Eccles.
9
,
10.
Time
spendeth
fast
,
and
should
be
redeemed
,
Ephes.
5.15
,
16.
Vse
.
To
reprove
slacknesse
and
idlenesse
in
any
Calling
;
whether
the
study
of
nature
or
other
.
It
is
not
for
men
to
say
they
have
nothing
to
doe
,
or
to
stand
idle
,
because
no
man
hath
hired
them
,
Matth
,
20
:
6
,
7.
Behold
a
world
of
creatures
for
thee
to
study
upon
.
If
God
lay
a
sore
travaile
upon
the
sonnes
of
men
,
it
is
not
for
Kings
to
neglect
it
,
but
even
they
to
give
their
hearts
this
way
.
Doctr.
3.
Such
as
speak
by
experience
,
speak
with
authority
.
As
Solomon
here
,
vers.
14.
Acts
4.20
.
Three
things
give
authority
to
speech
:
1.
Experience
.
2.
A
good
calling
from
God
,
Amos
7.10
,
to
17.
3.
The
Spirit
of
God
,
and
we
speaking
in
the
evidence
of
it
,
1
Cor.
2.4
.
Acts
8
,
13.
Matth.
7.29
.
Vse
1.
To
teach
young
men
who
want
experience
,
to
be
the
more
modest
in
speech
,
Job
32.6
,
7.
Vse
2.
To
Teach
Ministers
especially
to
know
by
experience
the
power
of
the
Gospel
,
and
grace
of
God
in
themselves
,
and
then
teach
it
to
others
.
Doctr.
4.
They
that
have
best
experience
of
the
knowledge
of
the
creature
,
finde
both
the
creatures
and
the
knowledge
of
them
vain
and
unprofitable
to
the
attainment
of
happinesse
,
yea
tending
rather
to
the
vexation
of
the
spirit
,
vers.
14.
For
the
Philosophers
by
the
wisdome
gathered
from
the
creatures
,
knew
not
God
in
the
wisdom
of
God
,
that
is
in
Christ
,
in
whom
alone
our
happinesse
is
,
1
Cor.
20.21
.
Unprofitable
to
happinesse
,
but
rather
yielding
vexation
.
1
Because
they
lead
us
not
to
happinesse
.
2
There
lieth
a
curse
upon
the
creature
ever
since
the
fall
,
Gen.
3.17
.
Rom.
8.20
.
3
Because
of
the
difficulty
of
the
searching
out
of
many
secrets
in
nature
,
as
the
cause
of
the
Seas
flowing
,
the
motion
of
the
Moon
,
the
Loadstones
drawing
of
Iron
,
and
looking
towards
the
North-pole
,
sundry
Sympathies
,
&
Antipathies
of
the
creatures
:
It
is
said
by
some
to
be
the
death
of
Aristotle
that
he
could
not
comprehend
the
cause
of
Euripus
seven
times
ebbing
and
flowing
in
a
day
:
Because
I
cannot
comprehend
thee
(
saith
he
)
thou
shalt
comprehend
me
;
and
so
is
said
to
have
thrown
himselfe
into
it
.
4
Because
the
study
of
nature
healeth
not
the
sinfull
defects
of
nature
in
our
own
spirits
,
which
is
the
reason
Solomon
rendreth
,
vers
15.
Vse
1.
To
teach
Scholers
and
other
Students
of
nature
,
so
to
study
it
,
as
not
to
place
felicity
in
the
creatures
,
or
in
the
knowledge
of
them
;
They
are
vain
and
vexing
if
used
to
that
end
.
Solomon
doth
not
bring
a
causlesse
evill
report
upon
the
world
,
as
the
spies
did
upon
Canaan
.
Object
.
But
doe
not
many
Schollers
acknowledge
they
finde
great
contentment
,
yea
sweetnesse
in
the
study
and
knowledge
of
the
creatures
?
Answ.
1.
True
,
they
may
,
if
they
use
the
creatures
and
the
knowledge
of
them
not
to
finde
happinesse
in
them
,
but
to
those
other
ends
for
which
God
made
them
,
mentioned
in
Doct.
1.
pag.
23.
2.
Though
many
think
themselves
happy
by
such
speculations
,
it
is
because
they
cast
not
up
their
accounts
,
as
Solomon
here
doth
,
to
see
what
true
Reformation
of
their
own
perversnesse
,
or
supply
of
their
defects
they
have
found
thereby
.
Vse
2.
To
teach
all
men
,
neither
to
satisfie
themselves
in
such
things
as
reach
not
to
the
healing
the
crookednesse
of
their
natures
;
nor
to
the
supplying
of
the
defects
thereof
.
How
vain
then
are
they
that
see
not
the
vanity
of
wealth
,
honour
,
pleasure
,
all
earthly
things
,
which
are
all
of
them
short
herein
?
Doct.
5.
The
crooked
perversenesse
,
and
sinfull
defects
of
our
nature
,
are
not
healed
by
the
knowledge
of
Gods
works
in
nature
:
A
threefold
crookednesse
is
in
our
nature
.
1.
We
act
not
from
a
right
principle
,
from
God
in
Christ
,
but
from
our selves
.
2.
We
act
not
by
a
right
Rule
,
Gods
will
and
word
.
3.
For
a
right
end
,
Gods
honour
;
but
our
own
ends
.
Defects
also
Innumerable
,
First
,
in
gifts
,
Secondly
,
in
Acts
;
as
in
Thoughts
,
Words
,
and
Works
.
Hence
the
Philosophers
themselves
,
as
vicious
as
others
in
pride
and
vainglory
,
in
wantonnesse
,
in
covetousnesse
,
in
flattery
,
&c.
Yea
they
are
more
averse
and
backward
to
embrace
the
Gospel
then
the
common
sort
,
Acts
17.18
,
32.
1
Naturall
bodies
cannot
reach
to
the
healing
of
our
soules
.
2
The
vertue
of
the
creatures
is
finite
,
as
themselves
be
;
but
it
requireth
an
infinite
power
,
even
a
new
creation
,
to
heale
our
crookednesse
,
and
to
supply
our
defects
,
Psalm
51.10
.
Vse
1.
To
shew
us
the
depth
of
our
corruption
;
no
creature
is
able
to
make
our
crooked
spirits
streight
,
or
to
supply
our
defects
,
which
are
innumerable
.
Vse
2.
To
stir
us
up
to
the
knowledge
of
Christ
,
whom
to
know
,
is
eternall
life
,
John
17.3
.
He
rectifies
our
crookednesse
,
and
supplies
all
our
defects
.
John
1.16
.
Eccles.
1.
v.
16
,
17
,
18.
-
16.
I
communed
with
mine
own
heart
,
saying
,
Loe
,
I
am
come
to
great
estate
,
and
have
gotten
more
wisdom
then
all
they
that
have
been
before
me
in
Jerusalem
:
yea
,
my
heart
had
great
experience
of
wisdom
and
knowledge
.
-
17.
And
I
gave
my
heart
to
know
wisdom
,
and
to
know
madnesse
and
folly
:
I
perceived
that
this
also
is
vexation
of
spirit
.
-
18.
For
in
much
wisdome
is
much
griefe
:
and
he
that
encreaseth
knowledge
,
encreaseth
sorrow
.
SOlomon
having
taught
us
,
partly
by
the
nature
of
the
creatures
themselves
,
and
partly
by
his
own
experience
,
that
happinesse
is
not
to
be
found
in
the
creatures
;
He
now
proceedeth
to
enquire
after
happiness
,
in
making
triall
and
use
of
those
blessings
which
God
had
given
him
;
-
1
Great
Estate
.
-
2
Great
Wisdom
.
Which
point
he
delivereth
by
declaring
,
First
,
His
communing
with
himselfe
,
what
gifts
he
had
received
,
which
were
two
,
1
Great
Wisdome
.
2
Great
Estate
;
Amplyfied
,
1
A
Minore
,
Greater
then
any
before
him
in
Hierusalem
.
2.
By
the
confirmation
of
it
by
his
experience
,
vers.
16.
Secondly
,
his
making
use
of
the
benefit
of
both
these
gifts
,
and
that
by
a
phrase
frequent
in
Scripture
,
I
gave
my
heart
to
know
wisdom
;
to
wit
,
to
know
the
worth
of
it
,
by
experience
and
search
.
And
to
know
madnesse
and
folly
,
to
wit
,
by
experience
;
thus
making
use
of
this
great
estate
,
to
know
the
worth
and
benefit
of
sensuall
blessings
,
mentioned
Chap.
2.
v.
1
,
to
10.
which
to
do
in
way
of
seeking
happinesse
therein
,
he
calleth
madnesse
and
folly
,
vers.
17.
&c.
2.
v.
3.
Thirdly
,
His
observation
of
the
worth
of
wisdom
,
v.
17.
I
perceive
that
this
also
is
vexation
of
spirit
.
Fourthly
,
His
reason
of
such
his
judgement
upon
observation
taken
from
the
sorrow
accompanying
and
following
wisdome
,
v.
18.
Doct.
1.
Solomon
in
his
time
attained
to
great
excellency
both
of
outward
Estate
,
and
inward
wisdome
!
His
Estate
was
great
,
1.
In
wise
Princes
and
Counsellors
,
1
Kings
4.1
,
to
6.
&
2.6
.
2
In
provision
for
his
houshold
,
1
Kings
4.7
.
to
19.
3
In
multitude
and
peace
of
his
subjects
,
and
in
largeness
of
Dominion
,
1
Kings
4.20
,
21
,
24
,
25.
4
In
beautifull
keeping
,
1
Kings
4.22
,
23.
Compare
this
with
that
of
Nehem.
5.18
.
5
In
Horses
and
Chariots
,
1
Kings
4.26
.
&
c.
10.26
.
6
In
Magnificent
buildings
,
1
Kings
6.
&
c.
7.1
,
2
,
&c.
&c.
9.17
,
18
,
19.
7.
In
abundance
of
wealth
,
1
Kings
10.14
,
21.
Which
he
got
1
By
Sea-voyages
,
1
Kings
9.26
,
27
,
28.
2
By
Merchandise
in
Aegypt
,
1
Kings
10.28
,
29.
3
By
presents
,
1
Kings
10.25
.
4
By
Husbandry
:
For
those
Officers
that
served
his
houshold
every
moneth
,
were
overseers
of
his
Heards
and
Flocks
,
and
Vineyards
;
this
care
he
adviseth
his
sonne
,
Prov.
27
,
23
,
to
27.
His
Wisdome
was
great
,
First
,
By
the
meanes
of
it
.
-
1
From
his
youth
up
,
by
Gods
blessing
in
nature
,
1
Kings
2.9
.
-
2
Prayer
,
choosing
it
above
all
blessings
,
1
King
.
3.9
.
to
12.
-
3
Experience
,
Eccles.
1.16
.
Secondly
,
in
the
effects
of
it
,
1
King
.
4.32
,
33.
Thirdly
,
in
comparison
of
all
others
,
1
Kings
4.29
,
30
,
31.
Fourthly
,
In
the
same
of
it
,
and
the
use
made
of
it
,
1
Kings
4.34
.
&c.
10.
to
17.
Reasons
of
these
so
great
blessings
given
him
of
God
.
1.
The
upright-heartednesse
of
his
Father
,
1
Sam.
13.14
.
2.
Because
he
was
to
be
a
type
of
Christ
,
who
aboundeth
in
all
riches
,
and
treasures
of
wisdome
and
blessednesse
,
that
of
his
fulnesse
we
might
all
receive
supply
of
all
our
wants
,
John
1.16
.
Vse
1.
To
teach
us
the
right
and
ready
way
to
attain
wealth
and
wisedome
,
and
to
procure
it
to
our
children
;
which
are
-
1.
Upright-heartedness
,
giving
up
our
wills
to
be
guided
by
Gods
will
:
For
that
is
an
heart
after
Gods
heart
.
-
2.
Prayer
for
wisedome
above
wealth
or
any
other
outward
blessing
,
1
Kings
3.11
,
12
,
13.
-
3.
Just
and
honest
dealing
,
without
bribery
or
partiality
:
Solomons
Throne
was
established
by
justice
;
He
never
wronged
any
.
-
4.
A
wise
care
reaching
to
the
outmost
corner
of
all
our
affaires
.
-
5.
Bountifull
dispensing
the
talents
we
receive
to
publique
good
of
others
.
Vse
2.
To
teach
us
not
to
rest
in
inward
gifts
,
or
outward
blessings
,
to
preserve
us
from
falling
,
but
in
humbleness
of
heart
to
depend
upon
Christ
.
Solemon
with
all
these
blessings
fell
fearfully
.
Doct.
2.
It
is
the
part
of
a
wise
Christian
to
consider
within
himselfe
what
inward
and
outward
blessings
he
hath
received
.
Solomon
communed
with
his
owne
heart
,
Lo
I
am
come
to
great
Estate
,
and
have
gotten
more
Wisdome
,
&c.
Psalm
126.3
.
Reason
1.
How
shall
we
else
be
thankfull
to
the
Lord
for
the
blessings
we
enjoy
?
Reason
2.
How
shall
we
else
employ
the
talents
we
have
received
to
Gods
best
advantage
?
Vse
.
To
teach
all
men
,
especially
great
men
,
to
follow
Solomons
example
herein
.
A
Steward
that
never
setteth
downe
his
Accompts
,
what
he
hath
received
of
his
Lords
moneys
,
will
never
make
a
good
Accompt
of
the
expence
of
it
.
We
must
not
be
so
brutish
as
the
swine
or
other
beasts
,
that
eat
what
is
given
them
;
but
never
commune
with
their
hearts
,
what
they
have
received
.
Eccles.
1.17
,
18.
Doct.
1.
To
give
a
mans
heart
to
knowledge
is
the
way
to
obtain
.
I
gave
my
heart
to
know
,
&c.
and
I
perceived
,
&c.
Reason
1.
From
the
hearts
dominion
or
commanding
power
over
the
whole
man
;
It
setteth
the
senses
awork
,
to
look
about
and
listen
;
the
minde
to
understand
;
the
judgement
to
consider
and
observe
:
the
memory
to
keep
up
whatsoever
might
make
for
the
gaining
of
knowledge
.
Reason
2.
The
heart
set
upon
a
thing
will
also
deal
with
God
about
it
,
and
neglect
no
other
meanes
.
Vse
1.
To
teach
Students
to
give
their
hearts
to
knowledge
;
which
is
done
1.
By
esteeming
it
a
Singular
thing
.
2.
By
cleaving
to
it
with
earnest
Affection
.
Vse
2.
To
stir
us
up
to
seek
the
knowledge
of
that
wisedome
much
more
,
the
beginning
whereof
is
the
fear
of
the
Lord
.
For
if
Solomon
gave
his
heart
here
to
the
knowledge
of
that
wisedome
which
is
gotten
by
the
knowledge
of
the
creatures
,
and
humane
affairs
;
how
much
more
should
we
give
our
hearts
to
the
knowledge
of
the
Creator
,
and
our
Redeemer
,
whom
to
know
is
eternal
life
?
John
17.3
.
Giving
our
hearts
to
this
,
we
shall
obtain
even
this
also
,
Pro.
23.26
.
&
2.2
to
5.
Doct.
2.
It
is
a
wise
mans
part
seriously
to
observe
and
consider
what
good
he
getteth
by
his
own
wisedome
,
verse
17.
To
know
wisedome
]
He
meaneth
to
know
it
experimentally
,
to
know
the
worth
and
benefit
of
it
.
Reason
1.
It
is
the
part
of
wisedome
to
observe
the
goodness
of
every
thing
(
as
knowledge
observeth
truth
)
and
therefore
it
should
not
be
wanting
to
observe
the
goodness
of
it selfe
.
The
eye
can
see
each
thing
but
it selfe
;
but
it
is
the
glory
of
wisedome
(
the
eye
of
the
soule
)
to
see
it selfe
with
reflecting
upon
it selfe
.
Reason
2.
Else
we
shall
take
this
talent
in
vaine
,
if
wee
doe
not
consider
what
it
is
good
for
:
otherwise
we
shall
either
undervalue
it
,
or
overvalue
it
.
Vse
.
To
reprove
a
common
fault
in
Schollers
,
who
seek
to
gather
more
and
more
knowledge
,
but
never
consider
what
to
doe
with
it
,
or
what
use
to
put
it
to
,
or
what
themselves
are
the
better
for
it
.
All
things
but
the
last
end
,
are
no
further
good
then
as
they
lead
to
him
;
He
onely
good
in
himselfe
and
for
himselfe
:
We
need
not
consider
what
further
good
we
get
by
him
;
To
get
him
is
abundantly
good
enough
:
To
look
at
any
thing
as
good
in
it selfe
,
without
looking
further
what
it
is
good
for
,
is
to
put
it
in
the
place
of
God
;
which
is
that
Atheism
.
Doct.
3.
To
give
ovr
selves
to
make
use
of
our
great
estate
according
to
the
nature
of
it
,
will
give
us
to
know
by
experience
madness
and
folly
.
Solomon
had
observed
(
in
vers
16
)
that
God
had
given
him
a
great
Estate
,
and
great
Wisdome
.
In
this
17
verse
he
giveth
his
heart
to
know
the
use
,
and
benefit
,
and
worth
of
both
:
of
Wisedome
first
,
and
then
of
his
great
Estate
.
Now
,
instead
of
knowing
the
use
and
benefit
of
his
great
Estate
,
he
putteth
it
to
know
madness
and
folly
:
As
if
the
giving
of
his
heart
to
make
use
of
it
,
were
to
lay
hold
on
madness
and
folly
.
Thus
he
interpreteth
himselfe
,
ch.
2.
verse
1
,
2
,
3
,
4
,
to
11.
Reas.
To
make
use
of
our
great
Estate
,
according
to
the
nature
of
it
,
is
to
use
it
to
erect
great
Buildings
;
to
plant
Vineyards
,
Orchards
,
Gardens
;
to
provide
a
mans
selfe
of
store
of
Servants
,
costly
Apparel
,
rich
Furnicute
,
Gold
and
Silver
,
musical
Instruments
,
as
is
shewn
verse
3.
to
10.
of
chap.
2.
Now
the
benefit
he
had
by
the
use
of
his
great
Estate
,
was
Madness
and
Folly
.
Madness
is
a
privation
of
natural
Reason
,
and
natural
Affection
.
Madness
(
in
the
Original
)
implyeth
two
things
:
-
1.
A
fond
delight
in
rejoycing
and
exalting
a
mans
selfe
:
Selfe-applauding
.
-
2.
A
vain-glorious
boasting
to
others
,
even
sometime
with
loud
clamours
and
cracking
,
celebrating
a
mans
selfe
,
and
affecting
to
be
celebrated
of
others
.
Both
these
are
found
to
arise
in
a
mans
spirit
,
upon
his
faire
buildings
,
sumptuous
provision
,
and
furniture
,
and
attendance
,
goodly
and
pleasant
gardens
,
Orchards
,
&c.
Dan.
4.30
.
Folly
is
a
dullness
,
and
fondness
or
weakness
(
Stupor
sensus
in
judicando
,
Aquin.
2.2
.
Q.
46.
Art.
2.
)
the
dullness
of
the
understanding
to
judge
and
discern
of
things
.
So
is
it
with
every
man
employing
his
great
Estate
,
in
these
rich
and
glorious
matters
;
he
shall
finde
discerning
and
savouring
of
heavenly
things
much
dulled
.
Vse
1.
To
call
upon
men
of
great
Estates
to
consider
what
good
they
get
by
their
great
Estates
,
and
their
employment
of
them
.
If
they
employ
them
about
great
buildings
,
rich
furniture
,
&c.
as
Solomon
did
,
chap.
2.
verse
3
,
to
8.
then
consider
if
madness
and
folly
be
not
their
portion
.
Vse
2.
If
mens
callings
require
the
employment
of
their
Estates
in
sundry
of
these
things
,
then
it
behooveth
them
especially
to
watch
over
themselves
,
lest
madness
and
folly
grow
upon
them
.
Vse
3.
To
exhort
men
of
great
Estates
to
employ
them
not
so
much
according
to
nature
,
which
breedeth
in
the
owners
madness
and
folly
;
as
in
liberality
to
the
poor
,
hospitality
to
strangers
,
maintenance
of
Church
and
Commonwealth
,
&c.
So
may
we
wisely
lay
up
a
good
foundation
for
time
to
come
,
Luke
16.9
.
1
Tim.
6.18
,
19.
Doctr.
4.
Much
wisedome
bringeth
with
it
much
grief
,
sorrow
,
and
vexation
of
spirit
:
and
the
more
wisdome
,
the
more
grief
.
The
wisdome
he
here
speaketh
of
is
an
acquisite
wisdome
,
to
wit
,
natural
or
civil
wisedome
,
gotten
from
the
observation
of
the
creatures
,
or
of
humane
affaires
.
Reason
1.
From
the
meanes
used
for
the
getting
of
this
wisedome
,
Reading
and
Meditation
,
which
are
weariness
to
the
flesh
,
Eccles.
12.12
.
Study
heateth
the
brain
,
intendeth
and
stretcheth
the
minde
,
as
if
the
body
were
stretched
on
the
Rack
,
yea
sometimes
to
the
breaking
of
a
mans
wits
.
As
in
wrestling
there
is
striving
,
then
weariness
,
then
despaire
of
overcomming
,
then
giving
over
,
then
taking
it
up
againe
:
So
in
Study
againe
and
againe
.
Reason
2.
The
curse
of
God
upon
the
body
of
the
creatures
causeth
that
no
use
can
be
made
of
them
,
but
with
some
sweat
to
the
body
,
some
griefe
and
vexation
to
the
spirit
.
Reason
3.
Envy
and
Emulation
in
others
,
which
breedeth
a
learned
man
disturbance
,
indignation
,
and
vexation
,
and
discontentment
in
our selves
that
we
are
so
much
neglected
,
nor
better
respected
then
others
of
less
eminency
,
as
we
conceive
.
Reason
4.
The
more
knowledge
we
attaine
,
the
more
wee
see
our
own
ignorance
,
which
addeth
much
grief
.
Reason
5.
Much
study
drieth
up
the
sweetest
moysture
in
the
body
,
whether
blood
or
marrow
;
consumeth
the
cheerfull
sprits
,
and
so
breedeth
morosity
and
harshness
,
which
is
a
vexation
to
a
mans
self
and
others
.
[
Calvin
desired
the
Senate
of
Geneva
to
pardon
his
morositie
.
]
Reason
6.
The
vanity
of
this
wisedome
falling
short
of
Christ
and
his
grace
;
which
is
true
wisedome
,
1
Cor.
1.21
.
Vse
1.
To
reprove
a
foolish
conceit
of
ignorant
people
,
that
think
Ministers
and
Schollers
eat
the
bread
of
idleness
,
come
easily
by
their
living
.
No
calling
more
wasteth
and
grieveth
him
that
is
occupied
therein
,
then
theirs
doth
.
The
Ploughmans
employment
is
a
pastime
to
theirs
;
his
labour
strengthneth
his
body
,
but
theirs
wasteth
body
and
spirit
;
whence
it
is
the
one
so
long
a
time
outliveth
the
other
.
Vse
2.
To
teach
men
to
beare
the
more
with
Schollers
and
Wisemens
weakness
and
morositie
:
they
are
incident
to
their
callings
.
Vse
3.
To
teach
wise
men
to
see
if
this
be
not
the
fruit
of
their
wisedome
.
If
yea
,
then
to
seek
after
that
wisedome
,
which
maketh
blessed
,
and
addeth
no
sorrow
with
it
,
Prov.
3.17
.
Eccles.
2.1
,
to
11.
-
Verse
1.
I
said
in
mine
heart
,
Goe
to
now
,
I
will
prove
thee
with
mirth
;
therefore
enjoy
thy
pleasure
:
and
behold
,
this
also
is
vanity
.
-
Verse
2.
I
said
of
laughter
:
It
is
mad
,
and
of
mirth
,
What
doth
it
?
FRom
Verse
16.
of
the
former
Chapter
,
Solomon
hath
tryed
what
happiness
might
be
found
in
his
great
wisedome
:
now
he
proceedeth
to
try
what
happiness
might
be
found
in
his
great
Estate
,
in
the
pleasures
and
profits
which
it
yieldeth
.
Parts
5.
1.
Solomon
encourageth
himselfe
,
in
this
Soliloquy
,
to
enjoy
pleasure
,
verse
1.
since
he
cannot
finde
happiness
in
wisdome
,
Goe
to
now
,
I
will
prove
thee
,
&c.
2.
He
delivereth
his
judgement
of
it
,
verse
1
,
2.
It
is
Vanity
,
Madness
,
good
for
nothing
,
what
doth
it
?
3.
He
hath
declared
by
particular
induction
the
speciall
delights
he
gave
himselfe
to
take
pleasure
in
-
1.
In
his
diet
,
Wine
,
verse
3.
-
2.
In
his
Buildings
,
verse
4.
-
3.
In
,
Husbandry
.
-
1.
Planting
of
Vineyards
,
and
making
Gardens
,
Orchards
,
Pools
of
water
,
verse
6.
-
2.
Storing
of
Cattel
,
verse
7.
-
4.
House-keeping
.
-
1.
Retinue
,
verse
7.
-
2.
Wealth
,
verse
8.
-
5.
Musick
,
verse
8
:
4.
He
amplifieth
his
enjoying
of
these
-
1.
By
his
joynt
laying
hold
of
(
diverse
)
wisdome
,
verse
3.
-
2.
By
the
end
he
aymed
at
in
all
his
pleasure
,
verse
3.
-
3.
à
minori
,
he
increased
in
these
above
all
others
,
verse
9.
-
4.
By
adding
all
other
things
like
these
,
verse
10.
-
5.
By
his
solacing
himselfe
in
them
all
,
as
being
his
portion
,
verse
10.
5.
He
relateth
the
issue
hereof
or
event
,
which
was
that
upon
survey
he
found
all
to
be
Vanity
,
Vexation
,
Unprofits
bleness
,
verse
11.
Doct.
1.
Conference
with
our selves
in
way
of
encouragement
addeth
strength
and
freedome
to
our
resolutions
and
purposes
,
Luke
12.19
.
Psalm
43.5
.
Reason
1.
Words
are
as
bellows
to
blow
up
fervency
and
strength
of
spirit
,
as
well
in
our selves
as
in
others
.
Reason
2.
They
presuppose
a
judgement
satisfied
in
the
lawfulness
and
expediency
of
that
we
goe
about
:
out
of
the
abundance
whereof
the
mouth
speaketh
words
of
encouragement
.
Vse
1.
To
teach
us
to
use
this
help
to
stir
up
our
dull
hearts
,
and
to
strengthen
our
feeble
knees
to
any
good
duty
,
Psalm
27.6
,
7
,
&c.
Vse
2.
To
teach
us
to
use
the
like
conference
with
our selves
in
way
of
discouragement
from
sins
.
The
same
breath
that
bloweth
up
fire
,
cooleth
hot
water
,
Jer.
8.6
.
[
Gen.
39.9
.
]
Neh.
6.11
.
Psal.
4.4
.
Doct.
2.
To
give
up
our selves
to
pleasure
and
laughter
to
finde
happinesse
therein
,
is
vanity
,
madnesse
,
unprofitableness
.
Reason
1.
There
is
emptiness
in
such
mirth
:
In
the
midst
of
it
the
heart
is
sad
;
the
end
of
it
is
heaviness
,
Prov.
14.13
.
Isay
50.11
.
Eccles.
7.6
.
Reason
2.
To
frolick
it
in
the
midst
of
so
many
sins
and
dangers
,
is
not
the
part
of
a
wise
man
,
but
of
a
mad
man
rather
,
Dan.
5.7
.
James
4.9
.
Vse
1.
To
reprove
the
vanity
and
madness
of
Epicurean
gallants
,
voluptuous
livers
.
Vse
2.
To
exhort
us
to
believe
Solomons
experience
,
who
hath
proved
it
to
our
hand
;
and
not
to
place
and
seek
happiness
in
mirth
and
jollity
,
Psalm
4.6
,
7.
Eccles.
2.3
,
to
11.
-
Verse
3.
I
sought
in
mine
heart
to
give
my selfe
unto
wine
,
(
yet
acquainting
mine
heart
with
wisedome
)
and
to
lay
hold
on
folly
,
till
I
might
see
what
was
that
good
for
the
sons
of
men
,
which
they
should
doe
under
the
Heaven
all
the
dayes
of
their
life
.
-
4.
I
made
me
great
works
,
I
builded
me
houses
,
I
planted
me
vineyards
.
-
5.
I
made
me
Gardens
and
Orchards
,
and
I
planted
trees
in
them
of
all
kind
of
fruits
.
-
6.
I
made
mee
pooles
of
water
,
to
water
therewith
the
wood
that
bringeth
forth
trees
.
-
7.
I
got
me
servants
and
maidens
,
and
had
servants
born
in
my
house
:
also
I
had
great
possessions
of
great
and
small
cattel
,
above
all
that
were
in
Jerusalem
before
me
.
-
8.
I
gathered
me
also
silver
and
gold
,
and
the
peculiar
treasure
of
Kings
,
and
of
the
Provinces
:
I
gat
me
men-singers
,
and
women-singers
,
and
the
delights
of
the
sons
of
men
,
as
musicall
instruments
,
and
that
of
all
sorts
.
-
9.
So
was
I
great
,
and
enereased
more
then
all
that
were
before
me
in
Jerusalem
:
also
my
wisdom
remained
with
me
.
-
10.
And
whatsoever
mine
eyes
desired
,
I
kept
not
from
them
,
I
withheld
not
mine
heart
from
any
joy
:
for
my
heart
rejoyced
in
all
my
labour
;
and
this
was
my
portion
of
all
my
labour
.
-
11.
Then
I
looked
on
all
the
works
that
my
hands
had
wrought
,
and
on
the
labour
that
I
had
laboured
to
do
:
and
behold
,
all
was
vanity
and
vexation
of
spirit
,
and
there
was
no
profit
under
the
sun
.
DOct.
1.
To
give
up
a
mans
self
to
seek
his
chief
joys
and
happiness
in
outward
comforts
and
delights
,
is
to
take
hold
of
folly
.
Solomon
here
seeking
to
give
himselfe
to
wine
and
great
buildings
and
planting
,
and
gatherings
of
wealth
and
cattell
,
as
also
to
great
retinue
and
musick
,
to
see
what
was
the
chief
good
thing
of
the
sons
of
men
,
saith
here
of
himself
he
layd
hold
on
folly
,
vers.
3.
Reason
These
outward
delights
deeply
tasted
of
do
dull
and
stupifie
our
minds
to
the
discerning
and
relishing
heavenly
and
spirituall
comforts
.
And
what
is
folly
else
but
Stupor
sensus
in
judicando
?
Prov.
20.1
.
&
27.7
.
Hos.
4.11
.
Gen.
27.4
.
Isaac
his
affecting
Venison
perverted
his
mind
and
will
,
to
divert
the
blessings
of
God
,
and
his
own
love
from
his
better
sonne
to
prophane
Esau
.
Feeding
of
sweet
meats
does
take
away
the
taste
of
our
drink
:
so
doe
these
outward
delights
fed
upon
,
infatuate
the
soule
,
to
the
disrelishing
of
the
water
of
life
.
Vse
1.
To
shew
us
how
much
more
folly
it
is
to
give
a
mans
selfe
to
seek
pleasure
in
unlawfull
delights
,
as
in
drunkennesse
,
whoredome
,
Cards
,
Dice
,
Interludes
,
&c.
If
all
lawfull
fruits
tasted
on
doe
not
satisfie
;
how
much
lesse
will
it
satisfie
us
,
or
blesse
us
,
to
taste
of
the
forbidden
fruit
?
Vse
2.
To
wean
us
from
placing
our
chiefest
contentmen●
even
in
these
lawfull
profits
and
pleasures
.
It
is
but
folly
to
set
●our
hearts
upon
transitory
sensuall
blessings
,
which
are
but
trifles
in
comparison
of
Spirituall
and
Eternall
blessings
.
Vse
3.
To
stir
us
up
to
lay
hold
of
eternal
life
,
the
favour
of
God
,
the
pardon
of
sin
,
the
grace
of
Gods
spirit
,
the
wayes
of
obedience
to
Gods
Commandements
.
This
is
as
true
wisdome
,
as
the
contrary
is
folly
.
Vse
4.
To
watch
over
our
spirits
,
least
they
grow
unsavoury
,
the
more
we
enjoy
outward
sensual
contentments
and
delights
.
Doct.
2.
Wisdome
may
be
held
with
the
large
seeking
after
delight
,
in
these
outward
things
,
but
with
much
hazzard
.
Solomon
in
the
end
almost
lost
himself
in
these
sensual
delights
.
Reas.
1.
[
Qui
vadit
per
praecipitium
,
vergit
in
ruinam
]
He
that
walketh
in
the
uttermost
extent
of
the
borders
of
his
Christian
liberty
,
will
soon
degenerate
,
and
fall
into
some
licentiousnesse
.
Reas
2.
The
body
pampered
with
all
contentments
,
kicketh
against
the
spirit
,
Deut.
32
,
15.
1
Cor.
9.37
.
Vse
1.
To
discourage
us
from
making
like
tryal
as
Solomon
here
did
,
whether
mans
chiefe
good
might
be
found
in
outward
pleasures
and
profits
.
His
wisdome
was
much
hazzarded
in
so
doing
,
yea
blemished
and
Eclipsed
;
how
much
lesse
shall
our
lesse
wisdome
hold
out
in
such
tryals
?
Better
is
it
for
us
to
trust
and
believe
Solomons
experience
,
then
to
try
to
our
cost
and
danger
as
he
did
.
Solomon
himself
led
himself
into
temptation
by
this
course
:
If
we
will
not
be
warned
by
his
fall
,
our
danger
will
be
the
more
desperate
.
Doct.
3.
God
alloweth
us
to
rejoyce
in
these
outward
things
(
pleasures
or
profits
)
though
not
to
seek
or
place
our
happinesse
in
them
.
Reas.
1.
It
is
the
portion
which
God
giveth
a
man
of
all
his
labour
,
Text
,
v.
1.10
.
and
v.
24.26
.
Reas.
2.
It
is
a
just
ground
,
and
good
help
and
meanes
to
stir
up
our selves
to
the
cheerful
and
thankful
service
of
God
,
Deut
,
28.47
.
Reas.
3.
It
doth
good
like
a
medicine
,
healing
some
bodily
infirmities
,
and
strengthning
to
each
good
duty
,
and
to
freedome
in
it
.
Prov.
17
,
22.
Neh.
8.10
.
Reas.
4.
Hilaritas
in
Domino
est
indicium
animi
bene
sibi
conscij
,
godly
cheerfulnesse
is
a
token
of
a
good
conscience
,
Prov.
15.15
.
Vse
1.
To
teach
us
not
to
defraud
our selves
of
such
lawful
delights
,
as
the
Lord
alloweth
us
,
in
the
good
things
we
enjoy
:
we
shall
do
him
and
our selves
also
injury
in
so
doing
.
Doct.
4.
He
that
shall
take
a
just
account
and
survey
of
all
the
happinesse
he
getteth
by
his
worldly
profits
and
pleasurts
,
shall
finde
for
his
felicity
,
vanity
;
for
tranquillity
of
minde
,
vexation
of
spirit
:
for
advantage
,
no
profit
.
Reas.
1.
Of
Vanity
.
1.
God
never
sowed
mans
happinesse
in
those
outward
things
;
how
then
shall
we
there
reap
it
?
2.
Gods
curse
hath
brought
vanity
upon
the
whole
creature
,
and
all
the
fruits
of
it
,
by
reason
of
our
sin
,
Rom.
8
,
20.
Reas.
2.
Of
vexation
of
spirit
.
1.
The
delusion
of
our
hopes
which
we
promised
to
our selves
by
these
outward
things
,
must
needs
vex
us
.
2.
The
distempering
of
our
bodies
,
but
especially
of
our
spirits
by
these
sensual
delights
,
must
needs
grieve
a
good
spirit
.
Reas.
3.
Of
no
profit
.
1.
For
in
them
we
save
not
our
souls
but
rather
lose
them
,
Matth
,
6.26
.
Vse
1.
To
teach
men
destitute
of
these
things
,
not
to
think
themselves
miserable
for
want
of
them
;
for
they
that
have
them
,
are
not
thereby
happy
.
Vse
2.
To
teach
men
that
enjoy
these
things
,
not
to
presume
of
more
good
to
be
found
in
them
then
there
is
in
them
;
no
happinesse
can
be
in
them
:
seek
that
in
better
things
;
he
that
looketh
not
for
much
from
the
creature
,
shall
never
be
much
deceived
.
If
happinesse
could
be
found
in
outward
worldly
things
,
how
could
God
be
happy
without
the
world
,
and
before
the
world
was
made
?
Eccles.
2.12
.
to
17.
-
12.
And
I
turned
my self
to
behold
wisdom
,
and
madnesse
and
folly
:
for
what
can
the
man
do
that
cometh
after
the
king
?
even
that
which
hath
been
already
done
.
-
13.
Then
I
saw
that
wisdome
excelleth
folly
as
far
as
light
excelleth
darknesse
.
-
14.
The
wise
mans
eyes
are
in
his
head
,
but
the
foole
walketh
in
darknesse
;
and
I
my selfe
perceived
also
that
one
event
hapneth
to
them
all
.
-
15.
Then
said
I
in
my
heart
,
as
it
hapneth
to
the
foole
,
so
it
hapneth
even
to
me
:
and
why
was
I
then
more
wise
?
then
I
said
in
my
heart
,
that
this
also
is
vanity
.
-
16.
For
there
is
no
remembrance
of
the
wise
more
then
of
the
fool
for
ever
,
seeing
that
which
now
is
,
in
the
daies
to
come
shall
be
forgotten
:
and
how
dieth
the
wise
man
?
as
the
fool
.
-
17.
Therefore
I
hated
life
,
because
the
work
that
is
wrought
under
the
sun
is
grievous
unto
me
:
for
all
is
vanity
and
vexation
of
spirit
.
SOlomon
having
considered
the
vanity
of
wisdome
and
folly
severally
and
in
part
,
now
commeth
to
consider
of
them
joyntly
,
in
comparison
one
with
another
,
whereof
he
rendreth
the
reason
,
vers.
12.
because
no
man
had
better
experience
of
both
of
them
,
then
himselfe
.
His
singular
experience
,
though
but
of
one
man
,
may
stand
for
a
generall
observation
,
as
if
it
had
been
proved
by
the
experience
of
all
men
.
He
that
should
try
these
things
after
him
,
should
find
no
more
in
them
,
then
he
had
done
.
Now
upon
comparing
of
them
together
,
he
first
preferreth
wisdom
above
folly
,
by
a
comparison
,
-
1.
Of
light-excelling
darkness
,
vers.
13.
-
2.
Of
sight
excelling
blindnesse
:
Or
of
him
whose
eyes
are
in
his
head
,
above
him
who
walketh
in
darkness
.
vers.
14.
Secondly
,
He
equalleth
wisdome
and
folly
by
the
events
happening
to
the
fool
and
wise
alike
.
Whence
he
falleth
-
1.
Into
an
expostulation
with
himself
why
he
should
then
be
more
wise
.
-
2.
Into
a
resolution
or
acknowledgment
of
this
vanity
,
besalling
wisdome
and
wise
men
,
which
is
to
finde
the
like
event
befalling
themselves
as
fools
,
v.
15.
-
3.
He
expresseth
in
particular
what
these
events
be
which
fall
equally
upon
both
;
to
wit
,
1.
Both
to
be
forgotten
alike
.
2.
Both
to
dye
alike
,
v.
16.
The
effect
of
which
in
himself
,
he
sheweth
to
be
,
hatred
of
his
life
,
arising
from
the
sense
of
the
grievousnesse
of
this
passage
of
Gods
worke
,
together
with
the
vanity
and
vexation
of
spirit
,
which
each
thing
yeildeth
to
him
,
v.
17.
Doct.
1.
He
that
will
judge
wisely
and
fully
of
things
,
must
consider
of
them
,
not
only
in
themselves
apart
,
but
joyntly
also
in
comparison
one
with
another
.
Thus
wise
Solomon
to
give
the
more
right
sentence
of
wisdome
and
folly
,
doth
not
only
consider
them
in
their
own
worth
and
use
apart
,
(
which
in
case
of
placing
happinesse
in
either
of
them
,
he
findeth
to
be
vanity
)
but
also
he
turneth
his
heart
to
consider
them
joyntly
,
in
comparison
one
with
another
.
Reas.
1.
It
is
the
nature
of
a
comparison
to
yeild
much
illustration
and
light
to
the
things
compared
,
which
much
helpeth
the
judgment
to
discerne
of
both
of
them
aright
.
Reas.
2.
In
comparing
our
good
things
with
our
betters
,
it
helpeth
to
abate
our
pride
.
Reas.
3.
In
comparing
the
evils
lying
upon
us
,
with
the
greater
evils
lying
upon
others
,
it
helpeth
our
contentment
.
Vse
1.
To
teach
us
to
doe
the
like
in
all
such
things
whereof
we
would
take
a
just
estimate
:
as
in
conceiving
aright
of
our
wisdome
,
wealth
,
poverty
,
liberty
,
restraint
,
credit
,
discredit
,
husbands
,
wives
,
children
,
friends
,
neighbours
,
&c.
comparing
them
with
the
estates
of
others
worse
then
our
own
,
it
will
make
us
the
better
contented
with
our
own
portion
:
Comparing
them
with
the
estates
of
others
better
then
our
own
,
will
abate
our
pride
.
Doct.
2.
It
is
for
men
of
Solomons
worth
to
make
Solomons
comparisons
.
He
knew
by
Gods
own
voyce
to
him
,
that
none
should
succeed
him
in
wisdome
and
wealth
,
1
Kings
3.12
,
13.
and
therefore
he
might
safely
compare
his
own
singular
experience
of
the
worth
of
wisdome
and
wealth
,
honour
and
pleasure
,
with
the
experience
of
all
that
should
come
after
him
.
Reas.
1.
Unlesse
a
man
do
know
his
own
eminency
above
all
others
in
the
things
whereof
he
maketh
comparisons
,
he
will
appeare
no
better
then
vaine-glorious
,
if
not
ridiculous
.
Campian
challenging
both
the
Universities
,
though
his
cause
had
been
as
good
as
he
presumed
it
to
be
,
yet
comming
short
of
sundry
learned
men
in
the
knowledge
of
the
Greek
Tongue
,
exposed
himselfe
to
just
disgrace
.
Goliah
defying
the
whole
Hoast
of
Israel
,
and
yet
not
knowing
the
eminency
of
the
strength
of
faith
,
above
that
of
Spheare
and
Sheild
,
made
himselfe
a
scorne
and
a
prey
.
Vse
1.
To
reprove
the
insolency
of
boasting
spirits
,
comparing
and
challenging
many
times
their
equals
,
if
not
betters
,
to
their
own
shame
in
the
end
.
Peter
preferring
himselfe
before
all
men
,
fell
worse
then
any
of
his
fellowes
;
Solomon
excelling
all
,
yet
maketh
comparisons
but
of
equals
here
,
Use
12
,
and
25.
Doct.
3.
It
is
not
for
any
to
hope
to
finde
more
benefit
by
the
use
of
wisdome
,
wealth
,
honour
,
pleasure
,
then
Solomon
did
,
v.
12.
By
folly
Solomon
meanes
the
enjoying
of
all
sensual
comforts
,
(
whereof
he
spake
,
v.
1
,
to
11.
)
such
as
wealth
,
honour
,
pleasure
.
Reas.
à
majore
.
If
he
excelled
all
others
in
all
these
things
,
so
far
as
any
of
them
might
be
employed
to
any
comfortable
,
or
profitable
,
or
honourable
use
:
It
is
not
for
his
inferiours
in
all
or
any
of
these
,
to
finde
more
good
by
them
then
he
had
done
.
Vse
1.
To
teach
all
men
to
content
themselves
with
Solomons
experience
,
and
not
look
for
more
benefit
in
these
things
then
he
found
.
If
he
seeking
the
chiefe
good
in
them
,
found
them
all
vanity
and
bitternesse
,
we
in
following
his
example
,
shall
finde
no
better
successe
.
But
the
world
will
not
herein
believe
Solomon
,
though
he
should
arise
from
the
dead
,
and
report
no
lesse
to
them
.
Doct.
4.
There
is
as
much
difference
in
wisdome
above
wealth
,
and
such
other
sensual
delights
,
as
is
in
light
above
darknesse
,
or
in
sight
above
blindnesse
,
v.
13.14
.
Light
excelleth
darknesse
in
sundry
points
.
Light
is
comfortable
,
stirring
up
to
cheerfulnesse
and
boldnesse
,
Eccles.
11
,
7.
But
darknesse
breedeth
sadnesse
and
timerousnesse
.
So
wisdome
maketh
the
face
of
a
man
to
shine
,
Eccles
,
8.1
.
But
sensual
delights
leave
a
man
sad
and
timerous
.
1.
Light
manifesteth
things
as
they
be
,
Eph.
13.
Darknesse
hideth
them
.
2.
Light
distinguisheth
one
thing
from
another
:
Darknesse
confoundeth
all
alike
.
So
wisdome
discovereth
clearly
to
us
the
●…e
discernment
of
things
:
But
voluptuousnesse
overwhelmeth
men
with
stupidity
.
3.
Light
directeth
a
man
in
his
way
,
but
darknesse
misleadeth
.
So
is
it
with
wisdome
,
it
sheweth
a
man
his
way
,
voluptuousnesse
leadeth
aside
.
4
,
Light
awakeneth
us
:
but
darknesse
lulleth
asleep
.
So
doth
wisdome
stir
up
a
man
to
his
businesse
,
but
voluptuousnesse
lulleth
a
man
asleep
in
lazinesse
and
security
.
Light
excelleth
blindness
,
as
in
all
the
things
wherin
light
excelleth
darknesse
(
for
the
light
of
the
body
is
the
eye
.
)
So
in
these
things
besides
.
1.
Sight
is
an
Ornament
to
the
body
:
blindnesse
a
deformity
;
By
it
the
body
is
(
as
it
were
)
a
living
dungeon
to
the
soul
without
windowes
.
So
is
wisdome
an
Ornament
to
the
soul
;
but
the
voluptuous
person
burieth
himselfe
quick
in
obscurity
and
deformity
,
1
Tim.
25.6
.
2.
Sight
can
discerne
light
,
if
it
be
shewed
to
a
man
:
but
blindnesse
maketh
a
man
uncapable
of
seeing
light
offered
.
So
wisdome
apprehendeth
counsel
and
instruction
,
but
the
voluptuous
person
is
uncapable
of
either
,
Hosea
4.11
.
By
the
voluptuous
person
,
I
meane
a
man
seeking
happinesse
in
sensual
pleasure
,
whether
arising
from
profit
,
honour
,
ease
,
or
pastime
,
&c.
So
Solomon
himselfe
understandeth
himselfe
,
for
he
saith
to
himselfe
;
I
will
try
thee
with
pleasure
,
c.
2.
v.
1.
he
thereupon
sheweth
what
tryal
he
took
of
pleasure
in
great
and
honourable
workes
,
profitable
treasures
,
musical
pastimes
,
&c.
Vse
1.
To
teach
us
that
men
do
not
streightway
condemn
all
such
things
,
wherein
yet
they
do
not
place
happinesse
.
Solomon
will
not
admit
happinesse
to
be
found
in
wisdome
(
he
meaneth
natural
or
civil
wisdome
)
and
yet
he
acknowledgeth
much
excellency
,
and
worth
,
and
use
of
it
.
Vse
2.
To
stir
up
men
to
be
studious
of
getting
wisdome
above
wealth
,
profit
pleasure
.
Vse
3.
To
teach
wise
men
and
learned
,
more
contentment
in
knowledge
,
then
other
men
take
in
wealth
.
Doct.
5.
The
same
events
,
to
dye
,
and
to
be
forgotten
after
death
,
befal
both
to
the
wise
man
,
and
to
the
voluptuous
Epicure
alike
,
Eccles.
9.15
.
Reas.
1
The
curse
of
God
upon
mankinde
is
more
powerful
to
kill
and
blast
men
,
then
wisdome
,
much
lesse
sensuality
can
be
to
preserve
their
lives
and
memories
,
V
e.
1.
To
stir
up
both
wise
men
and
voluptuous
to
prepare
for
death
,
and
another
life
after
this
:
Neither
wealth
nor
wisdome
can
secure
for
death
.
Doct.
6.
Such
as
employ
themselves
in
getting
wisdome
and
wealth
,
and
other
sensual
comforts
,
to
the
intent
to
finde
happinesse
therein
,
shall
in
the
end
be
weary
of
their
wisdome
and
wealth
,
yea
even
of
their
lives
.
Solomon
here
having
so
employed
his
life
,
in
the
end
commeth
to
this
,
why
am
I
more
wise
?
v.
15.
And
therefore
I
hated
life
,
v.
17.
Reas.
1.
These
things
not
yeilding
happinesse
,
sheweth
us
their
vanity
and
our
vanity
in
seeking
it
in
them
.
Againe
hope
disappointed
vexeth
the
spirit
,
Prov.
13.12
.
(
à
minori
.
)
Reas.
2.
God
inflicteth
a
more
special
curse
upon
earthly
blessings
,
when
they
are
set
up
(
as
Summum
Bonum
)
in
his
stead
.
God
never
more
powerfully
and
disdainfully
overthroweth
Dagon
,
then
when
he
is
exalted
with
the
spoyles
of
his
Arke
,
1
Sam.
5.2
,
3
,
4.
So
doth
God
then
especially
blast
worldly
comforts
,
when
our
heart
is
carried
captive
unto
them
.
Quest.
But
whether
did
Solomon
well
to
be
weary
of
his
life
for
this
cause
?
Answ.
No
:
He
should
rather
have
been
weary
of
his
sin
in
seeking
happinesse
in
these
things
.
Life
we
are
not
to
hate
,
but
for
Christ
,
Luke
14.26
.
Vse
1
,
To
weane
men
from
placing
their
happinesse
(
as
the
world
generally
doth
)
in
these
outward
blessings
.
Certainly
as
it
was
with
Solomon
,
so
it
shall
be
with
all
such
;
They
shall
in
the
end
be
weary
of
all
these
things
and
of
themselves
also
.
Eccles.
2.18
.
to
23.
-
18.
Yea
,
I
hated
all
my
labour
which
I
had
taken
under
the
Sun
:
because
I
should
leave
it
unto
the
man
that
shall
be
after
me
.
-
19.
And
who
knoweth
whether
he
shall
be
a
wise
man
,
or
a
fool
?
yet
shall
he
have
rule
over
all
my
labour
wherein
I
have
laboured
,
and
wherein
I
have
shewed
my selfe
wise
under
the
Sun
.
This
is
also
vanity
.
-
20.
Theresore
I
went
about
to
cause
my
heart
to
despaire
of
all
the
labour
which
I
took
under
the
Sun
.
-
21.
For
there
is
a
man
whose
labour
is
in
wisdome
,
and
in
knowledge
,
and
in
equity
:
yet
to
a
man
that
hath
not
laboured
therein
,
shall
he
leave
it
for
a
portion
.
This
is
also
vanity
,
and
a
great
evil
.
-
22.
For
what
hath
man
of
all
his
labour
,
and
of
the
vexation
of
his
heart
,
wherein
he
hath
laboured
under
the
Sun
?
-
23.
For
all
his
dayes
are
sorrowes
,
and
his
travel
griefe
;
yea
,
his
heart
taketh
not
rest
in
the
night
.
This
is
also
vanity
.
SOlomon
in
Vers.
17.
told
us
one
effect
,
which
the
consideration
of
the
like
event
in
death
to
the
wise
and
fool
wrought
in
him
,
which
was
his
hatred
of
life
.
In
this
verse
he
addeth
another
effect
,
of
the
same
consideration
;
which
was
,
he
hatred
also
of
all
his
labour
,
verse
18.
which
he
further
amplifieth
first
by
two
causes
thereof
which
shew
the
like
event
befalling
to
the
wise
man
in
death
,
as
to
the
foole
.
Where
The
first
is
,
that
he
shall
leave
behind
him
all
his
labour
,
to
wit
,
the
great
workes
he
hath
laboured
in
,
to
another
that
shall
come
after
him
,
verse
18.
The
Second
is
his
uncertainty
of
his
sons
disposition
,
whether
he
will
prove
a
wise
man
or
a
fool
,
verse
19.
Secondly
,
by
the
effect
of
the
hatred
of
his
labour
,
verse
20
,
therefore
(
saith
he
)
I
went
about
to
cause
my
heart
to
despaire
of
all
the
labour
&c.
which
effect
he
further
amplifieth
by
a
double
cause
.
1.
For
that
he
having
laboured
in
wisdome
and
knowledge
,
and
equity
,
must
leave
the
estate
he
hath
so
gotten
,
to
a
man
that
hath
taken
no
paines
for
wisdome
,
or
knowledge
or
equity
,
verse
21.
2.
For
that
his
labour
hath
yeilded
to
himselfe
nothing
but
sorrowes
,
griefe
,
restlesnesse
,
even
in
the
night
,
verse
22.23
.
Doctr.
1.
When
we
labour
for
worldly
comforts
and
blessings
(
such
as
wisdome
,
wealth
,
honour
,
and
pleasure
be
)
to
the
intent
to
seek
happinesse
in
them
,
we
shall
in
the
end
come
to
see
our
labour
lost
,
yea
become
odious
and
weary
some
to
us
.
For
no
man
may
expect
to
finde
more
good
by
his
labour
after
these
things
then
Solomon
did
:
yet
this
was
the
issue
of
all
his
labour
so
bestowed
.
Reas.
As
of
the
former
hatred
of
life
,
verse
17.
Quest.
But
whether
did
Solomon
well
,
thus
to
hate
his
labour
,
for
not
yeilding
him
that
fruit
he
expected
?
Answ.
No.
For
,
1.
His
labour
was
commanded
of
God
,
and
was
therefore
good
,
Eccles.
1.13
.
Gen.
3
,
19.
2.
His
labour
had
not
been
in
vaine
,
if
he
had
used
it
as
God
commanded
;
sundry
blessings
follow
dillgent
labour
,
Prov.
10.4
,
and
14
,
23
,
and
22
,
29.
3.
God
never
gave
labour
about
earthly
things
that
blessing
as
to
yeild
felicity
.
It
was
Solomons
fault
to
look
to
reape
that
fruit
from
his
labour
,
which
God
never
gave
it
.
He
should
rather
have
hated
the
vanity
of
his
own
minde
which
abused
his
labour
to
a
wrong
end
.
But
Solomon
doth
well
to
tell
us
plainly
,
how
it
fell
out
with
him
upon
his
labour
so
bestowed
,
that
we
may
also
see
what
we
may
expect
in
the
like
case
.
Vse
1.
To
teach
Schollars
that
labour
for
natural
or
civil
wisdome
,
and
other
men
that
labour
for
wealth
,
or
honour
,
or
pleasure
,
not
to
expect
or
seek
greater
happinesse
in
them
then
they
are
able
to
yeild
.
If
we
do
,
we
shall
finde
our
labour
lost
,
yea
wearysome
to
us
in
the
end
.
These
things
we
may
labour
for
,
but
not
as
our
chiefest
good
,
but
to
some
further
higher
end
.
If
these
things
be
the
top
of
our
hopes
and
desires
,
and
the
last
end
of
our
labour
,
we
shall
lose
our
labour
and
happinesse
both
.
Obj.
But
doe
not
many
Schollars
that
seek
for
no
further
happinesse
then
learning
and
wisdome
,
finde
good
contentment
therein
,
free
from
such
hatred
of
their
labours
?
And
so
doe
not
many
worldlings
finde
the
like
in
their
wealth
&c.
and
never
think
their
labour
lost
?
Answ.
True
:
But
such
men
never
cast
up
their
accounts
,
as
Solomon
here
did
,
to
see
whether
they
have
indeed
found
true
cause
of
contentment
,
true
happinesse
indeed
in
these
things
.
If
they
had
or
did
,
doubtlesse
they
would
finde
no
better
issue
,
then
Solomon
had
done
,
Verse
12.
Doctr.
2.
It
is
a
wearysome
and
odious
thing
to
seek
happinesse
in
those
things
,
which
we
must
leave
behinde
us
.
As
Solomon
was
to
leave
all
those
great
works
behinde
him
,
which
he
had
wrought
by
his
great
wisdome
and
wealth
,
together
with
all
the
comforts
which
they
afforded
him
[
1
Tim.
6.7
,
8.
]
Reason
1.
From
the
great
need
we
stand
in
of
happinesse
when
we
depart
hence
:
yea
then
have
we
most
need
of
it
;
if
otherwise
we
then
fall
of
it
,
we
become
eternally
miserable
.
Vse
1.
To
shew
the
excellency
of
godly
men
above
others
;
they
carry
the
happinesse
with
them
,
which
others
leave
behind
them
,
Prov.
12.26
.
When
a
wordly
wealthy
man
hath
made
his
will
and
left
all
his
estate
to
such
and
such
,
what
hath
he
left
himself
to
carry
away
with
him
,
but
the
anguish
and
misery
of
a
guilty
conscience
,
and
the
expectation
of
worse
?
Vse
2.
To
exhort
therefore
to
labour
more
for
godlinesse
then
all
earthly
blessings
.
It
is
indeed
great
gaine
which
will
go
currant
in
this
world
and
that
which
is
to
come
,
1
Tim.
6.6
,
and
4
,
8.
It
is
a
great
gaine
that
bringeth
Gods
blessing
and
no
sorrow
with
it
,
Prov.
10
,
22.
Doct.
3.
A
wise
man
may
have
a
son
grown
up
to
mans
estate
,
and
yet
be
uncertaine
what
he
will
prove
,
when
he
commeth
to
enjoy
his
fathers
living
.
Solomon
was
old
before
he
fell
to
Idolatry
;
1
Kings
11.4
.
and
some
yeares
he
must
needs
spend
in
building
those
Temples
to
his
wives
Idols
,
after
which
time
he
wrote
this
Book
,
so
that
now
he
was
become
very
old
.
And
therefore
Rehoboam
could
not
be
young
when
he
wrote
it
;
for
he
wrote
it
not
long
before
his
death
,
and
at
his
death
Rehoboam
was
41
yeares
old
,
1
Kings
14.21
.
And
yet
Solomon
notwithstanding
all
his
wisdome
and
deep
insight
into
the
nature
of
all
the
creatures
,
and
into
the
manners
of
men
,
he
was
not
able
to
say
,
whether
his
son
would
become
a
wise
man
or
a
fool
.
Reas.
1.
From
the
government
of
wise
Parents
over
their
children
,
which
keepeth
them
in
from
shewing
forth
their
own
spirits
;
[
Donec
liberius
vivendi
sit
copia
Adoles
centulis
,
quî
vitam
scires
aut
Ingenium
nosceres
dum
aetas
,
metus
,
magister
prohibebant
?
]
Reason
2.
From
the
change
of
outward
estate
,
which
often
changeth
inward
conditions
Honores
mutant
mores
,
Sixtus
,
an
humble
crouching
Cardinal
,
but
none
so
resolute
and
stour
a
Pope
;
A
Cardinal
of
the
Spanish
Faction
,
a
Pope
against
Spaine
.
Reas.
3.
From
the
various
dispositions
of
some
young
men
especially
.
Rehoboam
himselfe
sometime
doth
foolishly
after
his
comming
to
the
Kingdome
,
1
Kings
12.14
.
sometimes
wisely
,
2
Chron.
11.5
,
to
12
,
23.
If
he
were
thus
various
after
he
came
to
the
Crown
,
how
much
more
before
?
Vse
1.
To
teach
youth
to
take
notice
of
their
own
uncertainty
of
spirit
,
that
they
may
more
seek
to
be
established
with
grace
.
Vse
2.
To
teach
Parents
as
much
as
may
be
to
season
their
children
with
grace
,
and
to
teach
them
in
the
Trade
of
the
best
wayes
especially
:
and
then
are
they
most
likely
to
foresee
their
constancy
,
Prov.
22.6
.
Vse
3.
To
exhort
Parents
,
to
traine
up
their
children
above
all
graces
to
humility
:
For
pride
is
the
only
sin
for
which
God
is
wont
to
strike
with
madnesse
,
Dan.
4.30
,
31
,
32.
That
other
cause
of
destraction
,
to
wit
,
spiritual
anguish
through
brokennesse
of
spirit
,
(
Psal.
88.15
.
)
which
Heman
fell
into
,
will
not
blemish
reputation
of
wiseome
,
1
Kings
4.31
.
God
is
wont
to
heal
it
.
Doctr.
4.
It
is
a
wearysome
vanity
tending
to
make
a
man
to
despaire
of
all
his
labours
;
a
wise
man
and
an
honest
man
,
to
leave
his
estate
either
to
an
heire
of
whose
wisdome
he
is
uncertaine
,
or
to
any
who
hath
not
laboured
after
wisdome
and
honesty
,
verse
19.20
,
21.
This
double
vexation
befell
Solomon
;
first
he
was
uncertaine
what
his
son
would
prove
,
wise
or
foolish
.
2.
He
saw
for
the
present
,
he
took
paines
neither
for
wisdome
nor
equity
(
or
honesty
)
as
himselfe
had
done
:
yea
,
it
may
be
he
also
foresaw
what
losse
of
his
estate
might
befall
his
son
,
ten
parts
of
it
to
fall
to
Jeroboam
,
a
man
that
made
Israel
to
sin
.
And
yet
in
Libanus
and
other
parts
of
Israel
,
Solomon
had
built
much
,
1
Kings
9.19
.
Reason
1.
For
so
a
wise
man
is
likely
to
be
a
drudge
to
a
fool
:
an
honest
man
to
a
wretch
,
a
painful
man
to
an
idle
.
Vse
1.
To
weane
wise
men
and
so
all
men
from
voluptuousnesse
,
that
is
,
from
placing
their
happinesse
in
earthly
comforts
.
Otherwise
it
would
never
have
thus
vexed
Solomon
to
have
been
uncertaine
of
his
heire
.
For
it
would
have
contented
him
,
and
ought
so
to
have
done
.
1.
To
have
enjoyed
the
comfort
of
his
own
labours
himselfe
whilst
he
believed
,
Psal.
128.2
.
2.
To
have
employed
them
in
his
life
time
to
the
good
of
others
.
3.
To
have
trained
up
his
heire
,
with
as
much
good
education
as
he
could
.
4.
To
have
disposed
his
estate
at
his
death
as
wisely
as
he
could
.
5.
To
cleare
doubtful
events
to
God
,
who
disposeth
of
all
things
wisely
and
justly
.
Vse
2.
To
moderate
mens
eager
pursuits
after
wealth
:
little
know
we
what
manner
of
men
we
labour
for
.
3.
To
reprove
our
carnal
confidence
who
thinke
to
make
sure
to
leave
our
estates
in
a
good
hand
,
and
there
to
abide
from
one
time
to
another
.
A
thing
more
then
Solomon
could
foresee
or
provide
for
.
4.
To
moderate
our
judgements
,
when
we
see
mens
estates
fall
into
the
hands
of
foolish
and
prodigal
heires
,
not
streight
to
think
they
were
ill
gotten
.
Solomon
had
laboured
in
equity
as
well
as
in
widome
,
and
got
all
his
estate
honestly
,
yet
it
was
scattered
(
ten
parts
of
it
)
in
his
sons
dayes
in
the
hands
of
a
stranger
.
Doctr.
5.
To
seek
felicity
in
wealth
and
pleasure
,
&c.
will
put
a
man
to
continual
griefe
and
restlesnesse
day
and
night
,
verse
22
,
23.1
Tim.
6.10
.
Riches
and
pleasures
are
as
thornes
,
not
onely
to
choake
good
seed
in
us
,
Luke
8.14
.
but
also
to
prick
and
pierce
our selves
with
many
sorrowes
.
Reason
1.
Their
multitudes
are
a
burden
,
Eccles.
5.12
.
as
many
cloathes
on
a
mans
bed
,
will
put
him
into
a
swear
,
and
not
suffer
him
to
sleep
;
so
multitudes
,
and
abundance
of
wealth
.
For
they
carry
with
them
many
Cares
,
Feares
,
and
Uncertainties
.
Vse
1.
To
weane
us
from
seeking
such
troublesome
comforts
.
Labour
we
for
riches
so
as
we
may
have
them
with
Gods
blessing
,
which
addeth
no
sorrow
:
Prov.
10.22
.
Vse
2.
To
exhort
to
labour
for
spiritual
treasure
which
makes
our
sleepes
sweet
,
and
our
dayes
comfortable
,
Job
35.10
.
Psal.
77
,
6.
Prov.
15.15
.
Eccles.
2.12
.
to
23.
WHen
Solomon
saw
that
the
exercise
of
his
wisdome
about
the
creatures
,
and
his
employment
of
all
the
creatures
unto
delight
,
which
he
calleth
madnesse
and
folly
,
did
neither
of
them
satisfie
his
heart
,
but
both
of
them
alike
yeild
him
vanity
and
vexation
of
spirit
;
it
gave
him
occasion
to
consider
,
whether
they
were
not
both
of
them
in
comparison
equal
,
or
what
excellency
there
was
in
the
one
above
the
other
.
And
this
he
could
as
well
as
any
undertake
,
because
he
excelled
all
men
in
wisdome
,
1
Kings
4.30
,
and
Chap.
3.12
.
Doctr.
1.
A
wise
man
that
shall
compare
together
wisdome
and
folly
(
that
is
the
exercise
of
wisdome
about
the
knowledge
of
the
creatures
,
and
the
employment
of
a
great
estate
to
try
what
chiefe
good
there
may
be
found
in
creature
comforts
)
shall
finde
as
much
excellency
in
wisdome
above
folly
,
as
in
light
above
darknesse
,
in
sight
above
blindnesse
,
verse
13.14
.
See
this
opened
and
applyed
in
the
notes
on
pag.
42
,
43.
Doctr.
2.
Though
the
excellency
of
wisdome
above
folly
he
as
great
as
the
excellency
of
light
above
darknesse
,
and
of
sight
above
blindnesse
,
yet
one
event
happeneth
both
to
the
wise
and
foolish
;
which
Solomon
proveth
by
instances
,
both
,
1.
Dye
alike
,
2.
Are
forgotten
alike
;
vers.
14
,
15
,
16.
Reason
.
From
the
condition
of
the
creatures
,
they
are
temporal
,
and
serve
to
support
a
temporal
and
mortal
life
:
but
when
this
life
is
ended
,
we
leave
them
and
they
leave
us
.
Vse
1.
To
teach
wise
men
and
fooles
too
,
to
prepare
and
provide
for
another
life
,
and
honourable
remembrance
after
it
,
by
another
course
;
then
either
wisdome
or
wealth
.
Faith
is
the
onely
way
,
1.
To
eternal
life
,
Joh
11.25
,
26.
2.
To
honour
,
Hebr.
11.2
.
Doctr.
3.
To
consider
the
like
event
,
befalling
to
the
wise
and
to
the
foolish
,
it
may
breed
in
a
wise
man
that
exerciseth
all
his
wisdome
and
labour
about
creatures
and
creature-comsorts
,
deep
discontentment
,
sadly
to
be
weary
both
of
his
wisdome
,
and
of
his
life
,
and
of
all
his
labour
,
wherein
he
hath
exercised
his
wisdome
under
the
Sun
.
Verse
15.
Why
was
I
then
more
wise
?
Verse
17.
Therefore
I
hated
life
.
Verse
18.
Yea
I
hated
all
my
labour
.
Verse
20.
And
I
went
about
to
cause
my
heart
to
despaire
of
all
my
labour
.
Reas
1.
From
discerning
the
equality
of
the
like
event
to
himselfe
,
as
to
the
foolish
,
to
wit
,
1.
To
dye
,
2.
To
be
forgotten
.
2
From
the
necessity
of
leaving
all
,
vers.
18.
3
From
the
uncertainty
of
the
wisdome
,
or
folly
of
such
to
whom
he
shall
leave
it
,
verse
19.
in
likelyhood
to
leave
all
to
such
as
have
not
laboured
in
wisdom
,
knowledge
,
and
equity
,
as
Solomon
left
all
to
Rehoboam
who
was
foolish
and
weake
,
1
Kings
12
,
8.
2
Chron.
13.7
.
Jereboam
,
who
though
industrious
,
1
Kings
11.28
.
yet
laboured
not
in
equily
.
4
From
the
portion
which
a
wise
man
reapeth
of
all
his
labours
,
to
wit
,
sorrow
,
griefe
,
restlessenesse
by
night
,
verse
22.
Quest.
But
was
it
well
done
of
Solomon
,
thus
to
be
discontented
,
and
weary
of
these
good
gifts
of
God
?
1.
His
wisdome
,
2.
His
life
,
as
well
as
of
his
labour
.
Ans.
No
:
But
Solomon
did
well
thus
to
confesse
his
own
distemper
,
before
the
Church
,
to
let
them
and
us
all
see
what
we
shall
get
by
imployment
of
our
wisdome
,
and
great
estates
to
seek
happinesse
in
creature-comforts
.
To
exercise
our
wisdome
in
the
knowledge
and
study
of
the
creatures
,
to
employ
them
or
to
teach
others
to
employ
them
in
Physick
and
Chyrurgery
,
it
would
never
have
made
a
man
weary
of
it
in
that
course
.
And
in
like
sort
to
employ
our
great
estate
in
due
supportance
and
refreshment
of
our selves
,
education
of
our
families
,
maintenance
of
Church
and
Commonwealth
,
succour
of
poor
widdowes
,
and
fatherlesse
(
as
Job
did
)
would
never
have
made
a
man
weary
of
his
Labour
.
But
to
try
to
seek
what
happinesse
might
be
found
in
all
creature-comforts
,
that
is
it
which
is
vanity
and
vexation
,
and
maketh
a
man
weary
of
wisdome
,
life
,
labour
.
As
if
a
man
should
employ
his
wisdome
(
Art
and
skill
)
in
the
Secrets
of
nature
,
and
lay
out
a
great
estate
to
finde
the
Philosophers
stone
,
what
shal
he
finde
at
length
but
cause
to
be
weary
of
his
wisdome
,
life
,
and
labour
so
bestowed
in
vaine
?
Reas.
1.
From
the
curse
of
God
upon
wisdome
,
wealth
,
and
labour
bestowed
upon
an
end
which
God
never
ordained
them
unto
.
Vse
1.
For
a
warning
to
Schollars
,
not
to
blesse
themselves
in
all
the
wisdome
they
get
by
the
study
of
the
creatures
,
nor
in
all
the
labour
they
take
about
that
knowledge
so
as
to
make
it
their
end
to
excel
herein
:
but
so
to
subordinate
all
to
some
of
Gods
ends
,
that
he
may
accept
them
and
their
labours
,
least
otherwise
he
make
them
weary
of
all
thorough
discontentment
.
Vse
2.
To
teach
men
of
estates
not
to
blesse
themselves
in
their
great
estates
,
nor
in
all
the
creature
comforts
they
can
get
by
them
;
It
will
at
length
leave
them
in
deep
discontentments
.
Vse
3.
To
teach
us
so
to
use
our
wisdome
and
estates
,
as
the
employment
thereof
,
the
fruit
thereof
may
not
dye
with
us
,
but
may
be
carried
along
with
us
,
Rev.
14.13
.
Then
it
will
not
grieve
us
(
as
it
did
Solomon
verse
18.
)
to
leave
our
labours
behinde
us
.
Vse
4
,
To
endeavour
faithfully
the
good
education
of
our
children
,
that
whether
they
prove
wise
or
foolish
,
we
may
have
comfort
in
our
conscionable
care
of
their
good
.
And
we
faithfully
endeavouring
their
good
,
shall
finde
God
ordinarily
blessing
our
endeavours
so
far
to
them
,
as
we
shal
leave
all
behinde
us
to
them
with
comfort
.
Eccles.
2.24.25
,
26.
-
24.
There
is
nothing
better
for
a
man
then
that
he
should
eat
and
drink
,
and
that
he
should
make
his
soul
enjoy
good
in
his
labour
.
This
also
I
saw
,
that
it
was
from
the
hand
of
God
.
-
25.
For
who
can
eat
?
or
who
else
can
hasten
hereunto
more
then
I
?
-
26.
For
God
giveth
to
a
man
that
is
good
in
his
sight
,
wisdome
and
knowledge
,
and
joy
:
but
to
the
sinner
he
giveth
travel
,
to
gather
,
and
to
heap
up
:
that
he
may
give
to
him
that
is
good
before
God
.
This
also
is
vanity
and
vexation
of
spirit
.
THere
is
no
good
in
man
that
he
should
eate
and
drinke
,
&c.
even
this
I
saw
,
that
was
from
the
hand
of
God
,
&c.
Solomon
having
said
that
man
hath
no
portion
out
of
his
labours
,
but
griefe
for
his
travel
,
verse
22
,
23.
he
here
rendreth
a
reason
of
it
taken
from
the
continent
or
efficient
cause
of
goodnesse
,
which
he
saith
is
,
1.
Not
man
;
it
is
not
in
his
power
to
reach
it
,
or
give
it
.
2.
But
God
,
whatever
good
we
receive
,
verse
24.
whereof
he
rendreth
a
double
reason
.
1
From
his
own
experience
,
verse
25.
himselfe
was
as
able
and
ready
to
seek
good
in
the
creatures
as
any
:
and
yet
he
could
get
no
other
good
out
of
them
,
then
as
it
is
said
,
vers.
22
,
23.
2
From
Gods
manner
of
dispensing
these
good
things
of
this
life
,
to
wit
,
the
wise
&
joyful
use
,
and
benefit
of
them
to
the
good
man
:
the
travel
about
them
,
to
heape
them
up
to
the
sinner
,
and
that
also
for
the
good
mans
use
verse
26.
which
argueth
that
the
finding
of
good
by
all
our
labours
and
travel
,
is
not
in
mans
hand
,
but
Gods
.
Whereupon
he
addeth
this
usual
Epiphonema
that
this
also
is
vanity
,
and
vexation
of
spirit
,
verse
26.
There
is
no
good
in
man
,
or
in
the
power
of
man
:
So
I
translate
the
words
in
the
same
sense
,
as
the
same
words
are
translated
,
Chap.
3.12
.
Doctr.
1.
To
enjoy
any
good
by
our
labour
,
yea
so
much
as
to
eate
or
drinke
with
comfort
,
is
not
in
mans
hand
,
but
it
is
the
gift
of
God
,
Jam.
4.13
,
14
,
15.
Eccles.
3.12
,
13.
There
is
a
threefold
good
,
which
our
soules
might
enjoy
by
our
labours
,
1
The
having
of
the
creature
,
2
The
use
of
it
;
3
The
benefit
of
that
use
.
None
of
these
is
in
the
power
of
our
labours
to
attaine
unto
.
1
Not
the
having
of
the
creature
it selfe
,
Eccles.
9.11
.
Levit.
26.19
,
20.
Deut.
8.17
,
18.
2
Nor
the
use
of
it
,
either
to
our selves
,
which
may
be
intercepted
(
as
the
use
of
meat
and
drinke
)
1
By
sicknesse
Psal
107.18
.
Job
.
33.20
.
2
By
sadnesse
,
Psal.
42
,
3
,
and
102
,
9.
and
80.5
.
3
By
sodain
feares
,
and
dangers
,
1
Sam.
30
,
16
,
27.
1
Kings
7
,
19
,
20.
Psal.
78
,
30
,
31
:
4
By
Covetousnesse
,
Eccles
,
4.8
,
&
6.2
,
5
By
scruple
of
Conscience
,
Acts
10
,
13
,
14.
or
to
others
.
3
Nor
the
benefit
of
the
Use
,
which
is
cheerfulnesse
and
joy
in
it
,
the
refreshing
and
nourishing
,
which
the
creature
might
yeild
,
Haggai
1
,
6
,
Acts
14
,
17.
The
benefit
of
doing
good
to
others
is
acceptance
:
but
that
is
of
God
too
,
Rom.
15.31
.
Reas.
1.
Since
the
fall
,
the
good
which
God
put
into
the
creature
,
(
Gen.
1
,
31
,
)
is
accursed
to
us
for
our
sin
,
so
that
now
labour
and
sorrow
,
is
all
our
portion
from
the
Creature
,
Gen.
17.19
.
2
Goodnesse
residing
chiefly
in
God
,
is
to
be
found
in
the
creature
only
by
participation
,
and
that
at
his
pleasure
,
Matth.
19
,
17.
By
Adams
fall
goodnesse
is
devoted
to
the
second
Adam
;
to
wit
,
the
goodnesse
of
the
creature
,
Heb.
2
6
,
7
,
8.
Hence
from
him
it
is
derived
to
us
.
Vse
1
,
To
reprove
,
First
confidence
in
our selves
,
for
the
getting
of
this
or
that
good
by
any
means
we
can
use
,
Jam.
4.13
,
14
,
15.
Secondly
,
acknowledging
the
good
we
have
to
have
come
from
our
own
meanes
,
Hab.
1.16
.
Amos
6.13
.
Thirdly
,
The
abusing
of
meares
and
drinkes
,
and
other
creatures
to
vanity
,
ryot
,
and
mischiefe
,
&c.
the
gifts
of
God
are
to
be
used
to
his
service
and
praise
,
Hos.
2.8
,
9.
Vse
2.
To
exhort
to
look
up
unto
God
for
the
finding
of
good
in
all
the
meanes
we
use
:
and
to
acknowledge
him
in
the
attaining
of
it
.
The
Heathens
did
so
to
their
false
god
;
how
much
more
we
to
the
true
?
Dan
,
5.4
.
We
thanke
our
Host
for
our
good
cheere
;
how
much
more
should
we
thanke
God
for
it
?
3.
To
teach
us
to
look
up
to
God
,
that
we
may
finde
good
in
his
Ordinances
especially
.
For
spiritual
and
eternal
good
things
are
least
of
all
in
the
power
of
the
creature
,
to
give
or
to
receive
.
Doct.
2.
It
is
not
for
any
man
to
look
to
finde
more
benesit
by
his
labours
or
by
the
creatures
gotten
and
used
by
him
,
then
Solomon
did
.
Reas.
No
man
knew
the
creatures
better
then
he
,
nor
how
to
use
them
to
better
purpose
:
neither
can
any
man
goe
about
to
get
benefit
by
them
more
wisely
,
or
more
seriously
.
Vse
.
To
teach
us
to
content
our selves
with
his
experience
;
if
he
found
no
happinesse
by
all
his
labours
about
the
creature
,
if
he
found
nothing
by
the
creature
,
but
his
labour
for
his
travel
:
no
more
shall
we
,
if
we
depend
upon
our
labour
,
or
upon
the
creature
,
or
seek
happiness
in
either
.
Doct.
3.
God
giveth
to
the
godly
,
wisdome
,
knowledge
,
and
a
cheerfull
use
of
the
fruits
of
his
labour
,
but
to
the
wicked
labour
and
drudgery
,
for
the
benefit
of
the
godly
;
[
verse
26.
]
A
man
good
in
Gods
sight
,
is
here
meant
the
godly
,
as
opposed
here
to
the
sinner
,
Job
.
27.13
,
16
,
17.
Prov.
28.8
.
Reas.
1.
It
is
the
end
of
Gods
predestination
,
that
all
things
befalling
the
wicked
,
should
redound
to
the
glory
of
Gods
mercy
towards
the
elect
,
Rom.
9.22
.
2.
The
godly
having
Christ
,
have
the
world
as
theirs
,
and
all
the
comforts
of
it
,
1
Cor.
3.21
,
22
,
23.
3.
The
godly
using
the
creatures
and
their
own
labours
about
them
,
in
their
right
place
and
kinde
,
reape
that
benefit
from
them
which
any
way
they
can
yeild
,
Matth.
6.33
.
They
in
that
way
finde
the
blessing
of
God
which
exempts
from
sorrow
,
Prov.
10.22
.
But
the
wicked
taking
the
creatures
for
their
chiefe
good
,
fall
short
of
God
,
and
of
that
good
also
from
the
creatures
and
their
labours
about
them
,
which
otherwise
they
might
attaine
.
Obj.
But
doth
it
not
oft
fall
out
contrary
,
that
the
wicked
have
the
world
at
will
,
and
not
so
the
godly
,
Job
21.7
,
to
13.
Psalm
73.3
,
4
,
5.
and
17
,
14.
Answ.
First
,
It
is
so
as
Solomon
speaketh
here
with
many
godly
,
they
enjoying
a
wise
and
cheerful
use
of
their
labours
and
of
the
creatures
;
and
contrarywise
many
wicked
labour
and
toyl
,
and
that
uncomfottably
,
for
the
good
of
the
godly
.
2.
A
little
the
righteous
hath
,
is
better
then
great
treasures
of
many
wicked
,
Psalm
.
37.16
.
For
,
1.
The
joy
of
Hypocrites
and
worldlings
is
but
for
a
moment
,
Job
.
20.5
.
Isai.
50.11
.
2.
Their
prosperity
is
pernicious
to
them
,
Prov.
1.32
.
3.
The
great
estates
of
wicked
men
never
resteth
till
it
be
devolved
into
the
hands
of
the
godly
:
but
is
meane
while
tossed
as
a
Tennis
ball
from
one
hand
to
another
,
from
one
family
to
another
.
Vse
.
To
exhort
to
godlinesse
.
The
godly
are
good
in
Gods
sight
,
they
have
comfort
of
their
labours
;
The
wicked
mens
labours
is
also
for
their
benefit
and
comfort
.
Doct.
4.
The
disappointment
of
a
mans
labour
is
a
vanity
and
vexation
of
spirit
,
especially
to
such
as
seek
for
happinesse
in
their
labours
about
the
creatures
,
verse
26.
Reas.
It
is
a
curse
of
God
,
Levit.
26.16
.
Vse
.
To
stir
us
up
the
more
to
godlinesse
thereby
we
shall
finde
good
in
our
labours
,
or
if
we
be
disappointed
;
that
also
will
worke
our
further
drawing
neere
to
God
,
Hos.
2.6
,
7.
Eccles.
3.1
.
to
9.
-
Verse
1.
To
every
thing
there
is
a
season
,
and
a
time
to
every
purpose
under
the
heaven
.
-
2.
A
time
to
be
borne
,
and
a
time
to
dye
:
a
time
to
plant
,
and
a
time
to
pluck
up
that
which
is
planted
.
-
3.
A
time
to
kill
,
and
a
time
to
heal
:
a
time
to
break
down
,
and
a
time
to
build
up
.
-
4.
A
time
to
weep
,
and
a
time
to
laugh
:
a
time
to
mourne
,
and
a
time
to
dance
.
-
5.
A
time
to
cast
away
stones
,
and
a
time
to
gather
stones
together
:
a
time
to
embrace
,
and
a
time
to
refraine
from
embracing
.
-
6.
A
time
to
get
,
and
a
time
to
lose
:
a
time
to
keep
,
and
a
time
to
cast
away
.
-
7.
A
time
to
rent
,
and
a
time
to
sew
:
a
time
to
keep
silence
,
and
a
time
to
speak
.
-
8.
A
time
to
love
,
and
a
time
to
hate
:
a
time
of
war
,
and
a
time
of
peace
.
-
9.
What
profit
hath
he
that
worketh
,
in
that
wherein
he
laboureth
?
TO
every
thing
there
is
a
limitted
terme
(
or
Period
)
and
a
time
to
every
will
(
or
purpose
)
under
the
heaven
,
&c.
Solomon
having
shewed
the
vanity
of
all
the
creatures
towards
the
attainment
ol
felicity
:
and
that
First
,
partly
by
their
own
nature
,
Cap.
1.1
,
to
11.
Secondly
,
partly
by
the
great
experience
and
tryall
which
himselfe
had
taken
of
them
,
both
in
,
First
,
The
knowledge
and
study
of
them
,
Chap.
1.12
,
to
18.
2.
The
imployment
and
improvement
of
them
to
sensual
delights
,
Chap.
2.
he
in
this
Chapter
(
the
former
part
of
it
)
and
in
these
words
sheweth
the
vanity
that
lyeth
upon
the
estate
and
actions
of
men
,
by
the
vici●…itude
and
variety
of
them
,
and
that
by
the
determined
Appointment
and
limitation
of
Gods
purpose
and
providence
.
Parts
of
the
words
,
First
an
Assertion
that
all
things
under
heaven
are
subject
to
variety
and
vicissitude
of
changes
,
and
that
by
the
determinate
appointment
and
limitation
of
God
,
verse
1
,
to
8.
2.
A
Collection
or
inference
of
the
unprofitablenesse
of
mens
labours
in
regard
thereof
.
The
Assertion
he
first
delivereth
in
a
general
Proposition
,
verse
1.
Secondly
,
He
declareth
and
proveth
it
,
by
an
induction
of
28
particulars
,
verse
2
,
to
8.
In
the
Assertion
the
word
translated
Season
,
is
a
set
or
limitted
time
or
a
determinate
period
,
as
the
word
is
used
for
an
appointed
set
time
,
Ezra
10.14
.
Neh.
10.34
.
And
the
meaning
is
not
to
shew
there
is
a
fit
season
allowed
us
of
God
for
all
things
done
under
heaven
.
For
First
,
That
is
not
true
:
If
it
were
,
what
is
that
to
demonstrate
the
vanity
or
unprofitablenesse
of
mens
labour
about
the
creature
,
which
is
here
the
scope
of
Solomon
?
And
when
he
saith
to
every
purpose
,
or
as
it
is
in
Hebrew
,
to
every
will
,
he
meaneth
by
a
Metonymy
,
to
every
thing
which
a
man
willeth
,
or
purposeth
,
or
performeth
.
In
the
Induction
,
the
28
particulars
consist
of
14
paire
of
contraries
:
wherein
a
man
changeth
from
one
contrary
estate
or
course
unto
another
,
whereof
the
first
paire
is
natural
;
to
be
borne
,
to
dye
.
Secondly
,
the
rest
voluntary
;
and
they
are
either
,
First
,
private
and
domestical
,
as
a
time
.
1
Of
planting
and
pulling
up
:
2
Of
breaking
down
and
building
:
3
Of
weeping
and
laughing
:
4
Of
mourning
and
dancing
:
5
Of
casting
away
and
gathering
stones
:
6
Of
●mbracing
and
refraining
:
7
Of
getting
and
loosing
:
8
Of
keeping
and
casting
away
:
9
Of
renting
and
sewing
:
10
Of
silence
and
speech
:
11
Of
love
and
hatred
:
Secondly
,
Politicke
,
as
First
,
Of
killing
and
healing
;
Secondly
,
Of
War
and
Peace
.
Eccles.
3.1
,
to
9.
DOct.
1.
The
times
that
passe
over
us
,
bring
upon
us
many
changes
,
yea
often
from
one
contrary
to
another
.
Doct.
2.
To
every
change
that
befalleth
us
,
even
to
every
state
and
businesse
of
men
under
heaven
,
there
is
a
time
limited
and
determined
by
God
.
Doct.
3.
This
change
of
mens
estates
,
and
the
limitation
of
the
times
thereof
,
leaveth
a
man
no
profit
by
all
his
labour
towards
the
attainment
of
Happinesse
:
But
for
brevity
sake
;
all
these
may
be
handled
together
,
Doct.
1.
As
the
maine
proposition
of
the
Text.
Doct.
2.
As
the
principal
reason
of
it
.
Doct.
3.
As
the
chiefe
use
of
both
.
For
proofe
of
the
first
Doctrine
,
Psal.
30.5
,
6
,
7.
Lament.
1.1
,
2
,
and
4
,
1
,
2
,
7
,
8.
Isa.
1.21
,
22.
John
21
,
18.
The
people
sometimes
cry
Hosanna
,
sometimes
Crucifie
;
Peter
fometimes
maketh
a
glorious
confession
of
Christ
,
sometimes
a
grosse
denyal
;
Paul
sometimes
as
an
Angel
of
God
,
Gal.
4.14
.
sometimes
an
enemy
,
Gal.
4.16
.
Nebuchadnezzar
sometimes
flourishing
in
his
Palace
,
sometimes
grazing
among
the
beasts
restored
againe
.
Reason
1.
From
the
determinate
purpose
of
God
to
limit
mens
times
and
changes
,
Job
.
14.5
,
and
7
,
1.
John
7.30
,
and
8
,
20.
Luke
13.32
,
33
,
and
22
,
53.
Acts
13
,
25
,
26.
Psal.
31
,
15.
Acts
17
,
26.
Dan.
5
,
26.
Grounds
whereof
,
First
,
Gods
soveraignty
over
us
,
and
so
his
dominion
over
our
times
,
Acts
1.7
.
The
heire
while
under
age
hath
his
time
limited
,
Gal.
4.1
.
Secondly
,
Gods
faithfulnesse
to
us
,
Psal.
119.75
.
If
our
times
were
in
our
hands
,
we
would
never
see
ill
times
;
If
in
Satans
hands
,
he
would
never
suffer
us
to
see
good
dayes
.
Thirdly
,
Our
aptnesse
to
settle
upon
the
lees
,
and
to
corrupt
if
not
changed
,
Zeph.
1.12
.
Ier.
48
,
11.
Psal.
55
,
19.
Secondly
,
From
the
contrary
principles
dwelling
in
us
,
whence
variety
,
yea
contrariety
of
changes
of
carriage
,
Gal.
5
,
17.
Thirdly
,
from
the
Instability
of
all
the
creatures
,
and
their
outward
estates
,
by
reason
of
the
curse
,
Gen.
3.17
.
which
though
to
the
godly
it
be
changed
to
a
crosse
,
yet
the
crosse
abideth
to
them
,
the
curse
to
the
wicked
,
1
Kings
14.15
.
Vse
1.
To
weane
us
from
fastening
our
hopes
and
desires
after
happinesse
in
any
estate
here
below
,
Matth.
6.19.20
.
Prov.
23.5
.
1
John
2.15
,
17.
The
unsetlednesse
of
all
things
here
below
,
demonstrateth
their
unprofitablenesse
unto
happinesse
.
Secondly
,
to
keep
us
from
presuming
of
our
own
undertaking
,
and
from
profession
of
absolute
purposes
and
promises
,
without
subjection
to
the
wil
of
God
,
Jam.
4.13
,
14
,
15.
Luke
12.19
,
23.
Prov.
27.1
.
3
To
moderate
our
mourning
in
hard
times
,
and
our
rejoycings
and
confidences
in
good
houres
,
Psalm
39.9
.
and
115
,
3.
Mich.
7.7
,
8.
Psalm
30.6
,
7.
4.
To
stir
us
up
to
seek
and
wait
for
a
setled
mansion
in
heaven
,
Heb.
13.14
,
5.
To
take
off
the
plea
for
dancing
hence
.
For
it
is
not
said
there
is
a
lawful
time
to
dance
,
but
a
limited
time
.
Herodias
daughter
(
Salome
)
had
a
time
to
dance
,
as
to
earne
halfe
a
Kingdome
for
a
dance
,
and
to
get
Iohn
Baptists
head
;
So
another
time
of
a
contrary
dance
,
when
falling
through
the
Ice
(
if
we
may
believe
Nicephorus
,
lib.
1.
cap.
20.
)
her
feet
capered
under
water
,
and
her
head
being
cut
off
by
the
Ice
,
it
danced
above
the
Ice
.
We
read
First
,
of
a
Religious
dance
,
Lxod.
15.20
.
Secondly
,
of
a
civil
dance
to
entertaine
Conquerours
Iudg.
11.44
.
1
Sam.
18.6
.
Luke
15.25
.
when
the
eyes
are
set
upon
joy
.
But
,
not
in
mariages
,
where
is
more
temptation
to
lust
.
Tully
pro
Muraena
▪
Nemo
saltat
sobrius
nisi
forte
insaniat
,
neque
solitudine
neque
in
convivio
honesto
&
moderato
;
especially
its
unmeet
in
N.
E.
and
that
now
when
the
Churches
of
England
are
in
such
distresse
,
Ezek.
21.10
.
Eccles.
3.10.11
.
-
10.
I
have
seen
the
travel
which
God
hath
given
to
the
sons
of
men
,
to
be
exercised
in
it
.
-
11.
He
hath
made
every
thing
beautiful
in
his
time
:
also
he
hath
set
the
world
in
their
hearts
,
so
that
no
man
can
finde
out
the
work
that
God
maketh
from
the
beginning
to
the
end
.
SOlomon
in
the
former
verses
of
this
Chapter
argueth
the
vanity
that
lyeth
upon
the
estate
and
actions
of
men
by
reason
of
the
vicissitude
and
variety
of
them
,
and
that
limited
and
determined
,
by
the
Appointment
of
God
.
And
from
thence
he
inferreth
the
vanity
and
unprofitablenesse
of
mens
labours
to
seek
for
happinesse
in
creature
comforts
,
verse
1.
to
9.
Now
therefore
least
men
should
sleightly
passe
over
these
varieties
of
changes
that
passe
over
them
,
and
make
no
profitable
use
of
them
(
as
if
they
came
by
fortune
or
chance
,
or
Gods
neglect
of
the
government
of
the
world
)
Solomon
here
preacheth
to
us
a
fourfold
profitable
use
and
observation
of
them
.
1.
That
God
hath
given
this
travaile
to
the
sons
of
men
,
to
exercise
themselves
in
observing
and
finding
out
Gods
work
in
them
all
,
verse
10.
as
1.
Having
made
every
thing
beautifull
in
his
season
.
2.
Having
put
the
world
in
the
hearts
of
men
,
verse
11.
2.
That
whatsoever
our
estate
be
,
we
should
not
looke
to
find
the
chief
good
in
them
,
but
be
doing
good
with
them
,
verse
12.13
.
and
take
such
good
from
them
as
they
afford
,
verse
12
,
13.
3.
That
these
changes
are
wholly
and
unchangeably
in
Gods
hand
,
and
aime
at
a
gracious
end
,
that
men
should
fear
before
him
,
verse
14.
4.
That
there
is
to
be
observed
a
setled
order
in
this
variety
of
changes
,
as
in
the
motions
of
the
Heavens
,
v.
15.
Doct.
To
consider
and
finde
out
the
work
of
God
in
all
the
variety
of
changes
that
by
his
appointment
doe
passe
over
us
,
it
is
a
travaile
given
of
God
to
exercise
the
sonnes
of
men
:
As
in
searching
out
the
creatures
,
it
was
a
travail
given
of
God
,
Eccles.
1.13
.
So
here
to
search
out
the
work
of
God
in
all
changes
that
befall
us
,
Psa.
111.2
,
3
,
4.
Reason
1.
From
the
beauty
to
be
observed
in
every
work
of
God
(
that
is
in
every
change
befalling
us
)
in
its
season
.
To
the
beauty
of
the
body
there
concur
three
things
,
1.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
;
when
no
member
is
defective
or
superfluous
:
good
constitution
;
every
maime
is
a
blemish
:
every
superfluity
is
a
deformity
.
2.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Partium
,
when
one
part
is
proportionable
to
another
,
and
all
suitable
to
their
end
,
and
to
their
head
,
good
proportion
.
3.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
well-colouredness
,
or
well
favourednesse
,
good
complexion
.
So
in
Gods
work
about
us
there
is
1.
A
perfection
,
as
in
the
creatures
,
Isay
40.26
.
So
in
his
government
of
us
,
Deut.
2.4
.
Isay
5.4
.
2.
A
Symmetry
or
proportion
,
First
between
the
Lord
and
his
work
,
2
Tim.
2.13
.
Ezek.
20.9
,
14
,
22.
Secondly
between
his
former
and
latter
works
,
Judges
6.13
,
14.
Thirdly
between
the
instrument
and
the
work
God
doth
by
it
[
multuin
refert
Davusne
loquatur
an
herus
]
Arrogant
cruelty
becommeth
Pharaoh
;
Prophane
blaspbemy
,
Rabshekah
;
Cursing
,
Shimei
;
Treason
,
Judas
,
Isay
32.6
,
8.
Fourthly
between
Gods
dealings
with
us
,
and
ours
with
him
,
Psalm
18.24
,
25
,
26.
The
wild-fire
of
lust
in
Sodom
was
punished
with
wild-fire
and
brimstone
.
So
in
destroying
the
Aegyptians
First-borne
,
Exodus
4.22
,
23.
So
in
Nadab
and
Abihu
.
So
in
Adonibezek
,
Judges
1.6
,
7.
3.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
well-favourednesse
:
It
is
a
beauty
in
the
countenance
.
First
Cheerfulnesse
.
Secondly
Lightsomnesse
.
First
,
there
is
a
cheerfulnesse
in
Gods
works
at
last
,
Gen.
45.7
,
8.
James
5.11
.
Heb.
12.11
.
They
have
a
pleasant
countenance
,
Psalm
92.4
.
&
58.10
.
Secondly
,
there
is
a
lightsomnesse
in
them
,
giving
light
and
instruction
,
Psalm
107.43
.
Reason
2
From
Gods
putting
the
world
into
our
hearts
,
verse
11.
where
by
the
world
is
meant
,
First
,
not
onely
the
creatures
,
the
world
of
them
;
Secondly
,
but
chiefly
the
world
of
changes
of
the
creatures
,
of
which
Solomon
here
speaketh
;
hath
put
the
world
into
their
hearts
,
implyeth
that
God
hath
put
into
our
hearts
,
First
,
some
desire
and
delight
to
search
and
finde
out
the
work
of
God
in
all
the
changes
that
passe
over
us
.
So
putting
into
the
heart
implyeth
desire
and
delight
in
a
thing
,
Psalm
40.8
.
Secondly
,
ability
to
doe
it
,
Jer.
31.33
.
Both
together
are
expressed
by
that
phrase
,
Revel.
17.17
.
The
ground
of
which
is
our
impotency
and
impossibility
,
without
this
putting
the
world
into
our
hearts
,
that
ever
we
should
finde
out
the
work
of
God
from
beginning
to
the
end
,
Text
verse
11.
Vse
1.
To
stir
us
up
to
observe
add
finde
out
the
work
of
God
in
every
change
of
estate
that
passeth
over
us
:
It
is
else
a
brutishnesse
in
our selves
,
Psalm
92.5
,
6
:
It
is
a
dishonour
to
God
and
to
his
work
,
Isay
5.12
.
It
is
an
enlargement
of
knowledge
and
favour
from
God
to
consider
his
works
,
Psalm
107.43
.
As
when
a
good
workman
seeth
a
man
taken
with
his
work
,
he
is
willing
to
shew
him
all
his
Art
in
it
.
2.
To
teach
us
not
to
disparage
,
or
slight
,
or
dislike
any
of
Gods
works
,
but
to
magnifie
them
.
They
are
every
one
beautiful
in
his
season
,
Job
36.24
.
Isay
45.9
.
Psalm
64.9
.
This
magnifying
of
every
work
of
God
(
as
beautiful
in
his
season
)
will
keep
us
from
discontentment
and
murmuring
at
Gods
providence
,
whatsoever
it
be
that
befallerh
us
or
ours
,
Joh
1.20
.
Psalm
39.9
.
2
Kings
20.19
.
It
may
seem
an
uncomely
thing
to
take
faire
and
full
clusters
of
sweet
Grapes
,
and
to
tread
them
and
presse
them
in
a
wine-presse
to
leave
nothing
in
them
but
husks
,
till
in
the
end
you
see
what
sweet
wine
is
pressed
out
of
them
,
which
keepeth
lively
and
sweet
,
when
else
the
Grapes
left
alone
would
be
rotten
.
Vse
3.
To
teach
us
to
improve
and
imploy
that
knowledge
of
the
world
(
that
is
of
all
the
changes
that
befall
us
in
the
world
)
which
God
hath
put
into
our
hearts
,
to
finde
out
the
councel
and
work
of
God
therein
.
It
was
happiness
to
Hester
in
her
advancement
,
Hester
4.14
.
To
David
in
crosses
,
Psalm
119.67
,
71
,
75.
Obj.
Yea
saith
one
,
if
I
could
but
spell
out
Gods
meaning
in
his
works
and
dealings
with
my selfe
and
mine
,
it
would
give
me
great
contentment
Answ.
1.
In
evils
observe
,
First
what
thou
wast
doing
when
a
crosse
befel
thee
,
Dan.
4.30
,
31.
Secondly
,
what
conscience
suggesteth
to
thee
,
Gen.
42.22
.
Thirdly
,
the
proportion
of
the
affliction
to
thy
sinne
,
Judg.
1.7
.
Fourthly
,
cast
all
Idols
out
of
thy
heart
,
and
enquire
of
the
Lord
his
meaning
,
that
thou
mightest
know
it
and
doe
it
,
Psalm
25
:
9
,
12.
God
was
long
in
answering
Johanan
and
his
company
,
even
long
after
a
Sabbath
,
because
they
sought
in
hypocrisie
,
Jer.
42.20
.
2.
In
good
things
observe
,
First
the
opportunities
and
advantages
God
putteth
into
our
hands
,
according
to
his
word
,
Hester
4.14
.
Secondly
,
the
great
works
God
hath
in
hand
;
and
derive
your
Brooks
to
runne
into
that
stream
,
Jer.
45.4
,
5.
Now
God
is
advancing
Reformation
,
pursue
we
that
.
Eccles.
3.12
,
13.
-
Verse
12.
I
know
that
there
is
no
good
in
them
,
but
for
a
man
to
rejoyce
,
and
to
doe
good
in
his
life
.
-
13.
And
also
that
every
man
should
eat
and
drink
,
and
enioy
the
good
of
all
his
labour
,
it
is
the
gift
of
God
.
I
Know
Good
(
that
is
,
the
Good
of
man
)
is
not
in
them
.
These
words
containe
in
them
the
second
profitable
observation
which
Solomon
hath
made
of
the
variety
of
the
changes
of
our
creature-comforts
and
discomforts
,
and
employments
about
them
;
to
wit
,
that
the
good
of
man
is
not
to
be
found
in
changes
of
creature-conditions
,
and
employments
or
labours
about
them
,
but
to
enjoy
the
good
of
them
,
and
to
doe
good
with
them
;
which
he
amplifieth
by
a
twofold
Argument
or
Reason
.
Reas.
1.
From
his
own
certain
judgement
or
experience
of
them
,
I
know
that
good
is
not
in
them
,
v.
12.
Reas.
2.
From
the
proper
cause
of
any
good
or
comfort
that
a
man
can
either
take
himselfe
or
give
to
others
by
the
creatures
,
or
by
his
labour
about
them
,
it
is
the
gift
of
God
,
verse
13.
Doct.
The
good
of
man
is
not
to
be
found
in
the
creatures
,
but
it
is
from
the
gift
of
God
,
to
doe
good
with
them
,
or
to
enjoy
the
good
of
them
.
His
meaning
is
not
that
there
is
no
good
in
the
creature
;
for
that
were
contrary
to
Gen.
1.31
.
But
that
1.
The
chiefe
good
of
man
is
not
in
them
.
2.
That
it
is
not
in
themselves
to
minister
their
own
good
to
us
without
the
gift
of
God
,
Job
28.2
,
to
12
,
&c.
to
the
end
of
the
Chap.
Eccles.
2.24
.
Reas.
1.
From
the
end
of
all
the
creatures
,
and
of
all
their
changes
about
man
,
and
of
our
labours
about
them
,
they
are
all
for
us
as
their
end
,
Psalm
115.16
.
Gen.
1.26
.
Deut.
4.19
.
And
therefore
our
good
cannot
lie
in
them
,
but
their
good
rather
lieth
in
us
.
Reason
2.
From
our
forfeiture
of
the
good
that
is
in
them
by
the
Fall
,
that
now
the
good
in
which
they
were
created
1.
Is
much
impaired
.
2.
Is
not
yielded
to
us
without
a
renewed
gift
from
God
,
Gen.
3.17
,
18
,
19.
Which
curse
is
encreased
by
actual
sinne
,
Gen.
4.12
.
Isay
7.23
,
24.
Levit.
26.18
,
19
,
20.
Haggai
1.6
.
&
2.16
,
17.
3.
From
the
emptinesse
of
our
hearts
to
doe
any
good
,
or
to
make
any
good
use
of
what
changes
befall
us
,
Hos.
14.8
.
John
15.5
.
2
Cor.
3.5
,
4.
From
the
Prerogative
of
Christ
,
as
to
teach
us
to
profit
Isay
48.17
.
God
in
Covenant
,
the
Holy
One
of
Israel
,
our
Redeemer
.
Vse
1.
To
set
before
us
the
frame
of
the
spirit
of
a
christian
penitent
soul
;
It
knoweth
his
good
is
not
in
the
creature
,
nor
in
any
creature-comfort
,
nor
in
any
creature-changes
,
nor
in
any
creature-labours
.
Vse
2.
To
look
for
no
more
from
the
creatures
then
is
in
them
,
and
that
way
wherein
we
may
get
it
out
of
them
.
Chiefe
good
is
not
in
them
;
nor
can
they
yield
that
good
which
is
in
them
but
by
the
gift
of
God
:
With
the
gift
of
God
,
and
by
it
,
you
may
eat
,
and
drink
,
and
rejoyce
in
the
enjoyment
of
the
good
of
your
labours
,
and
doe
good
to
others
in
your
life
time
by
the
creatures
.
Vse
3.
To
move
men
to
repentance
that
have
restrained
the
good
of
the
creatures
form
themselves
,
Exod.
22.22
,
23
,
24.
Jer.
5.24
,
25.
Vse
4.
To
seek
and
expect
the
good
of
any
creature
,
or
of
our
labour
about
it
,
by
Prayer
and
Faith
in
the
blood
of
Christ
,
Matth.
6.11
.
1
Tim.
4.3
,
4
,
5.
Vse
5.
To
stir
up
such
to
thankfulness
as
both
take
good
and
doe
good
by
all
the
changes
that
passe
over
them
:
It
is
God
that
worketh
the
power
of
the
will
to
will
,
and
the
power
of
the
whole
man
to
do
;
and
therfore
we
are
to
fear
before
him
,
Phil.
2.12
,
13.
Else
a
wise
man
may
act
foolishly
,
and
a
strong
man
weakly
,
in
many
faire
opportunities
.
Eccles.
3.14
.
Verse
14.
I
know
that
whatsoever
God
doth
,
it
shall
be
for
ever
:
nothing
can
be
put
to
it
,
nor
any
thing
taken
from
it
:
and
God
doth
it
that
men
should
fear
before
him
.
COherence
see
in
verse
10
,
11.
Doct.
What
God
himselfe
doth
,
that
taketh
place
in
every
Age
,
without
any
addition
to
it
,
or
taking
ought
from
it
by
any
creature
.
The
meaning
of
the
words
cannot
be
,
that
every
work
of
God
is
everlasting
:
For
no
work
of
God
is
so
,
but
the
Angels
and
soules
of
men
,
the
highest
Heavens
,
and
the
bodies
also
of
men
after
the
Resurrection
.
But
whatsoever
God
doth
,
that
shall
be
for
ever
;
to
wit
,
It
shall
take
place
in
every
Age.
It
is
not
(
to
wit
for
the
creature
)
to
adde
to
it
.
It
is
not
to
take
away
from
it
,
Psalme
33.9
,
10
,
11.
Eph.
1.11
.
Job
23.13
,
14.
Matth.
5.36
.
&
6.27
.
Prov.
19
:
21.
&
29.26
.
John
19.10
,
11.
Some
grant
a
generall
concourse
of
Gods
providence
to
every
thing
done
by
the
creature
,
seeing
he
sustaineth
all
things
in
their
Life
,
Motion
,
Being
;
but
doe
not
acknowledge
a
speciall
concourse
to
the
producing
of
each
particular
act
,
as
inclining
to
it
,
and
determining
of
it
,
unlesse
the
act
be
supernatural
.
But
surely
,
as
God
inclineth
and
determineth
the
will
by
gifts
of
grace
,
by
motions
of
the
spirit
(
exciting
and
enlarging
the
heart
)
and
good
objects
unto
spiritual
acts
;
so
doth
he
incline
natural
agents
of
natural
acts
by
natural
dispositions
;
and
voluntary
Agents
to
moral
and
civil
acts
by
moral
and
civil
Dispositions
,
Motions
,
Objects
,
Exod.
12.36
.
And
casual
Agents
to
casual
events
by
casual
occurrences
.
Reason
1.
From
the
nature
of
God
;
he
is
the
first
and
universal
cause
,
Eph.
1.11
:
Rev.
1.8
.
Rom.
11.36
.
and
therefore
concurreth
to
every
effect
.
Adam
under
God
is
the
first
cause
of
all
the
sonnes
and
daughters
of
men
,
Acts
17.26
.
But
he
is
not
the
cause
of
all
their
actions
;
for
he
produceth
them
voluntary
Agents
:
And
therefore
what
they
doe
by
choice
of
their
own
will
,
he
is
no
cause
of
that
,
seeing
he
inclineth
not
,
nor
determineth
their
will
to
it
,
save
onely
as
he
propagateth
to
them
natural
pravity
;
else
he
was
not
the
cause
of
Cain's
murder
of
Abel
,
which
is
more
plaine
in
other
parents
;
Causa
causae
is
causa
causati
,
holdeth
in
natural
Agents
,
not
voluntary
.
But
God
is
the
first
cause
,
not
onely
of
all
causes
,
but
of
all
effects
,
First
,
of
good
things
per
se
,
Jam.
1.17
.
Hos.
14.8
.
Secondly
,
of
evill
things
,
by
accident
or
occasion
,
Acts
4.27
,
28.
2
Sam.
12.11
,
12.
Reason
2.
From
the
nature
and
condition
of
the
creatures
.
They
are
all
Gods
instruments
,
Heb.
1.14
.
Isay
10.5
,
15.
&
44.28
.
Joel
2.25
.
Matth.
8.8
,
9.
Obj.
1.
There
●…eatures
may
be
said
to
be
Gods
instruments
,
because
he
may
and
doth
use
them
when
he
will
;
not
that
he
doth
always
use
them
.
Answ:
Yes
alwayes
when
they
work
at
all
:
The
Devil
himself
,
and
all
his
instruments
,
are
indeed
but
Gods
instruments
:
So
Faith
beholdeth
them
,
Job
1.21
.
Hence
always
Gods
ends
are
more
fulfilled
then
the
ends
which
the
instruments
aymed
at
,
Gen.
45.7
,
8.
with
Ch.
37.20
.
Obj.
2.
Hos.
8.4
.
Answ.
It
s
meant
,
Not
of
his
Providence
;
See
1
Kings
12.24
,
But
of
his
Ordinance
.
Obj.
3.
Zach.
1.15
.
Ans.
They
helped
forward
destruction
beyond
Gods
approbation
,
but
not
beyond
his
providence
.
Obj.
4.
What
need
then
of
Counsels
,
Commandements
,
Rewards
and
Punishments
?
Answ.
As
if
the
wind
need
not
blow
,
because
a
wind-mill
cannot
move
but
in
,
and
by
the
wind
.
These
Commandements
and
Counsels
,
&c.
are
the
blasts
by
which
God
moveth
us
.
Obj.
5.
Thus
you
take
away
free
will
from
the
creature
,
not
onely
in
acts
of
spiritual
grace
,
but
even
in
morall
and
civill
actions
?
Answ.
No
such
matter
:
For
God
determineth
all
actions
,
not
by
imposing
necessity
upon
the
will
,
but
by
inclining
it
according
to
the
nature
and
liberty
of
it
;
to
wit
,
1.
In
good
actions
,
by
,
First
,
infusing
good
gifts
,
Exodus
12.36
.
Secondly
,
exciting
by
good
motions
.
Thirdly
,
Propounding
good
objects
.
2.
In
evill
actions
,
by
,
First
,
eliciting
the
evill
within
into
outward
act
;
First
,
by
leaving
to
Satan
,
and
evill
objects
,
John
13.2
.
Secondly
,
by
propounding
good
objects
,
Psalm
105.24
,
25.
Secondly
,
occasioning
the
choyce
of
evill
(
as
Adams
fall
.
)
First
,
making
the
Subject
mutable
and
declinable
.
Secondly
,
giving
leave
to
instruments
to
tempt
,
as
Satan
in
the
Serpent
.
Thirdly
,
by
propounding
objects
:
Faire
Fruit
,
Good
Name
.
Vse
1.
To
teach
us
to
feare
before
the
Lord
,
Text
,
Phil.
2.12
,
13.
Jer
10.5
,
6
,
7.
Our
Saviour
calleth
us
to
feare
him
that
can
cast
both
body
and
soule
into
Hell
,
Luke
12.4
,
5.
How
much
more
to
feare
him
that
can
cast
both
body
and
soule
into
sinne
,
which
is
worse
then
Hell
,
and
or
himself
most
pure
and
holy
in
so
doing
,
Isay
6.3
,
9
,
10.
Vse
2.
In
Gods
fear
to
acknowledge
him
in
all
our
ways
,
as
those
who
can
doe
nothing
without
him
,
and
who
worketh
all
our
works
for
us
,
Prov.
3.5
,
6
,
Psalm
57.2
.
Isay
26.12
.
Vse
3.
To
look
higher
then
the
creature
in
all
things
befalling
us
,
which
will
traine
us
up
to
1.
Patience
in
evils
.
2.
Contentment
in
evills
,
Job
1.21
.
2
Sam.
16.10
.
Psalm
39.9
.
3.
Thankfulnesse
for
that
which
is
good
,
Gen.
33.10
.
Neh.
2.8
.
Ezra
7.27
.
4.
Fruitfulnesse
,
or
making
a
good
use
of
all
occurrences
,
whether
good
or
evill
,
befalling
us
.
If
Gods
hand
be
in
every
thing
,
surely
good
may
be
gathered
out
of
it
,
Psalm
116.16
.
Amos
4.6
,
8
,
9
,
10
,
11.
5.
Courage
in
all
approaching
danger
;
All
our
hairs
are
numbred
:
A
sparrow
falleth
not
to
the
ground
without
God
,
Mat.
10.29
,
30.
Vse
4.
To
teach
us
the
vanity
of
all
humane
endeavours
and
purposes
without
God
,
James
4.13
,
to
16.
Eccles.
3.15
.
15.
That
which
hath
been
,
is
now
:
and
that
which
is
to
be
,
hath
already
been
,
and
God
requireth
that
which
is
past
.
COherence
,
see
above
verse
10
,
11.
These
words
expresse
the
fourth
observable
thing
in
the
changeable
course
of
Gods
providence
about
the
sonnes
of
men
;
to
wit
,
That
there
is
a
setled
order
and
constancy
in
that
instability
,
as
there
is
in
the
motions
of
the
Heavens
and
heavenly
bodies
.
There
is
great
variety
of
changes
in
the
Moone
,
yet
great
constancy
in
that
variety
;
as
it
was
in
one
moneth
,
so
in
another
.
Solomon
had
such
a
like
speech
before
,
Eccles.
1.9
,
10.
but
there
he
spake
of
the
works
of
Creation
,
or
of
Nature
,
as
Spring
,
Summer
,
Autumn
,
Winter
,
&c.
but
here
he
speaketh
of
the
work
of
providence
.
That
which
hath
been
,
is
now
,
&c.
]
Not
that
the
same
individual
things
shall
returne
againe
;
for
dead
men
shall
returne
no
more
into
this
world
,
Iob.
7.8
,
9
,
10.
neither
doth
he
speake
of
Gods
extraordinary
and
miraculous
actions
,
whether
of
Judgement
or
Mercy
,
Exod.
10
,
14.
Deut.
4.32
,
33.
I●…sh
.
10.12
,
13
,
14.
2
Kings
20.11
.
nor
of
the
rare
and
singular
inventions
of
men
,
as
of
Printing
,
or
Guns
.
But
he
speaketh
of
the
works
of
Gods
ordinary
providence
in
disposing
of
the
variable
changes
of
the
estates
and
affairs
of
the
sons
of
men
:
which
though
they
be
carried
with
great
variety
,
yet
are
they
carried
also
with
great
stability
and
correspondency
,
and
sutablenesse
one
to
another
.
Doct.
1.
The
former
wayes
and
workes
of
God
in
disposing
of
the
estates
of
the
sons
of
men
,
God
bringeth
them
about
againe
from
one
generation
to
another
,
2
Pet.
2.4
,
to
9.
Rom.
11.21
,
Jer.
7.12
,
14.
Psal.
48.8
.
1
Cor.
10.11
.
Gods
former
dealings
with
the
sons
of
men
in
former
times
,
are
precedents
of
what
he
will
doe
in
after
Ages
.
Reas.
1.
From
Gods
nature
which
is
ever
like
it selfe
,
Heb.
13.8
,
10
,
12
,
28
,
29.
Mal.
3.6
.
2.
From
the
correspondency
of
Gods
workes
to
his
word
;
every
work
of
God
fulfilleth
either
some
promise
in
the
word
,
or
some
threatning
.
Now
the
word
is
ever
sutable
to
it selfe
,
so
is
Gods
worke
,
The
examples
of
Gods
dealings
in
Scripture
would
be
of
no
use
to
us
,
if
they
were
not
precedents
and
patterns
of
the
like
to
be
performed
,
in
like
cases
in
after
times
,
1
Cor.
10.11
.
Rom.
11
,
21.
Josh.
1.5
.
with
Heb.
13.5
.
Jam.
5.11
,
and
verse
17.18
.
Vse
1.
Against
Manichees
who
thinke
one
God
to
have
governed
in
the
old
Testament
,
another
in
the
new
.
But
the
sutable
carriage
of
all
things
now
as
then
,
argueth
the
same
hand
to
rule
both
then
and
now
,
Heb.
12.29
.
It
is
also
a
refutation
of
fortune
;
for
fortune
is
not
stable
,
nor
keepeth
any
certaine
or
proportionable
course
.
2.
To
lend
both
comfort
and
stay
,
and
warning
also
to
Gods
people
,
from
the
course
of
Gods
providence
to
his
people
of
old
,
Psal.
22.4
,
5
,
&
77
,
10
,
11.
yea
from
Gods
former
dealings
with
our selves
,
Psal.
77.6
.
1
Sam.
17
,
34
,
to
37.
warning
also
,
Heb.
12.28
,
29.
Psal.
99.6
,
8.
Beware
of
breaches
in
general
Courts
.
It
will
presage
and
produce
like
effects
,
as
breach
of
Parliaments
hath
done
in
England
.
3.
To
threaten
to
wicked
men
like
judgements
,
which
have
befallen
others
for
like
sinnes
in
former
Ages
,
Dan.
5
,
18
,
to
28
,
2
Pet.
2.4
,
to
9.
Iude
11.
Iob.
4.8
.
4.
To
teach
the
children
of
God
to
persevere
in
like
constancy
,
and
to
keep
an
holy
correspondency
in
all
their
actions
and
courses
,
that
we
may
be
like
to
our
heavenly
Father
.
Eccles.
3.16
,
17.
-
16.
And
moreover
,
I
saw
under
the
Sun
the
place
of
judgement
,
that
wickednesse
was
there
;
and
the
place
of
righteousnesse
,
that
iniquity
was
there
.
-
17.
I
said
in
mine
heart
,
God
shall
judge
the
righteous
and
the
wicked
:
for
there
is
a
time
there
for
every
purpose
,
and
for
every
worke
.
IN
the
former
part
of
the
Chapter
Solomon
shewed
the
vanity
of
the
estates
of
men
,
by
an
argument
taken
from
the
changes
and
vicissitude
which
the
determinate
hand
and
Providence
of
God
did
put
upon
them
.
In
these
verses
he
observeth
and
declareth
another
vanity
that
befalleth
our
estates
by
the
hand
and
government
of
Magistrates
:
yea
a
vanity
that
befalleth
upon
judgement-seats
themselves
.
The
vanity
is
wickednesse
,
which
is
both
,
First
,
ungodlinesse
,
2
Sam.
22.22
.
Secondly
,
unrighteousnesse
,
Isai.
58
,
4
,
9.
And
lest
this
vanity
should
cast
some
blemish
upon
the
wise
and
just
providence
of
God
(
whereof
penitent
soules
are
more
tender
)
he
declareth
his
resolution
of
that
doubt
,
what
it
was
in
his
own
heart
,
that
God
will
judge
righteously
,
and
so
reform
all
the
iniquity
of
Judgement-seats
:
And
this
he
proveth
by
a
principle
delivered
in
v.
1.
of
this
chap.
taken
from
the
time
appointed
for
every
purpose
and
every
work
there
,
verse
17.
Doct.
1.
He
that
shall
live
in
the
best
times
of
the
best
Commonwealths
,
may
see
seats
of
Judgements
and
Justice
corrupted
with
wickednesse
and
iniquity
.
The
word
wickednesse
signifieth
both
,
First
,
Ungodlinesse
,
2
Sam.
22.22
Secondly
,
Unrighteousnesse
or
iniquity
,
Isai.
58
,
4
,
6.
Solomon
speaketh
not
of
Markers
,
or
Tavernes
,
or
Stewes
,
or
Mountaines
of
prey
(
Stand-gate
Hole
,
Shooters
Hill
,
Black
Heath
,
Salisbury
Plaine
,
&c.
)
but
of
Seats
of
law
and
justice
,
and
that
not
in
the
reigne
of
wicked
Tyrants
,
Saul
,
Ahab
,
Iezabel
,
or
the
like
,
but
in
the
times
wherein
himselfe
lived
,
which
were
the
best
which
the
best
Commonwealth
,
the
Commonwealth
of
Israel
,
ever
saw
,
even
the
times
of
David
and
Solomon
.
In
Davids
time
,
2
Sam.
19
,
24
,
to
30
,
with
16.4
.
In
his
time
and
Solomons
,
Eccles.
10
,
5
,
6
,
7.
1
Kings
11.6
,
7
,
8
,
and
12
,
4.
In
Asas
time
,
2
Chron.
16.10
.
In
Iehosophats
,
2
Chron.
18
,
1
,
&
20
,
33
,
to
37.
In
Vzziahs
and
Iothans
,
Isai.
1.21
,
22
,
23
,
&
5
,
7
,
&
3
,
12
,
15.
In
Hezekiahs
,
Micah
7
,
3
,
4
,
&
3
,
9
,
to
12.
with
Ier.
26
,
18.
In
Iosiahs
,
Zeph.
1.1
,
9
,
&
3
,
1.3
.
Reason
1.
Acceptance
of
persons
in
the
Princes
promoting
their
kinsmen
or
friends
(
though
unworthy
)
to
Judgment
seates
,
as
Samuel
promoted
his
sons
,
1
Sam.
8
,
1
,
3.
Reason
2.
Mis-information
and
receiving
it
without
hearing
both
parties
speak
,
2
Sam.
16.1
,
2
,
3
,
4.
with
Chap.
19.26.29
.
Reason
3.
Wicked
fervants
of
Counsellours
about
a
Prince
,
Prov.
25.4
,
5.
1
Kings
12.8
,
to
11.
Reas
4.
Selfe
sufficiency
,
leaning
to
a
mans
own
wisdome
,
Iosh
14.15
.
Prov.
3
,
5.6.7
.
Reas.
4.
Bribes
or
gifts
,
1
Sam.
8.3
.
Exod.
23.8
.
Prov
281.21
.
V●e
1.
To
teach
us
not
to
wonder
,
if
we
finde
sometime
the
like
errours
here
in
our
Courts
.
We
are
to
humble
ourselves
for
the
sins
of
our
Courts
,
Isai.
59.14
,
15
,
16.
2
Chron
19.10
.
It
may
be
every
one
will
not
Judge
it
an
iniquity
to
sine
the
injury
of
twenty
pound
at
two
hundred
;
we
read
of
restauration
two-fold
,
four-fold
,
seven-fold
,
but
never
one
hundred-fold
.
But
is
it
not
a
wickednesse
to
suffer
blasphemy
to
passe
unpunished
,
and
Sodomitical
Rapes
?
what
will
become
of
rigour
without
mercy
,
is
yet
unknown
.
Vse
2.
To
teach
men
of
place
,
First
,
not
to
affect
seats
of
Justice
,
they
will
not
secure
them
.
Secondly
to
prevent
these
errours
,
which
is
done
by
,
1.
Gods
feare
,
2
Chron.
19.6
,
7.2
.
Not
judging
by
the
hearing
of
the
eare
,
Isai.
11
,
3
,
4.
unlesse
both
eares
be
open
.
3
,
Rejection
of
gifts
,
Isai.
33.15
.
Vse
3.
To
refute
the
Popes
infallibility
of
Judgement
;
for
he
hath
not
such
a
promise
of
infallibility
,
as
the
King
hath
,
Prov.
16.10
.
Vse
4.
To
moderate
mens
eagernesse
to
suits
at
Law
.
Object
,
Why
may
I
not
sue
for
my
Right
?
Answ.
But
can
you
tell
that
you
shall
attaine
your
right
by
suit
?
Vse
5.
To
teach
us
Private
censurers
may
erre
much
more
,
who
have
not
received
like
promises
.
Doct.
2.
God
will
finde
a
time
to
Judge
both
the
righteous
and
wicked
,
with
every
purpose
(
or
will
)
and
every
work
,
verse
17.
Not
onely
at
the
last
Judgement
,
Matth.
12.36
.
1
Cor.
4
,
5.
Eccles.
12.
last
.
but
even
in
this
life
,
Prov.
11.31
.
Psal.
9.4
,
12
,
16
,
&
7
,
11
,
to
16
,
&
76
,
9
,
10.
Exod.
22
,
22
,
23
,
24.
Reason
1.
The
glory
of
God
,
Psal.
9
,
16
,
and
50
,
26
,
Reas.
The
restraint
and
check
of
the
rage
and
pride
of
men
,
Psal.
9.20
.
Reas.
3.
The
groanes
and
sighes
,
and
expectation
of
the
poor
afflicted
,
Psal.
12
,
5.
Psal.
9.18
.
Vse
1.
To
exhort
to
watchsulnesse
in
Judgement-seats
,
and
against
all
secret
unrighteousnesse
,
Eccles.
12.
last
.
Vse
2.
To
exhort
to
quietnesse
of
spirit
,
when
wrong
Judgement
proceedeth
,
Eccles.
5.8
.
Eccles.
3.18
.
to
23.
-
18.
I
said
in
mine
heart
,
concerning
the
estate
of
the
sons
of
men
,
that
God
might
manifest
them
,
and
that
they
might
see
that
they
themselves
are
beasts
.
-
19.
For
that
which
befalleth
the
sons
of
men
,
befalleth
beasts
,
even
one
thing
befalleth
them
:
as
the
one
dyeth
,
so
dyeth
the
other
;
yea
,
they
have
all
one
breath
,
so
that
a
man
hath
no
preeminence
above
a
beast
:
for
all
is
vanity
.
-
20.
All
go
unto
one
place
,
all
are
of
the
dust
,
and
all
turne
to
dust
againe
.
-
21.
Who
knoweth
the
spirit
of
man
that
goeth
upward
,
and
the
spirit
of
the
beast
that
goeth
downward
to
the
earth
?
-
22.
Wherefore
I
perceive
that
there
is
nothing
better
then
that
a
man
should
rejoyce
in
his
own
workes
:
for
that
is
his
portion
:
for
who
shall
bring
him
to
see
what
shall
be
after
him
?
SOlomon
having
oberved
a
vanity
that
befalleth
the
estates
of
men
,
First
,
by
the
overuling
providence
of
God
,
limiting
all
their
changes
,
verse
1.
to
14.
Secondly
,
By
the
hand
and
government
of
Courts
of
Justice
over
other
men
,
verfe
16.17
.
Least
this
should
reflect
any
dishonour
upon
the
providence
of
God
,
whereby
he
governeth
all
things
in
the
world
wisely
,
righteously
,
holily
:
He
taketh
up
and
giveth
himselfe
and
others
a
two-fold
satisfaction
in
this
point
,
from
a
two-fold
meditation
.
1.
From
the
order
of
which
God
will
take
to
redresse
all
the
iniquities
of
Courts
of
Justice
,
both
in
this
and
in
another
world
,
verse
17.
2.
From
the
end
which
God
aymeth
at
in
leaving
Courts
of
Justice
to
such
iniquity
,
which
is
double
,
First
,
God
doth
it
to
try
them
;
Secondly
,
He
doth
it
to
let
them
see
,
They
are
as
beasts
one
to
another
,
verse
18.
And
to
convince
them
the
more
of
this
latter
,
that
men
be
but
beasts
,
he
argueth
it
not
only
from
their
usage
of
one
another
as
beasts
,
but
from
sundry
events
common
to
them
with
beasts
;
that
which
befalleth
the
sons
of
men
,
befalleth
the
beasts
,
to
both
alike
.
Which
he
argueth
,
First
,
for
their
bodies
in
three
particulars
:
1.
In
the
likenesse
of
their
deaths
,
as
one
dyeth
,
so
dyeth
the
other
.
2.
In
the
likenesse
of
their
breath
,
they
have
all
one
breath
,
verse
19.
3.
In
their
burial
and
resolution
of
their
bodies
;
all
turne
to
the
dust
as
they
came
from
it
.
Secondly
,
For
the
soul
or
spirit
of
man
which
goeth
upward
,
and
the
spirit
of
the
beast
that
goeth
downward
,
this
difference
is
not
known
or
acknowledged
,
discerned
,
or
considered
by
men
generally
,
to
wit
,
not
by
natural
men
at
all
,
verse
21.
From
whence
he
taketh
this
Corollary
,
That
seeing
a
man
can
take
so
little
comfort
or
contentment
in
the
estate
or
course
of
other
men
,
therefore
so
to
live
as
a
man
may
rejoyce
in
his
own
workes
,
verse
22.
which
he
proveth
First
,
from
the
propriety
he
hath
in
that
course
,
it
is
his
portion
.
Secondly
,
From
the
impossibility
to
know
what
shall
be
after
him
,
verse
22.
or
from
his
uncertainty
of
future
events
.
To
gather
up
all
the
points
here
delivered
into
a
narrow
room
,
all
may
be
comprized
in
one
note
of
doctrine
;
the
reasons
thereof
and
the
uses
thereof
also
,
let
us
handle
them
.
Doct.
1.
He
that
shall
ponder
in
his
heart
,
and
consider
the
estate
of
the
sons
of
men
,
shall
finde
that
God
would
have
men
to
say
they
are
as
beasts
,
verse
18.19
.
That
which
Solomon
upon
serious
pondering
in
his
heart
the
estates
of
the
sons
of
men
,
did
resolve
and
say
it
,
that
God
doth
this
or
that
about
them
,
that
they
might
see
themselves
to
be
as
beasts
:
the
same
another
Christian
pondering
the
matter
in
his
heart
may
discerne
,
resolve
it
,
and
say
it
,
Psal.
49
,
12
,
20
,
and
73
,
22.
Prov.
30.2
.
more
brutish
then
any
man
;
which
implyeth
that
First
,
all
men
are
brutish
,
Secondly
,
he
more
then
others
.
When
God
will
cleere
it
to
Peter
that
he
might
converse
with
all
sorts
of
men
,
he
shewes
him
in
a
vision
that
God
would
have
him
eate
of
all
beasts
,
Acto
10.12.13
,
28.
Reason
.
1.
From
the
violent
,
and
fraudulent
and
beastly
oppression
of
men
in
authority
over
the
poor
people
,
Prov.
28.15
.
Zeph.
3
,
3.
Luke
13.32
.
Psal
,
10.9
.
Dan.
7.4
,
to
7.
Ezek.
21.31
.
Gen.
10.9
.
1
Sam.
26.20
.
Reason
2.
From
the
like
occurrences
,
or
events
befalling
their
outward
man
or
body
in
their
,
First
,
lives
;
both
a
like
subject
to
hunger
,
cold
,
hears
,
labour
,
wearinesse
,
sicknesse
,
paines
,
yea
mans
body
more
subject
to
these
then
the
beasts
.
Secondly
,
Deaths
,
both
mortal
alike
.
Whether
,
1.
By
a
natural
death
,
2.
By
a
violent
death
,
as
hanging
,
drowning
,
stoning
,
burning
,
stabbin
,
&c.
3
,
Burials
.
First
,
both
alike
resolved
to
dust
as
they
come
from
it
,
excepting
some
special
priviledge
,
as
Christ
,
Henoch
,
Eliah
.
Secondly
,
both
subject
to
base
contempt
,
Jer.
22.19
.
Reason
3
,
From
mens
prostituting
of
their
souls
to
like
or
worse
conditions
then
that
of
the
souls
of
beasts
;
who
of
all
the
sons
of
men
,
in
an
estate
of
vanity
(
or
nature
)
considereth
or
knoweth
(
that
is
acknowledgeth
)
the
difference
of
his
soul
which
goeth
upwards
,
from
the
soul
of
the
beast
,
which
goeth
downwards
?
For
,
men
cleave
to
earthly
things
to
maintaine
this
life
as
doe
the
beasts
:
both
alike
follow
their
sensual
Appetites
;
immortall
food
and
rayment
of
the
soul
is
generally
neglected
.
The
immortal
soul
cannot
feed
upon
bodily
meats
and
drinks
,
nor
be
satisfied
with
silver
or
gold
,
but
with
the
favour
of
God
,
the
blood
of
Christ
,
the
gifts
of
the
spirit
,
the
Ordinances
of
God
,
communion
of
Saints
,
&c.
All
which
are
neglected
.
Vse
1.
To
teach
us
to
look
at
Magistrates
and
Courts
of
Justice
as
set
up
of
God
for
tryal
of
men
,
(
as
well
as
for
other
ends
.
)
To
try
,
First
,
Magistrates
themselves
[
Magistratus
indicat
virum
]
Place
of
government
tryeth
the
spirit
of
a
man
,
whether
it
be
just
or
corrupt
,
liberal
or
covetous
,
valiant
or
fearful
,
for
God
or
for
man
.
Secondly
,
Subjects
.
Prov
,
28.12
.
for
hidden
read
tried
or
searched
;
as
Prov.
20.27
.
Gen.
44.12
.
Subjects
tryed
in
their
,
1.
Faith
,
Heb.
11.36
.
1
Pet.
4
12.
2.
Patience
,
Luke
21.19
.
3.
Obedience
,
Acts
4.19
.
Let
Magistrates
look
at
their
places
as
Furnaces
to
try
them
.
Let
people
look
at
Magistrates
,
especially
unjust
ones
,
as
sent
of
God
to
try
them
.
Vse
2.
To
teach
all
selfe
debasement
;
Magistrates
when
they
prove
unjust
,
rule
over
the
people
as
beasts
,
&
all
the
people
naturally
live
as
beasts
that
perish
,
labouring
for
the
meat
that
perisheth
;
and
so
for
perishing
Rayment
,
Honour
,
Pleasure
,
and
Profit
,
ever
since
we
affected
to
become
as
Gods
,
Gen.
3.5
.
we
fell
to
be
like
the
beasts
;
whence
God
clothed
our
Parents
fallen
with
the
skins
of
beasts
,
Gen.
3.21
.
Yea
,
our
bravest
cloathing
is
with
webs
of
Silk-works
,
as
1.
Expresiing
whom
we
are
like
,
Job
.
25.6
.
2.
presaging
what
we
shall
one
day
be
covered
with
,
Job
17.14
,
&
21
,
26.
Vse
3.
To
stir
us
up
to
consider
better
of
our
souls
,
and
to
make
better
provision
for
them
,
least
we
live
and
dye
like
beasts
,
Joh.
6
,
27.
Vse
4.
To
refute
the
Popish
opinion
of
Limbus
patrum
,
which
they
place
in
the
earth
beneath
,
Bellar.
de
purgat
.
l.
2.
c.
6.
But
here
we
see
the
souls
of
men
before
Christs
Resurrection
went
upward
.
Vse
5.
To
teach
us
so
to
live
as
we
may
rejoyce
in
our
works
;
there
is
little
comfort
in
living
like
beasts
that
perish
;
but
there
is
rejoycing
in
a
Christian
course
,
Isai.
64
,
5.
2
Cor.
1.12
.
Motives
,
First
,
It
is
our
portion
,
Eccles
,
3.22
.
as
that
which
,
1.
Maintaineth
us
with
necessaries
,
conveniences
,
and
delights
for
the
present
,
Prov.
16
,
8.
2.
Maketh
up
all
other
losses
and
crosses
,
Acts
20.23
,
24.
Psal.
73
,
26.3
,
Maketh
provision
for
another
world
,
1
Tim.
6
,
17
,
18
,
19.
Luke
16.9
,
&
12
,
33.
Secondly
,
uncertainty
of
future
events
,
if
we
leave
our
good
works
to
be
done
by
our
last
Wils
and
Testaments
,
it
is
uncertaine
how
they
may
be
fulfilled
.
Eccles.
4.1
,
2
,
3.
-
Vers.
1.
So
I
returned
and
considered
all
the
oppressions
that
are
done
under
the
Sun
,
and
behold
the
tears
of
such
as
were
oppressed
,
and
they
had
no
comforter
:
and
on
the
side
of
their
oppressours
there
was
power
,
but
they
had
no
comforter
.
-
2.
Wherefore
I
praised
the
dead
which
are
already
dead
,
more
then
the
living
which
are
yet
alive
.
-
3.
Yea
,
better
is
he
then
both
they
,
which
hath
not
yet
been
,
who
hath
not
seen
the
evil
work
that
is
done
under
the
Sun
.
IN
this
Chapter
Solomon
proceedeth
to
declare
other
vanities
that
befal
the
estates
of
the
sons
of
men
in
this
world
,
over
and
besides
the
vanity
which
befel
them
either
by
the
just
and
wise
government
of
Gods
providence
,
or
by
the
unjust
administration
of
mens
government
or
judgement
seats
.
In
the
estates
of
men
do
arise
the
vanities
here
observed
:
first
from
the
neglect
of
compassion
to
men
oppressed
,
vers.
1
,
2
,
3.
Secondly
,
from
envy
,
verse
4.
Thirdly
,
from
idlenesse
,
verse
5.6
.
Fourthly
,
from
covetousnesse
,
verse
7
,
8.
Fifthly
,
from
solitarinesse
,
verse
,
9
,
to
12.
Sixthly
,
from
wilfulnesse
,
verse
13
,
to
16.
Solomon
turning
his
minde
from
considering
former
vanities
,
and
now
considering
oppressions
,
he
fastneth
his
thoughts
chiefly
upon
the
sad
and
pittiful
estate
of
men
oppressed
.
This
estate
is
set
forth
,
First
,
by
their
adjunct
,
want
of
comfort
or
succour
:
and
they
had
no
comforter
,
twice
repeated
.
Secondly
,
by
the
contrary
strength
and
store
of
power
in
their
oppressors
;
So
great
that
some
translate
that
the
oppressed
had
no
power
of
escaping
from
it
:
and
the
words
may
beare
both
;
verse
1.
Thirdly
,
By
the
effect
which
then
it
wrought
in
himselfe
,
to
wit
,
to
praise
,
1.
The
dead
above
the
living
,
verse
2.2
.
The
unborne
above
the
other
,
verse
3.
Doctr.
1
:
It
is
a
vanity
that
befalleth
the
estates
of
men
under
the
Sun
,
that
men
of
power
abuse
it
to
oppression
.
And
a
further
vanity
that
men
oppressed
(
though
lamentably
oppressed
,
yet
)
have
no
comforter
:
And
yet
a
further
vanity
,
that
a
wise
man
(
even
a
godly
wise
man
)
considering
this
,
is
subject
to
waxe
weary
of
his
life
,
Micah
2.
verse
1
,
2.
1
Kings
21.7
.
Psal.
58.2
.
Yea
,
Moses
the
meekest
on
Earth
,
Num.
12.3
.
Reason
of
abusing
the
power
,
First
the
power
of
corrupt
nature
,
which
will
have
a
time
to
put
forth
it
selse
to
the
utmost
,
Ier.
3
,
5.
Secondly
,
Folly
and
Arrogance
joyned
with
power
,
1
Kings
12.10
,
11.
Reason
of
no
comforter
,
First
,
Neglect
of
Gods
feare
,
Iob
6.14
.
Secondly
,
Feare
of
men
,
1
Sam.
23
,
11
,
12.
Thirdly
,
The
strength
of
Gods
wrath
,
who
when
he
chasteneth
,
he
will
suffer
none
to
helpe
,
Iob
9.13
,
&
34
,
29.
Psal.
88.18
.
with
38.11
.
Fourthly
,
Contempt
of
men
cast
downe
,
Iob
12.5
.
Fifthly
,
Sensuality
,
Amos
6.4
,
5
,
6.
Sixthly
,
Inhumanity
,
Luke
10.30
,
31
,
32.
Seventhly
,
Scruple
of
conscience
,
through
difference
of
Religion
,
Iohn
4.7
,
9.
Luke
9.52
,
53.
Reasons
of
wise
mens
wearinesse
of
life
to
behold
or
feel
this
,
First
,
distemper
of
their
minds
,
Eccles.
7
,
7.
through
,
1.
Judging
of
things
according
to
sense
,
not
according
to
faith
,
2.
Doubt
of
Gods
providence
in
temptation
.
3.
Impatience
,
Luke
21.19
.
Secondly
,
Depth
and
Tendernesse
of
compassion
and
zeal
which
maketh
them
utterly
unwilling
to
behold
the
violence
of
oppressors
,
through
zeal
,
Hab
1.2
,
&
v.
12
,
13.
and
Teares
of
the
oppressed
,
through
compassion
,
Habac.
1.3
.
Ier.
9.1
,
2.
Vse
of
the
abuse
of
power
to
oppression
.
First
,
To
behold
the
vanity
of
all
estates
by
the
fall
;
power
which
was
given
to
help
the
afflicted
,
is
abused
to
crush
them
.
Thus
greater
men
(
as
Fishes
)
devour
the
lesse
,
Habac.
1
,
14.
Secondly
,
To
warne
men
of
power
to
beware
of
the
abuse
.
Vse
of
no
comforter
,
1.
To
teach
all
men
oppressed
,
to
seek
first
to
make
their
peace
with
God
;
for
if
he
be
angry
,
the
strong
helpers
faile
,
Iob
9
,
13
,
&
34
,
29.
Secondly
,
to
teach
such
as
behold
the
teares
of
the
afflicted
,
to
cast
out
such
corruptions
and
temptations
as
might
hinder
our
compassion
,
as
these
before
spoken
of
;
Neglect
of
Gods
fear
,
Feare
of
men
,
Contempt
,
Sensuality
,
Inhumanity
,
Scruple
of
Conscience
,
Heb.
13.3
.
Gal.
6.10
.
Luke
10.33
,
to
37.
Quest.
How
may
I
know
,
when
God
calleth
me
to
succour
and
comfort
a
man
afflicted
or
oppressed
?
Answ.
When
three
things
concurre
,
1.
His
necessity
,
Iob
31.19
,
&
29
,
12
,
17.
2.
My
ability
,
Prov.
3.27
,
28.
3.
God
offering
opportunity
,
Luke
10.33
.
Gal.
6.10
.
Vse
of
the
wise
mans
wearynesse
of
life
to
behold
this
,
First
,
to
teach
godly
wise
men
to
beware
of
a
snare
in
the
best
vertues
.
It
is
a
gracious
and
precious
vertue
,
Tendernesse
of
compassion
to
men
of
misery
.
And
yet
the
beholding
of
men
in
misery
,
may
breed
in
the
wisest
a
discontentment
and
wearinesse
of
life
.
Secondly
,
to
teach
us
in
such
a
case
rather
to
live
by
faith
,
in
suffering
oppression
our selves
,
Heb.
10.34
.
or
beholding
the
afflictions
of
others
,
Eccles.
5
,
8.
Vse
of
all
the
three
parts
of
the
doctrine
;
If
men
of
power
be
apt
to
abuse
their
power
to
oppression
,
and
men
oppressed
doe
often
finde
no
comforter
,
and
that
a
wise
good
man
considering
this
,
be
subject
to
waxe
weary
of
his
life
:
Then
it
may
teach
us
to
be
compassionate
and
succourful
to
the
oppressed
.
This
may
heale
and
prevent
the
two
latter
vanities
,
and
remove
the
first
,
Iob
6.14
,
&
19
,
21
,
&
29
,
25.
Luke
10.33
.
1
Pet.
3.8
.
Rom.
12.15
,
Psal.
72.4
.
Motives
,
First
,
Gods
example
,
2
Cor.
7.6
.
Psal.
146.7
.
&
145
,
8
,
9.
And
his
example
is
of
necessary
imitation
in
such
cases
,
Matth.
18.33
.
Prov.
12.10
.
Exod.
23.5
.
Secondly
,
Danger
upon
neglect
of
it
,
1.
From
God
,
Exod.
22
,
22
,
23
,
24.
Iam.
2.13
.
Amos
6.6
,
7.
Psal.
109.12
,
2.
From
conscience
,
Gen.
42
,
21
,
22.
or
else
searednesse
or
hardnesse
contracted
after
softnesse
by
Gods
just
judgement
.
3.
From
man
,
1
Sam
12
,
57
,
6.
Psal.
72
,
4.
Thirdly
,
Community
of
condition
,
Heb.
13.3
.
Iob
3.13
,
14
,
15.
Application
:
1.
To
the
prisoner
,
to
help
his
conscience
to
sight
and
sense
of
his
sins
,
and
so
to
repentance
.
His
servant
was
diseased
with
the
scurvey
which
maketh
the
body
weake
,
and
listlesse
;
and
when
nature
is
grown
weak
,
the
retentive
faculty
is
weakned
that
he
hath
no
hold
of
his
excrements
.
In
this
case
,
compassion
would
have
looked
out
heating
Medicines
,
wholesome
Diet
,
warme
keeping
!
what
compassion
was
there
in
immoderate
whipping
?
It
s
Egyptian
cruelty
,
Exod.
5.7
,
8
,
14.
2.
Striking
on
the
head
with
a
Cudgel
,
leaving
wounds
and
bruises
.
3.
Diet
with
the
Lights
of
a
dead
beast
.
4.
Washing
his
naked
body
in
cold
water
,
when
Ice
and
Snow
lay
upon
the
ground
,
and
putting
on
a
cold
and
wet
shirt
,
and
kept
out
from
fire
.
5.
Hanging
him
over
the
fire
in
the
smoake
,
6.
Binding
him
on
horseback
,
and
he
not
being
able
to
sit
fell
on
one
side
till
blood
issued
at
mouth
,
nose
,
and
eares
,
denying
him
a
draught
of
water
;
upon
this
he
dyeth
.
Object
.
But
his
intention
was
not
to
hurt
him
,
at
least
mortally
,
but
to
reforme
him
.
Answ.
Sundry
of
these
acts
are
not
intended
of
God
for
reformation
,
as
such
diet
,
washing
in
cold
water
,
wet
Apparrel
,
and
then
kept
from
fire
,
hanging
over
the
fire
with
●moake
,
bruises
on
the
head
.
2.
Intention
to
destroy
is
no
necessary
ingredient
to
murder
.
As
in
case
First
,
Of
knocking
a
servant
when
death
followeth
,
Exod.
21.20
,
21.
If
one
or
two
violent
stroaks
of
correction
on
which
death
followeth
be
Capital
,
is
it
not
alike
Capital
to
shorten
life
by
many
acts
of
rigour
hastening
death
by
degrees
?
Secondly
,
Of
killing
a
childe
in
the
wombe
,
Exod.
21
,
22
,
23.
Thirdly
,
Of
not
keeping
up
a
goring
Oxe
,
Exod.
21
,
29.
Two
things
be
requisite
to
make
casual
killing
murder
.
viz.
1.
To
be
conversant
in
Re
illicita
,
whence
death
followeth
as
the
Benjamites
in
defiling
the
Levites
Concubine
,
Iudg.
19.25
,
26.
2.
in
re
licita
non
adhibere
debitam
diligentiam
ad
evitandum
mortale
periculum
:
as
in
these
three
cases
:
hence
such
as
give
Poculum
amatorium
,
whence
death
followeth
,
summo
supplicio
afficiuntur
.
Co.
Tom.
1.
Part.
2.
Col.
2.
page
592.
It
s
done
,
licet
non
malo
animo
,
yet
malo
exemplo
.
Object
.
2.
Most
of
his
hard
usage
,
was
before
his
first
comming
to
prison
,
after
which
he
began
to
recover
.
Answ.
First
,
It
argueth
the
prison
was
better
to
him
,
then
his
Masters
house
:
In
prison
he
mended
and
began
to
recover
;
in
his
Masters
house
he
relapsed
,
and
decayed
.
Secondly
,
his
disease
was
never
throughly
cured
,
and
therefore
all
his
hard
usage
before
and
after
imprisonment
,
tended
to
encrease
his
disease
,
and
hasten
his
death
.
Eccles.
4.4
.
Vers.
4.
Again
,
I
considered
all
travel
,
and
every
right
work
,
that
for
this
a
man
is
envied
of
his
neighbour
:
this
is
also
vanity
and
vexation
of
spirit
.
SOlomon
having
shewed
the
vanity
that
befalleth
the
estates
of
the
sons
of
men
by
oppression
,
in
v.
1
,
2
,
3.
He
now
in
this
verse
speaketh
of
the
vanity
that
befalleth
them
by
reason
of
envy
,
verse
4.
and
then
proceedeth
to
speak
of
the
vanity
that
befalleth
a
man
from
himselfe
,
through
First
,
Idlenesse
,
vers.
5
,
6
,
Secondly
,
Covetousnesse
,
vers.
7
,
8.
Thirdly
,
Solitarinesse
,
vers.
9
,
to
12.
Fourthly
,
Wilfulnesse
,
vers.
13
,
to
16.
Doctr.
It
is
a
vanity
afflicting
the
spirits
of
men
,
that
when
a
mans
work
is
right
,
and
he
hath
taken
pains
to
doe
that
which
is
good
and
right
,
yet
for
all
this
he
shall
be
envied
of
his
Neighbours
.
Reason
of
envy
at
good
:
First
,
pride
of
heart
,
and
excessive
self-love
;
For
envy
is
the
sadnesse
of
the
heart
for
the
good
that
we
see
in
another
;
in
regard
so
much
glory
(
or
praise
)
seemeth
to
be
taken
from
us
,
as
is
given
to
him
;
Eliab
taxed
that
in
David
,
which
was
his
own
sin
,
1
Sam.
17.28
.
Hence
hatred
of
brother
,
as
wishing
him
deprived
of
the
good
he
hath
.
Secondly
,
Prophane
and
rebellious
infidelity
;
For
either
we
doe
not
believe
that
our
brother
hath
these
gifts
given
him
of
God
,
(
for
if
we
did
,
it
would
mortifie
envy
.
John
3.26
,
27.
)
and
this
is
prophane
infidelity
:
Or
else
,
if
we
believe
they
were
forgiven
him
of
God
,
it
is
rebellious
infidelity
to
grudge
against
Gods
goodnesse
,
Matth.
20.15
.
Thirdly
,
want
of
union
with
Christ
,
and
communion
with
our
brethren
;
For
if
we
were
united
to
Christ
by
faith
,
and
one
to
another
by
brotherly
love
,
the
glory
of
Christ
would
be
a
comfort
to
us
,
by
whomsoever
advanced
,
Phil.
1.16
,
to
19
,
And
if
we
were
united
in
brotherly
love
one
to
another
,
the
honour
of
one
member
would
be
the
joy
of
another
,
1
Cor.
12.26
.
One
finger
envieth
not
another
that
weareth
a
Gold
ring
,
as
taking
it
for
an
ornament
of
the
whole
hand
,
yea
of
the
whole
body
.
Reason
why
it
is
afflictive
;
First
,
To
the
envious
person
,
it
rotteth
and
wasteth
the
vigour
of
body
and
spirit
,
Prov.
14.30
.
Secondly
,
to
the
person
envied
,
1.
It
is
a
dangerous
threatning
losse
of
life
,
as
in
Abel
,
Joseph
,
David
,
Daniel
,
Christ
;
It
is
murther
,
Prov.
27.4
.
2
It
is
uncomfortable
and
grievous
to
see
a
mans
self
so
il-beloved
,
that
his
good
should
be
another
mans
harm
.
Vse
.
To
reprove
the
envious
person
;
see
how
many
foule
sins
are
wrapped
up
in
his
heart
;
sinnes
against
God
,
his
neighbour
,
and
himselfe
.
See
the
Reason
.
It
argueth
weaknesse
and
basenesse
of
spirit
.
Quorum
similitudinem
desperant
,
eorum
affectant
simultatem
.
Apul.
Flo.
l.
1
:
It
is
weakness
of
eyes
to
water
and
run
at
the
sight
of
light
.
Yea
,
it
is
next
step
to
the
sin
against
the
holy
Ghost
.
Both
maligne
others
for
their
goodnesse
;
onely
the
one
maligneth
it
as
it
is
the
grace
of
God
,
or
glory
of
Christ
;
the
other
as
it
is
a
glory
to
a
neighbour
.
Such
as
grieve
at
others
good
,
would
rejoyce
in
their
evil
;
Love
grieveth
at
the
evil
of
another
,
but
envy
grieveth
at
the
good
of
another
.
Means
against
this
sin
:
First
,
faith
to
discern
whence
gifts
spring
,
John
3.27
.
Secondly
,
Love
to
look
at
them
as
given
to
our
use
.
What
if
all
the
Town
were
good
Phisitians
,
and
I
only
had
no
skil
that
way
?
The
more
ready
help
it
would
be
to
me
.
What
though
Deborah
did
not
kill
Sisera
,
but
Jael
?
yet
Deborah
rejoyceth
in
it
heartily
,
Judges
25.24
.
Vse
2.
To
teach
men
in
wel-doing
what
to
expect
;
Not
applause
,
nor
encouragement
,
but
envy
.
And
yet
not
thereby
to
be
discouraged
from
wel-doing
:
Nor
to
think
it
strange
to
finde
such
unchristian
entertainment
,
even
amongst
Christians
.
Eccles.
4.5
,
6.
-
5.
The
foole
foldeth
his
hands
together
,
and
eateth
his
own
flesh
.
-
6.
Better
is
an
handful
with
quietnesse
,
then
both
the
hands
full
with
travel
and
vexation
of
spirit
.
SOlomon
having
shewed
the
vanity
that
befalleth
men
through
Oppression
,
and
Envy
,
he
proceedeth
to
shew
the
vanity
that
befalleth
the
estate
of
men
though
idlenesse
;
where
he
describeth
the
idle
person
,
First
,
by
his
Adjunct
of
folly
,
the
fool
.
Secondly
,
By
his
cessation
from
action
,
and
his
composing
himselfe
to
that
cessation
,
a
fool
foldeth
his
hands
together
:
Thirdly
,
By
the
cause
of
that
his
cessation
or
restinesse
,
a
deceitful
imagination
of
the
betterment
of
an
handful
with
ease
and
quietnesse
,
then
of
both
the
hands
full
with
travel
and
vexation
of
spirit
,
verse
6.
Doct.
1.
An
idle
person
by
his
forbearance
of
labour
maketh
himselfe
both
a
fool
and
a
beggar
;
or
a
man
that
withholdeth
himselfe
from
labour
,
doth
both
befool
and
undoe
himselfe
.
Folding
of
the
hands
together
,
is
an
act
of
an
idle
or
slothful
person
,
First
,
withholding
himselfe
from
labour
,
Secondly
,
Composing
himselfe
to
rest
,
or
sleep
,
Prov.
24.30
,
33
,
and
6
,
10.
It
is
all
one
,
whether
he
fold
his
fingers
together
,
or
fold
his
armes
together
,
put
his
hands
into
his
pocket
or
bosome
,
Prov.
19
,
24.
All
alike
expresse
cessation
from
labour
with
a
minde
to
forbeare
it
.
Reasons
of
befooling
himselfe
,
First
,
it
is
folly
to
mistake
Names
and
Natures
of
things
,
especially
to
delude
our selves
with
false
names
.
To
account
and
call
that
to
be
quietnesse
which
is
idlenesse
,
sloathfulnesse
,
sluggishnesse
,
to
account
diligent
labour
,
Travel
,
vexation
of
spirit
.
Secondly
,
It
is
folly
to
think
an
handful
will
be
gotten
with
idlenesse
;
whereas
nothing
will
be
so
gotten
,
Prov.
13.4
,
&
20
,
4
,
&
23
,
21
,
&
24
,
34.
Thirdly
,
It
is
folly
to
thinke
an
handful
gotten
with
ease
and
idlenesse
,
is
better
then
both
the
handfuls
with
diligent
labour
;
whereas
a
little
gotten
with
labour
is
more
precious
and
comfortable
,
Eccles
,
5.12
.
Prov.
12.27
.
Fourthly
,
It
is
folly
,
yea
a
foolish
tempting
of
God
,
to
separate
the
end
from
the
meanes
;
to
expect
maintenance
without
labour
,
Gen.
3.17
.
Prov.
10.4
.
Fifthly
,
It
is
a
like
folly
to
separate
the
meanes
from
the
end
,
God
having
given
hands
to
labour
,
minde
and
wit
to
employ
in
some
honest
calling
,
for
private
and
publike
good
ends
,
which
to
neglect
is
a
sloathful
folly
,
Matth.
25.26
.
6.
It
is
a
folly
for
a
man
to
prefer
his
wisdome
and
practice
above
others
who
excel
him
,
verse
6.
This
folly
is
very
incident
to
idle
persons
,
Prov.
26.16
.
Reasons
of
undoing
himselfe
,
First
,
By
wasting
and
neglecting
the
meanes
of
his
subsistence
,
Prov.
18.9
.
Eccles.
10.18
.
Prov.
20.4
.
No
mans
estate
is
infinite
or
bottomlesse
.
Prov.
27.24
,
to
27.
Secondly
,
By
breeding
diseases
,
wasting
body
;
Rest
to
the
body
is
as
Rust
to
Mettall
:
3
By
corrupting
the
mind
with
Wantonness
,
Pride
,
Folly
.
Ezek.
16.49
.
Standing
Pools
gather
mud
and
venemous
vermine
.
4
By
wasting
a
mans
Kindred
also
who
are
his
own
flesh
.
Vse
1
:
To
wean
us
from
Idleness
,
as
that
which
maketh
us
both
Fools
and
Beggars
.
See
all
the
Particulars
in
the
Reasons
.
It
is
a
sin
against
the
third
Commandement
,
as
spending
our
Time
and
Talents
in
vain
.
Against
the
fourth
Commandement
,
as
not
labouring
fix
days
,
and
so
unfitting
us
for
Rest
on
the
seventh
.
Against
the
fifth
Commandement
,
Pro.
10.5
.
Against
the
sixth
Commandement
,
in
the
Text.
Against
the
seventh
Commandement
.
Ezek.
16.49
.
Against
the
eighth
Commandement
,
Pro.
10.4
.
&
19.15
.
&
20.4
.
Idleness
is
counted
a
Gentlemans
life
,
but
it
is
a
base
and
foolish
Condition
.
Vse
2.
To
observe
the
deceitfullness
of
Sin
:
to
cover
and
colour
Idleness
with
the
name
of
Quietness
,
but
Labour
with
the
name
of
Travell
and
Vexation
of
spirit
:
Self-love
maketh
us
apt
to
make
a
good
construction
of
our
own
ways
:
The
vicinity
or
neerness
of
Vertue
and
Vice
,
maketh
us
apt
to
mistake
and
miscall
one
for
another
.
Vse
3.
To
teach
Parents
to
train
up
their
Children
in
a
way
of
Diligence
.
If
either
Parent
be
idle
,
Children
will
follow
the
worse
part
.
God
gave
Christ
a
Calling
to
be
King
,
Priest
and
Prophet
to
his
Church
:
the
Angels
have
all
a
Calling
,
Heb.
1.14
.
Adam
in
Paradise
a
Gardiner
,
Gen.
2.15
.
Cain
a
Husbandman
,
Abel
a
Shepherd
,
Noah
a
Vine-dresser
.
Kings
must
be
diligent
and
provident
,
Pro.
27.23
.
to
27.
Queens
Huswifes
,
Pro.
31.
Vse
4.
To
teach
us
to
labour
most
in
our
chiefest
work
.
2
Pet.
1.10
.
Phil.
2.12
.
Eccles.
4.7
,
8.
-
7
Then
I
returned
,
and
I
saw
vanity
under
the
Sun
.
-
8.
There
is
one
alone
,
and
there
is
not
a
second
,
yea
he
hath
neither
child
nor
brother
:
yet
is
there
no
end
of
all
his
labour
,
neither
is
his
eye
satisfyed
with
riches
,
neither
saith
he
,
For
whom
do
I
labour
and
bereave
my
soul
of
good
?
This
is
also
vanity
,
yea
it
is
a
sore
travell
.
IN
the
former
Verses
next
going
before
,
Solomon
observed
the
vanity
that
befalleth
the
estates
of
the
sons
of
men
through
Idleness
.
In
these
two
verses
he
observeth
as
great
a
Vanity
that
befalleth
the
sons
of
men
through
needless
Painfulness
;
to
wit
,
the
Painfulness
that
Covetous
men
put
themselves
to
,
without
1
Cause
.
2
End
3
Satisfaction
.
4
Recreation
or
Refreshing
.
5
Consideration
.
First
,
Without
Cause
;
he
is
a
Lone
man
,
hath
no
second
;
no
Wife
,
Child
,
nor
Brother
▪
Secondly
,
without
End
;
no
end
of
all
his
Labour
,
no
term
of
it
.
Thirdly
,
without
Satisfaction
;
his
eye
is
not
satisfyed
with
Riches
.
Fourthly
,
without
Refreshing
;
he
bereaveth
his
soul
of
good
.
Fifthly
,
without
Consideration
;
he
considereth
not
,
For
whom
do
I
labour
,
and
bereave
my
soul
of
good
?
but
not
without
Vanity
and
sore
Travell
and
Affliction
.
Doctr.
It
is
a
Vanity
and
sore
Travell
or
Affliction
that
a
Lone
man
should
put
himself
to
endless
and
restless
labour
for
Riches
,
and
yet
neither
his
eye
satisfyed
with
it
,
nor
himself
refreshed
by
it
,
nor
he
so
much
as
to
consider
with
himself
for
whose
sake
he
taketh
so
much
Pains
,
and
so
little
ease
and
comfort
.
A
Lone
man
]
One
that
hath
no
Second
,
that
is
,
1
no
Wife
,
2
no
Child
.
3
no
Brother
.
Yet
there
is
no
end
of
his
labour
]
No
end
,
no
term
or
cessation
;
for
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
signifieth
not
an
End
of
Intention
,
but
an
End
of
Cessation
.
Neither
is
his
eye
satisfied
with
riches
]
that
is
,
his
desire
,
covetous
desire
,
which
looketh
out
of
the
windows
of
his
eyes
:
hence
covetousnesse
is
called
the
lust
of
the
eyes
,
1
Ioh.
2.16
.
the
eyes
being
that
which
,
1.
Breedeth
Goverousness
,
Iosh.
7.21
.
2.
Is
only
fed
by
it
.
Eccles.
5.11
.
He
defraudeth
,
First
,
his
body
of
wholsom
Dyet
,
Physick
,
Recreation
,
Sleep
.
Eccles.
15.12
.
Secondly
,
his
name
of
honour
.
Thirdly
,
his
soul
of
grace
.
Luke
8.14
.
1
Reason
why
without
Cause
.
First
from
the
just
hand
of
God
upon
a
man
that
seeketh
not
nor
maketh
the
Lord
for
his
God
and
soveraign
good
,
that
he
shall
make
the
creature
,
Mammon
his
God
,
and
so
seek
it
for
himselfe
.
As
a
godly
man
labours
hard
to
enjoy
more
of
God
,
whether
he
have
any
children
or
brethren
to
leave
him
to
,
or
no.
Matth.
6.21
.
Secondly
,
from
the
ambitious
end
of
some
,
that
leaving
a
great
estate
behind
them
,
it
may
be
said
they
lived
not
like
Drones
,
or
Idlesbies
,
or
Prodigals
,
or
shallow
shuttlecocks
,
but
knew
how
to
live
and
thrive
in
the
world
,
Habac.
2.5
.
He
is
a
proud
man
,
&c.
2
Reason
,
why
without
end
.
First
,
from
want
of
satisfaction
in
Riches
,
Eccl.
5.10
.
Secondly
,
from
want
of
attaining
a
mans
proper
place
,
when
he
hath
attained
never
so
great
wealth
.
A
stone
resteth
,
and
ceaseth
to
move
,
when
it
is
fallen
to
the
earth
,
which
is
its
proper
place
.
But
a
covetous
man
ceaseth
not
his
labour
,
because
his
wealth
is
not
his
proper
place
.
3
Reason
,
why
without
satisfaction
.
First
,
from
the
insufficiency
,
1
Of
bodily
things
,
to
satisfie
a
spirit
.
2
Of
temporal
and
transitory
things
,
to
satisfie
an
eternal
and
immortal
soule
.
Secondly
,
From
the
unnaturalnesse
of
this
lust
;
It
is
a
disease
like
the
dropsie
,
which
is
encreased
by
drinking
.
Yea
it
is
a
lust
set
on
fire
from
Hell
;
Habac.
2.5
.
4
Reason
,
why
without
refreshing
.
First
,
from
the
curse
upon
creature-comforts
,
Gen.
3.17
.
Thorns
and
Thistles
is
their
fruit
.
They
pierce
the
heart
through
,
1.
Tim.
6.10
.
5
Reason
,
why
without
satisfaction
.
First
,
from
the
nature
of
sensual
and
earthly
things
,
they
stupifie
the
heart
.
Hence
they
are
said
to
choak
,
Matth.
13.22
.
Secondly
,
from
the
curse
of
God
upon
Idolatry
;
Idols
,
and
they
that
worship
them
,
are
alike
senselesse
,
Psalm
115.8
.
Esay
44.18
,
19
,
20.
Vse
1.
To
observe
,
That
sometimes
men
of
great
estates
,
and
great
dexterity
and
industry
to
get
great
estates
,
may
yet
want
children
and
kindred
to
leave
it
to
,
as
Nabal
.
1
Sam.
25.11
.
And
Abraham
long
,
Gen.
15.2
.
with
17.17
.
As
on
the
contrary
some
men
have
wives
and
store
of
children
,
and
poore
kindred
to
leave
it
to
,
and
yet
want
estate
to
leave
them
.
Thus
,
First
,
there
lieth
a
vanity
upon
all
mens
estates
:
The
poor
eateth
his
bread
with
sorrow
,
because
he
hath
so
little
,
for
so
great
an
houshold
.
The
rich
,
because
he
hath
not
whom
to
leave
it
to
.
Secondly
,
God
bestoweth
his
gifts
severally
;
to
some
children
and
kindred
,
but
no
Riches
;
to
others
Riches
,
but
no
children
or
kindred
.
Which
first
sheweth
the
emptinesse
of
Riches
,
that
can
get
neither
children
on
earth
,
nor
father
in
heaven
.
Secondly
,
calleth
upon
others
for
more
thankfulnesse
,
who
have
both
wealth
and
children
.
Vse
2.
To
teach
such
as
have
children
,
to
be
more
diligent
in
their
calling
,
and
to
be
more
provident
in
their
expences
;
For
Solomon
counteth
it
a
vanity
and
sore
travel
,
for
men
that
want
children
to
take
such
pains
;
not
for
them
that
have
many
,
2
Cor.
12.14
.
1
Tim.
5.8
.
It
is
engrafted
in
nature
,
the
old
to
provide
for
the
young
.
The
want
whereof
God
accounteth
want
of
understanding
in
the
Ostrich
,
and
cruelty
,
Job
39.14
,
to
17.
Vse
3.
To
teach
the
wife
her
due
place
:
she
is
a
second
,
not
a
first
;
she
it
not
above
her
husband
(
for
he
is
her
head
,
Ephes.
5.23
.
)
nor
beneath
children
,
or
brethren
.
Vse
4.
To
disswade
from
covetousnesse
.
It
tireth
out
body
and
mind
with
restlesse
labour
and
care
.
It
yieldeth
neither
satisfaction
nor
refreshing
.
It
stupifieth
and
besotteh
the
heart
.
Vse
5.
For
a
signe
of
covetousnesse
;
It
setteth
a
man
upon
more
labour
then
cause
:
we
rather
covet
wealth
,
then
consider
what
to
do
with
it
.
We
bereave
our selves
of
many
usefull
comforts
.
Vse
6.
To
labour
for
such
wealth
as
wil
satisfie
,
and
which
wil
not
bereave
the
soule
of
good
,
but
feed
and
refresh
it
with
the
chiefe
good
,
Esay
55.2
,
3.
Eccles.
4.9
,
to
12.
-
9.
Two
are
better
then
one
,
because
they
have
a
good
reward
of
their
labour
.
-
10.
For
if
they
fall
,
the
one
will
lift
up
his
fellow
:
but
wo
to
him
that
is
alone
when
he
falleth
;
for
he
hath
not
another
to
help
him
up
-
11.
Again
,
if
two
lie
together
,
then
they
have
heat
:
but
how
can
one
be
warm
alone
?
-
12.
And
if
one
prevaile
against
him
,
two
shall
withstand
him
:
and
a
threefold
cord
is
not
quickly
broken
.
UPon
occasion
of
speech
of
the
vanity
that
befalleth
the
lonesome
estate
of
men
by
covetousnesse
,
he
declareth
another
vanity
that
befalleth
the
lonesome
estate
of
men
(
though
covetousnesse
be
wanting
)
through
unprofitableness
and
helplesness
;
and
therefore
preferreth
the
society
of
two
,
and
much
more
of
three
before
lonesomnesse
.
And
that
in
all
the
affairs
which
are
incident
to
humane
life
;
which
are
all
of
them
either
,
first
,
Voluntary
:
of
which
kind
he
putteth
in
(
as
in
the
rest
)
one
example
for
many
;
as
labour
;
Two
have
a
better
reward
for
their
labour
,
v.
9.
Secondly
,
Casual
;
if
the
one
fall
,
the
other
shall
help
up
his
fellow
,
Which
he
amplifieth
by
the
woe
or
misery
that
may
befall
a
lonesome
man
in
such
case
for
want
of
help
,
v.
10.
Thirdly
,
natural
:
if
two
lie
together
,
then
they
have
heat
:
amplified
by
deniall
of
warmth
to
one
alone
,
v.
11.
Fourthly
,
violent
;
If
one
prevaile
against
him
,
two
shall
withstand
:
which
he
amplifieth
by
a
Proverbiall
Epiphonema
,
A
threefold
cord
is
not
easily
broken
,
v.
12.
Doct.
Society
in
all
sorts
of
humane
affaires
is
better
then
Solitariness
.
Some
conceive
,
this
place
spoken
in
praise
of
marriage
,
and
preferment
of
it
above
single
life
;
but
though
that
have
the
place
here
,
marriage
being
one
kind
of
society
,
yet
is
not
marriage
onely
here
meant
.
Yea
,
the
Proverb
of
a
threefold
cord
doth
not
so
fitly
agree
to
that
.
Polygamy
is
not
preferred
before
Digamy
;
I
mean
before
the
marriage
of
two
,
one
man
with
one
woman
.
First
,
in
voluntary
affaires
;
God
would
have
two
workmen
chiefe
about
the
Ark
,
1
Bezaliel
.
2
Aholiab
.
Exod.
31.2
,
6.
The
Egyptians
in
Pierius
Hieroglyphicks
expressed
the
unprofitableness
of
a
solitary
man
by
one
milstone
which
alone
grindeth
no
meale
,
but
with
his
fellow
is
most
serviceable
to
prepare
meale
,
and
so
bread
for
man
.
In
the
body
all
instruments
of
action
are
made
by
paires
,
as
hands
,
feet
,
eyes
,
eares
,
legs
,
things
,
&c.
though
but
one
head
;
it
is
because
a
man
hath
liberty
to
consult
with
many
heads
in
any
businesse
of
importance
.
Yea
,
if
the
business
be
urgent
,
and
require
hast
,
yet
he
hath
another
,
his
wife
in
his
own
family
.
In
spiritual
things
,
Christ
sent
forth
his
Disciples
two
by
two
,
Luke
10.1
.
Paul
and
Barnabas
sent
out
together
,
by
the
Holy
Ghost
,
Acts
13.2
.
And
when
they
fell
out
,
Paul
took
Silas
,
and
Barnabas
took
Mark
,
Acts
15.39
,
40.
Hence
a
Pastor
and
a
Teacher
appointed
to
assist
one
another
for
one
Congregation
,
Rom.
12.7
,
8.
In
all
duties
two
or
three
have
a
special
assistance
,
Matth.
18.20
.
Secondly
,
in
Casual
events
;
Though
a
man
may
travel
often
,
and
finde
no
harm
,
meet
with
no
fall
;
or
having
fallen
,
may
help
himselfe
.
yer
sometimes
a
dangerous
fall
happeneth
,
in
which
society
helpeth
and
saveth
,
Luke
10.30
.
which
is
most
apparent
in
spiritual
fals
,
2
Sam.
12.1
,
to
13.
2
Chron.
19.2
.
In
these
fals
which
are
bodily
,
men
sooner
feel
their
falls
,
and
the
danger
of
them
;
but
in
spirituall
falls
sinne
is
of
a
venemous
nature
,
and
like
some
poysons
blindeth
the
eyes
,
and
stupifieth
the
feeling
;
so
that
here
a
faithful
Christian
helper
is
a
special
mercy
.
Thirdly
,
In
natural
dispositions
and
works
;
if
one
lie
alone
,
in
old
and
cold
age
,
or
in
cold
weather
,
he
is
without
heat
,
1
Kings
1.1
,
2.
Brands
of
fire
laid
together
keep
heat
;
one
alone
,
though
never
so
wel
kindled
,
goeth
out
.
In
spiritual
matters
much
more
.
Compare
2
Cor.
1.12
,
13.
with
Acts
18.5
.
See
also
2
Chron.
24.2
,
17
,
18.
&
26.5
,
16.
Fourthly
,
In
violent
assaults
,
one
much
helpeth
his
fellow
,
2
Sam.
10.9
,
to
12.
In
spiritual
assaults
it
is
the
like
case
:
Eve
alone
yeilded
to
the
tempter
,
who
if
she
had
kept
with
her
husband
,
and
consulted
with
him
,
might
have
resisted
the
temptation
,
and
kept
her
innocency
.
Reason
1.
From
the
Lords
appointment
of
mankind
to
live
in
Societies
,
first
,
of
Family
,
Gen.
2.18
.
Psal.
68.6
.
Secondly
,
Church
,
Ephes.
2.19
,
22.
Thirdly
,
Commonwealth
,
Ephes.
2.12
.
Reason
2.
From
the
variety
of
gifts
given
to
the
sonnes
of
men
;
and
to
none
all
,
that
one
might
stand
in
need
of
another
,
and
make
use
of
one
another
,
1
Cor.
12.8
,
to
11.
Yea
,
it
is
so
in
Civil
gifts
;
No
man
is
skilled
in
all
Occupations
.
Reason
3.
From
the
subordination
of
some
Gifts
to
others
,
as
the
Bricklayer
to
the
Mason
,
the
maker
of
morter
to
both
;
whence
these
together
,
much
further
one
anothers
business
,
and
so
make
better
riddance
of
work
,
and
get
a
better
reward
.
Vse
1.
To
refute
the
Popish
Anchorites
and
Hermites
,
who
think
solitary
life
a
state
of
perfection
;
but
Solomon
judgeth
it
a
woful
estate
.
Vse
2.
To
refute
such
as
love
to
be
alone
in
all
their
counsels
and
proceedings
,
and
are
not
willing
to
communicate
with
others
.
Thus
pride
of
heart
maketh
a
man
of
a
savage
nature
;
wild
beasts
love
to
goe
alone
,
but
tame
by
flocks
and
herds
.
And
to
teach
men
to
affect
society
in
all
their
affairs
.
Solomon
,
though
full
of
wisdom
,
yet
had
a
Colledge
of
wise
Councellors
,
1
Kings
12.6
.
Vse
3.
To
perswade
also
seasonably
to
marriage
,
yea
as
preferring
it
before
single
life
,
Gen.
2.18
.
Adam
had
no
need
of
a
wife
as
a
remedy
against
incontinency
,
yet
married
.
Vse
4.
To
teach
men
in
societies
to
doe
one
another
the
more
good
;
Else
Solomons
discourse
falleth
:
Now
a
daies
company
doth
one
another
much
hurt
.
Eccles.
4.13
.
to
16.
-
13.
Better
is
a
poor
and
a
wise
child
,
then
an
old
and
a
foolish
King
,
who
will
no
more
be
admonished
.
-
14.
For
out
of
prison
he
commeth
to
raign
,
whereas
also
he
that
is
born
in
his
kingdom
becommeth
poor
.
-
15.
I
considered
all
the
living
which
walk
under
the
Sun
,
with
the
second
childe
that
shall
stand
up
in
his
stead
.
-
16.
There
is
no
end
of
all
the
people
,
even
of
all
that
have
been
before
them
:
they
also
that
come
after
shall
not
rejoyce
in
him
:
surely
this
also
is
vanity
and
vexation
of
spirit
.
IN
these
words
Solomon
declareth
the
vanity
and
vexation
of
spirit
that
befalleth
upon
Kings
and
Princes
,
and
so
upon
Royal
estates
;
and
that
from
a
double
ground
,
or
cause
:
First
,
from
the
Folly
and
Wilfulnesse
of
Kings
,
v.
13
,
14.
Secondly
,
Through
the
levity
and
inconstancy
of
the
people
,
v.
15
,
16.
The
folly
and
wilfulnesse
of
Kings
he
argueth
from
the
meannesse
and
basenesse
of
that
estate
;
and
that
he
aggravateth
by
an
argument
à
majori
,
of
a
far
better
estate
of
a
wise
child
though
poore
,
above
a
foolish
king
though
old
,
and
so
for
age
venerable
;
Preferring
the
low
estate
of
the
one
,
above
the
highest
estate
of
the
other
,
v.
13.
And
this
he
proveth
by
the
effects
of
both
their
estates
;
for
the
poor
wise
child
out
of
prison
commeth
to
raigne
:
the
other
born
and
waxen
old
in
his
Kingdome
becommeth
poor
,
v.
14.
In
declaring
the
levity
and
inconstancy
of
the
people
,
he
noteth
it
as
a
vanity
found
in
the
people
of
all
the
Nations
under
the
Sun
:
First
,
That
there
is
no
end
(
or
stay
,
or
rest
)
of
the
peoples
affections
to
their
Princes
and
Governours
.
Secondly
,
That
the
people
wil
wax
weary
of
the
young
Prince
that
shall
come
after
the
old
King
,
after
they
have
tried
his
government
,
v.
16.
And
both
these
he
proveth
by
his
own
observation
of
all
the
people
living
in
all
Nations
under
the
Sun
,
and
comparing
the
peoples
dealing
,
with
the
second
child
that
shal
stand
up
in
the
old
kings
stead
,
v.
15.
Doctr.
There
is
a
vanity
and
vexation
of
spirit
that
befalleth
the
estate
of
Kings
and
Princes
,
partly
through
their
own
folly
and
wilfulnesse
,
partly
through
the
levity
and
inconstancy
of
the
people
.
Reasons
of
their
Vanity
through
their
own
folly
and
willfullness
.
First
,
from
the
preferment
of
a
wise
Child
in
his
worst
estate
above
such
a
Prince
in
his
best
estate
.
Childhood
is
despicable
in
any
,
Eccel.
11.10
.
1
Tim.
4.12
.
much
more
in
Poverty
,
Eccel.
9.16
.
Old
Age
is
honorable
in
any
,
Levit.
19.32
much
more
in
Princes
.
Yet
when
a
King
though
old
,
is
foolish
and
willfull
,
a
poor
wise
Child
is
better
then
he
;
yea
though
the
Child
were
a
Captive
,
a
Prisoner
.
For
such
a
poor
Child
or
Youth
may
out
of
Prison
come
to
reign
,
as
Ioseph
,
Genes.
41.14.40
.
David
,
1
Sam.
18.23
.
Daniel
6.3
.
whereas
an
Old
King
may
by
folly
and
willfullness
become
poor
,
as
Pharoah
,
Exod.
10.7
.
Saul
,
1
Sam.
28.15
.
Ioram
.
,
2
Kings
,
6.25
.
&
7
,
13.
Nebuchadnezzar
,
Dan.
4.33
.
Manasseh
,
Jehoahaz
,
Jehoiakim
,
Jeconiah
,
Zedekiah
,
all
of
them
Prisoners
.
2
Chron.
33.11
.
&
36.4
.
&
2
Kings
23.33
.
&
24.15
.
&
25.7
.
The
occcasion
whereof
is
,
1
Gods
delight
to
honour
the
humble
,
and
crush
the
proud
,
1
Pet.
5.5
.
Job
40.11
,
12.
2
Pride
is
the
root
of
Willfullness
.
Reason
of
their
Vanity
through
the
Levity
of
the
People
,
From
their
aptness
to
wax
weary
of
any
Prince
or
Governour
.
1
Sam.
8.7
.
2
Sam.
15.12
,
13.
1
Kings
.
1.11
.
And
this
springeth
from
want
of
attainment
of
their
Ends
in
their
Magistrates
.
There
is
no
end
of
all
the
People
,
v.
16.
Every
thing
resteth
in
the
attainment
of
his
End
.
The
End
of
Magistracy
is
set
down
1
Tim.
2.2
.
This
the
People
not
Attending
,
nor
attaining
,
they
cannot
rest
.
Hence
they
are
compared
to
waves
of
the
Sea
,
never
still
;
sometimes
full
Sea
;
sometimes
Low-water
,
Psal.
65.7
.
Rev.
17.15
.
Isa.
57.20
,
Vse
1
To
teach
us
that
Royal
state
is
no
Sanctuary
nor
Preservative
from
folly
and
willfullness
.
Not
only
wicked
kings
,
but
all
,
have
had
their
Pangs
and
streins
of
folly
;
Davids
Numbring
the
People
,
2
Sam.
24.10
.
Adultery
and
Murder
.
Solomons
love
of
strange
Wives
,
and
Toleration
yea
Countenance
of
Idolatry
.
Asa
,
his
League
with
Benhadad
,
Imprisonment
of
the
Prophets
,
and
Trust
in
Physicians
.
Jehoshaphat
,
his
affinity
with
Ahab
,
and
League
with
Idolaters
.
Hezekiah
shewing
his
Treasures
to
the
Embassadors
of
Babell
.
Josiah
his
War
against
Pharaoh-Necho
.
Yea
Willfullness
found
not
only
in
Pharaoh
,
Exod.
5.1
,
2.
in
Saul
,
1
Sam.
20.30
to
33.
in
Jeroboam
,
1
Kings
13.33
.
in
Jehu
,
2
Kings
10.29
,
31.
but
sometimes
in
good
kings
;
in
David
,
2
Sam.
24.
1
to
4.
in
Asa
,
2
Chron.
16.9
,
10.
Causes
hereof
,
First
,
Gods
hand
,
Psal.
107.40
.
Secondly
,
Satan
.
1
Chron.
21.1
.
Thirdly
,
Great
Places
breed
great
Spirits
,
whence
Pride
springeth
that
Leaveneth
and
hardeneth
the
whole
lump
.
Jer.
22.21
.
Fourthly
,
Old
Age
is
froward
and
stiff
.
Fifthly
,
Flatterers
about
Princes
lead
them
into
ill
Ways
for
their
own
Ends
,
and
stiffen
them
in
them
.
Hos.
7.3
,
5.
Amos
7.10
to
13.
1
Kings
.
12.10
,
11.
A
Warning
,
First
,
To
Princes
,
to
pray
for
a
wise
and
learning
heart
.
1
Kings
3.9
.
Secondly
,
To
People
to
strive
with
God
for
their
Princes
.
Psal.
72.1.2
.
Vse
2.
To
refuse
Admonition
,
is
a
great
folly
even
in
a
Prince
,
even
in
an
Old
Prince
.
1
Kings
.
12.6
,
7
,
13.
2
Chro.
16
,
9
,
10.
More
hope
of
a
fool
then
of
such
,
Prov.
26.12
.
&
12.1
.
It
bringeth
the
Commonwealth
into
a
snare
,
Pro.
29.8
.
How
much
more
foolish
is
this
willfullness
either
in
Meaner
or
Yonger
People
?
Vse
3.
To
teach
us
the
Excellency
of
Wisdome
,
which
Youth
,
yea
Childhood
and
Poverty
cannot
Debase
,
but
it
will
arise
to
preferment
.
And
the
Baseness
of
Folly
and
Stubbornness
,
which
Nobility
and
Age
cannot
honor
.
Vse
4.
To
teach
Parents
to
train
up
their
Children
to
wisdome
,
and
therefore
to
Learning
and
Godliness
;
and
withall
to
break
them
of
their
willfullness
that
so
they
may
be
fit
for
preferment
in
the
eyes
of
God
and
Men.
Vse
5.
To
reprove
the
Inconstancy
of
People
and
the
cause
thereof
,
their
neglect
of
the
right
End
of
Magistracy
.
1
Tim.
2.2
.
Vse
6.
To
wean
great
men
from
Popularity
,
the
Peoples
favor
is
unstable
.
Joh.
5.35
.
Mattth
.
21.8
,
9.
with
27.22
,
23
Eccles.
5.1
,
2
,
3.
-
Vers.
1.
Keep
thy
foot
when
thou
goest
to
the
House
of
God
,
and
be
more
ready
to
heare
then
to
give
the
sacrifice
of
fools
:
for
they
consider
not
that
they
doe
evil
.
-
2.
Be
not
rash
with
thy
mouth
,
and
let
not
thine
heart
be
hasty
to
utter
any
thing
before
God
:
for
God
is
in
Heaven
,
and
thou
upon
earth
:
therefore
let
thy
words
be
few
.
-
3.
For
a
dream
commeth
through
the
multitude
of
business
,
and
a
fools
voyce
is
known
by
multitude
of
words
.
IN
this
Chapter
Solomon
declareth
the
vanity
found
,
First
,
in
the
performance
of
Gods
worship
,
v.
1
,
to
7.
Secondly
,
in
marvelling
and
murmuring
at
oppressions
in
men
of
place
,
v.
8.
Thirdly
,
in
Riches
,
v.
9
,
to
19.
In
declaring
the
vanity
found
,
not
in
Gods
worship
,
but
in
mens
manner
of
performance
of
it
,
lest
he
might
seem
with
the
prophane
,
(
Mal.
3.14
.
)
to
esteem
it
a
vain
thing
to
serve
God
,
he
rather
directeth
men
how
to
prevent
such
vanities
,
then
declareth
the
vanities
which
they
fall
into
in
Gods
worship
.
His
direction
in
these
three
verses
is
,
First
,
in
generall
;
to
take
heed
or
look
wel
to
our
waies
,
when
we
enter
into
holy
publike
assemblies
,
v.
1.
Secondly
,
in
particular
:
To
draw
nigh
to
heare
.
Whereof
he
giveth
a
reason
,
from
the
folly
of
all
sacrifices
without
drawing
neer
to
heare
,
v.
1.
Which
is
amplified
by
the
Reason
thereof
,
taken
from
the
evil
of
such
a
worship
,
and
their
ignorance
of
that
evil
,
who
doe
so
perform
it
,
v.
1.
2
To
avoyd
hastiness
and
multitude
of
words
before
God
.
Whereof
he
giveth
a
twofold
reason
,
First
,
from
Gods
heavenly
Majesty
,
in
comparison
of
earthly
baseness
,
v.
2.
Secondly
,
from
the
folly
springing
from
multitude
of
words
,
amplified
by
the
comparison
of
a
dream
comming
from
multitude
of
business
,
v.
3.
The
words
may
fitly
be
opered
in
opening
the
Doctrine
which
ariseth
from
them
.
Doctr.
When
we
come
into
the
presence
of
God
in
holy
Assemblies
,
it
is
for
us
to
take
heed
to
our
waies
,
that
we
may
draw
nigh
to
heare
,
and
be
serious
and
short
in
speech
before
the
Lord
.
To
take
heed
to
our
feet
]
is
a
Metonymie
;
To
take
heed
to
our
waies
,
as
Psalm
119.115
.
&
39.1
.
Which
implieth
,
First
,
cleansing
of
our
feet
(
that
is
our
steps
)
before
holy
duties
,
1
Pet.
2.1
,
2.
Psal.
26.6
,
12.
John
13.10
.
Jam.
4.8
.
Secondly
,
attention
to
the
performance
of
holy
duties
in
an
holy
manner
,
Exod.
3.5
.
Josh.
5.15
.
Levit.
10.3
.
Be
more
ready
to
heare
]
is
better
translated
,
Draw
nigh
to
heare
,
rather
then
offer
,
&c.
Which
drawing
nigh
to
heare
,
implieth
,
First
,
putting
away
all
such
things
,
as
set
God
far
off
from
us
,
Jam.
4.8
.
Psal.
138.6
.
Esay
59.2
.
Secondly
,
sincere
desire
and
purpose
of
heart
,
to
attend
and
obey
the
whole
counsel
of
God
,
Acts
10.33
.
Else
we
are
far
off
,
Mat.
15
,
7
,
8.
Ezek.
33.31
.
Thirdly
,
Mingling
it
with
faith
,
that
is
,
with
faithful
Application
to
our selves
,
Rom.
10
,
8.
Heb.
4.2
.
Reason
1.
From
the
folly
of
all
sacrifices
(
of
all
other
parts
of
Gods
worship
)
If
attention
to
the
word
be
neglected
:
Text.
Prov.
28.9
.
It
is
an
evil
before
God
,
and
evacuateth
the
acceptance
of
all
our
oblations
,
1
Sam.
15.22
,
23.
And
it
is
also
mixt
with
vacuity
and
ignorance
,
to
think
we
are
wel
occupied
,
and
spend
our
time
wel
,
when
indeed
we
lose
our
labour
,
yea
return
worse
then
we
came
.
Reason
of
serious
and
short
speech
.
1
From
Gods
heavenly
Majesty
in
comparison
of
our
earthly
basenesse
,
v.
2.
Prov.
10.19
.
Matth.
6.7
.
His
heavenly
Majesty
,
first
,
knoweth
all
our
wants
when
we
pray
,
Matth.
6.32
.
Secondly
,
is
a
spirit
that
is
not
moved
with
words
,
but
spirit
and
life
,
John
4.23
,
24.
Thirdly
,
his
own
words
,
when
he
speaketh
to
us
are
spirit
and
life
,
John
6.63
.
And
therefore
we
must
not
beat
the
ayre
in
hasty
and
much
speech
.
Reason
2.
From
the
vanity
and
folly
of
long
discourses
,
whether
in
prayer
or
preaching
:
Text
,
v.
3
,
7.
Prov.
10.19
.
As
a
Dream
commeth
by
much
businesse
,
so
a
fooles
voyce
by
multitude
of
words
,
v.
3.
where
blot
out
in
the
Translation
,
is
known
.
Vse
1.
To
teach
us
how
we
are
to
esteem
holy
Assemblies
;
They
are
the
House
of
God
.
In
old
time
so
was
the
Tabernacle
and
Temple
,
1
Kings
9.1
.
Psalm
132.5
.
&
74.8
.
&
83.12
.
Which
were
Types
,
First
,
of
Christ
body
,
Iohn
2.21
.
Secondly
,
Of
the
Church
Assembly
,
1
Cor.
3.16
.
Now
therefore
Church
Assemblies
are
the
Lords
house
,
1
Tim.
3.15
.
Not
our
meeting
House
,
but
Gods
people
in
them
,
Acts
7.48
,
49.
John
4.21
.
1
Tim.
2.8
.
Vse
2.
To
reprove
falling
down
to
private
prayer
,
either
first
,
In
meeting-houses
behind
a
pillar
,
in
the
absence
of
the
people
.
Secondly
,
in
the
presence
of
the
people
,
but
not
joyning
with
them
.
All
publique
duties
should
be
performed
,
first
,
with
one
accord
,
Acts
1.14
.
&
2.46
.
&
4.24
.
Secondly
,
to
publique
edification
,
1
Cor.
14.26
.
Also
to
reprove
Latin-service
,
and
Instruction
by
Images
,
which
are
to
be
seen
,
not
heard
.
Likewise
to
reprove
standing
farre
off
,
when
we
may
come
within
hearing
.
Also
carelesse
and
listlesse
carriage
in
the
Congregation
,
standing
like
pillars
,
driving
away
the
time
with
sleeping
,
talking
gazing
about
.
Likewise
running
out
of
doores
before
all
be
ended
,
Moreover
lownesse
of
voyce
in
Ministers
,
which
hindreth
hearing
.
Vse
3.
To
teach
us
such
preparation
before
hearing
,
and
attention
in
hearing
,
as
may
be
acceptable
to
God
;
and
profitable
to
our selves
.
Vse
4.
To
teach
Ministers
in
Prayer
and
Preaching
,
both
Weight
of
matter
,
and
shortnesse
of
words
,
Prov.
10.19
,
20.
&
29
,
20
,
Object
.
But
was
not
Christ
long
in
prayer
?
a
whole
night
,
Luke
6.12
,
and
Paul
in
preaching
,
Acts
20.7
,
9.
Answ.
First
,
upon
extraordinary
occasions
.
Secondly
,
with
as
much
variety
of
matter
,
and
fervency
of
spirit
,
as
multitude
of
words
.
Eccles.
5.4
,
to
7.
-
4.
When
thou
vowest
a
vow
to
God
,
defer
not
to
pay
it
:
for
he
hath
no
pleasure
in
fooles
:
pay
that
which
thou
hast
vowed
.
-
5.
Better
it
is
that
thou
shouldst
not
vow
,
then
that
thou
shouldst
vow
and
not
pay
.
-
6.
Suffer
not
thy
mouth
to
cause
thy
flesh
to
sin
,
neither
say
thou
before
the
Angel
,
that
it
was
an
errour
:
wherefore
should
God
be
angry
at
thy
voyce
,
and
destroy
the
work
of
thine
hands
?
-
7.
For
in
the
multitude
of
dreams
,
and
many
words
,
there
are
also
divers
vanities
:
but
feare
thou
God
.
IN
the
three
former
verses
Solomon
instructed
us
to
avoyd
in
Gods
worship
Unreverent
neglect
of
attention
in
hearing
,
and
Rashnesse
in
speaking
before
God
.
In
these
verses
he
instructeth
against
the
vanity
in
the
delay
or
neglect
of
payment
of
vows
:
When
thou
hast
vowed
a
vow
,
deser
not
to
pay
it
.
Whereof
he
giveth
six
reasons
.
Reason
1.
From
the
Folly
,
yea
hatefull
folly
;
folly
hatefull
to
God
,
to
delay
payment
of
vows
,
v.
4.
Reason
2.
A
majori
,
from
the
betterment
of
not
vowing
above
not
paying
,
v.
5.
Reason
3.
From
the
defilement
of
the
whole
man
,
by
the
rashnesse
of
the
mouth
in
vowing
,
which
a
man
should
not
suffer
;
Suffer
not
thy
mouth
to
cause
thy
flesh
to
sin
,
v.
6.
Reason
4.
From
the
inexcusableness
of
such
a
sin
,
from
it
s
not
falling
under
that
kind
of
sins
for
which
sacrifices
are
wont
to
be
offered
,
Neither
say
thou
before
the
Angel
that
it
was
an
errour
.
Reason
5.
From
Gods
anger
and
vengeance
against
such
vows
,
and
such
excuses
,
even
to
the
destroying
of
the
works
of
a
mans
hands
,
v.
6.
Reason
6.
From
the
vanity
of
such
rash
vows
and
speeches
,
yea
the
variety
of
vanity
in
them
,
answerable
to
what
is
found
in
many
dreams
,
v.
7.
Against
all
which
he
prescribeth
an
Antidote
or
preservation
,
to
wit
,
the
feare
of
God
;
but
fear
thou
God
,
v.
7.
Doct.
1.
When
a
man
hath
vowed
a
vow
to
God
,
he
is
to
pay
it
,
and
that
without
delay
,
Deut.
23.21
,
22
,
23.
Psalm
76.11
.
&
56.12
.
Thy
vows
are
upon
me
,
as
an
engagement
or
debt
,
which
a
faithful
man
would
be
careful
to
discharge
to
men
,
much
more
to
God
,
Psalm
50.14
.
Nahum
.
1.15
.
For
opening
the
point
,
it
is
to
be
shewn
,
1.
What
a
vow
is
▪
2.
What
is
a
seasonable
time
of
vowing
:
and
whether
now
at
all
in
the
daies
of
the
New
Testament
?
3.
The
Reasons
against
delay
of
payment
of
vows
.
1.
What
a
vow
is
.
A
lawfull
vow
;
it
is
a
promise
made
to
God
,
wherein
a
man
bindeth
his
soule
to
perform
some
acceptable
work
to
God
.
First
,
A
promise
made
to
God
]
wherein
it
differeth
from
a
Prayer
.
In
a
Prayer
we
require
something
which
God
hath
promised
to
us
.
In
a
vow
we
promise
something
to
God
;
Hence
in
the
Text
,
the
vow
is
said
to
be
vowed
to
God
,
v.
4.
&
v.
2.
Secondly
,
A
man
bindeth
his
soule
to
God
in
them
,
Num.
30.4
.
Thirdly
,
To
perform
some
acceptable
thing
to
God
;
unlawfull
things
we
may
not
vow
,
as
the
Jewes
did
,
Acts
23.12
,
13.
nor
impossible
,
nor
unsuitable
to
our
calling
.
But
two
sorts
of
things
are
acceptable
matter
of
vows
:
First
,
Religious
obedience
to
God
in
his
Commandements
,
Psalm
119.106
.
Gen.
28.20
,
21.
Secondly
,
Helps
to
obedience
,
and
removall
of
impediments
.
Payment
of
tithes
was
an
help
to
worship
,
and
to
the
maintenance
of
it
in
those
daies
when
God
accepted
such
a
maintenance
for
his
Priests
,
Neh
9.38
.
with
10.29
,
32.
Gen.
28.22
.
So
contributions
,
Acts
4.37
.
So
the
vow
of
a
Nazarite
,
1
Sam.
1.11
.
Job
31.1
.
was
a
removall
of
an
Impediment
.
2
Cor.
11.10
.
a
prevention
of
dishonour
to
Pauls
Ministery
.
2.
A
seasonable
time
of
vowing
,
is
,
1.
When
we
stand
in
need
of
some
special
savour
from
God
;
then
as
we
desire
God
might
draw
more
nigh
to
us
in
special
mercy
,
so
it
is
meet
we
should
draw
more
nigh
to
God
in
speciall
duty
,
Gen.
28.20
,
21
,
22.
Num.
21.1
,
2
,
3.
Secondly
,
When
we
have
received
some
speciall
mercy
,
Psalm
116.8
,
9.
&
76.11
.
Jonah
1.16
.
Thirdly
,
When
we
finde
our
hearts
ready
to
betray
us
to
this
or
that
evil
by
occasion
,
we
may
vow
against
such
occasions
,
and
vow
also
the
contrary
duties
,
Job
31.1
.
2
Cor.
11.10
.
which
argueth
vows
are
not
unseasonable
in
the
daies
of
the
Gospel
.
Fourthly
,
when
we
are
to
enter
into
some
new
Relation
whereof
God
is
the
Author
:
and
the
Duties
of
the
Relation
depend
upon
our
Vows
or
Covenants
with
God
,
and
with
one
another
.
Thus
in
marriage
,
Prov.
2.17
.
Malach.
2.14
.
And
in
Church-covenant
2
Cor.
8.5
.
&
11.2
.
Reason
1.
From
the
folly
,
yea
,
hatefull
folly
,
folly
hateful
to
God
,
to
delay
payment
,
of
vows
,
v.
4.
Reason
2.
From
the
preferment
of
not
vowing
before
not
paying
vows
,
v.
5.
Reas.
3.
From
the
Charg
lying
upon
us
to
keep
our
mouthes
,
and
the
evill
of
sin
redounding
to
our
whole
man
by
rash
Vowing
,
v.
6.
as
who
should
say
,
We
have
sins
enough
and
frailties
whereto
we
are
subject
otherwise
:
we
had
not
need
rashly
to
rush
into
by
such
inconsideration
.
Reas.
4.
From
the
vanity
of
the
Excuse
of
such
a
sin
before
the
Angel
,
as
an
errour
or
ignorance
,
where
by
Angel
is
meant
the
Priest
or
Messenger
of
the
Lord
,
as
Mal.
2.7
.
before
whom
the
excuser
of
his
rash
Vow
would
come
and
offer
sacrifice
for
his
ignorance
or
error
,
Levit.
4.27
,
28.
the
same
word
here
and
there
,
&
oft
in
that
Chapter
,
as
v.
2
,
13
,
22
,
27.
Reas.
5
From
the
wrath
and
vengeance
of
God
against
such
Vows
and
such
Excuses
.
God
will
be
angry
at
thy
voyce
and
destroy
the
works
of
thy
hands
.
Thus
God
was
angry
with
Jacob
for
Delay
,
Genes.
34.30
.
with
35.1
.
thus
he
destroyed
Ananias
and
Sapphira
,
Acts
5.2
.
to
5.
Reas.
6
From
the
variety
of
vanities
in
such
Vows
and
Delayes
,
as
in
Dreames
.
to
wit
in
both
,
first
Idleness
,
and
unprofitableness
,
secondly
Confusion
,
thirdly
Troublesomness
,
fourthly
Contradictions
,
fifthly
Absurdities
,
sixthly
Fals-hoods
.
Vse
1.
To
refute
Popish
Vowes
,
as
to
Saints
without
a
Pattern
in
Scripture
.
See
Bell.
lib.
de
cultu
Sanctorum
.
c.
9.
The
like
evill
is
in
Vows
of
Poverty
,
Perpetual
Single
life
,
and
Regular
Obedience
:
they
like
the
Idolatrous
praying
Priests
,
2
Kings
,
23.5
.
for
Incense
was
a
type
of
Prayer
,
Psal.
141.2
.
Vows
to
the
Devil
,
as
in
Witchcraft
:
Vows
of
all
unlawfull
things
:
for
all
such
Vows
,
men
that
make
them
,
are
to
be
humbled
for
them
,
and
to
break
them
,
lest
we
draw
in
God
to
binde
us
to
sin
.
Vse
2.
To
exhort
to
Carefull
Payment
of
our
Vows
in
Baptism
,
in
Church-Covenant
,
in
Marriage
,
in
our
Prayers
,
wherein
we
usually
promise
to
God
,
Duely
,
Psal.
119.32
,
33
,
34.
Vse
3.
To
exhort
to
the
feare
of
God
,
as
that
which
preventeth
all
these
vanities
verse
7.
which
befal
men
in
Gods
worship
.
This
feare
of
God
will
helpe
us
,
First
,
To
vow
in
sense
of
our
own
insufficiency
,
either
1.
To
make
vowes
;
2.
To
pay
vowes
.
Secondly
;
To
depend
on
Christ
for
both
.
Eccles.
5.
v.
8.
If
thou
seest
the
oppression
of
the
poor
,
and
violent
perverting
of
judgment
and
justice
in
a
province
;
marvel
not
at
the
matter
:
for
he
that
is
higher
then
the
highest
,
regardeth
,
and
there
be
higher
then
they
.
AS
in
the
former
Verses
Solomon
sought
to
prevent
the
vanities
that
are
wont
to
be
sound
in
mens
performance
of
Gods
Service
:
so
in
this
Verse
he
seeks
to
prevent
the
Vanity
of
discontentment
or
discouragement
that
is
wont
to
arise
in
mens
hearts
from
the
Oppressions
of
the
Poor
and
the
violent
wrestings
of
justice
and
judgment
.
The
Evill
here
noted
,
is
,
Oppression
of
the
Poor
,
and
the
wresting
of
judgment
and
justice
.
The
Remedy
he
prescribeth
against
the
vanity
that
might
arise
in
men
upon
beholding
of
it
,
is
,
not
to
wonder
.
The
Reason
of
not
wondering
,
is
from
the
regard
which
the
most
high
God
,
and
others
higher
then
Magistrates
have
of
this
matter
:
for
he
that
is
higher
then
the
highest
regardeth
,
and
there
be
higher
then
these
.
Doct.
The
beholding
of
the
Oppression
of
the
poor
in
a
Country
,
and
of
the
wresting
of
justice
and
judgment
,
should
not
put
a
man
to
wonder
.
Rev.
17.6.7
.
1
Pet.
4.12
.
Object
.
The
Prophets
of
God
inspired
by
the
Holy
Ghost
have
wondred
at
it
.
Isa.
1.21
.
yea
the
Lord
himself
.
Isa.
59.14
,
15
,
16.
Ans.
Wondering
may
arise
from
a
fourfold
cause
.
First
,
Ignorance
of
the
cause
,
Ioh.
7.15
.
Secondly
,
Crosness
to
causes
,
or
expectation
from
them
:
Isa.
5.4
,
7.
&
59.16
.
Thirdly
,
Strangness
or
Newness
.
Luke
5.26
.
Mar.
1.27
:
Fourthly
,
Astonishment
or
uncertainty
what
to
do
.
Jer.
4.9
.
Zach.
12.4
.
Deut.
28.28
.
The
Second
sort
of
Wondring
is
only
incident
to
God
,
and
that
only
.
The
other
three
are
commonly
found
amongst
men
,
and
are
wont
to
breed
in
them
both
discontent
and
discouragement
.
Reason
1.
From
the
Lords
ordering
it
,
so
implied
in
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
keepeth
;
when
he
keepeth
,
no
hurt
done
,
but
as
he
directeth
,
Isa.
27.3
.
Prov.
29.26
.
Lev.
26.14
,
15
,
17.
Isa.
9.5
.
Psal.
109.6
.
Reason
2.
From
Gods
soveraignty
over
such
as
doe
oppresse
the
poor
and
wrest
judgement
;
and
he
wil
require
and
requite
it
,
Psal.
12.5
.
Lam.
3.36
.
Job
34
,
18
,
19
,
20.
&
verse
26
,
27
,
28.
Eccles.
3.16
,
17.
Reason
3.
From
the
Preheminence
;
and
Presidency
of
Angels
over
high
Princes
,
Dan.
4.17
.
2
Kings
19.35
.
Matth.
18.10
.
Vse
1.
For
instruction
to
people
not
to
wonder
at
oppressions
,
or
wrestings
of
justice
or
judgement
;
so
as
to
break
forth
either
into
discontent
or
discouragement
,
Psal.
37.1
,
2
,
7
,
8.
But
instead
of
wondring
,
first
enquire
the
truth
of
it
,
whether
it
be
so
or
no.
Gen.
18.20
,
21.
Iosh.
22.16
,
&c.
with
30
,
&c.
Secondly
,
if
true
,
1
See
Gods
hand
in
all
,
Lam.
3.38
.
Prov.
29.26
.
2
Seek
to
Reprove
,
Ier.
22.17
.
and
Reform
,
1
Sam.
14.45
.
according
to
our
places
,
3
Either
remove
timely
,
Psal.
55.6
,
to
11.
or
patiently
wait
upon
God
,
Psal.
37.3
,
to
7.
and
suffer
from
man
.
Vse
2.
To
warn
Magistrates
and
great
men
to
take
heed
to
their
waies
;
The
Lord
observeth
,
regardeth
,
requiteth
,
2
Chron.
19.6
.
Vse
3.
For
comfort
to
the
poor
oppressed
:
Though
no
man
regard
the
poor
,
and
their
just
cause
,
yet
God
and
his
Angels
doe
.
Eccles.
5.9
.
to
17.
-
9.
Moreover
the
profit
of
the
earth
is
for
all
:
the
King
himself
is
served
by
the
field
.
-
10.
He
that
loveth
silver
,
shall
not
be
satisfied
with
silver
;
nor
be
that
loveth
abundance
with
increase
:
this
is
also
vanity
.
-
11.
When
goods
encrease
,
they
are
encreased
that
eat
them
:
and
what
good
is
there
to
the
owners
thereof
,
saving
the
beholding
of
them
with
their
eyes
?
-
12.
The
sleep
of
a
labouring
man
is
sweet
,
whether
he
eat
little
or
much
:
but
the
abundance
of
the
rich
will
not
suffer
him
to
sleep
.
-
13.
There
is
a
sore
evil
which
I
have
seen
under
the
sun
,
namely
,
riches
kept
for
the
owners
thereof
to
their
hurt
.
-
14.
But
those
riches
perish
by
evil
travels
,
and
he
begetteth
a
son
,
and
there
is
nothing
in
his
hand
.
-
15.
As
he
came
forth
of
his
mothers
womb
,
naked
shall
he
return
to
go
as
he
came
,
and
shall
take
nothing
of
his
labour
which
he
may
carry
away
in
his
hand
.
-
16.
And
this
also
is
a
sore
evil
,
that
in
all
points
as
he
came
,
so
shall
he
goe
:
and
what
profit
hath
he
that
hath
laboured
for
the
wind
.
-
17.
All
his
daies
also
he
eateth
in
darkness
,
and
he
hath
much
sorrow
and
wrath
with
his
sicknesse
.
IN
these
words
the
Holy
Ghost
setteth
forth
the
vanity
of
covetousnesse
,
or
the
love
of
money
,
by
sundry
arguments
:
First
,
from
the
unsatiableness
of
it
,
v.
10.
amplified
by
the
contrary
sufficing
and
satisfying
profit
which
the
earth
or
field
yieldeth
to
all
sorts
,
even
to
Kings
,
v.
9.
Secondly
,
From
the
Diversion
(
or
turning
aside
)
of
the
profit
of
wealth
to
others
;
and
reserving
no
more
benefit
to
the
owners
then
the
bare
sight
thereof
,
v.
11.
Thirdly
,
From
the
disrest
,
and
unquietnesse
which
abundance
,
1.
of
meats
and
drinks
,
2.
of
cares
,
yieldeth
to
the
owner
,
by
the
excesse
:
amplified
by
the
contrary
sweet
and
quiet
sleep
and
rest
of
the
labouring
servant
,
v.
12.
Fourthly
,
From
the
hurt
redounding
to
the
owners
by
wealth
,
v.
13.
Fifthly
,
from
the
perishing
of
riches
by
evil
travel
,
v.
14.
Sixthly
,
from
the
penury
his
seed
may
fall
into
,
v.
14.
Seventhly
,
from
the
necessity
of
leaving
all
behind
him
in
death
,
v.
15
,
16.
Eighthly
,
from
the
many
crosses
and
;
exations
which
befall
a
man
in
his
life
time
,
from
his
wealth
,
v.
17.
Doctr.
The
earth
yieldeth
sufficient
profit
unto
all
sorts
of
men
,
from
the
king
to
the
meanest
servant
;
but
not
to
covetousness
,
1
Chron.
27.26
,
to
31.
Prov.
27.23
,
to
27.
and
31.16
.
2
Chron.
26.10
.
Amos
2.1
.
It
is
bread
that
strengthens
mans
heart
above
all
other
meats
,
Isa.
3.1
.
It
is
the
staffe
,
Psalm
104.15
.
Gen.
43.8
.
It
is
scarcity
of
bread
that
maketh
a
famine
,
not
other
commodities
.
And
even
the
beasts
and
flocks
are
maintained
by
the
earth
.
Reason
of
the
earths
yielding
profit
sufficient
,
First
,
God
provideth
it
as
meet
that
that
which
bred
us
should
feed
us
.
Secondly
,
That
labour
might
be
encouraged
,
and
not
lost
,
Gen.
3.19
.
Thirdly
,
to
beat
into
us
a
sense
of
our
mortality
;
as
the
earth
bred
us
,
so
it
feedeth
us
,
till
we
return
to
it
.
Not
so
covetousness
,
or
the
love
of
money
,
or
of
wealth
.
Reas.
1.
From
the
unsatiableness
of
Covetousness
v.
10.
It
is
agreat
vanity
when
we
covet
a
Creature
which
cannot
satisfy
us
when
we
have
it
.
Hunger
is
satisfyed
with
meat
,
Thirst
with
drink
:
but
Hunger
and
Thirst
after
Wealth
is
not
satisfyed
with
Wealth
.
The
love
of
meat
and
drink
wil
make
a
man
willing
to
use
and
spend
them
:
but
the
love
of
Money
and
Silver
will
not
suffer
a
man
to
spend
them
.
A
poor
mans
poor
estate
may
be
relieved
by
one
wealthy
mans
Beneficence
:
but
the
hunger
of
the
Covetous
cannot
be
satisfyed
with
an
hundred
mens
estates
:
A
sign
his
heart
and
minde
is
unmeasurably
poor
and
miserable
.
A
man
that
is
still
hungry
when
he
hath
eaten
enough
(
as
in
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
)
or
is
still
thirsty
when
he
hath
drunke
enough
(
as
in
the
Dropsy
)
Physitians
say
opus
habet
purgatione
,
non
impletione
so
is
it
with
the
Covetous
man
:
though
the
Covetous
man
may
say
and
think
he
layeth
up
for
his
Heirs
,
yet
he
would
not
have
his
Heirs
to
spend
it
,
but
like
Conduite-pipes
to
convey
it
from
one
to
another
.
Reas.
2.
From
the
unprofitableness
of
abundance
:
it
encreaseth
not
our
Comforts
but
Expences
,
1
Kings
4.22
,
23.
Servants
must
be
multiplyed
sutably
1
to
our
business
:
to
our
Rank
.
The
eye
is
onely
fed
with
it
,
but
neither
that
to
satisfaction
.
Reason
3.
From
the
Disrest
and
Disquietness
which
Abundance
yeildeth
by
excess
,
1
of
Meats
and
Drinks
.
2.
Cares
,
and
want
of
Sleep
,
v.
12.
which
commeth
to
pass
First
by
filling
the
Stomach
,
and
so
straitning
the
Lungs
,
that
they
cannot
breathe
freely
.
Secondly
,
by
sending
up
store
of
Fumes
and
vapors
into
the
Brain
,
which
fill
it
with
excrements
,
and
emptyeth
it-self
in
Rhewms
and
Flegmes
,
which
by
Spitting
,
Coughing
,
and
Dreams
,
interrupt
Sleep
.
Thirdly
,
by
stupifying
the
Animal
spirits
which
should
recreate
and
refresh
the
Brain
.
Fourthly
,
by
heating
the
Brain
in
the
Night
with
study
and
cares
.
But
Labour
breedeth
sweet
Sleep
,
I
when
he
eateth
little
,
his
senses
close
for
want
of
spirits
to
quicken
and
open
them
.
2
when
a
man
eateth
much
.
First
,
by
exciting
natural
heat
by
Labour
.
Secondly
,
by
washing
superfluous
humours
,
and
so
keeping
the
Stomach
and
Brain
clean
.
Reas.
4
From
the
hurt
Redounding
to
the
Owners
,
by
Wealth
,
v.
13.
Hurt
,
1
To
the
body
,
1
Kings
,
21.6
,
7
,
8.2
To
the
Soul
,
First
leading
it
into
many
Temptations
,
1
Tim.
6.9
.
Psal.
69.22
.
Secondly
,
Choaking
good
seed
,
Matth.
13.22
.
Thirdly
,
hardning
mens
hearts
in
evil
of
impenitency
,
Rom.
2.4
,
5.
Reason
5.
From
the
perishing
of
riches
by
evil
Travel
,
verse
14.
either
,
First
,
of
a
mans
selfe
,
as
by
an
ill
haunt
to
Haukes
,
Hounds
,
Whores
,
or
Suretiship
,
Buildings
,
Gaming
,
costly
Apparrel
.
Secondly
,
of
his
Houshold
,
children
,
servants
,
wasting
and
consuming
the
estate
.
Thirdly
,
of
his
enemies
,
Job
1.14
,
17.
Reason
6.
From
the
penury
incident
to
rich
mens
children
,
nothing
in
his
hand
;
1.
No
wealth
,
2
,
No
labour
.
First
,
neither
wit
,
Secondly
,
nor
skill
,
Thirdly
,
nor
strength
to
it
.
Reason
7.
From
the
necessity
of
leaving
all
behind
a
man
at
death
,
verse
15.16
.
Job
1.21
.
1
Tim.
6.7
,
Only
laden
they
are
with
more
sin
,
else
stript
of
all
outward
things
,
First
,
Honours
,
Psal.
49
,
17.
Secondly
,
Profits
,
Luke
12.20
.
Thirdly
,
Pleasures
,
Heb.
11
,
25.
we
come
into
the
world
crying
,
we
go
out
mourning
and
groaning
.
Hence
all
labour
for
wealth
is
for
winde
.
First
,
We
cannot
hold
and
keep
it
,
Secondly
,
It
swelleth
us
like
empty
bladders
.
Reason
8.
From
the
much
anguish
and
sorrow
and
vexation
which
wealth
causeth
,
through
,
First
,
losses
and
crosses
.
Secondly
,
Feares
of
after
evils
.
Thirdly
,
Darknesse
through
want
of
spiritual
light
.
Vse
1.
To
encourage
to
husbandry
and
feeding
of
Cattel
and
all
labour
about
the
earth
.
It
breedeth
sufficing
profit
,
The
earth
is
a
cisterne
to
the
sea
also
.
Vse
2.
To
reach
Kings
not
to
destroy
the
fruits
of
the
earth
:
They
undoe
themselves
.
Vse
3.
To
acknowledge
the
bounty
of
God
in
providing
so
fruitful
a
nurse
for
us
,
Acts
14.16
,
17.
Vse
4.
To
disswade
from
covetuosnesse
which
is
when
we
love
riches
,
First
,
For
themselves
,
nor
for
their
use
.
Secondly
,
Are
not
satisfied
with
them
.
Thirdly
,
are
not
content
with
what
the
earth
may
produce
for
Diet
,
Clothing
,
and
Lodging
.
Vse
5.
To
teach
a
painful
poor
man
thankfulnesse
.
Vse
6.
To
teach
all
men
,
even
rich
men
,
moderation
of
Diet
,
and
diligence
of
labour
,
Prov.
31.13
,
19
,
27.
Vse
7.
To
teach
wealthy
men
to
beware
of
ill
haunts
,
Prov.
6.26
,
&
21
,
17
,
&
23
,
21
,
but
rather
to
employ
their
estates
in
some
profitable
matter
,
they
will
else
come
to
an
ill
end
.
Vse
8.
To
teach
Parents
to
leave
their
children
,
First
,
A
good
covenant
;
Secondly
,
custome
to
labour
.
Any
other
wealth
may
come
short
to
them
.
Eccles.
5.18
,
19
,
20.
-
18.
Behold
that
which
I
have
seene
:
it
is
good
and
comely
for
one
to
eate
and
to
drink
,
and
to
enjoy
the
good
of
all
his
labour
that
he
taketh
under
the
Sun
,
all
the
daies
of
his
life
which
God
giveth
him
:
for
it
is
his
portion
.
-
19.
Every
man
also
to
whom
God
hath
given
riches
and
wealth
,
and
hath
given
him
power
to
eat
therof
,
and
to
take
his
portion
,
and
to
rejoyce
in
his
labours
;
this
is
the
gift
of
God
.
-
20.
For
he
shall
not
much
remember
the
daies
of
his
life
:
because
God
answereth
him
in
the
joy
of
his
heart
.
SOlomon
having
shewed
in
the
former
verses
,
the
abuse
of
wealth
by
coverousnesse
,
in
these
words
he
sheweth
a
contrary
good
use
of
wealth
.
First
,
in
good
men
,
verse
18.
Secondly
,
In
all
men
,
verse
19.
In
good
men
he
saith
it
is
comely
and
beautiful
to
eat
,
drink
,
and
enjoy
the
good
of
all
his
labour
all
the
dayes
of
his
life
,
which
God
giveth
him
,
verse
18.
Reason
hereof
he
giveth
,
First
,
from
the
condition
of
his
estate
,
and
of
this
use
of
it
;
it
is
his
portion
,
verse
18.
Secondly
,
From
the
quiet
passing
away
of
his
time
without
sad
remembrances
of
it
,
for
he
shall
not
much
remember
the
dayes
of
his
life
;
the
reason
whereof
he
giveth
from
Gods
answering
his
heart
in
comfort
,
verse
20.
In
all
men
to
whom
God
hath
given
wealth
,
it
is
a
gift
of
God
,
1.
To
have
power
to
eate
of
it
;
2.
To
take
his
portion
.
3.
To
rejoyce
in
his
labour
,
verse
19.
Doct.
To
eate
and
drinke
,
and
to
enjoy
the
good
of
a
mans
labour
,
it
is
comely
in
a
good
man
,
and
it
is
the
gift
of
God
in
any
man
,
Eccles.
2.26
,
&
3
,
12
,
13
,
&
2
,
24.
Reasons
to
confirme
it
,
1.
From
Solomons
experience
;
behold
I
have
seen
it
(
or
found
it
)
verse
18.
Reason
2.
From
the
evil
disease
and
vanity
that
lyeth
upon
a
man
,
when
he
is
denyed
the
power
to
make
use
of
it
,
Eccles.
6.2
.
Reas.
3.
From
the
Condition
of
mens
Estates
in
this
world
.
It
is
their
portion
,
v.
18.
both
to
good
men
,
v.
18.
and
to
evil
men
.
Psal.
17.14
.
As
a
Portion
,
1.
It
furnisheth
us
with
necessaries
,
expediences
,
delights
,
2.
It
maketh
up
crosses
and
losses
.
3.
It
maketh
Provision
for
after
times
,
yea
for
another
world
,
1
Tim.
6.17
,
18
,
19.
Vse
4.
It
is
the
Fruit
or
end
,
or
good
of
his
labour
,
v.
18.
Vse
5.
From
the
shortnesse
of
the
dayes
of
a
mans
life
,
v.
18.
He
that
reserveth
the
use
of
all
till
old
age
,
may
die
before
he
come
to
use
it
at
all
;
Or
else
be
then
unable
to
use
it
,
2
Sam.
19.35
.
Reason
6.
From
the
joy
and
comfort
,
wherein
God
answereth
a
good
mans
heart
,
in
enjoying
the
good
of
his
labour
,
verse
20.
Now
to
enjoy
the
good
of
it
,
implyeth
,
First
,
the
reaping
of
the
fat
and
sweet
of
it
our selves
:
Secondly
,
to
impart
the
good
of
it
unto
others
also
,
Eccles.
3.12
,
13.
Isai.
64.5
.
Reason
7.
From
the
little
thought
or
remembrance
which
such
a
good
man
takes
how
his
time
spendeth
,
verse
20.
For
he
doth
not
much
remember
the
dayes
of
his
life
,
which
is
an
effect
of
the
former
joy
;
which
is
as
oyle
to
the
wheels
and
so
make
our
time
to
passe
easily
,
all
the
dayes
of
the
afflicted
are
evil
,
Prov.
15.15
.
and
he
takes
sad
thoughts
and
remembrance
of
the
revolution
of
times
,
Job
7.3
,
4.
If
an
evil
man
take
as
little
thought
and
remembrance
of
his
time
it
is
not
comely
for
him
;
It
becommeth
him
not
,
Job
21.13
.
Vse
1.
To
teach
good
men
,
yea
to
encourage
them
,
to
enjoy
the
good
of
their
estates
;
It
is
comely
for
them
,
Psal.
33.1
.
Not
so
for
a
wicked
man
,
Prov.
26
,
1
,
&
19
,
10.
All
the
former
reasons
of
the
doctrine
are
as
motives
to
the
use
.
Vse
2.
To
teach
all
men
,
that
any
good
which
they
enjoy
from
the
creature
,
is
the
gift
of
God
,
and
therefore
they
to
look
to
God
to
enjoy
the
giver
as
well
as
his
gift
.
Vse
3.
To
teach
men
to
give
themselves
to
labour
,
else
how
shall
they
enjoy
the
good
of
their
labour
?
Vse
4.
To
teach
us
to
number
our
life
by
dayes
,
verse
18.
Gen.
47.9
.
Vse
5.
To
reckon
our
life
and
all
the
dayes
of
them
as
Gods
gift
,
verse
18.
Lament.
3.22
.
Vse
6.
To
teach
us
the
way
to
passe
away
our
dayes
comfortably
,
is
to
be
good
,
and
to
enjoy
the
good
of
our
labours
,
receiving
the
good
of
our
labours
,
doing
good
to
others
.
In
this
way
God
answereth
in
joy
our
hearts
,
and
we
passe
away
our
times
without
sad
remembrances
,
v.
20.
Eccles.
6.1
,
2.
-
Vers.
1.
There
is
an
evil
which
I
have
seen
under
the
Sun
,
and
it
is
common
among
men
.
-
2.
A
man
to
whom
God
hath
given
riches
,
wealth
and
honour
,
so
that
he
wanteth
nothing
for
his
soul
of
all
that
he
desireth
,
yet
God
giveth
him
not
power
to
eat
thereof
,
but
a
stranger
eateth
it
:
This
is
vanity
,
and
it
is
an
evil
disease
.
IN
this
Chapter
Solomon
declareth
the
vanity
.
First
,
Of
humane
Satiety
or
Prosperity
in
outward
things
,
vere
1
,
2.
Secondly
,
Of
long
life
and
store
of
children
,
verse
3.
to
6.
Thirdly
,
Of
labour
,
verse
7
,
8.
&c.
In
these
two
verses
Solomon
setteth
forth
the
vanity
of
such
outward
good
things
,
wherewith
men
are
most
taken
,
to
wit
,
Riches
,
Wealth
,
Honour
;
and
these
amplified
,
1.
By
their
abundance
even
unto
Satiety
,
so
that
a
man
wanteth
nothing
of
all
that
he
desireth
.
2.
By
the
evil
God
inflicteth
upon
it
;
God
giveth
him
not
power
to
eat
thereof
,
but
a
stranger
eateth
it
.
3.
By
the
Adjuncts
of
this
estate
four-fold
;
First
,
It
is
an
evil
.
Secondly
,
It
is
common
amongst
men
under
the
Sun
,
verse
1.
Thirdly
,
It
is
a
vanity
:
Fourthly
,
It
is
an
evil
disease
,
verse
2.
Riches
,
Wealth
,
and
Honour
,
are
expressed
by
God
himselfe
in
the
same
termes
,
2
Chron.
1.11
.
Riches
differ
from
wealth
:
riches
expressing
Revenues
of
the
field
,
or
Cattel
which
are
Titheable
;
for
it
is
a
word
in
the
Hebrew
which
differeth
in
a
prick
only
from
Tenths
or
Tithes
.
Wealth
,
]
in
the
Original
is
such
Treasure
of
Silver
,
Gold
,
Jewels
,
and
Housholdstuffe
which
are
not
Tytheable
.
God
giveth
him
not
power
to
eat
thereof
]
a
Metaphor
and
a
Synecdoche
in
eating
,
put
for
enjoying
the
sweetnesse
of
them
:
one
kinde
of
enjoying
put
for
all
.
For
honour
cannot
properly
be
eaten
,
but
the
sweet
of
them
may
be
enjoyed
.
Doct.
1.
It
is
a
vanity
and
an
evil
,
even
an
evil
disease
,
an
evil
disease
common
amongst
men
every
where
,
that
a
man
receiveth
from
God
Riches
and
Honour
of
all
sorts
,
even
to
the
satisfaction
of
his
soul
,
and
yet
God
giveth
him
not
power
to
enjoy
the
good
of
it
,
but
leaveth
it
to
a
stranger
.
Reason
1.
From
the
unlawful
getting
of
Riches
or
Honour
,
by
Oppression
,
Deceit
,
Ambition
,
or
the
like
,
Prov.
28.8
,
&
13
,
22.
Job
27.13
,
16
,
17.
Reason
2.
From
the
satisfaction
of
their
hearts
in
it
:
which
Acquiescency
in
the
creature
is
an
Idolatry
which
the
Lord
will
curse
.
Luke
12
,
19
,
20.
Reason
3.
From
want
of
prayer
to
God
,
for
a
comfortable
use
of
the
blessings
we
doe
enjoy
,
Jam
,
4.3
.
Reason
4.
From
the
abuse
of
the
creatures
upon
our
lusts
,
Jam.
4.3
.
Job
20.22
.
God
taketh
away
from
a
man
the
power
to
enjoy
the
sweet
and
good
of
it
,
many
wayes
;
As
First
,
by
Sicknesse
of
body
,
Job
21.25
.
Secondly
,
By
scruple
of
conscience
(
as
Acts
10.13
,
14.
)
Thirdly
,
By
inordinate
affection
to
some
trifle
,
for
want
of
which
all
is
lesse
comfortable
,
Hest.
5.11
,
12
,
13.
Fourthly
,
By
Covetousnesse
,
Eccles.
4
,
8.
Fifthly
,
By
some
staine
of
folly
in
a
great
person
,
which
blasteth
all
his
honour
,
Eccles.
10.1
.
Vse
1.
To
teach
us
that
all
Riches
,
Wealth
,
and
Honour
,
and
all
the
enjoyment
of
that
good
and
sweet
thereof
,
are
from
the
Lord
,
1
Chron.
29.12
.
Vse
2.
To
aske
of
him
therefore
what
we
want
,
either
of
these
things
,
or
of
the
good
of
them
.
Vse
3.
To
remove
these
evils
out
of
Gods
sight
,
for
which
he
is
wont
to
deny
men
the
good
of
the
gifts
we
doe
enjoy
.
Vse
4.
To
blesse
the
Lord
who
giveth
us
any
good
things
,
and
power
to
enjoy
the
good
and
sweet
of
them
.
Eccles.
6.3
,
4
,
5
,
6.
-
3.
If
a
man
beget
an
hundred
children
,
and
live
many
yeeres
,
so
that
the
dayes
of
his
yeeres
be
many
and
his
soul
be
not
filled
with
good
,
and
also
that
he
have
no
burial
,
I
say
,
that
an
untimely
birth
is
better
then
he
.
-
4.
For
he
commeth
in
with
vanity
,
and
departeth
in
darknesse
,
and
his
name
shall
be
covered
with
darknesse
.
-
5.
Moreover
he
hath
not
seen
the
Sun
,
nor
known
any
thing
:
this
hath
more
rest
then
the
other
.
-
6.
Yea
,
though
he
live
a
thousand
yeares
twice
told
,
yet
hath
he
seen
no
good
:
Do
not
all
goe
to
one
place
?
IN
these
verses
Solomon
declareth
the
vanity
of
two
other
earthly
comforts
1.
Store
of
children
.
2.
Long
life
,
which
may
be
accompanied
and
clogged
with
great
vanity
,
in
case
two
other
benefits
be
wanting
,
First
,
the
soul
to
enjoy
good
.
Secondly
,
The
body
to
enjoy
Burial
;
which
misery
and
vanity
he
setteth
forth
by
a
comparison
with
an
abortive
,
a
Pari
&
à
minore
;
equal
in
five
respects
,
1.
Of
comming
into
the
world
with
vanity
,
verse
4.
2.
Of
seeing
no
good
,
verse
6.
3.
Of
departing
in
darknesse
and
obscurity
,
verse
4.
4.
Of
Oblivion
of
both
,
verse
4.5
.
Of
going
both
to
one
place
,
verse
6.
The
vanity
of
the
Abortive
,
lesse
in
respect
,
First
.
He
hath
not
seen
the
Sun
;
Secondly
,
He
hath
not
known
any
thing
to
grieve
him
:
Thirdly
,
He
hath
more
rest
then
the
other
,
verse
5.
Doct.
1.
An
old
Father
of
many
children
and
many
years
,
if
his
soul
want
goodnesse
,
and
his
body
Burial
,
an
Abortive
(
or
untimely
birth
)
is
as
good
,
yea
better
then
he
.
As
good
in
respect
,
1.
Of
their
entrance
into
the
world
,
they
both
came
in
with
vanity
,
that
is
to
no
end
,
not
simply
and
altogether
;
For
God
hath
wise
and
good
ends
of
sending
them
both
into
the
world
;
but
in
regard
of
themselves
and
other
men
.
2.
Of
their
seeing
no
good
in
life
time
,
verse
6.
3.
Of
their
departure
out
of
the
world
;
they
both
depart
in
darknesse
,
First
,
of
obscurity
,
Secondly
,
of
misery
.
4.
They
both
are
covered
with
darknesse
of
oblivion
;
yea
sometime
the
name
of
the
wicked
shall
rot
,
when
the
other
is
not
blemished
,
Prov.
10.7
.
5.
Of
the
same
place
whereto
they
both
goe
,
to
the
earth
from
whence
they
came
:
and
the
wicked
man
to
a
worse
place
,
Acts
1.25
.
The
Abortive
better
,
in
respect
,
First
,
He
never
saw
the
Sun
,
so
he
never
saw
outward
good
things
,
which
might
trouble
him
to
lose
.
Secondly
.
He
never
knew
any
thing
good
or
evil
:
so
that
his
reckoning
is
more
easie
,
and
his
present
griefes
lesse
.
Thirdly
,
He
enjoyeth
more
test
from
evils
,
both
in
this
,
and
in
the
other
world
,
verse
5.
Reason
1.
From
the
overpoysing
vanity
of
those
two
wants
.
First
,
of
burial
;
Secondly
,
of
souls
want
of
goodnesse
.
To
extinguish
the
comforts
of
,
1.
Store
of
children
;
2.
Long
life
.
Want
of
burial
,
First
,
leaveth
the
body
as
dung
to
rot
and
stink
upon
the
face
of
the
earth
,
a
thing
,
y●
Dishonourable
to
the
dead
;
2.
Loathsome
to
the
living
,
Psal.
83.10
.
2
Kings
9.38
,
37.
Jer.
21
,
18
,
19.
Secondly
,
leaveth
the
body
without
pledge
of
resurrection
,
the
body
buried
is
Corn
sown
,
1
Cor
,
15.36
.
The
souls
want
of
goodnesse
,
1.
Is
as
a
dead
carcase
stinking
above
ground
,
Psal.
14.3
.
2.
Leaveth
it
to
more
putrefaction
by
longer
lying
above
ground
,
yea
the
more
inexcusable
in
impenitency
,
Rev.
2.21
.
3.
Procureth
a
greater
damnation
for
living
so
long
with
so
many
children
,
and
for
want
of
goodnesse
doth
neither
good
to
himselfe
nor
them
.
Vse
1.
To
take
off
men
from
blessing
themselves
in
store
of
children
,
and
long
life
:
Rehoboam
had
store
of
children
,
Sons
28
,
Daughters
60.
yet
his
soul
empty
of
goodnesse
,
2
Chron.
11.21
,
with
12.14
.
Ahab
had
70
sons
,
2
Kings
10.1
.
yet
they
all
dyed
a
violent
death
,
verse
6
,
7.
and
their
fathers
blood
dogs
did
eate
,
1
Kings
22
,
38.
And
though
his
carcase
sound
burial
,
yet
not
so
Jezabel
,
2
Kings
9.34
.
to
37.
Vse
2.
To
moderate
the
griefe
of
such
as
want
children
,
or
have
Abortives
,
so
their
soules
want
not
goodnesse
,
nor
their
bodies
burial
,
they
are
better
then
these
in
the
Text.
Vse
3.
To
look
at
Abortion
as
a
vanity
and
misery
to
the
creature
,
and
so
at
want
of
burial
.
It
is
a
Stoical
Apathy
,
to
despise
want
of
burial
;
Facilis
jactura
Sepulchri
:
Caelo
tegitur
qui
non
habet
urnam
.
Solomons
Porch
and
Venus
Porch
are
not
of
equal
dimensions
.
And
if
Abortion
be
a
vanity
and
misery
,
then
avoid
such
sins
as
make
us
like
them
:
As
First
,
Malignancy
against
Gods
people
,
joyned
with
incorrigiblenesse
,
Psal.
58.8
.
Secondly
,
Harsh
and
unreverent
insurrection
against
well
deserving
Magistrates
,
Num.
12.1
,
2
,
12.
Vse
4.
To
exhort
to
furnish
the
soul
with
goodnesse
,
which
will
make
a
blessing
of
life
long
or
short
,
children
many
or
few
;
burial
or
no
burial
,
Isai
,
65.20
.
Psal.
79.2
.
A
woman
fearing
God
,
is
better
then
a
woman
bearing
the
best
childe
,
Luke
11.27
,
28.
Eccles.
6.7
,
8.
-
7.
All
the
labour
of
man
is
for
his
mouth
,
and
yet
the
appetite
is
not
filled
:
-
8.
For
what
hath
the
wise
more
then
the
fool
?
what
hath
the
poor
that
knoweth
to
walke
before
the
living
?
-
9.
Better
is
the
sight
of
the
eyes
then
the
wandring
of
the
desire
:
this
is
also
vanity
and
vexation
of
spirit
.
IN
these
verses
Solomon
discovereth
to
us
the
vanity
of
labour
,
which
he
setteth
forth
by
foure
arguments
,
First
,
From
the
wearysomenesse
of
it
implyed
in
the
word
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
which
is
labour
cum
defatigatione
&
molestia
.
Secondly
,
From
the
end
of
it
,
for
the
mouth
:
Thirdly
,
From
the
emptinesse
or
defect
of
it
,
in
that
the
soul
is
not
satisfied
by
it
,
verse
7.
which
is
amplified
by
a
distribution
of
the
subject
person
so
labouring
,
whether
he
be
wise
or
foolish
,
the
one
hath
no
more
by
his
labour
then
the
other
.
Yea
,
the
poore
who
is
more
laborious
and
industrious
then
other
men
,
yea
the
discreet
and
prudent
poore
,
who
knoweth
how
to
converse
and
carry
himselfe
amongst
men
,
he
hath
no
more
by
his
labour
but
to
fill
his
mouth
,
yet
not
to
fill
his
desire
or
soul
,
verse
8.
Fourthly
,
from
the
wandring
of
the
desire
,
(
which
springeth
from
the
soules
not
being
filled
.
)
This
is
amplified
by
an
argument
à
majori
,
that
it
is
better
to
enjoy
the
sight
of
the
eyes
,
that
is
,
to
enjoy
and
to
be
content
with
the
present
estate
,
then
to
be
carried
on
with
such
a
walking
soul
or
wandring
desire
.
In
regard
of
all
which
evils
,
he
counteth
Labour
it self
with
these
Concomitants
to
be
vanity
and
vexation
of
spirit
,
v.
9.
Doctr.
All
the
labour
that
the
sons
of
men
take
in
the
estate
of
corrupt
Nature
,
is
a
grievous
or
vexatious
vanity
.
Gen.
3.17
,
19.
And
though
by
Christ
and
his
grace
the
bitterness
and
sting
of
that
vanity
is
removed
(
the
Cure
being
taken
away
.
Gal.
3.13
.
)
yet
the
Cross
still
remaineth
.
Hence
Jacobs
description
of
his
life
in
all
the
years
of
it
,
and
in
all
the
days
of
those
years
,
Gen.
47.9
,
10.
Paul
,
2
Cor.
11.27
.
Reas.
1.
From
the
wearisomness
,
of
the
labour
amplifyed
in
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
which
is
translated
wearisomness
,
Job
7.3
.
to
wit
,
1
Fainting
the
Body
.
2.
Afflicting
the
minde
with
care
and
grief
.
Reas.
2.
From
the
End
of
it
:
it
is
for
the
mouth
.
The
Husbandman
labours
in
the
Earth
,
the
Mariner
in
the
Sea
,
the
Shepherd
in
the
Field
,
the
Carpenter
in
the
Wood
,
the
Tradesman
in
his
shop
,
the
Scholler
in
his
book
;
as
they
are
natural
men
,
they
all
labour
for
the
mouth
.
Prov.
16.26
.
Object
.
How
can
this
stand
,
seeing
much
labour
is
for
the
back
,
for
apparrell
,
or
for
lodging
?
Matth.
6.25
.
Ans.
First
,
the
mouth
may
be
put
for
the
whole
body
,
as
sometimes
bread
is
put
for
all
maintenance
,
as
well
of
back
as
belly
,
Gen.
3.19
.
Matth.
6.11
.
Secondly
,
It
is
true
in
proper
Speech
,
taking
the
mouth
for
the
chief
and
supreme
End
of
Labour
,
to
which
all
the
rest
must
give
place
in
case
of
necessity
.
A
man
will
sell
his
lodging
and
cloathing
,
and
all
he
hath
,
for
his
mouth
,
Gen.
47.15
.
to
19.
And
it
is
a
great
vanity
that
the
divine
spirit
of
a
man
should
labour
only
for
sensual
things
and
transitory
.
Reas.
3.
From
the
empriness
of
the
Soul
or
Appetite
after
all
this
labour
.
The
mouth
is
a
narrow
Portal
,
not
above
two
or
three
Inches
square
,
and
the
Stomach
not
above
a
hand
bredth
square
,
the
whole
man
not
above
five
Foot
long
:
and
yet
when
a
man
hath
laboured
to
fill
all
these
,
and
provided
him
of
store
for
many
years
,
yet
his
minde
is
not
satisfyed
,
but
his
inordinate
desire
after
the
means
of
his
maintenance
(
like
a
Dropsy
thirst
)
is
never
filled
.
And
thus
fareth
it
with
the
Learned
Scholler
,
the
rich
Churle
,
the
Industrious
and
prudent
poor
man
:
These
Vanities
fall
alike
to
them
all
,
how
much
less
is
the
immortal
soul
filled
?
Reas.
4.
From
the
wandringness
of
the
unsatisfyed
desire
,
which
like
the
Bee
runneth
from
flower
to
flower
,
and
sucketh
honey
and
waxe
till
it
be
laden
,
and
yet
still
laboureth
for
more
till
sometimes
it
be
stockned
in
its
Hive
through
abundance
of
honey
.
Better
is
the
sight
of
the
eyes
]
that
is
,
better
is
what
you
see
before
you
,
be
it
less
or
more
,
then
the
wandring
of
the
desire
:
as
the
good
Housholder
saith
to
his
Guests
,
Much
good
may
it
do
you
what
you
see
before
you
.
Vse
.
1.
To
Remind
us
of
the
greatness
of
our
Fall
in
Adam
,
whence
so
much
bitterness
in
labour
and
sin
for
a
little
sweetness
of
the
fruit
of
a
Tree
,
and
that
upon
us
and
on
all
our
Posterity
.
Vse
2.
To
beware
of
such
sinfull
labours
as
increase
these
wearisome
vanities
.
If
honest
labour
be
so
grievous
and
vain
,
how
much
more
sinfull
labours
?
Take
heed
of
labour
to
undermine
and
supplant
wel-deserving
men
.
Pro.
4.16
.
Psal.
7.14
.
Darius
was
better
employed
,
Dan.
6.14
.
1
Thess.
4.11
.
Vse
3.
To
Teach
us
to
labour
for
that
bread
which
perisheth
not
,
but
feedeth
and
satisfyeth
the
soul
to
Aeterniy
,
Joh.
6.26
,
27.
Rev.
2.3
.
Rom.
16.12
.
Phil.
4.3
:
1
Cor.
15.10
,
&
58.
Vse
.
To
Teach
the
poor
,
that
discretion
in
him
is
observed
by
God
and
wisest
Princes
,
when
he
knoweth
how
to
walk
before
the
living
.
Vse
5.
To
wean
us
from
wandring
desires
,
and
to
learn
us
satisfaction
and
contentment
in
our
present
estate
,
that
is
,
with
what
we
see
before
us
.
Phil.
4.11
.
1
Tim.
6.6
.
Vse
6.
To
Raise
up
the
Countrey
unto
thankfullness
to
God
,
that
supplyeth
us
comfortably
with
that
which
men
most
labour
for
:
we
need
not
sell
our
Cloaths
for
Bread
.
Eccles.
6.10
,
11
,
12.
-
10.
That
which
hath
been
is
named
already
,
and
it
is
known
that
it
is
man
:
neither
may
he
contend
with
him
that
is
mightier
then
he
.
-
11.
Seeing
there
be
many
things
that
increase
vanity
,
what
is
man
the
better
?
-
12.
For
who
knoweth
what
is
good
for
man
in
this
life
all
the
days
of
his
vain
life
,
which
he
spendeth
as
a
shadow
?
for
who
can
tell
a
man
what
shall
be
after
him
under
the
Sun
?
That
which
]
It
is
Quicquid
fuerit
,
as
Junius
;
or
as
Broughton
,
quisquis
fuerit
;
or
as
the
words
and
sense
fitly
run
,
whatsoever
he
,
that
is
,
any
one
is
,
quicquid
quis
fuerit
,
it
was
named
already
(
or
formerly
of
old
)
and
it
is
known
to
be
Adam
&c.
Solomon
summeth
up
the
vanity
of
man
,
whosoever
or
whatsoever
he
be
.
He
sheweth
what
his
estate
is
;
First
,
by
Creation
.
1
He
is
Adam
,
a
peice
of
red
Earth
,
base
and
of
the
Earth
,
argued
by
his
Notation
.
2
Impotent
to
his
Maker
;
He
cannot
contend
with
him
that
is
mightier
then
he
.
v.
10.
Secondly
by
his
present
Condition
after
the
Fall
.
1
All
the
Accessions
that
come
upon
him
,
Learning
or
Knowledg
,
Honor
,
Wealth
,
Pleasure
,
Long
life
,
Store
of
Children
,
Labour
,
they
all
increase
his
Vanity
.
What
is
he
the
better
?
to
wit
for
them
all
.
v.
11.
2
He
is
ignorant
First
,
of
what
is
good
for
him
in
this
life
,
which
is
amplifyed
by
the
Simile
of
a
shadow
.
Secondly
,
of
future
things
.
Who
shall
tell
him
what
shall
be
after
him
?
v.
12.
Doct.
Whatsoever
the
man
be
,
it
is
well
known
,
as
his
name
is
,
so
is
he
Adam
,
a
lump
of
clay
;
and
whatsoever
be
falleth
him
in
this
life
in
his
natural
estate
,
he
is
never
the
better
for
it
.
Gen.
1.26
,
27.
&
2.7
.
Eccles.
12.7
.
Clay
,
and
so
1
Subject
to
the
hand
of
the
Potter
,
of
necessity
,
Jer.
18.6
.
2
Base
,
Psal.
49.2
.
&
62.9
.
3
Brittle
;
First
,
in
soul
mutable
,
Job
4.18
,
19.
Secondly
in
body
easily
subject
to
mortality
of
it self
,
Job
4.19
.
That
that
which
befalleth
him
in
this
life
,
maketth
him
not
the
better
,
is
argued
from
the
vanity
of
all
.
Eccles.
1.2
.
Reason
1.
From
his
utter
insufficiency
and
inability
to
contend
with
his
Maker
,
v.
10.
An
Earthen
pot
cannot
contend
with
a
Rock
,
Matth.
21.44
.
Isa.
45.9
.
Rom.
9.20
,
21.
Job
.
9.3
,
4.
where
be
two
Reasons
of
it
.
The
First
from
Gods
Wisdom
;
the
Second
from
his
Power
.
Reason
2.
From
the
Increase
of
Vanity
upon
man
by
all
the
Accessions
of
this
life
,
by
Gifts
1
of
the
minde
,
Isa.
47.10
.
Jude
v.
4.
2
of
the
body
,
Ezek.
16.15
.
implyed
.
3
of
outward
estate
,
Jer.
22.21
.
Rev
,
3.17
.
Pro.
1.32
.
Ezek.
28.4
.
2
Chron.
26.16
.
which
springeth
first
from
our
corrupt
nature
,
which
as
a
fusty
Vessell
corrupteth
all
that
is
put
into
it
.
Secondly
from
the
Curse
of
God
upon
the
Creatures
by
the
Fall
.
Gen.
3.17
.
Reason
3.
From
the
Ignorance
and
unskilfulness
of
men
1
To
discern
what
is
good
for
them
in
this
momentary
life
,
Job
11.12
.
We
look
at
those
things
which
are
best
for
us
which
are
temporary
,
bodily
and
present
,
whereas
our
souls
finde
no
good
in
such
:
as
a
Dropsy-man
chuseth
drink
which
is
most
hurtfull
for
him
.
We
know
not
how
to
make
a
good
use
of
them
so
farre
as
they
might
lead
us
,
Deut.
29.4
.
2
To
foresee
or
discern
future
things
,
Eccles.
8.7
.
Vse
1.
To
humble
the
Pride
of
man
:
Earthly
man
whatsoever
he
be
,
he
is
known
of
old
to
be
Adam
.
And
that
which
more
humbleth
him
,
is
that
he
is
not
the
better
for
all
that
befalleth
him
in
this
life
,
nor
doth
he
know
what
is
good
for
him
in
this
life
,
nor
how
to
make
use
of
it
.
Vse
2.
To
teach
men
not
to
contend
with
their
Maker
.
It
is
hard
to
dash
Earthen
Pitchers
against
stone
walls
.
Therefore
to
forbear
pleadings
and
murmurings
,
1
against
Gods
purpose
,
Rom.
9.20
,
21.
2
against
his
Providence
,
Jer.
12.1
.
we
must
submit
patiently
under
Gods
hand
,
Psai
.
39.9
.
we
must
obediently
follow
his
calling
.
Rev.
14.4
.
Vse
3.
To
shew
us
our
life
as
in
a
glass
;
it
is
as
a
shadow
;
to
wit
,
1
without
substance
;
rather
a
Death
then
a
life
,
1
Tim.
5.6
.
2
seeming
greater
when
light
is
most
remote
.
3
easily
or
speedily
passing
away
,
and
that
when
it
is
at
greatest
.
Vse
4.
For
Thankfulness
to
God
,
that
Christ
would
take
such
a
base
estate
upon
him
as
the
estate
of
earthly
man
.
That
so
many
sons
of
Adam
met
together
,
yet
some
good
agreement
;
else
(
were
it
not
for
Gods
special
guidance
and
blessing
)
vanity
put
to
vanity
would
but
increase
vanity
,
Psal.
39.5
.
with
62.9
.
The
Netherlanders
Motto
a
wholsom
Advertisment
,
Resembling
themselves
to
a
company
of
earthen
Pitchers
floating
in
the
Sea
,
with
this
word
,
Si
collidimur
frangimur
.
Eccles.
7.
v.
1.
A
Good
name
is
better
then
precious
ointment
:
and
the
day
of
death
then
the
day
of
ones
birth
.
SOlomon
having
spoken
of
the
vanity
of
sundry
Conditions
of
the
Creature
considered
in
themselves
:
In
this
he
speaketh
of
their
vanity
compared
one
with
another
,
wherein
also
he
intimateth
the
vanity
of
mens
judgments
and
imaginations
touching
these
things
,
as
esteeming
the
better
to
be
worse
,
and
the
worse
to
be
better
;
in
this
Verse
he
declareth
two
things
to
be
better
then
other
two
,
which
are
commonly
reputed
to
be
worse
;
as
first
A
good
name
to
be
better
then
a
good
Oyntment
.
Secondly
,
The
day
of
death
to
be
better
then
the
birth-day
.
The
words
themselves
are
a
Proverbial
Doctrine
,
A
good
name
is
better
then
a
good
ointment
;
yet
an
Ointment
is
reckoned
amongst
precious
Riches
and
Treasures
,
Isa.
39.2
.
but
a
good
name
is
preferred
before
it
,
Pro.
22.1
.
A
good
Ointment
First
is
fragrant
,
John
12.3
.
Secondly
,
shining
and
making
the
face
to
shine
,
Psal.
104.15
.
Thirdly
,
sinketh
into
the
bones
,
and
suppleth
and
softneth
the
dryed
Sinews
and
Muscles
,
that
it
maketh
a
man
more
fit
for
Race
,
for
Wrastling
or
any
other
bodily
Exercise
,
Psal.
109.18
.
Fourthly
,
is
healing
,
Luke
10.34
.
Fifthly
,
preserveth
even
after
death
by
embalming
,
Luke
23.56
.
In
all
these
Properties
(
qualities
and
effects
)
a
good
name
excelleth
a
good
ointment
,
which
may
be
as
so
many
Reasons
of
the
Point
.
A
good
name
First
is
more
fragrant
,
the
one
filling
the
house
,
John
12.3
.
the
other
,
Town
and
Country
.
John
3.12
.
Rom.
1.8
.
Secondly
,
putteth
a
shining
Iustre
upon
the
countenance
.
Eccles
8.1
.
Wisdom
(
which
is
a
matter
of
Reputation
,
Eccles.
10.1
.
)
maketh
the
face
to
shine
,
&c.
Thirdly
,
It
sinketh
into
the
bones
,
Prov.
15.30
,
yea
it
fitteth
to
any
publike
employment
,
in
Ministry
,
1
Tim.
3.7
.
or
Magistracy
,
Deut.
1.13
.
Fourthly
,
Healeth
the
venome
of
slaunders
and
backbitings
.
Fifthly
,
keepeth
us
alive
after
death
,
Prov.
10.7
.
Object
.
How
can
the
ninth
Commandement
be
preferred
before
the
eighth
?
Answ.
Good
name
is
the
honour
of
a
mans
person
,
and
so
belongeth
to
the
fifth
Commandement
.
Vse
1.
To
reprove
the
vanity
and
folly
of
such
,
who
to
get
wealth
and
treasure
,
care
not
how
they
prostitute
their
good
name
[
It
was
a
sordid
speech
of
Vespasian
,
Dulcis
Odos
Lucri
ex
re
quâlibet
.
]
Vse
2.
To
reprove
the
blemishing
and
blasting
of
any
mans
good
name
,
which
duely
belongeth
to
him
.
It
is
a
greater
sin
then
to
steal
the
best
goods
he
hath
,
Prov.
22.1
.
a
Tradesmans
credit
is
oft
more
worth
then
his
estate
.
Vse
3.
To
exhort
to
a
conscionable
care
of
getting
and
keeping
a
good
name
.
It
is
not
ambition
nor
vaine-glory
,
when
a
man
seeketh
it
by
good
meanes
for
good
ends
,
and
affecteth
it
no
further
,
nor
accepteth
it
,
but
as
is
due
to
him
.
Meanes
of
a
good
name
:
1.
Faith
,
Heb.
11.2
.
2
Fruits
of
faith
.
First
,
Sanctifying
of
Gods
name
,
1
Sam.
2.30
.
Secondly
,
Sparing
the
names
of
our
brethren
,
Matth.
7.1
,
2.
Thirdly
,
Humility
,
Prov.
22.4
.
Luke
14.11
.
Fourthly
,
Worthy
acts
for
publik
service
,
1
Sam.
18.7
.
Matth.
26.13
.
2
Chron.
24.16
.
1
Pet.
3.16
.
Hence
sweet
odours
at
Funerals
as
a
monument
of
a
sweet-smelling
Report
,
2
Chron.
16.14
.
On
the
contrary
sin
staineth
a
good
name
,
Prov.
10.7
.
1
Kings
15.30
.
Matth.
10.4
.
Gen.
11.4
,
9.
Absoloms
pillar
(
2
Sam.
18.18
.
)
was
Columna
Calumniae
,
or
as
Lots
wifes
pillar
of
salt
,
seasoning
others
,
but
shaming
our selves
.
It
is
not
faire
Faces
,
Buildings
,
Clothes
,
or
Estates
,
that
can
procure
or
preserve
a
good
name
.
Object
.
1.
Christ
excelled
in
all
vertues
and
duties
,
yet
he
lay
under
an
ill
name
,
as
a
glutton
and
wine
bibber
,
a
deceiver
,
an
enemy
to
Caesar
.
Answ.
1.
He
bore
our
sins
,
and
so
our
reproaches
,
as
a
punishment
due
to
our
sins
,
2.
It
was
amongst
evil
men
,
as
his
profession
was
also
evil
spoken
of
amongst
them
,
Acts
28.22
.
3.
At
length
he
overwrastled
it
,
and
got
a
great
name
,
Phil.
2.9
.
Obj.
2.
But
it
is
a
curse
to
a
Minister
,
to
be
generally
wel
,
spoken
of
Luke
6.22
,
26.
John
Baptist
is
said
to
have
a
devil
Matth.
11.18
.
Answ.
First
,
Ministers
that
are
faithful
,
have
special
cause
to
provoke
wicked
men
,
where
their
name
chiefly
suffereth
,
1
Kings
22.8
.
&
18
,
17.
else
wisdome
is
justified
of
her
children
,
Matth.
11.19
.
Secondly
,
Ministers
at
length
overwrastle
it
.
Matth.
23.29
,
30.
Obj.
3.
But
even
private
Christians
as
truly
godly
are
traduced
.
Answ.
First
,
Sometime
they
neglect
their
life
of
faith
,
2
Sam.
12.13
,
14.
Secondly
,
God
prevents
sin
in
them
by
false
reports
.
Thirdly
,
It
is
but
at
the
hands
of
wicked
men
,
Acts
28.22
,
&
24.25
.
Fourthly
,
If
it
be
at
the
hands
of
brethren
,
it
is
through
their
Ignorance
,
Emulation
,
and
Rashnesse
,
which
God
at
length
will
overwrastle
,
Job
42.7
.
Otherwise
God
hideth
the
names
of
his
children
in
the
secret
of
his
Tabernacle
from
the
strife
of
Tongues
,
Psal.
31.20
.
The
words
are
a
proverbial
Doctrine
.
Doct.
2.
The
day
of
death
is
better
then
the
birth
day
.
This
is
not
the
speech
,
First
,
Of
Job
in
misery
,
Job
3.3
.
Secondly
.
Of
Jeremy
in
passion
,
Jer.
20.14
.
but
of
Solemon
in
his
repentance
.
This
Solomon
speaketh
,
not
only
of
some
extraordinary
kinds
of
death
,
which
have
been
of
more
publike
service
,
as
the
death
of
Christ
,
Ioh.
12.32
.
Of
Sampson
,
Iudg.
16.30
.
Of
the
Martyrs
,
whose
blood
is
,
First
,
The
glory
of
God
,
Iohn
21.19
.
Secondly
,
the
seed
of
the
Church
.
But
indefinitely
and
generally
of
the
death
of
all
or
any
.
Better
to
the
godly
in
regard
,
First
,
Of
sin
,
which
shall
then
be
wholly
subdued
,
Rom.
6.7
.
1
Cor.
15.26
.
If
sin
continued
after
death
,
death
were
not
the
last
enemy
.
But
in
birth
we
are
borne
in
sin
,
Psal.
61.5
.
children
of
wrath
,
Eph.
2.3
.
Yea
Newbirth
leaveth
much
corruption
still
in
us
;
we
are
borne
in
sin
,
but
we
dye
in
the
Lord
,
Rev.
14.13
.
1
Thes.
4.14
.
Secondly
,
Of
misery
,
which
attendeth
Birth
,
Iob.
14.1
.
&
5
,
7.
But
death
is
an
haven
of
rest
after
a
sea
of
troublesome
agitation
and
misery
;
Iob
3.13
,
14
,
&
verse
21
,
22.
Rev.
14.13
.
Thirdly
,
Of
grace
which
will
then
be
perfected
,
Heb.
12.23
.
1
Cor.
13.12
.
Iude
24.
Ephes
5.27
.
Death
is
accounted
an
enemy
to
Nature
,
but
is
a
friend
to
grace
;
we
are
borne
uncleane
,
Iob
25.4
.
Iohn
3.6
.
but
we
dye
perfect
.
Fourthly
,
Of
glory
.
Birth
is
the
seed
time
of
corruption
,
Gal.
6.8
.
Death
is
the
seed
time
of
incorruption
and
glory
,
1
Cor.
15.36
,
42
,
43
,
44.
Birth
putteth
us
into
the
hands
of
Midwives
,
and
other
weake
women
:
Death
into
the
hands
of
the
glorious
and
mighty
Angels
,
Luke
16.22
.
Birth
bringeth
us
forth
into
a
valley
of
teares
,
Death
into
our
Masters
joy
,
Matth.
25.21
.
Birth
into
an
estate
of
absence
from
the
Lord
,
2
Cor.
5.6
.
Death
bringeth
us
into
his
presence
,
1
Thes.
4.17
.
1
Iohn
3.2
.
Birth
bringeth
us
to
labour
,
Iob
5.7
.
Death
to
rest
,
Rev.
14.13
.
even
Sabbaths
rest
.
Birth
bringeth
us
into
a
larger
and
fairer
world
then
our
mothers
wombe
:
but
death
into
a
larger
and
fairer
then
this
.
The
starry
roofe
of
this
world
is
but
the
pavement
of
that
.
Better
to
the
wicked
in
regard
,
First
of
others
Prov.
11.10
.
Secondly
,
Of
themselves
,
though
it
had
been
good
for
them
not
to
be
borne
,
Matth.
26.24
.
yet
being
borne
,
the
sooner
dead
,
1.
The
lesse
sin
,
2.
The
lesse
Punishment
.
Quest.
May
the
wicked
then
doe
well
to
hasten
their
own
deaths
?
Answ.
By
no
meanes
;
for
selfe
murther
is
worse
then
murther
of
another
.
And
besides
,
so
the
wicked
cutteth
himself
off
from
means
and
hopes
of
conversion
.
Vse
1.
Against
purgatory
to
the
godly
after
Death
.
For
then
Death
setleth
them
into
a
worse
condition
then
ever
their
birth
did
.
For
the
pains
of
Purgatory
(
as
Papists
describe
them
)
differ
not
from
the
pams
of
hell
in
measure
of
torment
,
but
duration
only
.
And
what
use
can
there
be
of
Purgatory
,
when
no
sin
is
left
in
death
to
be
purged
after
?
Vse
2.
To
exhort
to
such
a
life
as
may
make
our
death
comfortable
:
Meanes
.
First
,
Regeneration
,
New
birth
,
Iohn
11.26
.
Phil.
1.21
.
Secondly
,
Faithful
and
fruitful
course
of
life
,
2
Tim.
4.6
,
7
,
8.
Vse
3.
To
comfort
the
godly
against
death
,
by
consideration
of
all
the
former
benefits
of
Death
.
Samsons
riddle
,
is
now
Solomons
Paradoxe
;
Out
of
the
eater
(
Death
which
devoureth
all
)
commeth
meat
and
sweetnesse
.
Object
.
1.
But
in
death
I
lose
all
my
deare
friends
.
Answ.
First
,
If
thou
hast
lived
any
long
time
,
most
of
thy
dearest
friends
are
gone
before
thee
;
Secondly
,
Thou
shalt
change
these
here
for
better
friends
there
;
our
best
friends
love
us
not
so
dearly
as
every
one
there
;
Thirdly
,
Thy
good
friends
will
not
be
long
after
thee
.
Object
.
2.
But
what
shall
I
doe
with
my
poor
children
and
young
?
Answ.
Leave
them
with
God
[
Jer.
49.11
.
]
Object
.
3.
But
there
is
bitternesse
and
pangs
in
death
.
Answ.
First
,
So
there
is
in
Birth
.
Secondly
,
After-comsorts
swallow
up
all
griefes
,
Iohn
16.21
.
Vse
4.
To
moderate
the
mourning
of
the
living
for
their
dying
friends
;
you
rejoyced
in
their
worse
day
(
their
birth
day
)
why
not
much
more
in
their
better
day
?
2
Sam.
12.19
,
20.
Pharaoh
and
Herod
solemnized
their
birth
dayes
,
Gen.
40.20
.
Mark
.
6.21
.
why
should
not
Christians
rejoyce
in
the
departure
of
their
Christian
friends
?
The
dayes
of
the
Martyrs
execution
were
called
Natalitia
.
It
is
true
we
may
mourne
for
losse
of
publike
good
,
Instruments
to
Family
,
Church
,
and
Commonwealth
,
and
judge
our selves
for
such
sins
as
provoke
the
Lord
to
remove
them
:
but
yet
it
is
best
for
them
that
they
are
gone
:
and
best
for
the
Church
,
what
God
doth
;
the
death
of
Ioseph
and
Iosiah
turned
to
the
best
good
of
Israel
.
The
bondage
of
Egypt
wrought
for
Israel
a
more
glorious
deliverance
.
And
the
captivity
of
Babylon
(
which
brake
in
upon
the
death
of
Iosiah
)
instead
of
a
dungeon
proved
a
wine-cellar
,
Cant.
2.4
.
Eccles.
7.
v.
2.
2.
It
is
better
to
go
to
the
house
of
mourning
then
to
go
to
the
house
of
feasting
:
for
that
is
the
end
of
all
men
,
and
the
living
will
lay
it
to
his
heart
.
AS
in
the
former
verse
Solomon
preferred
two
things
,
that
seem
lesse
desirable
above
other
two
that
seem
more
desirable
,
(
a
good
name
above
a
good
oyntment
:
and
the
day
of
death
above
the
birth
day
)
So
here
he
preserreth
a
third
thing
that
may
seem
lesse
desirable
before
another
,
which
to
men
doth
,
commonly
seem
to
be
much
more
desirable
.
The
house
of
feasting
is
commonly
preferred
amongst
men
,
as
more
desirable
to
be
gone
unto
,
above
the
house
of
mourning
;
but
here
the
day
of
mourning
,
even
the
greatest
mourning
,
(
mourning
for
the
dead
)
is
preferred
before
the
house
of
feasting
.
Better
it
is
(
saith
he
)
to
go
to
the
house
of
mourning
then
to
the
house
of
feasting
;
whereof
he
giveth
two
reasons
.
First
,
from
the
property
of
the
house
of
mourning
(
to
wit
for
the
dead
)
.
It
is
the
end
of
all
men
,
Secondly
,
from
the
good
use
which
the
living
will
seriously
make
of
his
house
of
mourning
,
and
of
the
cause
of
mourning
which
he
there
beholdeth
(
the
death
of
some
friend
or
neighbour
)
The
living
will
lay
it
to
his
heart
.
Doctr.
1.
It
is
better
(
or
a
more
desireable
good
thing
)
to
go
to
an
house
of
mourning
for
the
dead
,
then
to
an
house
of
feasting
for
the
solace
of
the
living
.
Of
feasts
there
be
three
sorts
.
1.
Civil
feasts
where
a
fourfold
solace
:
First
,
Eating
the
fat
and
drinking
the
sweet
;
Secondly
,
Loving
and
neighbourly
company
:
Thirdly
,
Pleasant
discourse
and
sometimes
Musick
:
Fourthly
,
Increase
of
mutual
neighbourly
love
.
2.
Prophane
or
riotous
,
where
the
former
comforts
are
abused
,
and
perverted
.
First
,
by
Excesse
in
eating
and
drinking
to
gluttony
and
drunkennesse
:
Secondly
,
The
Company
,
swaggering
and
debaucht
Ruffians
,
Swearing
and
roaring
Boyes
:
Thirdly
,
Instead
of
pleasant
discourses
Ribaldry
,
wanton
songs
and
dances
,
abusing
of
the
name
of
God
or
man
.
Fourthly
,
fallings
out
and
quarrellings
:
or
else
linking
in
conspiracy
to
doe
some
mischiefe
.
3.
Holy
feasts
;
where
,
First
,
Gods
institution
or
special
mercies
invite
to
thankfulnesse
:
and
meat
and
drink
as
before
God
,
Exod.
18.12
.
Secondly
,
Christian
company
:
Thirdly
,
Holy
conference
,
Luke
14.1
,
to
8.
and
so
to
the
end
:
Fourthly
,
Increase
of
childlike
love
to
God
,
and
brotherly
love
one
to
another
.
Of
this
last
sort
of
feasts
,
the
comparison
is
not
put
:
for
Gods
ordinances
are
more
edifying
then
his
providences
.
Nor
it
it
to
civil
,
especially
to
godly
men
put
of
the
second
sort
of
feasts
,
Riotous
.
For
to
honest
and
good
men
.
It
is
an
house
of
mourning
to
be
in
such
an
house
of
feasting
,
Psal.
120.5
.
But
here
he
speaketh
of
such
an
house
of
feasting
as
is
contrary
to
the
house
of
mourning
.
Reason
1.
From
the
nature
of
the
occasion
of
that
mourning
,
it
being
the
death
of
some
or
other
desirable
person
in
the
family
,
that
death
is
the
end
of
all
men
.
If
the
person
dead
were
not
desirable
,
there
is
little
or
no
mourning
for
him
,
2
Chron.
21.19
,
20.
But
if
there
be
mourning
,
all
useful
men
will
see
their
own
end
in
his
,
which
is
very
wholesome
to
our
spirits
,
Deut.
32
,
29.
Lamen.
1.9
.
In
feasting
men
are
apt
to
put
the
evil
day
far
from
them
,
Isai.
56.12
.
Amos
6.3
,
to
6.
Secondly
,
In
the
house
of
mourning
,
we
shall
be
occasioned
to
take
to
heart
what
we
see
:
yea
to
lay
it
as
a
plaister
to
our
heart
.
Text
,
Not
so
readily
in
an
house
of
Feasting
.
Object
.
But
doth
not
the
house
of
feasting
offer
to
our
hearts
many
serious
and
savoury
meditations
?
Doth
it
not
set
before
us
,
First
,
A
spectacle
of
Gods
bounty
,
leading
to
Thankfulnesse
,
Psal.
145.16
,
and
Repentance
,
Rom.
2.4
.
Secondly
,
The
variety
of
Gods
goodnesse
dispersed
in
the
several
creatures
,
Acts
14.17
.
Thirdly
,
The
wisdome
of
Gods
providence
,
preparing
and
gathering
the
meat
and
company
from
sundry
quarters
of
the
world
,
Psal.
145.15
.
Fourthly
,
The
large
extent
of
Christian
liberty
purchased
by
the
blood
of
Christ
,
1
Cor.
10.27
.
Fifthly
,
The
fatnesse
and
sweetnesse
of
spiritual
and
heavenly
food
,
[
a
minori
]
Luke
14.15
.
Sixthly
,
A
spurre
to
enlargement
of
fruitfulnesse
after
a
Feast
;
we
expect
our
horses
after
well
meating
should
travel
better
.
Answ.
It
is
true
,
a
Feast
setteth
before
us
many
spiritual
advantages
.
But
yet
,
First
,
A
mans
spirit
disposed
to
cheerfulnesse
is
more
exposed
to
lightnesse
.
Secondly
,
Sad
objects
make
deeper
impression
upon
our
affections
.
Thirdly
,
The
company
at
a
Funeral
are
not
so
apt
to
draw
our
minds
away
by
cheerful
discourse
as
at
a
Feast
.
Vse
1.
To
reprove
Funeral
Feasts
:
for
it
maketh
the
house
of
mourning
and
feasting
all
one
.
Vse
2.
To
teach
us
the
estate
of
our
nature
;
God
seeth
it
better
for
us
to
meet
with
sad
and
mourneful
Occurrences
then
cheerful
.
Vse
3.
To
teach
us
so
to
lay
to
heart
the
death
of
others
,
that
it
may
be
better
to
us
then
the
best
meals
meat
,
better
then
a
feast
.
If
thou
art
a
living
man
,
lay
sad
objects
to
heart
,
especially
this
of
death
;
more
distinctly
lay
to
heart
,
First
,
Death
it selfe
.
Secondly
,
the
causes
of
it
.
Thirdly
,
The
effects
of
it
.
Fourthly
,
The
manner
of
it
.
Fifthly
,
The
subject
of
it
.
In
death
it selfe
see
a
spectacle
of
thine
own
mortality
,
Josh.
23.14
.
1
Kings
2.2
.
Wait
therefore
for
a
change
,
Job
14.14
.
In
the
causes
of
it
,
First
,
Moral
or
deserving
,
look
at
sin
,
Gen.
2.17
,
Rom.
5.12
.
especially
original
sin
.
Learne
to
mortifie
that
,
kill
that
,
which
else
will
kill
us
soul
and
body
.
Secondly
,
Natural
diseases
;
see
the
evil
of
corrupt
nature
and
life
,
Rom.
6.23
.
Thirdly
,
Violent
.
1.
From
Magistrates
;
First
,
Justly
;
learne
to
feare
such
wickednesse
,
Deut.
17.13
.
Secondly
,
unjustly
;
learn
constancy
to
the
death
,
Rev.
2.10
.
Secondly
,
from
thieves
and
robbers
;
and
then
learn
,
1.
to
walk
regularly
with
God
,
who
else
may
and
wil
deliver
into
such
hands
,
Ezek.
21.31
.
2
If
the
man
slain
were
godly
,
learn
to
avoyd
the
misconstructions
which
are
wont
to
be
made
of
it
,
Prov.
25.26
.
Thirdly
,
from
selfe
:
either
through
,
1.
Distresse
,
as
Saul
.
2
Disgrace
,
as
Achitophel
.
3
Despaire
,
as
Judas
.
Hence
learn
patience
in
affliction
,
with
faith
to
prevent
all
such
evil
.
In
the
manner
of
it
:
First
,
some
die
,
1.
suddenly
,
Job
21.13
,
23
,
24.
Hence
learn
,
first
,
preparation
for
sudden
changes
;
secondly
,
submission
to
reproofs
,
Prov.
29.1
.
2.
Lingringly
,
Job
21.25
.
Hence
learn
not
patience
only
,
but
long-suffering
.
Secondly
,
some
die
distracted
;
Learn
hence
,
1.
To
commit
our
senses
and
understanding
to
God
.
2.
Settle
peace
of
conscience
,
which
wil
keep
our
minds
in
Christ
,
when
not
in
our
senses
,
Phil.
4.7
.
In
the
subject
,
1.
some
die
in
sinne
,
carnall
persons
;
and
they
die
,
first
,
Either
as
stones
,
1
Sam.
25.37
,
38.
Hence
learn
weanednesse
from
worldlinesse
which
stupifieth
the
heart
.
Secondly
,
or
presuming
,
Matth.
7.22
.
Hence
learn
to
build
on
a
rock
,
Matth
7.24
,
to
27.
Thirdly
,
Or
despairing
,
as
Judas
.
Hence
learn
to
beware
of
sins
against
conscience
.
2.
Others
die
in
Christ
,
and
that
first
,
either
troubled
in
mind
,
conslicting
with
desertions
,
Matth.
27.46
.
Hence
learn
,
To
live
by
faith
against
sense
,
Job
13.15
.
Luke
23
46.
Secondly
,
Or
comfortably
,
1.
Expressing
their
joy
and
confidence
,
2
Tim.
4.6
,
7
,
8.
2
Instructing
and
exhorting
others
,
Gen.
49.
Hence
learn
,
first
,
to
live
uprightly
and
justly
,
Psalm
37.37
.
Secondly
,
Boldnesse
in
Christ
against
death
,
Rom.
8.38
,
39.
Eccles.
7.3
,
4
,
5
,
6.
-
3.
Sorrow
is
better
then
laughter
:
for
by
the
sadness
of
the
countenance
the
heart
is
made
better
.
-
4.
The
heart
of
the
wise
is
in
the
house
of
mourning
:
but
the
heart
of
fools
is
in
the
house
of
mirth
.
-
5.
It
is
better
to
hear
the
rebuke
of
the
wise
,
then
for
a
man
to
heare
the
song
of
fools
.
-
6.
For
as
the
crackling
of
thorns
under
a
pot
,
so
is
the
laughter
of
the
fool
:
this
also
is
vanity
.
IN
Verse
2.
Solomon
had
preferred
going
to
the
house
of
mourning
above
going
to
the
house
of
mirth
,
whereof
he
gave
two
Reasons
before
.
The
first
,
taken
from
the
condition
of
the
house
of
mourning
it
is
the
end
of
all
men
.
The
second
,
from
the
spirituall
improvement
which
living
men
will
make
of
it
.
The
living
will
lay
it
to
heart
,
v.
2.
Now
in
this
verse
he
giveth
another
reason
of
it
.
3.
From
the
preheminence
of
sorrow
above
laughter
,
Sorrow
is
better
then
laughter
.
And
this
he
proveth
,
first
,
from
the
benefit
of
a
sad
countenance
,
by
the
sadnesse
of
the
countenance
the
heart
is
made
better
,
v.
3.
Secondly
,
from
the
preheminence
of
such
men
,
whose
hearts
are
in
the
house
of
mourning
above
those
whose
hearts
are
in
the
house
of
mirth
.
The
heart
of
the
wise
is
in
the
house
of
mourning
,
the
heart
of
fools
in
the
house
of
mirth
,
v.
4.
Thirdly
,
from
the
preheminence
of
hearing
the
rebuke
of
the
wise
(
which
causeth
sorrow
)
above
hearing
the
song
of
fools
,
v.
5.
the
vanity
whereof
is
amplified
by
a
comparison
,
v.
6.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
here
translated
sorrow
,
commeth
of
a
root
which
signifieth
properly
to
provoke
,
as
Deut.
32
,
19.
Now
because
a
man
may
be
provoked
either
to
anger
,
or
to
griefe
;
therfore
this
word
is
sometimes
translated
anger
,
Eccles.
7.9
.
Sometimes
griefe
or
sorrow
,
as
Eccles.
11.10
.
Psal
112.10
.
and
here
.
Doctr.
Sorrow
is
better
then
light
mirth
.
v.
3.
Laughter
expresseth
light
or
frollick
mirth
.
For
right
understanding
this
point
,
consider
these
points
:
First
,
sorrow
,
when
God
calleth
for
mirth
;
and
joy
,
and
mirth
,
and
laughter
,
when
God
calleth
for
sorrow
and
mourning
,
are
both
a
like
odious
to
God
,
Deut.
28
,
47
,
48.
Gen.
4.6
.
Isa.
22.12
,
13
,
14.
Jer.
48.27
.
Secondly
,
Godly
sorrow
and
mourning
,
and
spiritual
joy
and
rejoycing
are
both
alike
acceptable
to
God
,
and
profitable
to
man
,
2
Cor.
7.10.11
.
Neh.
8.10
.
Thirdly
,
Sorrow
for
sin
,
and
upon
rebukes
for
sin
,
is
better
then
frolick
joy
and
mirth
in
vain
company
,
Eccles.
7.5
.
Fourthly
,
sorrow
for
outward
affliction
,
is
better
then
light
mirth
for
sleight
occasions
.
These
two
latter
hold
forth
Solomons
meaning
,
and
are
the
sense
of
the
doctrine
,
Heb.
11.25
.
Job
36.21
.
Reason
1.
From
the
benefit
of
a
sad
countenance
;
as
it
springeth
from
an
heart
seriously
affected
,
so
it
stirreth
up
serious
affection
,
meditations
,
and
conferences
in
the
hearts
of
others
.
A
merry
countenance
is
apt
to
stir
up
to
loose
and
dissolute
,
vain
and
frothy
meditations
,
affections
,
conferences
.
Reason
2.
From
the
condition
of
the
house
of
mourning
;
it
is
a
suitable
object
to
the
heart
of
a
wise
man
:
His
heart
is
there
:
sad
objects
to
the
heart
,
are
as
ballast
to
the
ship
,
making
it
go
steddy
;
whereas
the
house
of
mirth
is
a
suitable
object
to
the
heart
of
fools
,
v.
4.
Reason
3.
From
the
preheminence
or
betterment
of
hearing
the
rebuke
of
the
wise
(
which
causeth
sorrow
)
then
the
songs
of
fools
,
which
causeth
light
mirth
,
v.
5.
Which
may
appeare
,
1.
From
the
great
benefit
of
wise
reproofs
:
They
are
as
first
,
Pricks
to
let
out
corruption
,
Acts
2.37
.
Secondly
,
Goads
to
stir
up
to
duty
,
Eccles.
12.11
.
Thirdly
,
Nailes
to
drive
in
and
fasten
good
counsel
,
Eccles.
12.11
.
Fourthly
,
Balm
to
heale
sores
,
Psal.
141.5
.
2
From
the
vanity
of
fools
laughter
,
and
light
mirth
.
It
is
as
the
cracking
of
Thorns
under
a
pot
,
v.
6.
Not
like
the
fire
of
thorns
under
a
pot
,
which
is
soon
kindled
,
and
faire
blazed
;
But
like
the
noyse
which
first
,
is
no
good
melody
.
Secondly
,
spends
much
fewel
,
as
fools
mirth
much
time
.
Thirdly
,
soon
decayeth
and
dampeth
,
and
leaveth
both
meat
in
the
Pot
raw
,
and
by-standers
not
thoroughly
warmed
,
Psal.
118.12
.
&
58.9
.
So
doth
the
mirth
of
fools
,
Prov.
14.13
.
Vse
1.
Against
the
chiefe
good
of
Epieures
,
which
is
pleasure
.
Sadnesse
is
better
then
it
.
Vse
2.
To
teach
us
contentment
,
yea
,
and
thankfulnesse
to
,
when
God
sendeth
occasions
of
sorrow
and
sadnesse
for
affliction
,
Job
1.21
.
Object
.
Psalm
35.27
.
Answ.
Prosperity
that
will
best
hold
,
and
least
corrupt
,
is
that
which
is
sown
in
tears
,
Psalm
126.5
,
6.
This
sad
winter
,
Christmas
(
as
they
call
it
)
is
better
then
all
the
carnal
jollity
wont
heretofore
to
be
exercised
at
that
time
of
the
yeere
.
Vse
3.
For
a
signe
of
trial
of
our
hearts
;
where
they
delight
to
be
,
such
they
are
.
If
they
delight
to
be
in
the
house
of
mirth
,
they
are
vain
and
foolish
;
if
in
the
house
of
mourning
,
they
are
wise
,
Mat.
6.21
.
Vse
4.
To
teach
us
who
are
fittest
instruments
to
dispense
reproofs
,
wise
men
,
v.
5
,
Prov.
15.12
.
The
wise
and
the
reprover
,
are
Synonima
,
Prov.
25.12
.
Great
wisdom
requisite
to
discern
,
first
of
faults
,
whether
beams
or
motes
.
Secondly
,
of
the
offenders
,
how
more
or
lesse
easie
to
be
wrought
upon
,
as
the
body
in
Physick
,
Prov.
17.10
.
Vse
5.
To
exhort
to
patient
and
willing
hearing
of
just
reproofs
.
A
sound
chiding
is
better
musick
then
the
song
of
fools
.
It
is
an
ornament
if
wel
heard
,
Prov.
25.12
.
as
arguing
humility
,
wisdom
,
sincetity
,
or
soundness
,
Prov.
9.8
,
9.
Sound
flesh
wil
abide
rubbing
;
not
so
galled
.
They
are
the
way
of
life
,
Prov.
10.17
.
and
wisdom
,
Prov.
15.31
,
32.
Eccles.
7.
v.
7.
7.
Surely
oppression
maketh
a
wise
man
mad
,
and
a
gift
destroyeth
the
heart
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Translated
surely
,
I
doe
not
finde
that
ever
the
conjunction
so
signifieth
in
Scripture
,
but
as
it
is
translated
in
v.
6.
for
so
it
is
firly
to
be
translated
here
.
Surely
neither
standeth
with
the
Grammar
or
Logick
of
the
Text
:
no
coherence
will
so
be
made
of
the
sentence
.
But
translate
it
for
,
and
the
context
runs
thus
:
Solomon
had
said
(
vers.
5.
)
It
is
better
to
hear
the
rebuke
of
the
wise
,
then
the
song
of
fools
.
This
he
proveth
,
first
,
from
the
vanity
of
the
song
of
fools
,
illustrated
by
a
simile
taken
from
the
crackling
of
thorns
under
a
pot
,
v.
6.
Of
this
was
spoken
in
the
former
verse
.
Secondly
,
from
the
madnesse
of
the
oppression
of
such
a
reprover
.
To
oppresse
a
wise
reprover
,
1.
makes
a
wise
man
mad
:
A
wise
man
,
whether
it
be
,
1.
The
reproved
,
he
wil
grow
outragious
by
oppressing
his
reprover
,
as
did
Asa
,
2
Chron.
16.10
.
2
The
reprover
.
Oppression
may
distemper
him
,
Jer.
20.7
,
8
,
9.
&
v.
14
to
18.
Secondly
,
destroys
the
heart
(
or
life
)
of
the
Gift
;
Gift
cannot
properly
or
Grammatically
be
in
the
Nominative
case
before
the
Verb
,
but
by
Anomaly
.
For
it
is
of
the
Foeminine
Gender
,
the
Verb
destroy
of
the
masculine
;
neither
is
the
sense
so
suitable
here
.
Thirdly
,
from
the
excellency
of
the
end
of
a
word
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
to
wit
the
word
of
reproof
,
above
the
beginning
of
it
;
the
beginning
of
it
may
be
harsh
and
unpleasant
,
but
the
end
of
it
is
wholsome
,
and
medicinable
,
v.
8.
Fourthly
,
from
the
excellency
of
the
patient
in
spirit
(
as
otherwise
,
so
especially
in
hearing
and
bearing
the
reproofs
of
the
wise
)
above
the
proud
in
spirit
,
v.
8.
Whereupon
he
inferreth
a
grave
and
wise
admonition
,
not
to
be
of
an
hasty
spirit
to
anger
,
neither
in
hearing
reproofs
,
nor
generally
in
any
other
case
,
taken
from
the
proper
subject
of
the
residence
of
anger
:
for
Anger
resteth
in
the
bosome
of
fools
,
vers
.
9.
Doctr.
It
is
better
to
heare
and
bear
the
rebuke
of
the
wise
,
with
submission
and
patience
,
then
with
oppression
and
passion
,
with
pride
and
anger
.
This
seemeth
to
be
the
very
proper
scope
of
Solomons
words
in
this
place
,
2
Sam.
12.7
.
to
13.
2
Chron.
19.2
,
3
,
4.
1
Kings
22.8
.
Let
not
the
King
say
so
,
Mat.
16.23
Gal.
2.11
.
to
14.
Reason
1.
From
the
madnesse
that
a
wise
man
shall
fall
into
by
oppressing
a
wise
Reprover
;
in
that
,
first
,
he
wil
distemper
and
enrage
himselfe
,
2
Chron.
16.10
.
Secondly
,
he
will
destroy
the
heart
and
life
of
the
gift
of
reproofe
.
It
will
no
more
profit
then
Physick
vomited
up
,
or
a
plaister
cast
aside
.
Thirdly
,
he
may
also
distemper
and
enrage
the
reprover
,
Jer.
20.7
,
8
,
9.
&
v.
14
,
to
20.
At
least
it
wil
force
him
to
keep
silence
,
Amos
5.10
,
13.
This
may
be
referred
to
the
second
.
Reason
2.
From
the
excellency
of
the
word
of
reproofe
in
the
end
,
above
what
it
appeareth
in
the
beginning
,
Psalm
141.
5.
Prov.
28.23
.
Physick
may
be
bitter
and
loathsome
at
first
:
yet
health
by
it
,
recompenceth
that
.
Reason
3.
From
the
excellency
of
the
patient
in
spirit
,
above
the
proud
in
spirit
,
vers.
8.
Patience
first
possesseth
the
soule
,
Luke
21.19
.
Secondly
,
inheriteth
promises
,
Heb.
6.12
.
Thirdly
,
it
maketh
us
perfect
,
Jam.
1.4
.
Reason
4.
Implied
in
the
Text
,
vers.
8.
from
the
root
of
all
rejection
of
reproofe
,
which
is
pride
of
spirit
,
Prov.
13.1
.
&
15
:
12.
Pride
,
first
God
abhorreth
and
scorneth
,
and
resisteth
,
1
Pet.
5.5
.
Psal.
138.6
.
Prov.
3.34
.
Secondly
,
is
the
presage
of
sudden
destruction
,
Prov.
29.1
.
Vse
1.
To
teach
us
to
eschew
all
oppression
,
especially
of
our
reprovers
.
It
argueth
us
,
and
maketh
us
mad
,
Prov.
28.16
.
It
discourageth
a
reprover
from
putting
forth
the
faithfulnesse
of
his
brotherly
love
,
Jer.
20.9
,
Amos
5.13
.
Yea
,
he
is
now
excused
in
his
silence
,
Matth.
7.6
.
It
eateth
out
the
heart
and
life
of
a
gift
,
of
the
reproofe
given
,
1
Kings
22.8
.
&
v.
27
,
28.
2
Kings
5.12
,
13.
Vse
2.
To
teach
us
to
be
patient
in
hearing
and
bearing
reproofs
.
The
end
of
them
is
better
then
the
beginning
;
the
beginning
may
seem
harsh
and
bitter
,
but
the
end
is
wholsome
and
comfortable
,
as
of
all
affliction
,
Heb.
12.11
.
2
Cor.
1.6
,
7.
&
chap
:
7
,
8
,
9
,
10
,
11.
It
is
not
meant
of
all
things
universally
,
that
their
end
is
better
then
their
beginning
;
for
it
is
otherwise
in
some
things
,
2
Pet.
2.20
.
Matth.
12.45
.
Prov.
20.21
.
But
it
holdeth
in
this
duty
of
Admonition
,
and
all
Afflictions
,
inward
,
and
outward
to
the
godly
.
All
impatience
here
argueth
pride
of
spirit
,
as
appeareth
by
the
opposition
,
Text
v.
8.
Vse
3.
To
teach
us
to
expresse
patience
rather
then
pride
,
and
to
prefer
it
both
in
our
judgements
,
and
in
our
practice
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
is
a
man
of
a
long
breath
,
which
argueth
a
patient
spirit
;
men
of
a
short
breath
are
soon
hot
;
men
of
hot
hearts
breath
quick
and
short
,
as
in
cholerick
and
aguish
men
.
Patient
in
spirit
exceeds
the
sproud
,
first
,
in
understanding
and
wisdom
,
Prov.
17.27
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
frigidus
spiritû
,
a
man
of
a
coole
spirit
is
of
great
understanding
.
Secondly
,
in
strength
and
courage
,
Prov.
25.28
.
&
16.32
.
Thirdly
,
in
honour
,
Prov.
22.4
.
Fourthly
,
in
profiting
by
all
means
of
grace
.
In
word
,
Luke
8.15
.
In
affections
,
Rom.
5.3
,
4
,
5.
Some
think
it
their
excellency
and
magnanimity
to
bear
no
coals
at
any
mans
hand
,
but
to
give
every
man
as
good
as
he
brings
.
Patience
they
condemn
for
cowardise
;
but
the
Spirit
of
God
judgeth
otherwise
.
Eccles.
7.
v.
9.
9.
Be
not
hasty
in
thy
spirit
to
be
angry
:
for
anger
resteth
in
the
bosome
of
fooles
.
DOctrine
1.
To
be
of
an
hasty
spirit
to
anger
,
God
forbids
it
to
his
people
,
Prov:
14.17
.
Jam.
1.19
.
Prov.
16.32
.
The
spirit
is
hasty
to
anger
when
anger
ariseth
:
First
,
without
cause
,
Gen.
4.5
,
6.
Jonah
4.9
.
This
is
hasting
before
the
cause
.
Secondly
,
without
measure
passing
the
bounds
,
1.
Of
our
calling
,
Acts
7.26
,
27.
Gen.
34.25
,
with
49.7
.
2.
Of
love
;
First
,
As
when
instead
of
brotherly
admonition
we
fall
to
clamour
,
rayling
,
scolding
,
not
reproving
sin
by
Scripture
names
and
arguments
,
but
vexatious
termes
,
Eph.
4.31
.
Secondly
,
When
we
are
not
fit
to
pray
for
those
we
are
angry
with
,
Exod.
32.19
,
30
,
31
,
32.
1
Sam.
8.6
,
with
1
Sam.
12.23
,
&
15.35
.
Thirdly
,
Of
reason
,
Luke
6.11
.
Acts
22.23
.
2
Chron.
28.9
.
Fourthly
,
Of
Justice
,
Zach.
1.15
.
Fifthly
,
Of
due
season
,
1.
After
sun-setting
,
Eph.
4.26
,
27.
2.
After
the
offenders
acknowledgement
of
his
offence
,
Luke
17.3
,
4.
And
these
are
hasting
before
the
measure
or
proportion
of
the
cause
.
Reason
1.
From
the
proper
subject
of
the
residence
and
rest
of
anger
;
It
resteth
in
the
bosome
of
fooles
.
Text
,
Wherein
Solomon
takes
of
an
excuse
which
men
are
wont
to
make
of
their
holinesse
.
Though
I
be
somewhat
hasty
,
yet
I
thanke
God
,
anger
doth
not
rest
with
me
.
Yes
,
(
saith
Solomon
)
If
thou
beest
hasty
,
anger
resteth
with
thee
,
and
argueth
thee
a
fool
.
For
a
man
could
not
have
anger
so
ready
at
hand
hastily
,
if
it
did
not
rest
with
him
;
the
habit
of
sinful
anger
resteth
there
,
though
the
act
be
quickly
transient
.
Object
.
Cholerick
men
are
soon
stirred
,
and
yet
they
are
not
all
fooles
;
the
fools
are
commonly
sanguine
,
as
the
simple
light
fond
fool
;
or
flegmatick
,
as
the
dull
Asse
fool
:
or
melancholick
,
as
the
lunatick
fool
.
Answ.
A
cholerick
fool
is
a
frantick
fool
.
Every
complexion
in
excesse
is
subject
to
folly
,
yea
to
madnesse
;
but
if
choler
be
subdued
to
reason
,
cholerick
men
though
they
could
be
soon
hasty
,
if
they
see
cause
,
yet
will
not
be
where
there
is
none
!
A
man
of
quick
speed
for
race
,
yet
will
not
run
till
he
see
cause
.
Quest.
But
what
folly
is
in
Anger
?
Answ.
First
,
Rashnesse
,
Isai.
32.4
.
Secondly
,
Stiffenesse
,
Jonah
.
4.9
.
blinde
wilfulnesse
.
Thirdly
,
Outragiousnesse
,
Prov.
27.4
.
Fourthly
,
Unprofitablenesse
.
Anger
unfitteth
a
man
,
First
,
To
do
good
,
Jam.
1.20
.
Secondly
,
To
take
good
,
2
Kings
5.12
.
As
a
man
when
his
house
is
all
on
a
light
fire
,
himselfe
in
the
midst
of
it
,
can
heare
no
direction
given
him
from
without
,
nor
himselfe
able
to
doe
ought
within
:
So
is
a
man
in
a
burning
anger
,
neither
able
to
direct
himselfe
,
nor
to
take
counsel
from
others
.
Reason
2.
From
the
Image
of
God
which
should
shine
forth
in
us
.
He
is
slow
to
anger
,
Psal.
103.8
.
Vse
.
To
cast
discouragement
as
it
were
coole
water
upon
this
angry
passion
.
The
Sea
when
it
foameth
and
rageth
,
purgeth
it selfe
,
and
a
pot
boyling
casteth
out
foame
and
scumme
:
but
a
man
boyling
with
anger
and
wrath
,
both
uttereth
his
own
shame
,
and
yet
keepeth
the
filth
within
.
Physitians
count
it
a
signe
of
deadly
danger
,
when
a
sicknesse
or
distemper
so
altereth
the
countenance
,
that
you
cannot
know
the
same
man
,
so
Job
14.20
.
Anger
will
doe
as
much
,
Dan.
3.19
.
Physitians
will
also
say
,
It
is
a
signe
of
the
healing
and
abatement
of
an
Ague
,
when
in
an
hot
fit
the
tongue
is
cleane
;
but
if
the
tongue
be
foule
,
it
is
a
signe
the
disease
is
still
strong
.
When
a
man
in
his
anger
giveth
never
a
foul
word
,
it
is
a
signe
of
an
healthful
spirit
:
but
the
soul
is
distemped
,
if
the
speech
in
anger
be
foul
.
If
a
glasse
bottle
be
full
of
cleane
water
,
though
it
be
stirred
,
there
ariseth
no
mud
:
but
if
mud
arise
when
it
is
stirred
,
the
water
was
foul
in
the
bottome
;
so
is
the
spirit
of
a
man
foul
within
;
that
being
stirred
sheweth
distemper
.
Let
therefore
all
hastinesse
to
anger
against
all
sorts
of
persons
,
at
all
times
be
eschewed
.
For
Solomon
here
limiteth
it
to
none
:
be
it
against
husband
,
or
wife
,
child
,
or
servant
,
friends
,
or
enemies
.
2.
Yet
this
hindreth
not
just
anger
,
Eph.
4.26
.
2.
But
it
much
more
condenmeth
all
malice
,
hatred
,
study
of
revenge
;
for
all
these
are
from
anger
resting
in
the
bosome
.
Eccles.
7.
v.
10.
10.
Say
not
thou
,
What
is
the
cause
that
the
former
dayes
were
better
then
these
?
for
thou
doest
not
enquire
wisely
concerning
this
.
SOlomon
in
this
Chapter
hath
hitherto
shewed
the
vanity
of
sundry
things
of
good
account
in
the
world
,
in
comparison
of
other
things
of
lesse
esteem
:
and
hath
therefore
preferred
,
First
,
A
good
name
before
a
good
oyntment
.
Secondly
,
The
day
of
death
before
the
birth
day
.
Thirdly
,
To
goe
to
the
house
of
mourning
,
before
going
to
the
house
of
feasting
.
Fourthly
,
To
heare
the
rebuke
of
the
wise
before
the
song
of
fooles
.
In
this
verse
he
goeth
on
with
the
like
argument
,
not
preferring
elder
times
before
the
present
,
though
generally
men
are
apt
so
to
doe
.
Parts
two
,
1.
A
prohibition
of
taking
it
for
granted
that
elder
times
are
better
then
these
,
and
of
the
inquiry
after
the
reason
of
it
.
Say
not
thou
,
what
is
it
that
the
former
times
were
better
then
these
?
2.
A
reason
of
the
prohibition
taken
from
the
want
of
wisdome
in
such
an
apprehension
,
and
enquiry
;
for
thou
doest
not
enquire
wisely
,
or
out
of
wisedome
concerning
this
.
Doctr.
1.
The
ordinary
conceit
that
men
have
of
the
excellency
of
former
times
above
these
,
and
their
ordinary
inquiry
into
the
reason
thereof
,
is
not
out
of
wisdome
.
Heathen
Authors
may
be
quoted
,
not
for
divine
or
Evangelical
points
,
but
natural
or
moral
.
Both
Heathen
and
Christians
are
wont
to
have
such
a
conceit
,
that
former
times
were
better
.
Horace
his
old
man
,
is
laudator
temporis
acti
se
puero
.
Againe
saith
he
,
Damnosa
quid
non
imminuit
diesë
Aetas
parentum
pejor
Avis
tulit
nos
nequiores
,
mox
daturos
progeniem
vitiosiorem
.
Boetius
de
consolatione
Philosophiae
.
Fortunae
,
nimium
prior
Aetas
,
&c.
Thus
ordinarily
men
extol
the
cheapness
of
former
times
,
their
great
hospitality
,
their
kind
neighbourhood
,
their
honest
dealing
;
their
skilful
workmanship
,
none
such
now
adayes
;
their
liberal
almes
deeds
,
their
devout
piety
,
their
deep
wisdome
,
their
valiant
acts
;
The
reasons
which
men
are
wont
to
give
of
it
,
are
not
wise
:
as
,
First
,
Lassa
effaeta
natura
,
The
decay
of
the
strength
and
goodnesse
of
nature
,
in
the
world
and
all
the
creatures
.
But
this
is
no
good
reason
;
for
nature
decayed
by
the
flood
;
yet
the
times
have
been
better
.
Secondly
,
The
goodnesse
of
the
old
religion
,
Ier.
44
,
17
,
18.
The
Heathen
thought
the
Empire
flourished
more
under
the
worship
of
Jupiter
and
other
false
gods
,
then
under
Christian
Religion
.
The
devouter
Papists
thinke
the
same
,
that
it
was
a
better
world
under
their
Religion
,
then
ours
;
but
if
the
old
Religion
have
been
worse
,
the
following
times
may
be
worse
for
their
sins
,
Jer.
41.21
,
22
,
23.
Thirdly
,
The
change
of
times
which
some
thinke
are
alwayes
for
the
worse
.
So
Emanuel
Sa
,
But
neither
times
nor
starres
were
made
to
rule
us
.
Reasons
of
the
want
of
wisdome
of
such
a
conceit
and
such
enquiry
.
First
,
From
the
like
estate
of
former
times
as
of
these
;
no
new
thing
under
the
Sun
,
Eccles.
1.9
.
Secondly
,
From
the
cause
of
the
worse
appearance
of
present
times
from
fonde
mistakings
.
As
,
First
,
In
youth
want
of
Judgement
to
discerne
and
judge
of
good
or
evil
.
Thy
Judgement
then
was
green
and
raw
;
young
mens
spirits
are
green
and
cheerful
,
and
so
looking
through
a
green
glasse
(
as
it
were
)
thou
sawest
all
things
green
and
pleasant
.
Old
men
are
splenetick
and
sad
,
and
see
all
things
through
darke
and
sad
fumes
,
and
so
accordingly
thinke
hardly
of
them
.
Besides
by
better
experience
,
old
men
now
can
discerne
much
evil
,
which
before
they
could
not
observe
.
Secondly
,
Through
ignorance
of
history
,
which
speaketh
of
as
bad
times
as
ours
Or
else
through
the
choyce
that
Historians
make
to
tell
of
notable
matters
,
and
neglect
common
occurrences
:
besides
its
pleasant
to
read
in
stories
of
great
warres
,
and
exploits
;
but
to
feele
them
would
seem
Tragical
.
Thirdly
,
Through
following
sense
in
this
conceit
,
evils
present
seem
worst
,
as
in
governments
so
in
the
whole
life
of
man
.
Fourthly
,
Through
discontentment
with
a
mans
own
personal
condition
,
and
envy
at
others
,
and
vaine
glory
in
our selves
;
hence
Nestor
,
Oh
mihi
praeteritos
referat
si
,
&c.
Vitio
malignitatis
humanae
vetera
semper
in
laude
,
praesentia
fastidio
esse
.
Tacitus
.
Fifthly
,
Through
curiosity
,
whilest
men
look
more
at
others
then
themselves
,
whereas
if
every
man
laboured
to
amend
himselfe
,
the
times
would
soon
amend
.
Reaso
23.
From
the
true
estate
of
this
matter
,
which
may
be
discerned
and
observed
in
these
particulars
.
First
,
When
Princes
and
people
are
good
in
Gods
sight
,
the
times
are
better
,
2
Chron.
15.1
,
to
6.
Prov.
29.2
.
when
they
are
wicked
,
then
worse
,
Ibid.
Jer.
22.15
,
to
18.
Levit.
26
,
throughout
,
Deut.
28.
Davids
time
better
then
Sauls
,
But
Rehoboams
afterwards
worse
.
Secondly
,
When
Churches
are
well
administred
,
and
encouraged
therein
,
the
times
are
better
,
else
worse
,
Hos.
2.16
,
to
23
,
with
verse
8
,
9.
Thirdly
,
Sometimes
the
times
are
better
for
something
,
and
worse
for
others
,
both
formerly
and
after
.
Davids
time
better
then
Solomons
for
warre
and
noble
victories
.
Solomons
better
for
peace
and
plenty
,
and
building
and
Merchandize
.
In
the
same
times
,
one
place
may
be
growing
better
,
when
another
groweth
worse
:
Ephesus
may
be
decaying
when
Thyatyra
encreaseth
,
Rev.
2.4
,
19
Some
in
every
age
are
good
,
even
now
there
be
men
antiquâ
fide
,
priscis
moribus
;
And
some
in
every
age
are
nought
.
Reason
4.
From
the
principal
cause
of
all
passages
in
the
world
:
which
is
not
mans
weaknesse
,
or
goodnesse
,
but
chiefly
the
wise
and
strong
and
good
providence
of
God
:
who
presenteth
every
age
with
a
new
stage
of
acts
and
actors
,
1
Cor.
4.9
.
And
if
a
Poet
would
not
present
his
spectators
but
with
choyce
variety
of
matters
,
how
much
lesse
God
?
Object
.
Nebuchadnezzars
Image
may
seeme
to
imply
a
decay
of
each
age
,
from
gold
to
silver
,
to
brasse
,
at
last
to
Iron
,
Dan.
2.31
,
32
,
33.
Answ.
First
,
This
Image
concerned
times
400
yeares
after
Solomons
dayes
.
Secondly
,
After
all
those
Monarchies
destroyed
,
the
latter
times
will
be
best
,
Dan.
7.27
,
with
chap.
2
,
44.
Thirdly
,
The
Image
doth
not
decipher
the
manners
(
to
wit
,
vertues
,
or
vices
)
of
the
times
,
but
the
several
conditions
of
the
Monarchies
.
That
of
Babel
being
more
full
of
Majesty
,
Dan.
4.36
.
and
Peace
,
Jer.
29.7
.
That
of
Persia
inseriour
herein
,
Dan.
9.25
.
troublelous
times
.
That
of
Macedonia
making
strong
and
loud
noise
like
brasse
.
That
of
Rome
crushing
all
the
former
like
Iron
.
Vse
1.
To
teach
us
to
observe
the
depravation
of
nature
,
in
the
blindnesse
of
our
minds
:
who
are
so
far
from
discerning
spiritual
things
,
1
Cor.
2.14
.
that
we
cannot
rightly
judge
of
moral
or
civil
things
,
Rom.
1.21
.
Jude
10.
Gen.
6.5
.
Vse
2.
To
reprove
the
fond
admiration
of
elder
times
,
though
there
be
use
of
antiquity
,
and
of
the
study
of
antiquity
,
yet
not
to
approve
all
their
sayings
and
doings
,
as
best
.
Vse
3.
To
stirre
us
up
to
a
wise
consideration
of
our
present
times
,
and
the
amendment
thereof
.
For
this
end
,
First
,
Every
one
endeavour
to
amend
one
,
and
as
many
more
as
are
under
charge
,
Josh.
24.13
.
Secondly
,
Consider
and
see
to
the
good
administration
of
Churches
.
If
Joseph
in
the
house
of
Jacob
be
sold
into
Egypt
,
look
for
a
publick
famine
.
Thirdly
,
Let
Magistrates
and
Courts
walke
in
righteousnesse
and
peace
.
The
whole
Country
fareth
the
better
for
it
.
Eccles.
7.11
,
12.
-
11.
Wisdome
is
good
with
an
inheritance
:
and
by
it
there
is
profit
to
them
that
see
the
Sun
.
-
12.
For
wisdome
is
a
defence
,
and
money
is
a
defence
:
but
the
excellency
of
knowledge
is
,
that
wisdome
giveth
life
to
them
that
have
it
.
SOlomon
in
the
former
verse
,
having
judged
it
to
spring
from
want
of
wisdome
,
to
conceive
the
former
times
to
be
alwayes
better
then
the
latter
,
and
to
enquire
(
as
men
ordinarily
doe
)
of
the
reason
thereof
:
He
giveth
in
these
and
the
following
uses
,
three
several
observations
,
touching
the
better
and
worse
estate
of
one
age
above
another
,
as
at
any
time
,
so
for
his
own
time
.
First
,
For
his
own
time
,
wherein
wisedome
and
wealth
abounded
;
he
telleth
us
not
that
it
was
better
then
other
times
,
but
that
it
was
(
so
far
forth
)
a
good
time
;
wisdom
saith
he
is
good
with
an
inheritance
,
and
profitable
for
men
,
v.
11.
And
this
he
proveth
,
1.
From
the
benefit
which
either
of
them
yeild
apart
:
wisdome
is
a
defence
,
or
rather
a
protection
or
refreshing
,
and
money
is
the
like
,
v.
12.
Secondly
,
From
the
more
excellent
benefit
of
wisdom
,
but
the
excellency
of
wisdom
is
,
it
giveth
life
to
the
owners
of
it
,
v.
12.
Secondly
,
He
calleth
us
to
consider
the
work
of
God
in
the
estate
of
the
times
;
as
in
his
own
age
,
so
in
every
age
:
and
the
insufficiency
of
any
man
to
make
straight
that
which
God
hath
made
crooked
,
verse
13.
and
therefore
to
make
a
good
use
of
the
vicissitude
of
changes
from
age
to
age
,
verse
14.
Thirdly
,
He
declareth
that
in
the
best
times
,
at
least
in
his
own
time
,
he
hath
seen
much
evil
,
which
he
specifyeth
,
verse
15.
to
the
end
of
the
Chapter
;
and
some
good
,
verse
19.28
.
Doct.
1.
Wisdome
and
wealth
are
then
most
profitable
(
or
doe
then
most
good
)
when
they
are
enjoyed
together
,
(
or
when
they
are
met
together
.
)
It
is
then
best
for
any
person
in
whom
they
are
so
met
,
and
best
for
any
age
,
when
the
same
age
enjoyeth
both
.
Thus
much
God
implyeth
in
his
blessing
of
Solomon
,
1
Kings
3.10
,
to
13.
For
he
preferreth
Solomon
above
all
former
and
present
Kings
in
respect
of
the
concurrences
of
both
these
.
Reason
1.
From
the
defect
that
is
found
in
either
wisdome
or
wealth
alone
.
Of
wisdom
alone
,
First
,
It
is
not
heard
nor
regarded
,
Eccles.
9.16
.
Secondly
,
It
seldome
getteth
up
to
such
places
of
authority
,
where
it
may
put
forth
it selfe
,
Prov.
19.7
.
He
wants
friends
to
speake
and
make
way
for
him
.
Of
wealth
alone
,
First
,
it
lyeth
unprofitably
by
us
,
neither
doing
our selves
or
others
that
good
it
might
,
Prov.
17.16
.
Luke
8.14
.
Secondly
,
It
maketh
men
worse
,
Eccles.
5.13
.
Proud
,
1
Tim.
6.17
.
Covetous
,
Hab.
2.5
.
and
Churlish
,
1
Sam.
25.10
,
11.
Thirdly
,
It
exposeth
us
to
contempt
,
1
Sam.
25.25
,
Reason
2.
From
some
benefit
in
either
of
them
alone
.
Wisdome
is
a
defence
,
the
word
is
a
shadow
in
the
Text.
Which
is
,
First
,
For
defence
,
Psal.
17.8
.
Secondly
,
For
refreshing
,
Isay
25.4
,
5.
Wealth
is
a
defence
and
refreshing
,
1.
Against
hunger
,
thirst
,
cold
,
nakednesse
,
and
injuries
of
Suits
.
2.
Procuring
us
many
friends
,
Prov.
14
,
20.
and
many
other
outward
comforts
,
Eccles
,
10
,
19.
Wisdome
is
a
defence
and
refreshing
,
First
,
As
conveighing
us
under
the
wings
of
Christ
,
Matth.
7.24
,
25.
and
so
,
1.
Giving
life
to
us
,
and
direction
to
our
way
;
2.
Defending
us
from
sin
,
hell
,
wrath
,
Job
.
28.28
.
and
afflictions
and
evils
,
Prov.
22.35
.
Secondly
,
Connselling
others
for
their
good
,
Eccles.
10.10
.
Reas.
3.
From
the
compleat
profit
of
both
wisdome
and
wealth
together
.
For
,
1.
Wisdome
employeth
wealth
to
the
best
advantage
,
both
for
another
world
,
Luke
16.8
,
9.
and
for
this
world
.
First
,
For
our selves
and
others
in
the
education
of
children
.
Secondly
,
In
peace
and
warre
,
Prov.
24.5
,
6.
2.
Wealth
employeth
wisdome
to
the
best
advantage
.
it
is
a
Crown
to
the
wise
,
Prov.
14.24
.
A
Crown
for
Honour
and
Authority
,
Hos.
13.1
.
Iob
having
lost
his
wealth
,
lost
his
honour
and
authority
,
Iob
29.
throughout
,
compared
with
Chap.
30
,
1
,
9
,
to
13.
Vse
1.
To
refute
the
Popish
opinion
of
the
perfection
of
the
estate
of
voluntary
poverty
.
Vse
2.
To
shew
us
the
feeble
and
comfortlesse
estate
of
such
as
want
both
wisdome
and
wealth
.
Vse
3.
To
teach
wise
men
to
seek
for
wealth
,
and
wealthy
men
for
wisdome
.
And
all
that
want
both
to
seek
both
.
If
either
alone
be
so
helpful
,
how
much
more
both
together
?
If
either
al
one
be
defective
,
not
so
both
together
.
Vse
4.
To
teach
such
as
would
marry
,
to
seek
both
these
together
,
if
they
may
be
had
.
But
let
the
wealthy
men
rather
seek
a
wise
wife
,
as
David
did
Abigal
,
then
a
wealthy
.
Vse
5.
To
teach
us
what
use
to
make
of
them
both
together
,
for
a
defence
refreshing
.
Vse
6.
To
preferre
wisdome
above
wealth
;
wisdome
is
the
more
excellent
as
giving
life
;
Text.
If
we
trust
in
the
shaddow
of
wealth
,
we
shall
finde
it
(
like
Jonahs
gourd
)
failing
us
when
we
have
most
need
.
Prov.
11.4
.
Therefore
crack
not
the
conscience
for
wealth
,
Prov.
10.2
.
Eccles.
7.13
,
14.
-
13.
Consider
the
works
of
God
:
for
who
can
make
strait
what
he
hath
made
crooked
?
-
14.
In
the
day
of
prosperity
be
joyfull
,
but
in
the
day
of
adversity
consider
:
God
also
hath
set
the
one
against
the
other
,
to
the
end
that
man
should
finde
nothing
after
him
.
DOct.
Whatsoever
the
estate
of
times
be
,
it
is
out
part
to
consider
the
work
of
God
as
so
disposing
the
times
,
and
in
setting
good
and
evil
times
one
against
another
;
and
accordingly
in
good
times
to
be
in
goodness
,
and
in
ill
times
to
look
at
Gods
hand
as
only
able
to
amend
therein
.
As
who
should
say
,
look
not
at
the
creature
as
the
chiefe
agent
in
the
estate
of
the
times
,
but
consider
his
hand
in
all
estates
,
and
make
use
of
them
,
as
his
hand
leadeth
unto
.
Job
1.21
.
1.
It
is
Gods
work
,
first
,
to
send
,
1.
Good
times
,
2
Chron.
2.11
.
2
Evil
times
,
Prov.
28.2
.
Secondly
,
to
set
good
and
evil
times
in
a
vicissitude
or
enterchange
,
one
contrary
over
against
another
,
Jer.
18.7
,
9.
In
good
times
,
first
,
God
maketh
mens
,
or
at
least
some
chiefe
mens
hearts
and
waies
right
before
him
,
1
Sam.
13.14
,
Secondly
,
God
giveth
them
a
right
course
,
and
good
success
in
their
proceedings
,
Jer.
22.15
,
16.
2
Chron.
17.3
,
4
,
5.
In
evil
times
,
first
,
God
giveth
men
up
to
the
crookedness
of
their
own
hearts
and
waies
,
Psal.
125
,
5.
&
81.11
,
12.
2
Chron.
28
1.
Secondly
,
God
sendeth
them
cross
and
crooked
issues
of
their
waies
,
2
Chron.
28.1
,
to
6.
&
v.
16.
to
20.
Ier.
22.17
,
18
,
19.
Psalm
18.26
.
2.
God
setteth
these
good
and
evil
times
enterchangeably
one
against
another
.
Sauls
times
were
bad
,
the
times
of
David
and
Solomon
good
;
Rehoboam
and
Abijam
bad
,
Asa
and
Iehosophat
good
,
Ioram
and
Ioash
bad
;
Vzziah
and
Jothan
good
,
Ahaz
bad
;
Hezekiah
good
,
Manasseth
and
Amon
bad
;
Josias
good
,
his
successours
to
the
captivity
bad
;
after
the
captivity
good
.
Reason
1.
From
Gods
peoples
abuse
of
Prosperity
,
unto
selfe
confidence
,
Psal.
30.6
,
7.
and
Luxury
,
Deut.
32.15
.
Hence
followeth
calamity
and
adversity
.
Reas.
2.
From
the
humiliation
and
Reformation
of
Gods
people
in
adversity
,
Hos.
5.15
.
with
chap.
6.1
,
2.
Reas.
3.
To
the
end
we
should
finde
nothing
after
God
;
as
in
the
Text.
To
wit
,
first
,
no
stability
in
the
creature
,
but
unsetled
vicissitudes
.
Secondly
,
No
fault
in
God
and
his
administrations
.
So
the
phrase
and
word
is
taken
,
Iohn
14.30
.
Iob
31.7
.
3.
Accordingly
it
is
our
parts
,
in
good
times
to
be
in
goodness
,
v.
14.
Implieth
,
First
,
to
be
in
a
good
frame
.
Secondly
,
to
take
a
good
course
.
Thirdly
,
to
be
of
good
cheer
or
comfort
,
to
be
joyfull
.
As
husbandmen
make
Hay
when
the
Sunne
shineth
,
and
Marriners
hoyse
up
and
spread
abroad
their
sailes
when
the
wind
bloweth
faire
,
Acts
9.31
.
Reas.
1.
From
Gods
expectation
of
store
of
good
fruit
in
such
times
,
Isa.
5.1
,
to
4.
Reason
2.
From
Gods
sudden
change
of
times
,
when
they
are
thus
abused
,
Isay
5
,
5
,
6.
Deut.
28.47
,
48
,
In
evil
times
to
look
at
Gods
hand
,
as
only
able
to
amend
them
,
Prov.
21.1
.
Reason
1.
From
Gods
soeveraign
power
over
,
first
,
Mens
hearts
,
Prov.
21.1
.
Secondly
,
the
change
of
times
,
Acts
1.7
.
Psal.
31.15
.
Reason
2.
From
the
unprofitableness
of
all
the
use
of
creature-means
and
helps
without
God
,
Isay
22.8
,
to
14.
Hos.
5.13
,
14.
2
Chro.
28.20
,
21.
Vse
1.
To
teach
us
in
all
the
estate
of
times
,
not
to
look
so
much
at
the
Creatures
or
Instruments
,
but
at
the
hand
of
God
.
If
Princes
be
wicked
,
God
giveth
such
,
and
the
People
into
their
hands
,
Hos.
13.11
.
Zach.
11.6
.
If
Princes
be
good
,
the
Lord
giveth
such
as
a
favour
to
his
people
,
2
Chro.
2.11
.
Heathens
could
say
,
Deus
nobis
haec
otia
fecit
.
Vse
2.
To
teach
us
,
whatever
the
times
be
,
not
to
look
at
them
as
unchangeable
;
for
God
wil
set
one
of
them
contrary
to
another
,
and
we
know
not
how
soon
.
Vse
3.
To
teach
us
therefore
in
good
times
to
be
in
goodness
;
that
is
,
First
,
be
in
a
good
and
thankful
frame
.
Secondly
,
take
a
good
course
,
Acts
9.31
.
be
fruitful
.
Thirdly
,
be
of
good
comfort
.
Break
off
from
sinful
courses
;
It
will
prolong
tranquillity
,
Dan.
4.27
.
Vse
4.
To
teach
us
in
ill
times
,
not
chiefly
to
quarrel
the
creature
,
muchless
to
quarrel
Gods
providence
,
Isay
8.21
.
Neither
to
imagin
that
we
can
redress
the
evil
of
the
times
by
our
own
wisdom
or
power
;
No
,
look
we
rather
up
to
God
,
who
can
make
streight
that
which
is
crooked
,
both
in
mens
hearts
,
waies
,
or
estates
.
And
therefore
use
we
such
means
as
may
prevaile
with
him
so
to
doe
.
Means
:
First
,
Let
our
uncircumcised
hearts
be
humbled
to
accept
of
punishment
of
our
iniquities
,
and
to
confesse
our
iniquities
and
the
iniquities
of
our
fathers
;
where
we
have
Confession
,
and
Contrition
,
Lev.
26.40.41
.
Secondly
,
look
up
to
Christ
our
Redeemer
,
the
Prince
of
the
Kings
of
the
earth
to
deliver
us
,
Judg.
10.15
.
Thirdly
,
serious
Reformation
,
Judg.
10.15
.
Eccles.
7.15
,
16
,
17
,
18.
-
15.
All
things
have
I
seen
in
the
daies
of
my
vanity
:
there
is
a
just
man
that
perisheth
in
his
righteousnesse
,
and
there
is
a
wicked
man
that
prolongeth
his
life
in
his
wickedness
.
-
16.
Be
not
righteous
over
much
,
neither
make
thy selfe
over
wise
:
why
shouldest
thou
die
before
thy
time
?
-
17.
Be
not
overmuch
wicked
,
neither
be
thou
foolish
:
why
shouldest
thou
die
before
thy
time
?
-
18.
It
is
good
that
thou
shouldest
take
hold
of
this
,
yea
,
also
from
this
withdraw
not
thy
hand
:
for
he
that
feareth
God
shall
come
forth
of
them
all
.
COherence
,
see
in
verse
11
,
12.
Doctr.
In
the
best
times
of
Church
and
Commonwealth
,
a
wise
man
may
observe
,
there
are
just
men
that
perish
in
their
righteousnesse
,
and
there
are
wicked
men
that
continue
long
in
their
wickedness
.
By
perishing
,
sundry
understand
crushing
and
breaking
,
or
oppression
in
their
righteousnesse
,
in
their
righteous
and
just
cause
;
as
Naboth
in
Ahabs
time
,
1
Kings
21.13
.
and
Abimelech
in
Sauls
time
,
I
Sam.
22.16
,
18
,
19.
But
it
will
be
hard
,
if
not
impossible
,
to
shew
such
an
instance
in
Solomons
time
,
though
in
Davids
time
Vriah
so
perished
;
but
that
was
before
Solomon
was
born
.
But
he
speaketh
of
what
he
had
seen
,
in
his
time
.
By
a
wicked
man
continuing
long
in
his
wickedness
,
they
understand
prolonging
his
daies
,
or
his
life
in
wickedness
;
But
his
life
is
not
in
the
Text.
And
if
that
were
the
sense
,
it
would
cross
his
reason
which
he
giveth
in
v.
17.
why
they
should
not
continue
long
in
wickedness
:
taken
from
the
shortness
of
the
lives
of
such
;
for
why
shouldest
thou
die
before
thy
time
?
I
take
it
therefore
by
a
just
man
,
is
meant
,
such
a
just
man
as
is
just
in
his
own
righteousnesse
,
and
at
last
decayeth
and
perisheth
in
it
.
The
same
word
is
translated
voyd
,
Deut.
32
,
28.
voyd
of
counsel
,
is
,
perishing
in
their
counsels
.
So
the
rich
man
is
said
to
fade
away
and
perish
in
his
waies
,
as
the
flower
perisheth
and
fadeth
in
the
heat
of
the
Sun
,
John
1.11
.
Thus
the
Jewes
establishing
their
own
righteousnesse
,
Rom.
10.3
.
perished
in
their
righteousnesse
,
and
did
not
obtaine
the
righteousnesse
of
Christ
,
Rom.
11
,
7
,
and
9
,
31
,
32.
And
thus
Solomon
might
observe
many
in
his
age
;
and
like
enough
an
eminent
man
in
the
Church
,
Abiather
the
high
Priest
,
1
Kings
2.26
,
27.
Ezekiel
observed
many
such
in
his
time
,
Ezek.
18.24
.
That
many
doe
continue
long
in
their
wickednesse
,
appeareth
by
Solomons
testimony
,
Eccles.
8
,
12.
by
Davids
,
Psal.
68.21
.
by
Jobs
,
Job
3
,
2.
by
Isai.
65.20
.
Reasons
of
the
just
mans
perishing
in
his
righteousnesse
,
1.
From
the
carnalnesse
of
such
a
just
mans
heart
,
his
nature
is
not
borne
anew
,
but
only
awed
by
some
power
,
either
of
,
First
,
Legal
Terrours
,
Deut.
5.27
.
Secondly
,
Good
Education
,
2
Chron.
24.2
,
17
,
18.
Thirdly
,
Good
Company
:
Such
as
returne
to
evil
,
were
alwayes
dogs
and
swine
,
though
washed
and
cleansed
,
2
Pet.
2.18
,
22.
Reason
2.
From
Gods
rejection
of
all
selfe
confidence
,
Ier.
2.27
.
Luke
18.9
,
14.
1
Sam.
2.9
.
Reason
3.
From
the
power
of
the
spirit
of
the
Gospel
to
blow
upon
and
wither
all
his
carnal
and
moral
excellency
,
Isai.
40.6
,
7
,
8.
Reason
4.
From
the
stability
only
of
faith
in
Christ
,
and
the
righteousnesse
of
faith
.
Isai.
7.9
.
2
Cor.
1.24
.
Rom.
11.20
.
Reasons
of
the
wickeds
long
continuance
in
wickednesse
,
1.
From
the
suteablenesse
of
it
to
our
nature
,
Gen.
6.5
.
Job
15.16
.
Jer.
11.15
.
Reason
2.
From
Gods
judicial
leaving
of
men
to
their
own
wayes
,
especially
after
refusal
of
meanes
of
grace
,
Ezek.
24.13
.
Rev.
22.11
.
Vse
1.
Not
to
be
righteous
over-much
,
verse
16.
that
is
,
First
,
Doe
not
continue
in
this
righteousnesse
,
in
the
same
sense
as
be
not
wicked
over-much
.
Secondly
,
Make
not
too
much
of
it
:
for
upon
Tryal
It
neither
is
our
righteousnesse
,
Phil.
3.7
,
8.
nor
a
good
evidence
of
it
;
trust
not
in
it
,
Luke
18.9
,
It
is
a
mercy
if
God
shake
us
out
of
it
.
A
double
shaking
is
requisite
to
enjoy
a
setled
Kingdom
;
shaking
,
first
,
of
our
earth
which
was
by
the
law
,
Heb.
12.26
.
Secondly
,
of
our
heaven
which
is
by
the
conviction
of
our
righteousnesse
(
in
which
we
place
our
heaven
upon
earth
)
to
be
losse
and
drosse
till
we
come
to
partake
in
Christ
,
and
faith
in
him
,
John
i6
.
7
,
8
,
9.
Vse
2.
Not
be
wicked
overmuch
,
that
is
,
not
to
multiply
wickednesse
by
continuing
long
in
it
,
not
make
more
of
wickednesse
then
it
is
worth
,
by
promising
our selves
rest
in
it
,
Deut.
29.19
.
Psal
,
36.2
.
nor
make
your selves
more
wicked
then
you
are
,
as
Cain
did
by
despaire
,
Gen.
4.13
.
Vse
3.
To
humble
us
in
the
sense
of
the
corruption
of
our
nature
,
who
are
sooner
weary
of
our
righteousnesse
,
then
of
our
wickednesse
.
In
the
one
we
decay
,
in
the
other
we
continue
long
.
Eccles.
7.16
,
17
,
18.
-
16.
Be
not
righteous
overmuch
,
neither
make
thy selfe
overwise
:
why
shouldest
thou
destroy
thy selfe
?
-
17.
Be
not
overmuch
wicked
,
neither
be
thou
foolish
:
why
shouldest
thou
die
before
thy
time
?
-
18.
It
is
good
that
thou
shouldest
take
hold
of
this
,
yea
,
also
from
this
withdraw
not
thine
hand
:
for
he
that
feareth
God
shall
come
forth
of
them
all
.
IN
the
former
verse
Solomon
delivered
his
third
observation
,
touching
the
estate
of
the
present
times
,
to
wit
,
what
notable
things
he
had
observed
in
his
own
time
.
First
,
that
he
hath
observed
in
the
dayes
of
his
vanity
,
a
just
man
perishing
in
his
righteousnesse
:
and
a
wicked
man
holding
out
long
in
his
wickednesse
.
A
Second
,
see
verse
19.
A
Third
,
see
verse
20.
A
Fourth
,
see
verse
21.22
.
A
Fifth
,
see
verse
23.24
.
A
Sixth
,
see
verse
25.26
.
But
from
that
first
observation
,
Solomon
inferreth
a
double
Corollary
,
First
,
Against
excessive
righteousnesse
,
which
he
disswadeth
from
;
1.
By
the
disease
accompanying
it
,
which
is
overmuch
wisdome
:
2.
By
the
danger
following
it
:
Why
wilt
thou
destroy
thy selfe
?
Secondly
,
Against
continuance
and
growth
in
wickednesse
,
which
he
diwadeth
from
,
First
,
By
the
disease
accompanying
it
,
Folly
,
be
not
foolish
:
Secondly
,
By
the
danger
following
it
,
untimely
Death
,
verse
17.
and
urgeth
the
acceptance
of
both
these
Counsels
by
two
motives
,
1.
By
the
goodnesse
of
both
.
2.
By
the
help
of
God
to
eschew
both
the
contrary
evils
,
verse
18.
Be
not
righteous
overmuch
;
First
,
Some
take
this
and
the
next
verse
to
be
spoken
by
Solomon
in
the
person
of
an
Epicure
or
carnal
Politician
:
Seeing
righteous
men
doe
sometime
perish
in
their
righteousnesse
,
when
wicked
men
prolong
their
dayes
in
wickednesse
;
It
is
a
good
course
not
to
be
overjust
.
And
yet
least
that
should
seeme
too
grosse
and
offensive
,
It
is
a
good
course
also
not
to
be
overwicked
,
but
to
keep
a
meane
between
both
.
But
if
Solomon
speake
in
the
person
of
the
wicked
,
he
would
not
second
it
with
his
own
approbation
of
the
goodnesse
of
both
courses
,
verse
18.
Besides
Solomon
would
not
leave
such
corrupt
counsel
without
some
aspersion
of
folly
or
vanity
upon
it
,
as
he
doth
in
the
like
case
,
Eccles.
4.5
,
6.
Verse
5.
sheweth
verse
6.
to
be
spoken
in
the
person
of
the
sloathful
man
.
Secondly
,
Others
thinke
by
just
overmuch
,
he
meaneth
rigorously
just
,
who
will
remit
no
punishments
,
nor
debts
,
nor
rights
,
but
exact
Justice
to
extremity
.
And
indeed
had
David
punished
Joab
for
his
murder
of
Abner
and
Amasa
,
he
had
destroyed
himselfe
,
2
Sam.
3.39
.
But
that
overmuch
righteousnesse
is
opposed
to
clemency
or
moderation
;
whereas
this
here
is
opposed
to
wickednesse
.
Thirdly
,
Others
therefore
understand
the
righteousnesse
here
spoken
of
to
be
Vniversalis
justitia
,
universal
righteousnesse
,
opposite
to
all
wickednesse
.
But
neither
can
that
be
the
meaning
of
the
word
here
.
For
,
1.
No
man
can
exceed
in
that
righteousnesse
,
he
cannot
be
overmuch
righteous
in
that
sense
,
no
,
though
he
were
as
righteous
as
Angels
,
as
Christ
Jesus
,
yea
,
infinitely
righteous
as
God
is
,
Psal.
16.3
.
to
the
excellent
.
2.
Neither
can
a
man
in
Scripture
phrase
be
said
to
perish
in
that
righteousnesse
,
though
he
should
dye
for
it
.
Stephen
dying
for
his
righteousnesse
,
or
any
other
Martyre
,
is
never
said
to
perish
in
his
righteousnesse
,
but
to
glorifie
God
,
Joh.
21.18
,
19
,
yea
and
to
honour
and
preferre
himselfe
,
2
Tim.
2.12
.
2
Cor.
4
,
17.
But
in
Scripture
phrase
a
man
is
said
to
perish
in
his
iniquity
,
Josh.
22.20
.
Fourthly
,
It
remaineth
therfore
that
by
overmuch
righteousness
,
is
meant
,
righteousness
over
&
above
the
rule
of
the
word
;
as
by
overmuch
wisdom
(
coupled
herewith
)
is
meant
,
wisdom
above
that
which
is
written
,
1
Cor.
4.6
.
Of
this
overmuch
righteousness
there
be
three
sorts
:
1.
That
which
is
called
Legal
righteousness
;
so
called
,
not
because
it
is
answerable
to
the
Law
,
but
because
judiciaries
take
it
so
,
as
Paul
sometimes
did
,
and
other
Jewes
,
and
Papists
,
Phil.
3.6
.
Quest.
1.
But
how
can
this
be
overmuch
,
which
is
over
little
?
Answ.
As
wisdom
is
called
overmuch
,
which
yet
falleth
short
of
true
wisdom
.
Quest.
2.
Wherein
standeth
the
overmuchness
of
this
righteousness
?
Answ.
1.
In
mans
overmuch
esteem
of
it
,
and
overmuch
confidence
of
his
own
estate
by
it
;
He
taketh
it
to
be
true
righteousnesse
,
whereas
it
is
neither
true
Justification
,
Phil.
3.7
,
8.
Nor
Sanctification
,
or
inherent
righteousness
,
Matth.
5.20
.
2
In
a
mans
overmuch
confidence
of
his
ability
by
the
strength
of
it
;
The
Israelites
by
it
undertook
and
vowed
universall
obedience
;
which
without
a
better
heart
they
could
not
perform
,
Deut.
5.27
,
29.
As
first
,
when
we
presume
to
walk
in
the
strength
of
it
,
and
not
by
saith
in
Christ
,
Matth.
26.33
,
35.
Secondly
,
when
we
discern
no
defect
in
our
best
duties
,
Neh.
13.22
.
Thirdly
,
when
we
think
we
have
earned
any
reward
at
Gods
hand
by
it
,
Luke
17.10
.
2.
Righteousness
of
works
of
Supererogation
,
Micah
6.6
,
7.
works
above
what
the
law
required
;
in
which
also
a
man
may
perish
.
3.
Righteousnesse
of
works
of
good
intention
,
as
that
of
Vzzah
,
intending
to
save
the
Ark
by
touching
it
against
the
Law
,
2
Sam.
6.6
.
with
Numb.
4.15
.
In
which
he
died
,
2
Sam.
6.7
.
So
Sauls
sacrifice
out
of
a
good
intention
,
but
against
a
Commandement
,
lost
his
Kingdom
,
1
Sam.
13.12
,
13
,
14.
See
also
,
1
Sam.
15.21
,
22
,
23.
4.
Righteousnesse
inherent
,
prized
above
the
word
;
Righteousness
of
a
cause
over
eagerly
maintained
;
as
in
Jobs
case
,
justifying
himselfe
rather
then
God
,
which
was
overmuch
righteousnesse
.
Yet
this
fourth
may
be
rather
handled
as
a
consectary
in
the
verse
;
for
no
man
perisheth
in
this
righteousness
,
though
he
may
fall
foully
.
Doct.
Excesse
of
righteousness
,
or
to
be
righteous
overmuch
,
is
accompanied
with
an
overweening
conceit
of
a
mans
own
wisdom
;
and
followed
with
causlesse
destruction
of
a
mans
selfe
,
vers.
16.
Solomon
joyning
this
warning
,
Neither
make
thy selfe
over-wise
,
to
the
former
,
Be
not
righteous
overmuch
,
implieth
,
that
an
overweening
conceit
of
our
own
wisdome
,
doth
accompany
overmuch
righteousness
.
And
adding
this
Reason
[
for
why
wilt
thou
destroy
thy selfe
?
]
He
implyeth
,
that
these
wil
procure
destruction
,
and
that
without
cause
.
And
therefore
he
asketh
why
?
Reason
1.
Why
it
is
accompanied
with
overmuch
wisdome
;
because
it
maketh
us
wise
without
the
word
,
and
above
the
word
,
which
ought
not
to
be
,
1
Cor.
4
,
6.
The
word
is
the
rule
of
wisdom
,
Esay
8.20
.
Reason
2.
Why
it
is
followed
with
certain
danger
of
destruction
;
because
,
First
,
it
is
ever
joyned
with
pride
,
which
is
a
forerunner
of
destruction
,
Prov.
16.18
.
Secondly
,
it
reflecteth
imperfection
and
insufficiency
upon
Gods
wisdome
and
word
.
For
it
is
lesse
dishonour
to
God
,
that
a
man
doe
a
sinne
against
the
word
,
then
a
good
duty
above
the
word
.
The
one
argueth
frailty
and
imperfection
in
us
;
the
other
in
God
.
Thirdly
,
it
submitteth
not
it selfe
to
the
righteousness
of
Christ
,
but
men
in
it
goe
about
to
set
up
a
Saviour
without
Christ
,
and
against
him
,
Rom.
9.31
,
32.
with
11.7
.
Christ
is
indeed
our
Wisdom
,
1
Cor.
1.24
.
and
Righteousness
,
1
Cor.
1.30
.
Jer.
23.6
.
Vse
1.
To
prevent
and
refute
the
mis-applying
of
this
Text
to
the
reproach
and
discouragement
of
growth
and
forwardness
in
grace
and
Christian
duties
.
Even
the
Heathen
Philosopher
Aristotle
could
say
,
Though
vertue
consisteth
in
a
mediocrity
between
two
extreams
,
yet
not
in
a
mediocrity
of
degrees
of
goodnesse
,
but
in
a
hyperbole
or
excesse
.
Politic.
l.
7.
c.
1.
Yea
,
it
reproveth
the
despising
of
legall
duties
;
for
though
they
be
not
righteousnesse
,
yet
they
are
gifts
of
the
Spirit
,
restraining
from
sinne
,
constraining
to
duty
,
and
a
greater
gift
from
God
then
riches
or
honour
.
Brasse
is
good
,
onely
it
is
counterfeit
,
when
it
is
put
off
for
gold
.
Vse
2.
To
disswade
and
direct
from
all
this
excesse
of
righteousnesse
here
forbidden
;
not
from
the
duties
,
but
from
taking
them
for
our
righteousnesse
;
when
we
have
lived
long
in
them
,
they
are
either
our
righteousness
imputed
or
inherent
.
Quest.
What
would
you
have
us
to
doe
more
?
Answ.
1.
Know
,
why
Christ
is
Good
,
as
Matth.
19.17
.
feel
your
,
First
,
Want
of
him
and
faith
in
him
,
John
16.7
,
8.2
.
Worth
of
him
,
Cant.
4.10
.
Secondly
,
Listen
duly
to
the
word
for
some
promise
,
doctrine
,
or
example
of
grace
,
in
which
Christ
is
wont
to
convey
his
spirit
to
lost
souls
to
beget
Faith
.
1.
Either
perswading
us
of
grace
from
God
to
our
souls
in
him
,
Psal.
119.43
.
2.
Or
at
least
setting
up
him
in
our
hearts
as
our
soveraigne
good
,
Psal.
73.25
,
36.
Thirdly
,
If
you
feel
him
not
applying
promises
to
you
,
nor
himselfe
in
any
word
of
grace
with
power
,
pray
over
the
promises
,
and
meditate
on
them
;
they
wil
so
give
faith
.
Observe
if
this
doe
not
utterly
pull
down
all
our
high
thoughts
of
former
worth
in
our selves
,
Prov.
30.2
.
and
do
not
make
us
sensible
of
our
own
disability
to
any
duty
,
2
Cor.
3.15
.
If
the
Lord
thus
carry
us
forth
,
it
will
take
us
off
from
overmuch
righteousness
,
which
will
leave
us
destitute
and
desolate
of
Christ
,
for
our
justification
,
and
of
the
spirit
for
our
sanctification
.
Beware
likewise
of
resting
in
works
of
good
intention
,
without
or
beside
the
word
.
Sincere
righteousnesse
may
be
overmuch
prized
,
when
we
first
,
Presume
to
walk
in
the
strength
of
it
,
and
not
of
faith
,
Matth.
26.33
,
35.
Secondly
,
when
we
discern
no
defects
in
our
best
duties
,
Neh.
13.22
.
Thirdly
,
when
we
think
we
have
earned
any
reward
at
Gods
hand
by
it
,
Luke
17.10
.
Eccles.
7.
v.
17.
17.
Be
not
overmuch
wicked
,
neither
be
thou
foolish
;
why
shouldest
thou
die
before
thy
time
?
BE
not
wicked
overmuch
]
though
the
word
is
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
as
before
(
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
not
be
not
overmuch
wicked
,
but
do
not
wickedly
overmuch
)
but
yet
if
we
take
it
as
is
translated
,
the
sense
is
the
same
.
To
be
wicked
overmuch
,
implyeth
two
things
:
1.
Aggravation
of
sin
beyond
the
word
.
2.
Multiplication
of
it
.
First
,
to
make
a
mans
selfe
more
wicked
then
the
word
maketh
him
:
So
excessively
wicked
,
as
thereupon
to
shut
out
a
mans
selfe
from
all
hope
of
mercy
,
or
otherwise
worse
then
he
is
.
This
excesse
a
man
that
is
convinced
of
the
emptinesse
of
his
righteousnesse
which
he
prized
overmuch
before
,
is
apt
to
sink
into
,
even
to
despaire
.
Cain
,
who
before
thought
himself
as
righteous
as
his
brother
,
and
his
sacrifice
as
acceptable
as
his
,
being
convinced
by
God
of
his
wickednesse
sunck
into
despaire
of
mercy
,
Gen:
4.13
.
Hence
also
some
think
they
have
sinned
against
the
Holy
Ghost
.
Others
that
they
have
quenched
the
Spirit
,
when
as
rather
the
Spirit
hath
enlightened
and
awaked
them
.
But
this
sense
doth
not
fully
answer
the
opposition
in
verse
14.
though
it
answer
well
enough
to
verse
16.
Secondly
the
phrase
may
well
be
translated
,
Do
not
evil
much
,
that
is
,
Do
not
multiply
transgression
,
as
Amos
4.4
.
The
word
is
used
in
this
sense
.
Sin
is
multiplied
either
1.
By
continuance
in
it
,
Rom.
6.1
.
2.
By
growth
unto
full
measure
of
iniquity
,
Math.
23.32
.
[
A
curse
]
Doctr.
Excessive
aggravation
of
sin
,
and
all
continuance
and
growth
in
sin
,
is
accompanied
with
folly
,
and
followed
with
untimely
death
.
Sin
is
excessively
Aggravated
when
it
is
made
,
First
,
greater
then
can
be
forgiven
,
as
Gen.
4.13
.
See
the
Original
.
So
when
we
judge
we
have
sinned
against
the
Holy
Ghost
,
when
we
have
onely
lost
the
comfort
of
the
spirit
.
Secondly
,
Greater
then
will
be
forgiven
,
in
regard
either
of
our
present
hardnesse
of
heart
,
which
we
despaire
of
softning
,
or
in
regard
of
our
person
,
which
we
judge
to
be
reprobate
.
Thirdly
,
A
sin
of
an
higher
kinde
then
it
is
,
as
that
to
be
a
sin
of
presumption
,
when
it
is
but
a
sin
of
infirmity
,
though
against
light
.
Fourthly
,
our
sin
,
and
springing
up
in
us
,
which
is
but
cast
into
us
by
Satan
;
as
thoughts
of
blasphemy
darted
into
us
,
which
our
hearts
tremble
at
and
abhor
.
The
weeds
that
are
cast
in
over
the
pale
,
into
a
mans
garden
,
are
not
the
weeds
of
the
garden
,
till
the
soyle
give
rooting
to
them
,
that
is
,
consent
.
This
is
folly
,
as
not
judging
of
our selves
or
our
sins
according
to
the
word
,
which
is
the
rule
of
wisdom
,
Esay
8.20
.
2
Tim.
3.17
.
But
according
,
1.
To
our
present
sense
,
which
in
spirituall
matters
is
blind
and
foolish
,
and
very
changeable
.
2.
To
the
sugggestion
of
our
enemy
.
This
bringeth
to
untimely
death
,
sometime
by
violent
self-murder
,
Matth.
27.4
,
5.
Quest.
But
how
can
a
man
die
before
his
time
?
Answ.
Not
before
the
time
which
God
hath
appointed
,
Job
14.5
.
yet
before
the
time
,
first
,
of
the
course
of
Nature
.
Secondly
,
of
our
expectation
of
it
.
Thirdly
,
of
our
preparation
for
it
.
Continuance
and
growth
in
sin
is
,
First
,
foolish
,
Prov.
14.16
.
&
13.9
.
As
utterly
against
the
Word
,
Rom.
6.1
.
And
as
flattering
us
with
empty
hopes
of
Impunity
,
Deut.
29
,
19.
and
of
repentance
hereafter
.
Secondly
,
Destructive
and
deadly
before
the
time
,
Psal.
68.21
.
&
55.23
.
1.
Every
sin
which
we
commit
setting
us
a
step
further
off
from
salvation
,
Psal.
119
,
155.
Rom.
13.11
,
[
a
part
]
2.
as
kindling
a
greater
fire
of
Gods
wrath
,
and
adding
more
Fewel
to
the
fire
,
Deut.
29.19.20
.
Amos
2.13
,
3.
As
hardning
the
heart
more
and
more
unto
impenitency
,
Heb.
3.13
.
Rom.
2.15
.
4.
As
filling
a
vessel
of
dishonour
the
sooner
full
to
the
brim
,
Gen.
15.16
.
Quest.
But
how
is
this
continuance
and
growth
in
sinne
said
to
be
overmuch
?
Answ.
Because
the
former
course
of
our
wickednesse
may
suffice
us
,
1
Pet.
4.3
.
Vse
1.
To
dehort
from
aggravation
of
sin
,
in
any
excessive
measure
above
the
word
:
though
according
to
the
word
it
be
most
wholsome
,
Psal.
40
,
12.
Ezra
9.6
.
Vse
2.
To
dehort
from
continuance
and
growth
in
sin
,
Dan.
4.27
.
1
Pet.
4.3
.
Continuance
implyeth
,
First
,
Repetition
of
the
act
,
after
we
know
it
to
be
sin
;
Prov.
19.19
.
not
so
Judah
,
Gen.
38.26
.
Secondly
,
Impenitency
after
it
,
onely
forbearance
of
the
act
:
which
may
be
feared
in
Judah
,
Gen.
38
,
26.
till
after
Joseph
had
humbled
(
as
an
instrument
in
Gods
hand
)
him
and
his
brethren
.
Thirdly
,
Toleration
of
the
root
of
it
,
without
mortification
of
it
.
Thus
Jonah
repenting
of
his
foresaking
his
call
,
but
not
mortifying
the
pride
of
his
heart
(
which
was
the
root
of
it
)
brake
forth
againe
,
Jonah
4.9
.
Growth
in
sinne
as
when
First
,
More
resolute
,
Jer.
44.16
,
17.
Secondly
,
More
skilful
at
it
,
Jer.
4.22
.
wise
to
doe
evil
.
Thirdly
,
more
bold
,
Isai.
3.9
.
Fourthly
,
More
outragious
,
proceeding
from
evill
to
worse
,
to
higher
degrees
of
wickednesse
,
2
Tim.
3.13
.
Isai.
1.5
.
Eccles.
7.
v.
18.
18.
It
is
good
that
thou
shouldest
take
hold
of
this
,
yea
,
also
from
this
withdraw
not
thine
hand
:
for
he
that
feareth
God
shall
come
forth
of
them
all
.
THe
two
former
Admonitions
in
the
verses
next
aforegoing
Solomon
amplifieth
,
First
,
By
a
motive
to
the
taking
hold
of
them
,
taken
from
the
goodnesse
thereof
.
Secondly
,
By
the
meanes
whereby
we
may
performe
what
is
required
,
and
eschew
the
evils
dehorted
from
:
and
that
meanes
is
the
feare
of
God
.
Thirdly
,
By
an
argument
from
the
strength
and
supportance
,
which
this
wisdome
bringeth
to
a
wise
man
,
above
great
friends
,
verse
19.
Doctr.
1.
It
is
a
good
thing
to
take
hold
of
such
admonitions
as
may
keep
us
from
excesse
either
of
righteousnesse
or
wickednesse
,
or
from
overmuch
either
righteousnesse
or
wickednesse
.
To
take
hold
,
which
is
done
,
First
,
By
Faith
,
both
1.
In
the
word
,
else
it
profitteth
not
,
Heb.
4.2
.
2.
In
the
Lord
,
to
help
us
by
his
strength
,
both
of
power
,
wisdome
,
and
grace
,
Isai.
27.5
.
Secondly
,
By
hearty
affection
,
as
a
pretious
treasure
,
Psal.
119.11
.
Thirdly
,
By
caution
and
circumspection
.
Here
to
take
heed
,
is
to
take
hold
,
Acts
16.14
.
Heb.
2.1
.
wanting
in
Jehu
,
2
Kings
10
31.
Fourthly
,
By
practise
,
so
the
word
is
taken
,
Prov.
2.19
.
It
is
good
not
to
be
over-righteous
,
First
,
To
prevent
the
evill
of
desolation
threatned
,
verse
16.
Desolation
signifyeth
,
1.
Solitude
left
to
a
solitary
condition
,
2.
Confusion
,
(
as
Dan.
4.19
.
)
Astonishment
.
3.
Destruction
.
Overmuch
righteousnesse
bringeth
,
1.
Desertion
from
God
,
Luke
1.53
,
&
18
,
9
,
14.
we
first
deserting
him
,
Rom.
10.3
.
Desertion
from
men
,
Job
32.1
.
2.
Confusion
through
disappointment
of
a
mans
end
and
hopes
,
Rom.
9.30
,
31
,
32.
3.
Destruction
:
For
what
shall
satisfie
for
former
sins
and
for
defects
of
this
righteousnesse
.
Secondly
,
To
obtaine
the
contrary
solace
.
1.
Of
peace
with
God
,
Rom.
5.1
.
Isai.
32.19
.
2.
Of
establishment
and
encouragement
in
ill
houres
,
Isai.
28.16
.
with
1
Pet.
2.6
.
3.
Of
Salvation
,
Prov.
12.18
.
It
is
good
not
to
be
overwicked
;
First
,
To
prevent
the
evils
of
despaire
and
of
untimely
death
.
As
also
to
prevent
the
evils
of
continuance
and
growth
in
sinne
,
mentioned
in
verse
17.
page
144.
Secondly
,
To
obtaine
the
good
1.
Of
hope
of
possibility
of
help
,
It
taketh
hold
of
Gods
strength
,
Isai.
27.5
.
Mark
1.40
.
and
stirreth
up
to
the
use
of
meanes
,
Ezra
10.2
,
3
,
4.
2.
Of
sincere
reformation
or
breaking
off
the
course
of
sinne
,
First
,
Prolonging
of
tranquility
,
Dan.
4.27
.
Secondly
,
Finding
of
mercy
,
Prov.
28.13
.
Vse
1.
To
whet
upon
us
both
these
admonitions
,
to
beware
both
of
overmuch
righteousnesse
,
and
of
overmuch
wickednesse
in
all
the
former
particulars
.
Vse
2.
To
exhort
us
to
grow
up
and
walke
on
in
the
feare
of
God
;
which
might
have
been
handled
,
as
a
distinct
doctrine
being
expresly
mentioned
in
the
Text.
The
feare
of
God
is
a
good
preservation
against
excesse
both
of
righteousnesse
and
wickednesse
.
Against
excesse
of
righteousnesse
,
Deut.
5.27
,
with
29.
Against
excesse
of
wickednesse
,
Prov.
16.6
.
&
14
,
16
,
&
28
,
14
,
Jer.
32.40
.
Reason
1.
It
emptieth
a
man
of
selfe
confidence
,
Phil.
2.12
,
13.
Reason
2.
It
keepeth
the
heart
soft
,
Prov
,
28.14
.
Reason
3.
To
exhort
us
how
to
carry
our selves
toward
wholesome
admonitions
,
to
wit
,
as
here
Solomon
warneth
,
to
take
hold
of
them
in
all
the
four
particulars
specified
in
opening
the
meaning
of
the
Text
,
Prov.
4.13
.
Eccles.
7.
v.
19.
19.
Wisdome
strengtheneth
the
wise
,
more
then
ten
mighty
men
which
are
in
the
City
.
THese
words
give
another
reason
,
why
we
should
beware
of
the
folly
of
sin
,
and
of
the
overmuch
wisdome
of
excessive
righteousnesse
,
taken
from
the
safeguard
or
strong
protection
and
deliverance
which
this
wisdome
will
procure
to
a
wise
man
,
and
that
amplified
à
Minori
from
the
lesse
supportance
and
deliverance
,
which
many
great
friends
in
Court
or
City
might
afford
him
.
Doct.
1.
The
wisdome
of
an
innocent
and
truly
righteous
life
,
will
yeild
a
man
greater
supportance
and
safer
deliverance
then
many
great
friends
in
Court
or
City
,
Prov.
24.5
.
Job
.
22.23
,
30.
For
the
original
Text
speaketh
of
this
wisdome
,
that
is
,
this
wisdome
whereby
a
man
avoydeth
both
the
folly
of
continuance
in
sin
,
verse
17.
and
the
overmuch
wisdome
of
excessive
righteousnesse
,
verse
16.
(
In
both
which
men
undoe
or
destroy
themselves
)
this
wisdome
will
strengthen
a
man
more
,
to
wit
,
By
supportance
,
and
By
deliverance
,
then
ten
(
that
is
many
)
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Princely
Lords
,
and
friends
in
the
City
,
meaning
the
Court
which
resided
in
the
City
,
and
whereto
they
resorted
.
Ten
]
often
put
for
many
,
Numb.
14.22
.
Job
19.3
.
Reason
1.
From
the
presence
and
protection
of
God
with
such
whose
wayes
are
pure
and
upright
before
him
,
2
Chron.
16.9
.
Psal.
18.20
,
21
,
23
,
24.
God
is
First
,
The
light
of
our
countenance
,
Psal.
42.11
,
43
,
5.
Secondly
,
The
staffe
of
our
maintenance
,
Psal.
16.5
.
Thirdly
,
The
horne
of
our
deliverance
,
Psal.
18.2
.
Reason
2.
From
the
protection
and
Ministery
of
Angels
,
who
are
greater
then
the
greatest
men
,
Psal.
34.7
,
&
91
,
11
,
12.
2
Kings
6.15
,
to
20.
Reason
3.
From
the
favour
,
which
wayes
of
true
righteousnesse
finde
even
of
strangers
,
1
Pet.
3.13
.
Job
5.19
,
to
23.
even
of
enemies
,
Prov.
16.7
.
Reason
4.
From
the
failing
of
all
great
friends
,
when
Gods
hand
is
heavy
upon
him
:
as
also
in
death
when
righteousnesse
faileth
not
,
Prov.
11.4
.
Psal
,
146.3
,
4
,
&
88
,
18.
Job
.
6.15
,
to
21
,
&
9
,
13.
Vse
1.
To
remove
the
stumbling
blocke
out
of
the
way
,
which
hindreth
many
from
breaking
off
their
sinful
courses
,
to
wit
,
from
the
losse
of
their
great
friends
;
Nay
the
wayes
of
true
righteousnesse
procure
great
friends
,
by
Gods
over-ruling
hand
,
Prov.
22.11
.
2
Kings
10.15
,
16.
Jehu
was
but
an
Hypocrite
,
yet
would
countenance
a
good
man
,
and
take
countenance
from
him
;
even
wicked
Princes
by
perswasion
have
befriended
the
Church
.
Vse
2.
To
exhort
such
private
Christians
,
and
the
whole
state
of
the
Countrey
,
to
walke
and
grow
up
in
this
wisdome
,
it
may
be
our
strength
when
all
else
may
faile
us
in
City
and
Country
,
Psal.
27.10
,
11.
Eccles.
7.
v.
20.
20.
For
there
is
not
a
just
man
upon
Earth
,
that
doth
good
and
sinneth
not
.
SOlomon
having
commended
this
wisdome
(
as
strengthening
the
wise
above
many
great
friends
in
Court
or
City
)
where
by
a
man
neither
maketh
himself
over-righteous
,
nor
over-wicked
,
in
this
verse
he
giveth
a
reason
of
it
,
taken
from
the
infirmity
of
the
most
righteous
man
upon
Earth
.
As
who
should
say
,
doe
not
make
your selfe
over-righteous
,
so
righteous
as
no
fault
to
be
found
in
you
(
as
Ephraim
did
,
Hos.
12.8
.
)
For
there
is
not
a
just
man
upon
Earth
,
that
doth
good
and
sinneth
not
,
Doct.
1.
Perfection
of
righteousnesse
,
so
as
to
doe
good
,
without
sin
,
is
not
to
be
found
in
any
man
,
no
not
in
the
best
man
upon
the
Earth
,
1
Kings
8.46
.
Psal.
130.3
,
&
143
,
2.
Job
.
9.3
.
and
verse
30.31
.
Clothes
defile
,
As
testifying
our
sinful
nakednesse
which
was
the
cause
of
it
,
Gen.
3.7
.
The
meaning
of
the
doctrine
is
,
First
,
That
in
many
things
(
and
in
some
things
more
then
other
)
all
men
even
the
best
men
doe
sin
,
Jam.
3.2
.
either
omitting
good
,
or
committing
evil
.
Noah
,
Abraham
,
Lot
,
Moses
,
David
,
Peter
.
Secondly
,
That
in
all
things
in
our
best
actions
,
we
sinne
something
.
Neh.
13.22
.
Exod.
28.38
.
Psal.
80.4
.
Rev.
8.3.4
.
]
Reason
1.
From
Gods
wise
and
just
desertion
of
every
one
of
his
servants
,
sometimes
or
other
for
a
season
.
Either
To
know
what
is
in
our
hearts
,
2
Chro.
32
31.
or
to
chasten
,
First
,
Our
carnal
selfe
confidence
,
Matth.
26
,
33
,
35.
and
so
to
chasten
our
neglect
of
stirring
up
our selves
to
lay
hold
of
God
,
Isai.
64.6.7
.
Secondly
,
Our
uncircumspect
and
unjust
walking
,
neglect
of
pondering
the
paths
of
our
feet
,
Psal.
119.9
.
Prov.
4.26
.
Reason
2.
From
the
contrary
lusting
between
the
flesh
and
spirit
,
Gal.
5.17
.
hence
floweth
an
impossibility
of
doing
any
one
duty
perfectly
.
Lust
in
him
sinneth
,
not
the
person
.
If
rebellious
or
irregular
subjects
of
confederate
Princes
trespasse
one
upon
another
,
it
is
not
the
trespasse
of
the
state
,
whilest
the
Princes
condemne
it
,
and
punish
it
,
now
the
judgement
and
will
,
are
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
in
a
man
,
the
carnal
part
are
but
as
rebellious
subjects
.
Vse
1.
To
refute
,
1.
Perfection
of
works
held
by
Papists
Catharists
of
old
,
and
herewith
possibility
of
keeping
the
law
.
2
Justification
by
works
,
Psal.
143.2
.
Rom.
3.23
,
24.
3
Merit
of
Works
.
4
Supererogation
.
5
The
immaculate
perfection
of
the
Virgin
Mary
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
in
the
Text
comprehendeth
women
as
well
as
men
,
Gen.
1.26.27
.
Vse
2.
To
convince
carnal
wicked
men
of
their
abundance
of
sin
,
seeing
the
most
godly
and
just
fall
,
Job
15.16
.
Vse
3.
To
shew
us
where
our
happinesse
lyeth
,
to
wit
,
not
in
our
own
innocency
,
but
in
the
covering
of
our
sins
,
Psal.
32.1
,
2.
And
therefore
we
to
seek
for
all
our
righteousnesse
in
Christ
,
Phil.
3.7
,
8
,
9.
Rom.
3.23
,
24.
Vse
4.
To
mortifie
pride
of
our
best
duties
.
Vse
5.
To
teach
us
to
beare
evils
at
Gods
hand
patiently
,
Micah
.
7.9
.
Vse
6.
Not
to
be
masterly
censorious
of
the
failings
of
our
brethren
,
Jam.
3.1
,
2.
John
8.7
.
Vse
7.
To
comfort
the
godly
righteous
against
the
feare
and
griefe
of
death
,
in
our selves
,
or
our
Christian
friends
.
In
death
the
spirits
of
just
men
are
made
perfect
,
Heb.
12.23
.
else
death
were
not
the
last
enemy
,
if
sin
remained
after
it
,
contrary
to
1
Cor.
15.26
.
Eccles.
7.21
,
22.
-
21.
Also
take
no
heed
unto
all
words
that
are
spoken
,
lest
thou
heare
thy
servant
curse
thee
.
-
22.
For
often
times
also
thine
own
heart
knoweth
,
that
thou
thy selfe
likewise
hast
cursed
others
.
SOlomon
having
observed
vers.
20.
that
there
is
not
a
just
man
upon
earth
,
that
doth
good
and
sinneth
not
;
he
hence
inferreth
,
this
Corollary
,
Not
to
set
a
mans
heart
upon
all
the
words
that
are
spoken
,
not
upon
all
their
hard
sayings
and
ill
speeches
,
wherein
all
men
,
even
the
most
wise
and
just
,
are
sometimes
too
blame
,
either
in
speaking
or
in
giving
occasion
to
be
spoken
.
Parts
two
:
first
,
an
Exhoration
,
not
to
set
our
hearts
on
,
all
the
words
spoken
;
that
is
,
1.
Not
to
listen
after
them
,
1
Sam.
24.9
.
with
1
Sam.
24.8
,
9
,
10.
2
Not
to
be
over
deeply
affected
with
them
,
1
Sam.
18.7
,
8.
3
Not
to
pursue
the
same
with
revenge
,
2
Sam.
19.19
,
20.
Secondly
,
Confirmation
by
Reasons
two
:
1.
From
the
inconveniency
which
may
easily
attend
it
;
so
a
man
may
hear
his
own
servant
cursing
him
or
sleighting
him
,
v.
21.
2.
From
the
conveniency
of
Gods
wise
and
just
hand
,
in
measuring
to
us
as
we
have
measured
to
others
:
which
that
we
have
done
,
Solomon
argueth
from
the
testimony
of
his
own
conscience
,
v.
22.
Doct.
1.
It
is
not
good
to
set
a
mans
heart
upon
all
mens
speeches
of
him
,
no
not
upon
the
hard
and
sleight
speeches
of
his
own
servants
against
him
,
to
wit
,
First
,
In
case
men
speake
vanity
,
to
wit
,
1
,
Out
of
a
vanity
of
minde
,
not
upon
any
grounded
cause
or
just
occasion
,
Psal.
12.2
.
&
144.8
.
2.
Unto
vanity
words
,
that
are
not
likely
to
weaken
a
man
in
his
calling
,
1
Cor.
4.3
.
else
Paul
stirred
,
if
his
calling
suffered
,
2
Cor.
10.10
,
11.
Secondly
,
In
case
the
words
be
spoken
by
men
whose
tongues
are
their
own
,
when
a
man
can
have
no
meanes
to
restraine
,
Psal.
38.12
,
13
,
14.
Thirdly
,
In
case
of
apparent
evidence
of
our
Innocency
to
the
contrary
,
Job
31.35
,
36
,
27.
Fourthly
,
In
time
of
publick
or
private
,
special
and
weighty
;
A
vocation
another
way
,
by
Humiliation
,
2
Sam.
16.10
,
11.
and
by
Rejoycing
,
2
Sam.
19.22
.
Otherwise
it
is
meet
in
due
time
to
take
notice
of
any
grounded
and
serious
speech
,
that
may
tend
to
the
prejudice
of
our
calling
:
and
thereby
to
be
stirred
up
,
First
,
To
search
our
hearts
and
wayes
,
to
see
if
we
have
not
done
the
same
or
the
like
evil
.
Secondly
,
To
cleare
our selves
if
innocent
:
to
repent
and
amend
if
guilty
.
Reason
2.
From
the
vanity
often
found
in
such
speeches
,
who
take
liberty
to
speake
at
randome
,
without
occasion
,
without
consideration
,
without
any
reall
detriment
to
our selves
or
callings
,
Psal.
73.9
.
Reason
2.
From
the
love
and
pitty
we
are
to
beare
to
men
;
occasions
of
enmity
and
discord
we
should
put
out
of
our
mindes
,
Levit.
19.18
.
Reason
3.
From
the
office
of
our
memory
and
heart
,
which
is
the
Treasury
of
our
souls
,
Matth.
12
,
35.
and
therefore
not
to
be
filled
with
trash
,
Jer.
4.14
.
Luke
2.51
.
on
the
contrary
.
Reason
4.
From
the
peace
and
tranquillity
of
our
own
spirits
which
should
not
depend
upon
mens
judgements
or
speeches
,
but
upon
Gods
,
1
Cor.
4.3
,
2
Cor.
1.12
.
Reason
5.
From
the
privity
of
our
own
conscience
to
our
own
sleight
speeches
of
others
,
Eccles.
7.21
,
22.
Vse
1.
To
teach
us
this
part
of
the
circumcision
of
the
heart
and
eare
,
neither
,
First
,
To
listen
with
the
eare
unto
all
vaine
speeches
of
a
mans
selfe
:
Secondly
,
To
set
the
heart
thereupon
in
such
a
manner
,
as
to
trouble
our selves
and
others
in
vaine
:
Vse
2.
From
the
latter
reason
mentioned
in
the
Text
,
learne
we
,
First
,
To
walke
circumspectly
in
the
sight
of
our
own
hearts
and
consciences
,
else
they
will
beare
witnesse
against
us
,
1
Kings
2.44
.
Secondly
,
To
be
the
more
patient
if
others
wrong
us
in
the
like
kinde
,
as
our
own
hearts
tell
us
we
have
wronged
others
,
Judg
1.6
,
7.
Matth.
7.1
,
2.
Eccles.
7.23
,
24
,
25.
-
23.
All
this
have
I
proved
by
wisdome
:
I
said
,
I
will
be
wise
,
but
it
was
farre
from
me
.
-
24.
That
which
is
farre
off
,
and
exceeding
deep
,
who
can
finde
it
out
?
-
25.
I
applyed
mine
heart
to
know
,
and
to
search
,
and
to
seek
out
wisdome
,
and
the
reason
of
things
,
and
to
know
the
wickednesse
of
folly
,
even
of
foolishnesse
and
madnesse
.
IN
these
words
Solomon
maketh
another
observation
of
that
which
was
meet
for
all
men
to
observe
by
his
example
,
even
what
befel
himselfe
in
the
search
of
wisdome
in
his
own
times
;
which
was
,
First
,
That
in
all
his
search
of
wisdome
(
to
wit
,
by
the
works
of
creation
and
providence
,
and
by
tracing
out
happinesse
in
the
courses
which
men
are
went
to
take
for
it
)
he
found
that
wisdome
was
too
farre
off
,
and
too
deep
for
him
,
verse
23.24
.
Secondly
,
That
missing
of
wisdome
in
the
way
,
he
applyed
his
heart
,
or
turned
it
about
to
seek
for
wisdome
in
taking
account
of
himselfe
,
and
seeking
to
know
the
wickednesse
of
his
own
folly
,
and
the
foolishnesse
of
his
own
madnesse
,
verse
25.
And
the
reason
[
of
things
]
is
better
translated
,
and
the
account
of
my selfe
or
my
wayes
,
&c.
verse
25.
Doctr.
1.
The
sense
of
our
vast
and
deep
distances
from
attaining
wisdome
,
by
the
study
of
the
creatures
,
and
of
the
vanity
of
the
wayes
of
men
,
is
a
just
motive
to
apply
our
hearts
to
make
diligent
search
for
wisdom
in
taking
account
of
our
own
wayes
,
and
in
the
knowledge
of
the
wickedness
of
our
folly
,
and
the
foolishnesse
of
our
own
madnesse
.
To
know
,
to
seek
,
to
search
,
verse
25.
do
all
imply
a
diligent
search
:
The
Doctrine
consisteth
of
two
branches
;
First
,
That
by
the
knowledge
of
the
creatures
he
shall
finde
himselfe
still
at
a
great
distance
from
wisdome
,
and
wisdome
more
deep
then
to
be
digged
out
of
the
creatures
.
Secondly
,
that
hereupon
Solomon
was
moved
to
seek
it
in
looking
homewards
into
his
own
heart
,
and
wayes
,
and
the
folly
and
madnesse
,
and
wickednesse
thereof
.
The
former
branch
is
testified
,
1
Cor.
1.21
.
Rom.
1.21
,
22.
Job
28.12
,
13
,
14
,
&
verse
20.21
,
22.
Reasons
of
the
former
,
1.
From
the
distance
and
depth
of
Christ
from
the
creatures
,
and
from
the
knowledge
of
them
all
,
Christ
is
the
wisdome
both
of
God
,
1
Cor.
1.24
.
and
of
us
,
1
Cor.
1.30
.
But
the
wisest
could
never
discerne
Christ
by
the
creature
,
1
Cor.
2
,
6
,
to
9.
Hence
not
the
creature
but
the
word
is
perfect
to
convert
soules
,
Psal.
19.1
,
to
7.
Reason
2.
From
the
aptnesse
of
the
creature
,
and
the
knowledge
of
it
(
by
reason
of
the
curse
that
lyeth
upon
it
)
to
puffe
us
up
,
Isai.
47
,
10.
Solomon
confesseth
himselfe
,
I
said
I
will
be
wise
this
way
,
Presuming
of
his
knowledge
.
Text.
of
the
latter
,
That
hereupon
Solomon
was
moved
to
search
after
wisdome
in
taking
account
of
himselfe
,
and
the
folly
of
his
own
course
.
Reason
1.
From
the
excellency
of
man
himselfe
,
above
all
the
creatures
,
he
is
the
Lord
of
them
all
,
and
so
their
Lord
,
Gen.
1.28
,
29.
And
therefore
more
may
be
found
in
observing
a
mans
selfe
,
then
all
the
other
creatures
.
Reason
2.
From
the
vanity
and
vexation
of
spirit
which
all
the
creatures
yeild
to
a
man
.
A
man
is
justly
occasioned
to
look
into
the
root
and
cause
of
it
in
himselfe
.
Vse
1.
To
convince
all
the
wise
Philosophers
of
the
Heathens
of
the
vast
distance
of
wisdome
from
them
.
For
they
had
no
further
meanes
of
wisdome
,
then
what
Solomon
improving
to
the
utmost
,
found
farre
off
from
conveying
true
wisdome
to
him
,
Rom.
1.22
.
A
warning
to
Schollers
,
not
to
overvalue
wisdom
and
knowledge
,
which
they
have
from
the
creatures
.
Vse
2.
To
teach
us
that
in
taking
just
account
of
our selves
and
our
wayes
,
we
shall
finde
our
former
course
Folly
,
even
the
wickednesse
of
Folly
and
Madnesse
,
even
the
foolishnesse
of
madnesse
,
2
Sam.
24.19
.
Acts
26.11
.
Job
40.4
,
5
,
&
42
,
6.
Jer.
2.19
.
2
Chron.
16.9
.
Ezek.
6.9
,
&
36
,
31.
Vse
3.
To
teach
us
a
difference
of
the
wisdome
of
God
,
revealed
in
the
creatures
,
It
is
farre
off
and
deep
,
Text.
Not
so
in
the
Gospel
,
Deut.
30.11
,
to
14.
with
Rom
,
10.6.7
.
Vse
4.
To
teach
us
there
is
much
wisdome
,
may
be
learned
,
from
knowing
our
own
wickednesse
,
foolishnesse
and
madnesse
,
he
was
more
then
a
common
wise
man
that
said
,
Prov.
30.2
.
Surely
I
am
more
foolish
then
any
man
,
1
Cor.
3.18
.
Jer.
10.14
,
For
First
,
The
sense
of
our
own
folly
and
wickednesse
maketh
us
low
and
base
,
and
so
humbleth
us
before
the
Lord
.
Secondly
,
The
sense
of
our
folly
directeth
us
to
seek
true
wisdome
in
Christ
,
and
in
his
word
.
Eccles.
7.26
.
26.
And
I
finde
more
bitter
then
death
,
the
woman
whose
heart
is
snares
and
nets
,
and
her
hands
as
bands
:
who
so
pleaseth
God
,
shall
escape
from
her
,
but
the
sinner
shall
be
taken
by
her
.
SOlomon
in
the
three
former
verses
,
having
observed
that
in
all
the
former
search
after
wisdome
,
he
had
not
found
it
in
the
creature
,
he
therefore
applyed
his
heart
to
seek
out
by
wisdome
,
the
wickednesse
of
his
own
folly
,
and
the
foolishnesse
of
his
own
madnesse
,
And
in
these
verses
(
to
the
end
of
the
Chapter
)
he
giveth
the
Church
an
account
both
of
what
he
had
found
upon
taking
account
,
and
of
his
want
of
taking
account
.
To
wit
,
three
things
,
First
,
An
adulterous
and
Idolatrous
woman
more
bitter
then
death
,
whom
he
describeth
,
1.
By
her
effects
,
1.
Shee
is
as
snares
slily
to
catch
,
2.
Her
heart
as
Traps
.
3.
Her
hands
as
bands
.
2.
By
the
subject
persons
about
whom
shee
is
conversant
,
and
they
are
either
good
in
Gods
sight
,
and
they
are
delivered
from
her
;
or
sinners
,
and
they
are
taken
by
her
,
verse
26.
Secondly
,
The
rariety
of
faithful
admonitions
amongst
men
especially
amongst
women
verse
28.
which
he
amplifieth
by
his
diligent
and
incessant
search
,
verse
27.
Thirdly
,
The
vast
distance
of
a
man
by
his
fall
,
from
his
state
of
Creation
.
Or
the
vaine
and
sinful
fruits
of
mans
fall
from
the
state
wherein
God
created
him
,
verse
29.
Doctr.
1.
A
man
that
setteth
himselfe
unfeignedly
(
or
to
use
Solomons
words
,
that
applyeth
and
turneth
his
heart
)
wisely
to
search
out
his
own
wickednesse
,
folly
and
madnesse
,
shall
finde
the
instruments
that
led
him
into
temptation
and
sin
,
more
bitter
then
death
.
As
Solomon
here
found
his
wives
and
Concubines
,
who
drew
him
to
maintenance
of
Idolatry
,
1
Kings
11.3
,
4.
Reason
1.
From
the
shame
and
indignity
put
upon
him
by
his
wives
and
Concubines
,
that
were
Idolaters
,
Pleading
it
seemeth
liberty
of
conscience
:
whence
he
first
granteth
toleration
,
then
countenance
and
assistance
to
their
Idols
,
erecting
Temples
to
them
:
whence
Altars
,
Ornaments
,
Priest
,
and
all
upon
mount
Olivet
,
before
the
face
of
the
Lord
in
his
Temple
,
1
Kings
11.7
,
8.
2
Kings
23.13
.
Reason
2.
From
the
bitternesse
of
sinne
,
and
that
even
above
death
,
Jer.
2.19
.
Acts
8
,
23.
Deut.
32.32
,
33.
All
the
ingredients
of
bitternesse
are
found
in
sin
,
which
have
made
men
bitterly
to
mourne
as
,
First
,
The
losse
of
the
blessing
of
a
heavenly
Father
,
Gen.
27.34
.
a
minori
.
Secondly
,
Cruel
bondage
,
worse
then
Egyptian
,
Exod.
1.14
.
Thirdly
,
Bitter
water
causing
the
curse
,
Numb.
5.24
.
Yea
sinne
is
more
bitter
then
death
.
As
First
,
Being
the
death
of
the
soul
,
Rom.
7.11
.
which
is
so
much
the
more
bitter
then
the
death
of
the
body
,
as
the
life
of
the
soul
is
more
sweet
and
precious
then
the
life
of
the
body
.
Secondly
,
Depriving
us
of
the
presence
and
favour
of
God
which
is
better
then
life
,
Isai.
59.2
.
Psal.
63.3
.
Reason
3.
From
the
bitternesse
of
godly
sorrow
or
repentance
,
Mat.
26.75
.
Zach.
12.10
.
Matters
of
such
bitternesse
in
godly
sorrowes
,
First
,
For
that
we
have
pierced
our
dearest
and
best
friends
,
Zach.
12.10
.
Secondly
,
That
by
sin
we
have
destroyed
the
beauty
,
and
strength
,
1.
Of
family
,
as
of
our
first
borne
or
only
Child
.
2
Of
Church
and
Common
wealth
,
as
in
the
mourning
for
Josiah
at
Hadadrimmon
,
Zach.
12.10
,
11.
Hence
Lam.
3.15
.
with
2
Chron.
35.25
.
Solomon
could
not
but
see
in
his
fall
the
division
of
the
Kingdom
,
1
Kings
11.40
.
hence
corruption
of
religion
in
them
,
then
in
Judah
also
,
to
the
utter
destruction
of
all
.
Vse
1.
To
teach
us
concerning
Solomon
,
First
,
That
Solomon
did
indeed
repent
after
his
fall
.
Secondly
,
That
he
wrote
this
book
after
his
repentance
.
Vse
2.
To
weane
all
men
from
sin
,
It
will
be
bitternesse
in
the
end
[
2
Sam.
2.26
.
]
Acts
8.23
.
Prov.
23.31
,
32.
Prov.
5.34
,
5.
Prov.
20.17
.
Vse
3.
To
weane
us
from
delighting
in
sinful
companions
,
they
will
be
bitter
to
us
in
the
end
,
as
death
,
and
more
bitter
too
;
Trust
not
in
the
friendship
of
such
:
for
if
ever
they
or
we
repent
,
we
shall
be
ready
to
condemne
and
betray
one
another
.
Vse
4.
To
teach
us
a
signe
of
true
repentance
,
when
sinne
groweth
as
bitter
,
yea
more
bitter
to
us
then
death
.
Vse
5.
To
shew
us
the
danger
of
women
once
corrupted
;
how
apt
,
and
slye
,
and
strong
they
be
to
draw
on
stronger
then
themselves
to
corruption
,
Neh.
13.26
.
Vse
6.
To
be
upright
in
Gods
sight
,
and
not
to
rest
in
a
sinful
state
and
course
,
the
one
is
preserved
from
such
women
and
snares
;
The
other
given
up
to
be
taken
by
her
.
Eccles.
7.27.28
.
-
27.
Bebold
,
this
I
have
found
(
saith
the
Preacher
,
)
counting
one
by
one
to
finde
out
the
account
.
-
28.
Which
yet
my
soul
seeketh
,
but
I
finde
not
:
one
man
among
a
thousand
have
I
found
,
but
a
woman
among
all
those
have
I
not
found
.
SOlomon
here
inserteth
the
manner
and
nature
of
the
account
which
he
took
of
his
own
wickedness
and
folly
,
which
he
describeth
by
three
Adjuncts
or
Qualities
,
First
,
That
it
was
exact
and
particular
,
one
by
one
.
Secondly
,
That
it
was
constant
and
continual
,
which
still
my
soul
seeketh
.
Thirdly
,
That
it
was
defective
,
which
still
my
soul
seeketh
,
but
I
finde
not
.
Doctr.
1.
The
acount
which
a
penitent
soul
taketh
of
his
wickednesse
and
folly
,
is
a
particular
and
constant
account
and
yet
defective
.
Particular
account
,
Lament.
3.40
.
Zeph.
2.1
.
where
one
part
of
the
sense
is
,
Fanne
your selves
.
Psal.
51.
vers.
5.
original
sin
,
vers.
10.
a
foul
heart
,
Adulterous
,
vers.
14.
Bloodguiltiness
,
murder
,
Ezek.
6.9
.
Zeph.
3.11
.
Constant
and
growing
account
,
Psal.
119.59
.
with
Psal.
139.23
,
24.
Defective
account
,
Psal.
19.12
.
&
38.4
.
Reason
of
particular
account
,
1.
From
the
illumination
of
conscience
,
especially
when
it
is
wakened
to
repentance
,
Prov.
20.27
.
God
dealeth
with
his
servants
when
he
humbleth
them
,
as
with
carnal
men
,
he
entreth
into
judgement
with
them
,
Psal.
0.21
.
&
10.15
.
Conscience
enlightened
and
awakened
,
fits
as
it
were
Gods
vicegerent
in
the
soul
,
who
in
his
judicial
proceeding
is
exact
,
and
particular
,
Mat.
12.36
.
Eccles.
12.14
.
Psal.
90.8
.
Reason
of
constant
account
,
1.
From
the
sweetnesse
of
godly
sorrow
,
2
Cor.
7.9
,
10.
the
deeper
the
sweeter
.
And
sorrow
is
the
deeper
and
greater
,
by
how
much
the
deeper
the
search
is
.
As
in
bodily
wounds
,
the
deeper
search
into
old
sores
,
the
greater
pain
to
the
body
.
Reason
of
Defective
account
,
1.
From
the
deep
deceitfulness
of
our
hearts
,
Jer.
17.9
.
2
From
the
innumerable
multitude
of
our
sins
,
Psal.
40.12
.
&
19
,
22.
3
From
the
Imperfection
of
all
our
best
knowledge
of
spiritual
good
and
evil
things
,
1
Cor.
13.9
.
Vse
1.
To
reprove
our
overly
,
and
slippery
conceit
of
perfect
accounts
.
Many
are
loath
to
enter
into
any
account
at
all
;
like
bankrupt
Merchants
;
or
if
they
doe
,
it
is
but
overly
,
Jer.
8.6
.
They
that
doe
,
are
loath
to
pursue
it
constantly
,
soon
slipt
from
it
.
The
Papists
require
a
perfect
examination
of
all
particular
mortall
sins
(
as
they
call
them
)
with
all
the
circumstances
of
them
.
Vse
2.
To
teach
us
(
after
Solomons
example
)
what
manner
of
Account
books
we
should
keep
between
the
Lord
,
and
our
soules
,
to
wit
,
First
,
Exact
and
particular
;
motives
,
1.
It
prevents
Gods
examining
and
judging
us
,
when
we
are
strict
in
examining
and
judging
our selves
,
1
Cor.
11.28
,
31.
2
It
will
make
our
,
first
,
Repentance
more
thorough
and
sincere
.
Secondly
,
prayers
more
fervent
and
humble
.
Thirdly
,
Christ
more
precious
and
glorious
.
Fourthly
,
Mortification
more
powerful
.
Fifthly
,
heart
more
watchfull
.
Sixthly
life
more
regular
,
Psal.
119.59
.
3.
It
will
leave
the
conscience
,
first
,
more
peaceable
,
sin
unaccounted
of
,
will
be
like
a
debt
unreckoned
,
and
terrifie
,
or
at
least
trouble
the
conscience
,
Psal.
25.7
.
Iob
13.26
.
Secondly
,
more
pure
,
sinne
unaccounted
for
is
unrepented
,
and
like
a
Canaanite
,
wil
let
in
the
divel
at
the
back
doore
;
as
Jonah
that
repented
of
disobedience
to
Gods
call
,
but
not
of
the
pride
of
his
heart
,
the
cause
of
it
;
hence
he
is
passionate
again
for
disgrace
,
Chap.
4.1
.
Or
the
second
and
third
may
be
put
together
,
as
a
motive
from
the
benefit
redounding
,
first
,
to
our selves
,
in
our
Consciences
,
hearts
,
and
lives
.
Secondly
,
To
our
Duties
,
in
our
repentance
,
prayer
,
and
mortification
.
Thirdly
,
to
Christ
.
Secondly
,
constant
motives
,
1.
Else
our
hearts
will
grow
hard
and
barren
,
and
full
of
lusts
and
passions
,
as
the
soyle
but
once
plowed
will
grow
fallow
,
and
barren
of
good
fruit
,
but
abounding
in
weeds
.
Thirdly
,
sensible
of
its
own
Defectivenesse
.
Motives
.
1.
It
will
call
in
for
an
higher
search
,
even
from
God
himselfe
without
feare
and
terrour
,
Psal.
139.23
,
24.
2.
It
will
stirre
up
to
prayer
,
for
pardon
of
secret
sinnes
,
Psal
,
19.12
.
Vse
3.
To
teach
us
the
right
way
of
judging
and
admonishing
others
without
arrogance
or
Hypocrisie
;
Solomon
here
passeth
a
deep
censure
upon
men
,
and
women
,
v.
28.
but
before
this
he
taketh
a
strict
account
of
himselfe
.
This
method
is
needfull
,
to
reckon
first
with
our selves
,
Mat.
7.5
.
Eccles.
7.
v.
28.
Doct.
1.
There
is
a
great
scarcity
of
men
(
worthy
the
name
of
men
,
or
quitting
themselves
like
men
,
)
and
a
greater
scarcity
of
women
worrhy
of
the
name
of
women
:
and
Kings
of
all
men
(
especially
penitent
Kings
)
have
most
cause
to
to
say
so
.
Or
,
There
is
a
great
scarcity
of
good
men
,
and
a
greater
scarsity
of
good
women
,
especially
about
the
Court.
For
Solomon
speaketh
of
what
himselfe
found
;
One
man
among
a
thousand
have
I
found
,
which
argueth
a
great
scarcity
of
men
,
and
surely
he
doth
not
meane
that
men
for
the
most
part
are
no
men
,
but
not
good
men
,
not
such
as
are
worthy
the
name
of
men
,
that
quit
themselves
like
men
,
as
they
should
according
to
1
Cor.
16.13
.
in
our
several
relations
and
employments
,
2
Sam.
10.12
.
See
the
like
phrase
,
Prov.
18.22
.
So
1
Chron.
6
,
10.
Jehojada
or
Azariah
(
either
of
both
,
for
the
holy
ghost
giveth
liberty
to
understand
either
)
(
Sacerdotem
egit
)
executed
the
Priests
office
;
why
,
did
not
their
Predecessors
and
successors
execute
the
same
office
?
true
,
but
not
with
like
Priestly
wisdome
,
courage
,
zeal
,
faithfulnesse
.
There
is
such
a
like
phrase
in
Job
33.23
,
One
of
a
thousand
to
declare
to
a
man
his
righteousnesse
and
so
his
failing
and
falling
short
of
it
:
that
is
a
faithful
admonisher
of
the
scarcity
of
faithful
men
,
David
(
a
Courtier
)
complaineth
,
Psal.
12
,
1.
Prov.
31.10
.
Reasons
of
few
men
,
1.
From
the
paucity
of
the
Elect
,
Matth.
20.16
.
And
if
not
Elect
then
not
effectually
called
,
and
then
Christ
not
being
united
to
us
,
we
are
still
full
of
selfishnesse
,
self-conceit
,
self-will
,
self-seeking
.
Reason
2.
From
the
hardnesse
and
straitnesse
of
the
gate
,
and
wayes
of
righteousnesse
,
with
the
contrary
liberty
and
ease
of
the
gate
and
wayes
of
sin
and
death
,
Matth.
7.13.14
.
Reas.
3.
From
the
variety
of
the
changes
of
relations
,
wherein
a
man
stands
.
A
man
that
is
a
good
servant
,
if
he
become
a
Church
member
,
he
can
despise
his
Master
,
whether
he
be
carnal
(
because
such
:
)
or
a
brother
because
then
equal
in
Christ
,
hence
1
Tim.
6.1
,
2.
Reasons
of
fewer
women
.
1.
From
their
greater
liablenesse
to
deceit
and
temptation
,
1
Tim.
2.14
.
Reas.
2.
From
their
greater
vehemency
and
impotency
in
their
passions
and
lusts
,
not
only
on
good
objects
,
2
Sam.
1.26
.
but
on
evil
also
,
1
Kings
21.25
.
Reason
3.
From
their
great
superstition
,
Acts
13
,
50.
2
Tim
,
3.6
,
7.
This
Solomon
found
by
experience
.
Reasons
of
fewest
in
Court
,
1.
From
the
greatest
paucity
and
rarity
of
great
men
called
,
1
Cor.
1.26
.
Reason
2.
From
the
affected
liberty
of
great
men
,
especially
,
Jer.
5.5
.
Reason
3.
From
the
self-seeking
of
flattery
frequent
in
Courtiers
,
Hos.
7.3
,
5.
2
Chron.
24.17
.
1
Kings
22.13
.
Reason
4.
From
the
temptations
that
follow
the
Court
,
Immunity
from
Controlment
,
Amos
7.13
.
Isai.
30.10
.
Impunity
from
the
hand
of
Justice
.
The
Court
is
commonly
made
a
sanctuary
for
iniquity
.
Vse
1.
To
refute
the
Papists
note
of
the
Church
;
multitude
;
Not
one
of
a
thousand
,
more
Mahumetans
then
Christians
of
all
sorts
.
Vse
2.
To
diswade
men
from
blessing
themselves
in
leading
such
a
life
,
as
most
men
lead
,
Exod.
23
,
2.
Scarcity
of
good
store
of
company
in
good
wayes
is
no
just
discouragement
from
walking
in
them
,
yet
with
this
caution
,
not
therefore
to
neglect
the
multitude
of
the
godly
,
whether
in
matters
of
Judgement
or
practice
,
1
Cor.
14
,
36.
1
Cor
11.16
.
Vse
3.
To
humble
both
men
and
women
for
this
scarcity
of
goodnesse
amongst
us
.
See
how
low
sin
debaseth
,
we
are
not
worthy
the
name
of
men
and
women
by
reason
thereof
,
Prov.
30.2
.
Psal.
49.20
.
&
73.22
.
1
Cor.
15.32
.
Eccles.
3.18
.
Grace
maketh
us
like
to
Angels
,
yea
to
God
himselfe
:
amongst
men
,
one
of
a
thousand
,
but
sinne
,
maketh
us
rather
beasts
then
men
.
Not
one
man
scarce
of
a
thousand
,
or
woman
,
that
quit
themselves
well
in
all
their
relations
.
Vse
4.
To
weane
us
from
affecting
to
live
in
the
Court
where
,
of
all
places
,
goodnesse
is
most
rare
.
God
threatned
preferment
,
in
a
great
Court
,
for
a
great
plague
,
2
Kings
20.18
.
Vse
5.
To
teach
good
men
,
and
good
women
especially
to
be
the
more
thankful
,
that
God
should
shew
us
such
special
grace
,
and
favour
,
as
to
passe
by
thousands
,
and
call
us
to
goodnesse
.
Universall
righteousnesse
endoweth
us
with
rare
excellency
,
such
as
is
scarce
found
in
a
thousand
.
Eccles.
7.29
.
29.
Loe
,
this
onely
have
I
found
,
that
God
hath
made
man
upright
:
but
they
have
sought
out
many
inventions
.
IN
this
verse
we
have
set
downe
the
third
experiment
or
event
which
Solomon
found
upon
taking
account
of
his
own
wickednesse
and
folly
,
to
wit
,
the
righteousnesse
of
God
in
his
work
about
man
,
but
mans
perverse
subtilty
in
inventing
wayes
of
backsliding
(
or
Apostacy
from
God
.
)
Quest:
1.
How
doth
he
say
he
found
this
only
,
seeing
he
found
two
other
things
before
?
First
,
The
bitternesse
of
wicked
women
,
verse
26.
Secondly
,
The
scarcity
of
good
men
and
greater
scarcity
of
good
women
,
verse
18.
Answ
,
By
Onely
is
meant
chiefly
,
as
Iosh.
1.7
,
8.
Gal.
2.10
.
Prov.
4.3
.
(
with
1
Chron.
3.5
.
)
Cant.
6
,
9.
Quest.
2.
How
is
God
said
to
make
man
Righteous
?
Answ.
Righteous
,
First
,
In
his
first
Creation
,
Gen.
1.26
,
27.
Secondly
,
His
own
children
(
such
as
himselfe
and
his
father
before
him
)
in
their
regeneration
,
Jer.
2.21
.
Quest.
What
is
meant
by
inventions
and
mans
seeking
them
out
?
Answ.
Inventions
are
translated
engines
,
2
Chron.
26.25
.
as
slings
to
offend
the
enemy
,
and
Bulwarkes
to
defend
our selves
.
Seeking
our
these
argueth
a
perverse
diligence
to
deal
subtilly
in
inventing
wayes
of
corrupting
our selves
.
Doctr.
1.
A
penitent
soul
taking
good
account
of
his
wickednesse
and
folly
,
shall
evidently
and
eminently
finde
the
righteousnesse
of
God
in
all
his
worke
upon
us
,
and
the
perversnesse
and
subtilty
of
our
inventions
to
corrupt
our selves
even
from
our
first
Parents
to
this
day
.
Evidently
]
for
loe
or
behold
saith
he
.
Eminently
]
for
,
saith
he
,
this
onely
or
chiefely
,
or
eminently
,
have
I
found
.
Inventions
]
He
meaneth
no
profitable
inventions
for
the
good
of
our selves
or
others
,
as
Arts
,
or
Manufactors
or
occupations
:
but
such
inventions
whereby
we
seek
to
start
away
from
God
,
and
to
corrupt
our selves
.
As
some
horses
put
into
a
good
Pastute
,
yet
will
seek
round
about
the
sense
to
finde
a
gap
to
range
out
.
Thus
Moses
taught
backsliding
Israel
(
Deut.
31.19
)
to
see
Gods
righteousnesse
,
Deut.
32.4
.
Their
own
perversnesse
,
Deut.
32.5
,
15.
Neh.
9.33
.
Job
33.27
,
28.
God
made
Adam
righteous
at
first
,
Gen.
1
,
26
,
27.
To
wit
,
First
,
In
knowledge
,
Colos.
3.10
.
giving
him
a
right
understanding
of
things
.
Secondly
,
In
holinesse
and
righteousnesse
setting
his
heart
and
affections
upon
their
proper
objects
,
Eph.
4.24
.
Right
]
First
,
As
sutable
to
the
righteous
Law
of
God
which
is
a
straight
and
right
Rule
,
Psal.
19.8
.
As
setting
the
inferiour
parts
of
the
soul
and
whole
man
in
a
right
order
to
the
superiour
;
will
to
the
judgement
or
conscience
,
affections
to
the
will
,
Prov.
16.32
.
outward
members
to
both
,
Rom.
6.13
.
all
to
God
,
Rom.
6.13
.
all
which
are
now
disordered
and
perverted
,
Psal.
125.4
,
5.
Thirdly
,
As
being
in
a
state
well
pleasing
to
God
,
right
in
Gods
sight
,
2
Chron
,
29.2
.
Reason
of
God
so
making
us
at
first
.
The
justice
and
holinesse
of
God
required
it
of
himselfe
,
that
if
he
create
man
to
a
spiritual
and
supernatural
end
(
to
wit
,
fellowship
with
himselfe
)
and
require
of
him
obedience
to
a
spiritual
and
holy
law
to
lead
him
to
that
end
,
that
then
he
should
lift
him
up
above
his
reason
to
an
holy
estate
,
by
original
righteousnesse
,
otherwise
from
his
first
creation
he
had
been
made
sinful
and
crooked
.
Reason
of
reforming
man
to
a
state
of
righteousnesse
,
The
praise
of
the
glory
of
his
grace
and
mercy
in
Christ
Jesus
,
Eph
,
2.4
,
5.
Reasons
of
man
seeking
inventions
.
1.
From
the
liberty
of
will
God
left
man
unto
,
2
Chron.
32.31
.
Reason
2.
From
the
forwardnesse
not
to
rest
satisfied
in
the
condition
God
hath
provided
for
him
:
but
he
would
he
active
to
improve
his
condition
by
his
own
wit
and
strength
.
Adam
and
all
his
posterity
made
righteous
,
sought
out
many
inventions
to
fall
off
from
God
.
Eve
,
and
by
her
perswasion
,
Adam
invented
a
way
to
get
wisdome
in
the
knowledge
of
good
and
evil
,
Gen.
2.6
.
Solomons
wives
invented
many
wiles
to
draw
him
to
tolerate
them
in
the
liberty
of
their
Religion
.
Solemon
himselfe
invented
many
devices
how
to
satisfie
himselfe
in
satisfying
them
.
Conscience
is
tender
,
Faith
is
the
gift
of
God
:
His
Father
David
compelled
no
Pagans
to
circumcision
.
His
Subjects
invented
many
shifts
,
to
put
off
from
themselves
the
faithfulnesse
of
an
wholsome
advertisement
to
Solomon
.
The
common
people
put
it
off
to
the
Nobles
,
the
Nobles
to
the
Priests
,
the
Priests
to
the
Prophets
,
the
Prophets
excused
themselves
by
the
Kings
transcendent
wisedom
above
them
,
Eccles.
8.1
.
So
David
before
him
,
sought
many
inventions
to
cloak
his
sin
with
Bathshebah
.
Reason
of
finding
this
as
chiefly
grievous
to
a
penitent
soul
,
From
the
proper
nature
of
repentance
,
which
is
deeplyest
Affected
with
sin
as
it
is
First
,
Most
dishonourable
to
God
.
Secondly
,
Most
injurious
to
the
grace
of
Christ
,
contrary
to
meanes
and
mercies
,
and
pernitious
to
the
Church
of
Christ
.
Thirdly
,
Committed
with
the
greatest
perversnesse
and
foolish
subtilty
of
our
own
hearts
.
Vse
1.
To
refute
the
Popish
doctrine
that
original
righteousnesse
in
Adam
by
Creation
was
wholly
supernatural
and
given
by
free
grace
.
But
then
Adam
had
been
right
without
it
,
in
which
he
was
not
,
but
right
by
it
.
It
was
indeed
,
First
,
Supernatural
,
as
not
flowing
from
the
principles
of
nature
;
a
man
is
a
perfect
man
without
it
for
substance
.
Secondly
,
As
not
deserved
by
men
who
had
done
neither
good
nor
evil
.
Secondly
,
Natural
,
as
due
,
First
,
to
the
purity
of
Gods
nature
to
make
us
so
perfect
.
Secondly
,
To
the
integrity
of
mans
nature
,
without
which
he
was
not
so
perfect
in
qualities
as
were
meet
for
Gods
pure
nature
to
make
.
The
Papists
herein
extol
the
freenesse
of
grace
to
Adam
,
not
to
magnifie
the
grace
of
God
,
but
to
derogate
from
the
grace
of
Christ
.
For
if
nature
were
entire
and
perfect
without
Gods
Image
,
then
the
want
of
it
in
corrupt
nature
is
no
sin
but
natural
to
man
;
And
so
original
sin
depraving
nature
,
and
requiring
necessity
of
a
new
birth
in
Christ
,
is
no
sin
,
but
sutable
to
right
nature
;
and
so
original
sin
is
no
sin
,
not
only
after
baptisme
,
but
even
before
baptisme
.
But
concupiscence
is
not
of
Gods
worke
in
nature
,
1
John
2.16
.
Object
.
Concupiscence
and
Rebellion
of
the
lower
parts
of
the
soul
against
the
higher
is
natural
.
For
the
man
being
made
of
a
body
and
a
soul
,
must
needs
be
carried
both
to
spiritual
and
sensual
objects
.
And
so
this
Rebellion
and
stirring
of
the
one
part
against
the
other
,
will
be
found
to
arise
from
the
principles
of
pure
nature
.
Answ.
The
body
may
affect
sensual
objects
,
and
the
soul
spiritual
,
and
both
without
sin
,
in
subordination
of
sensual
things
to
spiritual
,
and
of
both
to
God
.
Vse
2.
To
teach
us
a
true
sign
of
repentance
,
never
to
blame
God
for
our
falls
,
but
our
own
perverse
subtilty
.
God
made
us
right
,
and
the
regenerate
twice
right
:
and
his
work
hath
been
upright
to
us-ward
,
in
leaving
us
to
our
falls
:
we
provoked
him
to
it
by
our
selfe fulnesse
.
But
it
is
wee
that
have
perverted
our
wayes
,
and
took
paines
,
(
sought
out
devices
)
and
cunning
inventions
to
doe
wickedly
.
Yea
,
this
finding
out
our
own
perverse
subtilty
in
seeking
out
inventions
to
depart
from
God
,
and
deceive
our selves
,
should
more
deeply
affect
us
and
afflict
us
,
then
all
other
evils
besides
;
This
bringing
forth
most
dishonour
to
God
,
Injury
and
abuse
to
the
gifts
and
graces
of
Christ
,
and
corruption
of
nature
to
ripenesse
and
perfection
.
Vse
3.
To
teach
us
to
loath
all
evil
inventions
,
Rom.
1.30
.
It
s
a
fruit
of
a
reprobate
minde
,
verse
28.
with
30.
such
are
inventors
of
Fashions
,
Oathes
,
Lusts
,
and
Torments
.
Vse
4.
To
exhort
us
not
to
thinke
our selves
right
till
we
attaine
that
estate
wherein
God
made
us
at
first
:
and
that
with
greater
contentment
in
it
,
then
he
took
;
least
we
seek
as
he
did
many
inventions
.
Eccles.
8.1
,
2
,
3
,
4
,
5.
-
Who
is
the
wise
man
?
and
who
knoweth
the
interpretation
of
a
thing
?
a
mans
wisdome
maketh
his
face
to
shine
,
and
the
boldnesse
of
his
face
shall
be
changed
.
-
2.
I
counsel
thee
to
keep
the
Kings
commandement
,
and
that
in
regard
of
the
oath
of
God
.
-
3.
Be
not
hasty
to
goe
out
of
his
sight
;
stand
not
in
an
evil
thing
,
for
he
doth
whatsoever
pleaseth
him
.
-
4.
Where
the
word
of
a
King
is
,
there
is
power
:
and
who
may
say
unto
him
,
What
doest
thou
?
-
5.
Whoso
keepeth
the
commandement
shall
feel
no
evil
thing
,
and
a
wise
mans
heart
discerneth
both
time
and
judgement
.
THe
former
Chapter
Solomon
ended
with
a
complaint
of
the
inventions
which
men
(
though
made
righteous
)
are
wont
to
seek
out
,
both
to
lead
themselves
into
sin
,
and
to
excuse
themselves
from
holy
duty
,
either
of
pure
worship
to
God
,
or
faithful
love
to
a
brother
fallen
into
sin
;
who
being
fallen
,
might
after
be
healed
by
wise
and
faithful
admonition
:
but
that
all
sorts
of
men
are
wont
to
seek
out
many
inventions
to
excuse
themselves
from
that
unwelcome
office
,
as
they
count
it
.
It
was
said
above
,
that
mean
men
put
it
off
to
Nobles
,
Nobles
to
the
Priests
,
the
Priests
to
the
Prophets
;
the
Prophets
,
and
indeed
generally
all
the
sorts
of
Solomons
loyal
subjects
put
it
off
by
the
inventions
which
here
in
these
words
Solomon
both
propoundeth
,
and
refuteth
.
Invention
1.
From
Solomons
eminency
of
wisdom
,
together
with
the
unsearchable
depth
of
his
counsels
and
proceedings
;
which
were
so
deep
,
as
they
were
not
able
to
search
out
the
bottom
,
the
meaning
or
interpretation
of
them
:
Who
is
as
the
man
(
that
is
,
as
Solomon
)
the
wise
man
,
1
Kings
4.31
And
who
knoweth
the
interpretation
(
the
reason
or
meaning
)
of
his
matters
?
Our
ignorance
and
weaknesse
(
might
his
Subjects
say
)
wil
dash
us
out
of
countenance
,
when
we
speak
to
him
.
Refutation
1.
From
the
power
of
wisdom
even
in
a
mean
man
(
as
Adam
is
here
meant
,
as
also
in
Psalm
49.2
.
)
wisdom
maketh
his
face
to
shine
.
Secondly
,
from
the
change
of
the
strength
or
boldnesse
of
his
face
,
which
may
be
referred
,
either
to
the
former
antecedent
,
and
then
it
is
meant
,
The
the
wise
mans
face
,
that
is
,
Solomons
face
,
the
boldnesse
or
strength
of
it
(
as
the
word
signifieth
)
shall
be
changed
upon
a
wise
and
just
admonition
,
or
presentment
of
his
sin
before
him
(
as
Dan.
5.6
.
)
Or
else
it
may
be
referred
to
the
strength
and
boldnesse
of
a
mean
mans
face
,
which
shall
be
doubled
(
as
the
word
also
signifieth
)
in
speaking
upon
just
ground
,
in
humble
and
discreet
manner
,
even
to
the
King
himselfe
,
as
2
Sam.
12.7
.
Invention
2.
Taken
from
the
loyalty
and
submission
of
Subjects
to
such
great
Princes
.
I
am
to
observe
(
for
so
it
is
in
the
originall
)
the
mouth
of
the
King
,
and
that
in
regard
of
the
oath
of
God
,
v.
2.
to
wit
,
the
oath
of
Allegiance
.
As
who
should
say
,
It
is
not
for
me
to
enquire
and
dispute
of
matters
of
State
,
Princes
commands
;
but
to
observe
and
doe
what
I
am
commanded
.
If
Solomon
command
Masons
and
Carpenters
to
build
Temples
to
his
wives
Idols
,
and
the
Nobles
to
oversee
the
work
,
and
all
his
Subjects
to
contribute
to
it
,
it
is
not
for
me
to
gainsay
,
but
to
obey
.
My
oath
of
Allegiance
binds
me
far
.
Refutation
.
Be
not
hasty
to
goe
out
of
his
sight
]
that
is
,
out
of
the
Kings
sight
,
to
execute
every
commandment
which
he
putteth
upon
thee
.
(
Joab
went
slowly
out
from
the
presence
of
King
David
in
such
a
case
(
2
Sam.
24.3
,
4
,
)
Stand
not
in
an
evill
thing
]
as
they
doe
that
perform
the
works
of
sinners
,
Psalm
1.1
.
For
the
King
doth
[
many
times
]
(
not
according
to
what
is
right
and
wel
pleasing
in
the
sight
of
God
,
but
)
whatsoever
pleaseth
himself
,
v.
3.
Invention
3.
From
the
Power
and
uncontroulable
Authority
of
the
kings
Commands
,
and
the
danger
of
such
as
shall
resist
or
speak
against
them
,
especially
to
his
face
.
Where
the
word
of
a
king
is
,
there
is
power
:
and
who
may
say
unto
him
,
What
doest
thou
?
v.
4.
Refutation
,
First
from
the
safety
of
Attending
Gods
Commandment
rather
then
Mans
:
Whoso
keepeth
the
Commandment
,
shall
feel
no
evill
thing
.
v.
5.
Secondly
from
the
Discretion
of
a
wise
mans
heart
to
observe
both
Time
and
Judgment
,
that
is
a
judicious
and
right
manner
in
dealing
with
the
king
or
any
other
great
one
.
v.
5.
That
these
words
are
thus
to
be
taken
by
way
of
Objection
and
Answer
,
or
Invention
and
Refutation
,
appeareth
,
first
partly
by
the
Coherence
with
the
former
Chapter
:
secondly
partly
from
the
unleasonableness
of
the
Preacher
otherwise
if
he
should
here
extoll
his
own
Transcendent
wisdom
and
soveraign
power
,
when
he
is
declaring
and
confessing
his
deepest
penitential
sorrows
,
from
v.
26
to
the
end
of
the
foregoing
Chapter
.
Doctr.
It
is
not
the
Eminency
of
the
kings
person
and
wisdome
,
nor
the
Depth
of
the
kings
counsels
and
proceedings
,
nor
the
loyalty
and
sworn
Allegiance
of
the
Subjects
,
nor
the
soveraign
Authority
and
power
of
the
Commands
of
Princes
,
nor
any
such
like
other
Invention
that
can
excuse
Subjects
from
Admonishing
Princes
(
according
to
our
Callings
)
of
their
grievous
Falls
into
notorious
Scandals
.
For
Solomon
here
removeth
and
refuteth
all
these
excuses
as
vain
Inventions
.
2
Sam.
12.1
to
12.
1
Chron.
21.3
,
4.
1
Chr.
6.10
.
1
Kings
18.17
,
18.
&
20.42
.
&
21.20
to
24.
2
Kings
1.16
.
2
Chron.
16.7
,
8
,
9.
&
19.2
.
2
Kings
5.13
.
Object
.
Job
34.18
.
Answ.
There
is
no
Colour
for
an
Objection
if
the
words
were
not
much
corrupted
in
the
Translation
.
The
Original
readeth
it
thus
,
That
saith
to
a
king
,
Thou
art
wicked
;
and
to
Princes
,
Ye
are
ungodly
.
Where
Elihu
useth
it
as
an
Argument
to
justify
Gods
Righteousness
,
because
he
accepteth
no
mans
person
,
no
not
Princes
.
Reasons
.
First
,
from
the
vanity
of
all
such
Pretences
as
might
seem
to
excuse
us
from
this
Duty
;
as
,
1
The
transcendent
wisdom
and
depth
of
some
Princes
above
their
poor
Subjects
.
Answ.
First
,
The
wisest
are
not
always
wise
,
Job
32.9
.
great
men
,
to
wit
,
great
in
wisdom
and
power
.
Solomon
sometime
saw
his
own
madness
.
Eccl.
7.25
.
Secondly
,
Wisdom
in
a
mean
person
will
make
his
face
shine
,
that
is
,
make
it
,
1
Amiable
,
Num.
6.25.26
.
2
Honorable
and
glorious
,
Acts
6.15
.
3
Reverend
and
awfull
,
as
Exod.
34.30
.
Thirdly
,
From
the
falling
of
a
bold
and
stern
spirit
before
a
wise
Reproof
:
for
so
I
rather
take
it
,
because
the
word
is
ever
taken
in
ill
part
,
as
1
for
Sternness
,
Deut.
28.50
.
Isai
,
33.19
.
Dan.
8.23
.
2
Impudency
and
rude
Boldness
,
Prov.
7.13
.
3
Hardness
and
obstinacy
,
Prov.
21.29
.
Thus
fell
the
countenance
of
David
before
Nathan
:
of
Saul
before
Jonathan
:
1
Sam.
19.4
,
5
,
6.
of
Ahab
before
Elijah
,
1
Kings
21.27
.
of
Felix
before
Paul
,
Acts
24.25
.
or
if
the
strength
of
the
kings
countenance
change
not
,
thine
shall
be
doubled
,
22.18
,
19.
1
Kings
Dan.
3.13
,
16.
2.
The
Loyalty
of
an
obedient
Subject
,
and
that
ratified
by
Oath
,
v.
2.
Ans.
First
,
Yet
there
may
be
too
much
haste
in
obeying
.
Hest.
3.15
.
Dan.
2.13
,
15.
as
when
Kings
command
.
1
for
tryal
,
1
Kings
3.24
,
25.
2
with
change
of
minde
,
●…
n
6.14
.
3
unlawfull
things
:
which
to
obey
will
breed
smart
,
first
from
Gods
hand
:
secondly
from
Mans
,
Hos.
5.11
.
Dan.
6.24
.
Secondly
,
Obedience
is
only
due
in
the
Lord
,
Ephes.
6.1
.
not
against
him
,
Acts
4.19
.
Thirdly
,
An
Oath
and
Gods
name
in
it
,
bindeth
not
to
sin
against
God
,
but
rather
the
contrary
.
3
The
soveraign
power
and
uncontroulable
authority
of
Princes
,
v.
4.
●ns
.
First
Gods
Commandement
and
the
keeping
of
it
is
a
Preservative
from
evill
,
v.
5.
he
is
higher
then
Princes
,
Eccl.
5.8
.
Prov.
21.1
.
Secondly
,
a
wise
mans
heart
will
observe
a
right
time
and
manner
,
v.
5.
so
did
Abigail
,
1
Sam.
25.36
,
37.
and
Nathan
,
2
Sam.
12.1
to
14.
Reas.
2.
From
the
Duty
we
owe
first
to
God
the
king
of
kings
:
secondly
to
the
King
by
Covenant
:
thirdly
to
the
peace
of
the
Church
and
Commonwealth
.
Vse
1
To
exhort
Subjects
to
be
faithfull
in
admonishing
Magistrates
,
when
God
leaveth
them
to
scandalous
falls
,
and
giveth
us
a
Call
to
it
.
Which
they
do
1
when
they
call
us
to
execute
their
sinfull
Commands
,
as
1
Chron.
21.3
,
4.
2
When
by
our
Place
we
are
to
watch
over
them
Ezek.
3.17
to
21.
3
When
they
are
not
the
sons
of
Belial
,
nor
Dogs
,
nor
Swine
,
but
will
hear
us
attending
upon
them
,
1
Sam.
25.17
.
Matth.
7.6
,
2
Kings
,
5.13
.
Fear
not
the
stifness
of
their
faces
,
Ezek.
2
,
6.
nor
their
wisdom
,
power
,
will
.
Vse
2
To
teach
us
the
best
Ornament
of
the
face
:
it
is
not
jewels
nor
laces
,
nor
painting
,
but
wisdom
that
makes
the
face
to
shine
,
v.
1.
Vse
3
To
teach
great
men
to
let
their
countenance
fall
at
any
just
Admonition
:
The
strength
of
his
face
shall
be
changed
,
v.
1.
Vse
4.
To
teach
a
lawfull
use
of
an
Oath
of
fidelity
and
subjection
to
Magistrates
,
v.
2.
Vse
5
To
forbear
haste
in
executing
Magistrates
Commands
,
unless
it
be
in
lawfull
and
expedient
matters
,
v.
3.
Serve
not
kings
pleasures
in
evill
.
Doeg
herein
did
wickedly
,
1
Sam.
22.18
.
the
Aegyptian
Midwives
better
,
Exod.
1.16
,
17.
and
the
Guard
of
Saul
,
1
Sam.
22.16
,
17.
&
14.44
,
45.
Vse
6.
The
Soveraignty
of
Princes
leaveth
them
scarce
any
Faithfull
Friends
or
Admonitors
,
scarce
one
of
a
Thousand
,
v.
5.
See
the
misery
of
Soveraignty
.
Vse
7
To
encourage
to
walk
in
the
path
of
Gods
Commandements
,
from
the
Indemnity
and
Safety
of
such
a
Course
,
v.
5.
Moses
felt
no
harm
from
Pharaoh
,
nor
Samuel
from
Saul
,
nor
Nathan
from
David
,
nor
Elijah
from
Ahab
,
nor
Jehu
from
Jehosaphat
,
nor
Amos
from
Amaziah
.
Object
.
But
Hanani
did
from
Asa
,
2
Chron.
16.10
.
Zachariah
from
Joash
,
2
Chron.
24.20
,
21.
Vriah
from
Jehoiakim
,
Jer.
26
,
23.
John
from
Herod
,
Mark
6
,
27.
Stephen
from
the
high
Priests
,
Acts
7.51
to
59.
Answ.
First
,
God
doth
often
prevent
such
evill
entertainment
of
the
faithfullness
of
his
Servants
.
Secondly
,
If
they
suffer
Imprisonment
,
Banishment
,
Death
for
Gods
Commandement
,
it
is
no
Evill
,
but
a
Crown
of
Martyrdome
.
Eccles.
8.5
.
A
wise
mans
heart
discerneth
both
time
and
judgment
.
THese
words
are
a
second
Answer
to
the
thid
Invention
which
Solomons
Subjects
made
to
excuse
themselves
for
dealing
faithfully
with
him
in
some
word
of
Admonition
,
when
he
was
falling
into
this
great
sin
of
harkning
to
his
wives
in
the
Toleration
,
yea
and
maintenance
of
their
Idolatrous
Religion
.
The
Invention
or
excuse
was
taken
from
the
Soveraignty
and
incontroulable
Power
and
Authority
of
Princes
,
and
the
danger
of
opposing
them
(
though
but
in
word
)
in
their
way
,
v.
4.
Whereto
Solomon
answereth
,
and
opposeth
first
the
safety
of
Obedience
to
the
Commandment
of
God
:
Whoso
keepeth
the
Commandment
,
shall
feel
no
evill
thing
.
Secondly
,
the
discretion
of
a
wise
mans
heart
in
so
observing
the
fit
time
and
season
,
and
the
manner
and
way
of
an
Admonition
as
might
prevent
all
danger
in
dispencing
of
it
even
to
a
king
or
any
other
Superiour
.
And
a
wise
mans
heart
discerrneth
both
Time
and
Judgment
,
v.
5.
Thirdly
,
the
Insufficiency
of
retaining
our
own
life
by
retaining
the
kings
favour
,
Eccl.
8.8
.
Time
]
that
is
a
fit
season
of
an
Admonition
.
Judgment
]
that
is
the
manner
,
order
or
way
of
it
,
as
the
word
is
translated
1
Sam.
8.11
.
Doctr.
A
wise
mans
heart
doth
so
well
discern
the
time
and
manner
of
an
Admonition
,
as
that
he
may
dispence
it
safely
,
though
it
were
to
a
Superiour
,
even
to
a
king
,
1
Sam.
25.3
,
36
,
37.
&
19.4
,
5
,
6.
2
Sam.
12.1
,
to
12.
Dan.
4.27
.
Quest.
When
is
the
fit
time
or
season
of
an
admonition
,
especially
of
superiors
?
Answ.
1.
When
we
are
called
on
to
be
the
instruments
in
sin
,
as
Joab
to
David
,
1
Chron.
21.2
,
3.
Secondly
,
when
they
come
to
us
for
counsel
,
in
the
same
or
other
matters
,
1
Kings
14.1
,
to
16.
Thirdly
,
when
others
are
in
danger
to
be
corrupted
,
unlesse
present
witnesse
be
born
against
the
sin
,
Gal.
2.13
,
14.
Fourthly
,
when
neither
admonisher
nor
admonished
,
are
distempered
with
passion
,
nor
prejudice
,
nor
any
choaking
impediment
;
but
rather
God
offereth
an
opportunity
by
some
word
of
favour
or
encouragement
,
1
Sam.
25.36
,
37.
Hest.
7.2
,
3
,
4.
We
must
hazzard
our
favours
for
the
service
of
God
and
his
people
.
Quest.
2.
What
is
the
fit
manner
,
or
order
,
or
way
of
dispensing
an
Admonition
.
Answ.
According
to
certain
Rules
,
whereof
some
concern
First
,
the
person
admonishing
;
the
Admonisher
.
Secondly
,
the
person
admonished
.
Thirdly
,
the
offence
for
which
admonition
is
given
.
Fourthly
,
the
admonition
it selfe
.
1
Rules
concerning
the
Admonisher
:
1.
The
Admonisher
should
have
a
calling
to
it
through
some
relation
between
himselfe
and
the
offender
.
As
we
finde
it
in
all
kinds
of
Relations
,
First
,
a
Minister
,
2
Sam.
12.1
,
to
12.
Secondly
,
a
Councellor
,
2
Sam.
19
,
5
,
6
,
7.
Thirdly
,
a
yoak-fellow
,
Husband
,
Job
2.10
.
Wise
,
1
Sam.
25.36
,
37.
Fourthly
,
a
sonne
,
1
Sam.
19.4
.
Fifthly
,
a
Servant
,
2
Kings
5.13
.
Sixthly
,
a
Subject
,
Dan.
4.27
.
Seventhly
,
a
Brother
,
Lev.
19.17
.
Coloss.
4.17
.
Eighthly
,
a
Friend
,
Prov.
27.5
,
6.
Yea
,
a
stranger
travelling
by
the
way
,
and
seeing
his
fellow-Traveller
sin
,
he
hath
as
good
a
calling
to
help
him
up
,
as
if
himselfe
or
his
beast
were
fallen
.
The
relation
of
a
companion
requireth
it
.
2
He
should
be
furnished
with
love
to
the
offender
,
Lev.
19.17
.
1
Cor.
16.14
.
3
He
should
first
admonish
,
judge
,
and
cleanse
himselfe
,
Matth.
7.5
.
Rom.
2.1
.
2
Rules
concerning
the
Admonished
.
First
,
they
should
not
be
scorners
,
Prov.
9.7
,
8
,
9.
Hos.
4.4
.
Matth.
7.6
.
but
such
as
may
be
capable
of
reformation
.
Secondly
,
brethren
,
especially
to
be
admonished
,
yea
though
excommunicate
,
whilst
there
is
hope
,
2
Thes.
3.15
.
Else
,
if
wedded
to
his
sin
,
let
him
alone
,
Hos.
4.17
.
And
of
brethren
,
difference
to
be
made
,
First
,
of
spirits
;
some
are
more
sluggish
,
they
to
be
admonished
more
sharply
,
Titus
1.12
,
3.
Jude
23.
Some
more
tender
;
they
to
be
admonished
with
more
meeknesse
,
Gal.
6.1
.
Jude
22.
Secondly
,
Of
yeers
and
place
,
1.
Men
of
greater
yeers
and
place
,
rather
exhorted
then
reproved
,
1
Tim.
5.1
.
Dan.
4.27
.
2
Inferiours
with
more
liberty
and
plainness
.
Thirdly
,
any
man
capable
of
hearing
or
bearing
a
word
of
admonition
.
3
Rules
concerning
the
sinners
admonished
.
First
,
they
must
be
certainly
known
and
convinced
,
1
Cor.
5.1
.
Matth.
18.15
.
we
may
not
reprove
upon
a
suspition
,
1
Cor.
13.5
.
nor
upon
our
own
inquisition
;
It
is
as
if
I
should
say
,
Let
me
put
my
finger
in
your
eyes
to
feel
if
there
be
not
a
moat
;
Nor
upon
any
uncertain
heare-say
,
Esay
11.3
.
Secondly
,
a
difference
must
be
put
between
Moats
and
Beams
,
Gnats
and
Camels
,
Matth.
23
,
24.
Camels
and
Beams
may
not
be
admonished
with
gentle
reproofs
,
1
Sam.
2.23
,
24.
4
Rules
concerning
the
Admonition
it selfe
.
First
,
it
should
be
dispensed
in
most
wholsome
words
;
such
as
may
be
most
fit
to
gain
a
sinner
,
and
heale
his
soule
.
Wholsome
gaining
words
are
,
First
,
generall
terms
,
especially
at
first
,
and
against
pretious
and
gainful
sins
and
dangerous
to
be
openly
rebuked
,
Acts
19.26
,
37.
Secondly
,
Cloathed
in
a
parable
,
2
Sam.
12.1
,
2
,
3.
&c.
a
garment
is
best
seen
how
it
becommeth
us
,
on
another
mans
back
.
Thirdly
,
Delivered
in
Scripture
phrase
that
the
offendor
may
see
God
reproving
him
in
his
own
words
,
rather
then
man
,
Matth.
15.7
,
8
,
9.
Fourthly
,
Such
as
acknowledge
some
good
where
it
is
,
as
well
as
see
fault
,
Rev.
2.2
,
3
,
4.
Pills
would
be
given
in
Sugar
.
2.
In
order
,
lesse
sins
would
be
first
reproved
.
John
first
reproved
Herod
for
lesse
matters
,
Mark
6.20
.
before
he
came
to
the
matter
of
Herodias
[
Vada
prius
pertentanda
]
Jer.
12.5
.
Reason
of
the
Doctrine
,
From
a
wise
mans
selfe-denyal
;
hence
God
guideth
,
and
blesseth
him
,
Prov.
3.5
,
6
,
7.
Vse
1.
To
instruct
us
in
this
great
and
difficult
,
yet
most
necessary
duty
of
love
,
Admonition
.
To
neglect
it
wholly
,
is
an
hatred
of
our
brother
in
our
heart
,
Levit.
19.17
.
All
the
excuses
of
it
are
sinful
inventions
:
To
tell
others
of
it
,
not
themselves
,
is
a
slander
and
malice
,
Prov.
26.28
.
To
admonish
offenders
themselves
not
in
fit
time
and
manner
,
is
to
spill
the
admonition
,
to
take
an
Ordinance
in
vaine
.
Vse
2.
To
teach
the
admonished
to
take
such
a
duty
in
good
part
,
as
a
pretious
balme
,
Psal.
141.5
.
as
a
jewel
or
golden
ear-ring
,
Prov.
25.12
.
Eccles.
8.
v.
6
,
7.
-
6.
Becavse
to
every
purpose
there
is
time
and
judgement
:
therefore
the
misery
of
man
is
great
upon
him
.
-
7.
For
he
knoweth
not
that
which
shall
be
:
for
who
can
tell
him
when
it
shall
be
?
SOlomon
.
had
in
the
former
verse
given
it
as
one
meanes
of
safety
to
a
subject
(
in
admonishing
his
Prince
going
astray
)
to
wit
,
a
wise
mans
heart
discerning
both
time
and
judgement
(
the
fit
season
and
fit
manner
of
such
a
duty
.
)
In
these
words
he
amplifieth
this
fit
time
and
judgement
by
the
universality
of
the
subject
to
which
time
and
judgement
is
fitted
:
and
that
is
to
every
purpose
or
businesse
,
and
he
meaneth
every
lawful
and
good
purpose
or
businesse
.
For
there
is
no
time
nor
manner
fit
to
commit
sin
;
whence
he
inferreth
as
a
Corollary
,
that
the
misery
of
man
is
great
upon
him
:
And
withal
he
giveth
the
reason
,
why
such
great
misery
falleth
upon
men
,
in
respect
of
the
time
and
judgement
,
fitted
to
every
action
,
taken
from
mans
ignorance
of
that
time
and
judgement
,
which
he
expresseth
both
by
a
mans
own
ignorance
thereof
,
and
by
other
mens
unfitnesse
to
tell
him
,
verse
7.
Who
shall
tell
him
for
the
time
when
it
shall
be
?
or
for
the
manner
how
it
shall
be
?
the
word
signifieth
both
.
The
words
afford
three
observations
,
which
we
may
handle
in
order
,
and
make
use
of
them
together
.
Doct.
1.
To
every
lawful
purpose
and
businesse
there
is
a
fit
time
and
manner
for
the
doing
of
it
.
For
persons
,
Acts
13.36
,
with
verse
25.
For
thoughts
,
1
Kings
5.5
.
with
2
Sam.
7.3
.
For
words
,
Prov.
25.11
.
For
actions
,
Psal.
32.6
.
Isai.
55.6
.
John
2.4
,
&
7
,
8.
Reason
1.
From
the
Soveraignty
of
God
to
appoint
times
and
seasons
,
Acts
17.7
.
Reason
2.
From
the
beauty
of
every
thing
in
its
time
,
Eccles.
3.11
.
Reason
3.
From
the
necessity
of
the
concurrence
of
all
due
circumstances
to
make
an
action
good
,
2
Sam.
17.7
.
2
Kings
5.26
.
DOct.
2.
Men
ordinarily
are
ignorant
of
the
time
and
manner
of
doing
any
businesse
,
especially
spiritually
good
,
vers.
7.
As
the
Hebrew
renders
it
,
(
to
wit
,
what
that
time
)
should
be
,
and
how
or
after
what
manner
it
should
be
,
Eccles.
9.12
.
2
Cor.
3.5
.
Jer.
10.23
.
The
Text
speaketh
chiefly
of
ordinary
men
,
not
of
the
godly
wise
:
for
the
wise
know
time
and
judgement
,
verse
5.
But
ordinary
men
,
they
neither
know
time
and
judgement
themselves
,
nor
doe
others
tell
them
.
Ordinary
men
consult
with
men
like
themselves
,
who
mislead
them
,
1
Kings
12.8
.
Reason
1.
From
the
want
of
the
inward
light
of
the
image
of
God
,
they
are
darknesse
,
John
1.5
.
Eph.
5.8
.
Reason
2.
They
are
self-confident
and
full
,
walking
without
counsel
,
Prov.
14.16
,
&
28.26
.
Reason
3.
If
they
consult
,
it
is
not
with
God
,
Isai.
30.1
,
2.
Psal.
10.4
.
nor
with
his
word
,
and
then
no
light
,
Isai
,
8.20
.
but
with
foolish
and
wicked
men
like
themselves
,
1
Kings
12.8
.
Doctr.
3.
For
want
of
discerning
and
observing
fit
time
and
manner
,
the
misery
of
man
is
great
upon
him
,
verse
6.
Gen.
27
,
12
,
to
24.
with
Chap.
31.40
,
41.
1
Sam.
8.5
,
to
18
,
&
13
,
8
,
to
13.
2
Kings
5.26
,
27.
1
Kings
12.7
,
19.
2
Chron.
35.22.23
,
24.
Reason
1.
From
Gods
delight
and
good
pleasure
to
vouchsafe
his
presence
,
his
concourse
and
his
blessing
,
when
actions
are
done
in
Gods
time
,
and
after
his
manner
,
Psal.
32.6
.
Isai.
55.6
.
And
his
refusal
thereof
when
otherwise
,
Numb.
14.42
.
1
Sam.
13.13
.
Heb.
12.17
.
Reason
.
2.
From
the
snare
and
net
that
lyeth
upon
men
in
every
action
,
done
out
of
due
time
and
manner
,
Eccles.
9
,
12.
2
Chron.
35.22
,
23
,
24
,
with
Lament.
4.20
.
Crosses
may
befal
a
man
in
the
best
actions
:
but
snares
,
inextricable
difficulties
,
befal
men
onely
in
evil
wayes
,
and
good
things
done
out
of
due
time
and
manner
.
Vse
1.
To
teach
us
to
discerne
and
observe
,
not
only
our
words
and
all
our
wayes
,
but
even
the
fit
time
and
manner
of
them
,
as
we
doe
desire
to
be
freed
of
the
great
misery
that
else
may
befal
us
.
Jacob
sought
the
blessing
out
of
due
time
and
manner
:
It
cost
him
twenty
yeares
hard
service
;
and
his
mother
that
counselled
him
amisse
,
never
lived
to
see
him
againe
.
The
Israelites
sought
a
King
out
of
due
time
and
manner
,
and
brought
upon
themselves
the
misery
of
twenty
yeares
Tyranny
.
It
is
dangerous
missing
the
time
of
our
conversion
,
Luke
19.42
,
43.44
.
Missing
the
time
of
helping
on
our
Families
to
Godward
,
(
Hos.
14.7
.
)
they
utterly
miscarry
,
1
Sam.
20.30
.
So
for
the
Church
and
Temple
worke
,
Hag.
1.2
.
So
for
the
Commonwealth
,
1
Kings
9.4
,
5
,
6
,
7.
and
Chap.
11.23
,
24
,
25.
and
Chap.
12.7
,
19.
Meanes
of
discerning
fit
Time
and
Manner
,
First
,
Inward
light
of
the
spirit
,
and
Image
of
God
,
Isai.
30.21
.
Prov.
4.18
,
19.
Feare
of
God
and
love
to
man
give
much
light
,
Prov.
25.12
.
1
John
2.10
,
11.
Secondly
,
Avoid
selfe-confidence
,
Prov.
3.5
,
6
,
7.
and
Chap.
28.26
.
Thirdly
,
Consult
with
God
,
In
fasting
and
prayer
,
Esth
,
4.6
.
with
Chap.
5.2
.
In
his
word
,
Psal.
119.24
,
&
verse
105.
In
the
times
and
opportunities
of
providence
,
Psal
,
32.8
.
In
the
Counsels
of
godly
wise
,
1
Kings
12.7
.
Fourthly
,
Fit
manner
in
all
actions
is
,
Faith
,
Rom.
14.23
.
and
Love
,
1
Cor.
16.14
.
For
the
end
,
Gods
glory
,
1
Cor.
10.31
.
and
the
good
of
others
,
1
Cor.
10.24
.
Eccles.
8.
v.
8.
8.
There
is
no
man
that
hath
power
over
the
spirit
to
reteine
the
spirit
,
neither
hath
he
power
in
the
day
of
death
:
and
there
is
no
discharge
in
that
war
,
neither
shall
wickehness
deliver
those
that
are
given
to
it
.
AMongst
the
Inventions
which
Solomons
Subjects
found
out
to
excuse
themselves
from
dealing
faithfully
with
him
,
when
he
sell
to
the
Toleration
and
maintenance
of
Idolatry
in
building
Temples
to
his
Wives
Idols
,
and
endowing
them
with
liberal
maintenance
,
and
in
employing
the
hands
and
service
of
his
Subjects
in
such
Structures
;
This
was
the
Third
,
That
where
the
word
of
a
king
is
,
there
is
power
(
or
Dominion
or
Authority
v.
4.
)
and
that
power
is
irresistible
and
uncontroulable
;
Who
may
say
unto
him
,
What
doest
thou
?
This
Invention
or
Excuse
Solomon
taketh
away
;
First
by
the
safety
of
Obedience
to
Gods
Commandement
;
Whoso
keepeth
the
Commandement
,
shall
feel
no
evill
,
v.
5.
Secondly
by
the
discretion
which
a
wise
man
hath
v.
5.
to
observe
fit
time
and
judgment
;
for
missing
whereof
great
misery
falleth
upon
men
,
v.
6
,
7.
Thirdly
by
the
restraint
of
Magistrates
power
from
reaching
to
a
double
Object.
1
To
restrain
or
constrain
the
spirit
or
conscience
.
2
To
discharge
from
death
;
which
latter
power
(
to
discharge
or
deliver
from
death
)
he
denyeth
also
to
all
wickedness
(
which
men
will
not
stick
to
commit
,
to
prevent
the
kings
wrath
,
which
else
might
be
as
the
messenger
of
death
,
Pro.
16.14
.
)
v.
8.
Fourthly
by
the
wise
mans
observation
of
one
mans
Rule
sometime
over
another
for
hurt
.
v.
9.
Power
]
here
,
is
a
word
of
the
same
Notation
with
that
v.
4.
implying
Authority
and
Dominion
,
whence
Sultan
;
There
is
not
a
man
that
hath
Dominion
over
the
Spirit
.
Spirit
]
is
not
here
meant
the
Soul
to
retain
it
in
the
body
;
for
1.
That
is
expressed
in
the
next
part
of
the
verse
;
neither
is
there
power
or
dominion
,
to
wit
in
a
king
,
in
the
day
of
death
to
discharge
a
Subject
in
that
War
.
2
The
Verbe
translated
to
retain
,
is
rather
to
compell
,
to
restrain
or
constrain
,
and
properly
signifyeth
coercere
;
as
David
called
his
son
by
Abigail
,
by
a
name
from
this
Root
Chileab
;
2
Sam.
3.3
.
because
of
his
Mothers
restraint
of
him
from
shedding
blood
;
whence
also
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
a
Prison
,
2
Kings
17.4
.
To
retain
the
soul
in
the
body
,
is
wont
to
be
expressed
in
an
other
Phrase
in
that
Language
,
Psal
,
22.29
.
but
by
spirit
is
here
meant
the
Conscience
,
as
elsewhere
often
,
Pro.
20.27
.
&
18.14
.
Acts
20.22
.
Doctr.
There
is
not
a
man
,
no
not
the
king
,
that
hath
a
Coercive
power
over
the
Conscience
.
He
cannot
1
Constrain
to
sin
forbiden
of
God
,
Dan.
3.13
to
18
,
nor
restrain
from
Duty
commanded
of
God
,
Dan.
6.7
,
10
,
22.
2
Binde
Conscience
in
things
indifferent
;
that
is
,
lay
such
a
weight
or
burden
upon
a
Commandment
of
his
own
,
that
it
shall
be
a
sin
to
the
Conscience
to
neglect
it
.
If
mans
Commandment
could
binde
the
Conscience
,
then
the
Commandments
of
men
would
be
the
doctrines
of
Religion
,
against
Matth.
15
9.
3
By
outward
Punishments
compell
a
man
to
doe
against
his
Conscience
;
to
wit
,
he
cannot
,
that
is
,
he
ought
not
till
Conscience
be
convinced
,
and
then
it
is
self-condemned
.
Reas.
1
From
the
immediate
subjection
of
Conscience
to
God
;
For
first
there
God
only
writeth
his
Law
,
Rom.
2.15
Secondly
,
God
only
can
discern
,
judge
,
and
punish
fins
against
Conscience
:
discern
,
Jer.
17.10
.
iudge
and
punish
,
Job
6.4
.
Luke
12.4
,
5.
Jam.
4
,
12.
hence
subjection
of
the
Conscience
to
man
is
flat
Idolatry
,
Reas.
2
From
the
immediate
spiritual
Dominion
of
the
Conscience
over
the
man
,
Rom.
14.5
,
14
,
23.
Acts
20.22
.
Vse
1
To
Resolve
a
great
Question
of
Conscience
Whether
a
King
or
Magistrate
may
compell
men
to
profess
and
practise
the
Religion
established
by
law
of
his
Countrey
?
Answ.
First
for
false
Religion
,
It
is
out
of
Question
;
no
he
sinneth
in
doing
it
,
and
the
People
in
obeying
it
.
1
Kin.
15.30
.
Secondly
for
the
true
Religion
,
as
to
worship
the
true
God
the
maker
of
Heaven
and
Earth
,
the
Father
Son
and
Holy
Ghost
,
we
answer
in
six
Propositions
.
Propos.
1.
David
and
other
Godly
kings
of
Israel
did
not
force
conquered
Pagan
Nations
to
worship
the
God
of
Israel
,
whether
they
lived
in
their
own
Countrey
,
or
dwelt
in
the
Land
of
Israel
.
As
in
case
an
Heathen
Proselyte
came
to
joyne
to
the
Church
of
Israel
,
it
was
requisite
he
should
circumcise
his
males
,
Exod.
12.48
.
but
not
required
that
his
wife
should
be
of
like
Religion
with
him
,
Numb.
12.1
.
The
Law
in
Ezra
10.
&
Neh.
13.
concerning
an
Israelite
marrying
a
Pagan
,
and
so
Malach.
2.11
.
not
an
Heathen
marrying
a
Pagan
before
his
conversion
.
It
is
not
therefore
a
solid
answer
which
some
doe
give
,
that
the
Kings
of
Israel
are
no
Precedents
for
Christian
Kings
,
partly
because
they
were
Types
of
Christ
,
and
because
their
Land
was
Typical
and
Sacramental
.
For
what
they
did
as
Kings
,
Heathen
Kings
did
the
same
lawfully
.
And
the
Land
of
Israel
did
not
fotbid
Pagans
to
dwell
in
the
Land
,
as
the
Gibeonites
,
and
Captives
.
Propos.
2.
Neither
did
the
good
Kings
of
Israel
,
nor
may
Christian
Kings
compel
any
of
their
Subjects
to
the
fellowship
of
the
Church
,
to
yeild
up
themselves
to
their
Covenants
Sacraments
,
and
Censures
,
unlesse
they
were
fit
for
it
,
and
perswaded
to
it
.
This
concerneth
the
second
Commandement
,
as
the
former
did
the
first
,
Gen.
9.27
.
Psal.
110.3
.
Exod.
12.48
.
If
he
will
eate
the
Passeover
,
then
let
him
first
circumcise
his
males
:
else
he
may
forbeare
both
.
Propos.
3.
It
is
not
lawful
for
Magistrates
to
suffer
to
live
,
First
,
Blasphemers
of
the
true
God
,
whether
Christians
or
Pagans
within
their
power
,
Dan.
3.29
,
&
6
,
26.
1
Kings
20.23
,
28
,
42.
whether
in
the
Land
of
Israel
or
out
of
it
:
yet
Ahab
no
Type
of
Christ
.
Secondly
,
Israelites
or
Christians
Apostate
to
Idolatry
,
Deut.
17.2
,
to
7.
in
respect
of
their
Apostacy
from
the
Covenant
,
verse
2.
Thirdly
,
Witches
,
Exod.
22.18
.
Levit.
20.27
.
with
22.23
.
Fourthly
,
Seducers
to
Idolatry
,
Deut.
13.1
,
to
5
,
11.
and
to
Heresie
,
Matth.
5.15
.
2
Pet.
2.1
,
2
,
3.
Deut.
13.10
.
Zach.
13.3
?
Object
.
But
is
not
this
to
punish
a
man
for
his
conscience
,
and
so
to
act
contrary
to
the
doctrine
in
hand
?
Answ.
It
is
not
conscience
that
bindeth
to
these
sins
,
but
sinning
against
light
of
conscience
.
Blasphemers
,
Apostates
,
Witches
,
Hereticks
are
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Titus
3.10
,
11.
Paul
hath
tender
respect
of
an
ignorant
weake
conscience
.
1
Cor.
8.7.10
,
11.
not
so
of
an
hardened
,
1
Tim.
4.2
.
Such
a
conscience
doth
not
extenuate
,
but
aggravate
sin
,
as
being
a
punishment
of
sin
against
light
and
conscience
.
Propos.
4.
Magistrates
may
compel
Church-Members
to
observe
Church
orders
,
according
to
the
word
,
and
others
not
to
disturbe
them
;
Ezra
7.26
,
27.
Propos.
5.
Magistrates
may
compel
all
to
heare
the
word
of
God
,
Acts
3.22
,
23.
yet
if
men
take
exception
at
the
calling
,
as
being
either
too
Romish
,
too
neer
to
Rome
,
or
too
far
from
it
,
Let
men
be
first
convinced
of
the
lawfulnesse
to
heare
the
word
of
God
from
any
,
Jer.
28.1
,
to
6.
2
Chron.
35.21
,
22.
Propos.
6.
No
man
can
pretend
conscience
for
Atheisme
;
for
no
Nation
so
barbarous
,
but
is
taken
with
conscience
of
a
God
.
Vse
2.
To
enquire
,
how
then
doe
Ministers
and
Churches
binde
conscience
,
Psal.
149.6
,
to
Matth.
16.19
,
&
18
,
18.
Answ.
Not
by
any
Injunctions
of
their
own
,
but
by
Ministerial
declaring
the
Commandements
of
God
,
and
the
holy
Ghost
ratifying
the
same
from
Christ
.
Vse
3.
To
refute
the
Popish
and
prelatical
errour
of
humane
lawes
,
binding
conscience
.
Vse
4.
To
allow
power
to
Magistrates
,
where
God
alloweth
it
,
Matth.
22.21
.
Rom.
13.7
.
Hence
give
them
honour
,
else
their
power
is
violated
and
taken
away
,
Mark
6.4
,
5.
The
former
Objection
(
page
176.
)
may
be
propounded
and
resolved
thus
:
Object
.
If
Blasphemers
,
Idolaters
,
Seducers
to
Idolatry
and
Heresie
,
be
punishable
even
with
death
,
then
conscience
is
subject
to
coersive
power
.
Answ.
Conscience
is
either
Natural
,
Rom.
2.14
.
Weake
,
1
Cor.
8.7
.
or
Seared
,
through
the
just
judgement
of
God
blinding
the
minde
and
conscience
,
and
hardening
the
heart
,
thereby
to
punish
sin
against
conscience
,
or
at
least
the
not
receiving
of
the
truth
with
love
,
1
Tim.
4.1
,
2.
2
Thes.
2.10
,
11.
Rom.
1.28
.
Natural
conscience
is
not
to
be
strained
according
to
proposition
.
1
,
page
175.
2
Tim.
2.25
,
26.
weak
conscience
is
not
to
be
despised
,
Rom.
14.3
.
Seared
conscience
doth
not
extenuate
but
encrease
both
sin
and
punishment
,
Isai.
44.20
.
2
Thes.
2.11.12
.
Rom.
1.28
,
32.
especially
after
once
or
twice
admonition
,
Titus
3.10
.
Doctr.
2.
It
is
neither
in
the
power
of
the
King
,
nor
in
the
dexterity
of
the
craft-masters
of
wickednesse
,
to
discharge
a
man
of
his
warfare
in
the
day
of
death
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
are
crast-masters
of
wickednesse
,
Psal.
49.6
,
to
10.
Reasons
of
the
former
,
1.
From
Gods
determinate
appointment
of
our
ends
,
Job
14
5.
Acts
17.26
.
Reason
2.
From
the
preciousnesse
of
a
mans
life
and
soul
,
greater
then
any
man
can
give
to
God
,
Psal.
49
,
7
,
8
,
9.
Reason
3.
From
the
impotency
of
Princes
to
deliver
and
discharge
themselves
from
the
Warre
and
stroake
of
death
,
Psal.
23.29
.
Reason
of
the
latter
,
From
the
wages
and
desert
of
sin
,
Rom.
6.23
.
Vse
1.
To
teach
us
there
is
a
warfare
between
a
man
and
death
,
1
Cor.
15.26
,
54.
As
appeareth
,
First
,
From
the
resemblance
between
death
and
warre
,
in
the
effects
;
in
death
(
as
in
warre
)
we
conflict
,
de
summa
rerum
about
all
our
chiefest
worldly
Comforts
,
Goods
,
Lands
,
Honours
,
Pleasures
,
Wife
,
Children
,
Liberty
,
Life
.
In
Death
(
as
in
warre
)
greatest
violence
is
offered
to
us
,
and
we
use
against
it
all
our
strength
,
(
Job
2.4
.
)
1.
Of
Nature
,
2.
Of
Art
,
Diet
,
and
Physick
.
Death
(
as
warre
)
conquering
,
carrieth
captive
to
the
Prison
of
the
grave
,
and
many
to
Hell
,
if
deam
be
not
overcome
.
Death
feedeth
on
them
,
Psal.
49.14
.
Secondly
,
From
the
causes
of
this
warre
,
Our
earnest
desire
to
preserve
our selves
,
John
21.18
.
2
Cor.
5.4
.
whence
death
to
Philosophers
was
counted
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
as
most
contrary
and
destructive
to
nature
.
Againe
sin
which
brought
in
Death
(
Rom.
5.12
.
)
addeth
a
venemous
sting
to
it
,
1
Cor.
15.56
.
whence
to
a
carnal
heart
,
Gods
wrath
,
Feare
of
hell
,
Satans
outrage
,
Horrour
of
conscience
;
whence
we
are
to
learne
,
First
,
To
prepare
for
this
warfare
:
There
is
no
avoyding
it
,
Prophane
confidence
will
not
availe
us
,
Isai.
28.14
,
15.
Meanes
or
preparations
against
death
,
1.
Death
to
sin
,
Rom.
6.8
,
9.
2.
Death
to
the
world
,
Gal.
6.14
.
1
Cor.
7.29
,
30
,
31.
1
Cor.
15.30
,
31.
3.
Faith
in
Christ
,
Job
13
,
15.
2
Tim.
1
,
12.
Psal.
49.1
,
2
,
5
,
15.
4.
Walking
with
God
,
as
Henoch
,
Gen.
5.24
,
with
Heb.
11.5
.
Henoches
priviledge
is
thus
farre
communicated
to
all
such
as
walke
with
God
that
though
they
escape
not
death
,
yet
the
bitternesse
of
death
,
Prov.
11.4
,
19
,
&
12
,
28.
Such
leave
their
souls
to
God
with
a
quiet
heart
,
their
bodies
to
the
grave
with
good
report
,
and
a
blessed
covenant
behinde
them
to
their
posterity
;
thus
death
will
be
our
advantage
,
Phil.
1.21
.
Secondly
,
To
abhorre
all
self-murder
,
as
not
from
humane
nature
,
but
from
Satan
.
For
even
corrupt
nature
desireth
to
preserve
it selfe
.
Vse
2.
To
teach
us
not
to
doe
evil
at
Princes
commands
,
nor
to
refuse
to
doe
good
,
for
feare
of
their
displeasure
.
For
they
cannot
deliver
us
from
death
:
This
is
Solomons
scope
.
Vse
3.
To
teach
us
to
serve
such
a
master
,
as
to
whom
alone
it
belongeth
to
save
from
death
,
Rev.
1.18
.
Psal.
68.20
.
Eccles.
8.9
.
9.
All
this
I
have
seen
,
and
applyed
my selfe
unto
every
worke
that
is
done
under
the
Sun
:
there
is
a
time
wherein
one
man
ruleth
over
another
to
his
own
hurt
.
COherence
,
see
in
verse
8.
The
words
conteine
a
fourth
resutation
of
the
third
Invention
,
mentioned
verse
4.
As
who
should
say
,
where
the
word
of
the
King
is
,
there
is
power
;
but
know
withal
,
that
where
this
power
is
alwayes
obeyed
,
at
all
times
submitted
to
,
this
power
or
rule
(
for
it
is
the
same
word
with
that
,
verse
4.
)
will
be
hurtful
and
pernicious
to
him
that
obeyeth
it
;
There
is
a
time
when
one
ruleth
over
another
for
hurt
to
him
.
And
this
he
proveth
by
his
own
diligent
and
serious
observation
and
testimony
;
All
this
have
I
seen
,
and
applyed
n
y
heart
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
or
in
applying
my
heart
to
the
consideration
of
all
things
done
under
the
Sun
.
Doctr.
1.
A
penitent
and
prudent
soul
,
that
casteth
his
eyes
about
him
,
and
considereth
all
things
that
are
done
under
the
Sun
,
shall
observe
a
time
wherein
that
man
that
ruleth
over
another
,
ruleth
over
him
for
hurt
to
him
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
translated
One
man
:
better
The
man
,
whatsoever
the
man
be
;
be
it
Solomon
,
he
in
his
rule
had
a
time
wherein
he
set
his
people
a
worke
to
erect
and
adorne
Idols
Temples
:
And
this
was
the
rent
and
ruine
of
the
ten
Tribes
,
1
Kings
11.31
,
33.
(
11
Kings
12.28
,
29
:
with
Chap.
14.15
,
16.
)
their
Apostacy
and
captivity
.
Judah
also
followed
the
way
of
Israel
to
their
Apostacy
and
captivity
also
,
2
Kings
17.18
,
19.
So
David
before
him
,
2
Sam.
11.4
,
15.
2
Sam.
24.1
,
17.
So
Asa
,
2
Chron.
16.10
.
So
Jehosophat
a
Chron.
18.1
,
with
21
,
3
,
6
,
8
,
10.
So
Hezekiah
,
2
Kings
20.16
,
17
,
18.
So
Josiah
,
2
Chron.
35.22
.
Reason
1.
From
Gods
good
pleasure
,
to
leave
every
childe
of
his
at
some
time
or
other
,
to
some
spiritual
desertion
,
2
Chron.
32.31
.
Wherein
Gods
counsel
is
:
First
,
To
make
us
feel
our
need
of
Christ
,
Isai.
38.14
.
A
soul
oppressed
cryeth
out
for
an
undertaker
or
surety
.
Secondly
,
To
make
us
like
unto
Christ
,
Luke
22.53
.
yet
with
this
difference
,
he
being
sifted
,
no
chaffe
or
drosse
was
found
in
him
,
John
14.30
.
not
so
we
,
Luke
22.31
,
32.
Thirdly
,
To
make
us
know
what
is
in
our
hearts
,
2
Chron.
32.31
.
especially
self-exacting
,
2
Chron.
32.25
.
Psal.
30.6
,
7.
and
to
heal
it
,
2
Cor.
12.7
.
Gen.
32
;
25.
Fourthly
,
To
chasten
the
peoples
sin
,
who
might
Idolize
their
rulers
,
2
Sam.
24.1
.
Lament.
4.20
.
Reason
2.
From
the
power
of
corrupt
nature
,
which
though
subdued
to
grace
,
will
sometimes
breake
the
yoake
,
as
Esau
did
Jacobs
yoake
.
Gen.
27.40
.
Vse
1.
To
teach
Magistrates
an
holy
and
humble
jealousie
over
themselves
,
and
watchfulnesse
also
over
themselves
,
and
one
another
.
[
The
Application
of
this
to
our
present
Governour
see
in
the
Schedule
annexed
.
]
Vse
2.
To
teach
the
people
not
to
swallow
downe
all
the
Commandements
of
their
Rulers
,
least
sometimes
they
should
Rule
you
to
evil
.
This
is
Solomons
scope
here
,
Acts
4.19
.
Micah
6.16
.
Hos.
5.11
.
Vse
3.
To
provoke
people
to
pray
for
their
Magistrates
,
that
Christ
would
keep
them
in
that
time
of
Tryal
.
Eccles.
8.10
.
And
so
I
saw
the
wicked
buried
,
who
had
come
and
gone
from
the
place
of
the
Holy
,
and
they
were
forgotten
in
the
City
,
where
they
had
so
done
:
this
is
also
vanity
.
THis
verse
doth
depend
upon
the
former
,
by
way
of
prevention
of
an
Objection
,
thus
,
If
one
rule
over
another
to
his
hurt
,
the
hurt
will
as
wel
redowne
to
him
that
ruleth
,
as
to
them
that
are
ruled
;
wicked
Rulers
often
come
to
an
untimely
end
,
yea
want
buriall
(
Eccles.
3
,
6.
)
1
Kings
14.11
.
&
16.4
.
&
21.23
,
24.
2
Kings
9.33
,
34.
And
infamy
follows
them
after
death
,
1
Kings
15.30
.
Whereto
Solomon
answereth
,
&
by
his
own
experience
confirmeth
it
,
It
is
not
alwaies
so
,
I
have
seen
a
time
wherein
one
ruleth
over
another
to
his
hurt
(
that
is
,
to
the
hurt
of
him
that
ruled
[
to
wit
,
of
the
subject
]
not
so
of
the
Ruler
:
)
And
in
so
(
doing
)
that
as
in
Ruling
wickedly
to
the
hurt
of
others
,
I
have
seen
the
wicked
buried
,
who
had
come
and
gone
from
the
place
of
the
holy
:
I
have
seen
also
the
wicked
forgotten
in
the
City
wherein
they
have
so
done
,
that
is
,
had
so
wickedly
ruled
.
This
is
also
vanity
.
This
encreaseth
vanity
amongst
men
,
and
aggravateth
the
vanity
of
the
condition
of
the
sonnes
of
men
.
Doctr.
1.
The
place
or
seat
of
judgement
is
the
place
of
the
Holy
one
.
For
he
speaketh
here
of
wicked
Rulers
,
whom
he
describeth
to
have
been
conversant
in
the
Judgement
seat
,
in
an
Hebrew
Phrase
,
they
had
come
and
gone
from
the
place
of
the
holy
;
Holy
,
in
the
singular
number
,
that
is
,
of
the
Holy
one
.
The
holy
one
is
God
,
Esay
57.15
.
The
place
of
the
Holy
one
is
,
Heaven
,
Esay
66.1
.
The
Temple
,
Acts
21
,
28.
The
Throne
,
or
Seat
of
judgement
,
Psal.
82.1
.
The
humble
heart
,
Esay
57.15
.
The
third
is
here
meant
.
For
he
speaketh
of
Kings
,
v.
4.
and
of
them
as
wicked
,
v.
9
,
10.
Reason
1.
From
Gods
Ordinance
therof
,
Rom.
13.1
,
2.
Reason
2.
From
his
presence
there
,
Psal.
82.2
.
Prov.
29.26
.
2
Chron.
19.6
.
Reason
3.
From
his
ends
there
chiefly
to
be
attended
,
2
Chron.
19.6
.
Vse
,
To
teach
Magistrates
to
put
off
carnall
Affections
(
as
shoos
were
put
off
by
Moses
,
)
when
we
come
to
the
Judgement
seat
,
Exod.
3.5
.
The
like
was
done
by
Joshua
,
Josh.
5.15
.
Doctr.
2.
When
a
wicked
Ruler
findeth
a
buriall
,
and
the
memory
of
his
wicked
Rule
is
buried
with
him
,
It
is
a
vanity
.
Or
himselfe
findeth
a
Funerall
,
and
his
wicked
Rule
no
memorable
Obloquie
.
When
wicked
Rulers
come
to
an
untimely
end
,
and
their
Tyranny
meeteth
with
just
obloquie
,
it
doth
not
a
little
availe
,
first
,
to
the
honour
of
God
,
Exod.
14.17
.
&
15.1
.
Secondly
,
to
the
edification
&
warning
of
men
.
Senacherib
in
Herodot
.
So
Virgils
Mezentius
Discite
Justitiam
For
want
of
this
Belshazzar
was
reproved
,
Dan.
5.20
,
&c.
But
yet
it
sometimes
commeth
to
passe
,
they
doe
meet
with
buriall
,
and
no
infamy
upon
their
Names
,
partly
by
the
power
of
their
successors
,
their
children
;
and
partly
by
a
worse
succeeding
in
their
room
.
Reason
of
the
vanity
of
this
,
1.
It
is
an
occasion
of
great
growth
of
wickednesse
,
v.
11.
For
first
,
the
Subjects
comply
with
wicked
Rulers
,
if
they
meet
with
no
great
calamity
in
their
life
or
death
.
Secondly
,
other
wicked
Princes
presume
to
doe
the
like
upon
their
wicked
example
;
Indempnity
and
impunity
,
v.
11.
Reason
2.
It
is
a
fruit
of
the
curse
brought
upon
the
civill
State
,
through
the
fall
of
our
first
parents
.
Otherwise
all
evil
should
befall
evil
ones
,
and
all
good
good
ones
.
Reason
3.
It
is
no
advantage
to
wicked
Princes
,
so
buried
,
and
so
forgotten
;
for
the
lesse
check
they
meet
withall
here
,
the
more
they
shall
meet
withall
hereafter
,
Eccles.
5.8
.
Vse
1.
To
teach
us
to
give
honour
to
God
,
and
to
take
warning
to
our selves
,
when
we
see
God
calling
Princes
to
account
,
Psal.
76.12
.
&
107.40
.
Job
12.21
,
&c.
Vse
2.
To
teach
Princes
and
Rulers
,
to
rule
in
the
feare
of
God
righteously
,
2
Sam.
23.3
.
So
they
may
expect
comely
buriall
,
and
honourable
memoriall
.
2
Chron.
16.14
.
&
24.16
.
&
32.33
.
&
35.24
.
Not
so
others
,
2
Chron.
21.19
,
&c.
&
33.20
Jer.
22.18
,
19.
Vse
3.
To
teach
all
men
,
even
private
men
,
to
doe
wel
in
our
generations
;
for
if
God
recompence
Princes
,
surely
he
will
not
spare
meaner
persons
,
Prov.
10.7
.
Psal.
112.6
.
Eccles.
8.
v.
11.
Because
sentence
against
an
evil
work
is
not
executed
speedily
,
therefore
the
heart
of
the
sonnes
of
men
is
fully
set
in
them
to
doe
evill
.
DOct.
1.
Sentence
is
not
so
soon
executed
,
as
past
,
against
an
evil
work
,
Zeph.
2.2
.
When
an
evil
work
is
done
sentence
passeth
speedily
,
Zach.
5.1
,
to
4
,
A
flying
Roll
to
imply
swiftnesse
,
Mil.
3.5
.
Gen.
4.7
.
Sin
lieth
at
the
doore
,
as
a
Serjeant
or
Gaoler
,
to
watch
and
keep
,
and
dog
him
wheresoever
he
goeth
.
No
sinner
but
goeth
up
and
down
with
his
Keeper
,
Psalm
37.13
.
&
9.16
.
3
Pet.
2.1
,
3.
The
sentence
is
passed
speedily
,
First
,
in
Gods
counsell
,
Micah
2.3
.
Jer.
18.11
.
Secondly
,
in
the
curse
of
Gods
law
,
Gen.
2.17
,
Gal.
3.10
.
Thirdly
,
in
the
conscience
of
the
sinner
oftentimes
,
2
Sam.
24.10
.
Like
the
sentence
written
on
the
wall
of
the
house
,
Dan.
5.5
.
Fourthly
,
In
the
preparation
of
the
causes
to
conviction
and
execution
,
to
wit
,
in
the
causes
,
one
linke
draweth
another
.
By
Davids
adultery
with
Bathsheba
,
a
spirit
of
uncleannesse
got
into
his
house
.
Hence
Amnon
defileth
Famar
,
she
was
Absolons
sister
,
and
that
draweth
Absolon
to
revenge
;
Absolons
beauty
draweth
on
the
King
to
pardon
him
;
Bathshebas
father
being
Eliam
(
2
Sam.
11.3
.
)
and
Eliam
being
the
sonne
of
Ahitophel
,
(
2
Sam.
23.34
.
)
turned
off
Ahitophel
from
David
to
Absolon
,
2
Sam.
15.31
.
yet
is
not
executed
speedily
,
Gen.
6.3
.
Numb.
14.33
.
1
Kings
21.29
.
Quest.
But
why
should
the
Lord
be
pleased
to
delay
execution
,
seeing
many
evils
grow
upon
it
:
As
first
,
It
obscureth
Gods
justice
:
The
punishment
of
a
sin
comming
so
long
after
,
seemeth
rather
a
calamity
,
then
a
just
judgement
of
this
or
that
sin
.
Secondly
,
Gods
providence
is
hence
called
into
question
,
Psal.
73.11
,
12.
Mal.
2.17
.
Thirdly
,
Among
men
,
The
good
are
discouraged
,
Psal.
73.12
,
13
,
14.
And
the
wicked
are
hardned
,
As
in
the
Text.
To
these
Objections
may
be
answered
:
First
,
God
can
cleare
his
justice
in
his
own
time
,
and
in
his
own
way
;
by
suitablenesse
of
the
judgement
,
Judges
1.7
.
and
Remorse
of
conscience
,
Gen.
42.21
.
Secondly
,
God
will
in
every
age
cleare
his
providence
by
some
remarkable
judgement
,
Psalm
9.16
.
Psalm
58.10
,
11.
Thirdly
,
Good
men
must
judge
of
things
by
the
word
,
not
by
present
events
,
Psalm
73.17
.
If
all
men
be
hardned
,
it
is
that
God
aimed
at
,
for
their
incorrigiblenesse
,
Esay
1.5
.
or
for
the
wickednesse
of
their
fathers
Hos.
4.14
.
Reason
of
delay
:
1.
Meet
it
is
God
should
shew
his
patience
,
as
well
as
his
justice
,
Exod.
34.6
.
Psalm
145.8
.
Slow
to
anger
,
good
to
all
,
especially
,
having
placed
the
government
of
the
world
in
the
hand
of
a
Mediator
,
Exod.
33.2
,
3.
Secondly
,
To
lead
on
some
to
repentance
,
Rom.
2.4
.
2
Pet.
3.9
,
15.
1
Tim.
1.16
.
Thirdly
,
to
reward
humiliation
,
though
not
sincere
,
1
Kings
21.29
.
2
Chron.
12.6
,
7.
Fourthly
,
to
give
way
to
others
to
fulfil
the
measure
of
their
sins
,
Genes.
15.16
.
and
so
to
make
way
for
the
treasuring
up
,
and
shewing
forth
his
power
and
wrath
,
Rom.
2.5
.
Deut.
32.34
,
35.
Doct.
2.
The
delay
of
punishment
upon
sin
,
filleth
the
heart
of
sinners
to
doe
evil
:
Filleth
them
,
First
with
resolution
to
sin
,
Jer.
44.16
,
17.
and
with
boldnesse
,
Esay
3.9
.
Secondly
,
with
custom
in
sin
,
Jer.
13.23
.
Thirdly
,
with
skill
in
sin
,
Jer.
14.22
.
Reason
1.
From
the
depraying
of
their
judgements
by
this
means
;
either
to
think
,
First
,
there
is
no
God
,
Psalm
41.1
.
or
at
least
that
he
regardeth
not
things
below
.
Secondly
,
that
God
is
like
themselves
,
Psalm
50.21
.
Thirdly
,
That
such
and
such
evils
are
no
sin
.
Reason
2.
From
the
depravation
of
our
wils
by
impunity
:
Not
to
feare
God
,
Psalm
55.19
.
Vse
1.
To
take
notice
of
the
venomous
corruption
of
our
nature
,
that
can
suck
such
poyson
out
of
such
a
sweet
Attribute
,
as
the
patience
of
God
.
Vse
2.
To
beware
of
such
an
abuse
.
Vse
3.
To
exhort
as
to
be
more
filled
with
forwardnesse
to
good
,
and
hatred
of
evil
;
first
,
by
the
judgements
of
God
against
sin
;
secondly
,
by
the
mercies
of
God
to
the
godly
.
Vse
4.
To
teach
Courts
and
Churches
,
neither
of
them
to
be
too
slow
in
executing
sentence
against
evil
doers
.
Eccles.
8.12.13
.
-
12.
Though
a
sinner
doe
evil
an
hundred
times
,
and
his
daies
be
prolonged
;
yet
surely
I
know
that
it
shall
be
well
with
them
that
feare
God
,
which
feare
before
him
.
-
13.
But
it
shall
not
be
well
with
the
wicked
,
neither
shall
he
prolong
his
daies
which
are
as
a
shadow
,
because
he
feareth
not
before
God
.
IN
the
former
verse
Solomon
declared
the
abuse
which
wicked
men
make
of
Gods
patience
,
and
of
mans
also
;
Because
sentence
is
not
executed
speedily
against
an
evil
work
,
the
heart
of
the
sonnes
of
men
is
fully
set
in
them
to
doe
evil
.
In
these
words
he
giveth
an
Antidote
against
this
abuse
,
taken
from
his
own
knowledge
and
certain
observation
of
the
good
estate
of
them
that
feare
God
;
and
the
evil
estate
of
the
wicked
.
The
good
estate
of
the
godly
he
amplifieth
,
First
,
by
the
Divers
;
Though
a
sinner
doe
evil
an
hundred
times
,
and
his
punishment
be
prolonged
;
yet
it
shall
be
wel
with
them
that
feare
God
.
Secondly
,
By
the
contrary
estate
of
the
wicked
,
It
shall
not
be
well
with
the
wicked
,
neither
shall
he
prolong
his
daies
;
the
brevity
whereof
is
amplified
by
the
simile
of
a
shadow
.
Thirdly
,
by
the
cause
of
this
their
different
estate
,
because
the
one
feared
before
the
face
of
God
;
the
other
doth
not
feare
before
God
.
Fourthly
,
By
an
argument
,
from
Solomons
own
testimony
thereof
;
and
that
not
out
of
conjecture
,
but
out
of
his
own
certain
knowledge
.
Doctr.
1.
Howsoever
a
wicked
man
may
sin
oft
,
and
escape
long
,
yet
a
godly
wise
man
may
fully
assure
himselfe
and
others
,
that
it
shall
goe
well
with
them
that
feare
God
;
but
neither
well
,
nor
long
,
with
the
wicked
.
Sinne
oft
]
the
text
saith
an
hundred
times
;
a
certain
number
of
multitude
,
for
an
uncertain
;
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
is
not
,
and
his
daies
be
prolonged
;
Daies
is
not
in
the
sentence
:
and
that
is
denied
in
the
next
verse
,
He
shall
not
prolong
his
daies
.
But
the
meaning
is
,
and
a
prolonging
be
to
him
,
to
wit
,
of
execution
of
sentence
,
punishment
be
long
delayed
,
and
so
he
long
escapeth
.
Yet
surely
I
know
]
And
so
a
godly
wise
man
may
know
,
and
assure
himselfe
and
others
,
That
it
shall
be
well
with
them
that
feare
God
.
Quest.
Why
doth
he
not
rather
say
,
That
it
shall
not
be
well
with
the
wicked
?
that
would
make
the
opposition
more
direct
.
Answ.
First
,
because
many
times
the
long
continuance
of
the
wicked
in
their
sinfull
course
with
impunity
is
a
punishment
and
hardship
to
the
godly
:
Sauls
raigne
is
Davids
banishment
;
Ahabs
raigne
is
Micaiahs
imprisonment
,
1
Kings
22.27
.
Secondly
,
because
the
godly
are
apt
to
stumble
at
the
sight
of
the
Impunity
and
prosperity
of
the
wicked
,
compared
with
their
own
straits
,
Psalm
73.
Jer.
12.1
.
and
the
godly
must
first
have
Cordials
,
before
the
wicked
receive
their
Corrasives
,
Matth.
25.34
,
41.
Esay
3.10
,
11.
Prov.
11.31
.
Psalm
55.23
.
Job
15.31
,
&c.
Quest.
How
,
or
wherein
doth
it
appeare
,
that
notwithstanding
the
long
patience
of
God
to
wicked
men
,
yet
certainly
it
shall
goe
well
with
the
godly
;
but
neither
wel
nor
long
with
the
wicked
?
Answ.
First
,
in
that
it
is
a
pledge
of
greater
mercy
reserved
for
them
that
feare
God
,
the
more
that
God
prolongeth
his
patience
,
and
long
sufferance
to
wicked
men
,
Rom.
9.22
,
23.
Secondly
,
in
that
this
long
patience
of
God
to
the
wicked
,
is
an
evidence
of
greater
wrath
prepared
and
treasured
up
for
them
,
Rom.
2.4
,
5.
Thirdly
,
In
that
there
is
a
speedy
shortning
of
the
rage
of
the
wicked
over
the
godly
,
Psalm
125.3
.
Fourthly
,
In
that
the
daies
of
the
wicked
are
alwaies
cut
off
suddenly
,
before
the
time
,
either
of
their
expectation
,
or
at
least
of
their
preparation
.
Amos
8.9
.
The
Sun
shall
goe
down
at
noon
implieth
,
partly
a
great
change
and
immediate
from
heigh
to
depth
,
Psalm
92.7
.
And
partly
a
sudden
change
,
before
the
businesse
and
the
day
be
half
finished
.
Reason
.
From
the
fear
of
God
in
the
godly
,
and
the
want
of
the
fear
of
God
in
the
wicked
.
This
Reason
is
expresly
given
in
the
Text
,
It
shall
be
well
with
them
that
fear
God
,
which
fear
before
him
,
V.
12.
It
shall
be
evill
with
the
wicked
,
because
he
feareth
not
before
God
,
V.
13.
Before
God
]
The
Hebrew
is
,
before
the
face
of
God
;
that
is
before
,
first
his
presence
in
his
Ordinances
,
Psalm
105.14
.
Secondly
,
his
presence
in
his
Providence
,
Prov.
5.21
.
Psalm
119.168
.
&
34.16
.
Feare
of
God
]
First
,
in
holy
reverence
of
his
great
and
glorious
Majesty
,
and
goodnesse
,
Jer.
130.4
.
Hos.
3.5
.
Secondly
,
in
humble
sense
of
our
great
weaknesse
and
unworthiness
,
Phil.
2.12
,
13.
Thirdly
,
In
awfull
shunning
to
displease
him
,
Prov.
16.6
.
Vse
1.
To
restrain
us
from
quarrelling
at
Gods
providence
,
because
it
may
sometimes
seem
to
goe
worse
with
Gods
people
,
then
with
the
wicked
,
Jer.
12.1
.
Say
it
confidently
,
and
it
shall
goe
well
with
the
godly
,
Psalm
73.1
.
Not
so
to
the
wicked
.
Vse
2.
To
take
heed
of
abusing
Gods
patience
unto
hardnesse
of
heart
in
sin
.
Vse
3.
To
support
the
spirit
of
such
as
feare
God
,
in
the
midst
of
the
prosperity
of
the
wicked
,
and
in
the
midst
of
your
own
afflictions
.
Vse
4.
To
teach
us
the
feare
of
God
,
Feare
before
his
face
,
his
Ordinances
,
and
his
Providences
.
It
is
a
certain
presage
of
good
successe
,
2
Chron.
20.3
,
12
,
15.
&
11
,
12.
It
is
an
overcomming
(
or
deniall
)
of
our selves
which
else
being
wanting
would
enfeeble
us
,
1
Sam.
2.9
.
Judg.
7.2
.
Eccles.
8.14.15
.
-
14.
There
is
a
vanity
which
is
done
upon
the
Earth
,
that
there
be
just
men
unto
whom
it
happeneth
according
to
the
worke
of
the
wicked
:
againe
,
there
be
wicked
men
,
to
whom
it
happeneth
according
to
the
worke
of
the
righteous
;
I
said
,
that
this
also
is
vanity
.
-
15.
Then
I
commended
mirth
,
because
a
man
hath
no
better
thing
under
the
Sun
,
then
to
eate
,
and
to
drinke
,
and
to
be
merry
:
for
that
shall
abide
with
him
of
his
labour
the
dayes
of
his
life
,
which
God
giveth
him
under
the
Sun
.
IN
these
Verses
,
to
the
end
of
the
twelfth
verse
of
the
ninth
Chapter
,
Solomon
declareth
and
setteth
forth
another
vanity
which
he
observed
in
the
world
,
the
promiscuous
successes
and
events
that
befal
good
men
and
bad
,
chiefly
by
the
mis-government
of
Princes
.
In
this
Fourth
verse
he
propoundeth
one
kinde
of
it
,
That
there
be
just
men
to
whom
it
happeneth
according
to
the
work
of
the
wicked
:
and
on
the
contrary
there
be
wicked
men
to
whom
it
happeneth
according
to
the
work
of
the
righteous
.
This
promiscuous
event
he
amplifieth
:
First
,
By
the
adjunct
vanity
of
it
,
there
is
a
vanity
done
upon
the
Earth
,
I
said
this
is
also
vanity
,
vanity
ushereth
it
in
,
and
waiteth
upon
it
after
;
verse
14.
both
are
vanity
,
both
that
the
just
finde
,
according
to
the
work
of
the
wicked
;
and
that
the
wicked
finde
according
to
the
work
of
the
just
.
Secondly
,
By
the
effect
it
wrought
in
Solomon
,
which
is
the
use
he
made
of
it
,
to
commend
mirth
.
And
that
he
proveth
;
First
,
By
the
equality
of
the
goodnesse
hereof
,
the
free
and
cheerful
use
of
the
good
things
of
this
life
,
being
equal
to
any
other
course
which
a
man
can
take
in
such
a
case
.
Secondly
,
By
the
Permanency
of
this
good
with
him
as
a
sauce
to
sweeten
all
his
labour
in
the
dayes
of
his
life
which
God
giveth
him
,
verse
15.
The
coherence
of
these
words
with
the
former
,
is
,
that
Solomon
saw
some
wicked
Rulers
honourably
buried
,
the
punishment
of
some
offenders
prolonged
,
and
thereby
to
outward
view
it
might
appeare
that
the
estate
of
wicked
men
was
better
then
the
estate
of
the
godly
(
save
only
that
saith
knoweth
the
contrary
)
verse
10.
to
13.
He
thereby
taketh
occasion
to
observe
and
set
forth
this
vanity
more
distinctly
and
fully
,
the
promiscuous
estate
and
successe
of
good
and
bad
men
in
these
,
and
in
the
following
verses
.
The
promiscuous
events
are
of
three
sorts
:
First
,
That
the
good
men
fare
as
the
evil
should
fare
,
and
that
evil
fare
as
good
should
doe
,
Text.
Secondly
,
That
sometimes
both
fare
alike
:
If
good
men
fare
well
,
so
doe
the
wicked
;
if
the
wicked
fare
evil
,
so
doe
the
good
:
Chap.
9.1
,
2
,
&c.
to
10.
Thirdly
,
That
men
of
best
ability
and
dexterity
are
disappointed
of
their
hopes
and
meanes
,
verse
11
,
12.
Doctr.
1.
It
is
a
vanity
to
be
observed
upon
the
earth
,
that
sometimes
it
befalleth
just
men
according
to
the
worke
of
the
wicked
:
and
it
sometimes
befalleth
the
wicked
according
to
the
work
of
the
righteous
,
Luke
16.25
.
Psal.
73.12
,
13
,
14.
Reason
1.
Through
the
wickednesse
or
weaknesse
of
rulers
in
Commonwealth
and
Church
,
Psal.
12.8
.
Isai.
59.15
.
Malach.
3.15
.
2
Sam.
16.3
,
4.
Ezek.
13.22
.
Reason
2.
Through
the
wise
Providence
of
God
,
Dispensing
good
things
to
the
wicked
,
To
lead
them
to
repentance
Rom.
2.4
.
Or
else
to
harden
them
in
impenitency
,
Rom.
2.5
.
Dispensing
evil
things
to
the
righteous
:
First
,
For
chastisement
and
mortification
of
sin
,
1
Cor.
11.32
.
Secondly
,
For
Tryal
,
Dan.
11.35
.
Isai.
27.9
.
Thirdly
,
For
our
good
at
the
latter
end
,
Deut.
8.16
.
Heb.
5.8
.
Job
23.10
.
All
these
three
ends
are
co-incident
.
Reasons
of
vanity
,
there
is
a
fourfold
vanity
in
it
:
1.
Of
uncomelinesse
,
Prov.
11.22
,
&
26
,
1
,
8.
Reason
2.
Of
unprofitablenesse
;
The
wicked
make
an
ill
use
of
it
,
Psal.
55.19
.
So
doe
the
godly
,
Psal.
73.13
,
14.
Reason
3.
Vanity
of
uncertainty
,
Acts
20.22
.
not
knowing
what
shall
befal
me
.
Reason
4.
Of
Confusion
,
following
the
fall
,
and
the
condition
of
all
earthly
things
after
the
fall
,
Rom.
8.20
.
Not
that
there
is
any
vanity
in
Gods
administrations
of
it selfe
:
All
his
acts
are
wisdome
and
righteousnesse
,
but
First
,
In
men
it
is
a
sinful
vanity
,
to
wit
,
of
unprofitablenesse
in
the
sufferers
,
and
of
folly
in
the
doers
of
it
,
viz.
In
such
as
exalt
the
wicked
,
and
discourage
the
good
.
Secondly
,
In
other
creatures
,
I
meane
in
the
disposal
of
them
in
this
manner
,
It
is
a
penal
vanity
.
Vse
for
the
wicked
,
Not
to
account
themselves
righteous
though
it
happen
to
them
according
to
the
work
of
the
righteous
.
Either
thence
learne
to
repent
,
Rom.
2.4
.
Or
look
for
wrath
upon
wrath
,
verse
5.
This
Vse
is
gathered
from
the
verse
before
the
Text
,
Eccles.
8.13
.
Vse
for
godly
men
,
To
commend
mirth
to
a
godly
heart
,
as
here
Solomon
doth
.
Then
I
commended
mirth
or
joy
,
verse
15.
That
is
,
First
,
A
free
use
of
the
creatures
,
Meat
,
Drink
,
and
the
like
,
verse
15.
&
Chap.
9.7
,
8
,
9.
Secondly
,
Contentment
in
a
mans
estate
.
Thirdly
,
Delight
therein
.
Reason
1.
If
it
fare
well
with
us
,
It
is
better
with
us
then
many
other
just
men
.
Reason
2.
It
abideth
with
us
,
or
cleaveth
to
us
of
our
labour
,
it
is
the
result
of
our
labour
through
mercy
.
Reason
3.
Joy
is
as
Oyle
to
the
wheeles
,
it
strengtheneth
us
to
all
the
duties
of
our
calling
,
or
maketh
them
easie
Neh.
8.10
.
Reason
4.
If
it
goe
ill
with
us
,
yet
we
have
conveniency
,
yea
much
more
then
we
deserve
,
Gen.
32.10
.
Lament.
3.20
.
and
mourning
for
crosses
doth
more
hurt
then
good
,
2
Cor.
7.10
.
Object
,
But
ought
not
a
man
to
be
humbled
under
crosses
?
Answ.
1.
Yes
,
but
when
we
have
been
humbled
,
then
bear
all
cheerfully
and
thankfully
,
1
Sam.
1
,
7
,
18.
2
Sam.
12.20
,
to
24.
2
Cor.
12.7
,
8
,
9.
Abandon
therefore
sullennesse
and
discontentment
under
crosses
.
2.
To
follow
diligent
labour
in
our
calling
.
It
is
that
whereto
joy
and
mirth
is
joyned
:
the
same
word
with
that
,
Gen.
29.34
.
Eccles.
5.12
.
3.
To
Reckon
our
lives
by
dayes
,
as
the
wise
man
here
doth
,
Psal.
90.12
.
Gen.
47.9
.
It
will
help
us
,
First
,
Not
to
promise
our selves
multitudes
of
yeares
,
Psal.
39.5
.
Secondly
,
To
prepare
to
give
account
for
each
day
,
Psal.
90.12
.
Thirdly
,
To
Improve
and
make
use
of
present
opportunity
,
Heb.
3.15
.
Fourthly
,
To
forecast
provision
for
the
day
,
Matth.
6.11
.
4.
To
look
at
every
day
as
a
new
gift
of
God
,
Text
,
verse
15.
Eccles.
8.16.17
.
-
16.
When
I
applyed
mine
heart
to
know
wisdome
,
and
to
see
the
businesse
that
is
done
upon
the
Earth
:
(
for
also
there
is
that
neither
day
nor
night
seeth
sleep
with
his
eyes
.
)
-
17.
Then
I
beheld
all
the
worke
of
God
,
that
a
man
cannot
finde
out
the
worke
that
is
done
under
the
Sun
,
because
though
a
man
labour
to
seek
it
out
,
yea
further
,
though
a
wise
man
thinke
to
know
it
,
yet
shall
not
be
able
to
finde
it
.
IN
the
two
former
verses
Solomon
observed
it
as
a
great
vanity
,
the
promiscuous
event
and
estate
that
befel
good
men
and
bad
,
especially
through
the
mis-government
of
Princes
.
In
these
two
verses
he
observeth
the
like
promiscuous
event
and
estate
of
both
good
and
bad
,
from
the
work
and
providence
of
God
.
Which
various
dispensation
of
all
events
alike
to
all
sorts
of
men
(
good
and
bad
)
Solomon
here
setteth
forth
by
the
Adjunct
thereof
,
his
own
serious
meditation
,
and
study
,
and
enquiry
after
the
reason
of
it
,
after
the
wisdome
and
counsel
of
Gods
proceeding
in
it
;
which
study
and
meditation
of
his
,
he
enlargeth
and
amplifieth
in
these
verses
,
and
in
the
former
part
of
the
next
Chapter
.
In
these
verses
by
two
Adjuncts
,
First
,
By
the
restlesnesse
and
assiduity
of
it
,
so
as
he
found
no
rest
nor
sleep
night
nor
day
,
to
seek
out
this
matter
,
verse
16.
Secondly
,
By
the
fruitlesnesse
of
it
,
he
could
not
finde
what
he
sought
.
Which
he
setteth
forth
by
a
double
amplification
,
à
diversis
;
1.
Of
labour
in
searching
,
though
a
man
labour
in
seeking
it
out
;
2.
Of
wisdome
,
yea
if
a
wise
man
thinke
and
purpose
,
and
professe
to
seek
it
,
and
to
finde
it
out
,
and
to
know
it
,
yet
he
shall
not
be
able
to
attaine
it
,
verse
17.
Doct.
1.
A
man
that
shall
apply
his
heart
to
search
and
discerne
the
wisdome
of
God
in
his
work
and
dealing
with
the
righteous
and
with
the
wicked
,
though
himselfe
be
wise
,
and
his
labour
great
to
finde
it
out
,
yet
his
labour
shall
be
fruitlesse
,
and
himselfe
restlesse
.
He
speaketh
here
of
the
wisdome
of
God
in
his
work
and
dealing
with
the
righteous
and
with
the
wicked
(
both
alike
)
as
appeareth
by
the
verse
before
,
verse
15.
and
the
verses
following
,
Chap.
9.
verse
1.2
,
3.
His
labour
shall
be
fruitlesse
,
for
he
shall
not
finde
out
what
he
sought
for
verse
17.
and
himselfe
restlesse
as
Solomon
himselfe
confesseth
(
and
he
seemeth
to
speake
it
of
himselfe
)
there
is
that
neither
day
nor
night
seeth
sleep
with
his
eyes
,
Psal.
73.16
.
Jer.
12.1
,
2.
Habac.
1.13
,
14
,
15.
Job
9.10
,
11
,
12.
Reasons
why
fruitlesse
:
1.
From
Gods
concealment
many
times
of
the
causes
and
reasons
of
the
afflictions
of
his
people
,
especially
in
the
beginning
of
their
troubles
,
till
towards
the
end
.
Job
was
long
before
he
saw
the
reason
of
Gods
strange
hand
upon
himselfe
,
Job
10.2
,
to
7.
And
it
is
a
great
part
of
their
affliction
,
that
they
cannot
discerne
the
reason
of
Gods
dealing
with
them
.
God
concealeth
his
minde
,
till
we
have
learned
to
preferre
his
wisdome
and
will
above
our
own
,
when
Job
stooped
to
this
(
Job
40.2
,
to
5.
with
Chap.
42.5
,
6
,
)
then
he
not
onely
saw
a
gracious
Issue
,
but
the
cause
of
all
his
troubles
,
from
Gods
conference
with
Satan
.
Reason
2.
From
the
power
of
God
to
have
brought
to
passe
any
ends
of
his
own
and
ours
in
dealing
bountifully
with
the
godly
,
and
justly
with
the
wicked
,
if
it
had
pleased
him
.
Though
sanctified
affliction
be
wholsome
to
the
godly
,
yet
God
was
able
to
have
humbled
and
healed
them
without
such
outward
crosses
and
afflictions
.
The
spirit
of
grace
could
doe
it
effectually
by
the
word
.
That
God
chooseth
rather
to
doe
it
by
afflictions
,
what
man
can
finde
the
reason
?
Or
if
some
reason
might
be
rendred
in
regard
of
our
fellowship
with
the
first
Adam
in
sin
and
vanity
,
and
with
the
second
Adam
in
afflictions
,
yet
why
might
not
God
have
chosen
rather
to
afflict
the
godly
in
the
inner
man
,
then
in
the
outward
man
?
and
why
might
not
the
wicked
have
undergone
greater
afflictions
in
this
world
?
Reason
.
3.
From
the
free
choyce
which
God
maketh
of
some
men
(
both
of
the
good
and
of
the
bad
)
to
deal
well
with
some
of
both
sorts
,
and
to
deal
sharply
with
others
of
both
sorts
,
Job
21.23
,
24
,
25.
Reasons
.
why
restlesse
,
1.
From
the
disproportion
between
the
faculty
and
the
object
.
The
wisdome
of
God
in
these
wayes
of
his
providence
is
beyond
our
reach
.
And
therefore
as
when
the
members
of
the
body
are
reached
and
stretched
beyond
their
compasse
,
it
chaseth
away
all
sleep
and
rest
:
so
when
the
minde
is
set
upon
the
rack
by
such
transcendent
meditations
,
it
rendeth
the
soul
with
vexation
and
restlesse
disquietnesse
.
Reason
2.
From
the
force
of
earnest
intention
of
the
minde
in
difficult
and
abstruse
studies
to
waste
and
scatter
those
cool
and
moist
vapours
which
rise
from
the
stomack
to
cool
the
braine
,
and
would
stop
the
passage
of
the
animal
spirits
to
the
senses
,
and
so
procure
sleep
.
For
the
animal
spirits
of
the
braine
being
heated
with
agitation
and
study
,
doe
also
heat
those
vapours
,
and
so
attenuate
and
disperse
,
and
spend
them
that
they
cannot
stop
the
passage
of
the
spirits
to
the
senses
and
so
sleep
is
chased
away
.
This
is
a
natural
cause
which
is
the
more
aggravated
by
the
hand
of
God
taking
away
natural
rest
from
such
as
cannot
rest
satisfied
in
his
will
,
unlesse
they
may
be
of
his
counsel
,
Job
33.13
.
Vse
1.
To
teach
us
to
content
our selves
in
seeking
out
by
our
own
wisdom
,
the
counsell
of
God
in
his
dealing
with
our selves
or
others
;
but
by
faith
and
patience
to
wait
for
a
good
issue
.
Faith
first
seeth
Gods
hand
in
all
,
and
sanctifieth
the
name
of
his
soveraignty
;
He
is
the
Potter
,
we
the
clay
.
Wisdom
,
Job
9.4
.
Righteousness
,
Jer.
12.1
.
Grace
to
his
people
,
and
faithfulnesse
,
Psalm
.
119.75
.
Secondly
,
stirreth
up
to
prayer
for
a
profitable
use
of
all
,
Psalm
143.10
:
Thirdly
,
humbles
us
under
the
mighty
hand
of
God
,
1
Pet.
5.6
.
Fourthly
,
directeth
us
to
the
word
for
further
counsell
,
Psalm
73.17
.
Vse
2.
To
confine
our
evening
meditations
to
matters
within
our
compasse
.
Evening
meditations
should
rather
be
Devotionall
then
Scholasticall
.
To
beat
our
braines
,
will
leave
it
without
fruit
or
rest
.
Vse
3.
To
acknowledge
it
(
as
Solomon
here
doth
penitentially
)
as
a
vanity
in
our selves
,
that
we
have
sought
to
finde
out
Gods
work
and
wisdom
by
our
own
wisdom
.
Eccles.
9.
v.
1
,
2.
-
1.
For
all
this
,
I
considered
in
my
heart
,
even
to
declare
all
this
,
that
the
righteous
and
the
wise
,
and
their
works
are
in
the
hand
of
God
:
no
man
knoweth
either
love
or
hatred
,
by
all
that
is
before
them
.
-
2.
All
things
come
alike
to
all
:
there
is
one
event
to
the
righteous
and
to
the
wicked
:
to
the
good
;
and
to
the
clean
,
and
to
the
unclean
;
to
him
that
sacrificeth
,
and
to
him
that
sacrificeth
not
:
as
is
the
good
,
so
is
the
sinner
:
and
he
that
sweareth
as
he
that
feareth
an
oath
.
IN
the
two
last
verses
of
the
former
Chapter
Solomon
set
forth
his
serious
inquisition
after
the
reason
,
and
wisdom
,
and
counsel
of
God
in
ordering
the
like
promiscuous
events
to
the
righteous
and
to
the
wicked
.
And
he
sets
it
forth
by
a
twofold
Adjunct
:
1.
The
restlesness
of
himselfe
in
it
,
He
saw
no
sleep
with
his
eyes
,
vers.
16.2
.
The
fruitlesness
of
it
,
He
could
not
finde
it
,
though
a
wise
man
and
labouring
to
finde
it
,
Chap.
8.
verse
17.
In
these
two
verses
,
he
setteth
forth
the
same
inquisition
by
the
effect
it
wrought
in
him
;
The
giving
of
his
heart
to
declare
all
this
,
to
wit
,
that
followeth
,
viz.
to
declare
four
observations
,
which
he
had
found
out
touching
this
matter
.
First
,
That
the
righteous
and
the
wise
,
and
their
workes
are
in
the
hand
of
God
:
verse
1.
Secondly
,
That
no
man
can
know
the
love
or
hatred
of
God
to
themselves
or
others
,
by
any
outward
events
,
verse
1.
or
by
all
that
is
before
them
before
their
eyes
obvious
to
them
.
Thirdly
,
That
all
things
come
alike
to
all
sorts
of
all
;
which
he
expresseth
by
a
distribution
of
the
subject
,
verse
2.
To
the
righteous
and
to
the
wicked
,
To
the
good
and
to
the
uncleane
,
To
him
that
sacrificeth
and
that
sacrificeth
not
,
To
the
good
and
to
the
sinner
,
To
him
that
sweareth
and
to
him
that
feareth
an
oath
.
Fourthly
,
That
this
is
an
evil
among
all
things
done
under
the
Sun
,
verse
3.
Doctr.
1
:
That
which
a
man
giveth
his
heart
to
seek
and
to
finde
of
all
the
wayes
of
God
,
so
farre
as
he
hath
found
it
,
he
should
also
give
his
heart
to
declare
it
.
Solomon
told
us
in
verse
16.
of
the
former
Chapter
,
he
set
his
heart
,
with
much
labour
to
seek
the
reason
,
and
wisdome
and
counsel
of
God
,
in
the
promiscuous
events
that
befal
the
sons
of
men
;
that
which
he
sought
he
found
not
:
but
what
upon
search
he
did
finde
,
he
here
telleth
us
he
set
his
heart
upon
it
to
declare
it
,
Job
5.27
.
Eccles.
7.25
,
to
29.
Reason
1.
From
the
end
of
all
Gods
works
,
whether
of
Creation
or
Providence
:
It
is
that
they
may
be
known
;
and
that
God
may
be
known
in
them
:
Psal.
107.43
.
&
78
,
4
,
to
7
,
&
111.4
.
(
no
man
can
remember
,
what
he
knoweth
not
)
Joel
1.3
.
Reason
2.
From
the
end
of
all
our
knowledge
of
God
,
which
is
(
this
for
one
of
them
)
to
tell
it
to
others
,
Eccles.
12.9
.
1
Cor.
12.7
.
No
light
is
to
be
put
under
a
bushel
,
Matth.
5.15
.
All
knowledge
is
light
;
Talents
not
to
be
buried
.
Vse
1.
To
teach
us
not
to
be
sparing
this
way
;
what
we
have
searched
and
learned
in
any
kinde
of
good
knowledge
,
the
more
ready
to
be
to
communicate
it
,
Job
5.27
,
&
15
,
17
,
18.
Vse
2.
To
teach
us
to
enquire
and
search
knowledge
;
younger
persons
from
the
more
aged
,
to
give
them
occasion
to
declare
what
they
have
searched
out
,
Job
8.8
,
9
,
10.
Prov.
20.5
.
A
seasonable
question
is
here
a
good
bucket
.
Doctr.
2.
The
righteous
,
the
wise
,
and
their
workes
are
in
the
hand
of
God
,
verse
1.
That
is
,
First
,
He
is
the
disposer
of
them
after
his
own
will
:
they
are
in
his
power
and
pleasure
to
order
one
way
or
other
;
so
the
phrase
taken
,
Gen.
16.6
,
&
31
,
29.
Job
1.12
,
&
2
,
6.
Secondly
,
He
receiveth
the
knowledge
of
them
,
and
of
the
disposal
of
them
to
himselfe
;
so
the
phrase
also
taken
,
Acts
1.7
.
Both
these
meanings
are
here
pertinent
,
Psal.
31
,
15.
Jer.
10.23
.
Prov.
20.24
.
Reason
.
1.
From
Gods
absolute
soveraignty
over
the
creatures
,
Jer.
18.6
.
As
being
the
cause
,
First
,
The
efficient
,
procreant
,
and
conservant
.
Secondly
,
the
final
cause
of
them
all
,
Rom.
11.36
.
Reason
2.
From
the
precious
esteem
and
regard
which
God
hath
of
his
righteous
servants
and
their
wayes
,
Isai.
43.2
,
4.
Psal.
1.6
.
Reason
3.
From
the
righteous
mens
recommendation
of
themselves
and
their
wayes
,
into
the
hand
of
God
,
Psal.
37.5
.
2
Tim.
1.12
.
These
also
wisely
consider
and
observe
how
God
keepeth
and
guideth
them
,
Psal.
107.43
.
Reason
4.
From
the
wicked
mans
sleighting
and
despising
his
own
way
,
Prov.
19.16
.
As
he
that
regardeth
not
to
choose
his
way
,
but
goeth
through
thick
and
thin
,
he
despiseth
his
way
:
So
he
that
careth
not
whether
his
way
be
pure
or
filthy
.
These
three
last
Reasons
shew
why
the
righteous
and
their
wayes
are
more
expresly
said
to
be
in
the
hand
of
God
,
then
wicked
men
and
their
wayes
be
,
though
the
wayes
of
the
wicked
are
in
Gods
hand
also
.
Isai.
45.1
,
&
10
,
5
,
6
,
&
37
,
29.
Psal.
125.5
.
Vse
1.
For
comfort
to
the
righteous
,
If
we
and
our
wayes
be
in
the
hand
of
God
,
where
can
they
be
safer
?
there
let
us
rest
.
And
therefore
also
in
all
estates
to
be
the
more
Contentful
,
Psal.
39.9
.
Thankful
,
Job
1.21
.
and
Fruitful
;
and
so
to
grow
the
more
humbled
in
sinful
failings
,
and
the
more
enlarged
in
Faith
on
God
in
well
doing
.
It
might
humble
a
good
heart
,
that
himselfe
fell
into
any
sin
;
but
the
more
that
God
in
displeasure
gave
him
up
to
it
,
Isai.
63.17
.
In
well
doing
it
is
a
comfort
to
have
done
well
:
but
much
greater
that
God
helped
us
,
1
Chron.
29.10
,
14.
Vse
2.
To
instruct
us
to
be
wise
as
well
as
righteous
in
not
trusting
to
our
own
power
and
will
,
for
both
are
in
Gods
hand
,
Prov.
3.5
,
6.
James
4
,
13
,
14
,
15.
Vse
3.
To
abase
wicked
men
,
whom
God
doth
nor
vouchsafe
to
carry
in
his
hand
,
neither
them
,
nor
their
works
.
Doctr.
3.
No
man
can
certainly
discern
the
love
or
hatred
of
God
to
himselfe
or
others
,
by
their
outward
events
and
estates
.
No
man
knoweth
]
knowledge
is
certi
Axiomatis
Judicium
.
If
no
man
knoweth
,
then
no
man
certainly
discerneth
.
Love
or
hatred
]
to
wit
,
of
God
;
for
of
God
he
spake
in
the
words
next
before
:
the
righteous
,
and
the
wise
,
and
their
works
are
in
the
hands
of
God
.
To
himself
or
others
]
for
if
he
discern
not
the
love
or
hatred
of
God
to
himselfe
,
much
lesse
to
others
:
And
if
he
could
discern
it
to
himselfe
,
he
might
to
others
;
and
if
to
others
,
he
might
discern
it
to
himselfe
.
For
outward
things
are
alike
discernable
in
both
.
By
all
that
is
before
them
]
that
is
,
by
all
things
lying
open
to
their
outward
senses
,
as
prosperous
,
or
adverse
estates
and
events
.
Matth.
6.19
,
20.
If
a
man
might
know
the
love
of
God
to
him
by
outward
things
,
those
outward
things
would
be
as
treasure
to
him
,
which
Christ
denieth
.
Reason
1.
From
the
corruption
and
changeableness
of
outward
things
,
Matth.
6.19
.
and
therefore
they
cannot
be
certain
evidences
of
an
unchangeable
and
uncorruptible
estate
.
Reason
2.
From
the
like
events
and
successes
,
and
estates
to
all
,
Eccles.
9.2
.
Good
name
to
Demetrius
,
3
John
12.
as
wel
as
to
the
false
Prophets
,
Luke
6.26
.
Wealth
to
the
rich
Epicure
,
Luke
12.16
.
as
wel
as
to
Abraham
,
Gen.
24.35
.
and
to
Isaac
,
Gen.
26.12
.
Pleasure
to
the
wicked
,
Job
21.11
,
12.
as
wel
as
to
the
godly
,
Eccles.
2.10
.
Health
and
strength
to
Epicures
,
Psal.
73.4
.
as
wel
as
to
Caleb
,
Josh.
14.11
.
Beauty
to
Absolom
and
such
,
2
Sam.
14.25
.
Prov.
11.22
.
as
wel
as
to
Sarah
,
Rebecca
,
and
Rachel
.
Long
life
to
Ismael
,
Gen.
25.17
.
as
wel
as
to
Isaac
,
Gen.
35.28
.
Learning
&
wisdom
to
the
Aegyptians
,
Acts
7.22
.
as
wel
as
to
Moses
&
Daniel
,
Acts
7.22
.
Dan.
1.17
.
Crosses
to
Bastards
,
Psalm
78.33
.
as
wel
as
to
sonnes
,
Psalm
73.14
.
Hebr.
12.8
.
Sicknesse
to
the
disobedient
,
Deut.
28.59
,
60.
as
wel
as
to
David
,
Psalm
41.8
.
Poverty
to
Jobs
scorners
,
Job
.
30.3
.
as
wel
as
to
Lazarus
,
Luke
16.20
.
Sudden
death
to
the
disobedient
,
Psalm
55.23
.
Prov.
29.1
.
as
wel
as
to
Jeroboams
good
sonne
,
1
Kings
14.12
,
13.
Violent
death
.
Jonathan
died
in
the
field
,
and
by
the
hand
of
the
uncircumcised
;
as
well
as
Saul
,
1
Sam.
31
,
1
,
2.
Reason
3.
From
the
curse
and
vanity
that
lyeth
upon
all
the
creatures
by
the
fall
,
Gen.
3.17
.
It
is
a
bondage
to
the
creature
to
minister
to
the
wicked
,
not
to
minister
to
the
godly
.
Rom.
8.20
,
21.
This
is
the
reason
of
the
former
Reason
.
Object
.
Did
not
Cain
know
Gods
acceptance
of
Abel
above
himselfe
by
an
outward
signe
of
fire
from
heaven
,
or
the
like
?
Gen.
4.4
,
5.
Answ.
That
was
a
miraculous
event
,
as
was
also
the
fire
that
fell
upon
Eliahs
Sacrifice
,
1
Kings
18.38
.
But
Solomon
speaketh
of
ordinary
common
events
.
Object
.
2.
But
is
there
not
great
difference
of
a
godly
mans
bearing
the
events
and
estates
that
befall
him
;
and
a
wicked
mans
bearing
his
?
Answ.
Yes
:
But
Solomon
speaketh
not
of
outward
fruits
,
but
outward
events
.
Object
.
3.
Psalm
41.11
.
Answ.
David
knew
not
the
favour
of
God
from
the
outward
deliverance
,
but
from
the
grace
of
God
secretly
revealed
in
it
.
So
any
benefits
sprinkled
with
the
blood
of
Christ
,
may
hold
forth
everlasting
mercies
,
Psalm
136.23
,
24
,
25.
Vse
1.
Against
Papists
:
First
,
then
outward
prosperity
is
no
certain
sign
of
the
Church
;
though
Bell
trmin
make
it
his
fifteenth
note
De
Notis
Ecclesiae
,
l.
4.
c.
18.
Secondly
,
who
abuse
this
place
from
the
corrupt
vulgar
Latin
Translation
,
to
undermine
and
destroy
the
assurance
of
faith
of
the
love
of
God
to
a
faithful
soule
,
against
evident
Scripture
,
1
John
3.14
,
&c.
1
Cor.
2.12
.
Rom.
8.16
.
2
Pet.
1.10
.
It
is
a
whorish
Church
that
bringeth
not
up
her
children
to
know
their
father
.
Vse
2.
To
teach
us
to
judge
wisely
of
the
chastisements
of
the
godly
;
not
to
misconstrue
Gods
meaning
in
them
to
our selves
,
or
others
lying
under
them
,
Psalm
41.1
,
2
,
3.
This
mis-judging
was
the
sinne
of
Jobs
friends
,
for
which
Gods
wrath
was
kindled
,
Job
42.7
.
Vse
3.
To
warn
wicked
men
neither
to
blesse
themselves
in
their
prosperity
,
as
if
that
were
a
signe
of
Gods
favour
,
Zach.
11.5
.
Nor
in
their
adversity
to
promise
to
themselves
impunity
in
another
world
,
because
they
have
their
punishment
in
this
world
.
Vse
4.
To
exhort
to
look
at
things
within
us
,
and
from
us
,
for
the
knowledge
of
Gods
love
to
us
;
Within
us
,
1.
The
testimony
of
the
spirit
,
Rom.
8.16
.
1
John
3.24
.
2.
The
gifts
of
the
spirit
accompanying
salvation
,
Acts
16.30.31
.
1
John
14
,
18
,
19.
From
us
,
our
election
of
God
to
be
our
God
,
Psalm
73.25
.
Doctr.
4.
All
the
sonnes
of
men
are
ranked
into
two
sorts
,
Righteous
or
wicked
,
good
men
or
sinners
,
clean
or
unclean
,
Malac.
3.18
.
1
John
5.19
.
Reason
1.
From
Gods
eternal
purpose
to
make
all
the
vessels
of
the
house
of
the
world
either
to
honour
or
dishonour
,
Rom.
9.21
.
Reason
2.
From
the
different
original
root
of
all
men
,
either
flesh
or
spirit
,
John
3.6
.
Reason
3.
From
the
two
different
waies
that
all
men
take
,
Matth.
7.13
,
14.
1
John
3.7
,
8.
Reason
4.
From
the
largenesse
of
the
two
covenants
,
dividing
all
men
between
them
,
Gal.
3.10
.
&
4.24
,
&c.
Rom.
6.14
,
&c.
&
8.1
,
5.
Reason
5.
From
the
integrity
of
the
whole
man
,
required
in
Gods
service
:
which
being
wanting
,
men
serve
the
divel
,
Matth.
6.24
Acts
26.18
.
Colos.
1.13
.
Vse
1.
Against
purgatory
;
for
presuppose
the
truth
of
the
doctrine
,
and
there
be
but
two
places
for
these
two
sorts
,
to
be
bestowed
in
after
this
life
,
Matth.
25.32
,
&c.
Vse
2.
To
try
what
our
estate
is
;
every
one
of
us
belongeth
either
to
one
of
these
sorts
,
or
to
the
other
.
Marks
of
difference
(
besides
the
former
difference
mentioned
in
the
reasons
)
1.
What
people
doe
we
belong
to
?
to
such
we
are
gathered
after
death
,
Numb.
20.24
.
Gen.
25.17
.
2.
Where
is
all
a
mans
delight
,
Psalm
16.3
.
Psalm
26.5
.
&
139.21
,
22.
and
communion
,
Psal.
120.5
.
thither
shall
he
be
gathered
after
death
,
and
not
with
the
contrary
,
Psalm
26.9
.
If
we
delight
in
men
for
righteousness
sake
,
then
the
more
righteous
they
be
,
the
more
we
delight
in
them
,
Psal.
16.3
.
Doctr.
5
,
All
the
righteous
in
the
world
are
also
good
and
clean
,
offering
Sacrifices
,
and
fearing
Oaths
.
And
all
the
wicked
are
also
unclean
,
sinners
,
negligent
Sacrificers
,
and
fearlesse
swearers
.
Good
]
as
first
,
filled
with
good
Treasure
,
Matth.
12.35
.
Secondly
,
bringeth
forth
good
fruit
,
Matth.
7
,
18
,
and
so
fitted
for
good
uses
.
2
Tim.
2.21
,
Not
so
the
wicked
,
Matth.
12.35
.
Tit.
1.16
.
Clean
,
First
,
by
imputation
of
the
righteousnesse
of
Christ
,
Ezek.
36.25
.
Secondly
,
by
sanctification
of
the
spirit
,
Esay
43.3
.
Psalm
73.1
.
The
wicked
are
neither
Matth.
7.23
.
The
sinner
erreth
first
,
from
the
rule
or
way
,
Psalm
14.3
,
Secondly
,
from
the
mark
or
end
,
Prov.
16.25
.
Sacrificing
,
as
first
,
observing
Gods
stratute-worship
,
Psalm
119.5
.
Secondly
,
setting
their
hearts
and
delight
,
and
cost
upon
it
,
1
Chron.
29.3
.
&
21.24
.
Gen.
4.4
.
This
the
wicked
either
neglect
altogether
,
2
Chron.
15.3
.
Psalm
119.155
.
Or
perform
perfunctorily
,
Malac.
1.7
,
&c.
The
Righteous
fear
an
oath
,
first
,
As
not
daring
to
take
it
in
vain
.
Secondly
,
as
observing
it
religiously
,
when
taken
Josh.
9.19
.
2
Sam.
9.1
.
Not
so
the
wicked
,
Hos.
4.2
.
Jer.
23.10
.
Ezek.
17.18
,
19.
Vse
.
For
triall
of
our
estates
,
whether
we
be
righteous
or
wicked
by
these
fruits
.
Eccles.
9.3
,
to
6.
-
This
is
an
evil
among
all
things
that
are
done
under
the
Sun
,
that
there
is
one
event
unto
all
;
yea
,
also
the
heart
of
the
sons
of
men
is
full
of
evil
,
and
madnesse
is
in
their
heart
while
they
live
,
and
after
that
they
goe
to
the
dead
.
-
4.
For
to
him
that
is
joyned
to
all
the
living
,
there
is
hope
:
for
a
living
dog
is
better
then
a
dead
lyon
.
-
5.
For
the
living
know
that
they
shall
die
:
but
the
dead
know
not
any
thing
,
neither
have
they
any
more
a
reward
:
for
the
memory
of
them
is
forgotten
.
-
6.
Also
their
love
,
and
their
hatred
,
and
their
envy
is
now
perished
,
neither
have
they
any
more
a
portion
for
ever
in
any
thing
that
is
done
under
the
Sun
.
THe
forth
thing
that
Solomon
observed
,
and
thought
it
meet
to
declare
from
the
promiscuous
events
of
all
alike
unto
all
,
is
the
evil
of
it
,
especially
the
evil
effect
of
it
in
the
hearts
of
the
sons
of
men
.
Coherence
see
in
v.
1
,
2.
Doct.
Amongst
all
the
evils
that
are
done
under
the
Sun
,
this
equality
of
events
to
all
sorts
of
men
alike
,
It
filleth
the
hearts
of
men
with
evil
and
madnesse
,
all
their
life
time
,
even
to
their
death
,
v.
3.
As
who
should
say
,
this
maketh
them
live
an
ill
life
,
and
die
an
ill
death
:
yea
live
madly
,
and
die
madly
.
Moses
and
Aaron
were
as
wel
excluded
from
Canaan
,
as
the
unbelieving
and
murmuring
Israelites
.
Josiah
was
as
wel
slain
by
an
Arrow
in
battel
against
his
enemies
,
as
Ahab
;
Nebuchadnezzar
is
said
to
have
lived
forty
yeers
in
a
victorious
raigne
,
as
well
as
David
.
See
many
more
such
like
instances
in
verse
1.
Doct.
3.
This
is
an
evil
,
first
,
Afflictive
,
both
to
good
men
,
Psalm
73.21
.
and
to
evil
men
,
Psalm
112.10
.
Secondly
,
Corruptive
;
it
filleth
the
hearts
of
men
with
first
,
Evil
of
wickednesse
or
sin
;
secondly
,
Madnesse
,
v.
3.
First
,
evil
of
sin
.
The
ground
of
this
evil
imagination
springeth
occasionally
from
these
promiscuous
events
,
as
conceiving
they
flow
from
the
not
guidance
of
them
by
providence
,
1.
Evil
imaginations
in
particular
,
that
the
basest
life
here
is
better
then
the
best
life
hereafter
:
confirmed
by
a
Proverb
,
A
living
Dog
is
better
then
a
dead
Lyon
,
v.
4.
And
this
they
hold
forth
in
four
instances
:
First
,
in
stay
and
provision
of
supply
;
The
living
have
something
to
trust
unto
;
see
the
Hebrew
,
v.
4.
The
dead
have
neither
friends
,
nor
money
,
nor
strength
,
&c.
Secondly
,
In
knowledge
even
of
some
future
things
:
The
living
know
that
they
shall
die
;
the
dead
know
nothing
at
all
,
v.
5.
Thirdly
,
In
rewards
;
The
dead
have
no
more
a
reward
,
no
not
so
much
as
a
memoriall
of
their
good
deeds
,
whilst
they
lived
,
v.
5.
But
the
living
meet
with
some
reward
here
,
Eccles.
4.9
.
Hest.
6.3
,
10.
Ezek.
29.19
.
Fourthly
,
In
the
enjoyment
of
the
objects
of
their
affections
,
v.
6.
their
love
and
their
hatred
,
and
envy
is
now
perished
,
viz.
They
have
neither
affections
nor
objects
of
them
left
;
nor
any
portion
in
things
here
below
:
beyond
which
they
look
not
,
v.
6.
Hence
the
most
famous
of
the
Heathens
have
preferred
the
meanest
life
on
earth
,
above
all
the
hopes
they
had
of
another
world
.
Homer
reporteth
of
his
Achilles
,
He
had
rather
be
a
servant
to
a
poor
Countrey
clown
here
,
then
to
be
a
King
to
all
the
soules
departed
.
So
Mecaenas
in
Seneca
had
rather
live
in
many
diseases
then
dye
.
It
is
another
evil
imagination
,
to
think
God
like
wicked
men
,
(
to
wit
,
in
liking
wel
of
them
)
Psalm
50.21
.
2
Evil
Resolutions
,
Eccles
,
8.11
.
1
Cor.
15.32
.
Isai.
56.12
.
3.
Evil
speeches
and
practises
,
Isai.
10.11
.
Job
3.1
.
&c.
Mens
hearts
are
also
said
to
be
filled
with
madnesse
as
well
as
with
wickednesse
,
by
occasion
of
like
events
to
all
,
In
that
they
break
forth
,
First
,
To
outragious
violence
in
sin
,
Psal.
73.5
,
6.
Secondly
,
To
foolish
vain-glorious
boasting
in
sin
.
The
Hebrew
word
commeth
of
a
root
that
signifieth
to
praise
or
glory
,
Isai.
3
,
9.
And
filled
they
be
with
wickednesse
and
madnesse
from
this
occasion
all
their
life
time
,
even
to
death
,
Job
21.13
.
Psal.
55.19
.
Vse
1.
To
shew
a
great
difference
between
the
righteous
and
the
wicked
:
The
hope
of
the
wicked
is
only
in
this
life
,
verse
4.
Job
8.13
,
14.
But
the
righteous
hath
his
chiefe
hope
and
trust
in
another
,
1
Cor.
15.19
.
Prov.
14.32
.
The
wicked
had
rather
live
a
dogs
life
here
,
then
hazard
his
estate
in
another
world
.
If
he
hasten
his
death
,
it
is
through
Satans
efficiency
;
the
righteous
longeth
for
dissolution
,
Phil.
1.23
.
The
wicked
knoweth
little
of
any
future
thing
,
but
that
he
shall
dye
,
verse
5.
The
godly
knoweth
that
when
he
dyeth
,
he
shall
see
God
,
shall
be
like
him
,
&c.
Job
19.25
,
26
,
27.
1
John
32.
The
wicked
shall
have
reward
in
everlasting
fire
,
Psal.
9.17
.
but
at
best
themselves
look
for
none
.
The
godly
shall
have
a
reward
in
eternal
glory
,
Isai.
49.4
.
The
wicked
shall
never
exercise
their
love
any
more
after
this
life
,
nor
shall
ever
meet
with
any
thing
lovely
,
verse
6.
Though
they
shall
not
employ
their
hatred
or
envy
about
earthly
things
here
,
yet
they
shall
both
hate
God
,
and
envy
the
happinesse
of
his
Saints
:
But
the
righteous
shall
abound
in
love
to
God
,
and
in
Gods
love
to
them
,
Psal.
16.11
.
We
shall
abound
also
in
mutual
love
to
all
the
Saints
and
Angels
;
the
greatest
strangers
there
will
love
us
better
then
our
best
friends
here
,
Psal.
17.15
.
Our
hatred
will
not
be
wanting
against
Satan
and
wicked
persecutors
,
Rev.
6.10
.
Our
zeal
also
shall
then
abound
,
(
that
which
is
here
translated
envy
,
signifieth
also
Zeal
,
Isai.
37.32
.
)
The
wicked
have
no
portion
but
in
this
life
,
Psal.
17.14
.
The
portion
of
our
inheritance
is
after
this
life
.
1
Pet.
1.4
,
5.
Vse
2.
Not
to
misconstrue
Gods
dealings
with
our selves
or
others
:
It
is
a
root
of
Atheisme
,
and
will
make
us
worse
then
the
devils
:
For
they
believe
there
is
a
God
,
and
tremble
,
James
2.19
.
Vse
3.
To
teach
us
not
to
rest
in
a
carnal
condition
,
it
leaveth
us
without
knowledge
,
without
reward
,
and
without
portion
.
Eccles.
9.7
,
to
10.
-
7.
Goe
thy
way
eat
thy
bread
with
joy
,
and
drinke
thy
wine
with
a
merry
heart
;
for
God
now
accepteth
thy
workes
.
-
8.
Let
thy
garments
be
alwayes
white
,
and
let
thy
head
lacke
no
ointment
.
-
9.
Live
joyfully
with
the
wife
whom
thou
lovest
all
the
dayes
of
the
life
of
thy
vanity
,
which
he
hath
given
thee
under
the
Sun
,
all
the
dayes
of
thy
vanity
:
for
that
is
thy
portion
in
this
life
,
and
in
thy
labour
which
thou
takest
under
the
Sun
.
-
10.
Whatsoever
thy
hand
findeth
to
doe
,
doe
it
with
thy
might
:
for
there
is
no
worke
,
nor
device
,
nor
knowledge
,
nor
wisdome
in
the
grave
whither
thou
goest
.
SOlomon
having
in
the
former
verses
declared
four
observations
which
he
gathered
from
Gods
dispensing
like
events
to
all
:
He
now
giveth
some
practical
directions
from
the
same
ground
:
First
,
That
a
man
should
take
all
the
good
which
the
providence
of
God
putteth
into
his
hand
,
verse
7.8
,
9.
Secondly
,
That
he
should
doe
all
the
good
which
God
putteth
into
his
hand
to
doe
,
verse
10.
1.
The
good
which
he
directeth
a
man
to
take
,
is
in
the
enjoyment
of
the
comfortable
use
of
all
the
blessings
which
God
giveth
him
in
this
life
.
Which
blessings
are
chiefly
five
:
First
,
Meat
or
Bread
,
It
to
be
eaten
with
joy
,
verse
7.
Secondly
,
Wine
,
It
to
be
drunken
with
a
cheerful
heart
,
verse
7.
Thirdly
,
Garments
,
and
they
to
be
alwayes
white
.
Fourthly
,
Oyntments
,
and
they
not
to
be
lacking
to
the
head
,
verse
8.
Fifthly
,
The
wife
beloved
,
and
she
to
be
joyfully
lived
withall
,
all
the
dayes
of
thy
vanity
,
verse
.
9.
Reason
1.
From
Gods
acceptance
of
our
worke
,
verse
7.
Reason
2.
From
the
portion
allotted
to
us
of
God
,
verse
9.
especially
in
the
joyful
fellowship
of
his
wife
.
2.
The
good
that
we
are
any
way
able
to
doe
,
he
exhorteth
to
doe
,
by
a
Reason
from
the
vacancy
and
cessation
of
all
employment
and
businesse
of
minde
,
and
hand
in
the
grave
;
and
the
grave
described
by
our
Adjunct
,
Act
,
or
walking
to
it
,
verse
10.
Solomon
here
speaketh
not
in
the
person
of
an
Epicure
,
but
in
the
name
of
the
holy
Ghost
.
Reason
1.
From
the
like
speeches
in
the
like
sense
spoken
often
before
in
his
own
person
,
Chap.
2.24
,
&
3
,
12
,
13
,
22
,
&
5
,
18
,
19
,
&
8
,
15.
Reason
2.
Epicures
are
not
wont
to
speake
so
Religiously
,
First
,
Of
life
as
vanity
;
which
Solomon
here
doth
feelingly
,
verse
9.
Secondly
,
Of
the
dayes
of
our
life
as
Gods
gift
,
verse
9.
Thirdly
,
Of
the
course
of
our
life
,
as
a
journey
to
the
grave
,
verse
10.
Fourthly
,
Of
our
love
to
our
wives
,
and
fellowship
with
them
constantly
,
avoyding
strange
lusts
,
verse
9.
Object
.
But
garments
alwayes
white
,
and
wife
alwayes
joyed
in
it
,
seemeth
to
deny
fasts
at
any
time
.
Answ.
Solomon
speaketh
not
of
extraordinary
times
,
and
duties
,
but
of
ordinary
course
.
Doctr.
1.
The
uncertainty
of
outward
events
calleth
all
men
to
take
all
the
good
,
and
to
doe
all
the
good
that
God
putteth
into
their
hand
all
the
dayes
of
their
life
.
Of
the
former
part
now
.
Eccles.
3.12
,
13
,
22.
&
5
,
18
,
19.
Acts
2.46
.
&
14
,
17.
[
à
minore
]
yet
it
holdeth
in
heathens
also
,
Psal.
104.15
.
The
Jewes
in
cheerfulnesse
used
white
garments
,
Luke
16.19
.
Prov.
5.19
.
for
joyful
love
of
wife
.
Times
of
humiliation
are
not
ordinary
,
so
also
times
of
Apostacy
are
excepted
,
Hos.
9.1
.
Reasons
of
the
former
part
of
the
Doctrine
,
1.
From
the
contrary
walking
of
wicked
men
,
fretting
and
vexing
themselves
with
the
promiscuous
dispensation
of
outward
events
,
and
filling
their
hearts
with
wickednesse
and
madnesse
,
upon
that
occasion
,
verse
3.
to
6.
Reason
2.
From
Gods
acceptance
of
our
worke
herein
It
is
acceptable
to
God
,
that
we
should
use
cheerfully
what
God
giveth
freely
and
cheerfully
,
Psal.
145.16
,
Deut.
26.14
.
for
First
,
It
is
an
improvement
and
use
of
the
creature
to
that
end
God
gave
them
,
Psal.
104.15
,
And
so
a
fulfilling
of
one
part
of
the
third
Commandement
.
Secondly
,
The
contrary
is
a
wearinesse
to
God
,
not
to
accept
and
use
the
gifts
he
offereth
,
Isai.
7.10
,
to
13.
In
which
respects
not
only
godly
men
,
but
all
men
are
bound
to
cheerful
acceptance
of
Gods
goodnesse
,
without
sadnesse
and
mourning
.
Reason
3.
From
the
portion
which
God
giveth
us
in
this
life
for
our
outward
man
(
as
his
grace
for
the
inner
man
,
)
2
Cor.
12.9
.
First
,
it
is
Gods
gift
,
and
admeasurement
,
Eccles.
5.18
.
His
talents
are
to
be
employed
.
Secondly
,
It
is
our
substance
,
supplying
our
wants
and
losses
,
Acts
20.24
.
He
is
a
poor
man
in
the
midst
of
abundance
,
that
wanteth
this
,
Eccles.
5.19
,
20.
Thirdly
,
it
is
that
by
occupying
of
which
we
encrease
our
estates
,
Neh.
9.15
.
In
speciall
manner
,
this
to
be
a
mans
portion
,
is
attributed
to
a
mans
joyfull
life
with
his
wife
,
v.
9.
As
who
should
say
:
The
best
portion
a
man
can
have
with
a
wife
,
is
a
joyfull
life
with
her
all
his
daies
;
as
if
he
had
no
portion
without
this
,
whatsoever
wealth
,
or
friends
,
or
beauty
,
or
parts
,
he
had
with
her
;
without
this
joyfulnesse
with
her
,
it
were
no
portion
at
all
,
Prov.
5.18
.
It
is
a
portion
,
first
,
as
given
of
God
,
Eccles.
9.19
.
[
Prov.
19.14
.
]
Secondly
,
for
a
stay
and
support
of
his
life
,
Gen.
2.18
.
Thirdly
,
to
imploy
for
his
further
advantage
,
Prov.
31.11
,
12.
Reason
4.
From
the
wearisome
vanity
of
this
life
,
without
making
use
of
the
comforts
of
it
,
v.
9.
Psalm
78.33
.
Vanity
first
of
brevity
,
Psalm
39.5
,
Secondly
,
of
vanity
or
emptinesse
,
Psalm
39.6
.
Esay
55.2
.
Thirdly
,
of
disappointment
or
frustration
,
Esay
49.4
.
Fourthly
,
Corruption
,
Rom.
8.20
,
21.
Reason
5.
From
the
necessary
support
of
a
man
in
his
labours
,
v.
9.
This
comfortable
use
of
the
creatures
,
is
as
Oyle
to
the
wheeles
,
Neh.
8.10
.
Reason
6.
From
the
gift
of
every
day
of
our
life
to
us
from
Gods
hand
,
v.
9.
Job
14.5
,
Psalm
31.15
.
Acts
17.26
.
Therefore
every
day
some
refreshing
.
Vse
1.
To
teach
the
children
of
God
to
take
Solomons
counsel
here
;
for
to
them
it
is
chiefly
given
,
whose
work
God
accepteth
;
In
seeking
reconcilement
with
God
,
and
fellowship
in
his
Christ
and
Kingdom
,
Matth.
6.33
.
1
Tim.
4.3
.
Tit.
1.15
.
Hos.
9.1
.
Rules
to
doe
it
safely
:
Observe
,
First
,
two
Rules
of
piety
:
Prayer
before
,
1
Tim.
4.4
,
5.
and
Thanksgiving
after
,
Deut.
8.10
.
Secondly
,
a
Rule
of
justice
;
thine
own
,
not
the
bread
of
Idleness
,
Oppression
,
Deceit
,
Prov
,
31.27
.
&
4.17
.
&
20.17
.
2
Kings
4.7
.
Thirdly
,
a
Rule
of
sobriety
,
Luke
21.34
.
Fourthly
,
a
Rule
of
wisdom
,
1.
Regarding
the
end
of
meat
and
drink
,
which
is
strength
and
chearfulnesse
,
Eccles.
10.17
.
Of
Apparrel
,
is
beside
,
1
Necessiy
.
2
Comliness
.
3
Adorning
the
inner
man
of
the
heart
,
1
Pet.
3.3
,
4.
2
Regarding
future
times
and
posterity
,
Prov.
21.20
.
3
In
frugality
,
saving
remnants
,
John
6.12
.
Fifthly
,
a
Rule
of
charity
and
mercy
,
in
ministring
part
to
others
that
want
necessaries
,
Neh.
8.10
.
Vse
2.
To
stir
up
Christian
yoke-fellows
especially
to
this
duty
.
Means
.
First
,
uprightnesse
of
heart
,
Job
20.5
.
Secondly
,
care
of
mutual
pleasing
,
1
Cor.
7.33
,
34.
Vse
3.
To
take
heed
of
grieving
Gods
spirit
,
which
taketh
such
care
for
our
refreshing
,
Ephes
4.30
.
Vse
4.
To
stir
up
to
a
Christian
state
and
course
;
It
is
not
a
way
of
melancholy
,
but
seasonable
chearfulness
.
Vse
5.
To
teach
us
to
look
at
this
life
as
vanity
,
and
all
the
daies
of
it
;
and
therefore
to
lay
up
an
enduring
substance
,
in
the
life
to
come
,
Hebr.
10.34
.
and
patiently
to
bear
many
disappointments
in
this
life
.
Vse
6.
To
look
at
every
day
as
a
gift
from
God
,
Lam.
3.23
▪
and
therefore
to
employ
it
to
his
advantage
.
Eccles.
9.
v.
10.
10.
Whatsoever
thy
hand
findeth
to
do
,
do
it
with
thy
might
;
for
there
is
no
worke
nor
device
nor
knowledge
,
nor
wisdom
in
the
grave
whither
thou
goest
.
THe
Doctrine
from
this
and
the
three
former
verses
was
this
:
That
the
uncertainty
of
outward
events
calleth
all
men
to
take
all
the
good
,
and
to
doe
all
the
good
that
God
putteth
into
their
hands
,
all
the
daies
of
our
life
.
Of
the
former
part
,
to
wit
,
of
taking
all
the
good
,
hath
been
spoken
in
the
three
former
verses
:
It
remains
now
to
speak
of
doing
all
the
good
that
God
putteth
into
our
hands
all
the
daies
of
our
life
.
Whatsoever
thy
hand
findeth
to
doe
,
implieth
three
things
:
First
,
that
which
falleth
within
our
Calling
or
Commission
,
or
Authority
,
as
Gen.
16.6
.
Unlawful
things
,
or
things
lawfull
,
but
out
of
our
Calling
are
not
to
be
done
though
they
be
in
our
hand
,
Micah
2.1
.
Secondly
,
that
which
falleth
within
the
compasse
of
our
power
and
ability
,
as
the
phrase
is
used
,
Gen.
31.29
.
Otherwise
,
though
it
be
in
our
calling
,
yet
having
power
,
we
may
omit
it
,
2
Sam.
3.39
:
Thirdly
,
that
which
God
giveth
us
opportunity
and
occasion
to
doe
,
as
the
phrase
is
used
,
1
Sam.
10.7
.
Gal.
6.10
.
Eccles.
11
,
2
,
6.
Reason
1.
From
the
vacancy
and
cessation
of
all
business
in
the
grave
whether
thou
goest
;
as
in
the
Text.
No
work
]
no
performance
,
or
accomplishment
of
any
business
.
No
device
]
The
Hebrew
word
signifieth
two
things
:
First
,
a
device
or
cunning
engine
,
2
Chron.
26.15
.
Secondly
,
an
account
,
as
Eccles.
7.27
.
Both
here
meant
:
In
the
grave
there
is
no
ability
or
opportunity
,
either
to
devise
or
invent
any
good
;
Or
,
to
make
up
,
or
cast
up
any
accounts
.
Nor
knowledge
]
to
understand
truth
or
falshood
,
good
or
evil
.
Nor
wisdom
,
to
consider
of
any
good
ends
,
or
of
any
good
means
leading
thereto
.
Reason
2.
From
the
love
which
we
owe
to
God
,
and
the
measure
of
it
,
which
is
with
all
our
might
,
Deut.
6.5
.
Reason
3.
From
our
stewardship
,
and
Gods
Lordship
of
that
which
God
putteth
into
our
hands
.
The
work
is
the
Lords
as
our
soveraign
master
,
1
Cor.
16.10
.
Church
work
.
Jer.
48.10
.
Warlike
execution
,
1
Sam.
14.45
.
wrought
with
God
,
Col.
3.23
,
24.
Servants
work
;
we
are
but
Factors
for
him
.
There
is
an
heavy
curse
upon
negligence
in
his
work
,
Jer.
48.10
,
Vse
1.
To
reprove
,
first
,
inordinate
walking
without
a
calling
,
when
the
hand
findeth
nothing
to
doe
,
Matth.
20.6
.
Secondly
,
negligence
in
a
calling
,
where
the
hand
putteth
not
forth
his
might
,
Prov.
10.4
.
Vse
2.
To
exhort
all
men
to
a
conscionable
faithfulnesse
and
diligence
in
all
the
worke
your
hand
findeth
to
doe
.
The
three
reasons
in
the
Text
are
as
so
many
motives
:
Besides
,
First
,
Satan
bestirreth
himselfe
busily
,
and
setteth
all
his
instruments
aworke
to
choake
the
worke
of
reformation
,
with
store
of
tares
.
Secondly
,
The
more
improvement
of
our
talents
here
,
the
greater
will
our
reward
be
in
heaven
,
Luke
19.16
,
17
,
18
,
19.
yea
,
it
will
ashame
us
to
receive
such
a
plenteous
recompence
of
reward
for
so
small
service
.
There
will
be
rest
enough
in
the
grave
,
Isai.
57.2
.
And
recompence
enough
in
heaven
,
1
Cor.
15.58
.
Thirdly
,
The
hands
of
our
fellow-labourers
faint
in
England
,
what
through
multitude
of
variety
of
worke
,
and
what
through
mists
and
fogs
of
temptations
about
them
,
Neh.
4.10
.
Vse
3.
To
teach
men
to
finish
and
perfect
their
accounts
with
God
and
man
here
;
for
there
is
no
perfecting
accounts
in
the
grave
,
Luke
16.2
.
Vse
4.
To
look
at
the
whole
course
of
our
lives
as
a
journey
to
the
grave
,
whether
we
goe
to
worke
,
or
to
meat
,
or
to
Sea
,
or
to
Church
,
or
to
Law
,
or
to
Field
;
to
the
grave
we
are
going
.
Which
is
a
matter
,
First
,
Of
Admonition
to
carnal
persons
to
hasten
spiritual
preparation
.
Secondly
,
Of
consolation
to
the
godly
,
and
warning
also
against
security
,
Rom.
13.11
.
Eccles.
9.11
.
11.
I
returned
and
saw
under
the
Sun
,
that
the
race
is
not
to
the
swift
,
nor
battell
to
the
strong
,
neither
yet
bread
to
the
wise
,
nor
yet
riches
to
men
of
understanding
,
nor
yet
favour
to
men
of
skill
;
but
time
and
chance
happeneth
to
them
all
.
IN
the
former
Chapter
Solomon
had
observed
this
vanity
,
that
it
often
befalleth
the
righteous
according
to
the
worke
of
the
wicked
,
and
to
the
wicked
according
to
the
worke
of
the
righteous
,
verse
14.
This
vanity
Solomon
hath
amplified
in
the
latter
end
of
the
former
Chapter
,
and
in
the
former
part
of
this
Chapter
by
sundry
arguments
.
Amongst
other
arguments
he
amplified
it
with
this
observation
,
that
all
events
fall
alike
to
all
,
to
the
good
,
and
to
the
evil
,
cleane
and
uncleane
,
holy
and
prophane
.
And
least
it
should
be
said
that
godlinesse
or
holinesse
and
uncleannesse
make
no
great
difference
in
mens
actions
,
but
as
Rabshakeh
said
,
wisdome
and
strength
are
for
the
warre
,
(
Isai.
36.5
.
)
so
events
fall
out
,
as
wisdome
and
strength
,
swiftnesse
(
or
speed
)
skill
(
or
knowledge
)
doe
direct
them
,
Solomon
here
denyeth
that
,
and
telleth
us
it
is
not
in
the
power
of
the
likelyest
meanes
to
attaine
their
ends
,
or
to
effect
their
worke
.
And
this
he
sheweth
us
in
five
instances
.
1.
The
Race
is
not
to
the
swift
.
2.
The
Battel
is
not
to
the
strong
.
3.
Bread
is
not
to
the
wise
.
4.
Riches
are
not
to
men
of
understanding
.
5.
Favour
(
either
of
Princes
or
people
)
is
not
to
men
of
knowledge
.
And
besides
he
proveth
it
,
First
,
By
a
reason
or
cause
thereof
in
God
,
taken
from
the
over-ruling
power
of
the
higher
cause
or
Agent
,
Gods
disposing
of
time
and
chance
;
for
saith
he
,
Time
,
or
Chance
,
or
Occurrence
commeth
to
all
these
.
The
word
translated
Chance
,
here
,
is
translated
Occurrent
(
or
occurrence
)
1
Kings
5.8
,
4.
Secondly
,
By
a
reason
or
cause
in
man
,
his
ignorance
of
his
time
:
which
is
amplified
by
the
calamity
or
misery
following
it
,
verse
12.
Doctr.
1.
Men
of
the
best
abilities
and
sufficiencies
for
any
worke
,
doe
often
meet
with
the
like
events
and
disappointments
,
as
they
doe
that
want
them
.
Swiftest
men
and
horses
are
ablest
,
and
most
sufficient
and
most
fit
for
the
Race
:
yet
the
Race
is
not
to
the
swift
;
why
then
it
is
to
them
that
want
swiftnesse
;
it
is
to
the
slow
.
The
strong
are
best
able
to
win
the
Battel
,
yet
the
Battel
is
not
to
them
;
why
then
it
is
to
the
weake
:
men
of
wisdome
are
most
like
to
cast
about
for
meanes
of
subsistance
for
bread
:
Prov.
21.20
.
yet
bread
is
not
to
the
wise
:
and
then
it
is
to
simple
people
.
Men
of
understanding
are
most
likely
to
attaine
riches
;
yet
riches
is
not
to
them
,
but
to
shallower
heads
.
Men
of
knowledge
are
most
likely
to
win
favour
from
high
and
low
:
yet
favour
is
not
to
men
of
knowledge
,
but
to
ignorant
men
,
Psal.
33.16
,
17.
Amos
2.14
,
15
,
16.
1
Sam.
17.50
.
2
Cor.
11.27
.
Reason
1.
Because
chance
(
or
occurrence
)
commeth
to
all
these
,
that
is
,
some
occurrence
which
Gods
providence
casteth
in
by
the
way
,
that
disappointeth
all
the
most
likely
meanes
and
abilities
.
As
the
stone
that
was
cast
out
of
Davids
sling
,
chanced
by
Gods
providence
to
fall
and
to
sinke
into
Goliahs
forehead
,
1
Sam.
17.49
.
Reasons
why
God
doth
cast
in
such
Occurrences
.
1.
From
his
own
Soveraign
prerogative
,
in
disposing
of
all
events
,
and
effecting
all
workes
,
Ephes.
4.11
.
To
make
a
thing
be
,
is
the
act
and
name
of
Jehovah
,
which
he
will
not
communicate
to
the
creature
,
Isai.
42.8
.
Lament.
3.37
.
Hence
in
a
mans
own
strength
no
man
prevaileth
,
1
Sam.
2.9
.
Reason
2.
From
the
creatures
abuse
of
his
talents
;
First
,
Either
by
confidence
in
them
without
God
,
Isai.
10.12
,
to
29.
Ajax
thought
it
was
for
cowards
and
weaklings
to
call
upon
God
for
succour
,
not
for
him
,
whence
he
was
foiled
.
Secondly
,
Or
by
arming
them
and
using
them
against
God
,
Amos
2.12
,
to
16.
Reason
2.
From
the
time
that
God
hath
set
to
all
a
mans
successes
and
changes
.
Time
is
sometime
put
for
the
variety
of
conditions
and
changes
of
good
or
evil
that
befal
men
,
as
Psal.
31.15
.
so
here
.
Now
when
these
times
or
changes
come
,
no
meanes
that
the
creature
can
use
can
prevail
to
withstand
,
Jer.
46.17
.
Vse
.
1.
To
discourage
us
from
confidence
and
boasting
in
our
gifts
and
parts
,
Jer.
9.23
,
&
17
,
5
,
6.
2
Chron.
25.8
.
God
can
easily
disappoint
us
,
First
,
Either
by
taking
away
our
power
to
use
our
parts
,
Amos
2.14
,
15.
Secondly
,
Or
by
taking
away
our
will
to
use
them
,
2
Sam.
3.18
,
21
,
23.
Thirdly
,
Or
by
giving
greater
parts
,
(
at
least
for
the
present
)
to
our
adversaries
,
Isai.
30.16
.
Fourthly
,
Or
by
casting
in
some
casual
event
,
1
Kings
22.34
.
Fifthly
,
Or
by
sending
some
unseen
Angels
to
crosse
us
,
and
to
help
our
adversaries
,
Josh.
5.13.14
.
It
is
a
like
vanity
to
boast
in
our
gifts
and
parts
(
ascribing
our
good
successes
to
them
)
after
Atchievement
of
our
ends
and
desires
,
as
in
confidence
in
them
before
hand
Amos
6.13
.
Psal.
44.3
,
5
;
6
,
7
,
8.
Vse
2.
To
prevent
the
discouragement
of
such
as
want
gifts
and
parts
or
meanes
,
2
Chron.
14.11
.
2
Cor.
12.9
.
It
may
moderate
our
feares
in
times
of
strong
and
formidable
assaults
against
us
,
Isai.
51.12
,
13.
It
is
a
forgetfulnesse
of
God
to
feare
creatures
;
It
may
support
us
also
in
our
weake
provisions
and
strength
against
winter
journeyes
,
huge
stormes
and
tempest
,
&c.
Psal.
46.1
,
3
,
&
93
,
3
,
4.
The
safety
of
Mariners
and
Passengers
lives
and
estates
,
lyeth
not
on
Ropes
or
Gables
,
Anchors
or
Ships
,
Guns
or
Weapons
,
but
in
the
name
and
hand
of
the
Lord
,
he
swadleth
and
ruleth
the
Sea
,
Job
38
9
,
10
,
11.
Vse
3.
To
remove
the
vulgar
conceit
of
fortune
and
chance
out
of
this
place
.
It
is
nothing
but
Gods
disposing
of
occasions
and
events
casual
to
us
,
but
counsels
to
him
;
what
is
chance
to
others
,
is
the
Lord
to
Job
,
Job
1.21
.
chances
are
as
much
in
Gods
hand
as
times
,
Psal.
91.10
.
And
therefore
to
beare
all
chances
that
befal
us
,
as
befalling
us
from
the
wise
hand
and
providence
of
the
Lord
.
Eccles.
9.12
.
12.
For
man
also
knoweth
not
his
time
,
as
the
fishes
that
are
taken
in
an
evil
net
,
and
as
the
birds
that
are
caught
in
the
snare
,
so
are
the
sons
of
men
snared
in
an
evil
time
,
when
it
falleth
suddenly
upon
them
.
SOlomon
had
said
in
the
former
verse
,
that
it
is
not
in
men
to
attain
the
ends
which
they
are
best
furnished
with
sufficiency
of
abilities
to
attain
,
v.
11.
A
double
reason
or
cause
he
giveth
thereof
:
First
,
one
in
God
;
Times
and
chances
are
in
the
hand
of
God
,
and
he
causeth
them
to
fall
upon
men
,
in
all
their
waies
,
v.
11.
Secondly
the
other
in
man
;
his
ignorance
of
his
time
,
the
time
that
he
should
take
for
every
action
,
though
he
be
fitted
with
ability
to
perform
it
,
v.
12.
[
But
this
was
formerly
spoken
to
by
Solomon
in
Chap.
8.6
.
]
Therefore
this
verse
may
rather
be
taken
as
an
amplification
of
the
reason
given
in
the
former
verse
.
There
it
was
said
,
Men
are
often
disappointed
,
because
time
and
chance
befell
all
their
actions
,
and
affaires
:
and
that
he
amplifieth
by
an
argument
of
equals
;
Time
also
falleth
upon
man
himselfe
,
and
chance
therewith
;
and
this
set
forth
by
the
adjunct
,
ignorance
of
man
,
of
what
times
shall
befall
him
;
And
that
amplified
by
the
misery
which
thereby
falleth
suddenly
upon
man
;
and
that
sudden
misery
is
set
forth
by
a
twofold
comparison
,
first
,
of
Fishes
taken
in
an
evil
Net
;
secondly
,
of
Birds
taken
in
a
snare
.
Doctr.
The
sonnes
of
men
are
commonly
ignorant
and
uncertain
of
the
times
that
doe
befall
them
,
Gen.
27.2
.
Acts
20.22
.
James
4.14
.
Prov.
27.1
.
Eccles.
11.2
,
6.
Reason
1.
From
the
Lords
pleasure
to
reserve
this
as
a
soveraign
prerogative
in
his
own
power
,
Acts
1.7
.
Reason
2.
To
train
up
his
servants
to
a
childlike
dependence
on
Gods
wil
,
James
4.14
,
15.
also
to
a
watchfull
preparation
for
sudden
changes
,
Mark
13.35
,
36.
Luke
12.35
,
to
40.
Likewise
to
fruitfulnesse
in
doing
all
the
good
we
can
finde
to
doe
for
the
present
,
Eccles.
9.10
.
&
Chap.
11.2
,
6.
Besides
,
to
the
obedience
of
faith
,
and
to
follow
God
blindfold
.
Foreknowledge
of
crosse
events
hindreth
obedience
;
Jonah
4.2
.
foreknowledge
of
good
events
maketh
obedience
mercenary
,
as
John
6.26
.
Reason
3.
To
surprise
wicked
men
with
sudden
judgements
;
as
Birds
in
an
evil
snare
,
and
Fishes
in
a
net
,
Psal.
37.13
.
&
73.18
,
19.
Dan.
5.5
,
6.
Vse
1.
For
a
sad
warning
to
wicked
men
,
not
to
continue
in
such
an
estate
;
they
know
not
what
shall
befall
them
,
what
times
shal
come
upon
them
:
but
what
evil
doth
come
,
wil
be
sudden
calamity
,
Job
21.13
.
1
Thes
5.2
,
3.
Vse
2.
To
reprove
the
vanity
and
impiety
of
such
as
consult
with
witches
about
the
events
of
things
,
and
the
times
that
should
come
over
them
;
What
got
Saul
by
the
witch
of
Endor
?
or
Haman
by
sorcery
?
or
Balack
by
Balaam
?
Vse
3.
To
learn
us
an
holy
use
of
our
ignorance
of
our
times
,
according
to
Gods
ends
mentioned
in
the
second
Reason
.
Eccles.
9.13
,
to
18.
-
13
This
wisdom
have
I
seene
also
under
the
sun
,
and
it
seemed
great
unto
me
:
-
14
There
was
a
little
city
,
and
few
men
within
it
,
and
there
came
a
great
King
against
it
,
and
besieged
it
,
and
built
great
bulwarkes
against
it
.
-
15
Now
there
was
found
in
it
a
poor
wise
man
,
and
he
by
his
wisdom
delivered
the
city
,
yet
no
man
remembred
that
same
poor
man
.
-
16
Then
said
I
,
wisdom
is
better
then
strength
:
neverthesesse
the
poor
mans
wisdom
is
despised
,
and
his
words
are
not
heard
.
-
17
The
words
of
wise
men
are
heard
in
quiet
more
then
the
cry
of
him
that
ruleth
among
fools
.
-
18
Wisdom
is
better
then
weapons
of
war
:
but
one
sinner
destroyeth
much
good
.
SOlomon
having
observed
in
,
v.
11.
that
the
battell
is
not
to
the
strong
;
bread
is
not
to
the
wise
;
In
these
two
verses
he
giveth
an
instance
of
the
disappointment
of
great
strength
(
by
such
a
subject
as
was
least
able
to
resist
it
)
to
wit
,
by
weak
means
in
a
weak
subject
;
and
of
the
neglect
of
such
a
wise
man
.
The
weak
subject
is
,
first
,
A
little
City
;
secondly
,
few
men
in
it
.
The
great
strength
against
it
,
first
,
There
came
a
great
King
against
it
;
secondly
,
he
besieged
it
;
thirdly
,
he
built
great
bulwarks
against
it
,
v.
14.
The
weak
means
,
A
poor
wise
man
found
in
the
City
,
and
by
his
wisdom
delivered
the
City
,
v.
15.
Which
act
of
the
poor
man
is
amplied
by
the
slender
requital
of
that
poor
man
,
expressed
in
an
argument
à
Diversis
:
yet
no
man
remembred
that
poor
man
,
v.
15.
All
which
passages
Solomon
setteth
forth
,
first
,
by
the
Adjunct
,
wisdom
,
great
wisdom
,
which
he
observed
in
it
,
v.
13.
Secondly
,
By
the
wise
observations
which
he
gathered
from
it
:
First
,
that
wisdom
is
better
then
strength
.
Secondly
,
That
a
poor
mans
wisdom
is
neglected
,
v.
16.
Thirdly
,
that
the
words
of
the
wise
are
more
heard
in
quiet
,
then
the
cry
of
a
Ruler
among
fools
,
v.
17.
Fourthly
,
That
wisdom
is
better
then
weapons
of
war.
Fifthly
,
that
one
sinner
destroyeth
much
good
,
v.
18.
Doctr.
It
is
a
matter
of
much
wisdom
(
or
a
matter
affording
much
wisdom
to
the
observers
of
it
)
A
little
City
of
small
strength
,
and
few
inhabitants
,
besieged
by
a
great
King
,
with
strong
bulwarks
,
to
be
preserved
and
delivered
by
one
poor
man
;
and
yet
the
poor
man
to
be
neglected
.
So
Abel
(
in
Beth-maacha
)
by
a
wise
woman
,
2
Sam.
20.15
,
&c.
Samaria
by
Elisha
,
2
Kings
7.1
,
&c.
Hierusalem
by
Isaiah
,
2
Kings
19.2
,
&c.
Thebes
by
Epaminondas
,
Lampsacum
from
Alexander
the
great
by
Anaximenes
,
Siracuse
by
Archimedes
,
from
Marcellus
.
Alexandria
by
Anatolius
from
the
Roman
forces
.
See
Valer.
Max.
l.
7.
c.
3.
Euseb.
lib.
7.
c.
26.
Reasons
of
this
power
of
wisdom
:
First
,
Gods
pleasure
to
magnifie
and
exalt
gifts
of
mind
above
gifts
of
body
;
as
the
soule
it selfe
is
more
excellent
then
the
body
,
Prov.
21.22
.
Eccles.
7.19
.
Secondly
,
From
the
wisdome
of
spirituall
wisdom
,
to
entrust
God
with
the
cause
of
the
City
it selfe
,
2
Chron.
20.12
,
15.
Prov.
18.10
.
[
Prov.
30.26
.
]
Reason
of
neglect
of
the
wise
poor
:
First
,
the
envy
of
the
rich
.
Secondly
,
the
conceit
of
his
want
of
means
to
get
any
wisdom
but
by
some
chance
hapning
on
a
good
course
,
Matth.
13.54
,
55.
Thirdly
,
from
the
vanity
incident
to
all
the
good
things
of
man
by
the
fall
,
Eccles.
1.2
.
Fourthly
,
from
the
wisdome
of
God
to
prevent
a
poor
wise
mans
pride
.
Vse
1.
To
teach
wise
men
to
observe
the
greater
wisdom
in
the
greater
passages
of
humane
affaires
,
by
weaker
means
vers.
13.
Where
God
soweth
much
,
we
should
reap
the
more
.
Vse
2.
To
teach
us
Wisdom
is
better
then
strength
or
weapons
of
war
,
v.
16
,
18.
Vse
3.
To
observe
the
neglected
condition
of
a
poor
wise
man
,
v.
15
,
16.
Vse
4.
To
observe
a
time
of
silence
and
quietnesse
wherein
to
utter
words
of
wisdom
.
Vse
5.
To
teach
us
that
as
one
poor
wise
man
may
doe
his
Countrey
much
good
;
so
may
a
sinner
by
his
wickednesse
doe
his
Countrey
much
hurt
,
v.
18.
Achan
did
much
hurt
,
Josh.
7.11
,
12.
Jonah
also
,
though
a
good
man
,
yet
erring
out
of
the
way
,
and
wandring
in
sin
,
Jonah
1.11
.
Reason
.
From
the
contagion
of
sin
,
1
Cor.
5.6
.
The
troublers
of
Israel
,
are
the
sinners
in
Zion
,
1
Kings
18.17
,
18.
Eccles.
10.1
.
1
Dead
flies
cause
the
ointment
of
the
apothecary
to
send
forth
a
stinking
savour
;
so
doth
a
litle
folly
him
that
is
in
reputation
for
wisdom
and
honour
.
SOlomon
having
shewed
the
vanity
incident
to
the
wisdom
of
a
poor
man
,
to
wit
,
1.
To
be
neglected
,
not
heard
.
Secondly
,
if
heard
,
and
followed
,
yet
he
to
be
forgotten
,
chap.
9.
v.
15
,
16.
In
this
verse
he
sheweth
the
vanity
incident
to
the
wise
man
,
who
is
also
honourable
,
to
a
man
in
reputation
for
wisdom
and
honour
,
which
is
,
to
be
blemished
with
a
little
folly
;
and
that
little
folly
to
be
like
a
dead
fly
corrupting
a
precious
box
of
Oyntment
.
So
this
little
folly
to
corrupt
and
blemish
the
excellency
of
wisdom
in
an
honourable
person
:
In
the
Text
three
things
are
compared
with
three
:
First
,
a
man
of
reputation
for
wisdome
and
honour
,
with
the
precious
Oyntment
of
an
Apothecary
.
Secondly
,
a
little
folly
,
with
a
dead
fly
.
Thirdly
,
the
evil
which
a
little
folly
doth
to
such
a
wise
honourable
man
,
with
the
evil
which
a
dead
fly
doth
to
precious
oyntment
;
which
is
double
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
causeth
it
to
putrifie
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
causeth
it
to
send
forth
a
putrified
savour
.
Doctr.
As
an
honourable
wise
man
is
like
an
Apothecaries
precious
oyntment
;
and
a
little
folly
like
to
a
dead
fly
:
So
is
the
corruption
which
a
dead
fly
causeth
in
that
oyntment
,
like
the
hurt
which
a
little
folly
doth
to
an
honourable
wise
man
.
The
Apothecaries
precious
Oyntment
excelleth
,
First
,
in
quality
,
as
Odour
,
John
12.3
.
perfuming
a
whole
house
,
Cant.
1.3
.
and
Colour
,
Psal.
104.15
.
Secondly
,
in
manner
of
skilful
confection
.
Thirdly
,
in
efficacy
or
vertue
,
for
healing
and
refreshing
,
Prov.
27.9
.
So
doth
the
wisdome
of
an
honourable
wise
man
excell
,
first
,
in
odour
;
it
sendeth
a
sweet
perfume
all
the
Countrey
over
,
1
Kings
3.28
.
Secondly
,
In
colour
,
causing
the
face
to
shine
like
an
oyntment
,
Eccles.
8.1
.
Acts
6.15
.
Thirdly
,
in
manner
of
skilful
confection
:
Fourthly
,
in
efficacy
and
vertue
,
Prov.
27.9
.
A
little
folly
is
like
a
dead
fly
;
like
,
first
,
in
quantity
;
both
little
.
Secondly
,
in
quality
;
both
of
them
,
1.
Base
and
contemptible
;
2.
Unprofitable
;
3.
Noysome
and
troublesome
,
Psalm
78.45
.
Exod.
8.24
.
A
living
fly
is
no
better
;
a
dead
fly
baser
,
[
as
in
a
like
,
Eccles
9.4
.
]
As
a
dead
fly
causeth
a
precious
Oyntment
to
putrifie
,
and
to
send
forth
an
evil
savor
:
So
doth
a
little
folly
corrupt
and
dishonour
an
honourable
wise
man
.
Pineda
marvelled
how
a
dead
fly
should
so
much
corrupt
a
precious
Oyntment
,
seeing
he
found
it
not
so
in
his
countrey
.
But
there
is
a
difference
,
first
,
of
flies
;
which
in
Eastern
Countreys
are
many
of
them
more
venomous
and
noysome
,
Psalm
78.45
.
Secondly
,
of
Oyntments
,
which
in
those
Countreys
are
more
pure
and
precious
:
which
in
ours
are
more
grosse
and
greasie
;
they
annoynted
their
heads
and
faces
,
Matth.
6.17
.
Eccles.
9.7
.
Solomons
folly
in
loving
strange
women
cotrupted
his
spirit
to
take
them
as
wives
and
concubines
:
then
to
tolerate
their
Religion
:
then
to
adorn
it
with
countenance
of
goodly
Temples
,
and
with
maintenance
of
Priests
and
Sacrifices
.
Whence
the
Mount
Olivet
,
on
which
their
Temples
were
built
,
was
called
the
mountain
of
corruption
,
2
Kings
23.13
.
yea
it
corrupted
all
Israel
and
Iudah
.
A
pang
of
folly
in
David
,
so
weakned
his
reputation
,
as
offended
all
Israel
with
the
savor
of
it
,
and
caused
a
great
rebellion
against
him
.
A
little
folly
in
Asa
banishing
the
Prophet
,
in
Jehosophat
making
affinity
with
Ahab
,
in
Vzziah
offering
Incense
,
in
Hezekiah
shewing
his
Treasures
,
in
Josiah
going
to
war
against
Pharaoh
Necho
,
corrupted
,
and
dishonoured
the
Government
of
them
all
.
Reason
1.
From
a
more
observable
desilement
of
the
most
pure
and
precious
things
,
as
in
the
purest
cleare
linen
the
smallest
spot
is
soon
espied
.
Reason
2.
From
the
vanity
which
God
seeth
it
meet
the
best
gifts
and
parts
should
be
stained
withall
,
Isai.
23.9
.
Vse
1.
To
exhort
men
of
place
and
honour
to
seek
after
wisdom
;
both
together
maketh
them
as
precious
Oyntment
.
Folly
in
dignity
is
a
great
deformity
,
Eccles.
10.6
.
Prov.
26.1
,
8.
Vse
2.
To
teach
wise
men
not
to
beare
with
themselves
in
little
follys
,
much
lesse
in
great
.
Vse
3.
To
teach
wise
and
honourable
men
to
make
account
of
an
houre
and
power
of
temptation
,
and
to
deny
and
suspect
themselves
,
that
God
may
be
pleased
to
keep
them
from
falling
shamefully
.
Eccles.
10.2
,
3.
-
2
A
wise
mans
heart
is
at
his
right
hand
,
but
a
fools
heart
at
his
left
.
-
3
Yea
also
when
he
that
is
a
fool
walketh
by
the
way
,
his
wisdom
faileth
him
,
and
he
saith
to
every
one
that
he
is
a
fool
.
THese
words
prevent
an
Objection
which
might
arise
from
the
former
.
Object
.
If
the
wisdom
of
the
poor
,
and
of
the
rich
are
subject
to
such
vanities
(
as
have
been
shewed
in
the
end
of
the
former
Chapter
,
and
in
the
beginning
of
this
)
then
where
is
the
excellency
of
wisdom
above
folly
?
Answ.
In
two
things
;
first
,
in
placing
of
the
heart
;
the
heart
of
the
wise
is
at
his
right
hand
;
of
the
fool
at
his
left
,
v.
2.
Secondly
,
In
the
failing
of
a
fooles
heart
in
his
ordinary
course
and
way
,
and
thereby
bewraying
himselfe
openly
to
be
a
fool
,
verse
3.
Doctr.
1.
There
is
a
great
difference
between
a
wise
man
and
a
fool
,
in
the
placing
and
carrying
of
their
hearts
.
It
is
not
to
be
thought
there
is
any
observable
difference
in
the
heart
of
a
wise
man
and
of
a
fool
;
for
then
some
Anatomists
would
have
observed
it
.
But
the
heart
is
put
Metonymically
for
the
minde
,
judgement
,
and
will
of
a
man
.
And
the
Right
and
Left
hand
are
put
Metaphorically
.
The
meaning
is
,
First
,
A
wise
man
doth
not
ayme
at
sinister
ends
in
his
work
,
Matth.
6.3
.
He
aymeth
sincerely
at
the
glory
of
God
,
and
the
good
of
himselfe
and
others
.
A
foolish
Pharisee
(
Christ
calleth
them
so
,
Matth.
23.17
,
19.
]
he
doth
all
to
be
seen
of
men
,
Matsh
.
6.2
,
5
,
16.
2
Kings
10.16
.
or
for
some
selfish
end
or
other
.
Secondly
,
A
wise
man
carryeth
his
thoughts
and
workes
with
strength
and
dexterity
.
As
the
Right
hand
is
counted
the
stronger
then
the
Left
:
so
what
is
wrought
with
strength
is
attributed
to
the
Right
hand
,
Psal.
118.15
,
16
,
&
98
,
1.
Thirdly
,
A
wise
man
may
be
said
to
have
his
heart
at
his
Right
hand
,
in
that
he
taketh
all
things
in
the
fairest
and
best
sense
from
God
or
man
,
Psal.
119.75
.
Matth.
1.19
.
On
the
contrary
a
fool
makes
a
sinister
construction
of
that
which
is
well
meant
from
God
or
man
,
2
Sam.
10.2
,
3
,
Eccles.
8.11
.
Psal.
50.21
.
Rom.
2.4
,
5
:
Fourthly
,
The
Right
hand
is
a
place
of
preheminence
and
blessing
,
Gen.
48.14
,
17
,
18
,
19.
In
which
respect
a
wise
man
taketh
wayes
of
preferment
to
highest
honour
before
the
most
high
,
Prov.
15.24
,
&
10
,
20
,
21
,
&
12
,
26.
Matth.
25.33
.
And
for
carrying
on
their
hearts
in
their
course
of
life
,
there
is
great
difference
,
between
the
wise
and
the
fool
.
The
fool
in
his
ordinary
and
daily
course
of
life
,
(
which
in
verse
3.
is
called
his
way
)
his
heart
faileth
him
,
and
faileth
him
so
farre
that
he
expresseth
and
discovereth
his
folly
openly
to
all
that
observe
him
.
Not
that
Solomon
here
speaketh
of
a
natural
fool
,
that
as
he
walketh
in
the
Streets
,
discovereth
to
all
that
he
is
a
fool
by
his
looks
and
gesture
:
Solomon
seldome
or
never
speaketh
of
them
in
all
his
writings
:
but
he
speaketh
of
a
carnal
wicked
man
,
destitute
both
of
spiritual
wisdome
,
and
wisdome
fit
for
his
calling
:
And
the
words
may
according
to
the
Text
be
translated
,
yea
also
as
he
that
is
a
fool
walketh
in
his
way
,
his
heart
faileth
him
,
and
he
saith
to
all
men
he
is
a
fool
,
Psal.
36.1
.
2
Tim.
3.9
.
1
Tim.
5.24
,
25
,
Reason
1.
From
the
deep
deceitfulnesse
and
weaknesse
of
the
heart
unlesse
the
Lord
dwell
in
it
,
strengthen
it
,
keep
it
,
and
guide
it
;
Jer.
17.9
.
God
is
the
strength
of
the
godly
wise
mans
heart
,
Psal.
73.26
.
But
in
an
hypocrite
(
much
more
in
an
open
wicked
man
,
)
his
heart
is
empty
at
his
best
:
and
being
empty
,
Satan
will
soon
repossesse
him
,
and
hurry
him
to
open
offences
and
miscarriages
,
Matth.
12.44
,
45.
Reason
2.
From
the
failing
of
the
heart
the
way
will
be
openly
vaine
,
and
foolish
,
and
wicked
.
Text.
Vse
1.
To
teach
us
not
to
neglect
wisdome
,
though
a
poor
mans
wisdome
be
despised
,
and
he
forgotten
:
and
an
honourable
mans
wisdome
is
corrupted
with
some
dead
and
stinking
flye
,
some
time
or
other
.
For
though
this
be
true
,
yet
there
is
great
preheminence
in
a
wise
man
above
a
fool
,
as
both
these
verses
shew
.
Vse
2.
For
tryal
of
a
wise
man
and
a
foolish
,
according
to
the
different
placing
of
a
mans
heart
on
his
right
hand
or
left
.
[
This
to
be
amplified
according
to
the
estate
of
the
present
Auditory
.
]
Vse
3.
To
teach
us
not
to
trust
in
our
own
hearts
,
we
are
then
fools
,
Prov.
28.26
.
Our
hearts
are
empty
naturally
;
and
empty
hearts
will
fail
us
and
proclaime
our
folly
.
It
is
good
to
have
our
hearts
filled
with
Christ
,
with
his
spirit
,
and
with
his
grace
,
Eph.
3.17
.
Heb
,
13.9
.
Eccles.
10.4
.
4.
If
the
spirit
of
the
ruler
rise
up
against
thee
,
leave
not
thy
place
:
for
yeelding
pacifieth
great
offences
.
SOlomon
having
observed
,
that
one
dead
flye
and
one
little
straine
of
folly
staineth
the
reputation
and
honour
of
wise
men
of
high
place
,
he
proceedeth
in
the
rest
of
this
Chapter
to
declare
what
those
dead
flyes
or
vanities
be
in
particular
throughout
this
Chapter
.
But
to
prevent
disloyal
thoughts
,
which
thereupon
might
arise
in
the
heart
or
carriage
of
Subjects
towards
their
Governours
,
he
hedgeth
in
his
discourse
with
a
two-fold
direction
and
instruction
.
Of
loyalty
,
1.
One
in
the
beginning
of
his
discourse
,
v
4.
2
The
other
in
the
end
of
it
,
verse
20.
Parts
of
the
verse
,
1
A
direction
to
a
right
and
loyal
carriage
of
a
mans
selfe
in
case
the
spirit
of
the
Ruler
rise
up
against
a
man
;
If
so
,
yet
leave
not
thy
place
.
2.
A
reason
of
it
,
from
the
benefit
of
a
better
course
:
for
yeilding
pacifieth
great
offences
.
Doct.
1.
The
rising
of
the
spirit
of
a
Prince
against
a
Subject
,
doth
not
give
leave
to
a
Subject
to
leave
his
place
;
but
calleth
him
rather
to
lay
downe
his
spirit
.
The
spirit
of
a
Prince
is
not
a
sudden
passion
,
but
an
habitual
Bent
of
displeasure
.
[
For
spirit
is
an
habitual
Bent
,
Prov.
18.14
.
Num.
●
.
14
.
]
His
place
is
not
meant
of
place
of
habitation
chiefly
,
for
in
times
of
deep
and
bitter
displeasure
,
●t
is
lawful
to
leave
the
countrey
,
1
Kings
19.1
,
2
,
3
,
&c.
John
4.1
,
3.
Nor
the
place
of
a
mans
office
,
if
the
office
be
civil
,
and
such
as
a
man
may
lay
down
and
leave
without
sin
against
God
,
but
detriment
to
himselfe
.
For
if
the
leaving
of
a
mans
civil
office
may
prevent
the
danger
of
his
life
,
it
were
better
laid
down
with
safety
then
kept
with
displeasure
and
perril
.
But
by
place
is
meant
the
relation
of
a
Subject
,
his
Loyalty
,
1
Sam.
24.4
,
&
Chap.
26
,
11.
Place
is
by
the
Septuagint
translated
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Job
.
38.12
.
Reason
1.
From
the
ground
and
foundation
of
Authority
and
subjection
between
Prince
and
People
:
Which
is
,
First
,
An
Ordinance
of
God
,
Rom.
13.1
,
2.
Secondly
,
The
Covenant
of
the
people
confirmed
by
the
Oath
of
God
between
them
,
Eccles.
8.2
.
2
Sam.
5.3
.
2
Kings
11.17
.
Until
therefore
the
body
of
the
people
did
finde
such
great
cause
of
complaint
of
their
Ruler
as
to
have
broken
the
fundamental
Articles
of
their
Covenant
,
the
Rulers
transgression
of
his
course
and
duty
to
the
Subject
is
no
cause
of
discharge
of
the
Subjects
duty
to
him
.
Reason
2.
From
the
benefit
and
efficacy
of
yeilding
,
it
pacifieth
great
wrath
,
Text.
Yeilding
in
soft
answers
,
Prov.
15.1
.
And
in
actual
submission
to
his
will
,
Prov.
25.15
.
Vse
1.
To
teach
us
not
to
rise
up
in
our
spirits
against
Rulers
,
if
they
should
rise
up
against
us
.
It
is
not
lawful
for
us
to
leave
our
place
of
subjection
and
Loyalty
:
which
dissolveth
the
relation
or
the
exercise
of
it
.
Which
argueth
it
is
not
lawful
for
servants
to
run
from
their
Masters
,
for
therein
they
dissolve
their
relations
,
Gen.
16.6
,
&c.
1
Pet.
2.18
,
&c.
unlesse
there
be
perill
of
life
or
limb
to
the
servant
.
Quest.
Whether
may
it
be
lawful
for
a
State
to
rise
against
their
King
or
Ruler
?
Answ.
First
,
not
for
every
injury
to
the
State
,
which
may
stand
with
the
safety
of
it
.
Secondly
,
in
atrocious
evil
they
may
oppose
him
,
1
Sam.
14.44
,
45.
&
22.17
,
Thirdly
,
Tyrant
sine
Titulo
,
they
may
depose
,
as
Athaliah
,
2
Kings
11.12
,
16.
Fourthly
,
Subverters
of
the
safety
of
the
State
,
they
are
first
by
all
gentle
means
to
Reduce
and
heale
.
If
all
other
remedies
be
hopelesse
,
they
may
Curare
,
Ne
quid
Republica
Detrimenti
capiat
.
Vse
2.
To
quiet
and
subject
our
hearts
to
an
holy
yielding
unto
God
in
all
Afflictions
,
Psalm
119.75
.
1
Sam.
3.18
.
2
Kings
20.19
.
Eccles.
10.5
,
6
,
7.
-
5
There
is
an
evil
which
I
have
seen
under
the
sun
,
as
an
errour
which
proceedeth
from
the
ruler
.
-
6
Folly
is
set
in
great
dignity
,
and
the
rich
sit
in
low
place
.
-
7
I
have
seen
servants
upon
horses
,
and
Princes
walking
as
servants
upon
the
earth
.
IN
these
verses
Solomon
noteth
,
the
first
of
those
dead
flyes
which
wil
putrifie
the
reputation
and
wisdom
of
Princes
;
and
that
is
,
the
mis-imployment
of
their
favours
and
honours
.
Where
,
First
,
the
men
advanced
are
,
1.
Fooles
,
yea
folly
it selfe
.
2.
Poor
men
,
in
opposition
to
rich
.
3.
Servants
.
Those
debased
are
,
1.
Wise
,
in
opposition
to
fooles
.
2.
Rich
,
not
onely
,
in
outward
estate
,
but
in
parts
and
gifts
fit
for
government
.
3.
Princes
.
Secondly
,
the
mis-imployment
or
misplacing
is
,
1.
Folly
in
great
dignity
;
Rich
in
low
place
.
2.
Princes
walking
as
servants
;
servants
riding
on
hors-back
like
Princes
.
Thirdly
,
the
cause
of
this
:
the
face
or
countenance
of
the
Prince
to
the
one
against
the
other
.
Fourthly
,
the
vanity
of
it
;
it
is
,
1.
An
errour
.
2.
An
evil
errour
.
Doctr.
1.
It
is
an
errour
,
and
an
evil
errour
,
that
proceedeth
from
the
face
of
a
Ruler
,
the
advancement
of
mean
and
weak
men
,
and
the
debasement
of
able
and
noble
persons
.
Doeg
an
Edomite
advanced
,
1
Sam.
22.9
.
Haman
an
Amalakite
,
Hest.
3.1
.
Reason
of
this
errour
.
First
,
fellowship
of
Princes
in
their
education
with
vain
persons
,
1
Kings
12.8
.
It
was
a
great
error
in
Solomon
,
to
make
no
better
choyce
of
his
sonnes
School-fellows
,
and
Play-fellows
.
Secondly
,
Princes
indulgent
respect
to
servants
brought
up
under
them
,
Prov.
29.21
.
Thirdly
,
the
servitude
of
some
Princes
to
their
passions
and
lusts
;
and
the
serviceablenesse
of
some
base
men
to
Princes
herein
.
So
Doeg
to
Sauls
cruelty
and
enmity
against
David
and
the
Priests
,
1
Sam.
22.9
,
&c.
Reason
of
the
evil
of
the
errour
.
First
,
it
is
uncomely
,
Prov.
19.10
.
&
26.1
.
As
if
the
weak
and
uncomely
members
of
the
body
should
be
set
in
highest
place
,
to
open
view
.
Secondly
,
it
is
burdensome
to
the
whole
state
of
a
Common-wealth
,
the
rule
of
a
servant
,
Prov.
30.21
,
22.
Reason
of
the
proceeding
of
this
errour
from
the
face
of
the
Ruler
.
From
the
efficacy
of
the
Kings
face
,
or
countenance
in
the
advancement
or
debasement
of
persons
about
him
.
It
is
not
the
desert
of
an
unworthy
person
that
honoureth
him
,
but
only
the
Kings
countenance
,
Prov.
16.15
.
Vse
1.
To
teach
men
to
prevent
this
errour
,
by
choosing
for
their
children
good
companions
(
as
much
as
may
be
)
at
Schoole
,
at
play
.
Vse
2.
To
teach
our
people
here
(
whose
government
is
elective
)
to
make
choice
of
men
of
greatest
worth
for
wisdome
,
for
sufficiency
,
for
birth
.
Vse
3.
To
look
at
it
as
more
safe
for
the
Commonwealth
to
put
the
eminency
of
honour
and
power
rather
in
the
hand
of
the
Magistracy
then
in
the
Commonalty
.
Vse
4.
To
teach
us
to
prefer
God
and
his
waies
above
our selves
,
and
our
wils
.
He
is
the
Prince
of
Princes
,
our
wisdom
is
folly
.
Eccles.
10.8.9.10
.
-
8
He
that
diggeth
a
pit
shall
fall
into
it
,
and
whoso
breaketh
an
hedge
,
a
serpent
shall
bite
him
.
-
9
Whoso
removeth
stones
,
shall
be
hurt
therewith
,
and
he
that
cleaveth
wood
,
shall
he
indangered
thereby
.
-
10
If
the
iron
be
blunt
,
and
he
doe
not
whet
the
edge
,
then
must
he
put
to
more
strength
.
IN
these
verses
Solomon
reckoneth
up
,
in
pithy
and
Proverbial
speeches
and
parables
,
other
dead
flyes
found
in
Princes
and
Statesmen
,
though
otherwise
in
reputation
for
their
wisdome
and
honour
.
The
former
verses
declared
the
First
dead
flye
,
the
mis-imployment
of
Princes
favours
and
honours
,
verse
8.9
,
10.
The
Second
is
the
digging
of
a
Pit
for
innocent
and
well-deserving
men
to
fall
into
,
an
usual
practise
in
Statesmen
,
but
dangerous
:
Otherwise
digging
of
a
Pit
for
a
wicked
guilty
man
to
fall
into
,
is
safe
;
1
Kings
2.36
,
to
46.
The
Third
is
breaking
an
hedge
,
that
is
some
defence
set
about
Church
or
Commonwealth
,
whether
Counsel
,
Lawes
,
or
Guard
of
military
men
,
verse
8.
Fourthly
,
Removing
stones
]
that
is
,
Massy
and
unweildy
persons
,
as
Zach.
12.3
.
Fifthly
,
Cleaving
of
wood
]
that
is
,
making
division
between
persons
firmely
and
closely
compacted
,
verse
9.
Sixthly
,
Blunt
affronts
put
upon
people
by
a
weake
arme
,
it
is
as
striking
with
blunt
Iron
,
without
much
strength
put
to
,
verse
10.
To
helpe
this
,
he
directeth
to
the
use
of
wisdome
,
which
is
profitable
to
direct
,
to
set
an
edge
upon
businesse
,
verse
10.
Doctr.
1.
The
digging
of
a
Pit
,
The
breaking
of
an
Hedge
,
The
removing
of
Stones
,
The
cleaving
of
Wood
,
and
Blunt
affronts
upon
the
people
by
a
weake
Arme
,
are
all
of
them
dead
flyes
usually
found
in
Statesmen
,
but
alwayes
dangerous
.
The
digging
of
a
Pit
]
To
wit
,
for
an
innocent
or
well-deserving
man
to
fall
into
,
Psal.
7.15
.
So
Saul
plotted
against
David
,
1
Sam.
18.17
.
but
fell
into
that
Pit
himselfe
,
1
Sam.
31.3
,
6.
So
Haman
prepared
a
Galhouse
for
Mordecay
,
but
was
hanged
on
it
himselfe
,
Esth.
7.9
,
10.
The
breaking
of
an
Hedge
]
is
the
violating
of
some
defence
set
for
the
guard
or
safety
of
a
people
,
or
state
,
as
an
Hedge
is
set
about
a
Pasture
of
Cattel
.
Such
an
Hedge
,
dangerous
to
be
broken
,
are
Lawes
and
liberties
,
Jer.
34.11
:
to
17.
Counsellors
and
Parliaments
,
1
Kings
12.13
.
and
Faithful
and
valiant
guard
of
military
men
,
1
Sam.
18.13
,
&
19
,
1
:
Removing
of
stones
]
That
is
,
of
Massy
and
unweildy
persons
,
1
Sam.
19.11
.
1
Sam:
18.13
.
Prov
,
26.27
.
Zach.
12.3
.
Cleaving
of
wood
]
Making
division
between
persons
firmly
and
closeth
compacted
,
may
soon
endanger
him
that
doth
it
.
Blunt
Iron
,
the
edge
not
whetted
,
requireth
more
strength
;
and
if
strength
be
wanting
,
the
blunt
stroak
or
affront
is
dangerous
,
1
Kings
12.13
,
14.
Reason
1.
Of
their
falling
into
a
Pit
that
dig
it
,
from
Gods
righteousnesse
and
wisdome
to
take
the
wily
in
their
own
craftinesse
,
Job
5.12
,
13.
Prov.
3.29
.
Reason
2.
Of
a
Serpents
biting
them
that
breake
the
Hedge
,
from
Gods
establishment
of
ancient
Bounds
,
Prov.
23.10
,
11.
and
from
the
old
Serpents
power
when
men
goe
out
of
their
calling
,
as
in
our
callings
Angels
guard
us
,
Psal.
91.11
,
12.
Reason
3.
Of
hurt
by
removing
stones
,
It
is
a
tempting
of
God
to
presume
beyond
our
strength
.
Reason
4.
Of
hurt
by
cleaving
wood
,
from
Gods
hatred
of
sowing
discord
,
Prov.
6.16
,
19.
Reason
5.
Of
hurt
by
blunt
affronts
,
from
Gods
wrathful
resistance
of
the
proud
,
Job
40.11
,
12.
Vse
1.
To
learne
Statesmen
wisdome
to
direct
all
their
affaires
.
Eccles.
10.11
.
-
But
wisedome
is
profitable
to
direct
.
-
11
Surely
the
serpent
will
bite
without
enchantment
,
and
a
babler
is
no
better
.
BUt
wisdome
is
profitable
[
or
excellent
]
to
direct
,
If
the
Serpent
doe
bite
without
enchantment
,
there
is
no
profit
to
the
Master
of
the
tongue
.
In
the
former
verse
Solomon
had
observed
sundry
vanities
(
as
it
were
indeed
flyes
)
found
in
men
of
Reputation
for
Wisdome
and
Honour
.
And
here
before
he
proceeds
to
declare
any
more
of
these
dead
flies
,
he
interserteth
a
remedy
to
prevent
such
miscarriages
,
which
is
wisedome
.
But
wisdome
(
saith
he
)
is
profitable
to
direct
,
as
an
Antidote
against
all
the
former
dead
flies
;
which
he
proveth
;
1.
By
the
unprofitableness
of
words
,
when
hurt
is
done
:
If
the
Serpent
bite
without
enchantment
,
in
vaine
are
all
great
words
,
sweet
words
,
afterwards
,
v.
11.2
.
By
the
effect
of
wisedome
,
and
the
words
thereof
:
The
words
of
a
wise
man
are
grace
,
v.
12.
But
the
lips
of
a
foole
,
First
,
they
swallow
up
the
Speaker
,
v.
12.
Secondly
,
They
breath
,
1.
In
the
beginning
foolishnesse
.
2.
In
the
end
mischievous
madnesse
,
v.
13.
Thirdly
,
They
multiply
many
matters
;
for
so
the
word
signifieth
many
projects
,
and
those
such
as
leave
men
doubtfull
and
in
suspence
what
will
be
the
end
or
issue
of
all
,
v.
14.
Fourthly
,
They
weary
themselves
and
one
another
in
their
undue
courses
and
projects
.
And
this
amplified
by
the
cause
thereof
,
their
ignorance
of
the
principles
or
high
way-road
(
broad
way
)
of
Government
,
expressed
in
a
Proverbial
speech
,
because
he
knoweth
not
(
that
is
none
of
them
knoweth
)
the
way
to
the
City
,
v.
16.
The
11th
verse
I
turne
,
If
the
Serpens
bite
without
enchantment
,
there
is
no
profit
to
the
Master
of
the
tongue
.
For
so
the
words
properly
signifie
,
and
are
so
translated
,
Eccles.
2.11
.
There
is
no
profit
.
And
the
Master
of
the
Tongue
is
a
man
skilful
in
speech
,
able
and
powerful
in
speech
;
as
the
Master
of
dreames
,
(
Gen.
37.19
.
)
is
a
man
skilful
in
dreames
:
A
Master
of
wing
(
Prov.
1.17
.
)
is
skilfull
in
flying
:
A
Master
of
hornes
,
Dan.
8.6
.
is
powerful
in
his
hornes
.
[
And
so
Mr.
Perkins
translateth
this
verse
in
his
Discourse
of
Witchcraft
,
Chap.
4.
Sect.
1.
Doct.
Wisedome
is
profitable
to
direct
to
the
right
avoydance
of
all
such
dead
flies
as
are
usually
found
dangerous
in
Statesmen
of
Reputation
.
Or
,
Wisedome
is
of
excellent
use
(
or
profitable
)
&c.
For
the
word
signifieth
Excellency
as
well
as
Profit
;
and
so
it
is
translated
,
Eccles.
7.12
.
Hence
Solomon
prayed
for
this
gift
of
all
other
,
as
most
requisite
for
Government
,
1
Kings
3
,
9.
Reason
.
1.
Wisedome
discerneth
and
chooseth
the
right
end
of
Government
,
which
is
,
The
punishment
of
evill
doers
,
The
praise
of
the
good
,
Rom.
13.4
.
1
Tim.
2.2
.
I
say
,
discerneth
and
chooseth
;
for
Wisedome
is
not
in
the
head
onely
,
as
discerning
,
but
in
the
heart
,
as
choosing
the
best
good
.
Else
,
he
that
discerneth
good
,
but
chooseth
it
not
,
is
still
a
foole
.
Reason
.
2.
Wisedome
discerneth
and
chooseth
the
best
meanes
tending
and
leading
to
those
ends
:
As
1.
Righteous
Lawes
,
Deut.
4.6
,
8.
2.
Wise
Counsellours
,
1
Kings
12.6
.
3.
Just
Judges
,
2
Chron.
19.5
,
6
,
7.
Psalm
82.2
,
5.
4.
Valiant
Souldiers
,
1
Sam.
16.18
.
1
Chron.
12.8
.
1
Sam.
14.52
.
5.
Diligent
Improvement
.
First
,
of
Earth
by
Husbandry
,
Eccles.
5.9
.
Prov.
14.4
.
2.
Of
Sea
by
Merchandise
,
1
Kings
10.22
,
23
,
28
,
29.
Both
which
are
wrapped
up
in
the
cunning
Artificer
or
Artist
,
Esay
3.3
.
Reason
3.
Wisedome
considereth
the
estate
of
the
people
,
what
it
will
willingly
bear
,
and
what
it
is
able
to
bear
,
1
Kings
12.7
.
Neh.
5.18
.
Reason
4.
Wisedome
deriveth
all
its
light
and
strength
from
the
Prince
of
wisedome
,
who
is
wisedome
it self
,
the
wisedome
of
the
Father
,
Prov.
8.12
,
15.
and
so
denyeth
it selfe
,
Prov.
3.5
,
6
,
7.
Vse
1.
To
teach
Magistrates
to
lay
aside
all
false
guides
in
steering
the
course
of
Government
.
It
is
not
wit
that
is
profitable
to
direct
,
Eccles.
4.13
.
but
wifedome
.
Nor
favour
to
Favourites
unfit
for
Government
,
Eccles.
10.6
,
7.
Nor
strength
,
Eccles.
9.16
.
Vse
2.
To
teach
Magistrates
to
improve
their
wisdome
in
all
the
former
particulars
mentioned
in
the
Reasons
.
Doctr.
As
a
Serpent
biting
without
enchantment
cannot
afterwards
be
healed
with
skilful
words
:
so
neither
can
a
mischiefe
befallen
a
Prince
or
People
for
want
of
wisdome
,
be
afterwards
healed
by
great
or
sweet
words
.
The
Scripture
speaketh
of
some
Serpents
which
will
not
be
charmed
.
Psal.
58.4
,
5.
Jer.
8.17
.
But
it
implyeth
that
some
may
be
,
and
are
charmed
by
Enchanters
,
joyning
societies
cunningly
with
the
Divel
,
(
as
the
phrase
is
,
Psal.
58.5
.
)
and
when
they
are
not
charmed
;
then
they
sting
without
interruption
and
without
remedy
many
times
.
So
when
a
Prince
hath
not
used
wisdome
to
direct
his
affaires
,
he
may
be
strong
with
a
mortal
mischiefe
to
himselfe
and
the
state
,
and
then
skilful
words
will
doe
no
good
.
Rehoboam
neglecting
to
charme
the
peoples
discontent
before
hand
,
1
Kings
12.13
,
to
19.
afterwards
in
vaine
came
Adoram
,
what
words
soever
he
gave
them
to
gather
up
Tribute
,
verse
18.
yea
,
in
vaine
were
Abijams
savoury
words
afterwards
,
2
Chron.
13.4
,
to
13.
Reason
From
the
strong
and
venemous
and
Malignant
inflammation
which
harsh
and
foolish
words
may
kindle
in
an
understanding
and
free
people
.
It
was
a
Malignant
inflammation
which
brake
forth
from
the
people
incensed
when
they
rejected
the
seed
of
David
,
1
Kings
12.16
.
Vse
1.
To
observe
the
power
of
charmers
by
their
covenant
with
Satan
,
who
hath
power
over
Serpents
[
and
therefore
they
are
called
the
power
of
the
enemy
,
Luke
10.19
.
]
Yet
this
power
is
limited
,
he
cannot
heal
after
biting
,
at
least
could
not
then
,
though
his
commission
may
be
enlarged
since
.
Neither
can
he
charme
some
Serpents
,
Psal.
58.5
.
Jer.
8.17
.
How
much
lesse
can
he
charme
the
seed
of
the
woman
?
without
special
commission
,
and
when
he
doth
bite
them
,
It
is
but
the
heel
,
Gen.
3.15
.
Vse
2.
To
shew
us
the
mighty
vertue
and
efficacy
of
wisdome
,
that
can
charme
malignant
,
and
venemous
minds
.
Eccles.
10.
v.
12
,
to
15.
-
12.
The
words
of
a
wise
mans
mouth
are
gracious
:
but
the
lips
of
a
fool
will
swallow
up
himselfe
.
-
13
The
beginning
of
the
words
of
his
mouth
is
foolishness
:
and
the
end
of
his
talk
is
mischievous
madness
.
-
14
A
foole
also
is
full
of
words
,
a
man
cannot
tell
what
shall
be
:
and
what
shall
be
after
him
,
who
can
tell
him
.
-
15
The
labour
of
the
foolish
wearieth
every
one
of
them
,
because
he
knoweth
not
how
to
goe
to
the
city
.
COherence
see
in
verse
10.
These
words
(
The
words
of
the
wise
man
is
grace
)
are
a
Reason
of
what
he
said
,
verse
10.
That
wisdome
is
profitable
to
direct
,
taken
from
the
grace
of
a
wise
mans
words
,
which
maketh
the
argument
of
force
,
howsoever
grace
be
taken
.
Doctr.
1.
The
words
of
the
wise
(
even
of
wise
Statesmen
)
are
grace
.
Of
Statesmen
Solomon
here
speaketh
,
from
the
beginning
of
this
Chapter
to
the
end
.
And
he
speaketh
of
such
wisdome
as
is
profitable
to
direct
in
state
affaires
,
verse
10.
Their
words
may
be
said
to
be
grace
.
First
,
As
flowing
from
the
grace
and
favour
of
God
,
Psal.
45.2
.
Secondly
,
As
ministring
grace
to
the
people
,
Ephes.
4.29
.
1
Kings
8
,
55
,
to
verse
61.
1
Chron.
29.18
.
At
least
expressing
the
grace
and
favour
of
God
,
and
the
Princes
favour
and
grace
to
them
,
Psal.
122.6
,
7
,
8
,
9.
Esth.
10.3
.
seeking
their
wealth
,
speaking
peace
.
Thirdly
,
As
finding
acceptance
with
the
people
,
Prov.
10.32
.
2
Sam.
3.59
.
Esth.
10.3
.
Accepted
of
the
multitude
of
his
brethren
.
Doctr.
2.
The
words
of
fooles
(
especially
of
foolish
Statesmen
)
the
beginning
of
them
is
foolishnesse
,
the
end
of
them
is
madnesse
,
pernicious
,
and
mischievous
to
themselves
and
others
.
And
their
wayes
are
variable
and
of
doubtful
event
,
and
wearysome
even
to
themselves
and
all
men
,
Esth.
3.8
,
9.
Hamon
began
his
speech
with
a
foolish
complaint
against
better
men
then
himselfe
,
accusing
them
of
that
for
a
vice
which
was
a
vertue
(
to
live
a
separate
course
of
life
from
the
vaine
world
,
Numb.
23.9
.
)
but
the
end
of
his
speech
was
pernicious
and
mischievous
madnesse
to
the
Jewes
,
Esth.
3.9
.
and
to
himselfe
.
It
swallowed
up
himselfe
,
Esth.
7
4
,
5
,
6
,
&c.
1
Kings
12.14
.
It
was
a
foolish
beginning
to
acknowledge
his
Fathers
rigour
,
but
the
end
of
his
speech
was
mischievous
madnesse
to
threaten
more
rigour
.
Variable
in
their
projects
,
Jer.
2.36
,
37
,
&
verse
23.
Wearisome
wayes
,
Habac.
2.13
.
Isai.
47.13
.
Isai.
57.9
,
10.
Reason
1.
From
the
ignorance
of
such
persons
(
foolish
Statesmen
)
of
the
principles
of
civil
government
;
implyed
in
that
proverbial
speech
,
that
they
know
not
the
way
to
the
City
,
which
is
wont
to
be
a
broad
Road
way
,
but
these
discerne
it
not
,
like
men
that
have
lost
their
way
,
Psal.
107.4
,
&
40.
Reason
2.
From
Gods
rejection
of
them
,
and
their
wayes
.
Psal.
107.40
.
Jer.
2.37
,
Vse
1.
To
teach
Magistrates
to
speake
words
of
grace
.
Vse
2.
To
shew
the
folly
and
danger
of
foolish
Statesmen
.
Eccles.
10.16
.
to
19.
-
16
Woe
to
thee
,
O
land
,
when
thy
King
is
a
child
,
and
thy
princes
eat
in
the
morning
.
-
17
Blessed
art
thou
,
O
land
,
when
thy
Kings
is
the
some
of
nobles
,
and
thy
princes
eat
in
due
season
,
for
strength
,
and
not
for
drunkennesse
.
-
18
By
much
slouthfulnesse
the
building
decayeth
,
and
through
idlenesse
of
the
hands
,
the
house
droppeth
thorough
.
-
19
A
feast
is
made
for
laughter
,
and
wine
maketh
merrie
,
but
money
answereth
all
things
.
IN
these
words
over
and
above
all
the
former
,
Solomon
observeth
two
other
vanities
incident
to
Statesmen
,
viz.
Childishnesse
and
Intemperancy
,
or
Epicurisme
.
Which
he
amplifieth
,
first
,
By
the
Adjunct
,
wofull
estate
of
a
land
,
where
so
it
is
,
v.
16.
Secondly
,
by
the
contrary
blessed
estate
of
such
a
land
whose
King
is
the
sonne
of
Nobles
,
and
Princes
eat
in
due
season
,
for
strength
,
not
for
excesse
,
v.
17.
Thirdly
,
by
the
effects
;
which
are
,
1.
Remisnesse
in
government
,
called
here
,
much
slothfulnesse
and
idlenesse
of
bands
.
And
(
that
which
easily
floweth
from
thence
)
the
decay
of
the
state
of
the
Commonwealth
,
expressed
under
the
comparison
of
the
decay
of
the
house
,
v.
18.
2.
Prodigall
expence
of
money
which
groweth
from
their
intemperancy
in
feasts
,
as
the
former
did
from
childishnesse
of
government
,
v.
19.
Doctr.
Is
is
a
wofull
estate
of
a
Countrey
or
Common-wealth
,
where
the
King
is
childish
,
and
the
Princes
Epicures
(
or
intemperate
.
)
On
the
contrary
,
the
State
is
blessed
,
where
the
King
is
Noble
,
and
the
Princes
temperate
.
The
word
translated
woe
,
doth
signifie
an
Island
.
And
because
Islands
were
at
first
more
desolate
,
and
lesse
inhabited
then
the
continent
;
therefore
they
called
the
dolfull
fowles
that
lodged
in
that
Island
,
by
the
name
of
Islands
;
such
fowles
,
as
doe
not
affect
the
company
of
men
nor
beasts
;
as
Scritchowles
,
and
Bitternes
,
and
Ostriches
;
&c.
and
so
the
word
commeth
to
signifie
woeful
or
woe
;
such
a
kind
of
woe
as
accompanieth
desolate
Islands
,
Desolation
it selfe
.
Woe
to
thee
O
Land
,
whose
King
is
childish
,
and
whose
Princes
are
riotous
,
they
shall
be
as
a
desolate
Island
,
an
habitation
for
scritchowles
,
and
every
dolefull
bird
.
A
child
]
not
so
much
in
yeers
;
For
Solomon
himselfe
was
very
young
when
he
came
to
the
Crown
;
David
saith
of
him
,
he
was
young
and
tender
,
1
Chron.
29.1
.
Joash
was
but
seven
yeers
old
,
when
he
began
to
raign
,
yet
he
ruled
well
all
the
daies
of
his
youth
,
from
the
good
councel
of
his
uncle
Jehojada
,
2
Chron.
24.1
.
Vzziah
was
but
sixteen
yeers
old
,
yet
he
raigned
well
in
his
young
time
,
by
the
good
counsel
of
Zachariah
,
2
Chron.
26.3
,
4
,
5.
Josiah
was
but
eight
yeers
old
,
and
he
surpassed
them
all
,
2
Chron.
34.1
.
Onely
Manasseth
,
of
all
the
young
Kings
,
beginning
to
raign
at
twelve
yeers
,
he
did
evil
in
his
youth
,
2
Chron.
33.1
.
A
child
therefore
is
rather
meant
childish
,
1.
In
understanding
,
1
Cor:
14.20
.
2
In
affection
and
disposition
:
First
,
cleaving
to
young
Counsellors
,
1
Kings
12.8
.
Secondly
,
soon
wavering
in
Religion
,
Ephes.
4.14
.
Thirdly
,
led
by
sense
and
sensible
objects
,
more
then
by
depth
of
judgement
and
reason
;
led
by
passions
and
lusts
of
youth
,
pastimes
and
recreations
,
but
carelesse
of
matters
of
importance
.
Thus
Rehoboam
is
said
to
be
young
and
tender
in
heart
,
when
he
was
above
forty
one
yeers
old
,
1
Kings
14.21
.
with
2
Chron.
13.7
.
And
so
indeed
Solomon
expresseth
this
childishnesse
in
slothfulnesse
and
remisnesse
of
government
,
v.
18.
as
by
eating
in
the
morning
,
he
expresseth
luxurious
feasting
,
v.
19.
Whose
Princes
eat
in
the
morning
]
which
implieth
,
both
the
unseasonablenesse
of
their
eating
,
especially
their
feasting
then
,
as
v.
19.
expoundeth
it
of
the
morning
,
being
the
principal
time
of
judgement
,
Jer.
21.12
.
And
the
excesse
and
riot
of
their
eating
,
to
wit
,
for
gluttouy
and
drunkennesse
,
rather
then
for
strength
,
as
appeareth
by
the
opposition
of
good
Princes
diet
,
v.
17.
Reason
1.
From
the
danger
of
childish
government
to
a
State
,
as
also
of
riotous
government
.
Which
dangers
be
1.
Remisnesse
of
government
or
slothfulnesse
,
whence
the
decay
of
all
good
in
a
Commonwealth
,
as
in
a
house
is
neglected
;
as
decay
of
justice
,
trading
,
military
power
,
and
skill
,
honour
and
reputation
with
forraign
Princes
and
States
;
and
which
is
worst
of
all
,
decay
in
Religion
,
and
purity
thereof
;
whence
also
dropping
in
of
contentious
corruptions
into
all
sorts
.
2.
Prodigall
expence
of
the
treasure
of
the
State
in
feasting
and
banquetting
,
in
Masks
and
Revels
,
where
money
must
answer
all
;
and
that
not
a
purse
full
,
or
pocket
full
,
or
bag
full
,
or
chest
full
,
but
a
whole
Kings
Treasury
;
and
when
that
faileth
,
then
illegall
exactions
of
the
subjects
estates
.
The
sonne
of
Nobles
]
not
so
much
of
Noble
ancestors
,
for
most
Kings
are
such
,
and
yet
their
Kingdoms
not
alwaies
blessed
.
Yea
sometimes
they
that
are
raised
from
low
estates
,
(
as
David
from
following
the
sheep
)
may
be
blessed
Princes
,
and
the
Land
blessed
in
them
.
But
a
sonne
of
Nobles
,
is
a
Noble
son
,
a
man
of
a
noble
spirit
,
or
Heroës
,
(
for
from
the
Hebrew
word
Heroë
it
seems
to
be
derived
)
are
so
called
of
whitenesse
,
not
so
much
for
wearing
white
Garments
,
as
being
bright
and
glorious
,
Viro
Illustres
,
&
clarissimi
,
opposed
to
Dark
or
obscure
men
,
Prov.
22.29
.
A
man
of
a
Noble
spirit
,
First
,
Notabilis
,
wel
known
and
approved
for
his
vertues
,
Deut.
1.13
.
Secondly
,
Of
a
publike
spirit
,
regardeth
publike
good
ends
,
more
then
private
self-ends
,
Psalm
137.6
.
Thirdly
,
Affecteth
rather
to
be
loved
,
then
feared
,
and
yet
to
be
feared
to
with
due
reverence
;
Servile
natures
are
imperious
and
cruel
:
[
aut
servit
humiliter
,
aut
superbè
dominatur
]
Noble
spirits
(
as
of
Lyons
)
wil
parcere
subjectis
,
be
moderate
in
punishments
,
mercifull
in
suppliants
.
Fourthly
,
regardeth
honour
above
life
,
much
more
before
money
,
preferring
the
fifth
Commandement
above
the
sixth
,
much
more
above
the
eighth
.
Eate
in
due
season
,
1.
For
time
,
not
in
the
morning
.
2.
For
measure
,
not
for
excesse
in
gluttony
and
drunkennesse
,
but
sparingly
.
But
for
strength
,
1.
Of
body
and
mind
.
2.
Of
fitnesse
to
the
duties
of
their
place
.
Reason
of
the
blessednesse
of
the
State
by
such
,
1.
Vigilancy
,
and
diligent
attention
of
such
to
State
affairs
;
not
suffering
decayes
in
the
good
of
the
State
;
nor
droppings
in
of
the
mischievous
ruinous
evils
,
Secondly
,
provident
frugality
,
in
preserving
the
Treasure
of
the
State
,
2
Chron.
9.27
.
1
Kings
10.21
.
Vse
1.
To
teach
us
what
to
pray
for
in
behalfe
of
our
native
Countrey
,
1.
What
evils
to
be
avoided
.
2.
What
blessings
to
be
desired
.
Vse
2.
To
teach
us
what
manner
of
Magistrates
are
to
be
chosen
in
our
little
Commonwealth
,
and
how
they
are
to
walk
.
It
is
fellowship
with
Christ
,
and
living
by
faith
in
him
,
that
girdeth
us
up
to
our
callings
,
sitting
loose
from
the
head
breedeth
a
paralytick
distemper
in
the
body
.
Vse
3.
To
teach
all
men
a
right
use
of
meats
and
drinks
;
Large
breakfasts
break
the
necks
of
our
strength
,
and
of
our
callings
.
The
end
of
feasts
should
be
for
strength
,
and
so
moderate
as
our
money
may
answer
.
Vse
4.
To
teach
housholders
to
beware
of
slothfulnesse
and
ill
husbandry
;
it
wil
ruine
our
houses
:
for
from
thence
is
the
comparison
here
fetched
.
Vse
5.
To
teach
us
,
a
wise
use
of
money
;
To
be
responsable
to
all
our
expences
.
Eccles.
10.
v.
20.
20
Curse
not
the
king
,
no
not
in
thy
thought
,
and
curse
not
the
rich
in
thy
bedchamber
:
for
a
bird
of
the
aier
shall
carrie
the
voice
,
and
that
which
hath
wings
,
shall
tell
the
matter
.
SOlomon
having
declared
many
vanities
(
like
dead
flies
)
found
in
Princes
and
States-men
;
He
now
directeth
wise
subjects
to
some
such
Christian
duties
as
are
fit
to
be
practised
at
all
times
;
but
most
needfull
and
seasonable
to
be
attended
to
in
evil
and
dangerous
times
,
in
this
and
the
whole
Context
of
the
next
Chapter
.
As
first
,
To
beware
of
cursing
Princes
and
Statesmen
,
however
corrupt
their
government
be
,
v.
20.
Secondly
,
To
bestow
our
Talents
liberally
whilst
time
serveth
,
before
evil
come
upon
the
earth
,
chap.
11.1
,
2
,
&c.
Thirdly
,
to
be
diligent
in
our
callings
early
and
late
,
v.
4
,
5
,
6.
Parts
two
:
First
,
a
commandement
,
forbidding
to
curse
the
King
;
or
rich
and
great
men
,
his
Princes
and
Officers
.
And
this
prohibition
amplified
by
the
strictness
of
it
,
forbidding
the
cursing
of
them
;
where
it
might
be
supposed
to
be
done
with
greatest
secrecy
and
safety
:
not
the
King
,
in
thy
thought
;
the
rich
,
in
thy
bed-chamber
.
Secondly
,
a
Reason
,
from
the
danger
of
discovery
of
it
,
by
speedy
and
unlikely
means
:
for
the
birds
of
the
ayre
,
the
master
of
wings
wil
declare
the
word
or
matter
.
Doctr.
Though
the
King
should
be
childish
,
and
Princes
intemperate
and
sloathful
,
and
both
of
them
suffer
the
State
to
fall
to
decay
,
yet
it
is
neither
lawful
nor
safe
for
private
men
to
revile
or
curse
either
of
them
;
no
,
not
in
the
greatest
,
Exod.
22.28
.
where
the
prohibition
is
general
without
restraint
to
good
Magistrates
.
For
opening
of
the
point
to
be
shewn
;
First
,
How
farre
a
private
subject
may
goe
in
such
a
case
.
Secondly
,
How
,
farre
he
may
not
goe
.
A
private
Subject
may
,
First
,
Conceive
of
a
King
as
he
seeth
him
plainly
to
be
,
and
so
of
other
Statesmen
.
And
accordingly
(
as
his
calling
requireth
it
)
he
may
reprove
them
all
to
their
faces
,
2
Sam.
12.9
.
1
Sam.
13.13
,
14.
1
Kings
18.18
,
&
21
,
20.
2
Chron.
19.2
.
Ezek.
21.25
.
This
is
not
to
villifie
or
curse
him
,
but
to
restore
and
heale
them
,
or
at
least
to
leave
them
without
excuse
.
Secondly
,
He
may
complaine
of
their
wickednesse
to
God
and
confesse
it
,
Dan.
9.8
.
Thirdly
,
He
may
speake
of
it
to
Subjects
so
farre
as
to
prevent
the
corrupting
of
them
by
the
authority
or
example
of
their
Governours
,
2
Kings
6.32
.
Hos.
5.11
,
&
7
,
3
,
5.
Publike
persons
and
the
whole
people
may
resist
them
in
evil
,
2
Chron.
26.17
,
18.
1
Sam.
14.44.45
:
But
none
may
,
First
,
Despise
their
callings
or
governments
which
are
of
God
,
Jude
8.
Secondly
,
They
may
not
revile
them
,
nor
make
them
worse
then
they
be
;
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
is
to
make
light
,
as
mettals
by
clipping
or
washing
,
2
Sam.
16.7
,
8.
David
was
no
son
of
Belial
,
nor
bloudy
to
the
house
of
Saul
,
though
so
to
Vriah
.
Thirdly
,
Imprecate
or
wish
evil
to
them
,
Matth.
5.44
.
a
fortiori
.
Object
.
Did
not
Paul
revile
Ananias
?
Acts
23.3
.
Answ.
He
knew
him
to
be
a
Judge
(
verse
2.
Sittest
thou
to
judgement
?
&c.
)
though
he
knew
him
,
not
to
be
the
high
Priest
.
But
he
did
not
revile
him
but
reproved
him
gravely
for
his
Hypocrisie
,
a
whited
wall
;
and
Iniquity
,
commanding
him
to
be
smitten
against
Law
:
And
prophesied
his
destruction
.
Nor
doth
he
say
he
would
not
have
said
so
much
to
him
,
if
he
had
known
him
to
be
the
high
Priest
,
for
Jeremy
did
say
so
much
to
Pashur
,
Jer.
20.1
.
to
6.
Though
the
high
Priesthood
was
then
accomplished
in
Christ
:
yet
while
the
Temple
stood
,
the
shadowes
were
to
be
buried
with
honour
,
but
this
was
no
dishonour
to
his
place
to
reprore
him
justly
.
Reason
1.
They
are
by
their
place
Fathers
of
the
Countrey
,
Isai.
49.23
.
and
Fathers
(
though
wicked
)
are
not
to
be
despised
nor
cursed
.
Exod.
21.17
.
Prov.
30.17
.
Reason
2.
They
beare
the
name
,
and
place
,
and
Image
of
Gods
soveraignty
and
authority
,
Exod.
22.28
.
Psal:
82.6
.
Reason
3.
They
are
heads
of
the
whole
body
of
the
State
,
1
Sam.
15.17
.
And
so
in
cursing
them
we
curse
our selves
and
the
whole
State
.
Reason
4.
From
the
danger
which
will
redound
to
our selves
by
discovery
of
our
words
.
Princes
have
long
eares
,
and
quicsighted
eyes
[
Birds
of
the
Aire
]
are
put
hyperbollically
for
unlikely
meanes
,
not
so
fitly
expounded
Angels
:
for
we
doe
not
read
of
their
Ministry
in
that
kinde
,
though
a
spirit
of
prophecy
hath
done
as
much
,
2
Kings
6.11
,
12.
Nor
Divels
though
they
be
called
Foules
of
the
Aire
,
Matth.
13
,
4
,
19.
But
if
they
had
a
commission
so
to
doe
,
it
would
disturbe
all
States
.
But
the
saying
is
verified
,
First
,
Sometimes
in
Birds
occasionally
discovering
secrets
,
as
the
Swallow
revealed
Besrus
his
murther
of
his
Father
:
who
as
he
sat
by
the
fire
with
his
neighbours
,
the
swallowes
chirping
and
singing
above
in
the
chimney
,
he
proked
them
downe
and
killed
them
;
and
when
they
that
sat
by
him
found
fault
with
him
for
it
,
as
an
unnatural
cruelty
,
he
excused
himselfe
,
that
the
burden
of
their
song
was
a
burden
to
him
,
which
was
,
Besrus
hath
slaine
his
Father
,
whence
he
being
apprehended
and
brought
before
the
Magistrates
,
confessed
the
murther
and
was
executed
.
So
Ibici
Grues
discovered
the
murther
of
the
Poet
Ibicus
;
whence
the
Proverb
,
Ibici
Grues
.
Secondly
,
Sometimes
in
words
flying
like
winged
Foules
;
flying
in
the
mouthes
of
idle
talkers
or
indiscret
speakers
;
Of
spyes
or
promooters
:
And
of
faithful
Subjects
,
Esth.
2.21
,
22
,
23.
Vse
1.
To
observe
the
divine
authority
of
Gods
word
and
the
spiritual
Soveraignty
thereof
,
putting
a
law
upon
our
very
thoughts
,
which
no
law
of
man
can
doe
,
2
Cor.
10.4
.
Vse
2.
To
teach
Magistrates
to
be
the
more
careful
of
preserving
Gods
honour
,
since
he
is
careful
of
preserving
theirs
,
even
in
the
secret
Clossets
of
their
Subjects
.
What
a
fearful
ingratitude
were
it
in
a
Prince
to
curse
and
sweare
and
blaspheme
the
name
of
God
,
who
would
have
them
not
cursed
,
no
not
in
secret
.
Vse
3.
To
teach
us
to
observe
Gods
care
of
our
safety
,
who
doth
prevent
us
with
such
wary
cautions
,
least
we
fall
into
danger
unexpectly
.
We
therefore
ought
to
be
the
more
regardful
of
the
safety
of
his
honour
,
and
of
his
Ordinances
.
Vse
4.
To
take
up
this
lesson
and
Counsel
of
Solomon
,
not
to
meddle
out
of
our
callings
in
State
matters
to
the
provocation
of
Princes
.
Yea
,
to
bridle
our
Tongues
,
though
Princes
be
not
such
publick
blessings
as
were
to
be
wished
.
How
much
more
ought
we
to
be
farre
off
from
reviling
or
villifying
good
Magistrates
?
God
took
it
ill
at
Mirians
hand
and
Aarons
,
Numb.
12.1
,
2
,
8
,
9.
and
worse
at
the
hands
of
Corah
,
and
his
company
:
Numb.
16.3
,
to
33.
Eccles.
11.1
,
2
,
3.
-
1
Cast
thy
bread
vpon
the
waters
for
thou
shalt
find
it
after
many
daies
.
-
2
Give
a
portion
to
seven
,
and
also
to
eight
,
for
thou
knowest
not
what
evil
shall
be
vpon
the
earth
.
-
3
If
the
clouds
be
full
of
raine
,
they
emptie
themselves
upon
the
earth
:
and
if
the
tree
fall
toward
the
South
,
or
toward
the
north
,
in
the
place
where
the
tree
falleth
,
there
it
shall
be
.
COherence
,
see
above
in
Chap.
10.
verse
20.
Solomon
having
shewed
sundry
several
vanities
,
which
(
like
dead
flyes
)
are
found
in
Statesmen
,
he
proceedeth
to
direct
his
wise
Subjects
to
some
such
Christian
duties
as
are
requisito
at
all
times
,
but
especially
in
such
dangerous
times
as
the
vanity
of
great
men
are
wont
to
bring
upon
a
State
,
from
verse
20.
of
Chap.
10.
to
the
end
of
the
eighth
,
Discourse
of
the
vanity
of
the
estate
of
the
creatures
,
till
we
come
to
conclude
the
whole
Book
.
As
First
,
To
beware
of
cursing
Princes
and
Statesmen
,
how
corrupt
soever
their
Government
be
:
the
better
to
provide
for
our
own
safety
,
Chap.
10.20
.
Secondly
,
To
be
the
more
liberal
to
pious
and
charitable
uses
in
regard
of
the
troubles
comming
upon
the
Land
,
where
such
misgovernment
is
found
,
Chap.
11.1
,
2
,
3.
Thirdly
,
To
be
the
more
diligent
and
fruitsul
in
the
duties
of
our
calling
,
verse
4.5
,
6.
Fourthly
,
To
breake
off
a
course
of
sin
,
and
to
hasten
repentance
,
and
turning
unto
God
,
howsoever
the
time
be
,
verse
7.
to
verse
8.
of
Chap.
12.
Whereupon
Solomon
concludeth
the
whole
Book
,
Chap.
12.
verse
9
,
to
14.
The
Text
is
an
exhortation
to
liberality
,
or
Beneficence
,
Cast
thy
Bread
,
Give
a
Portion
,
&c.
Which
is
amplified
by
a
twofold
state
of
the
Subject
;
First
,
By
the
fleeting
estate
of
the
Subject
,
like
waters
,
verse
2.
Secondly
,
By
the
variety
of
subject
persons
or
multitude
of
them
,
to
7.
&
8
,
verse
2.
And
confirmed
by
four
motives
;
First
,
From
the
recompence
thereof
at
last
,
in
fulnesse
of
dayes
thou
shalt
finde
it
verse
1.
Secondly
,
From
the
uncertainty
of
future
calamities
threatning
the
State
;
for
thou
knowest
not
what
evil
shall
be
upon
the
countrey
,
verse
2.
Thirdly
,
From
the
example
of
the
Clouds
,
who
,
when
they
are
full
,
empty
themselves
upon
the
Earth
,
verse
3.
Fourthly
,
From
the
certainty
of
the
rest
or
aboad
of
a
benefit
where
it
is
bestowed
,
set
forth
by
the
similitude
of
a
Tree
lying
where
it
falleth
,
verse
3.
Doctr.
1.
When
dangerous
times
hang
over
the
publick
State
,
it
is
a
point
of
holy
wisdome
to
be
liberal
and
bountiful
to
charitable
and
pious
uses
,
especially
there
,
where
there
is
least
hope
of
recompence
in
mans
eye
:
Bread
cast
upon
the
face
of
the
waters
is
utterly
lost
in
mans
reason
;
it
will
either
sinke
or
swim
away
.
Yet
cast
thy
Bread
there
especially
in
dangerous
times
,
when
thou
knowest
not
what
evils
are
comming
upon
the
Land
.
There
be
six
or
seaven
properties
of
Almes
Deeds
,
or
other
good
offices
of
Christian
love
,
and
bounty
,
which
Solomon
comprehendeth
(
even
all
of
them
in
these
words
.
)
First
,
to
be
doing
good
readily
and
roundly
,
not
so
as
if
a
gift
,
or
good
worke
stucke
in
a
mans
fingers
:
implyed
in
the
word
Cast
,
not
give
only
,
or
draw
out
,
but
cast
.
God
loveth
a
cheerful
giver
,
2
Cor.
9.7
.
Secondly
,
To
doe
it
usefully
and
helpfully
,
cast
thy
Bread
,
not
stones
,
not
scorpions
,
not
scraps
,
not
refuse
:
but
such
things
as
may
doe
true
good
,
may
be
a
staffe
and
support
to
others
,
as
Bread
.
Bread
(
in
Matth.
6.11
.
)
is
put
for
all
profitable
outward
things
.
Thirdly
,
to
doe
it
justly
of
a
mans
own
,
not
others
;
not
to
rob
one
to
succour
another
;
give
the
bread
;
Prov.
5.16
,
17.
Isai.
61.8
.
Pay
debts
first
,
give
after
.
Fourthly
,
To
doe
it
freely
without
hope
of
recompence
from
them
on
whom
you
cast
your
bread
.
Bread
cast
on
water
will
either
sink
or
swim
away
,
Luke
14.13
,
14.
By
waters
is
not
here
meant
locus
irriguus
,
moist
and
fruitfull
ground
,
as
Esay
32
,
20.
for
there
it
is
not
said
besides
all
waters
(
where
such
places
are
fruitfull
:
)
but
upon
the
face
of
the
waters
.
Nor
here
meant
watery
faces
,
weeping
for
want
,
though
that
be
part
of
the
meaning
,
Fifthly
,
To
doe
it
sincerely
,
without
aym
of
vainglory
.
This
bread
thus
cast
upon
the
face
of
the
waters
,
stayeth
not
to
be
seen
of
men
,
but
either
sinketh
or
swimmeth
away
.
Bread
given
as
the
Pharisees
did
for
vainglory
,
is
cast
rather
upon
pillars
of
Marble
,
or
of
Brasse
,
rather
then
upon
fleeting
waters
.
Sixthly
,
to
doe
it
frequently
and
often
,
not
rarely
,
and
to
a
few
;
give
a
portion
to
seven
,
and
also
to
eight
,
v.
2.
Seven
put
for
many
,
1
Sam.
2.5
.
Micah
5.5
.
A
good
man
disperseth
his
beneficence
,
to
wit
,
to
many
,
Psal.
112.9
.
The
larger
the
field
is
,
wherein
seed
is
scattered
the
more
hope
of
a
plentifull
harvest
.
Seventhly
,
to
doe
it
wisely
and
discreetly
;
Give
a
portion
to
seven
,
and
also
to
eight
,
implieth
,
1.
Not
all
to
others
,
leaving
none
for
home
;
but
give
a
part
.
2.
Not
all
to
some
,
none
to
others
,
but
a
part
to
seven
,
and
also
to
eight
.
3.
Not
a
Pittance
,
but
a
portion
;
such
a
proportion
as
whereon
a
poor
man
may
work
,
and
occupy
,
to
doe
some
good
withall
,
as
with
a
portion
.
Reason
1.
From
the
recompence
;
For
in
multitude
of
daies
thou
shalt
finde
it
.
Text.
Which
implieth
,
First
,
length
of
daies
,
promised
to
men
fruitfull
this
way
:
which
often
holdeth
in
proper
speech
,
Psal.
34
,
12
,
14.
Doe
good
,
and
it
is
a
way
to
see
good
daies
long
,
Dan.
4.27
.
Liberall
men
seldom
die
young
.
Abraham
lived
long
,
Gen.
25.7
,
8.
Psahn
41.2
.
Secondly
,
if
they
should
dye
sooner
,
their
children
wil
finde
it
,
Psal.
37.25
,
26.
Thirdly
,
sometimes
themselves
finde
speedy
recompence
in
the
same
kind
,
1
Kings
17.13
to
16.
Fourthly
,
sometimes
they
finde
it
with
usury
,
or
advantage
in
spirituall
and
eternall
grace
and
glory
,
Luke
16
,
10
,
&c.
Gal.
6.6
to
9.
1
Tim.
6.18
,
19.
2
Tim.
1.16
,
&c.
Reason
2.
From
the
uncertainty
of
suture
calamities
,
or
rather
certainty
of
their
comming
,
but
uncertainly
in
what
kind
.
Text
,
v.
2.
And
therefore
first
,
it
is
good
to
be
giving
,
whilst
we
have
it
,
least
all
be
swept
away
in
a
deluge
of
Publike
calamity
.
Secondly
,
it
is
wisdome
by
this
means
to
prolong
tranquility
,
Dan.
4.27
.
Thirdly
,
it
is
seasonable
to
prepare
against
a
storm
,
Psalm
41.1
,
3.
Reason
3.
From
the
example
of
the
clouds
,
which
being
full
of
water
,
poure
down
rain
,
Text
verse
3.
and
that
both
upon
earth
and
Sea
.
Not
like
rich
men
,
who
the
more
rich
they
grow
,
grow
the
more
niggardly
,
and
give
more
sparingly
then
the
poorer
sort
.
Yea
,
the
clouds
by
pouring
out
rain
regain
it
again
both
from
the
Sea
and
earth
,
by
ascending
vapours
;
and
so
doe
liberall
men
gaine
by
bounty
,
Prov.
11.25
.
Reason
4.
From
the
uncertainty
of
the
rest
of
a
benefit
,
where
it
is
bestowed
:
as
a
tree
resteth
where
it
falleth
,
Text
vers.
3.
Benefit
will
be
reaped
from
thence
to
thee
,
though
they
should
not
be
the
better
for
it
,
Isay
49.4
,
5.
Psal.
35
,
13.
how
much
more
when
they
doe
reap
benefit
by
our
benificence
,
Job
29.13
.
&
31.20
.
Vse
1.
To
exhort
to
unwearied
and
abundant
fruitfulness
in
all
these
kinds
,
by
all
these
Reasons
,
as
so
many
motives
.
Prov.
19.17
.
Luke
6.38
.
Eccles.
11.4.5.6
.
-
4
He
that
observeth
the
wind
,
shall
not
sow
,
and
he
that
regardeth
the
clouds
,
shall
not
reape
.
-
5
As
thou
knowest
not
what
is
the
way
of
the
spirit
,
nor
how
the
bones
do
grow
in
the
womb
of
her
that
is
with
child
:
even
so
thou
knowest
not
the
works
of
God
who
maketh
all
.
-
6
In
the
morning
sow
thy
seed
,
and
in
the
evening
withhould
not
thine
hand
:
for
thou
knowest
not
whether
shall
prosper
,
either
this
or
that
,
or
whether
they
both
shall
be
alike
good
.
SOlomon
in
regard
of
the
dangers
of
the-times
,
when
Kings
are
childish
,
and
Princes
humerous
,
exhorted
to
liberality
in
v.
1
,
2
,
3.
which
was
the
second
duty
he
inferred
upon
that
occasion
.
In
these
words
he
presseth
still
the
same
,
but
with
an
enlargement
unto
all
faithfulnesse
and
diligence
in
any
duty
of
a
mans
calling
,
especially
in
such
dangerous
times
;
which
is
a
third
improvement
of
such
evil
times
.
To
set
forward
this
duty
,
he
removeth
a
doubt
which
might
hinder
a
man
from
Benificence
and
fruitfulnesse
in
his
course
and
calling
.
The
doubt
is
taken
either
from
the
sear
of
some
danger
,
or
danger
that
might
befall
a
man
in
so
doing
,
which
he
expresseth
under
a
proverbial
comparison
,
taken
from
husbandmen
,
who
for
feare
of
foule
weather
doe
sometimes
neglect
some
duty
of
husbandry
in
seed
time
or
harvest
,
v.
4.
Or
else
,
from
some
difficulty
,
which
sometimes
accompany
Christian
and
holy
,
and
great
undertakings
of
duty
,
especially
such
duties
as
may
help
forward
Reformation
in
such
times
.
To
the
former
he
answereth
,
v.
4.
That
such
feares
of
damage
and
danger
are
more
dangerous
then
the
hurt
we
feare
:
For
they
will
prevent
the
performance
of
all
good
duties
,
and
the
recompence
of
that
performance
:
As
an
husbandman
that
observeth
the
wind
shall
never
sow
,
and
he
that
observeth
the
clouds
shall
never
reap
,
v.
4.
To
the
latter
he
answereth
,
by
opposing
the
strange
and
secret
assistance
,
and
successe
,
and
deliverance
which
God
giveth
unto
men
in
the
duties
of
their
calling
.
Which
he
amplifieth
by
a
comparison
from
the
like
secret
assistance
and
deliverance
which
God
giveth
to
the
child
fashioned
in
the
wombe
,
both
in
the
framing
of
his
spirit
(
or
soule
)
and
in
the
setting
and
ordering
of
his
bones
;
which
is
a
strange
,
yet
ordinary
secret
in
nature
,
like
unto
which
all
the
works
which
a
man
undertaketh
in
his
calling
are
fashioned
and
wrought
of
God
,
who
worketh
all
,
v.
5.
And
thus
it
commeth
to
passe
,
when
God
is
pleased
to
put
to
his
helping
hand
to
us
in
the
works
of
our
calling
;
otherwise
nothing
prospereth
in
our
hand
.
From
both
which
Solomon
inferreth
an
exhortation
to
diligence
,
and
fruitfulness
in
our
calling
,
directly
contrary
to
the
former
doubts
and
difficulties
.
The
Objector
propounded
doubts
and
difficulties
,
and
thereupon
neglected
to
sow
.
But
Solomon
inferreth
a
contrary
conclusion
;
therefore
to
sow
more
abundantly
and
diligently
.
In
the
morning
sow
thy
seed
,
and
in
the
evening
let
not
thy
hand
rest
,
or
cease
.
Reason
whereof
he
giveth
,
from
the
uncertainty
of
the
event
or
issue
,
reserved
of
God
to
this
or
that
duty
or
work
,
For
thou
knowest
not
whether
shall
prosper
,
this
or
that
;
or
whether
both
shall
be
alike
good
,
v.
6.
Doctr.
He
that
shall
be
discouraged
from
Beneficence
in
his
course
,
and
from
faithfulnesse
in
his
calling
,
by
doubts
and
fears
of
uncertain
dangers
and
damages
,
shall
never
do
good
in
this
world
,
nor
receive
good
in
the
world
that
is
to
come
.
He
that
observeth
the
wind
]
that
is
,
so
observeth
it
,
as
to
forbear
sowing
.
Shall
never
sow
]
that
is
,
never
doe
good
in
this
life
,
which
is
a
time
of
sowing
.
He
that
observeth
the
clouds
]
which
are
as
uncertain
signes
of
bad
weather
,
as
the
winde
.
He
shall
never
reap
]
to
wit
,
any
recompence
of
his
work
,
in
the
other
world
,
which
is
the
harvest
time
chiefly
,
Matth.
13.39
.
though
there
is
also
an
haryest
time
of
reaping
even
in
this
world
,
Prov.
11.31
.
As
if
a
man
shall
be
loath
to
cast
his
bread
upon
the
waters
,
for
feare
of
sicknesse
,
old
age
,
store
of
children
growing
on
,
the
unsetledness
of
the
times
,
&c.
Such
an
one
shall
both
lose
his
seed
,
his
good
work
,
and
his
harvest
of
reward
from
God
.
As
the
Husbandman
that
keepeth
his
Corn
in
his
Garner
or
Barn
,
for
fear
of
sowing
in
doubtfull
weather
,
shall
both
lose
his
crop
,
and
in
time
vermin
and
other
casualty
wil
consume
his
grane
in
his
barne
.
Reason
1.
From
the
uncertainty
of
the
events
of
all
endeavours
,
in
an
ordinary
course
.
Text
,
v.
6
,
Act.
20.22
.
God
so
providing
that
the
godly
should
live
by
faith
;
and
the
wicked
should
either
first
,
grow
unprofitable
in
their
Talents
,
because
God
is
an
hard
master
,
Matth.
25.24
.
Secondly
,
grow
hardned
,
either
in
pride
,
if
they
prosper
,
Amos
6.13
.
Habac.
1.16
.
Or
in
discontent
if
they
be
crossed
,
Isai.
8.21
.
Reason
2.
From
the
sorrow
and
affliction
that
God
hath
annexed
to
all
the
labours
of
our
calling
,
Gen.
3.19
.
Reason
3.
From
Satans
readinesse
and
watchfulnesse
to
stir
up
and
aggravate
dangers
and
discouragements
to
any
goodness
,
Rev.
12.4
.
Reason
4.
From
the
trials
which
God
puts
upon
us
,
by
causing
many
dangers
and
evils
to
hover
over
us
,
though
not
to
bring
them
upon
us
,
but
to
try
our
obedience
.
So
the
people
in
the
wildernesse
feared
thirst
,
and
famine
and
the
Anakims
,
but
it
was
onely
to
try
their
obedience
.
For
God
was
ever
ready
with
supply
,
Deut.
8.2
.
Reason
5.
From
our
own
faithlesse
and
sluggish
hearts
,
which
are
ready
to
imagine
feares
of
evil
,
where
none
be
.
Prov.
26.13
.
Lions
are
as
much
afraid
of
Streets
,
as
men
of
deserts
.
Vse
1.
To
teach
us
wisely
to
consider
what
good
duties
God
requireth
of
us
in
our
Christian
course
and
calling
,
and
set
upon
it
without
feare
or
forlorne
discouragement
.
Every
man
in
his
place
,
The
Magistrate
,
Neh.
6.9
,
11.
The
Minister
,
Acts
20.22
,
23
,
24.
Luke
13.31
,
32.
Yea
the
wife
,
1
Pet.
3.6
.
Yea
children
and
servants
,
feare
not
turning
to
God
for
feare
of
carnal
parts
,
Masters
,
Fellowes
,
&c.
Quest.
But
may
not
a
man
for
feare
of
danger
hold
off
his
hand
from
some
duty
in
some
cases
?
Answ.
Yes
,
in
case
two
things
concurre
;
First
,
The
dangers
be
certaine
,
not
as
windes
and
Cloudes
which
may
as
well
blow
over
,
as
bring
foul
weather
.
Secondly
,
The
dangers
be
of
greater
dammage
,
then
the
duty
can
be
of
use
to
my
felfe
and
others
.
Thus
David
spared
Joab
,
2
Sam.
3.39
.
and
the
Jewes
forbore
the
building
of
the
Temple
,
Ezra
4.23
,
24.
Otherwise
feare
not
their
feares
,
1
Pet.
3.14
.
Prov.
29.25
.
Luke
12.4
,
5.
Vse
2.
To
look
at
all
good
duties
,
as
sowing
of
seed
,
Gal.
6.7
,
8.
As
therefore
a
man
would
make
choyce
of
precious
seed
.
So
doe
every
worke
in
the
best
manner
,
let
sacrifices
be
of
the
fattest
,
Gen
4.3
,
4.
Vse
3.
To
expect
an
harvest
,
a
reaping
time
according
to
our
seed
,
Gal.
6.7
,
to
10.
Eccles.
11.5.6
.
5
As
thou
knowest
not
what
is
the
way
of
the
Spirit
,
nor
how
the
bones
doe
grow
in
the
womb
of
her
that
is
with
child
:
even
so
thou
knowest
not
the
works
of
God
who
maketh
all
,
&c.
IN
these
words
Solomon
exhorteth
to
fruitfulnesse
in
good
duties
,
the
duties
of
our
calling
especially
those
that
are
most
behooveful
in
ill
times
:
by
removing
the
impediments
,
which
are
three
:
First
,
From
the
hazzard
and
danger
(
yet
uncertaine
danger
)
that
may
befal
our selves
,
of
which
was
spoken
in
verse
4.
Secondly
,
From
the
difficulty
which
may
be
in
sundry
duties
needful
to
be
performed
in
ill
times
,
especially
in
case
a
mans
calling
require
him
to
seek
reformation
of
publick
evils
,
verse
5
,
Which
he
removeth
by
the
unknowne
helpe
and
successe
,
that
God
will
cast
in
,
&
afford
such
hard
attempts
,
which
exceed
the
skill
and
strength
of
man
.
This
he
setteth
forth
by
the
like
helpe
of
God
ordinarily
put
forth
in
producing
two
great
works
,
both
of
them
farre
exceeding
the
strength
and
skill
of
man
:
First
,
As
thou
knowest
not
the
way
of
the
spirit
,
to
wit
,
of
its
conveyance
into
the
childe
bred
in
the
wombe
,
and
its
worke
there
.
Secondly
,
As
thou
knowest
not
the
way
of
the
bones
in
the
wombe
of
her
that
is
with
childe
:
So
thou
knowest
not
the
worke
of
God
which
worketh
all
,
verse
5.
Thirdly
,
From
the
uncertainty
of
prosperous
or
good
successe
;
from
whence
Solomon
gathereth
rather
a
motive
to
continual
fruitfulnesse
in
good
duties
upon
all
opportunities
verse
6.
In
the
morning
sow
thy
seed
,
and
in
the
evening
withhold
not
thy
hand
,
for
thou
knowest
not
whether
shall
prosper
,
&c.
The
expression
is
an
Allegory
taken
from
Husbandry
,
sow
in
all
seasons
,
Morning
,
Evening
,
in
Winter
,
in
the
Spring
;
for
thou
knowest
not
whether
seed
time
shall
prosper
,
&c.
Doctr.
1.
As
is
the
way
of
the
spirit
,
and
of
the
bones
of
the
woman
with
childe
,
so
is
the
way
of
God
in
working
our
workes
for
us
,
secret
and
hidden
from
us
;
yet
,
when
he
pleaseth
carry
them
on
effectually
.
The
way
of
the
spirit
]
is
the
way
of
enterance
of
it
into
the
infant
conceived
in
the
wombe
.
To
beget
a
soul
,
is
beyond
the
skill
or
strength
of
the
Parents
,
yea
,
or
to
frame
the
body
in
the
wombe
;
yea
,
we
know
not
how
God
worketh
it
:
Whether
,
First
,
By
Creation
of
nothing
?
If
so
,
whether
God
maketh
it
pure
?
then
how
commeth
it
to
be
defiled
?
the
body
being
without
sin
(
as
a
carcasse
after
death
)
cannot
defile
the
soul
with
sin
.
If
impure
?
then
how
is
not
God
the
Author
of
sin
.
Secondly
,
By
Propagation
:
If
so
,
then
it
is
made
either
of
the
whole
soul
of
the
Parents
:
and
then
the
Parents
would
dye
;
or
of
part
of
the
soul
,
and
then
the
soul
were
partible
or
divisible
;
and
the
soul
of
the
Parents
would
be
maimed
;
or
of
the
seed
of
the
soul
:
but
it
hath
no
excrement
,
as
having
no
superfluity
of
nourishment
.
Thirdly
,
By
transfusion
;
as
one
candle
transfuseth
the
like
candle
light
into
prepared
matter
:
If
so
,
then
why
doe
not
acts
of
generation
often
speed
in
couples
most
suitable
?
and
why
are
the
souls
of
children
so
often
unlike
to
Parents
?
Fourthly
,
By
efformation
,
as
the
Potter
formeth
a
vessel
out
of
Clay
;
which
of
all
the
rest
is
most
probable
,
to
wit
,
that
God
formeth
the
soul
though
not
of
nothing
(
which
is
properly
Creation
)
but
of
pre-existent
matter
,
whether
of
the
spirituous
part
of
the
seed
(
which
is
easie
for
God
to
doe
)
or
of
the
souls
of
the
Parents
,
as
of
Adams
rib
he
made
his
wifes
body
,
which
no
man
can
doe
but
only
God
,
it
being
more
then
God
hath
given
to
nature
to
produce
such
a
worke
.
Hence
God
is
said
to
be
a
Former
of
souls
,
Zach.
12.1
.
as
a
Potter
of
a
vessel
of
Clay
.
Or
the
way
of
the
spirit
]
may
be
meant
,
the
manner
of
its
fashioning
the
Organs
of
the
body
,
in
case
it
be
thought
instrumental
to
God
,
in
being
(
as
they
say
it
is
)
Sui
domicilij
architectrix
,
how
commeth
the
soul
to
worke
so
skilful
and
curious
a
Fabrick
which
it
knoweth
not
,
nor
can
shape
the
like
when
it
is
growne
up
to
ripest
understanding
,
skill
,
and
experience
.
Onely
it
is
the
worke
of
the
Lord
,
who
when
he
pleaseth
to
concurre
,
the
worke
is
carried
on
effectually
.
Also
the
way
of
the
spirit
]
It
is
an
hidden
secret
to
us
,
if
spirit
be
extended
farther
to
signifie
breath
(
as
often
it
doth
)
how
the
childe
in
the
wombe
can
take
its
breath
twenty
weeks
in
the
wombe
.
If
it
breath
not
,
how
doth
the
childe
live
?
If
it
doe
breath
,
how
commeth
it
to
passe
,
it
is
not
stifled
in
the
wombe
?
The
way
of
the
bones
of
her
that
is
with
childe
]
For
so
the
way
may
be
repeated
from
the
former
part
of
the
sentence
,
How
they
come
to
be
opened
to
give
passage
to
the
Infant
,
or
how
closed
and
shut
againe
;
and
both
without
breaking
:
And
how
in
some
soon
and
easily
,
in
others
late
and
hardly
,
Job
10.10
,
11
,
12
:
Psal.
139.13
;
to
16
,
So
is
it
in
all
the
great
workes
of
God
,
which
we
doe
transact
,
or
passe
through
;
As
in
our
regeneration
,
John
3.8
.
&
Chap.
1.13
.
In
our
victories
over
many
and
great
corruptions
and
temptations
.
So
in
mens
publick
vocations
.
It
seemed
an
incredible
worke
to
Moses
to
deliver
Israel
from
Pharaoh
.
So
to
Hester
,
to
worke
deliverance
for
her
people
.
So
to
Samuel
to
annoint
a
King
against
Saul
,
1
Sam.
16.2
.
So
to
Nehemiah
to
repaire
Jerusalem
,
yet
according
to
the
good
hand
of
God
,
it
was
done
,
Neh.
2.8
.
So
to
Zerubbabel
to
build
a
Temple
which
required
Solomons
Treasure
,
Hag.
2.1
,
2
,
3.
&c.
Vse
1.
To
teach
women
with
childe
,
not
to
faint
under
the
danger
or
difficulty
of
their
Travel
:
but
to
look
up
to
God
who
worketh
all
.
God
as
he
hath
given
a
soul
to
the
childe
,
you
know
not
what
way
,
and
as
he
hath
fashioned
the
bones
of
the
childe
,
you
know
not
how
:
so
he
it
is
that
worketh
safe
,
and
comfortable
deliverance
,
Isai.
66.9
.
Vse
2.
To
encourage
men
to
undertake
the
workes
of
their
calling
,
though
never
so
difficult
and
dangerous
;
go
on
,
be
doing
:
Little
doth
any
many
know
,
by
what
weake
meanes
God
bringeth
mighty
things
to
passe
.
Wherefore
hath
God
so
mightily
stretched
forth
his
powerful
Arme
in
our
first
comming
into
the
world
?
but
to
give
us
a
pledge
from
our
tender
yeares
of
his
power
and
readinesse
to
assist
us
,
in
all
the
workes
he
hath
to
doe
by
us
?
Isai.
46.3
,
4.
Vse
3.
To
stirre
us
up
to
give
up
our selves
to
the
Lord
in
the
new
birth
especially
:
which
though
it
be
a
great
worke
and
difficult
,
yea
,
impossible
to
flesh
and
blood
:
yet
we
little
know
,
when
God
is
pleased
to
set
in
,
how
much
may
be
wrought
beyond
what
we
can
aske
or
thinke
.
Eccles.
11.6
.
6.
In
the
Morning
sow
thy
seed
,
and
in
the
Evening
withhold
not
thine
hand
:
for
thou
knowest
not
whether
shall
prosper
,
either
this
or
that
,
or
whether
they
both
shall
be
alike
good
.
COherence
,
see
in
verse
5.6
.
Doctr.
1.
The
works
or
labours
of
a
man
in
his
course
and
calling
they
are
his
seed
.
The
Metaphor
is
borrowed
from
husbandry
,
who
sow
their
seed
in
all
seasons
,
Morning
Evening
,
Winter
,
Spring
,
Hos.
10.12
.
Prov.
11.18
.
Psal.
126.5
,
6.
Job
4.8
.
Vse
1.
From
the
proportion
our
workes
have
to
fruite
;
whence
they
are
often
called
fruits
,
Phil.
1.11
.
Col.
1.6
.
Matth.
21.34
.
Rom.
1.13
.
Now
it
is
an
usual
thing
in
nature
that
the
seed
of
all
fruitfull
trees
lieth
in
their
fruits
,
Gen.
1.12
.
Reason
2.
From
the
smalnesse
of
it
in
it selfe
,
Matth.
13.31
,
yet
yielding
great
growth
and
encrease
,
Gal.
6.6
,
7.
Psal.
126.5
,
6.
It
was
a
small
seed
that
word
,
2
King
,
5.8
.
yet
brought
forth
great
Increase
.
Reason
3.
From
the
lying
of
it
for
a
time
(
as
it
were
under
the
clods
'
and
furrows
of
the
earth
)
in
obscurity
seeming
rather
to
fall
into
losse
then
to
promise
increase
,
Psalm
126.5
.
Vse
1.
To
provoke
to
sow
precious
seed
;
let
our
waies
be
fruitfull
,
and
fruitful
in
the
best
works
.
No
fruit
but
hath
his
seed
in
it
;
and
the
better
the
seed
,
the
richer
the
Harvest
;
every
man
in
his
calling
,
let
him
doe
his
works
of
the
best
.
Vse
2.
To
encourage
every
man
to
wait
for
a
greater
increase
of
his
labour
then
it
is
worth
;
The
seed
is
little
worth
to
the
harvest
,
1
Kings
19.19
,
20.
Doct.
2.
Our
ignorance
and
uncertainty
of
successe
of
our
labours
in
our
callings
,
should
not
dishearten
us
,
but
rather
encourage
us
to
a
greater
diligence
,
and
fruitfulness
in
them
,
Acts
20.22
.
Reason
1.
From
the
strict
account
we
must
give
of
our
time
and
Talents
unto
God
,
Ephes.
5.15
.
Matth.
25
,
26
,
27.
Reason
2.
From
the
abundant
recompence
of
reward
to
fruitfulness
in
good
duties
,
1
Cor.
15.58
.
Reason
3.
From
the
greater
hopes
of
a
more
plentifull
harvest
,
when
more
variety
of
seed
is
sown
;
if
one
miscarry
,
the
other
may
take
;
yea
and
none
will
be
lost
.
The
Merchant
that
tradeth
in
many
barks
,
is
more
like
to
see
a
safe
return
of
some
.
Reason
4.
From
the
greater
exercise
of
faith
,
hope
,
and
patience
,
where
events
are
uncertain
,
2
Cor.
5.7
.
1
Cor.
9.10
Jam.
5.7
.
Vse
1.
To
exhort
to
fruitfulness
in
our
course
and
calling
upon
all
occasions
and
opportunities
;
In
the
morning
sow
thy
seed
,
in
the
evening
let
not
thy
hand
rest
.
Seed
in
the
Garner
multiplieth
not
,
yea
rather
decreaseth
and
corrupteth
,
Minister
in
his
calling
,
2
Tim.
4.1
,
2.
Magistrate
in
his
,
Psalm
101.8
.
Every
man
in
his
,
Prov.
10.4
,
5.
Vse
2.
To
perswade
us
to
contentment
in
ignorance
and
uncertainty
of
events
;
and
learn
we
rather
the
more
dependance
on
the
Lord
for
his
blessing
:
and
be
more
thankfull
for
any
good
success
at
any
time
.
Vse
3.
To
be
more
fruitfull
in
that
which
is
good
,
for
our
ignorance
sake
of
the
events
of
our
labour
.
Text.
Eccles.
11.7
,
8.
-
7
Truly
the
light
is
sweet
,
and
a
pleasant
thing
it
is
for
the
eies
to
behold
the
Sun
.
-
8
But
if
a
man
live
many
yeers
,
and
reioyce
in
them
all
,
yet
let
him
remember
the
dayes
of
darknesse
,
for
they
shall
be
many
,
all
that
commeth
is
vanity
.
COherence
,
see
vers.
1
,
2
,
3.
These
words
express
and
declare
the
fourth
wholsome
instruction
which
Solomon
giveth
to
men
that
live
in
the
ruinous
times
of
a
civill
State
:
wherein
he
teacheth
all
men
this
holy
duty
,
that
however
the
times
here
may
fall
out
to
their
own
particular
,
yet
to
remember
the
dark
times
that
remain
after
this
life
is
ended
,
and
therefore
so
to
provide
and
prepare
in
this
life
,
as
that
we
may
with
comfort
leave
it
.
Which
duty
Solomon
requireth
may
not
be
neglected
,
notwithstanding
three
divers
things
which
might
occasion
the
neglect
of
it
:
First
,
the
sweetnesse
of
life
for
the
present
,
v.
7.
Secondly
,
the
long
continuance
of
life
to
some
men
.
Thirdly
,
the
prosperity
and
comfortable
estate
that
may
befall
some
men
in
their
long
life
.
Yet
to
remember
,
first
,
the
daies
of
darknesse
(
which
are
comming
after
this
life
ended
)
are
many
.
Secondly
,
That
all
the
future
time
and
work
wil
be
but
vanity
,
v.
8.
The
light
is
sweet
,
and
it
is
a
pleasant
thing
for
the
eyes
to
behold
the
Sunne
;
light
is
a
Periphrasis
of
this
naturall
life
,
Job
3.20
.
so
here
.
As
who
should
say
,
life
is
sweet
;
and
so
they
that
behold
the
Sun
,
are
put
for
men
living
in
this
world
:
Eccles.
7.11
.
And
here
both
are
put
in
opposition
to
the
daies
of
darkness
after
this
life
ended
,
which
are
daies
of
death
and
buriall
.
Doctr.
Though
life
be
sweet
,
and
to
some
men
long
,
yea
and
comfortable
all
their
daies
,
yet
let
them
remember
that
the
daies
which
are
comming
are
many
both
of
darknesse
and
vanity
.
The
sweetnesse
of
death
is
argued
by
even
Peters
lothness
to
die
,
even
when
an
aged
Christian
,
and
the
cause
of
death
is
honourable
and
gratefull
,
John
21.18
.
Daies
of
death
and
buriall
are
daies
of
darkness
,
Job
10.21
,
22.
And
in
hell
the
darkness
is
extream
,
and
everlasting
;
the
darkness
is
outward
or
extream
,
Matth.
22.13
.
notwithstanding
the
fire
,
Matth.
25.41
.
as
a
fire
of
Brimstone
,
Esay
30
,
33.
Reason
of
lifes
sweetnesse
,
First
,
from
many
desireable
comforts
which
we
enjoy
in
this
life
,
congruous
and
suitable
to
all
our
senses
,
and
to
all
our
affections
.
Secondly
,
from
the
intimate
union
of
soule
and
body
,
so
as
they
both
make
but
one
person
.
Hence
lothnesse
to
part
;
we
will
lose
any
member
to
save
head
and
heart
,
or
any
vitall
part
.
Some
men
spend
their
daies
in
prosperity
,
Job
21.13
:
Reason
1.
From
the
reward
of
godliness
,
Prov.
3.16
.
Reason
2.
From
the
patience
and
bounty
of
God
to
evil
men
,
Gen.
25.17
.
Reasons
why
the
daies
of
darknesse
and
vanity
are
many
.
First
,
from
their
continuance
to
the
resurrection
in
the
end
of
the
world
,
Joh
14.12
.
Secondly
,
from
the
ignorance
and
oblivion
of
all
things
in
the
grave
,
Psal.
88.12
.
&
6.5
.
Thirdly
,
from
the
disappointment
of
any
labour
all
that
time
,
Eccles.
9.10
.
Psal.
30.9
.
This
to
be
remembred
]
words
of
sense
in
the
Hebrew
are
understood
with
affection
and
action
;
so
this
word
Eccles.
12.1
.
which
implieth
here
,
1.
Continuall
mindfull
knowledge
of
it
.
2.
So
to
be
affected
with
care
and
conscience
of
it
,
as
that
it
may
take
deeper
impression
in
us
then
all
the
transient
cares
and
comforts
of
this
naturall
life
,
whereof
though
the
daies
be
many
,
yet
not
so
many
.
3.
So
to
provide
in
this
life
as
that
when
our
bodies
shall
sleep
in
darkness
,
yet
our
soules
may
enjoy
the
light
and
comfort
of
everlasting
life
and
blessedness
.
Reason
1.
From
the
benefit
of
such
remembrance
.
In
so
doing
we
remember
God
,
Eccles.
12.1
.
and
our selves
also
,
Luke
16.4
.
Reason
2.
From
the
danger
and
folly
brutish
folly
of
such
forgetfulness
,
Job
21.13
.
Ecces.
3
,
21.
Vse
of
lifes
sweetnesse
,
1.
For
thankfulness
to
God
,
who
hath
given
us
life
,
and
all
the
lively
comforts
of
it
,
Joh
10.12
.
For
thankfulness
to
Christ
,
who
laid
down
this
life
for
our
sakes
,
Matth.
20.28
.
whence
we
are
to
live
to
him
,
2
Cor.
5.15
.
Vse
2.
To
learn
to
behold
a
greater
sweetnesse
in
the
life
of
grace
,
in
union
with
Christ
in
the
light
of
Gods
countenance
,
Psal.
4.6
,
7
,
&
63
,
3.
Vse
of
many
dayes
of
darknesse
and
vanity
,
and
remembrance
hereof
,
1.
To
warne
us
not
to
be
so
taken
up
with
the
sweetnesse
of
this
life
,
as
to
forget
the
farre
longer
time
to
come
.
Vse
2.
To
teach
us
not
to
envy
the
many
prosperous
dayes
of
wicked
men
here
;
Their
lightsome
dayes
here
are
but
a
few
to
their
darke
dayes
behinde
.
Vse
3.
To
provide
here
for
life
in
death
,
and
for
light
in
darknesse
,
and
for
felicity
against
vanity
.
Meanes
hereof
;
First
,
Meditation
frequent
,
and
constant
,
and
serious
of
the
shortnesse
of
this
life
,
and
of
all
the
comforts
of
it
,
Isai.
40.6
,
7
,
8.
Secondly
,
Not
to
rest
in
a
state
of
darknesse
here
,
Eph.
5.8
.
1
John
1.6
.
Thirdly
,
Behold
Christ
losing
his
sweet
life
for
us
,
and
mourne
over
him
,
Zach.
12.10
.
Fourthly
,
Walke
in
his
light
,
1
John
1.7
.
Eccles.
11.9
,
10.
-
9
Reioyce
,
O
young
man
,
in
thy
youth
,
and
let
thy
heart
cheare
thee
in
the
dayes
of
thy
youth
,
and
walk
in
the
waies
of
thine
heart
,
and
in
the
sight
of
thine
eyes
:
but
know
thou
,
that
for
all
these
things
God
will
bring
thee
into
iudgement
.
-
10
Therefore
remove
sorrow
from
thy
heart
,
and
put
a
way
evill
from
thy
flesh
:
for
childhood
and
youth
are
vanitie
.
FOr
a
fifth
wholsome
counsell
and
instruction
,
Solomon
giveth
it
unto
young
men
,
which
is
twofold
:
First
,
To
know
God
will
bring
them
to
judgement
,
verse
9.10
.
Secondly
,
To
remember
their
Creator
in
the
dayes
of
their
youth
,
vers.
1.
to
7.
And
both
this
and
the
former
Counsels
,
are
but
further
motives
and
directions
to
take
the
counsel
given
,
verse
6.4
.
sowing
our
seed
in
the
Morning
,
and
in
the
Evening
not
to
cease
.
Reason
1.
For
after
this
life
ended
,
many
will
be
the
dayes
of
darknesse
,
and
they
will
be
dayes
of
vanity
,
verse
7.8
.
Reason
2.
For
youth
is
the
morning
of
our
Age
,
and
so
a
fit
time
to
sow
good
seed
,
&
usually
misimployed
to
the
sowing
of
vanity
;
verse
9.10
.
And
there
be
three
words
that
expresse
it
:
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
doth
properly
signifie
the
morning
of
Age
,
v.
10
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
youth
is
(
as
the
word
signifieth
)
the
choyce
Age
of
a
mans
life
,
as
that
1.
Which
is
chosen
to
most
employments
of
action
,
2.
Wherein
a
man
is
to
choose
what
course
to
take
;
3.
And
which
a
man
would
choose
to
live
in
alwayes
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
is
childhood
,
which
is
the
green
flourishing
bloud
of
Age
or
life
.
Parts
,
First
,
An
Ironical
concession
to
children
and
youth
to
rejoyce
in
their
dayes
and
wayes
,
Rejoyce
O
young
man
,
&c.
Secondly
,
A
serious
Admonition
to
know
the
judgement
of
God
reserved
for
them
;
but
know
that
,
&c.
verse
9.
Thirdly
,
Hence
an
exhortation
to
put
away
and
remove
the
passions
and
lusts
of
youth
and
childhood
,
verse
10.
Therefore
remove
the
Irascible
passions
of
the
heart
and
evil
from
thy
flesh
,
that
is
,
the
lusts
of
the
flesh
.
Fourthly
,
a
Reason
of
that
exhortation
from
the
vanity
of
childhood
and
youth
,
verse
10.
Doctr.
1.
God
is
wont
in
an
holy
scorne
to
give
up
children
and
youth
in
their
own
dayes
,
to
take
their
own
wayes
and
to
rejoyce
(
or
applaud
themselves
)
in
them
.
See
the
like
kinde
of
Irony
or
holy
scorne
,
1
Kings
18.27
,
&
22
,
15.
&
2
Chron.
25.8
.
Quest.
But
doth
not
God
speake
seriously
,
as
allowing
children
and
youth
more
liberties
then
are
meet
for
riper
yeares
?
as
Chap.
9.7
,
8
,
9.
Answ.
There
be
some
lawful
liberties
which
God
doth
allow
to
that
age
,
as
Zach.
8.5
,
&
9
,
17.
But
if
he
had
spoken
of
these
,
he
would
have
given
some
just
ground
of
encouragement
(
for
it
is
your
portion
or
the
like
;
)
but
here
he
rather
giveth
a
check
and
admonition
against
it
,
from
a
ground
that
is
wont
to
dampe
not
lawful
but
carnal
delights
.
But
know
that
for
all
these
things
God
will
bring
thee
to
judgment
.
The
wayes
of
,
1.
Childhood
,
First
,
Ignorance
,
1
Cor.
14.20
.
Secondly
,
Vanity
;
serious
in
trifles
,
and
trifling
in
serious
things
,
Text.
verse
10.
Thirdly
,
Folly
.
Fourthly
,
Falshood
,
Psal.
58.3
.
Fifthly
,
Forwardnesse
,
Matth.
11.16
,
17.
2.
Youth
,
First
,
High
conceits
of
their
own
sufficiency
and
worth
,
1
Tim.
3.6
.
Secondly
,
Inordinate
and
excessive
love
of
liberty
.
Thirdly
,
Wantonnesse
.
Fourthly
,
Strong
affections
upon
weake
grounds
.
Fifthly
,
Impatience
of
counsels
and
reproofes
,
which
is
stubbornnesse
,
Jer.
31.18
,
19.
Sixthly
,
Prodigality
,
Luke
15.12
,
13.
Seventhly
Impudency
,
Isai.
3.5
.
God
giveth
up
children
and
Youth
to
these
wayes
;
First
,
by
not
giving
them
his
grace
,
either
restraining
or
converting
so
soon
.
Secondly
,
By
taking
from
them
such
Parents
,
governours
and
friends
,
as
might
restraine
them
,
2
Chron.
24.17
.
As
he
that
taketh
away
a
damme
giveth
a
running
River
leave
to
run
strongly
.
Thirdly
,
By
giving
them
up
to
a
company
of
flatterers
and
Paresites
,
sons
of
Belial
,
who
encourage
them
to
evil
,
2
Chron.
24.17
,
18
,
and
harden
them
against
wise
and
grave
counsel
,
1
Kings
12.10
,
11.
Fourthly
,
By
suiting
the
heart
with
fit
and
strong
objects
,
and
leaving
the
heart
to
the
impetuousnesse
of
its
own
passions
and
lusts
.
Reason
1.
From
the
Idol
of
self-fulnesse
which
God
seeth
in
the
heart
of
youth
,
according
to
which
he
answereth
them
and
all
others
,
Ezek.
14.4
.
Reason
2.
From
their
wilful
disobedience
,
Psal.
81.11
.
Reason
3.
From
his
delight
to
scorne
scorners
,
Prov.
3
:
34.
Psal.
2.3
,
4.
Reason
4.
From
his
purpose
to
magnifie
his
grace
the
more
,
and
to
humble
them
the
more
in
their
conversion
,
Jer.
31.18
,
19.
Vse
1.
To
humble
childhood
and
youth
the
more
,
the
flower
of
whose
Age
is
so
much
corrupted
.
If
our
choyce
dayes
be
so
wicked
,
what
are
our
dregs
?
If
our
first
fruits
be
so
uncleane
,
what
is
our
whole
lumpe
?
yea
,
and
this
spiritual
judgement
should
humble
youth
the
more
;
for
it
is
a
more
dreadful
judgement
for
God
to
scorne
,
then
to
frowne
and
threaten
.
Doctr.
2.
God
would
have
children
and
youth
to
know
that
God
will
bring
them
to
judgement
for
all
their
childish
and
youthful
courses
,
and
for
their
delight
in
them
,
Psal.
50.18
,
to
22.
Rev.
20.12
.
2
Cor.
5.10
.
Eccles.
12.14
.
Reason
1.
From
Gods
unpartial
justice
to
all
,
Rom.
2.6
,
to
11.
God
taketh
no
pleasure
in
proper
youth
,
Psal.
147
,
10.
nor
pitty
on
carnal
children
.
Reason
2.
From
the
proportion
which
God
keepeth
in
recompencing
like
measure
,
yea
,
double
measure
of
torment
to
deliciousnesse
,
Rev.
18.7
.
Vse
1.
To
charge
children
and
youth
to
put
away
and
remove
from
them
their
passions
and
Iusts
,
the
evils
of
their
flesh
,
verse
10.
Youths
eagerly
pursue
their
lusts
,
and
boisterously
contend
for
them
:
But
lusts
overwhelme
with
the
greater
torments
,
&
Potentes
potenter
torquebuntur
.
Vse
2.
To
discover
and
convince
the
vanity
of
childhood
and
youth
,
verse
10.
In
regard
,
First
,
Of
the
many
corruptions
incident
to
their
Age
,
mentioned
above
.
Secondly
,
Of
their
fond
rejoycing
in
them
,
as
a
fool
in
his
Fetters
and
Shackles
.
Thirdly
,
Of
the
danger
growing
thereby
,
of
Impenitency
here
,
and
of
Judgement
hereafter
.
Vse
3.
To
exhort
both
to
remember
their
Creator
in
their
prime
dayes
,
Eccles.
12.1
.
Eccles.
12.1
.
1
Remember
now
thy
Creator
in
the
daies
of
thy
youth
,
while
the
evil
daies
come
not
,
nor
the
yeers
draw
nigh
,
when
thou
shalt
say
,
I
have
no
pleasure
in
them
.
SOlomon
to
restraine
children
and
youth
from
the
vanities
of
their
Age
,
propounded
to
them
a
double
Antidote
:
First
,
The
knowledge
of
Gods
approaching
Judgement
,
whereto
he
will
bring
them
for
all
the
evils
of
their
youth
,
Chap.
11.
verse
9.
whence
he
inferred
two
Corollaries
;
1.
An
exhortation
to
put
away
youthful
passions
and
lusts
.
2.
The
vanity
of
childhood
and
youth
,
Chap.
11.
v
10.
Secondly
,
The
remembrance
of
their
Creators
in
the
dayes
of
their
youth
,
Chap.
12.1
.
The
copulative
And
,
implyeth
a
connexion
upon
the
former
,
as
the
Addition
of
another
remedy
like
the
former
.
Doctr.
1.
The
remembrance
of
our
Creator
in
the
dayes
of
our
youth
,
is
a
Soveraigne
remedy
against
the
vanities
both
of
youth
and
Age.
It
is
a
remedy
against
the
vanities
of
youth
before
spoken
of
;
and
the
words
following
,
[
Before
the
evil
dayes
come
,
&c.
]
argue
it
is
a
remedy
against
the
wearisome
vanities
of
old
Age
,
Remember
words
of
sense
in
the
Hebrew
Tongue
are
to
be
understood
with
Affection
and
Action
,
by
reason
of
the
combination
and
concatenation
of
all
the
faculties
of
the
soul
in
pure
nature
,
like
as
of
links
in
a
chaine
,
draw
one
and
draw
all
,
breake
one
and
breake
all
,
Luke
23.42
.
1
Sam.
1.19
.
Psal.
106
,
4
,
7.
Heb.
13.3
.
Rev.
2.5
.
Remembrance
of
God
implyeth
and
inferreth
,
1.
Turning
to
him
,
Psal.
22.27
.
2.
Trust
and
joy
in
him
,
Isai.
51.13
.
3.
Service
and
obedience
to
him
,
Deut.
8.11.19
.
Psal.
9.17
.
Judg.
3.7
.
4.
Thankfulnesse
to
him
,
Deut.
8.18
.
Thy
Creator
]
Setteth
forth
God
as
the
Author
and
fountaine
of
all
our
being
out
of
nothing
.
Which
argueth
God
to
be
,
1.
The
end
of
all
our
being
,
Prov.
16.4
.
2.
Our
preserver
and
Governour
,
Isai.
40.26
.
3
,
Our
owner
and
possessour
,
and
Lord
,
Isai.
43.1
.
4.
Intimately
acquainted
with
all
our
wayes
,
Psal.
33.15
.
5.
Unwilling
,
yea
disdaining
to
have
his
worke
deformed
or
corrupted
,
Deut.
32.5
,
6.
6.
Able
easily
to
destroy
us
,
Psal.
104.29
,
30.
Creators
]
Implyeth
more
Creators
then
one
,
all
the
three
persons
concurring
in
the
worke
,
Gen.
1.26
.
Remember
Jesus
Christ
your
Redeemer
;
1.
As
one
that
dyed
and
rose
againe
for
us
,
2
Tim.
2.8
.
2.
And
without
whom
we
are
strangers
from
God
,
Eph
,
2.12
▪
3.
In
whom
we
become
new
creatures
,
2
Cor.
5.17
.
4.
And
through
whom
the
Father
is
well
pleased
with
you
,
Matth.
3.17
.
Remember
the
holy
Ghost
,
First
,
Who
uniteth
us
to
Christ
,
1
Cor.
6
,
17.
and
without
whom
we
are
carnal
and
sensual
,
Jude
19.
John
3.6
.
Secondly
,
Who
sanctifieth
us
to
God
,
and
that
in
a
Creating
way
,
Psal.
51.10
,
11.
Mortifying
our
passions
and
lusts
,
Rom.
8
,
13.
Quickning
us
to
righteousnesse
.
Thirdly
,
Who
pacifieth
and
comforteth
our
consciences
,
John
14.16
,
17.
and
that
in
a
creating
way
,
Psal.
31.12
.
Reason
1.
From
the
vanity
of
youth
and
Age
without
this
remembrance
of
our
Creators
,
Text.
Eccles.
12.1
,
with
Chap.
11.9
.
Reason
2.
From
the
benefit
of
this
yoke
upon
Youth
,
Lament.
3.27
,
to
30.
Reason
3.
From
the
sanctification
of
the
whole
lumpe
of
our
life
,
by
the
sanctifying
of
these
first
fruits
,
Rom.
11.16
.
Vse
1.
To
reprove
forgetfulnesse
of
our
Creator
in
this
time
of
youth
.
It
causeth
old
age
to
perish
in
such
,
to
be
good
for
nothing
,
Job
30.1
,
2
,
3
Youth
and
childhood
is
the
seed
time
of
grace
and
all
goodnesse
.
If
in
the
spring
no
seed
be
sowne
,
or
none
but
Cockel
and
Darnel
,
and
such
weeds
,
what
hope
of
Harvest
?
Isai.
17.10
,
11.
From
a
threefold
cause
of
difficulty
,
1.
Custome
in
sin
,
Jer.
13.29
.
2.
Satans
long
possession
,
Mark
9.21
,
29.
3.
Gods
rejection
,
Prov.
1.24
.
to
28.
Vse
2.
To
exhort
children
and
youth
to
heed
this
counsell
.
As
the
people
said
to
the
blind
man
,
Arise
,
he
calleth
thee
,
Mark
10.49
.
so
here
.
God
accepteth
the
first
ripe
fruits
Micah
7.1
.
He
taketh
it
then
so
kindly
,
that
he
wil
after
pass
by
many
backslidings
,
Jer.
2.2
.
with
ch
,
3
,
1
,
2
,
3.
It
is
the
ornament
of
youth
,
of
young
men
,
of
maids
,
Jer.
2.32
.
Means
by
which
God
useth
to
heale
such
.
First
,
attention
to
the
word
,
Psal.
119.9
.
Prov.
8.34
.
Secondly
,
mourning
for
stubbornness
,
and
prayer
for
converting
grace
,
Jer.
31.18
,
19.
Thirdly
,
abandoning
of
bad
company
,
Psal.
119.115
.
Fourthly
,
Reforming
known
evils
upon
reproofe
,
Prov.
1.23
.
Eccles.
12.
part
of
v.
1.
While
the
evil
dayes
come
not
,
nor
the
yeers
draw
nigh
,
wherein
thou
shalt
say
,
I
have
no
pleasure
in
them
.
THese
words
begin
a
description
,
first
,
of
the
wearisom
evils
of
old
age
,
from
the
latter
part
of
this
verse
to
the
end
of
the
sixt
:
Secondly
,
of
death
,
v.
7.
And
both
of
them
brought
in
as
a
double
strong
motive
,
to
urge
young
men
in
their
youth
to
remember
their
Creator
.
This
former
Reason
is
taken
from
the
support
and
remedy
which
the
remembrance
of
our
Creator
in
the
daies
of
our
youth
will
give
to
the
evils
of
old
age
,
v.
1
,
to
6.
The
latter
from
our
dissolution
,
and
return
to
God
in
death
,
v.
7.
Doctr.
The
decayes
of
old
age
are
evil
,
and
unpleasant
times
,
and
old
age
it selfe
will
so
acknowledge
it
,
2
Sam.
19.35
.
and
yet
he
was
of
the
better
sort
of
old
men
,
and
very
well
provided
of
all
helps
,
v.
32.
and
as
then
but
80.
yeers
old
,
Gen.
47.9
.
Psalm
90.10
.
The
evils
of
old
age
are
partly
1.
Naturall
,
First
,
in
the
estate
:
The
losse
of
dearest
friends
and
acquaintance
,
Gen.
37.34
,
35.
&
42.36
.
And
contempt
of
younger
people
,
Job
30.1
,
12
,
13.
Secondly
,
in
the
body
,
Dimnesse
and
decay
of
all
the
senses
,
2
Sam.
19.34
,
35.
And
manifold
pains
and
aches
,
and
diseases
incident
to
that
age
.
2.
Morall
,
first
,
seeking
wealth
greedily
,
yet
loth
to
use
it
;
Secondly
,
slow
and
cold
in
proceedings
,
yea
timorous
and
fearfull
;
yet
chasing
at
others
backwardness
.
Thirdly
,
hard
to
be
pleased
himselfe
,
and
as
hard
to
please
others
.
Fourthly
,
complaining
of
present
times
,
but
praising
former
daies
of
old
,
which
the
old
men
of
those
daies
as
much
complained
of
as
he
of
these
.
3.
Spirituall
,
First
,
Ignorance
.
Secondly
,
uncapablenesse
'
and
untractableness
to
be
taught
or
admonished
,
Eccles.
4.13
:
Thirdly
,
pride
of
spirit
.
Fourthly
,
deceitfulnesse
.
Fifthly
,
impenitency
,
through
custome
,
and
hardning
in
sinne
,
and
self-conceit
.
Reason
1.
From
sins
of
youth
.
Job
20.11
.
Reason
2.
From
the
vanity
of
all
creature-comforts
,
which
must
fade
,
Isai.
40.6
.
Reason
3.
From
the
necessity
of
ripening
in
that
age
,
either
for
hell
or
heaven
,
Job
5.26
.
in
the
autumne
of
our
age
.
Reason
of
old
mens
acknowledgement
of
it
,
From
their
querulous
and
discontented
spirit
.
Doctr.
3.
The
remembrance
of
God
in
the
daies
of
youth
,
is
a
comfortable
Preservative
against
the
evil
and
unplesant
times
of
age
.
For
as
an
antidote
against
this
evil
Solomon
prescribeth
this
.
Hence
the
age
of
Abraham
and
David
are
called
a
good
old
age
,
Gen.
25.8
.
1
Chron.
20
,
28
,
Reason
1.
From
the
blessing
of
good
old
age
,
removing
and
healing
the
contrary
evils
;
1.
Naturall
,
first
,
in
the
estate
:
Friends
not
lost
,
but
gone
before
,
and
we
haste
after
them
.
A
Crown
of
glory
instead
of
contempt
,
Prov.
16.31
.
Secondly
,
in
the
body
:
The
power
and
life
of
faith
,
to
put
strength
in
weaknesse
,
health
in
sikness
,
ease
in
pain
.
Hebr.
11.34
.
Josh.
14.10
.
The
benefit
of
Gods
feare
,
Prov.
3.7
,
8.
2.
Morall
and
spirituall
:
Corruptions
now
more
mortified
then
ever
,
2
Tim.
4.7
.
Grace
more
lively
,
powerfull
,
and
fruitfull
,
Psalm
92.14
▪
2
Cor.
4.16
.
Heaven
(
as
an
haven
)
in
view
,
seasoning
and
sweetning
all
,
2
Tim.
4.8
.
Reason
2.
From
the
gracious
and
powerfull
presence
of
God
,
to
support
them
in
age
,
whom
he
hath
guided
in
youth
,
Esay
46.3
,
4.
Vse
1.
To
set
on
Solomons
counsell
upon
young
men
,
to
be
the
more
mindfull
of
their
Creator
in
the
daies
of
their
youth
,
to
finde
the
evils
of
old
age
either
more
fully
removed
,
or
more
easily
borne
.
If
young
men
neglect
this
duty
in
their
best
times
,
they
will
be
far
more
indisposed
in
their
evil
daies
.
Vse
2.
To
provoke
such
as
are
entring
upon
old
age
,
to
be
more
sollicitous
of
remembring
God
and
themselves
,
seeing
they
are
hasting
fast
into
these
evils
.
It
is
a
just
reproofe
to
such
as
take
no
notice
of
decayes
of
nature
.
See
the
simile
,
Hos.
7.9
.
Vse
3.
To
enforce
carnall
old
men
to
redeem
the
opportunities
that
are
lost
;
The
evil
of
the
times
Paul
maketh
a
motive
to
this
duty
,
Ephes.
5.15
,
16.
Eccles.
12.2
.
to
7.
-
2
While
the
sun
,
or
the
light
,
or
the
moon
,
or
the
stars
be
not
darkened
,
nor
the
clouds
return
not
after
the
rain
:
-
3
In
the
day
when
the
keepers
of
the
house
shall
tremble
,
and
the
strong
men
shall
bow
themselves
,
and
the
grinders
cease
,
because
they
are
few
,
and
those
that
look
out
of
the
window
be
darkened
:
-
4
And
the
doors
shall
be
shut
in
the
streets
,
when
the
sound
of
the
grinding
is
low
,
ane
he
shall
rise
up
at
the
voice
of
the
bird
,
and
all
the
daughters
of
musick
shall
be
brought
low
.
-
5
Also
when
they
shall
be
afraid
of
that
which
is
high
,
and
feare
shall
be
in
the
way
,
and
the
almond
tree
shall
flourish
,
and
the
grashopper
shall
be
a
burden
,
and
desire
shall
faile
:
because
man
goeth
to
his
long
home
,
and
the
mourners
go
about
the
streets
.
-
6
Or
ever
the
silver
cord
be
loosed
,
or
the
golden
bowl
be
broken
,
or
the
Pitcher
be
broken
at
the
fountain
,
or
the
wheele
broken
at
the
cistern
.
SOlomon
having
stiled
old
age
an
evil
and
unpleasant
time
,
v.
1.
he
now
proceedeth
to
describe
more
particularly
the
decayes
and
infirmities
of
nature
in
old
men
,
which
make
their
daies
evil
and
unpleasant
;
which
are
of
three
sorts
:
First
some
such
as
befall
the
former
part
of
old
age
,
whilst
as
yet
they
are
able
to
goe
abroad
,
verse
2.
to
part
of
the
fifth
.
Secondly
,
some
of
decrepit
old
age
,
when
death
is
very
neer
approaching
,
and
themselves
drawing
on
fast
to
it
.
Latter
part
of
v.
5.
with
v.
6
,
7.
Thirdly
,
Death
it selfe
,
v.
7.
The
decayes
and
infirmities
of
old
age
;
whilst
as
yet
they
are
able
to
walk
abroad
,
be
First
,
the
darknesse
of
the
lights
about
them
,
whether
naturall
as
Sunne
,
light
(
of
the
day
when
the
Sunne
is
under
a
cloud
)
Moon
,
Stars
:
or
artificiall
lights
,
as
Candles
,
Torches
,
&c.
This
darkness
commeth
not
from
the
decay
of
those
lights
,
but
from
the
dimness
of
our
sight
,
whence
need
of
spectacles
.
I
doe
not
understand
this
to
be
a
description
of
adversity
;
for
though
darknesse
be
often
put
for
adversity
,
and
light
for
prosperity
,
yet
we
read
not
of
the
Sunne
,
Moon
and
Stars
put
together
for
prosperity
;
nor
the
darknesse
of
them
put
for
adversity
.
Secondly
,
The
returning
of
the
clouds
after
rain
]
is
an
allusion
to
the
winterly
state
of
old
age
.
In
Summer
after
rain
the
clouds
break
up
,
and
fair
weather
followeth
;
but
in
winter
season
after
rain
clouds
still
remain
,
and
return
.
So
,
though
in
youth
,
after
weeping
and
coughs
,
and
rheumes
dried
up
,
the
braine
is
clearer
and
drier
:
yet
in
old
age
,
after
colds
,
and
coughs
,
and
rheumes
,
and
Pozes
,
there
still
remain
and
return
clouds
,
and
vapors
,
and
sumes
in
the
brain
,
through
the
store
of
superfluous
and
excrementitious
moisture
of
old
bodies
.
Thirdly
,
When
the
keepers
of
the
house
tremble
]
vers
.
3.
Some
take
those
keepers
of
the
house
to
be
the
five
senses
,
which
are
indeed
the
keepers
of
the
body
;
but
their
decay
is
not
fitly
called
trembling
.
And
besides
,
of
their
decay
he
speaketh
expresly
in
the
sequel
.
The
keepers
of
the
house
]
are
therfore
the
hands
and
arms
which
in
young
men
are
steady
and
strong
,
and
doe
also
keep
both
the
body
and
house
by
repulsing
annoyances
,
and
providing
usefull
things
,
food
,
rayment
,
&c.
These
tremble
,
grow
feeble
,
and
shake
in
old
age
.
Fourthly
,
The
strong
men
bow
themselves
]
when
the
thighs
and
legs
,
which
in
young
men
went
streight
and
strong
,
now
buckle
,
and
stoop
,
that
an
old
man
standeth
in
need
of
a
staffe
to
support
him
.
Fifthly
,
The
grinders
cease
,
because
they
are
few
]
when
the
teeth
cease
to
chew
meat
,
many
of
them
being
worn
out
.
Teeth
come
not
with
us
into
the
world
,
and
they
commonly
leave
old
men
(
at
least
many
of
them
)
before
they
leave
the
world
.
Sixthly
,
Those
that
look
out
at
the
windows
are
darkned
]
when
the
eyes
grow
so
dim
that
we
cannot
see
well
with
spectacles
,
which
is
a
further
degree
of
dimnesse
of
sight
then
was
mentioned
in
vers.
2.
Seventhly
,
The
doors
are
shut
without
,
when
(
or
because
)
the
sound
of
the
grinding
is
low
]
vers
.
4.
that
is
,
the
lips
(
which
are
the
doores
,
Psalm
141.3
.
)
are
shut
together
,
when
for
want
of
teeth
to
grind
the
meat
,
the
meat
is
rolled
and
chavelled
in
the
mouth
,
and
had
need
of
shut
lips
to
keep
it
from
falling
out
of
the
mouth
:
Eighthly
,
He
shall
rise
up
at
the
sound
of
the
hird
]
the
least
noise
of
a
Swallow
or
other
bird
,
will
waken
an
old
man
,
through
the
naturall
drinesse
of
his
brain
,
and
through
the
wearinesse
of
any
posture
;
in
the
day
time
he
is
weary
of
sitting
,
and
soon
goeth
to
bed
with
the
Lamb
;
in
the
night
he
is
weary
of
lying
,
and
soon
riseth
with
the
Lark
.
Ninthly
,
The
daughters
of
musick
are
abased
]
when
either
Instruments
of
speech
faile
which
make
musick
,
or
Instruments
of
hearing
faile
which
receive
musick
.
Speech
and
hearing
both
faile
,
as
in
Barzillai
,
2
Sam.
19.35
.
Which
is
the
more
observable
,
that
old
men
whose
hearing
is
so
quick
as
to
be
wakened
with
the
sound
of
a
bird
,
and
yet
the
exquisiteness
of
the
sense
of
hearing
(
to
delight
in
the
sound
of
musick
)
is
quite
gone
.
Tenthly
,
They
shall
be
afraid
of
that
which
is
high
,
and
feare
shall
be
in
the
way
]
verse
5.
because
old
men
are
afraid
of
climbing
in
regard
of
the
stiffenesse
of
their
joynts
,
and
unweildinesse
of
their
bodies
.
They
feare
any
stumbling
stone
in
the
way
,
least
it
give
them
a
fall
,
or
any
thing
that
meeteth
them
,
least
it
throw
them
downe
.
Eleventhly
,
The
Almond
Tree
flourisheth
]
When
his
head
groweth
gray
and
hoary
,
which
is
a
floutishing
Ornament
,
Prov.
16.31
.
but
an
evident
decay
of
due
moysture
to
nourish
the
haire
of
the
head
and
Beard
.
The
Almond
Tree
is
the
first
that
flourisheth
in
the
spring
,
Jer.
1.11
,
12.
and
hath
his
name
from
early
blossoming
;
it
is
here
a
resemblance
of
an
hoary
head
,
yet
with
this
difference
,
1.
The
Almond
Tree
flourisheth
in
the
Spring
,
the
hoary
head
in
the
winter
of
our
Age.
2.
The
Tree
flourisheth
before
fruit
,
but
the
head
flourisheth
after
it
:
And
yet
it
may
indeed
be
said
,
that
the
hoary
head
is
the
flourishing
of
the
old
man
in
the
spring
of
another
world
of
Immortality
.
Twelfthly
,
The
Grashopper
or
Locust
shall
be
a
burden
]
Whether
by
his
noise
(
but
of
that
before
in
the
voyce
of
a
Bird
,
verse
4.
)
or
(
by
an
Hyperbole
)
by
his
weight
,
an
old
man
cannot
beare
the
lightest
burden
;
but
most
fitly
his
slownesse
of
digestion
.
Though
the
locust
be
a
cleane
and
wholsome
food
,
and
much
used
in
those
Countreyes
(
especially
of
the
poorer
sort
)
Levit.
11.22
.
Matth.
3.4
.
yet
it
is
heavy
and
burdensome
to
an
old
mans
stomack
,
Thirteenthly
,
Desire
faileth
]
Or
appetite
;
either
to
meat
or
drinke
,
or
especially
to
marriage
fellowship
.
The
latter
sort
of
particular
infirmities
accompanying
old
Age
,
are
such
decayes
of
nature
in
old
men
,
as
are
found
in
their
decrepit
Age
,
when
they
are
drawing
on
to
death
,
and
mourners
goe
about
the
Streets
;
for
they
are
not
called
till
death
,
or
till
enterance
into
the
gates
of
it
.
First
,
When
man
goeth
to
his
long
home
]
That
is
,
to
the
house
of
his
age
,
the
grave
where
he
shall
rest
whilst
the
world
standeth
,
Job
.
14.12
.
Secondly
,
The
mourners
goe
about
the
Streets
]
To
wit
,
the
women
skilful
in
mourning
for
the
dead
,
and
that
with
such
affection
and
gesture
,
and
lamentation
,
as
to
stirre
up
mourning
in
a
whole
company
,
Amos
5.16
.
Jer.
22.18
.
Thirdly
,
Or
ever
the
silver
cord
be
loosed
]
That
is
,
the
marrow
of
the
backe
bone
,
which
runneth
from
the
Braine
through
the
necke
,
to
the
bottome
of
the
back
through
24
joynts
,
and
takes
in
therewith
all
the
sinewes
:
whence
followeth
a
shaking
and
trembling
of
all
the
joynts
,
and
utter
feebleness
to
use
any
limbe
without
helpe
,
v.
6.
Or
rather
the
sinewes
well
,
are
the
ligaments
of
all
the
members
,
and
loosned
by
cold
humours
and
Palsey
distempers
.
Fourthly
,
The
Golden
Boul
is
broken
]
When
the
Scull
is
parted
in
the
sutures
or
seames
of
it
,
whence
the
Chaps
fall
,
the
Almonds
of
the
eares
are
stopped
,
part
lifting
up
againe
.
For
the
Hebrew
is
the
same
with
Golgotha
which
signifieth
a
Scull
,
2
Kings
9.35
.
Matth.
27.33
.
It
is
a
Bowle
because
it
is
round
,
and
golden
both
for
the
colour
,
and
for
the
pretious
use
of
it
to
containe
and
preserve
the
Braine
.
Fourthly
,
The
Pitcher
broken
at
the
Spring
]
That
is
,
the
bladder
is
broken
at
the
spring
of
water
,
the
Issuing
forth
of
the
water
or
the
retentive
faculty
of
the
muscle
at
the
neck
of
the
bladder
being
broken
,
so
that
water
(
urine
)
issueth
from
him
insensibly
,
without
stay
.
Fifthly
,
The
wheele
broken
at
the
Cisterne
]
Is
the
Lungs
broken
off
from
their
motion
of
inspiration
and
respiration
by
phlegme
from
the
stomacke
,
which
is
as
the
Cisterne
from
all
the
body
.
The
Lungs
are
as
a
wheele
transmitting
the
Aire
in
and
out
,
up
and
downe
:
But
though
there
be
no
open
passage
between
the
Stomacke
and
the
Lungs
(
and
therefore
is
no
ordinary
purging
of
the
Lungs
but
upwards
by
spitting
and
coughing
)
yet
when
the
Stomacke
is
surcharged
with
phlegme
,
it
distilleth
it
into
the
Lungs
and
stoppeth
them
;
look
as
when
a
man
or
beast
is
dead
,
there
seemeth
no
way
of
enterance
into
the
bladder
for
water
,
no
not
for
Aire
(
for
if
you
blow
it
full
of
winde
,
none
will
issue
out
:
)
And
yet
whilest
there
is
life
in
the
body
,
both
water
and
sand
passe
through
little
veines
into
the
bladder
.
So
by
the
like
secret
passages
doth
the
Cisterne
of
the
Stomacke
convey
phlegme
to
the
Lungs
,
even
to
the
stifling
of
them
.
And
upon
this
stoppage
of
the
Lungs
with
phlegme
,
that
the
wheele
cannot
turne
the
Aire
(
or
breath
)
up
and
downe
,
in
and
out
,
followeth
rutling
in
the
Throat
,
breaking
off
the
motion
of
the
Lungs
,
and
so
death
suddenly
followeth
.
Doctr
,
1.
The
wisdome
of
God
would
have
young
men
to
take
particular
and
special
notice
of
the
decayes
and
infirmities
of
old
age
,
and
by
all
and
every
of
them
to
be
stirred
up
to
the
remembrance
of
their
Creator
in
the
dayes
of
their
youth
.
Solomon
the
eldest
son
of
wisdome
reckoneth
up
these
infirmities
of
Age
,
not
to
shew
his
skill
,
but
to
teach
us
to
discerne
these
,
and
to
provoke
us
by
every
one
of
them
,
and
much
more
by
all
together
,
to
remember
our
Creator
early
.
Reason
1.
From
our
backwardnesse
to
take
notice
of
these
decayes
in
our selves
,
much
lesse
in
others
,
and
most
of
all
in
our
young
time
,
when
there
are
no
cords
in
our
death
,
Hos.
7.9
.
Reason
2.
From
the
unlistinesse
and
undisposednesse
of
old
age
to
attend
spiritual
duties
in
the
midst
of
bodily
infirmities
.
(
As
in
Aaron
in
like
bitternesse
,
Levit.
10.19
.
And
in
the
Israelites
in
anguish
,
Exod.
6.9
.
)
Reason
3.
From
the
unsupportable
wearisomnesse
of
these
evils
unto
old
age
,
when
it
is
not
eased
and
supported
by
grace
.
Vse
1.
To
shew
us
the
many
bitter
fruits
of
the
sin
of
our
first
Parents
,
even
to
our
bodies
,
1.
Death
.
2.
Strong
cords
to
Death
.
Vse
2.
To
teach
us
both
the
lessons
Solomon
here
calleth
upon
us
to
learne
,
1.
The
remembrance
of
these
infirmities
.
2.
The
remembrance
of
our
Creator
by
them
,
and
that
in
our
youth
,
before
they
befal
us
in
age
.
Object
.
But
what
can
these
crosses
and
the
remembrance
of
them
doe
to
a
kindly
worke
of
conversion
?
They
are
all
but
punishments
of
sin
,
and
so
sanctions
of
the
law
,
and
the
law
maketh
nothing
perfect
,
Heb.
7.19
.
Answ.
First
,
Yet
no
commandement
of
God
is
vaine
when
the
spirit
coworketh
.
Secondly
,
These
infirmities
as
the
law
it selfe
,
drive
us
to
Christ
,
Gal.
3.24
.
And
he
,
1.
Taketh
away
our
sins
,
John
1.29
.
2.
Beareth
our
infirmities
,
Matth.
8.17
.
Psal.
103.3
.
and
he
supporteth
us
in
them
,
Isai.
46.4
,
&
40
,
28.
to
31.
3.
He
reneweth
the
inner
man
with
proportionable
strength
and
comfort
,
2
Cor.
4.16
.
Vse
3.
To
comfort
godly
old
men
,
in
that
God
taketh
particular
notice
of
all
our
decayes
and
infirmities
.
Eccles.
12.7
.
7.
Then
shall
the
dust
returne
to
the
Earth
as
it
was
:
and
the
spirit
shall
returne
unto
God
who
gave
it
.
COherence
see
in
verse
2.
In
these
words
are
set
forth
,
First
,
The
first
and
last
condition
of
the
body
,
in
regard
of
its
material
cause
,
Dust
returneth
to
the
Earth
out
of
which
it
was
taken
.
Secondly
,
The
first
and
last
condition
of
the
soul
,
in
regard
of
the
efficient
cause
and
disposing
hand
;
The
spitit
returneth
to
God
that
gave
it
.
Meaning
.
Dust
]
By
a
Metonimy
of
the
material
cause
for
the
effect
,
Dust
for
mans
body
made
of
Dust
,
Gen.
2.7
.
Returne
to
the
Earth
,
First
,
By
burial
in
the
Earth
,
after
the
manner
of
the
Jewes
.
Though
in
burning
and
drowning
it
finally
returneth
to
Dust
,
to
Earth
also
.
Secondly
,
By
rotting
in
the
Grave
,
and
dissolving
to
Earth
at
last
.
Spirit
]
Soule
,
as
being
here
opposed
to
the
body
.
Returturneth
to
God
]
Not
every
soul
to
dwell
with
him
(
for
here
the
speech
is
of
all
men
;
)
but
to
be
disposed
of
by
him
,
for
his
final
estate
.
That
gave
it
]
First
,
By
breathing
it
into
his
face
at
the
first
Creation
.
Secondly
,
By
forming
every
soul
of
a
sinful
matter
of
the
soules
of
the
Parents
,
or
of
the
spirituous
part
of
their
seed
,
Zach.
12.1
.
Doctr.
1.
As
our
bodies
being
made
of
Dust
doe
in
Death
reture
to
Dust
;
so
our
soules
being
given
us
of
God
,
returne
againe
to
God
,
Gen.
2.7
.
The
body
is
made
,
not
of
the
heart
of
the
Earth
,
that
is
rich
in
mettals
,
nor
of
the
soyle
of
the
Earth
that
is
rich
in
fruits
,
nor
of
the
sand
of
the
Earth
which
is
profitable
for
Ballast
,
for
houre-glasses
,
or
for
a
Sea
bound
,
Jer.
5.22
.
but
of
the
dust
of
the
Earth
,
which
of
all
the
rest
is
most
unprofitable
like
unsavoury
Salt
,
Matth.
5.13
.
Stones
are
firme
matter
,
Clay
tough
,
but
dust
easily
dislipated
and
scattered
with
every
blast
of
winde
.
Object
.
But
is
not
our
body
mixt
of
the
foure
Elements
?
Answ.
Yes
.
Reason
1.
For
all
these
are
found
in
us
,
our
spirits
are
fiery
,
our
breath
is
airy
,
our
bloud
and
humours
watery
,
our
flesh
and
bones
,
muscles
and
sinewes
have
much
Earthly
matter
in
them
.
Reason
2.
We
are
nourished
by
all
these
Elements
.
Reason
3
,
We
are
dissolved
into
all
these
Elements
.
But
yet
God
first
tooke
dust
,
then
wetted
it
,
and
made
Clay
of
it
,
and
fashioned
it
into
the
forme
of
humane
body
,
hence
Job
4.19
.
The
first
foundation
and
matter
was
dust
,
clay
made
of
it
,
and
our
bodies
of
clay
.
Dust
only
is
expressed
as
being
first
and
predominant
.
Vse
1.
For
instruction
to
all
men
;
First
,
To
behold
Gods
wonderful
power
,
wisdome
and
goodnesse
,
who
out
of
a
dust-heap
hath
formed
such
a
curious
and
glorious
worke
,
Psal.
139.14
.
All
the
Divels
in
hell
cannot
suddenly
make
a
Louse
of
dust
,
Exod.
8.18
,
19.
and
Moses
and
Aaron
did
make
but
Lice
of
dust
,
verse
17.
Secondly
,
To
be
lowly
and
humble-minded
especially
when
we
come
in
Gods
presence
.
Gen.
18.27
.
Isai
,
45.9
.
1
Kings
8.27
.
Secondly
,
To
be
mindful
of
our
mortality
,
Gen.
3.19
.
every
blast
of
Gods
displeasure
scattereth
our
dusty
Tabernacle
,
even
of
great
men
,
Isai●
40.15
,
23
,
24.
And
therefore
to
remember
our
Creator
,
and
prepare
for
a
change
,
Eccles.
12.1
,
7.
Vse
2.
For
comfort
to
the
godly
.
First
,
He
will
not
deal
with
us
after
our
sinnes
,
Psal
103.13
,
14.
Secondly
,
To
encourage
us
against
the
feare
of
men
whom
the
moth
shall
chavel
to
dust
,
Isai.
51.7
,
8.
To
strengthen
our
faith
in
Gods
power
to
raise
us
,
1.
Out
of
outward
abasement
;
1
Sam.
2.8
.
2.
Out
of
inward
abasement
,
Psal.
119.25
.
And
3.
out
of
the
grave
,
Dan.
12.2
.
Our
bodies
shall
returne
to
dust
,
that
is
,
they
shall
dye
,
corrupt
,
and
returne
to
dust
.
Gen.
3.19
.
hence
Job
17.13
,
14
,
&
21
,
26
,
&
24
,
20.
It
so
falleth
out
to
great
men
,
Psal
82.7
.
and
meane
,
wise
men
and
fooles
,
Psal.
49.10
.
rich
men
and
poore
,
Psal.
49.10
,
16
,
17.
good
men
and
bad
,
Psal.
30.9
.
and
all
men
,
Job
30
,
23.
Isai.
40.6
,
7.
except
onely
Christ
who
saw
no
corruption
,
and
so
no
dust
,
Acts
2
31.
and
such
as
remaine
alive
at
the
last
day
,
1
Cor.
15.51
.
1
Thes.
4.17
.
Reason
1.
From
the
wages
of
sin
,
Rom.
15.12
,
&c.
Reason
2.
To
root
out
the
root
of
sin
,
Rom.
6.7
.
Original
sin
is
fitly
compared
(
by
Epiphanius
)
to
a
wilde
Fig
Tree
,
rooted
in
the
joynts
of
the
stone-wall
of
a
goodly
Pallace
,
If
it
be
cut
and
lopped
(
as
it
is
by
repentance
and
mortification
)
yet
it
sprouteth
againe
,
but
when
the
walls
are
taken
downe
,
and
the
stones
cast
asunder
,
body
and
soul
parted
,
then
being
built
againe
,
the
root
is
shaken
out
utterly
.
Reason
3.
To
prepare
the
bodies
of
men
for
an
immortal
estate
,
1
Cor.
15.50
.
Vse
1.
To
refute
the
vanity
of
carnal
mindes
,
who
thinke
to
escape
this
common
condition
of
all
men
,
Isai.
28.15
,
18.
Vse
2.
To
exhort
to
the
remembrance
of
our
Creator
and
to
prepare
for
a
change
.
Here
we
have
no
abiding
City
,
we
seek
one
to
come
,
Heb.
13.14
.
we
are
but
Tenants
at
will
:
our
Tabernacles
Earthly
.
Vse
3.
To
strike
terrour
into
the
hearts
of
the
wicked
,
who
returne
to
dust
now
accursed
after
the
fall
,
Gen.
3.17
,
19.
It
is
now
the
food
of
the
Serpent
.
Gen.
3.14
.
And
it
is
meat
and
drinke
to
Satan
,
to
torment
the
wicked
who
are
accursed
from
God
,
and
so
depart
,
Matth.
25.41
.
Vse
3.
To
comfort
the
godly
in
distresse
,
Job
3.22
.
Art
thou
in
sicknesse
and
paine
?
thou
art
but
grinding
to
dust
,
and
then
ease
.
Art
thou
grieved
with
a
body
of
sin
?
Rom.
7.24
.
Dust
will
set
thee
free
.
Doest
thou
desire
to
be
dissolved
and
to
be
with
Christ
?
Phil.
1.23
.
Dust
will
dissolve
thee
,
and
be
a
friend
of
the
Bridegroome
to
bring
thee
to
Christ
.
The
soul
of
every
man
is
Gods
gift
,
Gen.
2.7
.
Jer.
38.16
.
Zach.
12.1
.
Heb.
12.9
.
Reason
From
Gods
immediate
hand
put
forth
above
the
meanes
in
making
the
soul
in
the
body
;
which
though
it
be
not
by
Creation
of
nothing
,
yet
it
is
by
efformation
of
pre-existent
matter
,
whether
of
the
spirituous
part
of
the
seed
,
or
the
soules
of
the
Parents
,
see
notes
in
Chap.
11.5
.
Vse
1.
To
employ
the
soul
in
Gods
service
,
to
which
end
it
was
made
,
Prov.
16.4
.
yea
to
returne
to
him
with
advantage
,
Matth.
25.27
.
Vse
2.
To
feed
it
with
spiritual
food
,
as
word
,
Sacraments
,
&c.
for
it
is
a
spirit
.
Vse
3.
Then
God
may
take
it
againe
at
his
pleasure
,
Job
1.21
.
at
death
the
soul
returneth
to
God
againe
,
Luke
23.43
,
46.
Acts
7.59
.
Reason
1.
From
the
account
to
be
made
,
and
the
reward
to
be
received
,
Vse
1.
To
assure
the
Immortality
of
the
soul
,
and
to
reprove
the
brutish
ignorance
of
such
as
consider
it
not
,
Eccles.
3.21
.
Vse
2.
To
exhort
to
prepare
for
this
returne
,
and
therefore
to
remember
our
Creator
in
the
dayes
of
our
youth
.
Vse
3.
To
comfort
the
godly
in
assurance
of
their
returne
to
God
at
the
last
.
Eccles.
12.
v.
8.
8.
Vanity
of
vanities
(
saith
the
Preacher
)
all
is
vanity
.
IN
these
words
Solomon
repeateth
the
conclusion
of
the
whole
book
,
which
he
laid
downe
in
the
beginning
,
Chap.
1.2
.
and
hath
proved
by
sundry
arguments
throughout
the
book
,
especially
by
an
Induction
of
many
particulars
.
And
now
having
finished
his
proofe
thereof
,
and
demonstrated
last
of
all
,
the
vanity
of
childhood
and
old
age
,
youth
and
death
,
he
repeateth
againe
his
conclusion
,
as
that
which
he
hath
fully
cleared
,
vanity
of
,
&c.
Doctr.
1.
The
whole
estate
of
the
creature
from
first
to
last
and
the
whole
estate
of
man
from
his
childhood
to
his
old
age
,
yea
to
death
it selfe
,
is
a
state
of
excessive
vanity
,
vanity
of
vanities
,
university
of
vanities
.
Rom.
8.20
.
Excesse
of
vanity
]
For
therefore
it
is
called
by
an
not
vaine
but
vanity
it selfe
,
yea
,
vanity
of
vanities
;
which
is
a
superlative
vanity
,
as
holy
of
holies
is
a
superlative
holinesse
.
Variety
of
vanities
]
for
it
is
vanities
in
the
Plural
number
,
vanities
of
many
sorts
;
Vniversity
,
or
Vniversality
of
vanities
]
All
is
vanity
.
The
universality
of
all
creatures
is
vanity
,
and
all
vanities
is
found
in
the
creatures
.
The
vanity
the
creature
is
subject
to
,
is
called
the
bondage
of
corruption
,
Rom.
8.20
,
21.
which
is
not
meant
of
natural
corruption
,
such
as
might
be
in
beasts
before
the
fall
;
for
when
generation
was
to
be
,
there
was
to
be
corruption
.
But
would
have
been
no
vanity
,
because
the
creature
had
then
finished
his
worke
,
as
the
silkworme
(
after
a
sort
)
hath
done
and
so
departeth
.
But
he
meaneth
a
corruption
that
fell
upon
the
creature
by
the
fall
;
which
is
a
corruption
,
1.
Through
enmity
of
one
creature
against
another
,
when
they
also
suffer
most
that
are
most
innocent
,
Job
12.7
,
8.
2.
Through
their
inward
debility
,
or
infirmity
,
whence
First
,
Their
often
abortions
both
in
Cattel
,
Women
,
fruitful
Trees
,
Olives
,
Vines
,
and
Figs
casting
their
fruit
.
Secondly
,
Their
labour
to
bring
forth
what
fruit
they
doe
yield
,
even
beyond
their
strength
,
whence
necessity
in
the
soyle
of
lying
fallow
;
in
living
creatures
of
barrennesse
,
Gen.
3.17
,
&
4
,
12.
Levit.
26.20
.
onely
weedes
and
Bryers
,
and
Thornes
(
and
such
fruits
of
the
curse
)
are
brought
forth
with
more
ease
,
Gen
3.17
,
18.
Thirdly
,
Through
abuse
,
by
making
the
creatures
the
objects
of
our
best
affections
,
Psal.
20.7
.
Prov.
18.11
.
Job
31.24
.
Isai
:
44.17
.
Ezek.
16.15
.
Thus
we
place
our
Soveraigne
good
in
the
creature
comforts
;
and
by
making
them
instruments
of
wickednesse
whether
against
God
or
against
man
,
2
Tim.
4.10
,
Jonah
2.8
.
Hos.
2.8
.
Jer.
22.21
.
Jer.
22
,
17.
Micah
2.1
,
2.
Job
24.15
,
16.
Reason
1.
From
the
fall
of
our
first
parents
,
Gen.
3.17.18
.
Reason
2.
From
the
sins
of
any
person
or
people
in
succeeding
Generations
,
Gen.
4.12
.
Lev.
26.19
,
20
,
Use
,
See
in
Notes
on
Eccles.
11.7
.
Eccles.
12.
v.
9.
And
moreover
,
because
the
Preacher
was
wise
,
he
still
taught
the
people
knowledge
:
yea
he
gave
good
heed
,
and
sought
out
,
and
set
in
order
many
proverbs
.
FRom
this
verse
to
the
end
of
the
chapter
is
the
conclusion
,
which
consisteth
of
two
parts
:
First
,
an
encouragement
to
the
reading
of
this
and
other
books
of
Scripture
,
from
verse
9
,
to
12.
Secondly
,
the
sum
or
scupe
,
and
use
of
this
and
the
other
books
of
Scripture
,
to
fear
God
,
and
keep
his
commandements
;
set
forth
and
confirmed
by
a
twofold
Reason
:
first
,
from
the
compleat
duty
of
man
.
Secondly
,
from
the
exact
judgement
of
God
,
verse
14.
The
former
of
these
,
to
wit
,
the
encouragement
to
the
reading
of
this
and
other
books
of
Scripture
,
is
set
on
by
seven
Arguments
:
First
,
from
Solomon
improvement
of
his
wisdom
to
teach
the
people
knowledge
;
and
that
proportionably
,
according
to
his
wisdom
.
The
more
wise
the
Preacher
was
,
the
more
he
taught
the
people
knowledge
,
v.
9.
Secondly
,
from
the
elaborate
diligence
in
pondering
or
weighing
,
seeking
out
,
ordering
fit
matters
or
words
.
Thirdly
,
from
the
matter
&
frame
of
his
words
;
they
were
words
1.
Of
knowledge
.
2.
Of
weight
or
power
;
the
word
signifieth
to
rule
or
have
authority
,
as
if
the
words
were
fit
to
command
saith
and
obedience
,
verse
9.
3.
Acceptable
words
,
words
of
delight
,
v.
10.
4.
Upright
.
5.
Of
truth
,
v.
10.
Fourthly
,
from
their
efficacy
,
as
1.
Goads
.
2.
Nailes
,
v.
11.
Fifthly
,
from
their
authority
,
1.
Ministeriall
,
fastned
by
the
masters
of
Assemblies
.
2.
Principall
,
or
Soveraigne
,
given
by
one
Pastor
,
verse
11.
Sixthly
,
from
their
sufficiency
;
of
these
my
sonne
be
enlightned
(
or
admonished
)
verse
12.
Seventhly
,
from
the
vanity
and
wearisomnesse
of
reading
many
of
other
books
,
verse
12.
Doctr.
The
more
wise
a
Governour
(
or
Ruler
)
especially
a
Preacher
is
,
the
more
he
teacheth
the
people
knowledge
.
If
it
be
read
,
Because
the
Preacher
was
wise
,
he
still
taught
the
people
knowledge
,
it
comes
to
the
same
issue
.
For
if
the
wisdome
of
Solomon
caused
him
to
teach
the
people
knowledge
,
then
the
more
wise
a
man
is
,
the
more
his
wisdome
wil
encline
him
to
teach
men
knowledge
.
But
in
Solomons
phrase
it
is
used
in
way
of
comparison
,
as
Eccles.
2.15
.
However
this
is
evident
,
It
is
the
wisdome
of
a
Ruler
,
especially
of
a
Preacher
,
to
teach
the
people
knowledge
,
2
Chron.
17.7
,
8
,
9.
Colos.
2.1
,
2.
1
Cor.
10.1
.
&
12.1
.
&
14.18
,
19
,
20.
1
Thes.
4.13
.
2
Pet.
3.8
.
Jer.
3.15
.
Reason
1.
From
wise
mens
knowledge
of
the
excellency
of
knowledge
,
which
ignorant
men
know
not
,
and
therefore
regard
not
,
Prov.
1.22
.
Eccles.
2.13
,
14.
&
7.12
.
Prov.
19.2
.
Hos.
4.6
.
Isai.
27.11
.
Reason
2.
From
their
calling
.
They
have
a
Pastorall
charge
of
the
people
,
yea
of
the
soules
of
the
people
,
Rulers
,
Psal.
78.70.71
,
72.
2
Sam.
24.17
.
Preachers
,
Heb.
13
:
17.
God
giveth
to
non
power
over
the
bodies
of
his
people
,
but
he
giveth
them
also
charge
over
their
soules
.
[
see
verse
1.
]
Reason
3.
For
regard
to
their
own
comfort
.
Ignorant
subjects
wil
be
either
,
1.
Rebels
,
and
unruly
,
2
Chron.
15.3
,
5
,
6.
2.
Flatterers
,
Hos.
7.3
,
5.
3.
Barbarians
.
Ignorant
people
will
be
either
1.
unprofitable
hearers
,
Jer.
5.3
,
4.
2.
Persecutors
,
(
which
is
worse
)
Acts
3.17
.
1
Tim.
1.13
.
Vse
1.
To
teach
all
men
of
wisdom
,
that
have
people
under
them
,
whether
in
Church
,
as
Preachers
;
Common-wealth
,
as
Magistrates
;
Family
,
as
Parents
,
Masters
;
that
it
is
a
part
of
your
wisdom
to
teach
your
people
knowledge
;
and
the
more
wisdome
,
the
more
to
teach
them
knowledge
.
Preachers
,
Jer.
3.15
.
Magistrates
,
as
before
.
Housholders
,
to
their
Wives
,
1
Pet.
3.17
.
Children
,
Ephes.
6.4
.
Deut.
6.7
.
Servants
.
Gen.
18
,
19.
Schoolmasters
and
Tutors
,
Prov.
30.
Magistrates
teach
knowledge
,
(
not
onely
as
Solomon
here
by
writing
)
but
,
First
,
by
providing
and
sending
forth
good
Ministers
,
2
Chron.
17.7
,
8
,
9.
Secondly
,
by
erecting
and
publishing
good
laws
,
Deut.
4.5
,
6.
especially
for
the
free
passage
of
true
Religion
,
Ezra
7.23
.
Thirdly
,
by
removing
stumbling
blocks
(
Teachers
of
lyes
)
out
of
the
way
,
2
Chron.
17.6
.
Fourthly
,
by
punishment
of
evil
doers
,
Judg.
8
,
7
,
16.
Prov.
19.25
&
21.11
.
Fifthly
,
by
preferment
and
encouragement
of
wel-doers
,
Prov.
22.11
.
Psal.
101
,
6.
Sixthly
,
by
example
,
Psal.
122.1
,
2.
Ministers
teach
knowledge
,
first
,
by
dispensing
ordinances
,
Jer.
31.15
.
Secondly
,
by
exemplary
conversation
,
1
Tim.
4.12
.
Housholders
teach
by
Chatechising
,
Prov.
22.6
.
Wholsome
Discipline
,
Prov.
29.15
.
and
godly
example
,
1
Chron.
28.19
.
All
of
them
teach
by
maintenance
of
Schooles
of
good
learning
,
Acts
7.22
.
Else
knowledge
is
more
hard
to
be
attained
,
John
7.15
.
Vse
2.
To
teach
people
to
be
as
willing
to
learn
knowledge
;
else
how
shall
others
teach
knowledge
?
Vse
3.
To
teach
us
what
is
indeed
knowledge
;
to
wit
,
such
things
as
Solomon
taught
,
Prov.
9.10
.
As
first
,
the
vanity
of
the
creature
,
especially
of
a
mans
selfe
by
nature
,
as
in
Ecclesiastes
.
Secondly
,
the
precious
sweetnesse
of
the
love
of
Christ
,
in
the
Canticles
.
Thirdly
,
the
right
ordering
of
Commonwealths
,
or
Families
,
as
in
the
Proverbs
,
Prov.
9.30
.
Eccles.
12.
part
of
v.
9.
with
10.
Yea
he
gave
good
heed
,
and
sought
out
,
and
set
in
order
many
Proverbs
.
10.
The
Preacher
sought
to
finde
out
acceptable
words
;
and
that
which
was
written
was
upright
,
even
words
of
truth
.
SOlomon
in
teaching
the
people
,
he
sought
out
,
and
weighed
,
and
set
in
order
words
of
weight
and
delight
,
words
of
uprightnesse
and
truth
.
Solomon
,
though
a
wise
man
,
(
none
like
him
;
)
yea
,
though
immediately
inspired
by
the
Holy
Ghost
;
yet
he
set
all
his
Logick
awork
in
teachings
and
writings
to
the
people
.
For
whereas
there
be
three
acts
or
exercises
of
Logick
,
1
Invention
;
2
Judgement
;
3
Method
;
and
in
these
three
the
whole
work
of
Logick
is
accomplished
;
Solomon
set
all
these
a
work
to
finde
out
a
fit
matter
and
words
for
the
instruction
of
the
people
.
Investigavit
,
he
sought
out
,
is
the
work
of
invention
;
libravit
,
trutinavit
,
he
weighed
(
as
in
a
ballance
)
is
the
work
of
judgement
.
He
set
in
order
,
is
the
work
of
method
.
Words
of
weight
]
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Proverbs
,
that
is
,
words
of
weight
,
of
power
,
of
authority
,
such
as
are
apt
to
sink
,
not
only
(
like
Davids
stone
into
the
forehead
of
Goliah
)
but
into
the
heart
of
the
stoutest
.
Reason
why
so
called
,
from
their
effect
:
First
,
as
convincing
and
pressing
down
a
proud
spirit
,
2
Cor.
10.4
,
5.
Secondly
,
lifting
up
an
humble
spirit
,
Isai.
66.2
.
&
50.4
.
Thirdly
,
directing
and
ordering
their
own
lives
,
and
others
,
Ps.
119.125
.
Words
of
delight
,
or
acceptable
words
,
not
to
the
humours
of
the
people
,
but
first
,
to
the
good
pleasure
of
God
,
Gal.
1.10
.
Secondly
to
the
estate
of
the
people
,
Gal.
4.20
.
Reason
1.
As
being
most
suitable
to
the
image
of
God
in
his
children
.
These
words
are
as
a
seale
,
their
hearts
as
wax
;
For
all
delight
springeth
from
correspondency
between
the
faculty
and
the
object
.
Reason
2.
As
making
us
men
of
delight
,
first
to
God
;
secondly
,
to
our
brethren
,
Psalm
16.3
.
Words
or
writings
of
uprightnesse
or
righteousnesse
.
Reason
1.
As
suitable
to
Gods
will
,
which
is
the
rule
of
Right
.
Reason
2.
As
aiming
at
right
ends
,
the
glory
of
God
,
the
good
of
Churches
,
Commonwealths
,
Families
,
soules
.
Reason
3.
As
making
us
upright
.
Words
of
truth
.
Reason
1.
As
proceeding
from
the
Spirit
of
truth
.
Reason
2.
As
speaking
of
all
mens
persons
,
estates
;
of
God
,
his
counsels
and
waies
,
as
they
be
without
errour
or
guile
.
Reason
3.
As
making
us
true
.
Object
.
1.
But
Penmen
of
Scripture
speak
from
immediate
revelation
,
2
Tim.
3.16
.
2
Pet.
1.21
.
Therefore
not
in
a
way
of
Logicall
discourse
or
study
.
Answ.
It
followeth
not
;
for
God
breatheth
as
well
in
meditation
as
in
sodaine
raptures
,
Jude
3.
1
Tim.
4
,
13
,
15.
2
Tim.
2.15
.
Object
.
2.
Luke
21
14
,
15.
Answ.
It
is
a
word
of
encouragement
to
Martyrs
and
Confessours
that
suffer
in
a
good
cause
,
to
expect
immediate
assistance
,
where
they
cannot
wel
forecast
or
premeditate
to
answer
to
sudden
and
unknown
questions
.
Otherwise
,
if
a
man
knew
beforehand
their
Interrogatories
,
it
were
expedient
to
study
how
,
and
what
to
answer
,
Prov.
15.28
.
Vse
1.
To
reprove
wearisomness
of
the
instructions
taught
in
this
book
:
When
wil
our
Teacher
have
done
with
this
argument
?
that
we
might
have
none
of
Christ
;
but
indeed
a
gracious
heart
seeth
the
more
need
of
Christ
in
the
vanity
of
the
creature
.
Vse
2.
To
reprove
the
rejection
of
studied
Sermons
.
Vse
3.
To
teach
Preachers
the
Imitation
of
Solomon
in
studious
Invention
,
Judgement
,
and
order
of
words
,
first
of
power
;
secondly
,
of
delight
;
thirdly
,
of
uprightnesse
;
fourthly
,
of
truth
,
Jer.
48.10
.
Jude
3.
Talents
should
be
employed
to
best
advantage
.
Vse
4.
Sermons
may
be
elaborate
without
quotations
.
Vse
5.
To
exhort
to
the
diligent
reading
and
hearing
of
Scripture
,
even
Solomons
books
;
they
are
studiously
written
:
they
are
words
of
power
,
delight
,
uprightnesse
,
truth
.
Eccles.
12.11
.
11.
The
words
of
the
wise
are
as
goads
,
and
as
nailes
fastned
by
the
masters
of
assemblies
,
which
are
given
from
one
shepheard
.
COherence
,
see
in
verse
9.
Doctr.
1.
The
Penmen
of
Scriptures
,
and
Teachers
〈◊〉
Gods
people
were
for
their
spirit
(
or
gifts
)
wise
men
;
for
their
place
in
the
Church
,
masters
of
the
Assemblies
,
and
for
their
calling
given
by
one
shepheard
,
Prov.
11.30
.
Reason
1.
From
their
immediate
carriage
by
the
holy
Ghost
,
2
Pet.
1.21
.
Reason
2.
From
their
discerning
between
the
percious
and
vile
,
Jer.
15.19
.
&
applying
a
fit
word
to
either
sort
,
Isai.
50.4
.
Reason
3.
From
writing
and
teaching
unchangeable
rules
,
for
all
persons
,
in
all
ages
,
to
which
nothing
can
be
added
,
nor
ought
taken
away
,
Deut.
12.32
.
Reason
4.
From
fitnesse
to
withstand
all
oppositions
,
Luke
21.15
.
Acts
6.9
,
10.
Masters
of
Assemblies
,
as
being
first
,
some
of
them
Magistrates
,
though
Prophets
also
,
as
Moses
,
Joshuah
,
Samuel
,
Daved
,
Mordecai
,
Nehemiah
.
Secondly
,
Some
Priests
,
as
Jeremy
,
Ezekiel
,
&c.
Thirdly
,
all
of
them
Prophets
,
immediately
inspired
by
the
Holy
Ghost
,
and
so
watchmen
set
over
the
flock
,
Jer.
1.9
,
10.
Ezek.
3.17
.
Object
.
But
their
place
in
the
Church
is
ministeriall
,
not
masterly
,
2
Cor.
1.24
.
&
4
,
5.
1
Pet.
5.3
.
Answ.
True
,
because
they
command
nothing
in
their
own
name
,
but
Christs
,
1
Cor.
4.1
.
but
for
the
Churches
good
,
2
Cor.
13.10
.
2
But
yet
in
the
name
of
Christ
they
call
the
Assemblies
together
,
Acts
6.2
.
and
they
rule
them
being
gathered
,
with
commandments
,
tebukes
,
and
with
all
authority
,
Tit.
2.15
,
One
shepheard
]
is
Christ
,
John
10.11
,
16.
1
Pet.
2.25
,
&
5.5
.
Reason
1.
As
laying
downe
his
life
to
purchase
us
,
Joh.
10.11
.
Reason
2.
As
providing
food
for
us
,
leading
us
into
green
pastures
,
by
still
waters
,
Psal.
23.1
,
2.
Reason
3.
As
healing
our
diseases
and
seeking
us
out
in
our
wandrings
,
Psal.
23.3
Ezek.
34.16
.
Luke
15.4
.
he
giveth
the
masters
of
the
Assemblies
,
Jer.
3.15
.
Ephes.
4.8
,
11.
Reason
1.
As
instituting
their
callings
,
Ephes.
4.8
,
11.
Reason
2.
As
furnishing
them
with
gifts
.
Reason
3.
As
opening
a
doore
for
their
entrance
,
Joh.
10.9
.
Acts
20.28
.
Vse
,
see
after
the
next
Doctrine
:
Doct.
2.
The
words
of
Scripture
are
as
goades
and
nailes
,
fastened
or
implanted
by
the
masters
of
the
assemblies
given
by
one
Pastor
.
As
Goads
to
stirre
up
the
people
to
duty
,
2
Pet.
1.13
,
&
3
,
1.
and
to
subdue
an
enemy
like
Shamgars
Goad
,
Judg.
3.31
.
2
Cor.
10.4
,
5
:
As
Nailes
sticking
fast
in
the
foule
,
Psal
119.93
.
and
fastening
us
to
God
,
John
15.7
.
To
our
brethren
,
and
to
our
duties
,
Neh.
10
,
29.
Fastened
or
planted
;
as
Gen.
2.8
.
as
if
they
were
not
dead
(
as
doore
nailes
)
nor
dry
pegs
,
or
stakes
;
or
nailes
,
but
living
plants
,
James
1.21
.
where
his
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
may
seem
to
allude
to
Solomons
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
in
this
place
;
Ministers
are
Planters
,
not
onely
in
the
first
gathering
of
Churches
,
1
Cor.
3.67
.
but
also
in
carrying
on
the
rest
of
the
worke
,
as
in
building
.
Implanted
implyeth
,
First
,
The
heart
is
pierced
,
and
cut
by
the
word
(
as
in
graffing
or
planting
)
Acts
2.37
.
Secondly
,
The
word
taking
root
in
the
heart
,
wanting
in
the
stony
ground
,
Matth.
13.21
.
not
shaken
out
by
wine
,
musick
,
merry
company
,
building
businesse
,
&c.
Thirdly
,
Living
in
us
,
Heb.
4.12
.
Fourthly
,
Growing
in
us
,
Acts
19.20
.
Fifthly
,
Fruitful
in
us
,
Luke
8.15
.
Col.
1
,
5
,
6.
By
the
Masters
of
the
Assemblies
]
Implyeth
they
have
a
Ministerial
worke
,
in
implanting
and
driving
these
nailes
to
the
head
,
1
Cor.
3.6
,
2
Pet.
1.13
.
These
words
and
the
exciting
and
fastening
power
of
them
are
given
by
one
Pastor
,
to
wit
,
by
Christ
,
as
was
opened
in
the
former
Doctrine
,
Psal.
68.11
.
Reason
1.
The
word
is
revealed
by
his
spirit
,
2
Tim
,
3.16
.
2
Pet.
1.21
.
Reason
2.
His
spirit
sharpneth
and
pointeth
it
as
a
Goad
,
Psal.
45.5
.
Reason
3.
His
spirit
implanteth
and
fasteneth
them
.
Both
the
Doctrines
may
be
thus
comprised
in
one
.
Doctr.
The
words
of
Scripture
are
the
words
of
the
wise
,
quickning
like
Goads
and
fastened
like
Nailes
,
implanted
by
many
Masters
.
of
the
Assemblies
,
yet
given
by
one
Pastor
.
Vse
1.
See
here
what
manner
of
persons
the
penmen
of
Scriptures
and
the
Preachers
of
them
be
,
to
wit
,
1.
For
their
gifts
,
wise
.
2.
For
their
office
,
Masters
of
Assemblies
.
3.
For
their
calling
,
given
by
one
Pastor
,
as
in
the
former
Doctrine
.
Vse
2.
To
teach
the
Masters
of
Assemblies
,
how
the
word
should
be
handled
wisely
according
to
the
sense
of
Scripture
,
and
to
the
estate
of
the
people
.
As
Goades
,
1.
Sharply
,
piercingly
,
Titus
1.13
.
quickning
a
dull
spirit
,
Psal.
119.93
.
2.
Subduing
and
wounding
an
enemy
,
whether
lust
or
gainsayer
(
as
Shamgars
Goad
,
Judg.
3.31
.
)
2
Cor.
10.4
,
5.
Titus
1.9
.
As
Nailes
,
1.
Driving
at
first
the
sharp
but
smal
end
into
the
heart
;
things
that
may
most
easily
sinke
and
take
place
,
and
enter
,
Heb.
5.11
,
12
,
13.
2.
Following
the
word
with
stronger
matter
which
may
hold
the
heart
strongly
and
closely
to
God
,
to
Brethren
,
and
to
Duty
.
Implanted
]
this
done
by
dispensing
the
word
,
1.
In
faithful
simplicity
,
Jer.
23.28
,
29.
Humane
wit
and
authorities
added
to
it
doe
but
adulterate
it
,
like
as
Paint
doth
marble
,
or
as
honey
and
wine
in
childrens
milke
:
as
painted
glasse
windowes
darken
the
light
:
as
a
bumbasted
sword
hindreth
cutting
.
2.
In
manifestation
of
the
spirit
breathing
and
speaking
in
the
Scripture
,
and
breathing
and
speaking
in
the
hearts
,
and
words
,
and
lives
of
Ministers
.
Hence
power
,
1
Cor.
2.2
,
3
,
4.
2
Cor.
13.3
,
4.
Vse
3.
To
teach
us
the
state
of
the
people
without
Masters
of
the
Assemblies
,
to
be
wanting
,
first
in
heavenly
wisdome
,
Jer.
4.22
.
Secondly
,
in
forwardnesse
;
hence
need
of
a
goad
to
prick
them
forward
.
Heb.
5.11
.
Thirdly
,
in
stedfastness
;
hence
need
of
nailes
to
fasten
them
,
Eph.
4.14
.
Vse
4.
For
triall
,
when
the
word
hath
had
his
kindly
and
true
effect
,
and
work
in
us
;
to
wit
,
first
when
it
quickneth
us
;
secondly
,
when
it
strengthneth
us
;
thirdly
,
when
it
is
implanted
in
us
.
Vse
5.
To
teach
us
to
make
use
of
Christ
,
as
our
shepheard
,
whether
we
be
masters
of
Assemblies
,
or
sheep
fed
by
them
.
Eccles.
12.12
.
12.
And
further
,
by
these
,
my
sonne
,
be
admonished
:
of
many
books
there
is
no
end
,
and
much
study
is
a
wearinesse
of
the
flesh
.
IN
these
words
,
as
in
the
former
Solomon
exhorteth
his
sonne
,
and
in
him
all
his
subjects
;
and
in
his
subjects
all
Christians
,
yea
all
men
to
be
admonished
by
these
books
of
Scripture
,
whether
penned
by
Solomon
or
other
masters
of
the
Assemblies
.
See
this
former
argument
in
v.
9.
In
this
verse
,
first
,
from
the
sufficiency
of
these
books
,
by
these
my
son
be
thou
admonished
.
Secondly
,
from
the
unprofitablenesse
and
wearisomnesse
of
making
and
studying
many
other
books
,
Of
making
many
books
there
is
no
end
,
and
much
study
a
wearynesse
of
the
flesh
.
Doct.
It
is
the
duty
of
every
son
of
wisdome
to
be
admonished
by
the
books
of
Scripture
,
whether
written
by
Solomon
,
or
by
other
Prophets
;
whether
sharpned
or
fastned
by
the
masters
of
Assemblies
,
Psalm
19.11
.
To
be
admonished
implieth
three
things
:
First
,
to
be
enlightned
,
making
the
word
a
light
or
lanthorn
,
Psal.
119.105
.
So
the
word
is
translated
,
shine
as
the
light
,
Dan.
12.3
.
or
brightnesse
.
Secondly
,
to
be
warned
,
and
so
first
reclaimed
from
evil
,
or
sin
:
secondly
preserved
from
evil
of
punishment
approaching
,
Ezek.
3.17
.
to
21.
and
33.4
,
5
,
6.
Thirdly
,
to
be
made
circumspect
to
duty
;
so
the
word
is
translated
take
heed
,
Ezra
4.22
.
and
so
used
Psal.
19.11
.
Reason
1.
From
our
relation
to
God
and
his
Prophets
:
we
are
their
children
,
they
therefore
are
our
fathers
,
My
sonne
,
Text.
Acts
3.25
.
God
is
our
father
and
Master
,
Mal.
1.6
.
and
therefore
all
his
words
are
warnings
[
as
of
the
Centurion
to
his
servants
,
Matth.
8.9
.
]
Reason
2.
From
the
benefit
of
taking
warning
,
and
great
danger
of
the
contrary
,
Psal.
19.11
.
Col.
1.28
.
Ezek.
3.17
,
to
21.
&
33
,
4
,
5.
Reason
3.
From
the
sufficiency
of
Scripture
to
that
end
,
2
Tim.
3.16
,
17.
If
they
suffice
not
,
none
else
will
,
Luke
16.29
,
31.
Reason
4.
From
the
unprofitableness
,
or
boundless
endlesnesse
of
reading
or
writing
many
books
;
one
book
alledgeth
and
referreth
to
another
:
neither
doth
a
man
studious
of
books
know
where
to
stint
himselfe
.
Hence
falleth
in
,
1.
Vanity
,
as
of
many
words
,
so
of
many
books
.
2.
Impotency
of
concocting
them
.
3.
Fastidious
loathing
of
Scriptures
.
Reason
5.
From
the
wearisomness
of
much
study
to
the
flesh
,
it
beateth
and
h●ateth
the
brain
,
it
intendeth
and
stretcheth
the
mind
,
as
if
the
body
were
set
upon
the
rack
,
yea
sometimes
to
the
breaking
of
a
mans
wit
,
as
the
string
of
an
instrument
stretched
too
high
or
too
far
.
As
in
wrastling
,
so
in
studying
,
there
is
a
striving
,
then
weariness
,
then
despaire
of
overcomming
,
then
giving
over
,
then
taking
up
,
striving
again
,
and
so
&c.
Much
study
drieth
up
the
sweetest
moisture
of
the
body
,
whether
blood
or
marrow
:
consumeth
the
cheerfull
spirits
,
whether
of
brain
or
heart
,
and
so
breedeth
morosity
,
harshnesse
of
spirit
,
troublesome
to
a
mans
selfe
and
others
.
Vse
1.
To
refute
the
additions
of
the
Decrees
of
Popes
,
of
the
Apocrypha
,
of
the
Canons
of
Councels
,
of
the
Traditions
of
Fathers
to
the
Scriptures
,
for
the
direction
of
faith
and
life
,
Prov.
30.6
.
Vse
2.
To
teach
us
what
we
are
without
the
Scriptures
;
Dark
,
and
want
enlightning
;
stubborn
,
and
want
breaking
,
and
warning
;
rash
,
and
want
circumspect
guiding
,
Vse
3.
To
reprove
the
stubbornnesse
of
most
men
,
who
will
not
be
warned
nor
enlightned
by
the
Scriptures
,
nor
made
circumspect
,
Jer.
44.16
,
17.
Such
will
profit
by
no
means
else
,
Luke
16.29
,
30
,
31.
Object
.
Yes
,
By
affliction
and
correction
?
Answ.
No
,
not
without
instruction
from
the
word
,
Prov.
6.23
.
I●
is
a
signe
God
wil
destroy
such
,
1
Sam.
2.25
.
2
Chron.
25
,
16.
Prov.
29.1
.
Deut.
29.19
,
20
,
21.
The
meanest
child
that
wil
be
warned
is
better
then
such
,
Eccl.
4.13
.
A
man
that
wil
not
be
admonished
,
wil
become
poor
,
though
a
King
.
Vse
4.
To
teach
such
as
are
to
warn
others
,
to
warn
them
from
the
Scriptures
;
from
every
vice
to
every
duty
.
As
Paul
convinced
the
Jewes
,
Acts
28.23
.
Vse
5.
To
wean
us
from
the
vanity
of
affectation
of
much
reading
.
Object
.
Much
reading
and
study
1.
helpeth
a
barren
wit
and
weak
judgement
,
by
inventing
new
things
,
and
clearing
and
confirming
the
old
.
2.
Solomon
himselfe
wrote
many
books
,
1
Kings
4
,
32
,
33.
Answ.
Solomons
books
that
were
not
Scripture
are
lost
,
least
we
should
attribute
too
much
light
to
them
:
Therefore
no
books
for
this
admonition
in
waies
of
Religion
to
be
attended
to
,
but
the
Scriptures
;
others
so
far
as
they
explaine
or
apply
these
.
Secondly
,
Books
for
other
ends
,
not
so
much
to
be
sought
after
for
variety
,
but
for
choyce
.
Thirdly
,
those
books
we
doe
use
,
we
should
seek
to
digest
them
by
sound
judgement
,
and
serious
meditation
.
Eccles.
12.13
.
Let
us
beare
the
conclusion
of
the
whole
matter
:
Feare
God
,
and
keep
his
Commandements
,
for
this
is
the
whole
duty
of
man
.
THese
two
last
verses
contain
a
second
part
of
the
conclusion
of
the
whole
Chapter
:
The
former
was
a
pithy
exhortation
to
receive
this
book
,
and
other
books
of
Scripture
penned
and
opened
by
the
masters
of
the
Assemblies
,
and
given
by
Christ
,
v.
9
:
to
12.
This
latter
is
a
consectary
of
the
summe
and
scope
of
the
whole
book
,
which
is
summed
up
in
these
two
,
Feare
God
,
keep
his
Commandements
.
Which
is
amplified
by
an
Introduction
calling
for
audience
and
attention
,
Let
us
heare
the
end
(
summe
,
conclusion
)
of
the
whole
matter
,
to
wit
,
of
the
whole
fore-going
discourse
of
the
vanities
of
the
creatures
,
and
of
all
the
conditions
thereof
.
And
confirmed
by
a
twofold
argument
,
1.
From
the
summe
of
mans
duty
and
safety
for
this
(
to
feare
God
and
to
keep
his
Commandements
)
is
the
whole
of
man
,
the
whole
duty
of
man
,
verse
13.
the
whole
safety
and
stay
of
man
,
that
which
stayeth
with
him
.
2.
From
the
strict
exactnesse
of
the
last
judgement
,
verse
14.
Doctr.
1.
It
is
a
conclusion
worthy
of
all
attention
;
that
the
ends
and
scope
of
discovering
and
discerning
all
earthly
vanities
,
is
to
feare
God
and
keep
his
Commandements
;
the
same
course
John
Baptist
tooke
to
the
same
end
,
Isai.
40.6
,
7
,
8.
It
s
a
conclusion
worthy
of
all
attention
;
for
Solomon
calleth
upon
himselfe
as
well
as
upon
all
his
people
,
let
us
heare
,
&c.
As
a
Cocke
clappeth
his
own
sides
with
his
wings
,
to
stir
up
himselfe
,
before
he
awaken
others
with
his
crowing
.
For
clearing
this
point
it
would
be
opened
,
1.
What
is
the
feare
of
God
?
2.
What
are
meant
by
his
Commandements
?
3.
What
is
meant
by
the
keeping
of
them
.
The
feare
of
God
it
is
an
holy
affection
of
the
heart
,
whereby
we
are
affected
towards
God
offended
with
the
greatest
terrour
,
and
towards
God
reconciled
with
greatest
reverence
,
Heb.
12.28
.
godly
feare
,
Isai.
8.13
,
2
Psal.
90.11
,
&
119
,
53.
Luke
12.4
,
5.
3
Heb.
1●
.
28
.
Psal
130.4
.
Exod.
15.11
.
fearful
in
prais
,
Hos.
3.5
.
Hence
being
affected
to
God
,
offended
with
greatest
terror
,
First
,
we
eschew
all
sin
whereby
God
is
offended
whether
man
take
notice
of
it
or
no
,
Job
1.8
,
&
31
,
21
,
23.
Secondly
,
no
worldly
dangers
feared
so
much
as
God
;
displeasure
,
Luke
12.4
,
5.
Thirdly
,
No
matter
so
weighty
as
to
seek
Christ
in
whom
our
reconciliation
is
wrought
,
2
Cor.
5.11
,
14.
Hence
being
affected
to
God
reconciled
with
greatest
reverence
,
First
,
Christ
in
whom
we
are
reconciled
is
most
reverenced
and
adored
,
Psal.
130.4
.
and
most
closely
cleaved
to
,
Jer.
39.40
.
Secondly
,
His
word
most
venerable
and
awful
,
Isai.
66.2
.
Psalm
119.16
.
Thirdly
,
Our
own
ability
is
distrusted
and
we
walk
in
awful
dependance
on
Christ
in
our
whole
service
of
God
,
Phil.
2.12
,
13.
Hebr.
12.28
.
Rom.
11.20
.
1
Pet.
1.17
,
18.
Reverence
arising
from
apprehension
of
his
transcendent
greatnesse
,
and
goodnesse
,
we
worship
him
,
and
endeavour
to
approve
our selves
to
him
,
to
be
accepted
of
him
.
2.
The
Commandements
,
be
the
ten
Commandements
;
Deut.
4.13
.
which
is
further
explained
in
the
Gospel
by
believing
on
Christ
,
1
John
3.23
.
3.
To
keep
these
Commandements
is
set
forth
by
comparisons
.
As
our
way
,
Josh.
1.7
.
As
our
Treasure
,
Rev.
3.20
,
21.
As
the
apple
of
our
eye
,
Prov.
7.2
.
And
as
our
life
and
soul
,
Prov.
19.16
.
that
is
,
with
all
diligence
,
faithfulnesse
,
tendernesse
,
and
preheminence
.
Reason
1.
From
the
whole
of
man
wrapt
up
in
the
feare
God
and
keeping
his
Commandements
;
it
is
our
whole
perfection
and
safety
;
life
maketh
us
equal
to
a
Plant
,
sense
to
a
Beast
,
reason
to
a
man
,
grace
(
fearing
God
and
keeping
his
Commandements
)
to
Angels
,
Luke
20.36
.
Isai.
6.2
.
Psal.
103.20
.
It
compleateth
our
conformity
to
the
Image
of
God
:
It
is
our
whole
duty
,
and
attaineth
an
everlasting
happy
estate
Deut.
5.29
.
else
we
walke
in
vanity
,
Psal.
39.5
,
6.
and
feare
death
,
hell
,
the
faces
of
men
.
Reason
2.
From
the
vanity
of
seeking
after
Gods
feare
,
and
yet
not
weaned
from
the
vanities
of
the
world
,
Marke
6.20
.
Reason
3.
From
the
vanity
of
weanednesse
from
earthly
vanities
,
without
learning
the
feare
of
God
,
and
keeping
his
Commandements
;
such
was
all
the
devotion
of
Popery
,
leaving
great
estates
,
yea
Kingdomes
to
live
and
dye
in
a
Fryers
Coule
,
Isai.
1.11
,
12
,
13.
Reason
4.
Of
the
attention
due
to
this
word
and
counsel
:
First
,
From
the
dulnesse
of
our
hearing
,
Heb.
5.11
.
Secondly
,
From
the
weightinesse
of
the
duty
,
Text.
Thirdly
,
From
the
noise
of
worldly
matters
and
imbred
lusts
hindring
our
attention
.
Vse
1.
To
refute
the
Antinomians
who
abrogate
the
Commandements
,
and
in
summe
hold
forth
,
Grace
without
Christ
,
Christ
without
Faith
,
Faith
without
the
word
of
promise
applyed
particularly
to
me
by
the
spirit
,
And
the
word
of
the
Gospel
without
the
word
of
the
law
.
Vse
2.
To
teach
us
to
make
these
two
duties
our
whole
worke
,
Deut.
5.29
.
Eccles.
12.14
.
14.
For
God
shall
bring
every
work
into
judgement
,
with
every
secret
thing
,
whether
it
be
good
,
or
whether
it
be
evil
.
IN
the
former
verse
Solomon
gave
it
for
a
conclusion
of
the
whole
Book
,
Fear
God
,
and
keep
his
Commandements
.
Which
duty
he
presseth
by
a
twofold
Argument
;
First
,
from
the
weight
of
the
Duty
,
it
is
the
sum
and
safety
of
the
whole
man
,
verse
13.
Secondly
,
from
the
universal
and
strict
account
which
God
wil
take
of
every
work
done
under
the
Sun
.
Text.
v.
14.
So
this
last
end
of
the
book
is
the
last
end
of
the
world
.
Doctr.
There
is
no
work
,
whether
it
be
open
or
secret
,
good
or
evil
,
but
God
wil
bring
it
to
judgement
.
No
work
]
whether
,
first
,
Of
the
heart
as
counsels
,
thoughts
,
affections
,
1
Cor.
4.5
.
Jer.
17.9
,
10.
Secondly
,
of
the
lips
,
as
words
,
Matth.
12.36
.
Jude
15.
Thirdly
,
of
the
hands
,
or
other
outward
members
of
the
body
,
2
Cor.
5.10
.
Eccles.
11.9
.
Psalm
50.21
.
Not
onely
of
all
the
children
of
men
,
but
even
of
evil
Angels
also
,
1
Cor.
6.3
:
Though
never
so
secret
]
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
absconditum
,
velatum
,
hidden
or
secret
;
so
the
word
signifieth
,
not
as
the
vulgar
Latine
turneth
it
,
erratum
,
absurdly
;
for
when
he
saith
,
pro
omni
errato
,
sive
Bonum
,
sive
malum
sit
,
it
argueth
some
erratum
is
bonum
.
But
if
it
be
an
erratum
,
an
errour
or
fault
,
how
is
it
good
?
if
good
,
how
is
it
erratum
,
an
errour
or
fault
?
See
then
their
vanity
that
think
the
vulgar
Latin
authenticall
;
or
the
Church
of
Rome
infallible
.
God
will
bring
all
to
judgement
]
many
things
in
this
world
,
Prov.
11.31
.
Psalm
58.10.11
.
All
things
whatsoever
,
at
the
last
day
,
2
Cor.
5.10
.
Rom.
2.16
.
Acts
17.31
.
Matth.
25.31
,
to
46.
Reason
1.
It
is
for
the
honour
of
God
,
to
rectifie
all
the
iniquity
of
judgement-seats
,
and
other
obloquies
here
below
,
Eccles.
5.8
.
&
3.16
,
17.
with
Micah
7.3
,
4.
As
his
infinite
wisdome
knoweth
all
iniquity
,
so
his
infinite
justice
cannot
but
give
due
recompence
to
all
.
Reason
2.
It
is
for
the
honour
of
Christ
,
John
5.23
,
29.
To
declare
the
honour
first
,
of
his
power
,
in
raising
the
dead
by
his
voyce
,
John
5.28
,
29.
Secondly
,
of
his
glory
,
Matth.
25.31
.
all
the
elements
burning
about
him
,
2
Pet.
3.10
.
all
the
Angels
and
Saints
attending
him
,
each
one
as
bright
as
the
Sun
,
Matth.
25.31
.
Jude
14.
a
glorious
high
Throne
set
in
the
aire
for
him
,
Matth.
25.31
.
all
the
creatures
presented
before
him
,
and
bowing
to
him
,
Rom.
14.10
,
11.
Thirdly
,
the
honour
of
his
wisdom
,
in
making
manifest
the
secret
counsels
of
all
hearts
,
with
all
secret
conveyances
,
and
that
particularly
1
Cor.
4.5
.
Luke
12.2
.
Fourthly
,
of
his
justice
;
both
shewing
the
cause
of
all
his
own
administrations
;
why
often
it
went
ill
with
the
godly
,
and
well
with
the
wicked
,
Esay
28.17
.
and
rewarding
all
according
to
their
works
and
the
fruits
of
them
,
Jer.
17.10
.
which
wil
not
be
accomplished
whilst
the
world
lasteth
;
neither
the
good
that
some
have
done
by
their
laws
,
books
,
counsels
,
examples
,
&c.
nor
the
evil
of
others
.
Reason
3.
It
is
for
the
honour
of
the
Church
,
and
of
all
the
godly
,
2
Thes.
1.10
.
Micah
7.9
.
Vse
1.
For
information
,
1.
That
the
account
taken
at
the
last
day
wil
be
general
,
of
all
Nations
and
persons
;
and
also
particular
of
every
singular
cause
and
person
,
Rom.
14.12
.
Matth.
12.36
.
Psalm
50.21
.
And
that
not
secret
,
but
open
,
so
as
all
men
may
judge
of
all
secret
conveyances
,
Luke
12.2
.
1
Cor.
4.5
.
Secondly
,
that
the
day
of
judgement
wil
be
of
longer
continuance
,
then
a
night
or
day
:
For
so
many
businesses
of
all
Nations
,
and
persons
cannot
be
examined
openly
,
in
the
space
of
a
few
houres
or
yeers
:
The
day
of
grace
is
of
many
yeers
of
(
1
Cor.
6.2
.
)
so
also
is
that
of
judgement
.
Vse
2.
To
exhort
to
repentance
,
and
faith
,
that
he
who
shall
be
our
judge
,
may
be
our
Saviour
,
Acts
17.30
,
31.
1
Cor.
11.31
.
2
Thes.
1.10
.
Vse
3.
To
bridle
all
licentiousnesse
and
boldnesse
in
sin
,
and
pleasure
in
it
,
Eccles.
11.9
.
Acts
24.25
.
Vse
4.
To
exhort
to
sincere
and
conscionable
,
awfull
,
and
fruitful
obedience
,
1
Pet.
1.17
.
2
Pet.
3.11
,
to
14.
2
Cor.
5.9
,
10.
Text
,
v.
13
,
14.
Luke
12.1
,
2.
1
Cor.
15.58
.
Vse
5.
To
exhort
to
judge
others
sparingly
and
charitably
,
1
Cor.
4.5
.
Rom.
14.10
.
Matth.
7.1
,
2.
Jam.
2.13
.
But
to
provoke
them
earnestly
to
prepare
from
this
day
,
2
Cor.
5.10
,
11.
Vse
6.
To
encourage
the
Saints
to
patience
,
constancy
,
and
comfort
in
wel
doing
,
and
ill
suffering
,
1
Cor.
15.58
.
1
Thes.
4.17.2
.
2
Thes.
1.6
,
7.
FINIS
.